Isaiah 32 commentary

Christ our righteous King, and his true disciples, are evidently here intended. The consolations and graces of his Spirit are as rivers of water in this dry land; and as the overhanging rock affords refreshing shade and shelter to the weary traveller in the desert, so his power, truth, and love, yield the believer the only real protection and refreshment in the weary land through which he journeys to heaven. Christ bore the storm himself, to keep it off from us. To him let the trembling sinner flee for refuge; for he alone can protect and refresh us in every trial. See what pains sinners take in sin; they labour at it, their hearts are intent upon it, and with art they work iniquity; but this is our comfort, that they can do no more mischief than God permits. Let us seek to have our hearts more freed from selfishness. The liberal soul devises liberal things concerning God, and desires that He will grant wisdom and prudence, the comforts of his presence, the influence of his Spirit, and in due time the enjoyment of his glory.

When there was so much provocation given to the holy God, bad times might be expected. Alas! how many careless ones there are, who support self-indulgence by shameful niggardliness! We deserve to be deprived of the supports of life, when we make them the food of lusts. Let such tremble and be troubled. Blessed times shall be brought in by the pouring out of the Spirit from on high; then, and not till then, there will be good times. The present state of the Jews shall continue until a more abundant pouring out of the Spirit from on high. Peace and quietness shall be found in the way and work of righteousness. True satisfaction is to be had only in true religion. And real holiness is real happiness now, and shall be perfect happiness, that is, perfect holiness for ever. The good seed of the word shall be sown in all places, and be watered by Divine grace; and laborious, patient labourers shall be sent forth into God's husbandry.

1. Behold, a King shall reign. He means that God will still be gracious to his Church, so as to restore her entirely; and the best method of restoring her is, when good government is maintained, and when the whole administration of it is conducted with propriety, and with good order. This prediction undoubtedly relates to Hezekiah and his reign, under which the Church was reformed and restored to its former splendor; for formerly it was in a wretched and ruinous condition. Ahaz, who was a wicked and disgraceful hypocrite, had corrupted everything according to his own wicked dispositions, and had overturned the whole condition of civil government and of religion. (2 Kings 16:2, 3.) He therefore promises another king, namely, Hezekiah, whose power and righteousness shall restore the state of affairs which is thus wretched and desperate. In a word, he presents to us in this passage a lively picture of the prosperous condition of the Church; and as this cannot be attained without Christ, this description undoubtedly refers to Christ, of whom Hezekiah was a type, and whose kingdom he foreshadowed.

In righteousness and judgment. Here he follows the ordinary usage of Scripture, which employs those expressions to denote good government; for by righteousness is meant equity and good government, and by judgment is meant that part of equity which upholds good men, and defends them from the assaults of the wicked. It is undoubtedly true that the duty of a good prince embraces a wider extent than “righteousness and judgment;” for his great aim ought to be to defend the honor of God and religion. But the ordinary usage of Scripture is, to describe the whole observation of the law by the works of the second table; for, if we refrain from acts of injustice, if we aid, as far as lies in our power, those who are oppressed by others, and, in a word, if we maintain brotherly kindness, we give evidence of the fear of God, from which such fruits spring and grow. From a part, therefore, the Prophet has described the whole.

And princes shall rule. It is not without good reason that he likewise mentions nobles; In our Author’s version, from which the heading of this paragraph is taken, he makes use of the word principes, which commonly means “rulers,” but sometimes also (as in the phrases, “facile princeps, femina princeps,”) denotes persons of high rank, or those who in any respect are highly distinguished. But here he employs the word proceres, “nobles;” and he does so evidently for the purpose of removing ambiguity, and of stating clearly that view which is contained in the conclusion of this sentence. — Ed.

FT585 The singular mildness of the Roman Emperor Nerva, which made him personally beloved, was carried to such an excess as to impair the efficiency of his government, and compelled him to resign the throne to the able and excellent Trajan. On the other hand, Nero, whose name cannot be mentioned without awakening the remberance of his monstrous cruelty, held the reins with a firmer hand, and prevented the repetition of many disorders which had been committed under the reign of his amiable predecessor Nerva. — Ed

FT586 “Duquel il soit le chef.”

FT587 “The heart also of the rash. (Heb. hasty.)” — Eng.Ver. “The heart also of the hasty.” — Stock

FT588 This observation is founded on the Hebrew word נמהרים, (nimharim,) which our Author translates Fools, and which literally means Hasty. — Ed

FT589 The allusion would be better brought out by rendering it, “The fool will speak folly.” — Ed

FT590 Συμπάθεια, a more extensive term than the English word “sympathy,” literally denotes “fellow-feeling,” and is frequently employed by our Author to express that kind of feeling which every man ought to cherish towards his fellow-men. — Ed

FT591 “Quelque trahison;” — “Some treachery.”

FT592 “Even when the needy speaketh right;” or, “when he speaketh against the poor in judgment.” — Eng. Ver.

FT593 “Ye provinces that dwell at ease.” — Jarchi

FT594 “Ye cities that dwell carelessly.” — Jarchi. In this, as well as in the former case, he refers to Jonathan’s Targum. — Ed

FT595 “Many days and years; (Heb. days above a year.)” — Eng. Ver. “In a year and more.” — Alexander. “Shortly after a year; Heb. days upon a year: that is, the time will soon come after the expiration of one year, when ye shall be troubled with a dearth.” — Stock

FT596 “It may be better translated, striking your breasts, because of the pleasant fields and fruitful vines, which should be destroyed by the Assyrians. It was a common gesture used on all mournful occasions, to strike the breasts; though others think teats may be taken metaphorically for the pleasant fields and fruitful vine by which they subsisted, as infants by the mother’s paps.” — Samuel White

FT597 “For all that desolation shall be on all joyful houses.” — Jarchi

FT598 “And the wilderness become a fruitful field.” Such is the Author’s own translation of the clause, which corresponds to our authorized version. — Ed

FT599 See our Author’s Commentary on that passage. — Ed

FT600 “And the city shall be low in a low place;” or, “And the city shall be utterly abased.” — Eng. Ver.

FT601 “Some by the Forest understand Nineveh, some Babylon, some Jerusalem, and some the Assyrian army; but Gataker, and Vatablus before him, think the words may be rendered, he shall hail with hail on the forest, and cities shall be built in low places; as if he had said, God shall preserve the fruits of the earth from the injuries of unseasonable weather, and, when he sends a storm of hail, cause it to fall on the woods and deserts; and he shall give them so great security, that for the future they shall build their cities in low grounds, to shew that they are under no apprehension of being overrun any more by an enemy.” — White

FT602 “Happy ye who shall enjoy as great fertility as if all your lands lay on the side of a running stream. Your corn shall grow so thick and fast that ye shall be forced to let your cattle crop the luxuriant ears; a practice still in use among our husbandmen.” — White for it would not be enough to be a good prince, if he were not supported by upright ministers and counselors. Frequently has the condition of the people, under good princes, been very bad; as we read of Nerva, {Bogus footnote} under whose reign every kind of conduct was tolerated, so that many persons were far less favourably situated under his reign than under Nero; for the carelessness and indolence of a single individual gave freedom of action to many wicked men. It is therefore necessary that a king shall have good governors, who shall supply the place of eyes and hands, and aid him in the righteous exercise of his authority. If this be not the case, a good king cannot advance a step without being more or less retarded by other men; and unless rulers move with a harmony resembling that which we find in musical instruments, the government of a state cannot be carried on with advantage.

On this subject, men ought to listen to the advice of Jethro, Moses’ father-in-law, to unite with him

“able men fearing God, men of truth, and hating covetousness, and to appoint such men to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens.” (Exodus 18:21.)

But at the present day, those who aid, or pander to their lusts, and who favor and flatter them, are promoted by kings to honors and high rank, which are bestowed on them as the just reward of their flattery or base servility. Nor ought we to wonder if we see, almost throughout the whole world, states thrown into confusion, ranks overturned, and all good government despised and set aside; for this is the just punishment of our iniquities, and we deserve to have such governors, since we do not allow God to rule over us. How shall this extraordinary kindness of God be enjoyed by men who are openly rebellious and profane, or by wicked hypocrites who cast God behind them, and cannot bear the yoke of Christ, through whom this prosperity and restoration of a declining Church is promised?

2. And that man shall be. How great is the importance of well-regulated government the Prophet shews plainly by these words, when he calls that king a hiding-place from the wind, and a covert from the rain; for mankind can never be so happy as when every one voluntarily abstains from every kind of violence and injustice, and when they conduct themselves peaceably and without restraint. Since, therefore, most men are urged and driven by their furious passions to acts of injustice, men would be embroiled in incessant quarreling if a remedy were not provided in the laws and courts of justice; but as many rulers, by a tyrannical exercise of power, raise more troubles than they allay, it is not without good reason that the good king is honored by this peculiar commendation. If this was said with truth concerning Hezekiah, much more may it be said concerning Christ, in whom we have our best, or rather, our only refuge in those storms by which we must be tossed about as long as we dwell in this world. Whenever, therefore, we are scorched by oppressive heat, let us learn to retire under his shadow; whenever we are tossed about by tempests, and think that we are overwhelmed by the violence of the waves, let us learn to betake ourselves to him as our safest harbour; he will speedily bring every storm to a calm, and will completely restore what was ruined and decayed.

3. and 4. Then the eyes of them that see. Hence we see more clearly that, while the Prophet describes the reign of Hezekiah, he intends to lead us farther; for here he discourses concerning the restoration of the Church, which indeed was shadowed out by Hezekiah, but has been actually fulfilled in Christ. We know that the Church is never in a healthy condition, unless she be internally ruled by righteous and wise governors. Now, this cannot be, unless Christ reign; and here, therefore, Christ and his reign are specially recommended to us. This promise is contrasted with the dreadful threatening which he had uttered in a former chapter, (Isaiah 29:10,) that he would blind the Jews; for here, on the other hand, he promises the true light, that they who were formerly blind may be enlightened, that “the deaf may begin to hear, that fools may understand, and that stammerers may speak.”

He calls them seeing and hearing who ought to have seen and heard when the word of God was exhibited to them; but they chose to be blind and deaf, and turned away their thoughts and hearts from doctrine. The Lord promises that he will restore to these persons eyes, ears, a tongue, and understanding. Now, it is certain that nothing is here promised which does not proceed from the grace of God; for he does not merely declare what men will do, but what God himself will do in men. These are extraordinary gifts of God; as, on the contrary, when he blinds, when he takes away understanding and the right use of speech, when he suffers ignorance and barbarism to prevail, these are dreadful punishments by which he takes vengeance on men for their ingratitude and for their contempt of the word. He promises that, at length, in compassion towards his people, the Lord will restore what he had justly taken away from them; and it must have been through the kindness of Christ that a tongue to speak, a mind to understand, and ears to hear, are restored to us; for formerly we were dull of apprehension, and were struck with frightful stupidity.

Let us therefore know that out of Christ there is no spiritual life in the world, because here they are declared to be destitute of sight, hearing, sound understanding, and the proper use of speech,

“till they be united in one body, of which he is the head.” {Bogus footnote} (Ephesians 4:15, 16.)

Hence it follows that, when the kingdom of Christ is overthrown, these blessings are also taken away. It ought also to be observed, that the blessings which are here recommended are above all others excellent and desirable; for riches, and possessions, and everything else in which men commonly judge the happiness of life to consist, ought to be reckoned of no value in comparison of these blessings. Amidst the abundance of all things we shall be miserable, unless the Lord restore those spiritual blessings of which the Prophet speaks in this passage; and therefore, when they are taken away, let us know that Christ also is at a distance from us, and that we are strangers to him, seeing that it is from him alone, as Paul informs us, that all spiritual blessings flow. (Ephesians 1:3.) When we see that those blessings which had been taken away for a long period are now restored to us, let us be ashamed of our ingratitude in not rendering to Christ that glory which was due to him, and in not employing the understanding which he gave to us in spreading his kingdom and promoting his worship; for we plainly shew that he has no dominion over us.

And the heart of fools. {Bogus footnote} As fools are commonly hasty and rash, so the Hebrew writers take the word haste {Bogus footnote} as denoting folly; for wise men are usually cautious.

5. No longer shall the base person be called. The Prophet means that everything will be restored to good order, so that vices will not, as formerly, be reckoned virtues; for, when the public government is wicked, covetous persons are in power, and are honored and esteemed, because men judge of virtue by wealth and power; a poor man is everywhere despised, though he be truly upright and bountiful to the full extent of his ability; and, in a word, in such a state of things there is nothing but disorder and confusion. But good government quickly detects such pretences and masks; for, where virtue is esteemed, vices are immediately exposed. Good men also have greater freedom allowed them in restraining the wantonness of those who formerly trod under their feet all that is just and lawful.

When the Prophet speaks here about the condition and reformation of the Church, which is a spiritual government, we ought to raise our minds somewhat higher, so as to view all this as relating to Christ, to whom it specially and peculiarly belongs to expose hidden vices, and to remove those vails and coverings by which the appearance of vices is changed, so that they are praised as if they were virtues. He does this by means of the gospel, by which he drags into light the disgraceful actions which were formerly concealed, and openly shews what they really are, so that no man, unless he choose it, can be deceived by their outward appearance. And this is the reason why the gospel is so much hated by the world; for no man can patiently endure to have his “hidden thoughts” and concealed baseness “revealed.” (Luke 2:35.) Philosophers indeed reason admirably about covetousness and liberality, and in some degree explain what is the difference between them; but they never penetrate into the hearts, so as to search them and actually distinguish between the covetous man and the bountiful. This can only be done by Christ’s light, when he shines by means of the gospel, and, by exploring the deepest corners of the human heart, brings us to spiritual and inward obedience. In this passage, therefore, we are brought to the judgment-seat of Christ, who alone, by exposing hypocrisy, reveals whether we are covetous or bountiful.

6. For the vile person will speak vileness. We might also render it, “The wicked man will speak wickedly;” for נבלה (nĕbālāh) denotes “baseness” or any wickedness, such as is meant by the French word lascheté, or by the English words, “lewdness” or “baseness.” It might also be rendered, “The fool will speak wickedly;” and thus there would be an allusion to the words נבל (nābāl) and נבלה, (nĕbālāh,) {Bogus footnote} though the meaning would be considerably different; but, since he employed this word in the former verse, when speaking of “vile” persons, I willingly adopt that interpretation.

And his heart will contrive iniquity. I consider און (āvĕn) to denote “wickedness;” for he speaks of giving themselves up continually to sin and do wickedly, as is plainly shewn by what follows; for his earnest remonstrances are directed against wicked men, who abandon themselves to all that is vile, and are not moved by any feeling of conscience, who laugh at all warnings, and ridicule God and his servants. Christ also drags them into the light, and exposes what lay concealed under coverings; for to him, as we have said, it peculiarly belongs to

“pierce, by the sword of the gospel, the hidden feelings of the heart, that they may answer to the judgment of God.” (Hebrews 4:12.)

Isaiah therefore continues the same subject which he had formerly begun to explain.

Others explain it differently, but, as I think, in an unsuitable manner; for they think that it is a kind of proverbial saying, and render it in the present tense, “The vile person speaketh vileness.” But I think that the Prophet means something higher, namely, that Christ is the Judge of the world, and therefore, when he shall ascend the judgment-seat, he will shew what is the disposition of every person; for, so long as he does not exercise the office of a judge, everything remains in confusion, the wicked are applauded, because they have the appearance of piety, and the most excellent men are despised. But Christ will openly display the life of every person, so that what formerly, under some pretense, bore a fair reputation, will be manifested to be wickedness; and on this account he is said to

“have in his hand a sieve for separating the wheat from the chaff.” (Matthew 3:12.)

Now, this sieve is the gospel, by which, as a Judge, he brings malefactors to trial, and draws forth, in spite of their efforts, the exposure of their transgressions and crimes.

We have the experience of this more and more every day, when an exposure is made of that wickedness which had been concealed under the mask of Popery and the strange folds of superstitions. Who would ever have thought, amidst that darkness, that there were concealed in the hearts of men such dreadful monsters as are brought forward at the present day? To such a height has the contempt of God arisen, that many discover themselves to be more like beasts than men. Yet the Papists slander us, as if by our doctrine we gave loose reins to men, and exhorted them to despise God and follow wickedness without fear or shame. But let them listen to Isaiah, who replies that, when the truth of God shall be made known, vile persons will speak vileness, and wicked persons will speak baseness and wickedness; and, indeed, Christ would not be a spiritual judge if he did not

“reveal the secret thoughts of the heart, and bring every hidden thing to light.” (Luke 2:35.)

To make empty the hungry soul. In addition to those mockeries which the reprobate cast against God, cruelty is next mentioned. The Prophet thus gives an exact enumeration of those actions which are contrary to the second table. Wicked men begin with despising God, then rush to outward crimes, and practice cruelty of every sort against their neighbors. Now, the worst and most flagrant of all cruelty is, to “snatch food from the hungry soul and drink from the thirsty;” for mere natural feeling prompts us to mercy and (συμπάθειαν) {Bogus footnote} compassion. When men are so brutalized that they are not affected by the misery of others, and lay aside every feeling of humanity, they must be worse than the beasts themselves, who have some sort of pity for the wants of their own kind.

7. The instruments of the covetous man are evil. We must always keep by the future tense; for he does not inquire what wicked men are, but declares that they shall be revealed under the reign of Christ, that they may no longer deceive or impose upon any one. He speaks of the heavenly light which would arise, as we have already said, to expose hidden wickedness. Christ therefore shews what covetous men are, and how destructive are the means which they employ. If it be thought better that כלי (kĕlē) should be translated “measures,” I have no objection; but the word “instrument” is more appropriate and extensive, for it includes “instruments” of every description. It means therefore every kind of means, tricks, and cunning devices, by which “covetous men” put simple persons off their guard, and draw them into their nets.

To deceive the simple by lying words. He now assigns the reason. It is, because they do not cease to contrive some injury. {Bogus footnote} It is certain that this is a description of the practices of bad men, who think of nothing but their own convenience and gain, and are always bent on cheating and “deceiving.” Christ brings to light those persons, and their tricks and contrivances.

To speak against the poor in judgment. {Bogus footnote} Various circumstances are brought forward, to present in a more striking light the shamefulness of this wickedness. First, “to deceive the simple,” who cannot take care of themselves, is more shameful and flagrant than to deceive sharpers and veterans in crime. It is shameful, secondly, to make use of deceitful blandishments under the pretense of friendship; thirdly, to deceive “the poor,” whose poverty we ought rather to have relieved; fourthly, to lay snares in the very court of justice. This is more highly criminal than if a man were attacked by open violence; for the court of justice ought to be a refuge for the poor, and what shall become of them, if it be a den of robbers or thieves? If the roads are beset by robbers, and if snares are laid, there may be some way of avoiding them; but there is no possibility of guarding against the frauds committed in courts of justice. These circumstances, therefore, ought to be carefully remarked.

8. But the liberal shall devise liberal things. We have already said that these statements of the Prophet have a deeper meaning than is commonly supposed; for he does not speak in the ordinary sense of the words, but treats of the reformation of the Church. This relates therefore to the regenerate, over whom Christ reigns; for, although all are called by the voice of the gospel, yet there are few who suffer themselves to be placed under his yoke. The Lord makes them truly kind and bountiful, so that they no longer seek their own convenience, but are ready to give assistance to the poor, and not only do this once or oftener, but every day advance more and more in kindness and generosity.

In acting liberally he shall make progress. This passage is commonly explained in a different manner, namely, that the liberal advance themselves, and become great by doing good; because God rewards them, and bestows on them greater blessings. This view pleases at first sight; but the Prophet, on the contrary, shews that the liberal will never cease to perform acts of generosity, for they will daily make greater progress, and will pursue the same designs and adhere firmly to their intention, as it is said by the Psalmist,

“He hath dispersed, he hath given to the poor; his righteousness endureth for ever.” (Psalm 112:9; 2 Corinthians 9:9.)

This is added, because it is easy to counterfeit liberality for a time; many even think that they are sincerely bountiful because they have performed an act of beneficence, but quickly cease and change their purpose. But true liberality is not momentary or of short duration. They who possess that virtue persevere steadily, and do not exhaust themselves in a sudden and feeble flame, of which they quickly afterwards repent.

This is what the Prophet intended to express by the word קום, (kūm,) which signifies to “arise” and “grow.” There are indeed many occurrences which retard the progress of our liberality. We find in men strange ingratitude, so that what we give appears to be ill bestowed. Many are too greedy, and, like horse-leeches, suck the blood of others. But let us remember this saying, and listen to Paul’s exhortation “not to be weary in well-doing;” for the Lord exhorts us not to momentary liberality, but to that which shall endure during the whole course of our life. (Galatians 6:9.)

9. Ye women at ease, arise. These words appear not to be connected with what goes before; for formerly he spoke about restoring the Church, but now he threatens that the judgment of God is ready to strike a people carelessly reposing amidst riches and pleasures; and therefore it is probable that here Isaiah begins a new and distinct subject. Yet there will be no absurdity in connecting this with the former prediction, for the Prophets commonly observe this order. After having promised the grace of God to believers, they next direct their discourse to hypocrites, to declare that the mercy which the Lord promises to believers will be of no avail to hypocrites, and that notwithstanding they shall be punished for their sins.

As to women being chiefly addressed, the Hebrew commentators, agreeably to the frequent usage of their language, suppose “cities” {Bogus footnote} to be meant; but I think that the language here is not figurative, and I rather adhere to the simple meaning of the words. He addresses “women” rather than men, in order to shew the extent of that calamity; for in ordinary circumstances women and children are spared, because they are unfit for war, and have no power to defend themselves. He says that the destruction will be so cruel that none shall be spared.

He expressly addresses them also as “women at ease,” who are usually more delicate than others, and, enjoying the advantages of wealth, have some means of providing for their safety and of rescuing themselves from calamities, even when persons of ordinary rank are suffering grievous hardships. But to them especially Isaiah makes the intimation, that they must “arise” and “tremble;” and he contrasts this trembling with the ease and luxury which they peacefully enjoyed. He bids them arise, that they may know that this is not the time for repose, and that the Lord will arouse them from their ease and indifference.

Hear my voice, ye careless daughters. {Bogus footnote} In the same manner as before, the word daughters is interpreted by the rabbins to mean “villages” or “smaller cities;” but I think, as I have already said, that it ought to be taken in its literal meaning. He shews them whence shall arise this terror, whence shall arise that violence which shall compel them to “arise” and “tremble.” It is from the judgment of God. But he mentions “a voice,” that they may know that this prophecy shall not fail of its accomplishment; because he proclaims war against them by the command of God. “How efficacious this speech shall be, and what power it shall have to arouse you, one day you shall actually feel.” So frequently does he reproach them for indolence, carelessness, and luxury, not only because it is harder for those who live at ease to be harshly aroused, but because the corruption and depravity of human nature make it scarcely possible for the world to enjoy ease and prosperity without becoming indolent. Next, falling gradually into slothfulness, it will deceive itself by a false imagination, and drive far away from it all fear, and, relying on this confidence, will insolently rise up against God.

10. Days above a year. {Bogus footnote} By these words he declares that the calamity will be of long duration; for it is no slight consolation in adversity, when the distresses which must otherwise have been endured by us with grief and sorrow pass quickly away. But when no end and no mitigation of sorrows, no comfort or hope of deliverance is held out to us, what can be left but despair? He therefore threatens not only that they shall endure them for one year, but that afterwards they must look for new afflictions.

You shall tremble. By this word he indirectly stings their slothfulness, by declaring that they who grudged to listen to calm instruction shall be dragged forth with trembling and alarm. As the Jews were excessively anxious about earthly blessings and perishing food, he addresses their senses by threatening a scarcity of wine and wheat. If they had been more thoroughly purified from grovelling desires, he would rather have threatened what Jeremiah deplores in his Lamentations, that

“the sacrifices and festivals had ceased, and that the holy assemblies were discontinued.” (Lamentations 1:7.)

But, because they were sunk in their pleasures, and had not made such proficiency as to know the value of spiritual blessings, the Prophet accommodates himself to their ignorance, and addresses their bellies rather than their understandings. He speaks of the desolation of the fields, which would be the necessary consequence of that calamity; for abundance and plenty commonly give rise to ease and indifference. “The Lord will therefore,” says he, “deprive you of all food, and shake off your slothfulness, and take away all ground of confidence.” Accordingly, we are here reminded that we ought not to sleep in the midst of prosperity, nor imagine that we are safe, as if we could expect uninterrupted prosperity in the world. But we ought to use with moderation the gifts of God, if we do not wish to be suddenly aroused, and to be overwhelmed when we are off our guard, and to feel the heavier distress because we did not look for a change of our affairs.

11. Tremble. This repetition is not unnecessary, but states more fully what he formerly said; for when men are asleep, they are not easily aroused by the voice of the prophets, and therefore it is needful to cry aloud and reprove them continually. And thus, by adding one threatening to another, or by repeating the same threatenings, he shews how great is the stupidity of men, when they have once been blinded by prosperity; for they can scarcely endure any longer to hear the warnings which God addresses to them. Men are undoubtedly more in danger from prosperity than from adversity; for when matters go smoothly with them, they flatter themselves, and are intoxicated by their success; and therefore it was necessary to deal more sharply with the Jews, in order to shake off that slothfulness. This exhortation of the Prophet ought to be explained in the future tense; as if he had said, “You shall at length tremble, for the rest which you now enjoy will not be perpetual.”

By bidding them make themselves bare, and gird sackcloth on their loins, he describes the manner and dress of mourners. Whenever they were visited by deep adversity, they put on sackcloth, made bare the other parts of their body, and by dress, and attitude, and every method, manifested their grief. He desires women to put on sackcloth and other expressions of mourning, instead of the luxuries and pleasures in which they eagerly indulged.

12. Mourning over the breasts. This verse is explained in various ways. Some understand it to mean simply, that there will be so great a scarcity of provisions, that women will lose their milk, and thus the children will “mourn over dry breasts;” which we see sometimes happen, when a very great scarcity of provisions occasions leanness. But the more generally received and more appropriate interpretation is, to view the word “breasts” as figuratively denoting fields and vineyards, as the Prophet himself declares; for they are justly compared to the breasts of mothers, because, by deriving nourishment from them, we suck the milk or blood of the earth. He therefore means that there will be a want of food and nourishment, because the Lord will curse the earth, so that it shall yield no fruits. Thus shall men sigh over that scarcity, as if over their mother’s “breasts,” from which they formerly received delicious nourishment. This appears to me to be a more natural meaning, and to agree best with the context; for it serves to explain what afterwards follows, about “rich fields and the fruitful vine.” {Bogus footnote}

13. There shall grow up the brier and the thorn. He confirms the former verse, and explains the cause of barrenness and famine, which is, that the fields, which formerly used to be fat and fertile, will be uncultivated, desolate, and barren. This was a frightful change of affairs; for we know that that country yielded corn and fruits more plentifully than other countries, not so much by nature as by the blessing of God; for he had said, “I will give you a land flowing with milk and honey.” (Exodus 3:8, 17; 13:5; 33:3.) This was the cause of the abundance and fertility.

On the land of my people. By giving it this name, he meets an objection which they might otherwise have brought, that there was no reason to fear that the land which God had chosen would not produce fruits every year; because, although the kindness of God extends to all mankind, yet he was in a peculiar manner the Father and supporter of that nation. It was therefore incredible that this land, which had been set apart for the children of God, would be covered with “briers and thorns;” and thus the Prophet reproves the Jews more sharply, because they not only made void the blessing of God by their wickedness, but drew down his wrath, so as to spoil and deface the beauty of the land.

Even on all the houses of joy. The particle כי (ki) signifies even, though some think that it means “for” or “because,” “Because there is joy in their houses.” {Bogus footnote} But that interpretation cannot be admitted, because בתי (bāttē,) “houses of,” is in the construct state. This appears to me therefore to be an enlargement of what he had now said, and to mean that this desolation will be, not only in the utmost corners of the land, but “even in the houses of joy,” that is, in the splendid and magnificent houses, which formerly were the abodes of the most refined luxury. When the Prophet said this, he was undoubtedly ridiculed by the men of that age; men certainly did not listen to him amidst those luxuries by which they were blinded. Besides, they grew insolent on account of the promises of God, and thought that they would never be in want of anything. Yet all that Isaiah foretold came to pass. From this example let us learn to be moderate in our use of prosperity, and to depend on the blessing of God, so as to obey his word with a good conscience.

14. For the palace shall be forsaken. Here also he describes more fully the desolation of the country; for, having mentioned in the former verse magnificent houses, he now likewise adds palaces and cities, so as to shew that there is nothing, however splendid and illustrious, that is exempted from that calamity. We see that men are dazzled by their own splendor, till they lift up their eyes to heaven; and the consequence is, that they are soothed to sleep in the midst of their wealth, and dread nothing. He therefore declares that all that was splendid, magnificent, and lofty, in Judea, cities, palaces, bulwarks, fortresses, all will be brought to nothing. When he says for ever, he again gives warning, as he formerly did, that this calamity will not last only for a single day, but that, as they had been long hardened in their vices, so it will be of long duration; for, if they had been punished only for a short time, being obstinate and intractable, they would quickly have relapsed into their natural disposition.

15. Till the Spirit be poured out upon you. Because the Prophet speaks of the Jews among whom God had determined to plant his Church, it was therefore necessary to leave to them some hope of salvation, that they might not faint amidst so great afflictions; for, while the Lord is severe towards wicked men who falsely shelter themselves under his name, yet in some manner he preserves his Church. The Prophet therefore adds this promise, that they might know that, whatever be the severity with which he punishes his people, still he is always mindful of his covenant; for he never threatens in such a manner as not to leave some ground for consolation, so as to cheer and comfort the hearts of believers, even when their affairs are utterly desperate. Besides, in order that they may fully enjoy the comfort which is offered to them, he raises their eyes to the very Author of life; and indeed we see that, when a favorable change takes place, the greater part of men fill themselves to excess with bread and wine, and, when they are pressed by famine, they neglect God and solicit the earth.

With good reason, therefore, does Isaiah say that “the Spirit” will come from on high to refresh and fertilize the earth; and he alludes, I have no doubt, to that saying of David,

“Send forth thy Spirit, and they shall be created, and thou wilt renew the face of the earth.” (Psalm 104:30.)

Holding out this as an evidence that God is reconciled, he at the same time declares that the restoration of the Church proceeds solely from the grace of God, who can remove its barrenness as soon as he has imparted strength from heaven; for he who created all things out of nothing, as if they had formerly existed, is able to renew it in a moment.

And the wilderness become a Carmel. {Bogus footnote} In explaining this comparison of “the wilderness” to “Carmel,” commentators are sadly at a loss; but, as I remarked on a former passage, (Isaiah 29:17,) where a similar phrase occurred, {Bogus footnote} the Prophet merely, in my opinion, points out the happy effect of that restoration, namely, that the abundance and plenty of all things will prove that God is actually reconciled to his people. He says that places which formerly were “wildernesses” shall be like “Carmel,” which was a rich and fertile spot, and on that account receives its name; and that “Carmel” shall be like “a wilderness,” that is, it shall be so fertile, that if we compare what it now is with what it shall afterwards be, it may seem like “a wilderness.” It is an enlarged representation of that unwonted fertility. “Fields now barren and uncultivated shall be fertile, and cultivated and fertile fields shall yield such abundant fruit that their present fertility is poverty and barrenness, in comparison of the large produce which they shall afterwards yield;” just as if we should compare the fields of Savoy with those of Sicily and Calabria, and pronounce them to be a “wilderness.” In a word, he describes unparalleled fertility, which believers shall enjoy, when they have been reconciled to God, in order that they may know his favor by his acts of kindness.

While Isaiah thus prophesies concerning the reign of Hezekiah, all this is declared by him to relate to the kingdom of Christ as its end and accomplishment; and therefore, when we come to Christ, we must explain all this spiritually, so as to understand that we are renewed as soon as the Lord has sent down the Spirit from heaven, that we who were “wildernesses” may become cultivated and fertile fields. Ere the Spirit of God has breathed into us, we are justly compared to wildernesses or a dry soil; for we produce nothing but “thorns and briers,” and are by nature unfit for yielding fruits. Accordingly, they who were barren and unfruitful, when they have been renewed by the Spirit of God, begin to yield plentiful fruits; and they whose natural dispositions had some appearance of goodness, being renewed by the same Spirit, will afterwards be so fruitful, that they will appear as if they had formerly been a “wilderness;” for all that men possess is but a wild forest, till they have been renewed by Christ. Whenever, therefore, the Church is afflicted, and when her condition appears to be desperate, let us raise our eyes to heaven, and depend fully on these promises.

16. And judgment shall dwell in the wilderness. The Prophet shews what is the actual condition of the Church, that is, when justice and judgment prevail; for men ought not to be like cattle, which seek nothing but plenty of food and abundance of outward things. And hence it is plain enough that the Jews were not confined to transitory enjoyments, so as to have their hope fixed exclusively on earthly blessings, as some fanatics imagine. They were enjoined to attend to that which was of the greatest importance, that justice and judgment should prevail; and undoubtedly they knew that true happiness consists in it. It is therefore our duty to look chiefly to this, that we should not, like hogs in a sty, judge of the happiness of life by abundance of bread and wine; for this is the end of all the blessings which the Lord bestows upon us, this is the object of our deliverance, “that we should serve him,” as Zacharias says, “in holiness and righteousness.” (Luke 1:74, 75.)

Under the terms “justice” and “judgment,” as we have already seen, he includes all that belongs to uprightness; for although these two words relate strictly to that equity which ought to be mutually cultivated among us, yet, since it is customary to describe the observation of the whole law by the duties of the second table, here the Prophet, by a figure of speech in which a part is taken for the whole, embraces also piety and the worship of God. The Prophets are accustomed to notice the chief duties of brotherly kindness, and those which belong to the second table, because by these, more than by any others, we manifest the real state of our feelings towards God.

When he declares that justice and judgment have their abode in the wilderness, as well as in the cultivated fields, this shews more clearly that the abundance of blessings promised a little before was so great that, when men saw it, they would consider that those fields which they formerly looked upon as very excellent had been comparatively barren.

17. And the work of righteousness shall be peace. A little before, he censured severely that peace which made the Jews drowsy and slothful; he now promises a different kind of repose, which will be a striking proof of the love of God, who has received them into favor, and will faithfully guard them. We ought therefore to observe the implied contrast between that brutal repose which the reprobate think that they obtain by their presumption in committing every kind of wickedness, and in which they also fall asleep, and that different kind of repose, on the other hand, which the children of God obtain by a religious and holy life, and which Isaiah exhorts us to desire, shewing that we ought fearlessly to believe that a blessed and joyful peace awaits us when we have been reconciled to God.

In this way he recommends to them to follow uprightness, that they may obtain assured peace; for, as Peter declares, there is no better way of procuring favor, that no man may do us injury, than to abstain from all evil-doing. (1 Peter 3:13.) But the Prophet leads them higher, to aim at a religious and holy life by the grace of God; for nothing is more unreasonable than that wicked men should desire to have peace, while they are continually fighting against God. That wish is indeed common; for hardly one person in a hundred shall be found who does not loudly extol peace, while at the same time every man raises up enemies to himself in the earth, and all in vast crowds disturb heaven and earth by their crimes. Now, the latter repose, being perpetual, is compared by him to the former, which is slight and momentary.

The effect of righteousness. When peace receives this designation, let us learn that, as wars proceed from the wrath of God, which we provoke by our wickedness, so peace springs from his blessing. When, therefore, we see enemies enraged to battle, and rising furiously against us, let us seek no other remedy than repentance; for the Lord will easily allay commotions when we have returned to him. He it is, as the Psalmist says, who

“maketh wars to cease to the ends of the earth, who breaketh the bow, and cutteth the spear in pieces, and burneth the chariots in the fire.” (Psalm 46:9.)

We have already said that these things do not relate exclusively to Hezekiah, but must be referred to Christ.

18. And my people shall dwell. As we have said that spiritual righteousness is that which has its seat in the hearts of men, we must say the same thing about peace, which is the fruit of it. Accordingly, when quiet habitations and resting-places are here mentioned, let us remember the saying of Paul, “justified by faith, we have peace with God.” (Romans 5:1.) When Christ says that he “leaves” this peace to the disciples, (John 14:27,) he affirms that “it cannot be given by the world;” and we ought not to wonder at this, for, as the same Apostle Paul informs us in another passage, “this peace surpasses all understanding.” (Philippians 4:7.) Having obtained this righteousness, we are no longer restless or alarmed within, as when we feel in the gnawings of conscience the wrath of God. A bad conscience is always alarmed, and harassed by wretched uneasiness.

Wicked men must therefore be uneasy, and distressed by a variety of terrors; for where righteousness is banished that peace cannot be found; and where Christ reigns, there alone do we find true peace. Assured peace, therefore, is enjoyed by none but believers, who appeal to the heavenly tribunal, not only by their piety, but by their reliance on the mercy of God. Hence we infer that Christ does not yet reign where consciences are uneasy, and tossed by the various waves of doubts, as must be the case with Papists and all others who are not built on the sacrifice of Christ and the atonement obtained through him.

19. And the hail. We have already said that the prophets are accustomed frequently to describe under figures the reign of Christ; for they borrow their metaphors from an earthly kingdom, because our ignorance would make it almost impossible for us to comprehend, in any other way, the unspeakable treasure of blessings. The meaning is, “The Lord will remove from his people distresses and annoyances, and will make them fall on others;” because here we are liable to various storms and tempests, and must endure rain, hail, showers, winds, and tempests. He says that God, by his wonderful providence, will prevent all distresses from doing any injury to believers, because he will drive their violence in another direction.

By forests he means unfrequented and desert places, where there are no crowds of men. Hence we learn that, when we are under the guardianship of Christ, we are protected from inconveniences and dangers, but that, at the same time, various storms and tempests are ready to burst on our heads. But the Lord is our deliverer, who turns away in another direction the evils that are approaching, or rescues us when we are in danger.

And the city shall be situated to a low place. {Bogus footnote} In order to confirm what he had said about peace, he says, that “cities,” which shall be situated on level ground, will be out of danger; for at that time it was customary to build on high and elevated places, that the access to them might be more difficult. “Such,” says he, “will be God’s protection of his people, that they will not need the ordinary fortifications, because the city may be safely set down in valleys; and even although it be liable to the attacks of enemies, it will sustain no inconvenience, for the hand of the Lord will protect it.” We must not therefore seek safety by relying on our defences, lest we be immediately driven from our nest; but since our heavenly Father deigns to provide for our safety, let us be satisfied with having him for our protector and guardian. {Bogus footnote}

20. Blessed are ye. He shews how great will be the change, when Christ shall begin to reign; for he had formerly said that so great would be the desolation, that “thorns and briers” would overspread the holy land, costly houses would be thrown down, and cities and palaces would be levelled with the earth. This would happen, when the incessant attacks of enemies should lay that country desolate. But now he says that they shall be blessed, because God will give them abundant produce of all fruits. That fertility which might have been described in simple language, he illustrates by figures, that they shall “sow in marshes,” and shall “send forth their cattle” into the fields without dread of losing them.

By waters some understand a rich and fertile soil; but the universal particle כל, (chōl,) all, leads me to take a different view; as if he had said, “Places which were overrun with waters shall be fit for sowing, and there will be no reason to fear that the water shall spoil our fields.” We are accustomed also to drive away oxen, and asses, and other animals, from fields, and especially from sown fields, that they may not eat the corn. But here he says that the corn will grow so thick and plentifully, that it shall be necessary to send oxen and asses to crop the early blade, as is commonly done when the corn is luxuriant. {Bogus footnote}

He calls them blessed, in accordance with the usage of the Hebrew language, because their labor will never be unprofitable. If it be objected that, under the reign of Christ, such fertility has never been seen, I acknowledge that, even when God has shewn the highest kindness to his people, still there have always been visible marks of the curse, which was entailed on mankind by the fall and revolt of Adam. (Genesis 3:17.) But since Christ has restored to believers the inheritance of the world, with good reason do the prophets assert that he would renew the earth, so as to remove its filthiness and restore that beauty which it had lost. They who complain that it is not yet fulfilled, ought to consider whether or not they themselves are purified from every stain of sin. And if they are still at a great distance from spiritual righteousness, let them be satisfied with enjoying the blessing of God according to the measure of regeneration, the full enjoyment of which we must not expect to obtain, till, freed from the pollution of the flesh, we shall bear the perfect image of God.

A TRANSLATION OF

CALVIN’S VERSION OF

THE PROPHECIES OF ISAIAH

CHAPTERS 1—16

CHAPTER 1

1 The vision of Isaiah, the son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah.

2 Hear, O heavens, And hearken, O earth, For thus the Lord speaketh: I have nourished and brought up children; Yet they have acted wickedly towards me. Or, Have rebelled against me; or, Have revolted against me.

3 The ox knoweth his owner, And the ass his masters crib; Israel doth not know; My people doth not understand.

4 O sinful nation, a people laden with iniquity, Seed of evil-doers, degenerate children! They have forsaken Jehovah, They have despised Or, Have provoked to anger. the Holy One of Israel, They are estranged backwards.

5 Why should I strike you any more? Ye will add faithlessness. The whole head is sickness, And the whole heart is faintness.

6 From the sole of the foot even to the head There is no soundness in it; A wound, a swelling, And a purifying sore; And they have not been plastered, nor bound up, Nor softened with ointment.

7 Your country is desolation; Your cities are burnt with fire; Your land do strangers devour in your presence, It is reduced to solitude, like the destruction of foreigners.

8 And the daughter of Zion shall be left, As a cottage in a vineyard, As a lodge in a garden of cucumbers, As a city laid waste.

9 Unless the Lord of hosts had left us a very small remnant, We should have been as Sodom, And like Gomorrah.

10 Hear the word of the Lord, ye princes of Sodom! Give ear to the law of our God, ye people of Gomorrah! Of what value to me is the multitude of your sacrifices? Saith the Lord.

11 I am full of the burnt-offerings of rams, And of the fat of fed beasts; And in the blood of oxen, or of sheep, or of he-goats, I delight not.

12 When you come that you may appear before my face, Who hath required this at your hand? Even to tread my courts.

13 Do not continue to bring an offering of vanity. Incense is an abomination to me. The new-moon, And the sabbath, And the yearly assemblies, I cannot endure, (It is a vain thing,) Nor the assembly.

14 Your new-moons And your yearly festivals My soul hateth; They have been a burden to me; I am weary of bearing them.

15 When ye spread forth your hands, I will hide mine eyes from you. Even though you multiply prayer, I will not hear. Your hands are full of blood.

16 Wash you, make you clean; Take away the wickedness of your practices from before mine eyes; Cease to do evil;

17 Learn to do well: Seek judgment, restore Or, Guide. the oppressed; Plead for the orphan, defend the widow.

18 Come now, and let us reason together, Hath the Lord said: If your sins be as scarlet, They shall be white as snow; If they be red like purple, They shall be as wool.

19 If ye shall be willing and shall hearken, Ye shall eat the good of the land.

20 But if ye shall refuse and rebel, Ye shall be consumed by the sword; For the mouth of the Lord hath spoken it.

21 How is the faithful city become a harlot! She was full of judgment, And righteousness lodged by night Or, Dwelt. in her; But now murderers.

22 Thy silver is become dross, And thy wine is mixed with water.

23 Thy princes are rebellious, And are companions of thieves; Every one loveth a gift, And seeketh eagerly for rewards. They judge not the cause of the fatherless, Nor doth the cause of the widow come to them.

24 Therefore saith the Lord, Or, The Governor. Jehovah of hosts, The mighty One of Israel; Alas! I will take consolation on mine adversaries, I will be avenged of mine enemies.

25 I will turn my hand upon thee; I will purely purge away thy dross, And I will take away all thy tin.

26 And I will restore thy judges as at the first, And thy counsellors as at the beginning. Then shall it be said of thee, The city of righteousness, The faithful city.

27 Zion shall be redeemed with judgment, And they who shall be brought back to her with righteousness.

28 And the destruction of the transgressors and of the sinners shall be together, And they who have revolted from the Lord shall be consumed.

29 Yea, they shall be ashamed Of the trees which ye have desired, And they shall be covered with disgrace By the groves which ye have chosen.

30 Ye shall surely be as a tree whose leaf fadeth, And as a grove that hath no water.

31 And your strong man Otherwise, Your god. shall be as tow, And the maker of it as a spark; And they shall both be burnt, And there shall be none to quench them.

CHAPTER 2

1 The word which Isaiah, the son of Amoz, saw concerning Judah And Jerusalem.

2 And it shall come to pass in the last of the days, That the mountain of the house of Jehovah Shall be established on the top of the mountains, And shall be exalted above the hills; And all nations shall flow to it.

3 And many peoples shall come, and shall say, Come, and we shall go up To the mountain of Jehovah, To the house of the God of Jacob; And he will teach us in his ways, And we shall walk in his paths; For out of Zion shall go forth the law, And the word of the Lord from Jerusalem.

4 And he will judge among the nations, And will rebuke many peoples: And they shall beat their swords into spades, And their spears into pruning-hooks; And nation shall not lift up sword against nation, Neither shall they practise war any more.

5 O house of Jacob, come ye, And we shall walk in the light of the Lord.

6 Verily thou hast forsaken thy people, the house of Jacob; Because they are filled with the east Or, With antiquity.

And with soothsayers, like the Philistines; And they have delighted in the children of foreigners.

7 Their land is full of silver and gold, And there is no end to their treasures. Their land is also full of horses, And there is no end to their chariots.

8 Their land is also full of idols, And they have bowed down Before the work of their own hands, Before that which their fingers have made.

9 And the man of low degree boweth down, And the man of rank humbleth himself; Therefore do not thou forgive them. Or, Thou wilt not forgive them.

10 Enter into the rock, Hide thee in the dust, From before the fear of the Lord And the glory of his majesty.

11 The loftiness of the eyes of men shall be humbled, And the haughtiness of men shall be bowed down; And Jehovah alone shall be exalted in that day.

12 For the day of Jehovah of hosts shall be On every one that is proud and lofty, And on all that is lifted up, And it shall be brought low.

13 Even on all the cedars of Lebanon high and lifted up, On all the oaks of Bashan,

14 And on all the lofty mountains, And on all the high hills,

15 And on every lofty tower, And on every fortified wall;

16 On all the ships of Tarshish, And on delightful pictures.

17 And the loftiness of man shall be bowed down, And the haughtiness of men shall be humbled; And Jehovah alone shall be exalted on that day.

18 And he will utterly abolish the idols.

19 And they shall enter into caverns of the rocks, And into clefts of the earth, From the presence of the terror of Jehovah, And from the glory of his majesty, When he shall arise to shake the earth.

20 In that day shall a man cast away His idols of silver, And his idols of gold, Which they made for him to worship, Into the cavern of the moles and of the bats;

21 And they shall enter into the clefts of the rocks, And into the tops of the ragged rocks, From before the fear of the Lord, And from the glory of his majesty, When he shall arise to shake the earth.

22 Cease then from man, Whose breath is in his nostrils; For in what respect Or, To what? or, How much? is he valued?

CHAPTER 3

1 For, behold, the Governor, Jehovah of hosts, Will take away from Jerusalem and Judah The stay and the strength; The whole stay of bread; The whole stay of water;

2 The strong man and the man of war, The judge and the prophet, And the diviner and the elder;

3 The captain of fifty, and the man of rank, The senator, and the skilful artificer, and the eloquent. Or, Skilled in mysterious style.

4 And I will appoint boys to be their rulers, And babes shall rule over them.

5 The people shall violently oppress each other, A man his neighbour; The youth shall behave insolently towards the old man, The despicable towards the honourable.

6 When every man shall take hold of his brother Of the family of his father, saying, Thou hast raiment; Be thou our ruler; Let this ruin be under thy hand;

7 He shall swear in that day, saying, I will not be a healer; For in my house is neither bread nor raiment; Therefore make me not a ruler of the people.

8 Verily Jerusalem is ruined, And Judah is fallen; Because their tongue And their practices are against Jehovah, To provoke the eyes of his glory.

9 The proof of their countenance answereth in them; Or, Against them.

They have declared their sin, as Sodom, And have not hid it. Wo to their soul! For they have brought evil on them.

10 Say ye to the righteous man, It shall be well; For they shall eat the fruit of their hands.

11 Wo to the wicked man! It shall be ill; For according to the works of his hands Shall it be rewarded to him.

12 Of my people children are oppressors, And women rule over them. O my people! They who govern thee lead thee astray, And pervert the way of thy paths.

13 Jehovah standeth to plead, And standeth up to judge the people.

14 Jehovah will enter into judgment With the elders of his people, And with their rulers; And ye have destroyed the vineyard, And the spoil of the poor is in your houses.

15 What mean ye that ye crush my people, And grind the faces of the poor? Saith the Lord Jehovah of hosts.

16 Jehovah also saith, Because the daughters of Zion are haughty, And walk with stretched-forth neck, And with wandering eyes, And walk and mince as they go, And make a tinkling with their feet.

17 Therefore will the Lord make bald The crown of the head of the daughters of Zion, And the Lord will expose their shame.

18 In that day will the Lord take away Ornaments that tinkled, or were made of net-work, or like a half-moon,

19 Perfumes, bracelets, and head-hands;

20 Bonnets, ornaments of the legs, Chaplets, neck-amulets, and ear-rings;

21 Rings and nose-jewels,

22 Changeable dresses, mantles, Upper garments, and hair-ties,

23 Mirrors and fine linens, Hoods and veils.

24 And instead of a sweet odour there shall be rottenness, And instead of a girdle, a rent, And instead of curled locks, baldness; Instead of a belt, a girdle of sackcloth, Instead of beauty, burning.

25 Thy men shall fall by the sword, And thy might in the battle.

26 Her gates shall lament and mourn, And she, desolate, shall sit on the ground.

CHAPTER 4

1 In that day, therefore, shall seven women Take hold of one man, saying, We will eat our own bread, We will wear our own raiment; Only let thy name be called on us, Or, Let us be called by thy name.

And take thou away our reproach.

2 In that day shall the branch of Jehovah Be for beauty and glory, And the fruit of the earth Be for excellence and comeliness, To the escaped of Israel.

3 And it shall come to pass That he who shall be left in Zion, And shall remain in Jerusalem, Shall be called holy, And all shall be enrolled Among the living Or, To life. at Jerusalem.

4 When the Lord shall have washed away The filth of the daughter of Zion, And shall have cleansed the blood of Jerusalem From the midst of her, Both by the Spirit of judgment, And by the Spirit of burning.

5 And Jehovah will create On every dwelling-place of Mount Zion, And on all her assemblies, A cloud and darkness by day, And the brightness of a flaming fire by night; For on all the glory shall be a defence.

6 And a covering shall be by day For a shadow from the heat, and for refuge, And for a covert from storm and from rain.

CHAPTER 5

1 Come, I will sing for my beloved A song of my beloved to his vineyard. My beloved had a vineyard On a hill, the son of oil.

2 He fenced it, and gathered out the stones, And planted it as a choice vine; He reared a tower in the midst of it, And built a wine-press in it: He therefore hoped that it would yield grapes, And it yieldeth wild grapes.

3 Now then, O inhabitant of Jerusalem, And man of Judah, Judge ye between me and my vineyard.

4 What more ought to have been done to my vineyard, Which I have not done

CHAPTER 32

Is 32:1-20. Messiah's Kingdom; Desolations, to Be Succeeded by Lasting Peace, the Spirit Having Been Poured Out.

The times of purity and happiness which shall follow the defeat of the enemies of Jehovah's people (Is 32:1-8). The period of wrath before that happy state (Is 32:9-14). The assurance of the final prosperity of the Church is repeated (Is 32:15-20).

1. king--not Hezekiah, who was already on the throne, whereas a future time is contemplated. If he be meant at all, it can only be as a type of Messiah the King, to whom alone the language is fully applicable (Ho 3:5; Zec 9:9; see on Is 11:3-5). The kingdom shall be transferred from the world kings, who have exercised their power against God, instead of for God, to the rightful King of kings (Eze 21:27; Da 7:13, 14).

princes--subordinate; referring to all in authority under Christ in the coming kingdom on earth, for example, the apostles, &c. (Lu 22:30; 1Co 6:2; 2Ti 2:12; Re 2:26, 27; 3:21).

2. a man--rather, the man Christ [Lowth]; it is as "the Son of man" He is to reign, as it was as Son of man He suffered (Mt 26:64; Joh 5:27; 19:5). Not as Maurer explains, "every one of the princes shall be," &c.

rivers--as refreshing as water and the cool shade are to the heated traveller (Is 35:6, 7; 41:18).

3. them that see--the seers or prophets.

them that hear--the people under instruction (Is 35:5, 6).

4. rash--rather, "the hasty"; contrast "shall not make haste" (Is 28:16); the reckless who will not take time to weigh religious truth aright. Or else, the well-instructed [Horsley].

stammers--those who speak confusedly on divine things (compare Ex 4:10-12; Jr 1:6; Mt 10:19, 20). Or, rather, those drunken scorners who in stammering style imitated Isaiah's warnings to mock them [Maurer] (Is 28:7-11, 13, 14, 22; 29:20); in this view, translate, "speak uprightly" (agreeably to the divine law); not as English Version, referring to the distinctness of articulation, "plainly."

5. vile--rather, "fool" [Lowth]; that is, ungodly (Psa 14:1; 74:18).

liberal--rather, "noble-minded."

churl--rather, "fraudulent" [Gesenius].

bountiful--religiously. The atheistic churl, who envies the believer his hope "full of immortality," shall no longer be held as a patriot struggling for the emancipation of mankind from superstition [Horsley].

6. vile ... villainy--rather, "the (irreligious) fool ... (his) folly."

will speak--rather, "present"; for (so far is the "fool" from deserving the epithet "noble-minded") the fool "speaketh" folly and "worketh," &c.

hypocrisy--rather, "profligacy" [Horsley].

error--impiety, perverse arguments.

hungry--spiritually (Mt 5:6).

7. churl--"the fraudulent"; this verse refers to the last clause of Is 32:5; as Is 32:6 referred to its first clause.

speaketh right--pleadeth a just cause (Is 29:21); spiritually, "the poor man's cause" is the divine doctrine, his rule of faith and practice.

8. liberal--rather, "noble-minded."

stand--shall be approved under the government of the righteous King.

9-20. Address to the women of Jerusalem who troubled themselves little about the political signs of the times, but lived a life of self-indulgence (Is 3:16-23); the failure of food through the devastations of the enemy is here foretold, being what was most likely to affect them as mothers of families, heretofore accustomed to every luxury. Vitringa understands "women--daughters" as the cities and villages of Judea (Eze 16:1-63). See Am 6:1.

Behold, a king shall reign in righteousness - If King Hezekiah were a type of Christ, then this prophecy may refer to his time; but otherwise it seems to have Hezekiah primarily in view. It is evident, however, that in the fullest sense these words cannot be applied to any man; God alone can do all that is promised here.

And princes - ושרים ve-sarim, without ל lamed, to; so the ancient Versions. An ancient MS. has ושריו vesaraiv, and his princes.

As the shadow of a great rock - The shadow of a great projecting rock is the most refreshing that is possible in a hot country, not only as most perfectly excluding the rays of the sun, but also as having in itself a natural coolness, which it reflects and communicates to every thing about it.

Speluncaeque tegant, et saxea procubet umbra.

Virg. Georg. 3:145. "Let the cool cave and shady rock protect them." Επει κεφαλην και γουνατα Σειριος αζει, Αυαλεος δε τε χρως απο καυματος· αλλα τοτ' ηδη Ειη πετραιη τε σκιν, και Βιβλινος οινος.

Hesiod. 2:206. "When Sirius rages, and thine aching head,

Parched skin, and feeble knees refreshment need;

Then to the rock's projected shade retire,

With Biblin wine recruit thy wasted powers."

And the eyes of them that see shall not be dim "And him the eyes of those that see shall regard" - For ולא velo, and not, Le Clerc reads ולו velo, and to him, of which mistake the Masoretes acknowledge there are fifteen instances; and many more are reckoned by others. The removal of the negative restores to the verb its true and usual sense.

The vile person shall no more be called liberal - The different epithets here employed require minute explanation.

The vile person - נבל nabal, the pampered, fattened, brainless fellow, who eats to live, and lives to eat; who will scarcely part with any thing, and that which he does give he gives with an evil eye and a grudging heart.

Liberal - נדיב nadib; the generous, openhearted, princely man, who writes on all his possessions, For myself and mankind, and lives only to get and to do good.

The churl - כילי kilai, the avaricious man; he who starves himself amidst his plenty, and will not take the necessaries of life for fear of lessening his stock.

Thus he differs from נבל nabal, who feeds himself to the full, and regards no one else; like the rich man in the Gospel. The avaricious man is called כילי kilai, from כי ki, for, לי li, myself; or contracted from כל col, all, and לי li, to myself: all is mine; all I have is my own; and all I can get is for myself: and yet this man enjoys nothing; he withholds

From back and belly too their proper fare: -

O cursed lust of gold, when for thy sake

The wretch throws up his interest in both worlds,

First starved in this, then damned in that to come!

Bountiful - שוע shoa, he who is abundantly rich; who rejoices in his plenty, and deals out to the distressed with a liberal hand.

The vile person will speak villany "The fool will still utter folly" - A sort of proverbial saying, which Euripides (Bacchae, 369) has expressed in the very same manner and words: Μωρα γαρ μωρος λεγει· "The fool speaks folly. "Of this kind of simple and unadorned proverb or parable, see De S. Poes, Hebr. Praelect. xxiv.

Against the Lord "Against Jehovah" - For אל El, two MSS. read אל al, more properly; but both are of nearly the same meaning.

The instruments also of the churl are evil "As for the niggard, his instruments are evil" - His machinations, his designs. The paronomasia, which the prophet frequently deals in, suggested this expression וכלי כליו vechelai kelaiv. The first word is expressed with some variety in the MSS. Seven MSS. read וכילי vekili, one וכל vechol, another וכולי vecoli.

To destroy the poor with lying words "To defeat the assertions of the poor in judgment" - A word seems to have been lost here, and two others to have suffered a small alteration, which has made the sentence very obscure. The Septuagint have happily retained the rendering of the lost word, and restored the sentence in all its parts: Και διασκεδασαι λογους ταπεινων εν κρισει· ולהפר דברי אביון במשפט ulehapher dibrey ebyon bemishpat, "And disperse the words of the poor in judgment. "They frequently render the verb הפר haphar by διασκεδασαι, A MS. reads ולדבר uledabber, which gives authority for the preposition ל lamed, to, necessary to the sense, and the Septuagint, Syriac, and Chaldee read במשפט bemishpat, In judgment.

Liberal things "Generous purposes" - "Of the four sorts of persons mentioned Isa 32:5, three are described, Isa 32:6, Isa 32:7, and Isa 32:8, but not the fourth." - Secker. Perhaps for והוא vehu, and he, we ought to read ושוע veshoa, the bountiful.

Rise up, ye women "ye provinces. "Ye careless daughters "ye cities." - Targum.

From this verse to the end of the fourteenth, the desolation of Judea by the Chaldeans appears to be foretold.

Gird sackcloth - שק sak, sackcloth, a word necessary to the sense, is here lost, but preserved by the Septuagint, MSS. Alex. and Pachom., and 1. D. II., and edit. Ald. and Comp., and the Arabic and Syriac.

Tremble - be troubled - strip you - פשטה peshotah, רגזה regazah, etc. These are infinitives, with a paragogic ה he, according to Schultens, Institut. Ling. Hebr. p. 453, and are to be taken in an imperative sense.

They shall lament - for the pleasant fields "Mourn ye for the pleasant field" - The Septuagint, Syriac, and Vulgate read ספדו siphdu, mourn ye, imperative; twelve MSS., (five ancient), two editions, the Septuagint, Aquila, Symmachus, Theodotion, Syriac, and Vulgate, all read שדה sadeh, a field; not שדי shedey, breasts.

Shall come up thorns and briers "The thorn and the brier shall come up" - All the ancient Versions read ושמיר veshamir, with the conjunction. And an ancient MS. has תעלה בו taaleh bo, "shall come up in it, "which seems to be right; or rather בה bah: and there is a rasure in the place of בו bo in another ancient MS.

Yea, upon all the houses of joy - For כי ki, the ancient Versions, except the Vulgate, seem to have read ו ve. כי ki may perhaps be a mistake for בו bo, or בה bah, in it, above mentioned. It is not necessary in this place.

The description of impending distress which begins at Isa 32:13 belongs to other times than that of Sennacherib's invasion, from which they were so soon delivered. It must at least extend to the ruin of the country and city by the Chaldeans. And the promise of blessings which follows was not fulfilled under the Mosaic dispensation; they belong to the Kingdom of Messiah. Compare Isa 32:15 with Isa 29:17 (note), and see the note there.

The palaces shall be forsaken - The house of the sanctuary (the temple) shall be destroyed. - Targum.

The forts "Ophel" - It was a part of Mount Zion, rising higher than the rest, at the eastern extremity, near to the temple, a little to the south of it; called by Micah, Mic 4:8, "Ophel of the daughter of Zion. "It was naturally strong by its situation; and had a wall of its own, by which it was separated from the rest of Zion.

And the fruitful field - והכרמל vehaccarmel. So fifteen MSS., six ancient, and two editions; which seems to make the noun an appellative.

The work of righteousness - Righteousness works and produces peace.

The effect of righteousness - עבדת abodath, the culture. Righteousness, cultivated by peace, produces tranquillity of mind and permanent security. Reader, hast thou the principle? If so, dost thou cultivate it? If thou dost, thou hast peace of conscience, joy in the Holy Ghost, and a sure and certain hope of everlasting life.

The city shalt be low all a low place. "The city shall be laid level with the plain" - For ובשפלה ubashephelah, the Syriac reads וכשפלה ukeshephelah. The city - probably Nineveh or Babylon: but this verse is very obscure. Saltus; Assyriorum regnum: civitas; magnifica Assyriorum castra. Ephrem Syr. ire loc. For וברד ubarad, a MS. has וירד vaiyered; and so conjectured Abp. Secker, referring to Zac 11:2.

That sow beside all waters "Who sow your seed in every well-watered place" - Sir John Chardin's note on this place is: "This exactly answers the manner of planting rice; for they sow it upon the water, and before sowing, while the earth is covered with water, they cause the ground to be trodden by oxen, horses, and asses, who go mid-leg deep; and this is the way of preparing the ground for sowing. As they sow the rice on the water, they transplant it in the water. "Harmer's Observ. vol. 1 p. 280. "Rice is the food of two-thirds of mankind." Dr. Arbuthnot. "It is cultivated in most of the eastern countries." Miller. "It is good for all, and at all times." Sir J. Chardin, ib. "Le ris, qui est leur principal aliment et leur froment (i.e., des Siamois), n'est jamais assez arrose; il croit au milieu de l'eau, et les campagnes ou on le cultive ressemblent plutot a de marets que non pas a des terres qu'on laboure aver la charue. Le ris a bien cette force, que quoy qu'il y ait six ou sept pieds d'eau sur lui, il pousse toujours sa tige au dessus; et le tuyau qui le porte s'eleve et croit a proportion de la hauteur de l'eau qui noye son champ. Voyage de l'Eveque de Beryte, p. 144. Paris, 1666. - L. "Rice, which is the principal grain and aliment of the Siamese, can never be too much watered. It grows in the water, and the fields where it is sown resemble marshes rather than fields cultivated by ploughing. Rice has that property that although it be covered with water six or seven feet deep, yet it raises its stalk above it; and this grows long in proportion to the depth of the water by which the field is inundated."

Behold - This seems to be a distinct prophecy from the former, and delivered before that which is related in the former chapters. The prophecies are not always set down in that order, in which the prophets delivered them. The foregoing prophecy was delivered, not in the time of Ahaz for he sent to the Assyrian, not the Egyptian, for help; it was Hezekiah, who rebelled against the king of Assyria, and was too prone to trust upon the staff of Egypt. But this seems to have been delivered in the time of Ahaz. A king - Hezekiah, a type of Christ, and Christ typified by him.

A man - Each of his princes. A hiding place - Unto the people under their government. The wind - From the rage and violence of evil men. As rivers - No less refreshing. As the shadow - In a dry and scorched country, which is called weary, because it makes travellers weary; as death is called pale in other authors, because it makes mens faces pale.

The eyes - The people, they shall not shut their eyes and ears against the good counsels and examples of their religious king and rulers, as they have done formerly: both princes and people shall be reformed.

The rash - Who were hasty in judging of things; which is an argument of ignorance and folly. The tongue - That used to speak of the things of God, darkly, and doubtfully; which though it was in part fulfilled in Hezekiah, yet was truly and fully accomplished only by Christ, who wrought this wonderful change in an innumerable company both of Jews and Gentiles.

The vile - Base and worthless men. Liberal - Shall no longer be reputed honourable, because of their high and honourable places, but wickedness shall be discovered where ever it is, and virtue manifested and rewarded. The churl - The sordid and covetous man; but under this one vice, all vices are understood, as under the opposite virtue of bountifulness; all virtues are comprehended.

Villainy - Men shall no longer be miscalled; for every one will discover what he is by his words and actions. Will work - He will, from time to time, be advising wickedness, that he may execute it when he hath opportunity. To practise - To do bad things, tho' with a pretence of religion and justice. To utter - To pass unjust sentence, directly contrary to the command of God. Cause the drink - Whereby they take away the bread and the drink of the poor.

Lying words - With false and unrighteous decrees. Even - When their cause is just and good.

Ye - That indulge yourselves in idleness and luxury. Careless - Who are insensible of your sin and danger.

The vintage shall fail - During the time of the Assyrian invasion. The gathering - Of the other fruits of the earth.

Strip - Put off your ornaments.

The teats - For the pleasant and fruitful fields, which like teats yielded you plentiful and excellent nourishment.

Yea - Upon that ground, where now your houses stand, in which you take your fill of mirth and pleasure.

Forsaken - Of God, and given up into their enemies hands. A joy - Desolate places, in which wild asses delight to be.

Until - Until the time come, in which God will pour, or, as the Hebrew word properly signifies, reveal, evidently and plentifully pour out his spirit from heaven upon his people, which was fully accomplished in the days of the Messiah. The fruitful field - God's people who were desolate, shall be revived and flourish, and their flourishing enemies shall be brought to destruction.

Judgment - Just judgment. Righteousness - Justice shall be executed in all the parts of the land.

The work - The effect of this shall be prosperity. Quietness - Tranquility, both of mind and outward estate. Assurance - Of God's mercy, and the fulfilling of his promises.

It shall hail - As my blessings shall be poured down upon my people, who, from a wilderness, are turned into a fruitful field, so my judgments (which are signified by hail, chap.28:2,17, and elsewhere) shall fall upon them, who were a fruitful field, but are turned into a forest, upon the unbelieving and rebellious Jews. The city - Jerusalem, which, though now it was the seat of God's worship and people, yet he foresaw, would be the great enemy of the Messiah. Low - Heb. shall be humbled with humiliation: shall be greatly humbled, or brought very low.

Blessed - As the barren forest shall be destroyed, so the fruitful field shall be improved, and bring forth much fruit; which is signified by a declaration of the blessedness of them that sow in it. Waters - In all moist grounds, which are like to yield good fruit. But this also is to be understood of the times of the gospel, and of the great and happy success of the ministers of it. The ox - Which they employed in plowing and sowing the ground.

1. BEhold, a king b shall reign in righteousness, and princes shall rule in judgment.

Therefore Hezekiah was not King when this Prophecy was delivered. And whereas some say, That he speaks of the good Government of Hezekiah, after the Destruction of Sennacherib; it is easy to observe, That his Government was as good before that time as afterward; and that in the very beginning of his Reign, he Ruled with Righteousness, and the fear of God as the History plainly declareth.

The Ministers of State, and Justice, and War, under the King. For a wise and good King will take care to have like Ministers.

a This seems to me to be a distinct Prophecy from the former, and delivered at another time, and probably before that which is related in the former Chapters. For this is certain, and confessed by all, That the Prophecies are not alwayes set down in that order, in which the Prophets delivered them. The foregoing Prophecy seems to have been delivered, not in the time of Ahaz, for he sent to the Assyrian, and not to the Egyptian, for Help; but in the days of Hezekiah, who Rebelled against the King of Assyria, as is said, 2 Kings 18. 7. and was too prone to trust upon the staff of Egypt, as the Assyrian expressly chargeth him there, ver▪ 21. To which Course it is likely he was drawn or tempted by some of his wicked Princes and Counsellours, whom the Prophet therefore severely censures and condemns in the two foregoing Chapters. And this seems to have been delivered in the time of Ahaz, and to speak of Hezekiah, and of his righteous and happy Government; but withal, as Hezekiah and his Reign, was an eminent Type of Christ, and of His Kingdom; so this Prophecy looks thorough Hezekiah unto Christ, as many other Scriptures in their literal Sence do unquestionably concern David, which yet have a mystical Sence, and are also meant of Christ, in whom those things were more f[illegible: 1+ letters]lly and eminently accomplished. Hezekiah, a Type of Christ, and Christ Typified by him.

Marginal references: Psal. 45. 1. Zech. 9. 9▪

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 .

Either 1. the Man or King spoken of. Or 2. each or every one, to wit, of his Princes. That King shall not patch up an old Garment with new Cloth, nor mingle good and bad together; but shall take care to purge out all the corrupt Magistrates, and, as far as he can, to settle good Ones in all places. A man is oft put for every or any man, as Isa. 2. 20. and 3. 5, 6. and elsewhere.

Unto the People under their Government, especially to such as are oppressed or injured, by those who are more Potent than they.

From the rage and violence of evil Men.

No less refreshing and acceptable shall this King and his Princes be to their Subjects.

In a dry and scorched Country, which is called weary here, as also Psal. 63. 1. Metonymically, because it makes Travellers weary, as death is called pale in other Authors, because it makes men's Faces pale.

Marginal references: Heb. heavy.

3. And the eyes of them that see, shall not be dim, and the ears of them that hear, shall hearken .

This is meant, Either 1. of the Princes or Magistrates, who are instead of Eyes and Ears, both to the King, and to the People, who, by their office, are to see and observe all things, and to hear all Causes. These, saith he, shall not shut their Eyes, nor suffer them to be blinded with Gifts, to favour a rich Man in an unjust Cause; they shall not shut their Ears against the Complaints of the poor oppressed Ones, as wicked Princes commonly do. Or 2. of the People, they shall not shut their Eyes and Ears against the good Counsels and Examples of their Religious King and Rulers, as they have done formerly: Both Princes and People shall be reformed. This was done in some poor measure in Hezekiah's time; but far more fully and eminently in the days of the Messiah, who, by his grace, changeth Men's Hearts, and cureth them of that wilful and obstinate Blindness, whereof they had been Guilty before. Which clearly sheweth, That this Prophecy looks through Hezekiah unto Christ. And the like may be said of the following Verse.

4. The heart also of the rash shall understand knowledge , and the tongue of the stammerers shall be ready to speak plainly.

Who were hasty and heady in judging of Things; which is an Argument of Ignorance and Folly.

Shall become more knowing and considerate in their Judgments and Actions.

That used to speak of the Things of God, darkly, and doubtfully, and unwillingly. As Men's Understandings shall then be enlightned, so their Speech shall be reformed. Which though it was in part fulfilled in Hezekiah; this Reformation being effected in some measure by his Counsel and Example, and by the powerful Preaching of the Levites, whom he excited and encouraged to Teach the good knowledge of the Lord, as is said, 2 Chron. 30. 22. yet was truly and fully accomplished onely by Christ, who wrought this wonderful Change in an innumerable company both of Iews and Gentiles.

Marginal references: Heb. hasty.; Or, elegantly.

5. The vile person shall be no more called liberal , nor the churl said to be bountiful.

Base and worthless Men. Heb. the fool: which in Scripture-use commonly signifies a wicked Man.

Or, Noble, or a Prince, or Lord, as this word is used, Psal. 118. 9. and 146. 3. and elsewhere. The Sence of the place [illegible: 1+ letters]s, Either 1. Unworthy Men shall not be advanced to places of Honour and Power, as the Seventy, and some others understand it; for, to be called, is oft put in Scripture for, to be, as hath been frequently observed. Or 2. vicious and worthless Persons shall no longer be reputed Honourable and Vertuous, because of their high and honourable Places, as commonly they are under wicked Princes, by means of Flatterers; but Wickedness shall be discovered and punished wheresoever it is, and Vertue shall be manifested and rewarded; and all things shall be Managed with sincerity and simplicity: Which was eminently fulfilled under the Gospel; by the Preaching whereof, and by Christ's Spirit, Hypocrites are detected, and Men are enabled to discern between Good and Evil, both Persons and Things.

The fordid and covetous Man; which is a great Vice in any Man, but especially in Magistrates; who therefore must be Men hating covetousness, Exod. 18. 21. But under this one Vice, all Vices are understood by a Synecdoche, very frequent in Scripture, and in other Authors, as under the opposite Vertue of bountifulness, all Vices are comprehended.

Marginal references: Or, honourable.

6. For the vile person will speak villany , and his heart will work iniquity , to practise hypocrisy , and to utter errour against the LORD , to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail .

So this is a reason of the Assertion, ver. 5. either thus, Such shal not be Advanced to Places of Trust and Dignity; for if they were, they would abuse them by unjust Sentences and Practises: Or thus, Men shall no longer be miscalled; for every one will discover what he is by his Words and Actions; which also shall be narrowly observed. But these and the following Words are, and may be otherwise rendred: But (as this Particle oft signifies) he shall be called or said to be (which words are easily understood out of the former Verse, as is very frequent in Scripture) a fool, who (which relative Particle is understood in very many places) shall speak villany, and whose heart shall work iniquity, &c.

He will, from time to time, be devising Wickedness, that he may Execute it when he hath opportunity.

To do bad things, [illegible: 1+ letters]t with a pretence of Religion and Justice, which he shall use to keep himself from the dis-favour of his Prince, and from the lash of the Law. Or, to practise prophaneness or wickedness, as this Word, at least sometimes, seems to signify.

To pass un [illegible: 1+ letters]ust Sentences, which is directly contrary to the Will and Command of God.

Whereby they take away the Bread and Drink of the Poor, and give it to their rich Oppressors.

7. The instruments also of the churl are evil , he deviseth wicked devices to destroy the poor with lying words , even when the needy speaketh right .

Heb. The vessels, &c. which is a Word of a very general Signification among the Hebrews, and signifies any person or thing, which is employed in a Man's use and service. I say person, for the name of vessel is given to such Persons as are instrumental to another, as to the Babylonians, who were God's instruments in executing His Vengeance, Isa. 13. 5. to God's Ministers, Act. 9. 15. 2 Cor. 4. 5. and to useful Christians, 2 Tim. 2. 20. and to Wives, 1 Pet. 3. 7. And so it may here note, That such covetous or wicked Princes, most willingly chuse, and employ wicked Men in their Affairs, because such Men will, without any regard to Conscience or Justice, serve all their exorbitant Desires or Lusts. But withal, it seems to include his Counsels, and Practices, and Arts, which are here declared to be generally Evil. But this Verse is, and may be otherwise rendred, as the former was; And (repeat, he shall be called) a churl (as indeed he is one) whose instruments are evil, and who deviseth, &c. Which agrees with the order of the Words in the Hebrew Text, and with the order of the foregoing Verses: For as he speaks of the vile person, and of the churl, ver. 5. So he gives a Description of the vile Person, ver. 6. and then of the churl, in this Verse.

He useth all his Wit and Art to do Injury to others, without any inconvenience to himself.

With false and unrighteous Decrees.

When their Cause is just and good.

Marginal references: Or, when he speaketh against the poor in judgment.

8. But the liberal deviseth liberal things, and by liberal things shall he stand .

He who is truely Liberal and Vertuous, will shew it by designing and practising liberal or vertuous Actions: And he who doth so, will not destroy himself thereby, as wicked Men falsly suppose, but establish and advance himself. But this Verse also, as well as the former, is, and may be otherwise rendred: And (repeat, he shall be called, as before) liberal, who deviseth liberal things, and persisteth, or continueth in liberal things. If▪ it be thought strange, That so many Verses should be spent in Affirming that which, in effect, was said, ver. 5. it must be considered, that these Verses do not onely contain an Affirmation, that they should be called vile persons, or churles, or liberal, that were so; but also a Description of their Qualities and Practices, which was useful for their Conviction, and for the Instruction of others.

Marginal references: Or, be established.

9. Rise up ye women that are at ease , hear my voice ye careless daughters , give ear unto my speech.

Bestir, and prepare your selves to hear, as it follows; and shake off Sloth and Carelessness.

That indulge your selves in Idleness and Luxury.

Heb. confident or secure, who are insensible of yo[illegible: 1+ letters] sin and danger.

f The same before called women: Whom he here reproveth, and threatneth for their Sins, as he did the Men before, for seeking to Egypt for Help, and divers other Sins, whereof the Men were most Guilty.

10. Many days and years shall ye be troubled, ye careless women: for the vintage shall fail , the gathering shall not come.

Heb. Days above a year, i. e. a year and some days: Which notes, Either 1. the time from this Prophecy to the beginning of this Judgment: Or rather 2. the time of the continuance of it; that it should last for above one Year; as indeed this did, and no longer: For Hezekiah Reigned in all but twenty nine Years, 2 Kings 18. 2. and Sennacherib came in his fourteenth Year; and after his defeat and departure, God promised, and added to him fifteen Years more, 2 Kings 20. 6.

During the time of the Assyrian Invasion. And this Commination is here added to qualify the foregoing Promise, and to warn them, that although God would give them so good a King, and there should be some Reformation of their former abuses under the Government of Ahaz; yet as there were many Sins among them, yet not repented of, so they should be severely chastised for them.

To wit, of the other Fruits of the Earth; as that Feast, which was observed after the gathering of all the Fruits, was called the feast of in-gathering, Exod. 23. 16.

Marginal references: Heb. days above a year.

11. Tremble ye women that are at ease, be troubled, ye careless ones: strip ye and make ye bare , and gird sackcloth upon your loyns.

Put off your Ornaments, as God commanded upon a like occasion, Exod. 33. 5. that you may put on Sackcloth instead of them, as Mourners and Penitents used to do.

12. They shall lament for the teats , for the pleasant fields, for the fruitful vine.

Either 1. properly, because, through Famine, your Teats are destitute of Milk for the nourishment of your poor Children. Or rather 2. Metaphorically, as the following Words explain it, for the pleasant and fruitful Fields, which like Teats yielded you plentiful and excellent Nourishment, for which the Land was said to flow with milk▪ Ezek. 20. 6. And the Earth being compared to the Womb that bare us, Iob. 1. 21. it is not strange, if its fruitful Fields be compared to the Breasts which nourish us.

Marginal references: Heb. the fields of desire.

13. Upon the land of my people shall come up thorns and briers , yea upon all the houses of joy in the joyous city:

If any of you think th[illegible: 1+ letters]e is no great cause for such Trembling and Lamentation, which shall last but for a year and some days; know that this Calamity, by the Assyrians, is but an earnest of further and sorer judgments: For the time is coming, when this Land shall be laid desolate; and instead of Vines and other Fruits, it shall yield nothing but Briers and Thorns: of which, see on Isa. 7. 23, 24.

Upon that Ground, where now your Houses stand, in which you delight, and take your fill of mirth and pleasure.

Marginal references: Chap. 34. 13. Hos. 9. 6.; Or, burning upon, &c.

14. Because the palaces shall be forsaken, the multitude of the city shall be left , the forts and towers shall be for dens for ever, a joy of wild asses , a pasture of flocks.

Heb. the palace, the King's House, and other magnificent buildings in the City.

Or rather, shall be forsaken, to wit, of God, and given up into their Enemies hands. And the Verb in the foregoing Clause, may be rendred, shall be left.

Desolate places, in which wild Asses delight to be, Iob. 39. 5. Ier. 2. 24.

Marginal references: Or, clifts and watch-towers.

15. Until the spirit be poured upon us from on high , and the wilderness be a fruitful field, and the fruitful field be counted for a forrest .

And this Calamity and Desolation shall, in a manner, continue until the time come, in which God will pour, or, as the Hebrew Word properly signifies, reveal, i. e. evidently and plentifully pour out his spirit from Heaven upon His people. Which was done in some sort upon the return of the People from Babylon, when God, by his Spirit, stirred up the Spirit, both of Cyrus to give them liberty of returning to Ierusalem, and of the people to return and build the City and People: But was far more clearly and fully accomplished in the days of the Messiah. And indeed the promises contained in these, and the following Words and Verses, were not fulfilled upon their coming out of Babylon, after which time they had but a little reviving in their bondage, as is said, Ezra. 9. 8. and continued in servitude and distress under the Pe[illegible: 1+ letters]sian Emperours, Nehem. 9. 36, 37. and afterward suffered many and grievous Calamities, from the Kings of Syria, and Egypt, and from the Romans: which suits very ill with that glorious Promise here following, ver. 18. And therefore these promises concern the times of the Gospel, when God's Spirit was in a most evident and glorious Manner poured forth upon the Apostles, and other believing Iews, to the Astonishment of their very Adversaries; and when the following Promises were in a good Measure fulfilled, and are more fully to be accomplished in God's due time.

Which is Allegorically understood. The meaning may be this; God's people, who were desolate and destroyed, shall be Revived and Flourish, and their flourishing Enemies shall be brought to Desolation and Destruction. It may also signify, The Conversion of the barren and despised Gentiles, and the Rejection of the Iews, in the time of the Messiah.

Marginal references: Chap. 29. 17. & 35. 2. & 37. 24.

16. Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field .

Just Judgment, as the next Clause explains it.

Justice shall be Executed in all the parts of the Land, both in the barren and fruitful Places, and shall be practised by all My People: Which agrees with that Promise, Isa. 60. 21. Thy people shall be all righteous, &c.

17. And the work of righteousness shall be peace , and the effect of righteousness, quietness and assurance for ever.

The effect of this prevailing practice of Righteousness shall be Prosperity and outward Felicity.

Tranquility, both of Mind and outward Estate.

Or, confidence. The observation of God's Precepts will beget in them a confidence, and assurance of God's Mercy, and the fulfilling of his Promises.

18. And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places:

Either the Gentiles, who then shall be My People: Or, the Iews, to whom this Promise shall be made good upon their Conversion to Christ in the latter times of the Gospel.

19. When it shall hail, coming down on the forrest , and the city shall be low in a low place .

Heb. And it shall hail, &c. As my Blessings shall be poured down upon my People, who, from a Wilderness, are turned into a fruitful Field, as it is said, ver. 15. So my Wrath and Judgments (which are signified by hail, Isa. 28. 2, 17. and elsewhere) shall fall upon them, who were a fruitful Field, but are turned into a Forrest, as was said, ver. 15. i. e. upon the unbelieving and rebellious Iews, who seem to be there designed under that Notion.

Either 1. Babylon, the great Enemy and Oppressour of Go[illegible: 1+ letters]'s People. Or 2. Ierusalem, which, though now it was the Seat of God's Worship and People; yet he foresaw, by the Spirit of Prophecy, That it would be the great Enemy of the Messiah, and of God's People.

Heb. Shall be humbled with humiliation: Which, by an ordinary Hebraisme signifies, Shall be greatly humbled, or brought very low.

Marginal references: Or, and the city shall be utterly abased.

20. Blessed are ye that sow beside all waters , that send forth thither the feet of the ox and the ass .

As the barren Forrest shall be destroyed with hail, ver. 19. so the fruitful Field shall be improved, and bring forth much Fruit; which is signified by a Declaration of the blessedness of them that Sow in it.

In all moyst and fat Grounds, which are like to yield good Fruit. But this passage, as well as others in the foregoing Verses, is to be understood mystically, and seems to respect the times of the Gospel. The Prophet reflecting upon his own unsuccessful Labours, of which he complains, Isa. 49. 4. and elsewhere, and foreseeing by the Spirit, the great and happy Success of his Successors, the Ministers of the Gospel; tacitely bewails his own unhappiness, who sowed his Seed upon dry and barren Ground, by congratulating the happiness of the Apostles, who sowed their Seed more generally, upon all fit Grounds, without any distinction between Iews and Gentiles; and who found the Ground, to wit, the hearts of the people, more moistned and softned, and better prepared to receive the good Seed of God's Word.

Which Creatures they employed in plowing and sowing the Ground, Deut. 22. 10. Psal. 144. 14. Isa. 30. 24.

Isa 32:1-2

For Judah, sifted, delivered, and purified, there now begins a new ear. Righteous government, as a blessing for the people, is the first beneficent fruit. “Behold, the king will reign according to righteousness; and the princes, according to right will they command. And every one will be like a shelter from the wind, and a covert from the storm; like water-brooks in a dry place, like the shadow of a gigantic rock in a languishing land.” The kingdom of Asshur is for ever destroyed; but the kingdom of Judah rises out of the state of confusion into which it has fallen through its God - forgetting policy and disregard of justice. King and princes now rule according to the standards that have been divinely appointed and revealed. The Lamed in ūlesârı̄m (and the princes) is that of reference (quod attinet ad, as in Psa 16:3 and Ecc 9:4), the exponent of the usual casus abs. (Ges. §146, 2); and the two other Lameds are equivalent to κατά, secundum (as in Jer 30:11). The figures in Isa 32:2 are the same as in Isa 25:4. The rock of Asshur (i.e., Sennacherib) has departed, and the princes of Asshur have deserted their standards, merely to save themselves. The king and princes of Judah are now the defence of their nation, and overshadow it like colossal walls of rock. This is the first fruit of the blessing.

Isa 32:3-4

The second is an opened understanding, following upon the ban of hardening. “And the eyes of the seeing no more are closed, and the ears of the hearing attend. And the heart of the hurried understands to know, and the tongue of stammerers speaks clear things with readiness.” It is not physical miracles that are predicted here, but a spiritual change. The present judgment of hardening will be repealed: this is what Isa 32:3 affirms. The spiritual defects, from which many suffer who do not belong to the worst, will be healed: this is the statement in Isa 32:4. The form תּשׁעינה is not the future of שׁעה here, as in Isa 31:1; Isa 22:4; Isa 17:7-8 (in the sense of, they will no longer stare about restlessly and without aim), but of שׁעה = שׁעע, a metaplastic future of the latter, in the sense of, to be smeared over to closed (see Isa 29:9; Isa 6:10; cf., tach in Isa 44:18). On qâshabh (the kal of which is only met with here), see at Isa 21:7. The times succeeding the hardening, of which Isaiah is speaking here, are “the last times,” as Isa 6:1-13 clearly shows; though it does not therefore follow that the king mentioned in Isa 32:1 (as in Isa 11:1.) is the Messiah Himself. In Isa 32:1 the prophet merely affirms, that Israel as a national commonwealth will then be governed in a manner well pleasing to God; here he predicts that Israel as a national congregation will be delivered from the judgment of not seeing with seeing eyes, and not hearing with hearing ears, and that it will be delivered from defects of weakness also. The nimhârı̄m are those that fall headlong, the precipitate, hurrying, or rash; and the עלּגים, stammerers, are not scoffers (Isa 28:7., Isa 19:20), as Knobel and Drechsler maintain, but such as are unable to think and speak with distinctness and certainty, more especially concerning the exalted things of God. The former would now have the gifts of discernment (yâbhı̄n), to perceive things in their true nature, and to distinguish under all circumstances that which is truly profitable (lâda‛ath); the latter would be able to express themselves suitably, with refinement, clearness, and worthiness. Tsachōth (old ed. tsâchōth) signifies that which is light, transparent; not merely intelligible, but refined and elegant. תּמהר gives the adverbial idea to ledabbēr (Ewald, §§285,a).

Isa 32:5-8

A third fruit of the blessing is the naming and treating of every one according to his true character. “The fool will no more be called a nobleman, nor the crafty a gentleman. For a fool speaks follies, and his heart does godless things, to practise tricks and to speak error against Jehovah, to leave the soul of hungry men empty, and to withhold the drink of thirsty ones. And the craft of a crafty man is evil, who devises stratagems to destroy suffering ones by lying words, even when the needy exhibits his right. But a noble man devises noble things, and to noble things he adheres.” Nobility of birth and wealth will give place to nobility of character, so that the former will not exist or not be recognised without the latter. Nâdı̄bh is properly one who is noble in character, and then, dropping the ethical meaning, one who is noble by rank. The meaning of the word generosus follows the same course in the opposite direction. Shōă‛ is the man who is raised to eminence by the possession of property; the gentleman, as in Job 34:19. The prophet explains for himself in what sense he uses the words nâbhâl and kı̄lai. We see from his explanation that kı̄lai neither signifies the covetous, from kūl (Saad.), nor the spendthrift, from killâh (Hitzig). Jerome gives the correct rendering, viz., fraudulentus; and Rashi and Kimchi very properly regard it as a contraction of nekhı̄lai. It is an adjective form derived from כּיל = נכיל, like שׂיא = נשׂיא (Job 20:6). The form כּלי in Isa 32:1 is used interchangeably with this, merely for the sake of the resemblance in sound to כּליו (machinatoris machinae pravae). In Isa 32:6, commencing with ki (for), the fact that the nâbhâl (fool) and kı̄lai (crafty man) will lose their titles of honour, is explained on the simple ground that such men are utterly unworthy of them. Nâbhâl is a scoffer at religion, who thinks himself an enlightened man, and yet at the same time has the basest heart, and is a worthless egotist. The infinitives with Lamed show in what the immorality ('âven) consists, with which his heart is so actively employed. In Isa 32:6, ūbhedabbēr (“and if he speak”) is equivalent to, “even in the event of a needy man saying what is right and well founded:” Vâv = et in the sense of etiam ((cf., 2Sa 1:23; Psa 31:12; Hos 8:6; Ecc 5:6); according to Knobel, it is equivalent to et quidem, as in Ecc 8:2; Amo 3:11; Amo 4:10; whereas Ewald regards it as Vav conj. (§283,d), “and by going to law with the needy,” but את־אביון would be the construction in this case (vid., 2Ki 25:6). According to Isa 32:8, not only does the noble man devise what is noble, but as such (הוּא) he adheres to it. We might also adopt this explanation, “It is not upon gold or upon chance that he rises;” but according to the Arabic equivalents, qūm signifies persistere here.

Isa 32:9-14

This short address, although rounded off well, is something more than a fragment complete in itself, like the short parabolic piece in Isa 28:23-29, which commences in a similar manner. It is the last part of the fourth woe, just as that was the last part of the first. It is a side piece to the threatening prophecy of the time of Uzziah-Jotham (Isa 3:16.), and chastises the frivolous self-security of the women of Jerusalem, just as the former chastises their vain and luxurious love of finery. The prophet has now uttered many a woe upon Jerusalem, which is bringing itself to the verge of destruction; but notwithstanding the fact that women are by nature more delicate, and more easily affected and alarmed, than men, he has made no impression upon the women of Jerusalem, to whom he now foretells a terrible undeceiving of their carnal ease, whilst he holds out before them the ease secured by God, which can only be realized on the ruins of the former.

The first part of the address proclaims the annihilation of their false ease. “Ye contented women, rise up, hear my voice; ye confident daughters, hearken to my speech! Days to the year: then will ye tremble, confident ones! for it is all over with the vintage, the fruit harvest comes to nought. Tremble, contented ones! Quake, ye confident ones! Strip, make yourselves bare, and gird your loins with sackcloth! They smite upon their breasts for the pleasant fields, for the fruitful vine. On the land of my people there come up weeds, briers; yea, upon all joyous houses of the rejoicing city. For the palace is made solitary; the crowd of the city is left desolate; the ofel and watch-tower serve as caves for ever, for the delight of wild asses, for the tending of flocks.” The summons is the same as in Gen 4:23 and Jer 9:19 (comp. Isa 28:23); the attributes the same as in Amo 6:1 (cf., Isa 4:1, where Isaiah apostrophizes the women of Samaria). שׁאנן, lively, of good cheer; and בּטח, trusting, namely to nothing. They are to rise up (qōmnâh), because the word of God must be heard standing (Jdg 3:20). The definition of the time “days for a year” (yâmı̄m ‛al-shânâh) appears to indicate the length of time that the desolation would last, as the word tirgaznâh is without any Vav apod. (cf., Isa 65:24; Job 1:16-18); but Isa 29:1 shows us differently, and the Vav is omitted, just as it is, for example, in Dan 4:28. Shânâh is the current year. In an undefined number of days, at the most a year from the present time (which is sometimes the meaning of yâmı̄m), the trembling would begin, and there would be neither grapes nor fruit to gather. Hence the spring harvest of corn is supposed to be over when the devastation begins. ימים is an acc. temporis; it stands here (as in Isa 27:6, for example; vid., Ewald, §293, 1) to indicate the starting point, not the period of duration. The milel-forms פּשׁטה, ערה, חגרה ,ערה , are explained by Ewald, Drechsler, and Luzzatto, as plur. fem. imper. with the Nun of the termination nâh dropped - an elision that is certainly never heard of. Others regard it as inf. with He femin. (Credner, Joel, p. 151); but קטלה for the infinitive קטלה is unexampled; and equally unexampled would be the inf. with He indicating the summons, as suggested by Böttcher, “to the shaking!” “to the stripping!” They are sing. masc. imper., such as occur elsewhere apart from the pause, e.g., מלוכה (for which the keri has מלכה) in Jdg 9:8; and the singular in the place of the plural is the strongest form of command. The masculine instead of the feminine appears already in הרדוּ, which is used in the place of חרדנה. The prophet then proceeds in the singular number, comprehending the women as a mass, and using the most massive expression. The He introduced into the summons required that the feminine forms, רגזי, etc., should be given up. ערה, from ערר, to be naked, to strip one’s self. חגרה absolute, as in Joe 1:13 (cf., Isa 3:24), signifies to gird one’s self with sackcloth (saq). We meet with the same remarkable enall. generis in Isa 32:12. Men have no breasts (shâdaim), and yet the masculine sōphedı̄m is employed, inasmuch as the prophet had the whole nation in his mind, throughout which there would be such a plangere ubera on account of the utter destruction of the hopeful harvest of corn and wine. Shâdaim (breasts) and שׂדי (construct to sâdōth) have the same common ring as ubera and ubertas frugum. In Isa 32:13 ta‛ăleh points back to qōts shâmı̄r, which is condensed into one neuter idea. The ki in Isa 32:13 has the sense of the Latin imo (Ewald, §330,b). The genitive connection of עלּיזה קריה with משׂושׂ בּתּי (joy-houses of the jubilant city) is the same as in Isa 28:1. The whole is grammatically strange, just as in the Psalms the language becomes all the more complicated, disjointed, and difficult, the greater the wrath and indignation of the poet. Hence the short shrill sentences in Isa 32:14 : palace given up (cf., Isa 13:22); city bustle forsaken (i.e., the city generally so full of bustle, Isa 22:2). The use of בּעד is the same as in Pro 6:26; Job 2:4. ‛Ofel, i.e., the south-eastern fortified slope of the temple mountain, and the bachan (i.e., the watch-tower, possibly the flock-tower which is mentioned in Mic 4:8 along with ‛ofel), would be pro speluncis, i.e., would be considered and serve as such. And in the very place where the women of Jerusalem had once led their life of gaiety, wild asses would now have their delight, and flocks their pasture (on the wild asses, perâ'ı̄m, that fine animal of the woodless steppe, see at Job 24:5; Job 39:5-8). Thus would Jerusalem, with its strongest, proudest places, be laid in ruins, and that in a single year, or ever less than a year.

Isa 32:15-19

The state would then continue long, very long, until at last the destruction of the false rest would be followed by the realization of the true. “Until the Spirit is poured out over us from on high, and the wilderness becomes a fruitful field, and the fruitful field is counted as the forest. And justice makes its abode in the desert, and righteousness settles down upon the fruit-field. And the effect of righteousness will be peace, and the reward of righteousness rest and security for ever. And my people dwells in a place of peace, and in trustworthy, safe dwellings, and in cheerful resting-places. And it hails with the overthrow of the forest, and into lowliness must the city be brought low.” There is a limit, therefore, to the “for ever” of Isa 32:14. The punishment would last till the Spirit, which Israel had not then dwelling in the midst of it (see Hag 2:5), and whose fulness was like a closed vessel to Israel, should be emptied out over Israel from the height of heaven (compare the piel ערה, Gen 24:20), i.e., should be poured out in all its fulness. When that was done, a great change would take place, the spiritual nature of which is figuratively represented in the same proverbial manner as in Isa 29:17. At the same time, a different turn is given to the second half in the passage before us. The meaning is, not that what was now valued as a fruit-bearing garden would be brought down from its false eminence, and be only regarded as forest; but that the whole would be so glorious, that what was now valued as a fruit-garden, would be thrown into the shade by something far more glorious still, in comparison with which it would have the appearance of a forest, in which everything grew wild. The whole land, the uncultivated pasture-land as well as the planted fruitful fields of corn and fruit, would then become the tent and seat of justice and righteousness. “Justice and righteousness’ (mishpât and tsedâqâh) are throughout Isaiah the stamp of the last and perfect time. As these advance towards self-completion, the produce and result of these will be peace (ma‛ăseh and abhōdâh are used to denote the fruit or self-reward of work and painstaking toil; compare פּעלּה). But two things must take place before this calm, trustworthy, happy peace, of which the existing carnal security is only a caricature, can possibly be realized. In the first place, it must hail, and the wood must fall, being beaten down with hail. We already know, from Isa 10:34, that “the wood” was an emblem of Assyria; and in Isa 30:30-31, we find “the hail” mentioned as one of the forces of nature that would prove destructive to Assyria. And secondly, “the city” (העיר, a play upon the word, and a counterpart to היּער) must first of all be brought low into lowliness (i.e., be deeply humiliated). Rosenmüller and others suppose the imperial city to be intended, according to parallels taken from chapters 24-27; but in this cycle of prophecies, in which the imperial city is never mentioned at all, “the city” must be Jerusalem, whose course from the false peace to the true lay through a humiliating punishment (Isa 29:2-4; Isa 30:19., Isa 31:4.).

Isa 32:20

In the face of this double judgment, the prophet congratulates those who will live to see the times after the judgment. “Blessed are ye that sow by all waters, and let the foot of the oxen and asses rove in freedom.” Those who lived to see these times would be far and wide the lords of a quiet and fruitful land, cleared of its foes, and of all disturbers of peace. They would sow wherever they pleased, by all the waters that fertilized the soil, and therefore in a soil of the most productive kind, and one that required little if any trouble to cultivate. And inasmuch as everything would be in the most copious abundance, they would no longer need to watch with anxiety lest their oxen and asses should stray into the corn-fields, but would be able to let them wander wherever they pleased. There cannot be the slightest doubt that this is the correct explanation of the verse, according to Isa 30:23-25 (compare also Isa 7:21.).

This concludes the four woes, from which the fifth, that immediately follows, is distinguished by the fact, that in the former the Assyrian troubles are still in the future, whereas the fifth places us in the very midst of them. The prophet commenced (Isa 28:1-4) with the destruction of Samaria; he then threatened Judah and Jerusalem also. But it is uncommonly difficult to combine the different features of the threat into a complete picture. Sifting even to a small remnant is a leading thought, which runs through the threat. And we also read throughout the whole, that Asshur will meet with its own destruction in front of that very Jerusalem which it is seeking to destroy. But the prophet also knows, on the one hand, that Jerusalem is besieged by the Assyrians, and will not be rescued till the besieged city has been brought to the last extremity (Isa 29:1., Isa 31:4.); and, on the other hand, that this will reach even to the falling of the towers (Isa 30:25), the overthrow of the wall of the state (Isa 30:13-14), the devastation of the land, and the destruction of Jerusalem itself (Isa 32:12.); and for both of these he fixes the limit of a year (Isa 29:1; Isa 32:10). This double threat may be explained in the following manner. The judgments which Israel has still to endure, and the period of glory that will follow them, lie before the mental eye of the prophet like a long deep diorama. While threatening the existing generation, he penetrates more or less deeply into the judgments which lie in perspective before him. He threatens at one time merely a siege that will continue till it is brought to the utmost extremity; at another time utter destruction. But the imperial power intended, by which this double calamity is to be brought upon Judah, must be Assyria; since the prophet knew of no other in the earliest years of Hezekiah, when these threatening addresses were uttered. And this gives rise to another difficulty. Not only was the worst prediction - namely, that of the destruction of Jerusalem - not fulfilled; but even the milder prophecy - namely, that of a siege, which would bring them to the deepest distress - was not accomplished. There never was any actual siege of Jerusalem by the Assyrians. The explanation of this is, that, according to Jer 18:7-8, and Jer 18:9, Jer 18:10, neither the threatenings of punishment nor the promises of blessing uttered by the prophets were so unconditional, that they were certain to be fulfilled and that with absolute necessity, at such and such a time, or upon such and such a generation. The threatened punishment might be repealed or modified, if repentance ensued on the part of the persons threatened (Jon 3:4; 1Ki 21:29; 2Ki 22:15-20; 2Ch 12:5-8). The words of the prophecy did not on that account fall to the ground. If they produced repentance, they answered the very purpose for which they were intended; but if the circumstances which called for punishment should return, their force returned as well in all its fulness. If the judgment was one irrevocably determined, it was merely delayed by this, to be discharged upon the generation which should be ripest for it. And we have also an express historical testimony, which shows that this is the way in which the non-fulfilment of what Isaiah threatened as about to take place within a year is to be accounted for. Not only Isaiah, but also his contemporary Micah, threatened, that along with the judgment upon Samaria, the same judgment would also burst upon Jerusalem. Zion would be ploughed as a field, Jerusalem would be laid in ruins, and the temple mountain would be turned into a wooded height (Mic 3:12). This prophecy belongs to the first year of Hezekiah’s reign, for it was then that the book of Micah was composed. But we read in Jer 26:18-19, that, in their alarm at this prophecy, Hezekiah and all Judah repented, and that Jehovah withdrew His threat in consequence. Thus, in the very first year of Hezekiah, a change for the better took place in Judah; and this was necessarily followed by the withdrawal of Isaiah’s threatenings, just as those threatenings had co-operated in the production of this conversion (see Caspari, Micha, p. 160ff.). Not one of the three threats (Isa 29:1-4; Isa 32:9-14; Mic 3:12), which form an ascending climax, was fulfilled. Previous threatenings so far recovered their original force, when the insincerity of the conversion became apparent, that the Assyrians did unquestionably march through Judah, devastating everything as they went along. But because of Hezekiah’s self-humiliation and faith, the threat was turned from that time forward into a promise. In direct opposition to his former threatening, Isaiah now promised that Jerusalem would not be besieged by the Assyrians (Isa 37:33-35), but that, before the siege was actually established, Assyria would fall under the walls of Jerusalem.

The Reign of Justice. (b. c. 726.)

1 Behold, a king shall reign in righteousness, and princes shall rule in judgment. 2 And a man shall be as a 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 rash shall understand knowledge, and the tongue of the stammerers 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 deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right. 8 But the liberal deviseth liberal things; and by liberal things shall he stand.

We have here the description of a flourishing kingdom. "Blessed art thou, O land! when it is thus with thee, when kings, princes, and people, are in their places such as they should be." It may be taken as a directory both to magistrates and subjects, what both ought to do, or as a panegyric to Hezekiah, who ruled well and saw something of the happy effects of his good government, and it was designed to make the people sensible how happy they were under his administration and how careful they should be to improve the advantages of it, and withal to direct them to look for the kingdom of Christ, and the times of reformation which that kingdom should introduce. It is here promised and prescribed, for the comfort of the church,

I. That magistrates should do their duty in their places, and the powers answer the great ends for which they were ordained of God, v. 1, 2. 1. There shall be a king and princes that shall reign and rule; for it cannot go well when there is no king in Israel. The princes must have a king, a monarch over them as supreme, in whom they may unite; and the king must have princes under him as officers, by whom he may act, 1 Pet. ii. 13, 14. They both shall know their place and fill it up. The king shall reign, and yet, without any diminution to his just prerogative, the princes shall rule in a lower sphere, and all for the public good. 2. They shall use their power according to law, and not against it. They shall reign in righteousness and in judgment, with wisdom and equity, protecting the good and punishing the bad; and those kings and princes Christ owns as reigning by him who decree justice, Prov. viii. 15. Such a King, such a Prince, Christ himself is; he reigns by rule, and in righteousness will he judge the world, ch. ix. 7; xi. 4. 3. Thus they shall be great blessings to the people (v. 2): A man, that man, that king that reigns in righteousness, shall be as a hiding-place. When princes are as they should be people are as they would be. (1.) They are sheltered and protected from many mischiefs. This good magistrate is a covert to the subject from the tempest of injury and violence; he defends the poor and fatherless, that they be not made a prey of by the mighty. Whither should oppressed innocency flee, when blasted by reproach or borne down by violence, but to the magistrate as its hiding-place? To him it appeals, and by him it is righted. (2.) They are refreshed and comforted with many blessings. This good magistrate gives such countenance to those that are poor and in distress, and such encouragement to every thing that is praiseworthy, that he is as rivers of water in a dry place, cooling and cherishing the earth and making it fruitful, and as the shadow of a great rock, under which a poor traveller may shelter himself from the scorching heat of the sun in a weary land. It is a great reviving to a good man, who makes conscience of doing his duty, in the midst of contempt and contradiction, at length to be backed, and favoured, and smiled upon in it by a good magistrate. All this, and much more, the man Christ Jesus is to all the willing faithful subjects of his kingdom. When the greatest evils befal us, not only the wind, but the tempest, when storms of guilt and wrath beset us and beat upon us, they drive us to Christ, and in him we are not only safe, but satisfied that we are so; in him we find rivers of water for those that hunger and thirst after righteousness, all the refreshment and comfort that a needy soul can desire, and the shadow, not of a tree, which sun or rain may beat through, but of a rock, of a great rock, which reaches a great way for the shelter of the traveller. Some observe here that as the covert, and the hiding-place, and the rock, do themselves receive the battering of the wind and storm, to save those from it that take shelter in them, so Christ bore the storm himself to keep it off from us.

II. That subjects should do their duty in their places.

1. They shall be willing to be taught, and to understand things aright. They shall lay aside their prejudices against their rulers and teachers, and submit to the light and power of truth, v. 3. When this blessed work of reformation is set on foot, and men do their parts towards it, God will not be wanting to do his: Then the eyes of those that see, of the prophets, the seers, shall not be dim; but God will bless them with visions, to be by them communicated to the people; and those that read the word written shall no longer have a veil upon their hearts, but shall see things clearly. Then the ears of those that hear the word preached shall hearken diligently and readily receive what they hear, and not be so dull of hearing as they have been. This shall be done by the grace of God, especially gospel-grace; for the hearing ear, and the seeing eyes, the Lord has made, has new-made, even both of them.

2. There shall be a wonderful change wrought in them by that which is taught them, v. 4. (1.) They shall have a clear head, and be able to discern things that differ, and distinguish concerning them. The heart of those that were hasty and rash, and could not take time to digest and consider things, shall now be cured of their precipitation, and shall understand knowledge; for the Spirit of God will open their understanding. This blessed work Christ wrought in his disciples after his resurrection (Luke xxiv. 45), as a specimen of what he would do for all his people, in giving them an understanding, 1 John v. 20. The pious designs of good princes are likely to take effect when their subjects allow themselves liberty to consider, and to think, so freely as to take things right. (2.) They shall have a ready utterance: The tongue of the stammerers, that used to blunder whenever they spoke of the things of God, shall now be ready to speak plainly, as those that understand what they speak of, that believe, and therefore speak. There shall be a great increase of such clear, distinct, and methodical knowledge in the things of God, that those from whom one would not have expected it shall speak intelligently of these things, very much to the honour of God and the edification of others. Their hearts being full of this good matter, their tongues shall be as the pen of a ready writer, Ps. xlv. 1.

3. The differences between good and evil, virtue and vice, shall be kept up, and no more confounded by those who put darkness for light and light for darkness (v. 5): The vile shall no more be called liberal.

(1.) Bad men shall no more be preferred by the prince. When a king reigns in justice he will not put those in places of honour and power that are ill-natured, and of base and sordid spirits, and care not what injury or mischief they do so they may but compass their own ends. Such as vile persons (as Antiochus is called, Dan. xi. 21); when they are advanced they are called liberal and bountiful; they are called benefactors (Luke xxii. 25): but it shall not always be thus; when the world grows wiser men shall be preferred according to their merit, and honour (which was never thought seemly for a fool, Prov. xxvi. 1) shall no longer be thrown away upon such.

(2.) Bad men shall be no more had in reputation among the people, nor vice disguised with the colours of virtue. It shall no more be said to Nabal, Thou art Nadib (so the words are); such a covetous muck-worm as Nabal was, a fool but for his money, shall not be complimented with the title of a gentleman or a prince; nor shall they call a churl, that minds none but himself, does no good with what he has, but is an unprofitable burden of the earth, My lord; or, rather, they shall not say of him, He is rich; for so the word signifies. Those only are to be reckoned rich that are rich in good works; not those that have abundance, but those that use it well. In short, it is well with a people when men are generally valued by their virtue, and usefulness, and beneficence to mankind, and not by their wealth or titles of honour. Whether this was fulfilled in the reign of Hezekiah, and how far it refers to the kingdom of Christ (in which we are sure men are judged of by what they are, not by what they have, nor is any man's character mistaken), we will not say; but it prescribes an excellent rule both to prince and people, to respect men according to their personal merit. To enforce this rule, here is a description both of the vile person and of the liberal; and by it we shall see such a vast difference between them that we must quite forget ourselves if we pay that respect to the vile person and the churl which is due only to the liberal.

[1.] A vile person and a churl will do mischief, and the more if he be preferred and have power in his hand; his honours will make him worse and not better, v. 6, 7. See the character of these base ill-conditioned men. First, They are always plotting some unjust thing or other, designing ill either to particular persons or to the public, and contriving how to bring it about; and so many silly piques they have to gratify, and mean revenges, that there appears not in them the least spark of generosity. Their hearts will be still working some iniquity or other. Observe, There is the work of the heart, as well as the work of the hands. As thoughts are words to God, so designs are works in his account. See what pains sinners take in sin. They labour at it; their hearts are intent upon it, and with a great deal of art and application they work iniquity. They devise wicked devices with all the subtlety of the old serpent and a great deal of deliberation, which makes the sin exceedingly sinful; and the more there is of plot and management in a sin the more there is of Satan in it. Secondly, They carry on their plots by trick and dissimulation. When they are meditating iniquity, they practise hypocrisy, feign themselves just men, Luke xx. 20. The most abominable mischiefs shall be disguised with the most plausible pretences of devotion to God, regard to man, and concern for some common good. Those are the vilest of men that intend the worst mischiefs when they speak fair. Thirdly, They speak villainy. When they are in a passion you will see what they are by the base ill language they give to those about them, which no way becomes men of rank and honour; or, in giving verdict or judgment, they villainously put false colours upon things, to pervert justice. Fourthly, They affront God, who is a righteous God and loves righteousness: They utter error against the Lord, and therein they practise profaneness; for so the word which we translate hypocrisy signifies. They give an unjust sentence, and then profanely make use of the name of God for the ratification of it; as if, because the judgment is God's (Deut. i. 17), therefore their false and unjust judgment was his. This is uttering error against the Lord, under pretence of uttering truth and justice for him; and nothing can be more impudently done against God than to use his name to patronise wickedness. Fifthly, They abuse mankind, those particularly whom they are bound to protect and relieve. 1. Instead of supplying the wants of the poor, they impoverish them, they make empty the souls of the hungry; either taking away the food they have, or, which is almost equivalent, denying the supply which they want and which they have to give. And they cause the drink of the thirsty to fail; they cut off the relief they used to have, though they need it as much as ever. Those are vile persons indeed that rob the spital. 2. Instead of righting the poor, when they appeal to their judgment, they contrive to destroy the poor, to ruin them in their courts of judicature with lying words in favour of the rich, to whom they are plainly partial; yea, though the needy speak right, though the evidence be ever so full for them to make out the equity of their cause, it is the bribe that governs them, not the right. Sixthly, These churls and vile persons have always had instruments about them, that are ready to serve their villainous purposes: All their servants are wicked. There is no design so palpably unjust but there may be found those that would be employed as tools to put it in execution. The instruments of the churl are evil, and one cannot expect otherwise; but this is our comfort, that they can do no more mischief than God permits them.

[2.] One that is truly liberal, and deserves the honour of being called so, makes it his business to do good to every body according as his sphere is, v. 8. Observe, First, The care he takes, and the contrivances he has, to do good. He devises liberal things. As much as the churl or niggard projects how to save and lay up what he has for himself only, so much the good charitable man projects how to use and lay out what he has in the best manner for the good of others. Charity must be directed by wisdom, and liberal things done prudently and with device, that the good intention of them may be answered, that it may not be charity misplaced. The liberal man, when he has done all the liberal things that are in his own power, devises liberal things for others to do according to their power, and puts them upon doing them. Secondly, the comfort he takes, and the advantage he has, in doing good: By liberal things he shall stand, or be established. The providence of God will reward him for his liberality with a settled prosperity and an established reputation. The grace of God will give him abundance of satisfaction and confirmed peace in his own bosom. What disquiets others shall not disturb him; his heart is fixed. This is the recompence of charity, Ps. cxii. 5, 6. Some read it, The prince, or honourable man, will take honourable courses; and by such honourable or ingenuous courses he shall stand or be established. It is well with a land when the honourable of it are indeed men of honour and scorn to do a base thing, when its king is thus the son of nobles.

Joyful Prospects. (b. c. 726.)

9 Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech. 10 Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come. 11 Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird sackcloth upon your loins. 12 They shall lament for the teats, for the pleasant fields, for the fruitful vine. 13 Upon the land of my people shall come up thorns and briers; yea, upon all the houses of joy in the joyous city: 14 Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks; 15 Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. 16 Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. 17 And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. 18 And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places; 19 When it shall hail, coming down on the forest; and the city shall be low in a low place. 20 Blessed are ye that sow beside all waters, that send forth thither the feet of the ox and the ass.

In these verses we have God rising up to judgment against the vile persons, to punish them for their villainy; but at length returning in mercy to the liberal, to reward them for their liberality.

I. When there was so great a corruption of manners, and so much provocation given to the holy God, bad times might well be expected, and here is a warning given of such times coming. The alarm is sounded to the women that were at ease (v. 9) and the careless daughters, to feed whose pride, vanity, and luxury, their husbands and fathers were tempted to starve the poor. Let them hear what the prophet has to say to them in God's name: "Rise up, and hear with reverence and attention."

1. Let them know that God was about to bring wasting desolating judgments upon the land in which they lived in pleasure and were wanton. This seems to refer primarily to the desolations made by Sennacherib's army when he seized all the fenced cities of Judah: but then those words, many days and years, must be rendered (as the margin reads them) days above a year, that is, something above a year shall this havock be in the making: so long it was from the first entrance of that army into the land of Judah to the overthrow of it. But it is applicable to the wretched disappointment which those will certainly meet with, first or last, that set their hearts upon the world and place their happiness in it: You shall be troubled, you careless women. It will not secure us from trouble to cast away care when we are at ease; nay, to those who affect to live carelessly even little troubles will be great vexations and press hard upon them. They were careless and at ease because they had money enough and mirth enough; but the prophet here tells them, (1.) That the country whence they had their tents and dainties should shortly be laid waste: "The vintage shall fail; and then what will you do for wine to make merry with? The gathering of fruit shall not come, for there shall be none to be gathered, and you will find the want of them, v. 10. You will want the teats, the good milk from the cows, the pleasant fields and their productions:" the useful fields that are serviceable to human life are the pleasant ones. "You will want the fruitful vine, and the grapes it used to yield you." The abuse of plenty is justly punished with scarcity; and those deserve to be deprived of the supports of life who make them the food and fuel of lust and prepare them for Baal. (2.) That the cities too, the cities of Judah, where they lived at ease, spent their rents, and made themselves merry with their dainties, should be laid waste (v. 13, 14): Briers and thorns, the fruits of sin and the curse, shall come up, not only upon the land of my people, which shall lie uncultivated, but upon all the houses of joy—the play-houses, the gaming-houses, the taverns—in the joyous cities. When a foreign army was ravaging the country the houses of joy, no doubt, became houses of mourning; then the palaces, or noblemen's houses, were forsaken by their owners, who perhaps fled to Egypt for refuge; the multitude of the city were left by their leaders to shift for themselves. Then the stately houses shall be for dens for ever, which had been as forts and towers for strength and magnificence. They shall be abandoned; the owners shall never return to them; every body shall look upon them to be like Jericho, an anathema; so that, even when peace returns, they shall not be rebuilt, but shall be thrown to the waste: A joy of wild asses and a pasture of flocks. Thus is many a house brought to ruin by sin. Jam seges est ubi Troja fuit—Corn grows on the site of Troy.

2. In the foresight of this let them tremble and be troubled, strip themselves, and gird sackcloth upon their loins, v. 11. This intimates not only that when the calamity comes they shall thus be made to tremble and be forced to strip themselves, that then God's judgments would strip them and make them bare, but, (1.) That the best prevention of the trouble would be to repent and humble themselves for their sin, and lie in the dust before God in true remorse and godly sorrow, which would be the lengthening out of their tranquillity. This is meeting God in the way of his judgments, and saving a correction by correcting our own mistakes. Those only shall break that will not bend. (2.) That the best preparation for the trouble would be to deny themselves and live a life of mortification, and to sit loose to all the delights of sense. Those that have already by a holy contempt of this world stripped themselves can easily bear to be stripped when trouble and death come.

II. While there was still a remnant that kept their integrity they had reason to hope for good times at length and such times the prophet here gives them a pleasant prospect of. Such times they saw in the latter end of the reign of Hezekiah; but the prophecy may well be supposed to look further, to the days of the Messiah, who is King of righteousness and King of peace, and to whom all the prophets bear witness. Now observe,

1. How those blessed times shall be introduced-by the pouring out of the Spirit from on high (v. 15), which speaks not only of the good-will of God towards us, but the good work of God in us; for then, and not till then, there will be good times, when God by his grace gives men good hearts; and therefore God's giving his Holy Spirit to those that ask him is in effect his giving them all good things, as appears by comparing Luke xi. 13 with Matt. vii. 11. This is the great thing that God's people comfort themselves with the hopes of, that the Spirit shall be poured out upon them, that there shall be a more plentiful effusion of the Spirit of grace than formerly, according as the necessity of the church, in its desolate estate, calls for. This comes from on high, and therefore they look up to their Father in heaven for it. When God designs favours for his church he pours out his Spirit, both to prepare his people to receive his favours and to qualify and give success to those whom he designs to employ as instruments of his favour; for their endeavours to repair the desolations of the church are all fruitless until the Spirit be poured out upon them and then the work is done suddenly. The kingdom of the Messiah was brought in, and set up, by the pouring out of the Spirit (Acts ii.), and so it is still kept up, and will be to the end.

2. What a wonderfully happy change shall then be made. That which was a wilderness, dry and barren, shall become a fruitful field, and that which we now reckon a fruitful field, in comparison with what it shall be then, shall be counted for a forest. Then shall the earth yield her increase. It is promised that in the days of the Messiah the fruit of the earth shall shake like Lebanon, Ps. lxxii. 16. Some apply this to the admission of the Gentiles into the gospel church (which made the wilderness a fruitful field), and the rejection and exclusion of the Jews, which made that a forest which had been a fruitful field. On the Gentiles was poured out a spirit of life, but on the Jews a spirit of slumber. See what is the evidence and effect of the pouring out of the Spirit upon any soul; it is thereby made fruitful, and has its fruit unto holiness. Three things go to make these times happy:—

(1.) Judgment and righteousness, v. 16. When the Spirit is poured out upon a land, then judgment shall dwell in the wilderness and turn it into a fruitful field, and righteousness shall remain in the fruitful field and make it yet more fruitful. Ministers shall expound the law and magistrates execute it, and both so judiciously and faithfully that by both the bad shall be made good and the good made better. Among all sorts of people, the poor and low and unlearned, that are neglected as the wilderness, and the rich and great and learned, that are valued as the fruitful field, there shall be right thoughts of things, good principles commanding, and conscience made of good and evil, sin and duty. Or in all parts of the land, both champaign and enclosed, country and city, the ruder parts and those that are more cultivated and refined, justice shall be duly administered. The law of Christ introduces a judgment or rule by which we must be governed, and the gospel of Christ a righteousness by which we must be saved; and, wherever the Spirit is poured out, both these dwell and remain as an everlasting righteousness.

(2.) Peace and quietness, v. 17, 18. The peace here promised is of two kinds:—

[1.] Inward peace, v. 17. This follows upon the indwelling of righteousness, v. 16. Those in whom that work is wrought shall experience this blessed product of it. It is itself peace, and the effect of it is quietness and assurance for ever, that is, a holy serenity and security of mind, by which the soul enjoys itself and enjoys its God, and it is not in the power of this world to disturb it in those enjoyments. Note, Peace, and quietness, and everlasting assurance may be expected, and shall be found, in the way and work of righteousness. True satisfaction is to be had only in true religion, and there it is to be had without fail. Those are the quiet and peaceable lives that are spent in all godliness and honesty, 1 Tim. ii. 2. First, Even the work of righteousness shall be peace. In the doing of our duty we shall find abundance of true pleasure, a present great reward of obedience in obedience. Though the work of righteousness may be toilsome and costly, and expose us to contempt, yet it is peace, such peace as is sufficient to bear our charges. Secondly, The effect of righteousness shall be quietness and assurance, not only to the end of time, of our time, and in the end, but to the endless ages of eternity. Real holiness is real happiness now and shall be perfect happiness, that is, perfect holiness, for ever.

[2.] Outward peace, v. 18. It is a great mercy when those who by the grace of God have quiet and peaceable spirits are by the providence of God made to dwell in quiet and peaceable habitations, not disturbed in their houses or solemn assemblies. When the terror of Sennacherib's invasion was over, the people, no doubt, were more sensible than ever of the mercy of a quiet habitation, not disturbed with the alarms of war. Let every family study to keep itself quiet from strifes and jars within, not two against three and three against two in the house, and then put itself under God's protection to dwell safely, and to be quiet from the fear of evil without. Jerusalem shall be a peaceable habitation; compare ch. xxxiii. 20. Even when it shall hail, and there shall be a violent battering storm coming down on the forest that lies bleak, then shall Jerusalem be a quiet resting-place, for the city shall be low in a low place, under the wind, not exposed (as those cities are that stand high) to the fury of the storm, but sheltered by the mountains that are round about Jerusalem, Ps. cxxv. 2. The high forts and towers are brought down (v. 14), but the city that lies low shall be a quiet resting-place. Those are most safe, and may dwell most at ease, that are humble, and are willing to dwell low, v. 19. Those that would dwell in a peaceable habitation must be willing to dwell low, and in a low place. Some think here is an allusion to the preservation of the land of Goshen from the plague of hail, which made great destruction in the land of Egypt.

(3.) Plenty and abundance. There shall be such good crops gathered in every where, and every year, that the husbandmen shall be commended, and though happy, who sow beside all water (v. 20), who sow all the grounds that are fit for seedness, who cast their bread, or bread-corn, upon the water, Eccl. xi. 1. God will give the increase, but then the husbandman must be industrious, and mind his business, and sow beside all waters; and, if he do this, the corn shall come up so thick and rank that he shall turn in his cattle, even the ox and the ass, to eat the tops of it and keep it under. This is applicable, [1.] To the preaching of the word. Some think it points at the ministry of the apostles, who, as husbandmen, went forth to sow their seed (Matt. xiii. 3); they sowed beside all waters; they preached the gospel wherever they came. Waters signify people, and they preached to multitudes. Wherever they found men's hearts softened, and moistened, and disposed to receive the word, they cast in the good seed. And whereas, by the law of Moses, the Jews were forbidden to plough with an ox and an ass together (Deut. xxii. 10), which intimated that Jews and Gentiles should not intermix, now that distinction shall be taken away, and both the ox and the ass, both Jews and Gentiles, shall be employed in, and enjoy the benefit of, the gospel husbandry. [2.] To works of charity. When God sends these happy times blessed are those that improve them in doing good with what they have, that sow beside all waters, that embrace all opportunities of relieving the necessitous; for in due season they shall reap.

CHAP. XXXII.

Ver. 1. BEhold a King] Hezekiah in the type, Chriſt in the Antytipe.

Shall reign in righteouſneſs] Regiment without righteouſneſs, is but robbery with authority.

[non-Latin text not transcribed].

And Princes ſhall rule in Judgement] Not as Shebna, and thoſe other (placed in by wicked Ahaz) do now, whiles the King is young, and not ſo well able to weed them out. Evil under-rulers are a great miſchief to a State. Nerva was a good Emperor, and ſo was Aurelian; but ſo bought and ſold by bad Counſellors and inferior Magiſtrates, that the people were in a worſe caſe then when they were under Nero. Hezekiah would ſee to his Princes that they were right: Chriſt hath none about him but ſuch: All his people are righteous, Iſa. 60.21. his Miniſters and Officers eſpecially. Theſe are Princes in all lands, Pſal. 45 16. yea they are Kings, becauſe righteous ones. Mat. 13.17. compared with Luk. 10 24. Miniſters eſpecially are Plenipotentiaries under Chriſt, Mat. 18. John 20.

Ver. 2. And a man ſhall be] i. e. Each man of thoſe forementioned Princes: Or, that man, viz. Hezekiah: how much more the man Chriſt Jeſus ſhall be a comfort to diſtreſſed Conſciences, an abſolute and All ſufficient Saviour? ſuch as his people may truſt unto for ſafety here, and ſalvation hereafter.

Ver. 3. And the eyes of them that ſee ſhall not be dim] Or, ſhall not be cloſed: they ſhall not wink or be wilfully ignorant,Feſtucam quaerunt unde oculos ſibi eruant. ſhutting the windows leſt the light ſhould come in, or ſeeking ſtraws to put out their eyes withall, as Bernard expreſſeth it.

And the ears of them that hear ſhall hearken] they ſhall liſten to Chriſts word as for life; they ſhall draw up the ears of their ſouls to the ears of their bodies, that one found may pierce both: they ſhall hear what the Spirit ſpeaketh to the Churches.

Ver. 4. The heart alſo of the raſh] Heb. of the haſty ones, ſuch as are headlong and inconſiderate; that weigh not things, that ſay not, What ſhall we do in the end thereof?

And the tongue of the ſtammerers] that once did but bungle at holy diſcourſe, pronouncing as it were Sibboleth for Shibboleth, and marring a good tale in the telling; as not underſtanding either what they ſay, or whereof they affirm, 1 Tim. 1.7.

Shall be ready to speak plainly] ſhall be forward to ſpeak fruitfully, having an holy dexterity therein. The Corinthians are commended for their utterance, 1 Cor. 1.5. they could expreſs themſelves firly, and they would do it freely.

Limpida, nitida. To ſpeak plainly] Heb. neat or clear words: A Metaphor from clear or fair weather.

Ver. 5. The vile perſon ſhall be no more called liberal] Benefici & magnifici Domini. That ſapleſs fellow Nabal ſhall no more be called Nadib, that is, Bountiful benefactor, or Gracious Lord. Of Arch-biſhop Bancroft was made this Diſtich, Here lyes his Grace in cold clay clad, Who dyed for want of what he had.

In Ahaz his time the worſt of men gat honours and offices. Hezekiah would look to that. Dignity ſhall henceforth wait upon deſert, and flattery ſhall be utterly out of faſhion and requeſt at Court. Our old Engliſh Bibles have it thus, A niggard ſhall not be called a gentle, or gentleman.

Nor the Churl ſaid to be bountiful] The Hold-faſt, whoſe Logick is all little enough to conclude for himſelf, ſhall not be cleped a Magnifico. The Vulgar Latine hath it, Neque frandulentus appellabitur major.

Ver. 6. For the vile perſon will ſpeak villany] Why then ſhould he be advanced to great places? why ſhould he be ſmoothed and ſoothed up with high titles? The adverſary and the enemy is this wicked Haman, ſaid Eſther, chap. 7.6. Before, ſome had ſtiled him Noble, others Great, and ſome perhaps Vertuous; only Eſther giveth him his own: Peſſimus iſte, That moſt wicked Haman: ſo, Go tell that fox, ſaith our Saviour; and God ſhall ſmite thee thou whited wall, ſaith St. Paul to Ananias, &c. Nomina rebus conſentanta imponentur] a ſpade ſhall be called a ſpade, Bernard. a fool a fool; there ſhall not be nomen inant, crimen immane, ſedes prima & vita ima, ingens authoritas & nutans ſtabilitas, &c.

And his heart will work iniquity] Exegefis flagitioſi, the true portraiture of an evil Magiſtrate: Judex locuſta civitatis eſt malus. Scalig.

Ver. 7. The inſtruments alſo of the chur are evil] There is an elegancy in the Original, cujus lepos in vertendo perit. By his inſtruments or veſſels are meant, ſay ſome, his evil arts and deceits of all ſorts. Or, as others hold, his under-Officers and Teaſors.

Even when the needy ſpeaketh right] right or wrong, he is ſure to be undone: the doing of any thing or of nothing he findeth alike dangerous.

Ver. 8. But the liberal deviſeth liberal things] Beneficus beneficia cogitat: munificentias conſultat, & conſulit, in oppoſition to the churl, ver. 7. He is of a publike ſpirit, and ſtudyeth how and where to do moſt good. Auguſtus Caeſar was for this called Pater patriae; Charls the great, Pater orbis. Claudian thus beſpake Honorius, Tu civem patrem que geras, tu conſule cunctis, Non tibi: nec tua te moveant, ſed publica damna.

And by liberal things ſhall be ſtand] One would think he ſhould fall rather: but he knows what he does; and that not getting but giving, not hoarding, but diſtributing is the way to thrive.

Ver. 9. Riſe up ye women that are at eaſe] Secure ſedentes, ye Court-ladies whoſe pride hath brought on the wars, chap. 3.25. Or, ye hen hearted Jews, [non-Latin text not transcribed]. Or, ye leſſer Cities and villages of Judah, riſe up and rouſe up your ſelves, ad exhibendum honorem verbo Dei, in honour of Gods holy word, as Judg. 3.20.

Ver. 10. Many dayes and years ſhall ye be troubled] A juſt puniſhment of your former ſecurity, which uſually uſhereth in deſtruction. Dayes above a year your calamity ſhall laſt, by the invaſion of the Aſſyrians, but not two full years; take that for your comfort.

For the Vintage ſhall fail] War makes woful work and waſte.

Ver. 11. Tremble ye women] Adhortatio ad poenitentiam, ſaith Hyperius an exhortation to repentance: not unlike that of St. James, chap. 4.9, 10. Afflict your ſelves,Trepidate O tranquillae. Tremel. and weep and mourn, let your laughter be turned into mourning, your Joy into heavineſs.

Ver. 12. They ſhall mourn for the teats] That it, for their Corn and wine. The Heathens called Ceres their goddeſs of plenty, [non-Latin text not transcribed] Mammoſam, fullteated: ſome ſenſe it thus, Let them (infants) mourn for the teats, denied them in this day of humiliation, as Jon. 3.5, 6. or ſo dryed up that there is no milk for them: Others render it, Beating upon their breaſts, plangentes pectora palmis.

Ver. 13. Ʋpon the Land of my people ſhall come up thorns] Here the Prophet proceedeth to denounce the deſtruction of the Land, that ſhould one day come by the Babylonians: and yet he foretelleth, that afterwards God ſhall receive them into favour, and reſtore unto them ſuch a Kingdom as wherein righteouſneſs and peace ſhall meet and mutually ſalute.

In the Joyous City] Or, revelling City: ſee chap. 22.2, 13. Zeph. 2.15.

Ver. 14. The multitude of the City ſhall be left] for, the City ſhall be left of its multitude.

The Forts and Towers] Heb. Ophel and Bachan. The Hebrews tell us that theſe were two high Towers in Jeruſalem: now they were to be diſmantled, and lye waſt.

Ver. 15. Ʋntill the Spirit be poured upon us from on high] Donec Dominus dignabitur ſuum favorem & gratiam denuo nobis impertiri, Till God ſhall pleaſe once more to impart unto us his grace and favour. So he ſets them no certain time of reſtauration: as deſirous thereby to ſtir them up to pray continually, and to bring forth fruits worthy amendment of life. This effuſion of the Spirit upon all fleſh, Joel 2.28. (that is, of the beſt thing upon the baſeſt) is a very great mercy.

And the wilderneſſe be a fruitful field] Heb. a Carmel: Such a change worketh the Spirit of grace; it maketh barren hearts fruitful, and manifeſteth hypocrites (whatever they ſeem) to be no better than wild trees that beare no good fruit.

Ver. 16. Then judgement ſhall dwell in the wilderneſſe] In this and the next Verſe, he ſetteth forth the ſweet effects of Gods Spirit in the Saints, in hypocrites alſo when once they come to be converted; theſe are Righteouſneſſe, Peace and Joy in the Holy Ghoſt, as Rom. 14.17. By Righteouſneſſe and Judgement there is to be underſtood the Righteouſneſſe of Faith, together with all thoſe good works the fruits thereof, Obedience I mean, which Luther was wont to call fidem incarnatam. Faith incarnate.

Ver. 17. And the work of Righteouſneſſe ſhall be Peace. Peace both of Countrey and of Conſcience: none other but this laſt, can laſt for ever.

Quietneſſe and aſſurance for ever] Such as the world giveth not, ſuch as the wicked meddleth not with; the Cock on the dunghil knoweth not the worth of this jewel; it is the new name that none knoweth but he who hath it. Oh this bleſſed quietneſſe and aſſurance for ever, this boldneſſe and acceſſe with confidence by the Faith of him, Eph. 3.12. having a full certainty, Luk. 1.4. yea a confident glorying and boaſting, Rom. 5.3. ſo as to ſtand upon Interrogatories, 1 Pet. 3.21. ſuch as are thoſe, Rom. 8.35, 36, 37. and to have God to make anſwer, as Iſa. 43.25.

Ver. 18. And my people ſhall dwell in a peaceable habitation] Great peace have all thoſe that love Gods Law, and nothing ſhall offend them, Pſal. 119.165. Peace ſhall be within their walls, and proſperity within their Palaces. From this and the next Verſe one well gathereth, that when the heart lyeth loweſt, it lyeth quieteſt: in loco humili humilis erit civitas, ſc Dei.

Ver. 19. When it ſhall hail, coming down on the Forreſt] When reprobates (here compared to a Forreſt, or tall wood) ſhall be hail-beaten that is, grievouſly plagued, as thoſe Egyptians once were, Exod. 9.22, 26. it ſhall be hail or well with the Elect: the Church, as a City that ſtandeth in a low bottome, is ſecure and ſafe: her afflictions alſo working together for her good. In humbling her, God remembreth her; for his mercy endureth for ever, Pſal. 136.23.

Ver. 20. Bleſſed are ye that ſow beſides all waters] Concluſionem texit ipſe Propheta. The Prophet concludeth with an exclamation, as admiring the happineſſe of ſuch as ſhould live till the Common-wealth ſhould be thus reſtored: but eſpecially when Chriſt ſhould come in the power and purity of his Ordinances, filling his people with the fruits of Righteouſneſſe, and fattening them for the purpoſe with thoſe waters of the Sanctuary, as Nilus doth the land of Egypt, &c. Oh the heaped up happineſſe of ſuch! O terque quaterque beati! Say, they ſow in tears, yet they ſhall reap in joy, Pſal. 126.5. ſay, they ſend thither the feet of the Ox and the Aſſe, thoſe laborious and uſeful creatures to ear the ground and fit it for receipt of ſeed, Pſal. 144.14. they ſhall ſurely eat the fruit of their labours, Pſal. 128.2. They ſhall reap in due time if they faint not, Gal. 6.9. His faecunda ſine dubio meſſis indulgantiae orietur, ſaith Arnobius: their labour cannot be in vaine in the Lord, 1 Cor. 15. ult.