Isaiah 33 commentary

Here we have the proud and false destroyer justly reckoned with for all his fraud and violence. The righteous God often pays sinners in their own coin. Those who by faith humbly wait for God, shall find him gracious to them; as the day, so let the strength be. If God leaves us to ourselves any morning, we are undone; we must every morning commit ourselves to him, and go forth in his strength to do the work of the day. When God arises, his enemies are scattered. True wisdom and knowledge lead to strength of salvation, which renders us stedfast in the ways of God; and true piety is the only treasure which can never be plundered or spent. The distress Jerusalem was brought into, is described. God's time to appear for his people, is, when all other helpers fail. Let all who hear what God has done, acknowledge that he can do every thing. Sinners in Zion will have much to answer for, above other sinners. And those that rebel against the commands of the word, cannot take its comforts in time of need. His wrath will burn those everlastingly who make themselves fuel for it. It is a fire that shall never be quenched, nor ever go out of itself; it is the wrath of an ever-living God preying on the conscience of a never-dying soul.

The true believer watches against all occasions of sin. The Divine power will keep him safe, and his faith in that power will keep him easy. He shall want nothing needful for him. Every blessing of salvation is freely bestowed on all that ask with humble, believing prayer; and the believer is safe in time and for ever. Those that walk uprightly shall not only have bread given, and their water sure, but they shall, by faith, see the King of kings in his beauty, the beauty of holiness. The remembrance of the terror they were in, shall add to the pleasure of their deliverance. It is desirable to be quiet in our own houses, but much more so to be quiet in God's house; and in every age Christ will have a seed to serve him. Jerusalem had no large river running by it, but the presence and power of God make up all wants. We have all in God, all we need, or can desire. By faith we take Christ for our Prince and Saviour; he reigns over his redeemed people. All that refuse to have Him to reign over them, make shipwreck of their souls. Sickness is taken away in mercy, when the fruit of it is the taking away of sin. If iniquity be taken away, we have little reason to complain of outward affliction. This last verse leads our thoughts, not only to the most glorious state of the gospel church on earth, but to heaven, where no sickness or trouble can enter. He that blotteth out our transgressions, will heal our souls.

1. Wo to thee that spoilest. If these words shall be expounded as relating to the Babylonians, the strain will flow easily enough; for, after having promised freedom to the prisoners, (Isaiah 32:15,) he now appropriately taunts the conquerors. Besides, they needed to be peculiarly confirmed, that they might give credit to a prediction which appeared to be incredible; for they could not think it probable that such vast power would be destroyed and overthrown, and that, the wretched prisoners who were now in a state of despair would speedily be permitted to return to their native country. Amidst such distresses, therefore, they might have fainted and given up all hope of safety, if the Prophet had not met them with these exhortations. Accordingly, he anticipates those doubts which might have tormented their minds and tempted them to despair, after having been carried away by the Babylonians, and reduced to slavery; for they saw none of those things which are here promised, but everything entirely opposite.

Yet, as it is almost universally agreed that this is the beginning of a new discourse, and that it is addressed to Sennacherib and his army, I am not unwilling to believe that the Prophet pronounces against the Assyrians, who unjustly oppressed all their neighbors, a threatening which was intended to alleviate the distresses and anxieties of the people. He therefore means that there will be a wonderful revolution of affairs, which will overthrow the flourishing condition of Nineveh, though it appears to be invincible; for the Babylonians will come in a hostile manner to punish them for that cruelty which they exercised on other nations.

In order to impart greater energy to this discourse, he addresses the Assyrians themselves, “Wo to thee that plunderest; you may now ravage with impunity; no one has power to resist you; but there will one day be those who in their turn shall plunder you, as you have plundered others.” He speaks to them in the singular number, but in a collective sense, which is very customary. Others read it as a question, “Shalt thou not be spoiled? Dost thou think that thou wilt never be punished for that violence? There will one day be those who will render to thee the like.” But we may follow the ordinary exposition, according to which the Prophet exhibits in a striking light the injustice of enemies, who were so eager for plunder that they spared nobody, not even the innocent who had never injured them; for that is a demonstration of the utmost cruelty. I am therefore the more disposed to adopt this exposition, according to which he describes in this first clause what the Assyrians are, shews them to be base and cruel robbers, and gives a strong exhibition of their cruelty in harassing and pillaging harmless and inoffensive persons; so that, when the Jews beheld such unrestrained injustice, they might consider that God is just, and that such proceedings will not always pass unpunished.

When thou shalt have ceased to plunder. This is the second clause of the sentence, by which the Prophet declares that the Assyrians now plunder, because God has given loose reins to them, but that he will one day check them, so that they will have no power to do injury. If we were to understand him to mean, “when they would no longer wish to plunder,” that would be a feeble interpretation; but the Prophet advances higher, and declares that the time will come “when they shall make an end of plundering,” because the Lord will restrain and subdue them. The meaning is therefore the same as if he had said, “When thou shalt have reached the height;” for we see that tyrants have boundaries assigned to them which they cannot pass. Their career is rapid, so long as they keep their course; but as soon as the goal, their utmost limit, has been reached, they must stop.

Let us cheer our hearts with this consolation, when we see tyrants insolently and fiercely attack the Church of God; for the Lord will at length compel them to stop, and the more cruel they have been, the more severely will they be punished. The Lord will destroy them in a moment; for he will raise up against them enemies who will instantly ruin and punish them for their iniquities.

Here we ought also to acknowledge the providence of God in the overthrow of kingdoms; for wicked men imagine that everything moves at random and by the blind violence of fortune; but we ought to take quite another view, for the Lord will repay their deserts, so that they shall be made to know that the cruelty which they exercised against inoffensive persons does not remain unrevenged. And the event shewed the truth of this prediction; for not long afterwards Nineveh was conquered by the Babylonians, and lost the monarchy, and was even so completely destroyed that it lost its name. But as Babylon, who succeeded in her room, was not. less a “spoiler,” the Prophet justly foretells that there will be other robbers to rob her, and that the Babylonians, when their monarchy shall be overthrown, will themselves be plundered of those things which they seized and pillaged from others.

2. O Jehovah, have pity upon us. This sentiment was added by the Prophet, in order to remind the godly where they ought to go amidst such distresses, even when they shall appear to be deprived of all hope of safety; that they ought to betake themselves to prayer, to supplicate from God the fulfillment of these promises, even when they shall be most wretched, and when the power of the enemy to oppress them cruelly shall be very formidable. And here we ought carefully to observe the order which the Prophet has followed, in first exhibiting the promise of God and immediately exhorting to prayer. Not only so, but he breaks off the stream of his discourse, and suddenly bursts out into prayer; for although the Lord hastens to perform what he has promised, yet he delays for a time, in order to exercise our patience. But when we ought to wait, there is found in us no steadfastness or perseverance; our hearts immediately faint and. languish. We ought, therefore, to have recourse to prayer, which alone can support and gladden our hearts, while we look earnestly towards God, by whose guidance alone we shall be delivered from our distresses. Yet let us patiently, with unshaken hope and confidence, expect what he has promised to us; for at length he will shew that he is faithful, and will not disappoint us.

At the same time the Prophet bids us not only consider in general the judgment of God against the Assyrians, but God’s fatherly kindness towards his chosen people; as if he had said that the Assyrians will be destroyed, not only that they may receive the just reward of their avarice and cruelty, but because in this manner God will be pleased to provide for the safety of his Church. But while he exhorts us to pray for mercy, he likewise declares that we shall be miserable.

In thee have we hoped. In order to cherish the hope of obtaining favor, believers next declare that they “have hoped in God,” on whom they now call; and indeed our prayers must be idle and useless, if they are not founded on this principle.

“Let thy mercy be upon us,” saith David, “according as we have hoped in thee.” (Psalm 33:22.)

For to go into the presence of God, if he did not open up the way by his word, would be excessively rash; and, therefore, as he kindly and gently invites us, so we ought to embrace his word, whenever we approach to him. Besides, patience must be added to faith; and, therefore, when faith is taken away, we do not deserve that the Lord should hear us, for it is by faith that we call upon him. Now faith alone is the mother of calling on God, as is frequently declared in many passages of Scripture; and if faith be wanting, there can be nothing left in us but hypocrisy, than which nothing is more abhorred by God. (Romans 10:14.)

And hence it is evident that there is no Christianity in the whole of Popery; for if the chief part of the worship of God consists of prayer, and if they know not what it is to pray, (for they bid us continually doubt, and even accuse of rashness the faith of the godly,) what kind of worshippers of God are they? Can that prayer be lawful which is perplexed by uncertainty, and which does not rely with firm confidence on the promises of God? Do not those Rabbins, who wish to be reckoned theologians, shew that they are mere babes? Certainly our children excel them in knowledge and in the true light of godliness. “Certainement nos enfans sont plus savans et religieux qu’eux.” “Certainly our children are more learned and religious than they are.”

Let us also learn from these words that our faith is proved by adversity; for the actual trial of faith is when, with unshaken patience in opposition to all dangers and assaults, we continue to rely on the word and the promises. Thus we shall give practical evidence that we have sincerely believed.

Be what thou hast been, their arm in the morning. Others render it as if it were a continued prayer, “Be our arm in the morning, and our salvation in tribulation.” As to believers speaking in the third person, they consider it to be a change which is frequently employed by the Hebrews. But I think that the Prophet’s meaning is different; for he intended to express that desire which is rendered more intense by benefits formerly received; and, therefore, in my opinion, that clause is appropriately inserted, “their arm in the morning,” in which I supply the words “who hast been,” in order to bring forward the ancient benefits bestowed by God on the fathers. “Thou, Lord, didst hearken to the prayers of our fathers; when they fled to thee, thou gavest them assistance i now also be thou our salvation, and relieve us from our afflictions.”

“Arm” and “salvation” differ in this respect, that “arm” denotes the power which the Lord exerted in defense of his Church, and that before she was afflicted; while “salvation” denotes the deliverance by which the Lord rescues the Church, even when she appears to be ruined. He therefore places on record ancient benefits which the Lord formerly bestowed on the fathers, that he may be moved to exercise the same compassion towards the children. As if he had said, “O Lord, thou didst formerly turn away the dangers which threatened thy Church; relying on thy favor she flourished and prospered. Thou didst also deliver her when oppressed. In like manner wilt thou act on our own account, especially since it belongs to thy character to render assistance when matters are desperate and at the worst.” “Puis que ton naturel est d’assister aux tiens, quand tout est reduit au desespoir.” “Since thy disposition is to assist thy people when all is reduced to despair.”

The particle אף, (aph,) even, is very emphatic for confirming our faith, that we may not doubt that God, who always continues to be like himself, and never degenerates from his nature or swerves from his purpose, will also be our deliverer; for, such have believers found him to be. We ought, therefore, to place continually before our eyes the manner in which the Lord formerly assisted and delivered the fathers, that we may be fully convinced that we also shall not fail to obtain from him assistance and deliverance.

3. At the voice of the tumult the peoples fled. He now returns to the former doctrine, or rather he continues it, after having inserted a short exclamation. He had already shewn that the Assyrians would be defeated, though they appeared to be out of the reach of all danger; and now he bids the Jews look upon it as having actually taken place; for their power was vast, and all men dreaded them and reckoned them invincible. Isaiah therefore places before the eyes of the Jews the dreadful ruin of the Assyrians, as if it had been already accomplished. He makes use of the plural number, saying that they were peoples; for the kingdom of the Assyrians consisted of various “peoples,” and their army had been collected out of various nations; and therefore he affirms that, although their number was prodigious and boundless, yet they would miserably perish.

At thy exaltation. The word “exaltation” is explained by some to mean the “manifestation” by which the Lord illustriously displayed what he was able to do. But I explain it in a more simple manner, that the Lord, who formerly seemed as it were to remain at rest, when he permitted the Babylonians to ravage with impunity, now suddenly came forth to public view; for his delay was undoubtedly treated with proud scorn by the enemies, as if the God of Israel had been humbled and vanquished; but at length he arose and sat down on his judgmentseat, and took vengeance on the crimes of the ungodly. There is therefore an implied contrast between the “exaltation” and that kind of weakness which the Lord appeared to exhibit, when he permitted his people to be afflicted and scattered. The rising meant is not the ascent of the Judge to the judgmentseat, (Piscator,) nor the exaltation of the Assyrian power, (AbenEzra.) but the act of rising from a state of seeming inaction, as when one rouses himself to strike, (Barnes.)” — Alexander.

By “the voice of the tumult” some suppose to be meant that the Lord will put the enemies to flight by merely making a noise; but that interpretation, I fear, is more ingenious than solid. I therefore willingly interpret the word “voice” to mean the loud noise which would be raised by the Medes and Persians.

4. And your prey shall be gathered. Here he addresses the Assyrians, if it be not thought preferable to refer it to the Jews, and to take the word “prey” in an active sense. But the former opinion is more appropriate; and this sudden turn of direct address imparts great vehemence to the prediction, when he openly and expressly taunts the proud adversaries. Yet it is doubtful whether it denotes the final ruin of the nation, or the defeat of King Sennacherib, when his army was destroyed by the hand of an angel before the walls of Jerusalem. (2 Kings 19:35.) The latter opinion has been adopted by almost all commentators, but it appears to me to be too limited; for I think that the Prophet, from the beginning of the chapter, intended to express something more, when he spoke of the destruction of that nation, The prophecy might even be still farther extended, as I suggested a little ago, so as to include likewise the Babylonians, who were the latest enemies of the Church; but, passing this, it is sufficiently evident that his pen is directed against the monarchy of Nineveh.

By your gathering of caterpillars. He compares that warlike nation to “caterpillars,” because they will have no power to resist, but will all tremble and faint, so that they shall be gathered into large heaps to be destroyed. The comparison is highly appropriate, and is employed also by the Prophet Nahum, (Nahum 3:15,) though in a somewhat different sense; for that insect, we know, is exceedingly destructive to trees, and exceedingly hurtful, so that it may justly be called The calamity of the earth. But as their vast number gives no power to defend themselves, even children can easily shake off, and gather, and slay them in heaps wherever they meet with them. This also, the Prophet declares, will befall those insatiable robbers; for, although they did much injury by plundering for a long period, they will at length be slain and destroyed without the smallest effort; because, deprived of manly vigor, and almost of life, they will fall into the power of their enemies; and the wealth of Nineveh, amassed by robbery, shall be carried to Babylon.

According to the running of locusts. He now adds another comparison, that the Babylonians will “run like locusts,” to devour the whole country; for those creatures, being exceedingly voracious, and moving forward without interruption, and leaping with astonishing rapidity, consume all the fruits of the earth. Some refer it to the same Assyrians, as if the Prophet compared them to “locusts,” because they will be easily dispersed; but that interpretation does not apply, for the Prophet draws up an army of “locusts,” so as completely to cover in its march the whole land; and he beautifully draws a comparison between the “caterpillars” and the “locusts,” on account of their insatiable avarice and vast numbers.

5 Jehovah is exalted. He explains more fully what we briefly noticed a little before, about the exaltation of God, and follows out the subject which we formerly mentioned, that the destruction of a monarchy so powerful will make it evident how highly God values the salvation of his Church, for whose sake he will utterly ruin Nineveh, the queen of cities, and her inhabitants. This lesson is highly useful, that God does not spare reprobate and irreligious men; for, by opposing their unlawful desires, his object is to testify how much he loves his elect; and it is no ordinary consolation that the glory of God shines most brightly in the salvation of the Church.

Who dwelleth on high. First, he declares that God is raised “on high,” whereas wicked men imagine that he was east down and humbled by the destruction of the people. Again, lest any one should think that God has only recovered what he lost, as it frequently happens in the world that they who have been vanquished, as soon as a favorable change takes place, again put forth fresh vigor, he expressly declares that God is “exalted” before the eyes of men, because this is due to him on account of his greatness, for he inhabiteth the heavens. Hence it follows, that although he frequently conceals his power, yet he never loses his right, but, whenever he thinks proper, openly displays his exalted rank; for to dwell “in the heavens” denotes, as we know, supreme authority, to which the whole world is subject. (Psalm 115:3.) In this manner he not only shews that God can easily and readily cast down all that is lofty in the world, but argues from God’s eternal nature, that when God is despised by wicked men, he cannot, at length, do otherwise than manifest his glory; for otherwise he would “deny himself.” (2 Timothy 2:13.)

He hath filled Zion with judgment and righteousness. Thus he again confirms the statement, that it will be a proof of God’s wonderful kindness, when the Jews shall be delivered from the tyranny of the Babylonians. It was proper to place before their eyes the Author of so great a blessing; for we see how basely his glory is obscured by our ingratitude. Now, “the fullness of righteousness and judgment” means, that God will largely and copiously pour forth his kindness in restoring the Church. Yet it will not be unsuitable to view these words as referring to lawful order, when everything is justly and properly administered; for without this the Church will never enjoy prosperity, though everything else may succeed according to the wish. Holy and welladjusted order, therefore, and not corruptible riches, is the standard by which our prosperity should be judged.

6. And the stability of thy times shall be. He promises that the state of the kingdom under the reign of Hezekiah will yet be happy and prosperous, especially when he contrasts it with the wretched, destructive, and ruinous aspect which it exhibited under the reign of Ahaz; for, although the enemy had been driven out, hardly any one would have expected that the Jews, who had been so heavily oppressed, would be restored to their former order. As to the words, some translate them, “Truth, and strength, and salvation shall be in thy times;” as if the Prophet described the prosperity which the nation should enjoy under a pious king; and they think that each of those terms denotes so many of God’s benefits. Others think that אמונת (emunath) denotes “fidelity,” as if the Prophet said that it would be “salvation and strength.” Others draw from it a somewhat different sense, that “strength, salvation, and knowledge” will be “stable” under the reign of Hezekiah. But when I examine closely the words of the Prophet, I choose rather to make a different distinction, that “stability, strength, and salvation will be established by wisdom, and knowledge,” during the reign of Hezekiah.

The fear of Jehovah is his treasure. When he says that “the fear of God is the treasure” of a pious king, this accords with the explanation which we have now given; for during peace all men wish to lead a safe and easy life; but few care how they shall enjoy such distinguished benefits. Indeed the greater part of men would desire to fatten like a herd of swine; and thus while all are eagerly directed by blind lust to seek outward benefits, the light of heavenly doctrine, which is an invaluable blessing, is almost set at nought. He therefore means that the prosperity of the Church will be “stable,” This word is rendered by Calvin and our own translators, “stability.” when “wisdom and knowledge” shall reign in it; that its “strength” will be lasting, when the “knowledge” of God shall prevail; and that its salvation will be eternal, when men shall be well instructed in the knowledge of God.

This is a very remarkable passage; and it teaches us that our ingratitude shuts the door against God’s blessings, when we disregard the Author of them, and sink into gross and earfifty desires; and that all the benefits which we can desire or imagine, even though we actually obtained them, would be of no avail for our salvation, if they were not seasoned with the salt of faith and knowledge. Hence it follows that the Church is not in a healthy condition unless when all its privileges have been preceded by the light of the knowledge of God, and that it flourishes only when all the gifts which God has bestowed upon it are ascribed to Him as their author. But when the knowledge of God has been taken away, and when just views of God have been extinguished or buried, any kind of prosperity is worse than all calamities.

For these reasons I consider stability, strength, and salvations, to denote the same thing, that the condition of the Church will be secure, when men shall have been cured of blindness and ignorance, and shall begin to know God. And hence we see what kind of Church the Papists have, distinguished, indeed, by pomp and splendor, but they want this “knowledge,” and, therefore, it cannot be stable or secure, and is not a Church of God. If, therefore, the Lord shall grant to us this blessing, that the brightness of faith shall actually shine in the midst of us, other blessings will follow of their own accord, and if we are shaken and tossed about by various tempests, we shall always be supported by the arm of God.

Of thy times. He addresses Hezekiah, not as a private individual, but as the head of the whole people; and he includes the whole people in this description. But since the kingdom of Hezekiah was but a slender shadow of the kingdom of Christ, as we formerly remarked, these words must be referred to Christ, in whom is found true wisdom and knowledge. (Colossians 2:3.)

It is proper to observe the designations which are here employed in order to commend the word of God and the gospel. They are likewise employed by Paul, when he speaks of “teaching in all wisdom and knowledge;” for by this commendation he extols the dignity of the gospel. (Colossians 1:9, 28.) Hence also it ought to be inferred that, where Christ is not known, men are destitute of true wisdom, even though they have received the highest education in every branch of learning; for all their knowledge is useless till they truly “know God.” (John 17:3.)

The fear of Jehovah is his treasure. “Here Judah is spoken of in the third person, though mentioned in the second just before; an enallage frequent in Hebrew poetry.” — Stock. I think that the expression, “the fear of Jehovah,” was added by the Prophet for the sake of explanation, in order to state more fully that the knowledge of which he spoke is the teacher of piety, and is not cold or lifeless, but penetrates powerfully into our heart, to form us to “the fear of God.” Hence also, in other passages of Scripture, this “fear” is called “wisdom,” or rather “the beginning of wisdom,” that is, the substance and chief part of it. (Proverbs 1:7, and 9:10.) It is a mistake to suppose that the word “beginning” denotes rudiments or elements, for Solomoil means by it the chief part and design; and the reason is, that, as men are fools till they submit to the word of God, so the perfection of wisdom springs from the docility or obedience of faith. “The fear of God” is therefore called a “treasure,” without which all prosperity is miserable; and this shews more fully the scope of the passage, that the full perfection of a happy life consists in the knowledge of God, which we obtain by faith.

Thus, in the person of the king he shews that it is an invaluable blessing to worship God with due piety and reverence. They who are destitute of “the fear of God” are pronounced by him to be miserable and ruined; and, on the other hand, they who “fear the Lord” are declared to be very happy, even though in other respects they be reckoned in the judgment of men to be very miserable. He speaks of that “fear” which contains within itself true obedience, and renews our hearts; for it is a different kind of fear which influences even wicked men, and leads them to dread God as criminals dread a judge. That “fear” does not deserve to be so highly applauded; for it springs neither from a true knowledge of God, nor from a cheerful desire to worship him, and therefore differs widely from that wisdom which Isaiah describes. These statements were made by him in reference to Hezekiah, but, as we have already said, they related to the whole body of the people; and hence we infer that they apply both to men of ordinary rank and to the king, but more especially to Christ, who was filled with “the Spirit of the fear of the Lord,” as we formerly saw, See Commentary on Isaiah, vol. 1, p. 374. (Isaiah 11:2,) that he might make us partakers of it.

7. Behold, their messengers “Their valiant ones, or messengers.” — (Eng. Ver.) “The Targum and some other ancient versions seem to treat אראלם, (erellam,) as a contraction of אראה לם, (ereh lam, or eraeh lam.) Thus Aquila has ὁραθήσομαι αὐτοῖς Symmachus,ὀφθήσομαι; the Vulgate, videntes But there is no example of the form לם (lam) for להם (lahaem). — Alexander. shall cry without. It is difficult to determine whether Isaiah relates historically the fearful perplexity and imminent danger to which the Jews were reduced, in order to exhibit more strikingly the favor of deliverance, or predicted a future calamity, that the hearts of the godly might not soon afterwards faint under it. For my own part, I think it probable that this is not the history of, a past transaction, but that, as a heavy and sore temptation was at hand, it was intended to fortify the hearts of believers to wait patiently for the assistance of God when their affairs were at the worst. However that may be, the sad and lamentable desolation of the Church is here described, that believers may not cease to entertain good hope even in the midst of their perplexity, and that, when they have been rescued from danger; they may know that it was accomplished by the wonderful power of God.

The ambassadors of peace wept bitterly. It is given as a token of despair, that the ambassadors who had been sent to appease the tyrant were unsuccessful; for every way and method of obtaining peace was attempted by Hezekiah, but without any success. Accordingly, “the ambassadors” returned sad and disconsolate, and even on the road could not dissemble their grief, which it was difficult to conceal in their hearts, when matters were in so wretched a condition. He undoubtedly means that Sennacherib has haughtily and disdainfully refused to make peace, so that “the ambassadors,” as; if they had forgotten their rank, are constrained to pour out in public their grief and lamentations, and, ere they have returned to their king and given account of their embassy, openly to proclaim what kind of answer they have obtained from the cruel tyrant, “Eliakim, with the rest, who returned to Hezekiah, with their clothes rent, in despair at the rejection of all conditions of peace. Isaiah 36:2, 22.” — Stock. Others think, that by “the ambassadors of peace” are meant those who were wont to announce peace; but that interpretation appears to me to be feeble and farfetched. By “the ambassadors of peace,” therefore, I understand to be meant those who had been sent to pacify the king, that they might purchase peace on some condition.

8. The roads are deserted. He now adds, that “the roads” will be shut up, so that no one shall go in or out; which commonly happens when war has been declared. The Prophet appears to represent the ambassadors as declaring that henceforth there will be no opportunity of carrying on merchandise, and even that the highways will not be safe. “These are not the words of the ambassadors reporting the condition of the country (Grotius), but of the Prophet himself describing it. The scene presented is not that of Protestant cities seized by Antichrist, and a stop put to a religious course and conversation (Gill), but the actual condition of Judea during the Assyrian invasion. (Compare Judges 5:6).” — Alexander. It is immediately added, —

They have violated the treaty. These words are viewed by some commentators as a complaint made by hypocrites that God does not fulfill his promises. If it were thought proper to view them as referring to God, still it would not be necessary to say that such a complaint proceeds from none but wicked men; for sometimes believers also quarrel with God in this manner. But I cannot approve of that interpretation; and, therefore, consider this to be a part of the description which the Prophet gives of the cruelty and insatiable rage of Sennacherib, in treacherously breaking the treaty which he had formerly made with Hezekiah; for, although he had promised that he would maintain peace, yet as soon as an opportunity presented itself for invading Judea, he violated his promise and made preparations for war. Such is also the import of the conclusion of the verse, that he hath despised the cities, he hath regarded no man, which means that his cruelty will be so great that he will not be restrained by shame or fear.

9. The earth hath mourned and languished. Here he describes more fully how wretched and desperate the Jews would perceive their condition to be, that their confidence might nevertheless come forth out of a deep gulf. The places are also specified by him, Lebanon, Bashan, and Carmel, which are widely distant from each other, and which form almost the farthest boundaries of the holy land, in order to shew that no part of it; will remain safe or uninjured. He describes this calamity in such a manner as to assign to each place what peculiarly belongs to it. To “Lebanon” he assigns confusion, because it is elsewhere mentioned as beautiful and glorious, in consequence of having been covered with lofty and valuable trees. He declares that “Sharon,” which was a level and fertile district, will be “like a wilderness,” and that “Bashan and Carmel,” which abounded in “fruits,” will be “shaken.” Thus he alludes to the natural character of each place, and describes the misery and distress in such a manner as to magnify and illustrate the kindness of God, by whom they would be delivered, even though they appeared to be utterly ruined; for here we may see the hand of God openly displayed, if it be not thought preferable to view the Prophet as relating a past transaction in order to excite them to thankfulness.

10. Now will I rise. There is great force in the particle now, and likewise in the repetition which is added, “I shall be exalted, I shall be lifted up on high.” We ought to observe the time to which these statements relate, that is, when the Church appeared to be utterly ruined; for God declares that he will judge that to be the most suitable time for rendering assistance. This is, therefore, a comparison of things which are contrary to each other; for he exhibits to believers the heavy and grievous calamities by which they should be oppressed, and under which they would easily sink, if they were not upheld by some consolation. As if he had said, “The Lord will suffer you to be brought very low, but when your affairs shall be at the worst, and when you shall have in vain tried every remedy, the Lord will arise and succor you.” Thus even when we are afflicted and brought very low, we ought to acknowledge that our safety cometh from God alone.

Accordingly, the word now denotes a period of the deepest distress. Men might think it exceedingly strange, but we plainly see the best reason why God thus delays to render assistance. It is, because it is useful to exercise the patience of the godly, to try their faith, to subdue the desires of the flesh, to excite to earnestness in prayer, and to strengthen the hope of a future life; and, therefore, he lays a restraint, that they may not with headlong eagerness anticipate that period which God has already marked out for them. The repetition is very emphatic, and is added for the purpose of confirming the statement; for when our affairs are desperate, we think that we are ruined, but at that very time we ought especially to hope, because the Lord generally selects it for giving a display of his power. For this reason, by extolling his loftiness, he arouses believers to the exercise of courage, that they may boldly defy the insolence of their enemies. “The emphasis is not upon the pronoun (Barnes), which in that case would have been expressed in Hebrew, but upon the adverb now, which is twice repeated to imply that the time for the divine interposition is arrived, and that there shall be no more delay.” — Alexander.

11. Ye shall conceive chaff. He now addresses his discourse to the enemies of the Church, whose insolence, he says, is foolish and to no purpose; for when God shall have brilliantly displayed his power, they shall know that their efforts will be fruitless, and that they will accomplish nothing, even though they be leagued together in vast crowds. The Lord laughs at their madness, in thinking that everything is in their power, when he can instantly, by the slightest expression of his will, restrain and destroy them, though they may be defended by a very powerful army.

It is customary in the Scriptures to employ the word conceptions for denoting the designs and efforts of men. (Job 15:35; Psalm 7:14; Isaiah 26:17, and 59:4.) The metaphor is taken from pregnant women. Men are said to “conceive” and to “bring forth,” when they attempt anything; but he declares that their “conception” shall be fruitless, and that they shall also “bring forth” to no purpose, for whatever they undertake shall be unsuccessful. There is nothing, therefore, in the brilliant military forces of our adversaries that ought to alarm us; for, although God may permit them for a time to bustle, and toil, and rage, yet God will at length turn into “chaff” all their rash and daring attempts. Let us learn that what Isaiah foretold about Sennacherib relates to all the adversaries of believers and of the Church.

The fire of your breath shall devour you. That they “shall be devoured by the fire of their breath” is usually explained to mean, “Your breath, like fire, shall devour you.” But that is an unsuitable and even absurd comparison, and the true meaning readily suggests itself, “The fire kindled by your breath shall devour you.” We commonly kindle a fire by blowing, and therefore he declares, that the fire which wicked men have blown by their wicked contrivances shall be destructive to them, because it shall consume them. It is the same statement which is often conveyed by a variety of metaphors in Scripture.

“They shall fall into the pit which they have digged. They are entangled in a net which they had prepared for others. The sword which they had drawn hath entered into their own bowels. Their arrow hath been turned back to pierce their own hearts.” (Psalm 7:15; 37:15; 57:6.)

Thus the Prophet shews that the wicked tyrant who laid waste Judea and besieged Jerusalem with a numerous army, and all others who in like manner are adversaries of the Church, bring down destruction on themselves, and will at length be destroyed; and, in short, that they will be consumed by that “fire” which they have kindled.

12. And the peoples shall be the burnings of lime. He compares them to “the burning of lime,” because their hardness shall be bruised, as fire softens the stones, so that they shall easily be reduced to powder; and, undoubtedly, the more powerfully wicked men are inflamed with a desire to commit injury, the more do they bruise themselves by their own insolence.

As thorns cut up. “In the Chaldee כסח (chasach) signifies “to prune,” and in the Syriac it denotes “the pruning of vines,” as in Asseman. Bibl. Orient., tom. 1, p. 374. The meaning therefore is, as thorns lopped off and dried are quickly consumed, with a crackling noise, by the fire laid under them.” — Rosenmuller. This metaphor is not less appropriate; for although they hinder men from touching them by the painful wounds which they inflict on the hands, yet there is no kind of wood that burns more violently or is more quickly consumed. Something of the same kind, we have said, may be observed in “lime,” which at first is hard, but is softened by the fire. The Prophet declares that the same thing will happen to the Babylonians, whom the Lord will easily destroy, though at first they appear to be formidable, and though it may be supposed to be unlikely that they shall be consumed by any conflagration. Whenever, therefore, we behold the enemies of the Church collecting all sorts of wealth and forces, and military preparations, in order to destroy us and set on fire the whole world, let us know that they are kindling a fire which shall miserably destroy them.

We know that this was fulfilled in Sennacherib, for the event proved the truth of these predictions, though they appeared to be altogether incredible. Let us hope that the same thing shall happen to all others who shall imitate the actions of this tyrant, and let us comfort ourselves by that example, and innumerable others, amidst our distresses and afflictions, which shall be followed by certain deliverance and dreadful vengeance on our enemies.

13. Near, ye that are far off. Isaiah here makes a preface, as if he were about to speak on a very weighty subject; for he bids his hearers be attentive, which is commonly done when any important and remarkable subject is handled. He addresses both those who are near, who would be eyewitnesses of this event, and the most distant nations to whom the report would be communicated; as if he had said that the power of God will be such as to be perceived not only by a few persons, or by those who are at hand, but also by those who shall be at a very great distance. Thus he means that it will be a striking and extraordinary demonstration of the power of God, because wicked men, who formerly were careless and unconcerned, as if they had been free from all danger of distress or annoyance, shall be shaken with terror.

14. The sinners in Zion are afraid. But some one might object that the subject here treated is not so important as to need that lofty preface intended to arouse the whole world. Was it a matter of so great importance that wicked men were struck with fear? But by an attentive examination it will be found that it is no ordinary exhibition of divine power, when wicked men are aroused from their indolence, so that, whether they will or not, they perceive that God is their judge, especially when contempt of God is accompanied by hypocrisy, For although it is difficult to arouse irreligious men, when a veil is spread over their hearts, “Quand leurs coeurs sont endureis.” “When their hearts are hardened.” yet still greater is the obstinacy of hypocrites, who imagine that God is under obligations to them. Thus we see that men are so bewitched by madness, that they despise all threatenings and terrors, and mock at the judgments of God, and, in short, by witty jesting, set aside all prophecies, so that it ought to be regarded as a miracle that men who make such resistance are overthrown. Hence Isaiah, with good reason, kindles into rage against them;for, when he employs the word Zion, he undoubtedly reproves the degenerate Jews, because, when they were covered with the shadow of the sanctuary, they thought that they were in possession of a fortress which could not be stormed; and undoubtedly, as I remarked a little before, the haughtiest and proudest of all men are they who shelter themselves under the name of God, and glory in the title of the Church.

Terror hath seized the wicked, הנפים (chanephim) is translated hypocrites, but still more frequently it may be viewed as denoting “treacherous revolters and men utterly worthless.” Since, therefore, they were so wicked, and mocked at God and the prophets, he three, tens that God will be a judge so sharp and severe, that they shall no longer find pleasure in their impostures. Next is added a conression which wears the aspect of humility, in order to shew more clearly that hypocrites, who do not willingly obey God, at length find that experience is their instructor how dreadful is the judgment of God. As soon, therefore, as their “laughing” is turned into “gnashing of teeth,” they begin to acknowledge that their whole strength is chaff or stubble. (Luke 6:25; Matthew 8:12.)

Which of us shall dwell with the devouring fire? As to the meaning of the words, some translate them, “Who shall dwell instead of us?” Others, “Which of us shall dwell?” If we view them simply as meaning “to us,” or “for us,” the meaning may be thus explained, “Who shall encounter the fire, or place himself between, so that the flame may not reach us?” There are also other interpretations which amount to the same thing; but commentators differ in this respect, that some view the words as relating to the king of Assyria, and others as relating to God. I prefer the latter opinion, as has been already shewn; for although the king of Assyria might be regarded as a “fire” that would burn up the earth with his heat, yet the Prophet intended to express something far more dreadful, namely, the inward anguish by which ungodly men are tormented, the stings of conscience which cannot be allayed, the unquenchable burning of crimes which exceeds every kind of torments; for whatever is the course pursued by ungodly men, such will they find the dispensations of God to be towards them.

On their account, therefore, God is called a devouring fire, as we may learn from Moses, (Deuteronomy 4:24, and 9:3,) from whom the prophets, as we have frequently remarked, borrow their doctrines, and who is also followed by the Apostle. (Hebrews 12:29.) This exposition is confirmed by the Prophet himself, who shews what was the cause of that terror. It might be objected that God was excessively severe, and that he terrified them beyond measure; but he is usually kind and gentle to the godly, while wicked men feel that he is severe and terrible. Some think that the Prophet intended to convince all men of their guilt, in order that they might abandon all confidence, in their works, and in a lowly and humble manner betake themselves to the grace of God, as if he had said, “None but he who is perfectly righteous can stand before the judgmentseat of God, and therefore all are accursed.”

But he rather speaks in the name, and agreeably to the feelings, of those who formerly scorned all threatenings; and he now represents those very persons as inquiring with trembling dismay, “Who shall dare to go into the presence of God?” This mournful complaint is a manifestation of that terror which hath lately seized them, when, being convinced of their frailty, they cry out in sorrow, “Who shall endure the presence of God?” But since they still murmur against God, though he compels them reluctantly to utter these words, the Prophet, on the other hand, in order to restrain their wicked barkings, replies that God is not naturally the object of terror or alarm to men, but that it arises through their own fault, because conscience, which God does not suffer to lie idle, terrifies them with their crimes.

15. He that walketh in righeousness. Now, therefore, he explains more fully what we briefly remarked a little before, that they who provoke his anger, and thus drive away from them his forbearance, have no right to complain that God is excessively severe. Thus he convinces them of their guilt and exhorts them to repentance, for he shews that there is a state of friendship between God and men, if they wish to follow and practice “righteousness,” if they maintain truth and integrity, if they are free from all corruptions and act inoffensively towards their neighbors; but because they abound in every kind of wickedness, and have abandoned themselves to malice, calumny, covetousness, robbery, and other crimes, it is impossible that the Lord should not strike them down with fear, by shewing that he is terrible to them. In short, the design of the Prophet is to shut the mouths of wicked babblers, that they may not accuse God of cruelty in their destruction; for the whole blame rests on themselves. By evasions they endeavor to escape condemnation. But the Prophet declares that God is always gracious to his worshippers, and that in this sense Moses calls him “a fire,” (Deuteronomy 4:24, and 9:3,) that men may not despise his majesty and power; but that every one who shall approach to him with sincere piety will know by actual experience that nothing is more pleasant or delightful than his presence. Since, therefore, God shines on believers with a bright countenance, they enjoy settled peace with him through a good conscience; and hence it follows that God is not naturally terrible, but that he is forced to it by our wickedness.

This discourse is directed chiefly against hypocrites, who throw a false veil of piety over their hidden pollutions and crimes, and make an improper use of the name of God, that they may indulge more freely in wickedness. By the examples which he adduces in illustration of “righteousness,” the Prophet more openly reproves their crimes. He enumerates the principal actions of life by means of which we shew what sort of persons we are. Here, as in many other passages, he treats of the second table of the Law, by which the sincerity of godliness is put to the test; for, as gold is tried in the fire, so the dispositions which we cherish towards God are ascertained from the habitual course of our life, when our sincerity comes to be seen by the duties which we owe to each other.

The word walketh is the wellknown metaphor of a road, which is frequently employed in Scripture for describing the manner of life or habitual conduct. By righteousness he means not the entire keeping of the Law, but that equity which is included in the second table; for we must not; imagine that subtle disquisitions about “righteousness” are here intended.

Who speaketh what is right. He now enumerates the chief parts of that uprightness which ought to be maintained; and as the tongue is the chief instrument by which a man regulates his actions, he places it in the second rank after “righteousness.” He who restrains it from slander and evilspeaking, from deceit, perjury, and falsehood, so as not to injure his brother in any matter, is said to “speak what is right.” Next is added another department,

Who despiseth the gain arising from violence and calumny. He might have said in a single word, “who despiseth money;” but he employed more homely language, and accommodated himself to the ignorance of men. He who is desirous of riches, and does not refrain from robbery or from base and unlawful means of making gain, harasses and oppresses the poor and feeble, and cares for nothing else than to lay hold on money in every direction, and by every method either right or wrong. He next proceeds farther, and describes corruptions of every sort.

Who shaketh his hands from accepting a bribe. Under the name of bribes, by which judges are corrupted, he likewise includes everything else. There is nothing by which the dispositions of men and righteous judgment are so much perverted; and therefore he bids them “shake their hands,” so as to intimate in what abhorrence they should be held, and with what care they should be avoided by all, lest, if they only handled or were tainted by barely touching them, they should be drawn aside kern what is just and right; for “bribes” have wonderful powers of fascination, so that it is very difficult for judges to keep their hands altogether clean and uncorrupted by them. What, then, can we think of those who always have their hands stretched out and ready to receive, and crooked nails ready to catch; and not only so, but, like harlots, openly hire themselves out for gain? Need we wonder if God thunders against them with unrelenting vengeance?

Who stoppeth his ear that it way not hear blood. At length he demands that the manifestation of uprightness shall be made in the ears. By blood he means murder and manslaughter, but he likewise includes wicked conspiracies of every kind, that the “ears” may not be open to hear them, so.as to give our consent.. He does not mean that our “ears” should be shut against the cries of the poor, when they suffer injuries and oppression; but he means that we should detest wicked devices by which unprincipled men contrive the ruin of the innocent, that we may not even lend our “ears” to their discourses, or allow ourselves to be solicited in any way to do what is evil.

Who shutteth his eyes. At length he demands the same holiness in the “eyes.” In short, he teaches that we ought to restrain all our senses, that we may not give to wicked men any token of our approbation, if we wish to escape the wrath of God and that terrible burning of which he formerly spake.

16. He shall dwell in high places. That the Jews may know that the chastisements which God had inflicted on them were righteous, and may endeavor to be restored to his favor, he says that his blessing is ready to be bestowed on good and upright men, such as he described in the former verse, and that they are not subject to any danger, and have no reason to dread that burning which he mentioned, because they shall be made to dwell in a place of the greatest safety. As to wicked men, slanderers, robbers, and deceitful persons, on the other hand, who cannot restrain their tongue, and hands, and ears, and eyes from base and wicked actions, the Prophet shews that we need not wonder if God treat them with severity, and that, while God is their judge, their own conscience is at the same time their executioner; and consequently, that the only means of hindering them from dreading the presence of God, is to keep themselves voluntarily in the fear of God. By “high places,” he means a very safe place, and free from all danger, which ns attack of the enemy can reach, as he declares plainly enough immediately afterwards by assigning to them a habitation among “fortified rocks.”

Bread shall be given to him. To a safe dwelling he adds an abundance of good things; as if he had said that the holy and upright worshippers of God shall lack nothing, because God will not only protect them so as to keep them safe from all danger, but will also supply them abundantly with all that is necessary for the support of life. By the words “bread” and “water” he means all the daily necessaries of life.

And his waters shall be sure. Though wicked men have abundance for a time, they shall afterwards be hungry; as God threatens in the Law, that they shall have famine and hunger. (Leviticus 26:19; Deuteronomy 28:23, 48.) The same remark may be made with regard to “bread,” for the word “sure” relates to both; as if he had said, that all believers shall have their food made “sure.” “Lions are hungry, and wander about; but they that fear God shall not want any good thing,” (Psalm 34:10;) because God, who is by nature bountiful, is not wearied by bestowing liberally, and does not exhaust his wealth by acts of kindness.

Besides, as the life of men is exposed to various dangers, and as abundance of meat and drink is not all that is necessary for our support, unless the Lord defend us by his power, we ought, therefore, to observe carefully what he formerly mentioned, that believers are placed in a safe abode. The Lord performs the office of a shepherd, and not only supplies them with food, but also defends them from the attacks of robbers, enemies, and wolves; and, in short, keeps them under his protection and guardianship, so as not to allow any evil to befall them. Whenever, therefore, it happens, that enemies annoy us, let us consider that we are justly punished for our sins, and that we are deprived of God’s assistance because we do not deserve it; for we must reckon our sins to be the cause of all the evils which we endure.

Yet let not those who are conscious of their integrity imagine that God has forsaken them, but let them to the latest day of their life rely on those promises in which the Lord assures his people that he will be a very safe refuge to them. No man, indeed, can be so holy or upright as to be capable of enduring the eye of God; for “if the Lord mark our iniquities,” as David says, “who shall endure?” (Psalm 130:3.) We therefore need a mediator, through whose intercession our sins may be forgiven; and the Prophet did not intend to set aside the ordinary doctrine of Scripture on this subject, but to strike with terror wicked men, who are continually stung and pursued by an evil conscience, “D’un remords de mauvaise conscience.” “By the remorse of a bad conscience.” This ought to be carefully observed in opposition to the Popish doctors, by whom passages of this kind, which recommend works, are abused in order to destroy the righteousness of faith; as if the atonement for our sins, which we obtain through the sacrifice of Christ, ought to be set aside.

17. The king in his beauty. Although the Prophet changes the person, yet this verse must be connected with the preceding verse; for he addresses the sincere worshippers of God, to whom he promises this additional blessing, Thou shalt see the king in his beauty This promise was highly necessary for supporting the hearts of believers, when the state of affairs in Judea was so lamentable and so desperate. When Jerusalem was besieged, the king shut up within the city and surrounded by treacherous counsellors, the people unsteady and seditious, and everything hastening to ruin, there appeared to be no hope left. Still the royal authority in the family of David was a remarkable pledge of the love of God. Isaiah, therefore, meets this danger by saying, that though they behold their king covered with filthy garments, yet he shall be restored to his former rank and splendor.

First, it ought to be observed how invaluable is the kindness of God, when the commonwealth is at peace, and enjoys good princes, by whom everthing is administered justly and faithfully; for by their agency God rules over us. Since, therefore, this happiness is not inconsiderable, the Prophet was unwilling to leave out this part, in promising prosperity to the worshippers of God. Yet it, ought also to be observed, that that kingdom was a type of the kingdom of Christ, whose image Hezekiah bore; for there would be a slight fulfillment of this promise, if we did not trace it to Christ, to whom all these things must be understood to refer. Let no man imagine that I am here pursuing allegories, to which I am averse, and that this is the reason why I do not interpret the passage as relating directly to Christ; but, because in Christ alone is found the stability of that frail kingdom, the likeness which Hezekiah bore leads us to Christ, as it were, by the hand. I am, therefore, disposed to view Hezekiah as a figure of Christ, that we may learn how great will be his beauty. In a word, Isaiah here promises the restoration of the Church.

The land very far off. The restoration of the Church consists of two parts; first, that “the king shall be seen in his beauty;” and secondly, that the boundaries of the kingdom shall be extended. We know that the appearance of Christ is so disfigured as to be contemptible in the eyes of the world, because “no beauty or loveliness” (Isaiah 53:2) is seen in him; but at length, his majesty and splendor and beauty shall be openly displayed, his kingdom shall flourish and be extended far and. wide. Although at present wicked men have everything in their power, and oppress the true servants of God, so that they scarcely have a spot on which they can plant their foot in safety, yet. with firm hope we ought to look for our King, who will at length sit down on his bright and magnificent throne, and will gloriously enrich his people.

18. Thy heart shall meditate terror. Believers are again informed what calamities are at hand, lest, by being suddenly overtaken with such heavy afflictions, they should sink under them. יהגה (yehgeh) is translated by some in the preterite, “meditated,” and by others in the future, “shall meditate;” because such an exchange of tenses is customary in the Hebrew language. For my own part, believing that he warns the people of approaching distresses, instead of relating those which had been formerly endured, I willingly retain the future tense, which is also the tense employed by the Prophet, “shall meditate.”

Where is the scribe? He relates in a dramatic and lively manner (μιμητικῶς) the speeches of those who, overcome by terror, break out into these exclamations: Where is the scribe? Where is the weigher? thus expressing the powerful impression made on their minds. If any one suppose that the line of thought is suddenly broken off, because the Prophet, having in the former verse spoken of “the kings beauty,” now brings forward terrors, I have no doubt that he magnifies the kindness of God by means of comparison, in order that believers, when they have been delivered, may set a higher value on the condition to which they have attained. Men are forgetful and niggardly in judging of God’s favors, and, after having been once set free, do not consider what was the depth of their misery. Such persons need to be reminded of those wretched and disastrous times, during which they endured great sufferings, in order that they may more fully appreciate the greatness of the favor which God has bestowed on them. We ought also to observe another reason why it was advantageous that the people should be forewarned of that terror. It was that, after having heard of the kings magnificence, they might not promise themselves exemption from all uneasiness, but might be prepared to undergo any kind of troubles and distresses, and that, even while they were subject to tribute and placed under siege, they might, know that the kingdom of Judah was the object of God’s care, and would be rescued from the hands of tyrants.

It is a very wretched condition which the Prophet describes, that a free people should be oppressed by such cruel tyranny as to have all their property valued, and an inventory taken of their houses, possessions, families, and servants. How grievous this slavery is, many persons formerly unaccustomed to it actually know by experience in our times, when their property is valued to the very last farthing, and a valuation is made not only of their undoubted incomes but also of their expected gains, and not only their money and possessions, but even their names are placed on record, while new methods of taxation are contrived, not only on food but on the smallest articles, so that tyrants seize on a large portion of those things which are indispensably necessary to the wretched populace; and yet those calamities do not restrain men from insolence, licentiousness, and rebellion. What then will happen when they shall be free and at full liberty? Will they not, forgetful of all their distresses, and unmindful of God’s kindness, abandon themselves more freely than before to every kind of indulgence and licentiousness? It is not without good reason, therefore, that the Prophet places before the eyes of the people that wretched condition, that they may not, when delivered from it, giveway to their unlawful passions, but may acknowledge their deliverer and may love him with all their heart.

Some have falsely imagined that Paul (1 Corinthians 1:20) quotes this passage; for that would spoil the Prophet’s meaning and torture his words to a different purpose. They have been led into a mistake by the mere use of the word “scribe,” which there denotes a Teacher. Isaiah gives the name of “the scribe” to the person who took account of persons, families, lands, and houses, and, in short, who kept the registers of the taxes. By “the weigher,” he means the person who received the taxes, for he “weighed” the money which was paid. That office is discharged in the present day by those who are called treasurers.

Where is he who singles out the principal houses? He now.adds a very troublesome and exceedingly disliked class of men, “the describers of the towers,” that is, of the more remarkable buildings; for they visit and examine each person’s house, in order to know who are more wealthy than others, that they may demand a larger sum of money. Such men,like huntinghounds, are commonly employed by tyrants to scent the track of money, for the sake of laying on some unusual impost in addition to the ordinary taxes. The arrival of such persons must have been exceedingly annoying to the people, for they never cease till they have sucked all the blood and marrow. If any one prefer to view this term as denoting the servants of the king himself, whose business it was to destroy the houses adjoining to the walls of the city, let him enjoy his opinion. For my own part, I think it probable that the Prophet speaks of the receivers of taxes, whom conquerors appoint over vanquished nations for the sake of maintaining their authority.

19. Thou shaft not see a fierce people. The word נועז (nognaz) is translated by some “strong,” and by others “impudent;” but, undoubtedly, he intends to express the fierceness of the Assyrians, which he afterwards affirms by saying that they would have no intercourse with them, because they spoke a different language. Nothing is more fitted to excite men to compassion than the intercourse of speech, by which men explain their distresses to each other. When this is wanting, there can be no means of gaining their hearts; each party is a barbarian to the other; and nothing more can be obtained from them than if one were dealing with wild and savage beasts. The Prophet, therefore, dwells largely on the wretched condition of the people, in order to shew, on the other hand, how great was the kindness of God in delivering them from so great terror. In like manner, the Holy Spirit magnifies the grace of God, in preserving his people in Egypt, though

“they did not understand the language of that nation.” (Psalm 131:5.)

20. Behold Zion. Some read it in the vocative case, “Behold, O Zion;” but it is preferable to read it in the accusative case. He brings forward a promise of the restoration of the Church, which ought to have great weight with all godly persons; for when the Church shakes or falls, there can be no hope of prosperity. That the Church will be restored he shews in such a manner that he places it before our eyes as having actually taken place, though he speaks of what is future; and his object is to give greater energy to his style, as if he had said, “Again you will see Zion restored and Jerusalem flourishing.” Although believers see everything destroyed and scattered, and although they despair of her safety, yet in Jerusalem there shall be a quiet and safe habitation.

The city of our solemnities, or of our assemblies. By this designation he shews that we ought to judge of the restoration of Zion chiefly on this ground, that the people “assembled” there to hear the Law, to confirm the covenant of the Lord, to call upon his name, and to offer sacrifices. When the people were deprived of these things, they were scattered and nearly lost, and appeared to be separated from their head and utterly abandoned. Accordingly, nothing was so deeply lamented by godly persons, when they were held in captivity at Babylon, as to be banished from their native country and at the same time deprived of those advantages; and that this was the chief complaint of all believers is very manifest from many passages. (Psalm 137:4.)

“Zion” is called by him “a city,” because it formed the middle of the city, and was also called “the city of David.” (Isaiah 22:9.) The extent of Jerusalem was different and larger; for, as we mentioned in the explanation of another passage, Commentary on Isaiah there was a double wall, which is customary in many cities. Here it ought to be observed that the restoration of the Church is the most valuable of all blessings, and ought above all things to be desired; that everything else, even though it should be most abundant, is of no avail, if this single blessing be, wanting; and, on the other hand, that we cannot be unhappy, so long as Jerusalem, that is, the Church, shall flourish. Now, it is restored and flourishes, when God presides in our assemblies, and when we are assembled in his name and thus cleave to him. Wicked men indeed shelter themselves under the name of God, as if they were assembled at his command; but it is an empty mask, for in their heart they are very far from him, and attempt nothing in obedience to his authority.

Jerusalem a peaceful habitation. He says that believers, who had long been agitated amidst numerous alarms, will have a safe and “peaceful habitation” in the Church of God. Although God gave to his people some taste of that peace under the reign of Hezekiah, yet it was only in Christ that the fulfillment of it was manifested. Not that since that time the children of God have had a quiet habitation in the world; even in the present day this peacefulness is concealed; for we lead an exceedingly wandering and uncertain life, are tossed about by various storms and tempests, are attacked by innumerable enemies, and must engage in various battles, so that there is scarcely a single moment that we are at rest. The peace which is promised, therefore, is not that which can be perceived by our bodily senses, but we must come to the inward feelings of the heart, which have been renewed by the Spirit of God, so that we enjoy that peace which no human understanding is able to comprehend; for, as Paul says, “it goes beyond all our senses.” (Philippians 4:7.) The Lord will undoubtedly bestow it upon us, if we dwell in the Church.

A tent which shall not be carried away, the stakes of which shall never be removed. By these metaphors of “a tabernacle” and of “stakes,” he describes accurately the condition of the Church. He might have called it a well-founded city, but he says that it is “a tabernacle,” which, by its very nature, is such that it can be speedily removed to a different place, in order that, though we may consider the condition of the Church to be uncertain and liable to many changes, yet we may know that it cannot be moved or shaken; for it will remain in spite of storms and tempests, in spite of all the attacks of enemies, and in opposition to what appears to be its nature, and to the views of our understanding. These two statements appear to be inconsistent with each other, and faith alone reconciles them, by maintaining that it is safer to dwell in this “tabernacle” than in the best defended fortresses.

We ought to employ this as a shield against temptations,which otherwise would speedily destroy our faith, whenever we perceive the Church to be not only shaken, but violently driven about in all possible directions. Who would say that amidst that violent storm the “tabernacle” was safe? But since God does not wish his people to be wholly fixed on the earth, that they may depend more on himself alone, the protection which he promises to us ought to be reckoned better than a hundred, better than a thousand supports.

21. Because there the mighty Jehovah will be to us. The two particles כי ים (ki im) often serve the place of a double affirmative, but here a reason is assigned, and they might even be appropriately rendered, For if; but I willingly retain what is more clear. The Prophet assigns the reason why the Church, which appears to resemble a movable “tent,” exceeds in stability the best founded cities. It is because “the Lord is in the midst of her,” as it is also said, (Psalm 46:5,) and “therefore she shall not be moved.” If we separate the Church from God;. it will immediately fall without any attack; for it will consist of men only, than whom nothing can be more weak or frail.

Will be to us a place of rivers. When God dwells with us, he confirms and supports what was naturally feeble, and supplies to us the place of a very strong fortress, a very broad ditch, and walls and “rivers” surrounding the city on every side. He alludes to the situation of the city Jerusalem, which had only a small rivulet, and not large and rapid rivers, like those of Babylon and other cities; for in another passage (Isaiah 8:6) he enjoined them to rest satisfied with the power of God alone, and not to covet those broad rivers. As if he had said, “Our strength shall be invincible, if God rule over us; for under his guidance and direction we shall be abundantly fortified.”

There shall not pass a ship with oars. Large rivers are attended by this inconvenience, that they may give access to enemies, so as to enable them to approach with their ships nearer than is desirable; and thus, very frequently, what appeared to be of service is found to be injurious. But while the Lord says that he will be “a river,” he says also that there will be no reason to dread such an inconvenience, and that enemies will not be allowed to approach, he mentions two kinds of ships, long ships, and ships of burden, in order to shew that enemies will be shut out in every possible way. Hence we ought to draw a very useful doctrine, that the hope of safety should not be sought from any other than from God alone, and that it is in vain to collect various means of defense, which will be useless, and even hurtful, if He be not on our side.

22. For Jehovah is our judge. The Prophet now explains the manner in which God dwells in the Church. It is, that he is there worshipped and acknowledged as Judge, Lawgiver, and King; for they who obey God and yield subjection to him as their King, shall know by experience that he is the guardian of their salvation; but they who falsely glory in his name, vainly hope that he will assist them. Let us only yield to his authority, hear his voice, and obey him; and, on the other hand, he will shew that he is our protector and most faithful guardian. But when we despise his voice and disobey his word, we undoubtedly have no reason to wonder that he abandons and forsakes us in dangers.

Hence, also, we ought to observe what is the true Church of God. It is that which acknowledges God to be a “Lawgiver” and “King.” With what effrontery, therefore, do the Papists dare to boast that they are the Church of God, seeing that they reject that lawful government of it which was enjoined by Moses, and the Prophets, and Christ, and substitute in the room of it inventions and base traffic? They exert a cruel tyranny over consciences, and, by taking away all the liberty which Christ has bestowed on us, they wretchedly harass souls and lead them to perdition; but God alone has the right to rule the conscience, because he alone is “Lawgiver” and “Judge,” and he alone ought to rule and guide us by his word. He combines here the three words, “Judge,” “Lawgiver” and King,” because the subject is of very great importance, and ought not to be lightly set aside. If, therefore, we permit ourselves to be guided by his word, he will never fail us; and this is the only way of obtaining salvation.

23. Thy cords were loosed. He directs his discourse to the Assyrians, in whose person he likewise addresses all the enemies of the Church. After having promised to the Church such stability as shall never be disturbed, he rebukes the foolish confidence with which ungodly men are puffed up; as if they had been so deeply rooted as to reach the center of the earth. Although, during the intoxicating influence of prosperity, they imagine that their wealth is exceedingly secure, he foretells that ruin will quickly overtake them, because they are not supported by the hand of God.

He follows out the comparison which he had employed at the commencement. Having said that the Church resembles a place that is fortified and surrounded by very broad rivers which do not admit the approach of enemies, he now compares the condition of wicked men to ships; by which he means that they have no solid foundation, though they appear to be formidable, and though they are madly eager and fiercely cruel, and imagine that none can resist their rage. Although, therefore, they have long ships and ships of burden, by which they may be said to form a union between countries placed at great distances from each other, and to make themselves masters of sea and land, still they shall have no permanency or stability. The Lord will sink their ships, will take away their ropes and masts, and will involve them in a universal shipwreck. Let us not therefore be terrified by their fury and insolence, but let us look for the day of the Lord, when he shall make their rage and violence to fall on their own heads.

24. And the inhabitant shall not say, I am sick. The Prophet again returns to the Church; for the destruction which he threatened against the Assyrians tended also to the consolation of the godly, since the safety of the Church could not be maintained unless the Lord granted his protection against so many adversaries who attack and molest her on every hand. Accordingly, having briefly remarked that all the reprobate who annoy the children of God shall be defeated, he appropriately follows out his subject by affirming that God will leave nothing undone that could promote the salvation of the godly. He says, therefore, that the citizens of the Church shall be freed from every inconvenience, because through the favor of God they shall enjoy prosperity.

The people that dwell in it have been freed from iniquity. This latter clause of the verse explains the former; for it shews that there is nothing to prevent the blessings of God from being largely enjoyed by us, when our sins have been pardoned. Hence, also, we conclude, that all the miseries which press upon us spring from no other source than from our sins. On any other ground the reason which he assigns might appear to be, farfetched and inappropriate; but we must hold this principle, that all the evils which God inflicts upon us are so many tokens of his anger. Hence it follows that, when guilt has been removed, nothing remains but that God will regard us with the affection of a father, and will graciously bestow upon us all that we need. If, therefore, we desire to be delivered from afflictions, we ought to observe this order, to seek first to be reconciled to God; for the removal of the cause would be speedily followed by the removal of the effect.

But seeing that our desires, are illregulated, and that, in consequence of being anxious merely to avoid punishments, we shut our eyes against the root of our distresses, we need not wonder that we obtain no alleviation of them. Those persons, therefore, are mistaken who indulge in their vices, and yet wish to be exempted from every kind of afflictions. If they do not suffer and adversity, still they will not cease to be miserable, and cannot enjoy peace of mind so long as they are pursued by the consciousness of their crimes. Consequently, true happiness consists in this, that we have obtained pardon from God, and sincerely believe that all the blessings which we receive from his hand are the results of his fatherly kindness.

Let us also learn that there is no other way in which we can please God, or obtain the honor of being accounted his children, than when he ceases to impute to us our sins; and therefore it is only the reconciliation which we obtain by free grace that pacifies God toward us, and opens up the way to the enjoyment of his goodness. That there is no visible evidence of that exemption from afflictions does not lessen the truth of the promise, because believers are abundantly satisfied with this comfort in their afflictions, that even when they are chastened by the hand of God, still they are his beloved children. So far as they have been renewed by his Spirit, they begin to taste the blessing which was in full perfection before the fall of Adam; but because they are burdened with many sins, they constantly need to be cleansed. Still, however, through compassion on their weakness, God mitigates their punishment, and, if not by removing altogether, yet by abating and soothing their grief, shews that he promotes their happiness; and therefore it is not without good reason that the Prophet declares the Church to be exempted from ordinary calamities, so far as they proceed from the curse of God.

Hence, also, we see clearly how childish is the distinction of the Papists, that the removal of guilt is of no avail; as if we had to satisfy the judgment of God. But far otherwise do the prophets teach, as may be easily learned from various passages; and if there had been nothing more than this single passage, can anything be plainer than that sicknesses come to an end, because iniquity has been pardoned? The meaning is undoubtedly the same as if he had said, that punishment ceases because sin has been pardoned. True, indeed, though God has been pacified towards them, “Encore qu’il leur air pardonne.” “Though he has forgiven them.” he sometimes inflicts punishment on believers; and the object is, that by fatherly chastisement he may instruct them more fully for the future, and not that he may take vengeance on them, as if he had been. but half reconciled. But Papists think that their punishments are of the nature of satisfactions, and that by paying them the sinner in some measure redeems himself, and puts away his guilt; which is absolutely inconsistent with a free pardon. Thus their abominable inventions, both about satisfactions, and about the fire of purgatory, fall to the ground.

It is also worthy of observation, that none but the citizens of the Church enjoy this privilege; for, apart from the body of Christ and the fellowship of the godly, there can be no hope of reconciliation with God. Hence, in the Creed we profess to believe in “The Catholic Church and the forgiveness of sins;” for God does not include among the objects of his love any but those whom he reckons among [he members of his onlybegotten Son, and, in like manuel’, does not extend to any who do not belong to his body the free imputation of righteousness. Hence it follows, that strangers who separate themselves from the Church have nothing left for them but to rot amidst their curse. Hence, also, a departure from the Church is an open renouncement of eternal salvation.

CHAPTER 34

Isaiah 34:1-17

1. Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it.

1. Accedite gentes ad audiendum, et populi attendite. Audiat terra, et plenitudo ejus; orbis, et cuncta germina ejus.

2. For the indignation of the LORD is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter.

2. Quia indignatio est Iehovae super omnes gentes, et furor super omnem exercitum earum; vastavit eas, tradidit eas in mactationem.

3. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood.

3. Interfecti earum abjicientur, et e cadaveribus eorum ascendet foetor earum, ac liquefient montes prae sanguine eorum.

4. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree.

4. Et tabescent omnes exercitus coelorum, et complicabuntur ut liber. Coeli et onmes exercitus eorum defluent, sicut defiuit folium e vite, et sicut defiuit ex ficu.

5. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment.

5. Quoniam inebriatus est in coelis gladius meus. Ecce, super AEdom descendet, super populum, inquam, anathematis met in judicium.

6. The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea.

6. Gladius Iehoae impletus eat sanguine, impinguatus est ab adipe; sanguine, inquam, agnorum et hircorum, adipe renum arietum. Quoniam victima Iehova in Bozra, et mactatio magna in terra AEdom.

7. And the unicorns shall come down with them, and the bullocks with the bulls; and their l.and shall be soaked with blood, and their dust made fat with fatness.

7. Et descendent unicornes cum eis, et juvenci cum tauris; et inebriabitur terra eorum sanguine, et pulvis adipe impinguabitur.

8. For it is the day of the LORD’S vengeance, and the year of recompences for the controversy of Zion.

8. Quoniam dies ultionis Iehovae, annus retributionum in causam Sion.

9. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch.

9. Et convertentur flumina ejus in picem, et pulvis ejus in sulphur; eritque terra ejus in picem ardentern.

10. It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever.

10. Noctu et die non extinguetur, perpetuo ascendet fumus ejus; a generatione in generationem devastabitur, perpetuis aeternitatibus nemo transibit per cam.

11. But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness.

11. Itaque accipient eam in possessionem pelicanus et ulula; noctua et corvus habitabunt in ea; extendetque super earn funiculum inanitatis et lapides perpendiculares vantratis.

12. They shall call the nobles thereof to the kingdom, but none shall be there, and all her princes shall be nothing.

12. Nobiles ejus sine regno vacabunt, et cuncti principes ejus erunt nihilum.

13. And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons, and a court for owls.

13. Proferet in palatiis ejus spinas, et urticam, et carduum in arcibus ejus; eritque habitaculum draconum, et mansio pullis struthionis.

14. The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest.

14. Et occurrent bestiae sylvestres satyris, et stryx ad socium suum vociferabur;etiam Lamina ibi per noctabit, invenietque sibi mansionem quietam.

15. There shall the great owl make her nest, and lay, and hatch, and gather under her shadow: there shall the vultures also be gathered, every one with her mate.

15. Ulula faciet ibi nidum, et incubabit, et excludet, et congregabit in umbra ejus; quinetiam vultures ibi congregabuntur, unaquaeque cum socia sua.

16. Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them.

16. Sciscitamini ex libro Iehovae, et legite. Nunquid unum ex illis substractum; nullum sociae suae deerit; quoniam os ejus praecepit, et spiritus ejus congregavit eas.

17. And he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein.

17. Et ipse projecit eis sortem, etmarius ejus divisit illis in perpetuum, quasi per funiculum. Ideo haereditabunt eam, in generationem et genereationem illic habitabunt.

CHAPTER 33

Is 33:1-24. The Last of Isaiah's Prophecies as to Sennacherib's Overthrow.

Is 33:1, 8, 9, describe the Assyrian spoiler; strong as he is, he shall fall before Jehovah who is stronger (Is 33:2-6, 10-12). The time is the autumn of 713 B.C.

1. and thou--that is, though thou wast not spoiled--though thou wast not dealt treacherously with (see on Is 24:16), thy spoiling and treachery are therefore without excuse, being unprovoked.

cease--When God has let thee do thy worst, in execution of His plans, thine own turn shall come (compare Is 10:12; 14:2; Ha 2:8; Re 13:10).

2. us; we ... their ... our--He speaks interceding for His people, separating himself in thought for a moment from them, and immediately returns to his natural identification with them in the word "our."

every morning--each day as it dawns, especially during our danger, as the parallel "time of trouble" shows.

3. the tumult--the approach of Jehovah is likened to an advancing thunderstorm (Is 29:6; 30:27), which is His voice (Re 1:15), causing the people to "flee."

nation--the Assyrian levies.

4. The invaders' "spoil" shall be left behind by them in their flight, and the Jews shall gather it.

caterpillar--rather, "the wingless locust"; as it gathers; the Hebrew word for "gathers" is properly used of the gathering of the fruits of harvest (Is 32:10).

running to and fro--namely, in gathering harvest fruits.

he--rather, "they."

them--rather, "it," that is, the prey.

6. wisdom--sacred; that is, piety.

thy--Hezekiah's; or rather, "Judea's." "His" refers to the same; such changes from the pronoun possessive of the second person to that of the third are common in Hebrew poetry.

treasure--Not so much material wealth as piety shall constitute the riches of the nation (Pr 10:22; 15:16).

7-9. From the vision of future glory Isaiah returns to the disastrous present; the grief of "the valiant ones" (parallel to, and identical with, "the ambassadors of peace"), men of rank, sent with presents to sue for peace, but standing "without" the enemy's camp, their suit being rejected (2Ki 18:14, 18, 37). The highways deserted through fear, the cities insulted, the lands devastated.

cry--(Is 15:4).

10. The sight of His people's misery arouses Jehovah; He has let the enemy go far enough.

I--emphatic; God Himself will do what man could not.

11. Ye--the enemy.

conceive chaff--(Is 26:18; 59:4).

your breath--rather, your own spirit of anger and ambition [Maurer], (Is 30:28).

12. (Is 9:19; Am 2:1). Perhaps alluding to their being about to be burnt on the funeral pyre (Is 30:33).

thorns--the wicked (2Sa 23:6, 7).

13. far off--distant nations.

near--the Jews and adjoining peoples (Is 49:1).

14. sinners in Zion--false professors of religion among the elect people (Mt 22:12).

hypocrites--rather, "the profane"; "the abandoned" [Horsley].

who, &c.--If Jehovah's wrath could thus consume such a host in one night, who could abide it, if continued for ever (Mr 9:46-48)? Fire is a common image for the divine judgments (Is 29:6; 30:30).

among us--If such awful judgments have fallen on those who knew not the true God, how infinitely worse shall fall on us who, amid religious privileges and profession, sin against God, (Lu 12:47, 48; Jas 4:17)?

15. In contrast to the trembling "sinners in Zion" (Is 33:14), the righteous shall be secure amid all judgments; they are described according to the Old Testament standpoint of righteousness (Psa 15:2; 24:4).

stoppeth ... ears ... eyes--"Rejoiceth not in iniquity" (1Co 13:6; contrast Is 29:20; Psa 10:3; Ro 1:32). The senses are avenues for the entrance of sin (Psa 119:37).

16. on high--heights inaccessible to the foe (Is 26:1).

bread ... waters--image from the expected siege by Sennacherib; however besieged by trials without, the godly shall have literal and spiritual food, as God sees good for them (Is 41:17; Psa 37:25; 34:10; 132:15).

17. Thine--the saints'.

king in ... beauty--not as now, Hezekiah in sackcloth, oppressed by the enemy, but King Messiah (Is 32:1) "in His beauty" (So 5:10, 16; Re 4:3).

land ... very far off--rather, "the land in its remotest extent" (no longer pent up as Hezekiah was with the siege); see Margin. For Jerusalem is made the scene of the king's glory (Is 33:20, &c.), and it could not be said to be "very far off," unless the far-off land be heaven, the Jerusalem above, which is to follow the earthly reign of Messiah at literal Jerusalem (Is 65:17-19; Jr 3:17; Re 21:1, 2, 10).

18. meditate--on the "terror" caused by the enemy, but now past.

where, &c.--the language of the Jews exulting over their escape from danger.

scribe--who enrolled the army [Maurer]; or, who prescribed the tribute to be paid [Rosenmuller]; or, who kept an account of the spoil. "The principal scribe of the host" (2Ki 25:19; Jr 52:25). The Assyrian records are free from the exaggerations of Egyptian records. Two scribes are seen in every Assyrian bas-relief, writing down the various objects brought to them, the heads of the slain, prisoners, cattle, sheep, &c.

receiver--"weigher," Margin. Layard mentions, among the Assyrian inscriptions, "a pair a scales for weighing the spoils."

counted ... towers--he whose duty it was to reconnoitre and report the strength of the city to be besieged.

19. fierce people--The Assyrians shall not be allowed to enter Jerusalem (2Ki 19:32). Or, thou shalt not any longer see fierce enemies threatening thee as previously; such as the Assyrians, Romans, and the last Antichristian host that is yet to assail Jerusalem (De 28:49, 50; Jr 5:15; Zec 14:2).

stammering--barbarous; so "deeper," &c., that is, unintelligible. The Assyrian tongue differed only in dialect from the Hebrew, but in the Assyrian levies were many of non-Semitic race and language, as the Medes, Elamites, &c. (see on Is 28:11).

20. solemnities--solemn assemblies at the great feasts (see on Is 30:29; Psa 42:4; Psa 48:12).

not ... taken down ... removed--image from captives "removed" from their land (Is 36:17). There shall be no more "taking away" to an enemy's land. Or else, from nomads living in shifting tents. The saints, who sojourned once in tabernacles as pilgrims, shall have a "building of God--eternal in the heavens" (2Co 5:1; He 11:9, 10; compare Is 54:2).

stakes--driven into the ground; to these the "cords" were fastened. Christ's Church shall never fall (Mt 16:18). So individual believers (Re 3:12).

21. there--namely, in Jerusalem.

will be ... rivers--Jehovah will be as a broad river surrounding our city (compare Is 19:6; Na 3:8), and this, too, a river of such a kind as no ship of war can pass (compare Is 26:1). Jerusalem had not the advantage of a river; Jehovah will be as one to it, affording all the advantages, without any of the disadvantages of one.

galley with oars--war vessels of a long shape, and propelled by oars; merchant vessels were broader and carried sail.

gallant--same Hebrew word as for "glorious," previously; "mighty" will suit both places; a ship of war is meant. No "mighty vessel" will dare to pass where the "mighty Lord" stands as our defense.

22. Lord--thrice repeated, as often: the Trinity (Nu 6:24-26).

judge ... lawgiver ... king--perfect ideal of the theocracy, to be realized under Messiah alone; the judicial, legislative, and administrative functions as king to be exercised by Him in person (Is 11:4; 32:1; Jas 4:12).

23. tacklings--Continuing the allegory in Is 33:21, he compares the enemies' host to a war galley which is deprived of the tacklings or cords by which the mast is sustained and the sail is spread; and which therefore is sure to be wrecked on "the broad river" (Is 33:21), and become the prey of Israel.

they--the tacklings, "hold not firm the base of the mast."

then--when the Assyrian host shall have been discomfited. Hezekiah had given Sennacherib three hundred talents of silver, and thirty of gold (2Ki 18:14-16), and had stripped the temple of its gold to give it to him; this treasure was probably part of the prey found in the foe's camp. After the invasion, Hezekiah had so much wealth that he made an improper display of it (2Ki 20:13-15); this wealth, probably, was in part got from the Assyrian.

the lame--Even the most feeble shall spoil the Assyrian camp (compare Is 35:6; 2Sa 5:6).

24. sick--Smith thinks the allusion is to the beginning of the pestilence by which the Assyrians were destroyed, and which, while sparing the righteous, affected some within the city ("sinners in Zion"); it may have been the sickness that visited Hezekiah (Is 38:1-22). In the Jerusalem to come there shall be no "sickness," because there will be no "iniquity," it being forgiven (Psa 103:3). The latter clause of the verse contains the cause of the former (Mr 2:5-9).

And deadest treacherously "Thou plunderer" - See note on Isa 21:2 (note).

When thou shalt make an end to deal treacherously "When thou art weary of plundering" - "כנלתך cannelothecha, alibi non extat in s. s. nisi f. Job 15:29 - simplicius est legere ככלתך kechallothecha. Vid. Capell.; nec repugnat Vitringa. Vid. Dan 9:24. כלה calah התים hatim." - Secker.

Be thou their arm every morning "Be thou our strength every morning" - For זרעם zeroam, their arm, the Syriac, Chaldee, and Vulgate read זרענו zeroenu, our arm, in the first person of the pronoun, not the third: the edition of Felix Pratensis has זרעתינו zerootheynu in the margin.

The prophet is here praying against the enemies of God's people; and yet this part of the prayer seems to be in their behalf: but from the above authorities it appears that Our arm is the true reading, though I do not find it confirmed by any of Kennicott's, De Rossi's, or my own MSS. My old MS. Bible has, - Be thou oure arm in erly.

At the noise of the tumult "From thy terrible voice" - For המון hamon, "multitude," the Septuagint and Syriac read אמיך amica, "terrible," whom I follow.

His treasure "Thy treasure" - Ὁ θησαυρος σου, Sym. He had in his copy אצרך otsarcha, "thy treasure, "not אצרו otsaro, "his treasure."

Their valiant ones shall cry without "The mighty men raise a grievous cry" - Three MSS. read אראלים erelim, that is, lions of God, or strong lions. So they called valiant men heroes; which appellation the Arabians and Persians still use. See Bochart. Hieroz. Part 1 lib. 3 cap. 1. "Mahomet, ayant reconnu Hamzeh son oncle pour homme de courage et de valeur, lui donne le titre ou surnom d'Assad Allah, qui signifie le lion de Dieu. "D'Herbelot, p. 427. And for חצה chatsah, the Syriac and Chaldee, read קשה kashah, whom I follow. The Chaldee, Syriac, Aquila, Symmachus, and Theodotion read אראה להם ereh lahem, or יראה yireh, with what meaning is not clear.

The word אראלם erellam, which we translate valiant ones, is very difficult; no man knows what it means. Kimchi supposes that it is the name of the angel that smote the Assyrian camp! The Vulgate, and my old MS., translate it seers; and most of the Versions understand it in this way. None of the MSS. give us any help, but as we see above in Lowth.

Bashan and Carmel shake off their fruits "Bashan and Carmel are stripped of their beauty" - Φανερα εσται, made manifest. Sept. They read ונערה veneerah.

Your breath "And my spirit" - "For רוחכם ruchechem, your spirit, read רוחי כמו ruchi kemo. "Secker. Which reading is confirmed by the Chaldee, where מימרי meymri, "my word, "answers to רוחי ruchi, "my spirit."

The sinners in Zion are afraid - Zion has been generally considered as a type of the Church of God. Now all the members of God's Church should be holy, and given to good works; sinners in Zion, therefore, are portentous beings! but, alas! where are they not? The Targum on this verse is worthy of notice: "The sinners in Zion are broken down; fear hath seized the ungodly, who are suffering for their ways. They say, Who among us shall dwell in Zion, where the splendor of the Divine Majesty is like a consuming fire? Who of us shall dwell in Jerusalem, where the ungodly are judged and delivered into hell for an eternal burning?" Everdurynge brennyngis. Old MS. Bible.

That stoppeth his ears from hearing of blood "Who stoppeth his ears to the proposal of bloodshed" - A MS. reads בדמים bedamim, "in blood."

Where is the scribe? - The person appointed by the king of Assyria to estimate their number and property in reference to their being heavily taxed.

Where is the receiver? - Or he who was to have collected this tribute.

Where is he that counted the towers? - That is, the commander of the enemy's forces, who surveyed the fortifications of the city, and took an account of the height, strength, and situation of the walls and towers, that he might know where to make the assault with the greatest advantage; as Capaneus before Thebes is represented in a passage of the Phoenissae of Euripides, which Grotius has applied as an illustration of this place: - Εκεινος ἑπτα προσβασεις τεκμαιρεται Πυργων, ανω τε και κατω τειχη μετρων.

Ver. 187. "To these seven turrets each approach he marks;

The walls from their proud summit to their base

Measuring with eager eye."

He that counted the towers "Those who were ordered to review the fortified places in Judea, that they might be manned and provisioned for the king of Assyria. So sure was he of gaining Jerusalem and subduing the whole of Judea, that he had already formed all these arrangements." - Dodd's notes.

Look upon Zion "Thou shalt see Zion" - For חזה chazeh, "see," read תחזה techezeh, "thou shalt see," with the Chaldee. - Houbigant. At the end of this verse we find in the Masoretic Bibles this note, חצי הספר chatsi hassepher, "the middle of the book;" that is the middle of the book of Isaiah.

The glorious Lord "The glorious name of Jehovah" - I take שם shem for a noun, with the Septuagint and Syriac. See Psa 20:1; Pro 18:10.

Thy tacklings are loosed - Here the Assyrians are represented under the figure of a ship wrecked by a violent storm; and the people on the beach, young, old, feeble, and diseased, gathering the spoil without any to hinder them. Kimchi, who understands the whole of this chapter of Hezekiah and the king of Assyria, says, "There are others of our rabbins who apply it all to the days of the Messiah."

Their mast "Thy mast" - For תרנם tornam, "their mast, "the Syriac reads תרניך torneycha, "thy mast;" the Septuagint and Vulgate, תרנך tornecha, ὁ ἱστος σου εκλινεν, "thy mast is fallen aside." - Septuagint.

They seem to have read נטה natah or פנה panah, תרנך tornecha, or rather, לא כן lo con, "is not firm," the negative having been omitted in the present text by mistake. However, I have followed their sense, which seems very probable, as the present reading is to me extremely obscure.

And the inhabitant shall not say - This verse is somewhat obscure. The meaning of it seems to be, that the army of Sennacherib shall by the stroke of God be reduced to so shattered and so weak a condition, that the Jews shall fall upon the remains of them, and plunder them without resistance; that the most infirm and disabled of the people of Jerusalem shall come in for their share of the spoil; the lame shall seize the prey; even the sick and the diseased shall throw aside their infirmities, and recover strength enough to hasten to the general plunder. See above.

The last line of the verse is parallel to the first, and expresses the same sense in other words. Sickness being considered as a visitation from God. a punishment of sin; the forgiveness of sin is equivalent to the removal of a disease. Thus the psalmist: - "Who forgiveth all thy sin; And healeth all thine infirmities." Psa 103:3.

Where the latter line only varies the expression of the former. And our blessed Savior reasons with the Jews on the same principle: "Whether is it easier to say to the sick of the palsy, Thy sins are forgiven thee; or to say, Arise, and take up thy bed, and walk?" Mar 2:9. See also Mat 8:17; Isa 53:4. Qui locus Isaiae, 1Pet 2:24, refertur ad remissionem peccatorum: hic vero ad sanationem morborum, quia ejusdem potentiae et bonitatis est utrumque praestare; et, quia peccatis remissis, et morbi, qui fructus sunt peccatorum, pelluntur. "Which passage of Isaiah has reference, in 1Pet 2:24, to the remission of sins, and here to the healing of diseases, because both are effects of the same power and goodness; and because with the remission of sins was associated the removal of disorders, the fruits of sin." - Wetstein on Mat 8:17.

That this prophecy was exactly fulfilled, I think we may gather from the history of this great event given by the prophet himself. It is plain that Hezekiah, by his treaty with Sennacherib, by which he agreed to pay him three hundred talents of silver and thirty talents of gold, had stripped himself of his whole treasure. He not only gave him all the silver and gold that was in his own treasury and in that of the temple, but was even forced to cut off the gold from the doors of the temple and from the pillars, with which he had himself overlaid them, to satisfy the demands of the king of Assyria: but after the destruction of the Assyrian army, we find that he "had exceeding much riches, and that he made himself treasuries for silver, and for gold, and for precious stones, "etc.2Chr 32:27. He was so rich, that out of pride and vanity he displayed his wealth to the ambassadors from Babylon. This cannot be otherwise accounted for, than by the prodigious spoil that was taken on the destruction of the Assyrian army. - L. And thus, in the providence of God, he had the wealth which was exacted from him restored.

To thee - Sennacherib, who wasted the land of Judah.

O Lord - The prophet contemplating the judgment which was now coming upon God's people, directs his prayer to God for them. Their arm - Our arm or strength. The change of persons is frequent in prophetical writings. Every morning - When we offer the morning sacrifice, and call upon thee: which yet is not meant exclusively, as if he did not desire God's help at other times; but comprehensively, the morning being put for the whole day. The sense is, help us speedily and continually.

The noise - Which the angel shall make in destroying the army. The people - Those of the army, who escaped that stroke. The nations - The people of divers nations, which made up this army.

Your spoil - That treasure which you have raked together, by spoiling divers people. Gathered - By the Jews at Jerusalem, when you flee away. Like the caterpillar - As caterpillars gather and devour the fruits of the earth. As locusts - As locusts, especially when they are armed by commission from God, come with great force, and run hither and thither.

Exalted - By the destruction of so potent an army; and by the defence of this people.

Thy times - He turns his speech to Hezekiah. Thy throne shall be established upon the sure foundations of wisdom and justice. And strength - Thy strong salvation. The fear - Thy chief treasure is in promoting the fear and worship of God.

Behold - That the mercy promised might be duly magnified, he makes a lively representation of their great danger and distress. The ambassadors - Whom he shall send to beg peace of the Assyrian. Shall weep - Because they cannot obtain their desires.

The covenant - Sennacherib broke his faith, given to Hezekiah, of departing for a sum of money, 2Kings 18:14,17. Cities - The defenced cities of Judah, which he contemned, and easily took.

Mourneth - Being desolate and neglected. Hewn - By the Assyrians. Bashan - Two places eminent for fertility, are spoiled of their fruits.

Stubble - Instead of solid corn. Your great hopes and designs, shall be utterly disappointed. Your breath - Your rage against my people shall bring ruin upon yourselves.

The people - Shall be burnt as easily and effectually as chalk is burned to lime.

The sinners - This is spoken of the Jews. The prophet having foretold the deliverance of God's people, and the destruction of their enemies, gives a lively representation of the unbelieving condition, in which the Jews were, before their deliverance came. Who - How shall we be able to endure, or avoid the wrath of that God, who is a consuming fire; who is now about to destroy us utterly by the Assyrians, and will afterwards burn us with unquenchable fire?

He - Who is just in all his dealings. From hearing - Who will not hearken to any counsels, tending to shed innocent blood. From seeing - That abhors the very sight of sin committed by others, and guards his eyes from beholding occasions of sin.

On high - Out of the reach of danger. His waters - God will furnish him with all necessaries.

The king - First Hezekiah, and then Christ, triumphing over all enemies, and ruling his own people with righteousness. Very far - Thou shalt not be shut up in Jerusalem, but shalt have free liberty to go abroad with honour and safety.

Thine heart - This is a thankful acknowledgment of deliverance from their former terrors and miseries. Where - These words they spoke in the time of their distress. The scribe, whom we call muster - master, was to make and keep a list of the soldiers, and to call them together as occasion required: the receiver, received and laid out the money for the charges of the war; and he that counted the towers, surveyed all the parts of the city, and considered what towers or fortifications were to be made or repaired. And unto these several officers the people resorted, with great distraction and confusion.

A fierce - That fierce and warlike people, whom thou hast seen with terror, near the walls of Jerusalem, thou shalt see no more. A people - A foreign nation, whose language is unknown to thee.

Look upon - Contemplate Zion's glorious and peculiar privileges. Solemnities - This was the chief part of Zion's glory, that God was solemnly worshipped, and the solemn assemblies and feasts kept in her. Quiet - This was but imperfectly fulfilled in the literal Zion; but clearly and fully in the mystical Zion, the church of God, in the times of the gospel.

There - In and about Zion. Rivers - Tho' we have nothing but a small and contemptible brook to defend us; yet God will be as sure a defence to us, as if we were surrounded with great rivers. No galley - No ships of the enemies shall be able to come into this river to annoy them.

Is judge - To plead our cause against our enemies. Lawgiver - Our chief governor, to whom it belongs, to give laws, and to defend his people.

Tacklings - He directs his speech to the Assyrians; and having designed their army under the notion of a gallant ship, ver.21, he here represents their undone condition, by the metaphor of a ship, tossed in a tempestuous sea, having her cables broke, and all her tacklings loose, so that she could have no benefit of her masts and sails; and therefore is quickly swallowed up. The lame - They shall leave so many spoils behind them, that there shall be enough left for the lame, who come last to the spoil.

The inhabitant - Of Jerusalem. Sick - Shall have no cause to complain of any sickness or calamity. Forgiven - They shall not only receive from me a glorious temporal deliverance; but, which is infinitely better, the pardon of all their sins, and all those spiritual and everlasting blessings, which attend upon that mercy.

1. WO to thee that spoilest , and thou wast not spoiled , and dealest treacherously c, and they dealt not treacherously with thee ; when thou shalt cease to spoil, thou shalt be spoiled ; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.

To Sennacherib, who wasted the Land of Iudah.

Thou didst not meet with any considerable Opposition, but wast victorious over all thine Enemies; of which, the Assyrian boasteth, Isa. 10. 8, 9. & 36. 18, 19. As Sennacherib did with Hezekiah, 2 Kings 18. 14, 17.

None of thine Enemies could prevail against thee, either by force, of which he speaketh in the former Clause, or by treachery, as here. Or, when they dealt not, &c. when Hezekiah did not deal treacherously with thee. If it be said, that Hezekiah dealt treacherously with him, in breaking his Faith, and rebelling against him; it may be answered, That Hezekiah neither promised nor owed him any Service or Subjection. What was done in that kind, was done by Ahaz onely: And he onely begged his assistance for a particular Work, and paid him well for it, 2 Kings 16. 7, 8. and the King of Assyria did not keep his Conditions with him; for, he distressed him, but strengthned him not, 2 Chron. 28. 20.

The Prophet contemplating the Judgment which was now coming upon God's People, directeth his Prayer to God for them.

When thou hast performed the Work of chastising my People, for which I sent thee, thou also shalt be spoiled by thine Enemies.

Our Arm or Strength. The change of persons is most frequent in Prophetical Writings.

Marginal references: Chap. 21. 2. Hab. 2. 8.

2. O LORD, be gracious unto us, we have waited for thee, be thou their arm every morning , our salvation also in the time of trouble.

When we offer the Morning Sacrifice, and call upon Thee: Which yet is not meant exclusively, as if he did not desire God's help at other times▪ but comprehensively, the Morning being put Synecdochically for the whole day. The Sence is, Help us speedily and continually.

Marginal references: Psal. 85. 7, 8.

3. At the noise of the tumult the people fled; at the lifting up of thy self the nations were scattered.

Which the Angel shall make in destroying the Army.

Those of the Army, who escaped that stroke.

The People of divers Nations, which made up his Army.

4. And your spoil shall be gathered like the gathering of the caterpillar : as the running to and fro of locusts shall he run upon them.

That Treasure which you have raked together, by spoiling divers People.

By the Iews at Ierusalem, when you shall be forced to flee away with all possible speed, leaving your Spoils behind you.

Either 1. passively, with as much ease, and in as great numbers as Caterpillars are gathered and destroyed. Or rather 2. actively, as appears from the next Clause; as Caterpillers or Locusts (for the Word signifies either) gather and devour all the Fruits of the Earth; which was a common Plague in those Countries.

As Locusts, especially when they are sent, and Armed by commission from God, come with great force, and run hither and thither, devouring all the Fruits of the Earth, wheresoever they find them.

5. The LORD is exalted , for he dwellleth on high , he hath filled Zion with judgment and righteousness .

Will get great Glory by the marvellous Destruction of so proud and potent an Army; and by the Defence of his People.

For he is, and will appear to be Superior to his Enemies, both in Place and Power. He dwelleth in the Heaven, whence He can easily, and irresistably pour down Judgments upon his Enemies. Although these words may be, and by some are joyned with those that follow thus, For he that dwelleth on high hath filled, &c.

He will fill Ierusalem.

Either 1. with a glorious Instance of his just Judgment against the Assyrians. Or 2. with the Execution of Justice by good Hezekiah, as before it was filled with impiety and injustice under Ahaz. The City shall not onely be delivered from that wicked Enemy, but shall also be established and blessed with true Religion and Righteousness; which was a great addition to that Mercy.

6. And wisdom and knowledg shall be the stability of thy times , and strength of salvation : the fear of the LORD is his treasure .

To govern thy self and thy People well.

Of thy Reign; times being oft put for things done in those times, as 1 Chron. 12. 32. Psal. 31. 15. & 37. 18. &c. He turneth his speech to Hezekiah. The Sence is▪ Thy Throne shall be established upon the sure Foundations of Wisdome and Justice.

Thy saving Strength, or thy strong or mighty Salvation.

And although thou shalt have great Treasures of Gold and Silver, &c. yet thy chief Treasure and Delight is, and shall be in promoting the Fear and Worship of God; which shall be a great honour and safeguard to thy self and people. He saith, his treasure, for thy treasure, by a sudden Change of the Person, usual in these Books.

Marginal references: Heb. the strength of salvations, of wisdom and knowledge shall be the stability of thy times.

7. Behold , their valiant ones shall cry without , the embassadours of peace shall weep bitterly .

That the Mercy here promised might be duly magnified, he makes a lively Representation of their great danger and distress, in which it found them.

Or, their heralds or messengers, as the Hebrew Doctors expound the word: Either 1. those whom the King of Assyria sent to Ierusalem, 2 Kings. 18. 17. Or rather those whom Hezekiah sent to Treat with the Assyrian Commissioners, 2 Kings 18. 18. as the next Clause sheweth.

Through grief and fear.

Whom he shall send to beg Peace of the Assyrian.

Because they cannot obtain their desires.

Marginal references: Or, messengers.

8. The high-ways lie wast, the wayfaring man ceaseth , he hath broken the covenant , he hath despised the cities , he regardeth no man .

Because the Assyrian Souldiers possessed and filled the Land.

Sennacherib broke his Faith, given to Hezekiah, of departing for a Sum of Money, 2 Kings 18. 14. 17.

The defenced Cities of Iudah, which he contemned, and easily took, 2 Kings 18. 13.

Either to spare them, or to fear them, or to keep Faith with them. He neither feareth God, nor Reverenceth Man.

Marginal references: Judg. 5. 6.

9. The earth mourneth and languisheth, Lebanon is ashamed and hewn down : Sharon is like a wilderness, and Bashan and Carmel shake off their fruits .

Being desolate and neglected.

By the Assyrians. Or, as the Word signifies, and is here rendred by others, withereth or languisheth, because its Trees are now used by the Iews for their Buildings, as they have been: And because they are spoiled and destroyed by▪ the Assyrians.

A pleasant and fruitful Place, as appears from 1 Chron. 27. 29. Cant. 2. 1. Isa. 35. 2.

Two places eminent for Fertility, and especially for good Pastures, Deut. 32. 14. 1 Sam. 25. 2. which are here Synecdochically pu[illegible: 1+ letters] for all such places

Are spoiled of their Fruits. Or, as it is rendred in the Margent, and by some others, yell or roar, as this Word is rendred, Ier. 51. 38.

Marginal references: Or, withered away.; Chap. 35. 2.; Or, yell, Jer. 51. 38.

10. Now will I rise , saith the LORD; now will I be exalted, now will I lift up my self.

In this extremity, I will appear on the behalf of my People and Land.

11. Ye shall conceive chaff, ye shall bring forth stubble , your breath as fire shall devour you .

In stead of Solid Corn. Your great hopes and designs, O ye Assyrians! shall be utterly disappointed.

Your Rage against my People shall bring Ruine upon your selves.

Marginal references: Psal. 7. 1[illegible: 1+ letters].

12. And the people shall be as the burnings of lime , as thorns cut up shall they be burnt in the fire.

Shall be burnt as easily and effectually, as Chalk is burned to make Lime.

13. Hear ye that are far off, what I have done, and ye that are near, acknowledge my might .

My power and justice in destroying the Assyrians, shall be so evident, that People, both far and near, shall be forced to acknowledge it.

14. The sinners in Zion are afraid , fearfulness hath surprized the hypocrites, who among us shall dwell with the devouring fire? who amongst us shall dwell with everlasting burnings ?

This is spoken, not of the Assyrians, as some would have it, but of the Iews, as appears, both from the Words themselves, and from the following Verses. The Prophet having foretold the Deliverance of God's People, and the Destruction of their Enemies, ver. 10. 11, 12. for the greater Illustration of that wonderful Mercy, here returns to the Description, and gives a lively representation of the dismal and frightful Condition, in which the Iews, especially such of them as were ungodly and unbelieving, were before this Deliverance came. Although the Godly Iews were, in some measure, supported by the sense of God's Favour, and by God's Promises delivered to them by Isaiah▪ yet the generality of the People were filled with Horrors▪ and expectation of utter Destruction.

How shall we be able to abide the Presence, and endure, or avoid the Wrath of that God, who is a consuming Fire; who is now about to destroy us, utterly by the Assyrians, and will afterward burn us with unquenchable Fire. Fo[illegible: 1+ letters] seeing it is sufficiently evident, from both Old and New-Testament, as hath been formerly observed and proved, That the Iews, except the Sadducees, did generally believe the rewards and punishments of the future Life; and these Temporal Judgments, as they did frequently cut Men off from this Life, so they transmitted them into that future and endless Life: It is not strange, if their guilty Consciences made them dread both the present Judgment here, and the terrible Consequences of it hereafter. Heb. Who shall dwell for us, &c. i. e. in our stead? Who will interpose himself between God's Anger and us. How shall we escape these Miseries? That this is the Sence of this Question, may be gathered from the Answer, given to it in the following Verse; in which, he directs them to the right Course of removing God's Wrath, and regaining His Favour.

15. He that walketh righteously , and speaketh uprightly , he that despiseth the gains of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood , and shutteth his eyes from seeing evil .

Who is just in all His dealings with Men, of which the following Clauses explain it: Which is not spoken exclusively, as if Piety towards God were not as necessary, as Righteousness towards Men; but comprehensively, this being one Evidence, and a constant companion of Piety.

Who speaks truly and sincerely, what He really intends.

That refuseth it, not for politick Reasons, as Men sometimes may do, but from a contempt and abhorrency of injustice.

Or, from taking or receiving; as this Verb signifies, Prov. 4. 4. & 5. 5. & 28▪ 17. That will not receive, much less retain, Bribes.

Who will not hearken or assent to any Counsels or Courses, tending to shed innocent Blood.

That abhorreth the very sight of Sin, committed by others, and guardeth his Eyes from beholding occasions of Sin, of which, see on Iob. 31. 1.

Marginal references: Psal. 15. 2. & 24. 4.; Heb. in righteousnesses.; Heb. uprightnesses.; Or, deceits.; Heb. bloods.

16. He shall dwell on high , his place of defence shall be the munitions of rocks, bread shall be given him, his waters shall be sure .

Out of the reach of danger.

God will furnish him with all necessaries.

Marginal references: Heb. heights, or high places.

17. Thine eyes shall see the king in his beauty , they shall behold the land that is very far off .

First Hezekiah, and then Christ, as before.

Triumphing over all Enemies, and Ruling his own People with Righteousness; in which two things, the beauty and glory of a King and Kingdome, doth chiefly consist.

Thou shalt not be shut up in Ierusalem, and confined to thine own narrow Borders, as thou hast been, but thou shalt have free Liberty to go abroad with honour and safety, where thou pleasest, even into the remotest Countries, because of the great renown of thy King, and the enlargement of his Dominions.

Marginal references: Heb. the land of far distance.

18. Thine heart shall meditate terrour ; Where is the scribe? where is the receiver? where is he that counted the towers ?

This is, Either 1. a Premonition concerning a future Judgment, as if he said, Before these glorious Promises shall be accomplished, thou shalt be brought into great straits and troubles. Or rather 2. a thankful Acknowledgment of deliverance from a former Danger; as if he had said, When thou art delivered, thou shalt, with pleasure and thankfulness▪ recal to mind thy former Terrours and Miseries.

These Words are, Either 1. words of Gratulation, and Insultation over the Enemy. Thou shalt then say, Where are the great Officers of the Assyrian Host? They are no where, they are not, they are dead or slain. Or rather 2. the words of Men dismayed and confounded, such as proceeded from the Iews, in the time of their distress; and are here remembred to aggravate the present Mercy. For the Officers here mentioned, seem not to be those of the Assyrian Army, who were actually fighting against the Iews and Ierusalem (for then he would rather have mentioned the Captains of the host, as the Scripture commonly doth in these cases, than the scribes and receivers, &c.) but rather of the Iews in Ierusalem, who, upon the approach of Sennacherib, began to make Military preparations for the defence of the City; and to chuse such Officers, as were necessary and usual, for that end; such as these were, to wit, the scribe, whom we call Muster-Master, who was to make and keep a List of the Souldiers, and to call them together, as occasion required: The receiver, who received and laid out the Money for the Charges of the War; and he that counted the Towers, who surveyed all the parts of the City, and considered what Towers or Fortifications were to be made or repaired for the Security of the City. And unto these several Officers the People resorted, with great distraction and confusion, to acquaint them with all Occurrences, or to quicken them to their several Works, or to transact Matters with them, as occasion required.

Marginal references: 1 Cor. 1. 20.; Heb. weigher.

19. Thon shalt not see a fierce people , a people of a deeper speech than thou canst perceive ; of a stammering tongue , that thou canst not understand.

As Moses said of the Egyptians, Exod. 14. 13. So I say of the Assyrians, that fierce and warlike People, whom thou hast seen, with great Terrour, near the Walls of Ierusalem, thou shalt see them again no more.

A forreign Nation, whose Language is abstruse and unknown to thee.

Of which, see on Isa. 28. 11.

Marginal references: 2 Kin. 19. 32.; Deu. 28. 49. Jer. 5. 15.; Or▪ ridiculous, or barbarous.

20 Look upon Zion the city of our solemnities , thine eyes shall see Ierusalem a quiet habitation, a tabernacle that shall not be taken down, not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken .

Contemplate Zions beauty and safety, and her glorious and peculiar Priviledges: It is an Object worthy of thy deepest Meditation.

This he mentions, as the chief part of Zions Glory and Happiness, that God was solemnly Worshipped, and the solemn Assemblies and Feasts kept in her.

Which was but very obscurely and imperfectly fulfilled in the literal Zion; but was clearly and fully accomplished in the mystical Zion, the Church of God in the times of the Gospel▪ against which, we are assured, that the gates of Hell shall not prevail, Mat. 16. 18.

Marginal references: Psal. 46. 5. & 125. 1, 2.

21. But there the glorious LORD will be unto us a place of broad rivers and streams , wherein shall go no galley with oars, neither shall gallant ships pass thereby .

In and about Zion.

Though we have nothing but a small and contemptible Brook to defend us; yet God will be as sure and strong a Defence to us, as if we were surrounded with such great Rivers, as Nilus or Euphrates, which were a great security to Egypt and Babylon.

But although they shall have from God, the security of a great River, yet they shall be freed from the disadvantage of it; which is, That the Enemies may come against them in Ships; for no Galleys, nor Ships of the Enemies shall be able to come into this River to annoy them.

Marginal references: Or, but there (glorious is the LORD) we shall have a place, &c.; Heb. broad of spaces or hands.

22. For the LORD is our judge , the Lord is our lawgiver , the LORD is king, he will save us.

To judge for us, to plead our Cause against our Enemies, as the ancient Judges of Israel did, Iudg. 2. 16.

Our chief Governour, to whom it belongs, to give Laws, and to defend his People.

Marginal references: Jam. 4. 12.; Heb. statutemaker.

23 Thy tacklings are loosed , they could not well strengthen their mast, they could not spread the sail: then is the Prey of a great spoil divided, the Iame take the prey .

He directeth his Speech to the Assyrians; and having tacitely designed their Army under the notion of a gallant Ship, ver. 21. he here represents their broken and undone condition, by the Metaphor of a Ship, tossed in a tempestuous Sea, having her Cables broken, and all her Tacklings loose, and out of order, so as she could have no benefit of her Masts or Sails; and therefore is quickly broken, or swallowed up by the Sea.

The Assyrians, of whom he still speaks, as in the first Clause he spake to them.

They, who came to spoil and prey upon my People, shall become a prey to them, and shall be forced to flee away so suddenly, that they shall leave so many Spoils behind them, that when strong and active Men have carried away all that they desired, there shall be enough left for the Lame, who come last to the Spoil. The general Sence of the place is, That God's People shall be Victorious over all their Enemies.

Marginal references: Or, they have forsaken thy tacklings.

24. And the inhabitants shall not say, I am sick : the people that dwell therein shall be forgiven their iniquity .

To wit, of Ierusalem; God's people.

Shall have no cause to complain of any sicknes or calamity; shall be fully delivered from all their Enemies and evil Occurrents; shall enjoy perfect tranquility and prosperity.

This may be added, Either 1. as the Reason of the foregoing priviledge; Their Sins, the main causes of all their Distresses, shall be pardoned; and therefore their Sufferings, the effects of Sin, shall cease: Or 2. as an additional Favour. They shall not onely receive from me a glorious Temporal Deliverance; but, which is infinitely better, the pardon of all their Sins, and all those spiritual and everlasting Blessings, which attend upon that Mercy.

Isa 33:1

We are now in the fourteenth year of Hezekiah’s reign. The threatenings of the first years, which the repentance of the people had delayed, are now so far in force again, and so far actually realized, that the Assyrians are already in Judah, and have not only devastated the land, but are threatening Jerusalem. The element of promise now gains the upper hand, the prophet places himself between Asshur and his own nation with the weapons of prophecy and prayer, and the woe turns from the latter to the former. “Woe, devastator, and thyself not devastated; and thou spoiler, and still not spoiled! Hast thou done with devastating? thou shalt be devastated. Hast thou attained to rob? men rob thee.” Asshur is described as not devastated and not spoiled (which could not be expressed by a participle as with us, since bâgad is construed with Beth, and not with the accusative of the person), because it had not yet been visited by any such misfortune as that which had fallen upon other lands and nations. But it would be repaid with like for the like as soon as כּ indicating simultaneousness, as in Isa 30:19 and Isa 18:5, for example) its devastating and spoiling had reached the point determined by Jehovah. Instead of בך, we find in some codd. and editions the reading בו, which is equally admissible. In כּהתימך (from תּמם) the radical syllable is lengthened, instead of having dagesh. כּנּלתך is equivalent to כּהנלותך, a hiphil syncopated for the sake of rhythm (as in Isa 3:8; Deu 1:33, and many other passages), written here with dagesh dirmens, from the verb nâlâh, which is attested also by Job 15:29. The coincidence in meaning with the Arab. verb nâl (fut. i and u), to acquire or attain (see Comm. on Job, at Job 15:29 and Job 30:24-27), has been admitted by the earliest of the national grammarians, Ben-Koreish, Chayug, etc. The conjecture כּכלּותך (in addition to which Cappellus proposed כנלאותך) is quite unnecessary. The play upon the sound sets forth the punishment of the hitherto unpunished one as the infallible echo of its sin.

Isa 33:2

In Isa 33:2 the prophet’s word of command is changed into a believing prayer: “Jehovah, be gracious to us; we wait for Thee: be their arm with every morning, yea, our salvation in time of need!” “Their arm,” i.e., the power which shelters and defends them, viz., Thy people and my own. “Yea,” 'aph, is emphatic. Israel’s arm every morning, because the danger is renewed every day; Israel’s salvation, i.e., complete deliverance (Isa 25:9), because the culminating point of the trouble is still in prospect.

Isa 33:3-4

While the prophet is praying thus, he already sees the answer. “At the sound of a noise peoples pass away; at Thy rising nations are scattered. And your booty is swept away as a swarm of locusts sweeps away; as beetles run, they run upon it.” The indeterminate hâmōn, which produces for that very reason the impression of something mysterious and terrible, is at once explained. The noise comes from Jehovah, who is raising Himself judicially above Assyria, and thunders as a judge. Then the hostile army runs away (נפצוּ = נפצּוּ, from the niphal נפץ,   1Sa 13:11, from פּץ = נפוץ, from פּוּץ); and your booty (the address returns to Assyria) is swept away, just as when a swarm of locusts settles on a field, it soon eats it utterly away. Jerome, Cappellus, and others follow the Septuagint rendering, ὃν τρόπον ἐάν τις συναγάγη ἀκρίδας. The figure is quite as appropriate, but the article in hechâsı̄l makes the other view the more natural one; and Isa 33:4 places this beyond all doubt. Shâqaq, from which the participle shōqēq and the substantive masshâq are derived, is sued here, as in Joe 2:9, to signify a busy running hither and thither (discursitare). The syntactic use of shōqēq is the same as that of קרא (they call) in Isa 21:11, and sōphedı̄m (they smite) in Isa 32:12. The inhabitants of Jerusalem swarm in the enemy’s camp like beetles; they are all in motion, and carry off what they can.

Isa 33:5-6

The prophet sees this as he prays, and now feasts himself on the consequences of this victory of Jehovah, prophesying in Isa 33:5, Isa 33:6 : “Jehovah is exalted; for, dwelling on high, He has filled Zion with justice and righteousness. And there will be security of thy times, riches of salvation, of wisdom, and knowledge. Fear of Jehovah is then the treasure of Judah.” Exalted: for though highly exalted in Himself, He has performed an act of justice and righteousness, with the sight and remembrance of which Zion is filled as with an overflowing rich supply of instruction and praise. A new time has dawned for the people of Judah. The prophet addresses them in Isa 33:6; for there is nothing to warrant us in regarding the words as addressed to Hezekiah. To the times succeeding this great achievement there would belong 'emūnâh, i.e., (durability (Exo 17:12) - a uniform and therefore trustworthy state of things (compare Isa 39:8, “peace and truth”). Secondly, there would also belong to them חסן, a rich store of salvation, wisdom, and knowledge (compare the verb in Isa 23:18). We regard these three ideas as all connected with chōsen. The prophet makes a certain advance towards the unfolding of the seven gifts in Isa 11:2, which are implied in “salvation;” but he hurries at once to the lowest of them, which forms the groundwork of all the rest, when he says, thirdly, that the fear of Jehovah will be the people’s treasure. The construct form, chokhmath, instead of chokhmâh, is a favourite one, which Isaiah employs, even apart from the genitive relation of the words, for the purpose of securing a closer connection, as Isa 35:2; Isa 51:21 (compare pârash in Eze 26:10), clearly show. In the case before us, it has the further advantage of consonance in the closing sound.

Isa 33:7-10

The prophet has thus run through the whole train of thought with a few rapid strides, in accordance with the custom which we have already frequently noticed; and now he commences afresh, mourning over the present miserable condition of things, in psalm-like elegiac tones, and weeping with his weeping people. “Behold, their heroes weep without; the messengers of peace weep bitterly. Desolate are roads, disappeared are travellers; he has broken covenant, insulted cities, despised men. The land mourns, languishes; Lebanon stands ashamed, parched; the meadow of Sharon has become like a steppe, and Bashan and Carmel shake their leaves.” אראלּם is probably chosen with some allusion to 'Ariel, the name of Jerusalem in chapter 29; but it has a totally different meaning. We have rendered it “heroes,” because אראל is here synonymous with אראל in the Nibelung-like piece contained in 2Sa 23:20 and 1Ch 11:22. This 'ărı̄'ēl, which is here contracted into 'er'el (compare the biblical name 'Ar'ēlı̄ and the post-biblical name of the angels, 'Er'ellı̄m), is compounded of 'arı̄ (a lion) and ‛El (God), and therefore signifies “the lion of God,” but in this sense, that El (God) gives to the idea of leonine courage merely the additional force of extraordinary or wonderful; and as a composite word, it contents itself with a singular, with a collective sense according to circumstances, without forming any plural at all. The dagesh is to be explained from the fact that the word (which tradition has erroneously regarded as a compound of להם אראה) is pointed in accordance with the form כּרמל (כרמלּו). The heroes intended by the prophet were the messengers sent to Sennacherib to treat with him for peace. They carried to him the amount of silver and gold which he had demanded as the condition of peace (2Ki 18:14). But Sennacherib broke the treaty, by demanding nothing less than the surrender of Jerusalem itself. Then the heroes of Jerusalem cried aloud, when they arrived at Jerusalem, and had to convey this message of disgrace and alarm to the king and nation; and bitterly weeping over such a breach of faith, such deception and disgrace, the embassy, which had been sent off, to the deep self-humiliation of Judah and themselves, returned to Jerusalem. Moreover, Sennacherib continued to storm the fortified places, in violation of his agreement (on mâ'as ‛arı̄m, see 2Ki 18:13). The land was more and more laid waste, the fields were trodden down; and the autumnal aspect of Lebanon, with its faded foliage, and of Bashan and Carmel, with their falling leaves, looked like shame and grief at the calamities of the land. It was in the autumn, therefore, that the prophet uttered these complaints; and the definition of the time given in his prophecy (Isa 32:10) coincides with this. קמל is the pausal form for קמל, just as in other places an ē with the tone, which has sprung from i, easily passes into a in pause; the sharpening of the syllable being preferred to the lengthening of it, not only when the syllable which precedes the tone syllable is an open one, but sometimes even when it is closed (e.g., Jdg 6:19, ויּגּשׁ). Instead of כּערבה we should read כּערבה (without the article), as certain codd. and early editions do.We find the same in Zec 14:10, and כּערבים in Isa 44:4, whereas we invariably have בּערבה (see Michlol, 45 b), just as we always find בּאבנים, and on the other hand כּבנים.

Isaiah having mourned in the tone of the Psalms, now comforts himself with the words of a psalm. Like David in Psa 12:6, he hears Jehovah speak. The measure of Asshur’s iniquity is full; the hour of Judah’s redemption is come; Jehovah has looked on long enough, as though sitting still (Isa 18:4). Isa 33:10 “Now will I arise, saith Jehovah, now exalt myself, now lift up myself.” Three times does the prophet repeat the word ‛attâh (now), which is so significant a word with all the prophets, but more especially with Hosea and Isaiah, and which always fixes the boundary-line and turning-point between love and wrath, wrath and love. ארומם (in half pause for ארוממא is contracted from עתרומם (Ges. §54, 2,b). Jehovah would rise up from His throne, and show Himself in all His greatness to the enemies of Israel.

Isa 33:11

After the prophet has heard this from Jehovah, he knows how it will fare with them. He therefore cries out to them in triumph (Isa 33:11), “Ye are pregnant with hay, ye bring forth stubble! Your snorting is the fire that will devour you.” Their vain purpose to destroy Jerusalem comes to nothing; their burning wrath against Jerusalem becomes the fire of wrath, which consumes them (for chashash and qash, see at Isa 5:24).

Isa 33:12

The prophet announces this to them, and now tells openly what has been exhibited to him in his mental mirror as the purpose of God. “And nations become as lime burnings, thorns cut off, which are kindled with fire.” The first simile sets forth the totality of the destruction: they will be so completely burned up, that nothing but ashes will be left, like the lump of lime left at the burning of lime. The second contains a figurative description of its suddenness: they have vanished suddenly, like dead brushwood, which is cut down in consequence, and quickly crackles up and is consumed (Isa 5:24, cf., Isa 9:17): kâsach is the Targum word for zâmar, amputare, whereas in Arabic it has the same meaning as sâchâh, verrere.

Isa 33:13-14

But the prophet, while addressing Asshur, does not overlook those sinners of his own nation who are deserving of punishment. The judgment upon Asshur is an alarming lesson, not only for the heathen, but for Israel also; for there is no respect of persons with Jehovah. “Hear, ye distant ones, what I have accomplished; and perceive, ye near ones, my omnipotence! The sinners in Zion are afraid; trembling seizes the hypocrites: who of us can abide with devouring fire? who of us abide with everlasting burnings?” Even for the sinners in Jerusalem also there is no abiding in the presence of the Almighty and Just One, who has judged Asshur (the act of judgment is regarded by the prophet as having just occurred); they must either repent, or they cannot remain in His presence. Jehovah, so far as His wrath is concerned, is “a consuming fire” (Deu 4:24; Deu 9:3); and the fiery force of His anger is “everlasting burnings” (mōkedē ‛ōlâm), inasmuch as it consists of flames that are never extinguished, never burn themselves out. And this God had His fire and His furnace in Jerusalem (Isa 31:9), and had just shown what His fire could do, when once it burst forth. Therefore do the sinners inquire in their alarm, whilst confessing to one another (lânū; cf., Amo 9:1) that none of them can endure it, “Who can dwell with devouring fire?” etc. (gūr with the acc. loci, as in Psa 5:5).

Isa 33:15-16

The prophet answers their question. “He that walketh in righteousness, and speaketh uprightness; he that despiseth gain of oppressions, whose hand keepeth from grasping bribes; he that stoppeth his ear from hearing murderous counsel, and shutteth his eyes from looking at evil; he will dwell upon high places; rocky fastnesses are his castle; his bread is abundant, his waters inexhaustible.” Isaiah’s variation of Psa 15:1-5 and Psa 24:3-6 (as Jer 17:5-8 contains Jeremiah’s variation of Psa 1:1-6). Tsedâqōth is the accusative of the object, so also is mēshârı̄m: he who walks in all the relations of life in the full measure of righteousness, i.e., who practises it continually, and whose words are in perfect agreement with his inward feelings and outward condition. The third quality is, that he not only does not seek without for any gain which injures the interests of his neighbour, but that he inwardly abhors it. The fourth is, that he diligently closes his hands, his ears, and his eyes, against all danger of moral pollution. Bribery, which others force into his hand, he throws away (cf., Neh 5:13); against murderous suggestions, or such as stimulate revenge, hatred, and violence, he stops his ear; and from sinful sights he closes his eyes firmly, and that without even winking. Such a man has no need to fear the wrath of God. Living according to the will of God, he lives in the love of God; and in that he is shut in as it were upon the inaccessible heights and in the impregnable walls of a castle upon a rock. He suffers neither hunger nor thirst; but his bread is constantly handed to him (nittân, partic.), namely, by the love of God; and his waters never fail, for God, the living One, makes them flow. This is the picture of a man who has no need to be alarmed at the judgment of God upon Asshur.

Isa 33:17

Over this picture the prophet forgets the sinners in Zion, and greets with words of promise the thriving church of the future. “Thine eyes will see the king in his beauty, will see a land that is very far off.” The king of Judah, hitherto so deeply humbled, and, as Micah instances by way of example, “smitten upon the cheeks,” is then glorified by the victory of his God; and the nation, constituted as described in Isa 33:15, Isa 33:16, will see him in his God-given beauty, and see the land of promise, cleared of enemies as far as the eye can reach and the foot carry, restored to Israel without reserve, and under the dominion of this sovereign enjoying all the blessedness of peace.

Isa 33:18-19

The tribulation has passed away like a dream. “Thy heart meditates upon the shuddering. Where is the valuer? where the weigher? where he who counted the towers? The rough people thou seest no more, the people of deep inaudible lip, of stammering unintelligible tongue.” The dreadful past is so thoroughly forced out of mind by the glorious present, that they are obliged to turn back their thoughts (hâgâh, meditari, as Jerome renders it) to remember it at all. The sōphēr who had the management of the raising of the tribute, the shōqēl who tested the weight of the gold and silver, the sōpher 'eth hammigdâl who drew up the plan of the city to be besieged or stormed, are all vanished. The rough people (נועז עם, the niphal of עזז, from יעז), that had shown itself so insolent, so shameless, and so insatiable in its demands, has become invisible. This attribute is a perfectly appropriate one; and the explanation given by Rashi, Vitringa, Ewald, and Fürst, who take it in the sense of lō‛ēz in Psa 114:1, is both forced and groundless. The expressions ‛imkē and nil‛ag refer to the obscure and barbarous sound of their language; misshemōă to the unintelligibility of their speech; and בּינה אין to the obscurity of their meaning. Even if the Assyrians spoke a Semitic language, they were of so totally different a nationality, and their manners were so entirely different, that their language must have sounded even more foreign to an Israelite than Dutch to a German.

Isa 33:20

And how will Jerusalem look when Asshur has been dashed to pieces on the strong fortress? The prophet passes over here into the tone of Psa 48:1-14 (Psa 48:13, Psa 48:14). Psa 46:1-11 and Psa 48:1-14 probably belong to the time of Jehoshaphat; but they are equally applicable to the deliverance of Jerusalem in the time of Hezekiah. “Look upon Zion, the castle of our festal meeting. Thine eyes will see Jerusalem, a pleasant place, a tent that does not wander about, whose pegs are never drawn, and none of whose cords are ever broken.” Jerusalem stands there unconquered and inviolable, the fortress where the congregation of the whole land celebrates its feasts, a place full of good cheer (Isa 32:18), in which everything is now arranged for a continuance. Jerusalem has come out of tribulation stronger than ever - not a nomadic wandering tent (tsâ‛am, a nomad word, to wander, lit., to pack up = tâ‛an in Gen 45:17), but one set up for a permanent dwelling.

Isa 33:21-22

It is also a great Lord who dwells therein, a faithful and almighty defender. “No, there dwells for us a glorious One, Jehovah; a place of streams, canals of wide extent, into which no fleet of rowing vessels ventures, and which no strong man of war shall cross. For Jehovah is our Judge; Jehovah is our war-Prince; Jehovah is our King; He will bring us salvation.” Following upon the negative clauses in Isa 33:20, the next v. commences with kı̄ 'im (imo). Glorious ('addı̄r) is Jehovah, who has overthrown Lebanon, i.e., Assyria (Isa 10:34). He dwells in Jerusalem for the good of His people - a place of streams, i.e., one resembling a place of streams, from the fact that He dwells therein. Luzzatto is right in maintaining, that בּו and יעברנּוּ point back to מקום, and therefore that mekōm is neither equivalent to loco (tachath, instead of), which would be quite possible indeed, as 1Ki 21:19, if not Hos 2:1, clearly proves (cf., 1Ki 22:38), nor used in the sense of substitution or compensation. The meaning is, that, by virtue of Jehovah’s dwelling there, Jerusalem had become a place, or equivalent to a place, or broad streams, like those which in other instances defended the cities they surrounded (e.g., Babylon, the “twisted snake,” Isa 27:1), and of broad canals, which kept off the enemy, like moats around a fortification. The word יארים was an Egyptian word, that had become naturalized in Hebrew; nevertheless it is a very natural supposition, that the prophet was thinking of the No of Egypt, which was surrounded by waters, probably Nile-canals (see Winer, R.W. Nah 3:8). The adjective in which yâdaim brings out with greater force the idea of breadth, as in Isa 22:18 (“on both sides”), belongs to both the nouns, which are placed side by side, ὰσυνδέτως (because permutative). The presence of Jehovah was to Jerusalem what the broadest streams and canals were to other cities; and into these streams and canals, which Jerusalem had around it spiritually in Jehovah Himself, no rowing vessels ventured בּ הלך, ingredi). Luzzatto renders the word “ships of roving,” i.e., pirate ships; but this is improbable, as shūt, when used as a nautical word, signifies to row. Even a majestic tsı̄, i.e., trieris magna, could not cross it: a colossal vessel of this size would be wrecked in these mighty and dangerous waters. The figure is the same as that in Isa 26:1. In the consciousness of this inaccessible and impenetrable defence, the people of Jerusalem gloried in their God, who watched as a shōphēt over Israel’s rights and honour, who held as mechoqēq the commander’s rod, and ruled as melekh in the midst of Israel; so that for every future danger it was already provided with the most certain help.

Isa 33:23-24

Now indeed it was apparently very different from this. It was not Assyria, but Jerusalem, that was like a ship about to be wrecked; but when that which had just been predicted should be fulfilled, Jerusalem, at present so powerless and sinful, would be entirely changed. “Thy ropes hang loose; they do not hold fast the support of thy mast; they do not hold the flag extended: then is booty of plunder divided in abundance; even lame men share the prey. And not an inhabitant will say, I am weak: the people settled there have their sins forgiven.” Nearly every commentator (even Luzzatto) has taken Isa 33:23 as addressed to Assyria, which, like a proud vessel of war, would cross the encircling river by which Jerusalem was surrounded. But Drechsler has very properly given up this view. The address itself, with the suffix ayikh (see at Isa 1:26), points to Jerusalem; and the reference to this gives the most appropriate sense, whilst the contrast between the now and then closes the prophecy in the most glorious manner. Jerusalem is now a badly appointed ship, dashed about by the storm, the sport of the waves. Its rigging hangs loose (Jerome, laxati sunt); it does not hold the kēn tornâm fast, i.e., the support of their mast, or cross beam with a hole in it, into which the mast is slipped (the mesodme of Homer, Od. xv 289), which is sure to go to ruin along with the falling mast, if the ropes do not assist its bearing power (malum sustinentes thecae succurrant, as Vitruvius says). And so the ropes of the ship Jerusalem do not keep the nēs spread out, i.e., the ἐπίσημον of the ship, whether we understand by it a flag or a sail, with a device worked upon it (see Winer, R.W. s. v. Schiffe). And this is the case with Jerusalem now; but then ('âz) it will be entirely different. Asshur is wrecked, and Jerusalem enriches itself, without employing any weapons, from the wealth of the Assyrian camp. It was with a prediction of this spoiling of Asshur that the prophet commenced in Isa 33:1; so that the address finishes as it began. But the closing words of the prophet are, that the people of Jerusalem are now strong in God, and are עון נשׂא (as in Psa 32:1), lifted up, taken away from their guilt. A people humbled by punishment, penitent, and therefore pardoned, would then dwell in Jerusalem. The strength of Israel, and all its salvation, rest upon the forgiveness of its sins. Finale of the Judgment upon All the World (More Especially upon Edom); Redemption of the People of Jehovah - Isaiah 34-35 part vi

These two chapters stand in precisely the same relation to chapters 28-33 as chapters 24-27 to chapters 13-23. In both instances the special prophecies connected with the history of the prophet’s own times are followed by a comprehensive finale of an apocalyptic character. We feel that we are carried entirely away from the stage of history. There is no longer that foreshortening, by which the prophet’s perspective was characterized before the fall of Assyria. The tangible shapes of the historical present, by which we have been hitherto surrounded, are now spiritualized into something perfectly ideal. We are transported directly into the midst of the last things; and the eschatological vision is less restricted, has greater mystical depth, belongs more to another sphere, and has altogether more of a New Testament character. The totally different impression which is thus made by chapters 34-35, as compared with chapters 28-33, must not cause any misgivings as to the authenticity of this closing prophecy. The relation in which Jeremiah and Zephaniah stand to chapters 34 and Isa 35:1-10, is quite sufficient to drive all doubts away. (Read Caspari’s article, “Jeremiah a Witness to the Genuineness of Isaiah 34, and therefore also to the Genuineness of Isaiah; 13:1-14:23, and Isa 21:1-10,” in the Lutherische Zeitschrift, 1843, 2; and Nägelsbach’s Jeremia und Babylon, pp. 107-113, on the relation of Jer 50-51 more especially to Isaiah 34-35.) There are many passages in Jeremiah (viz., Jer 25:31, Jer 25:22-23; Jer 46:10; Jer 50:27, Jer 50:39; Jer 51:40) which cannot be explained in any other way than on the supposition that Jeremiah had the prophecy of Isaiah in chapter 34 before him. We cannot escape from the conclusion, that just as we find Jeremiah introducing earlier prophecies generally into his cycle of prophecies against the nations, and, in the addresses already mentioned, borrowing from Amos and Nahum, and placing side by side with a passage from Amos (compare Jer 25:30 with Amo 1:2) one of a similar character, and agreeing with Isaiah 34, so he also had Isaiah 34 and Isa 35:1-10 before him, and reproduced it in the same sense as he did other and earlier models. It is equally certain that Zep 1:7-8, and Zep 2:14, stand in a dependent relation to Isa 34:6, Isa 34:11; just as Zep 2:15 was taken from Isa 47:8, and Zep 1:7 fin. and Isa 3:11 from Isa 13:3; whilst Zep 2:14 also points back to Isa 13:21-22. We might, indeed, reverse the relation, and make Jeremiah and Zephaniah into the originals in the case of the passages mentioned; but this is opposed to the generally reproductive and secondary character of both these prophets, and also to the evident features of the passages in question. We might also follow Movers, De Wette, and Hitzig, who get rid of the testimony of Isaiah by assuming that the passages resting upon Isaiah 34, and other disputed prophecies of Isaiah, are interpolated; but this is opposed to the moral character of all biblical prophecy, and, moreover, it could only apply to Jeremiah, not to Zephaniah. We must in this case “bring reason into captivity to obedience” to the external evidence; though internal evidence also is not wanting to set a seal upon these external proofs. Just as chapters 24-27 are full of the clearest marks of Isaiah’s authorship, so is it also with chapters 34-35. It is not difficult to understand the marked contrast which we find between these two closing prophecies and the historical prophecies of the Assyrian age. These two closing prophecies were appended to chapters 13-23 and 28-33 at the time when Isaiah revised the complete collection. They belong to the latest revelations received by the prophet, to the last steps by which he reached that ideal height at which he soars in chapters 40-66, and from which he never descends again to the stage of passing history, which lay so far beneath. After the fall of Assyria, and when darkness began to gather on the horizon again, Isaiah broke completely away from his own times. “The end of all things” became more and more his own true home. The obscure foreground of his prophecies is no longer Asshur, which he has done with now so far as prophecy is concerned, but Babel (Babylon). And the bright centre of his prophecies is not the fall of Asshur (for this was already prophetically a thing of the past, which had not been followed by complete salvation), but deliverance from Babylon. And the bright noon-day background of his prophecies is no longer the realized idea of the kingdom of prophecy - realized, that is to say, in the one person of the Messiah, whose form had lost the sharp outlines of chapters 7-12 even in the prophecies of Hezekiah’s time - but the parousia of Jehovah, which all flesh would see. It was the revelation of the mystery of the incarnation of God, for which all this was intended to prepare the way. And there was no other way in which that could be done, than by completing the perfect portrait of the Messiah in the light of the ultimate future, so that both the factors in the prophecy might be assimilated. The spirit of Isaiah, more than that of any other prophet, was the laboratory of this great process in the history of revelation. The prophetic cycles in chapters 24-27 and 34-35 stand in the relation of preludes to it. In chapters 40-66 the process of assimilation is fully at work, and there is consequently no book of the Old Testament which has gone so thoroughly into New Testament depths, as this second part of the collection of Isaiah’s prophecies, which commences with a prediction of the parousia of Jehovah, and ends with the creation of the new heaven and new earth. Chapters 34 and Isa 35:1-10 are, as it were, the first preparatory chords. Edom here is what Moab was in chapters 24-27. By the side of Babylon, the empire of the world, whose policy of conquest led to its enslaving Israel, it represents the world in its hostility to Israel as the people of Jehovah. For Edom was Israel’s brother-nation, and hated Israel as the chosen people. In this its unbrotherly, hereditary hatred, it represented the sum-total of all the enemies and persecutors of the church of Jehovah. The special side-piece to chapter 34 is Isa 63:1-6.

Assyria Threatened. (b. c. 710.)

1 Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee.   2 O Lord , be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble. 3 At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered. 4 And your spoil shall be gathered like the gathering of the caterpillar: as the running to and fro of locusts shall he run upon them. 5 The Lord is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness. 6 And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the Lord is his treasure. 7 Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly. 8 The highways lie waste, the wayfaring man ceaseth: he hath broken the covenant, he hath despised the cities, he regardeth no man. 9 The earth mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits. 10 Now will I rise, saith the Lord ; now will I be exalted; now will I lift up myself. 11 Ye shall conceive chaff, ye shall bring forth stubble: your breath, as fire, shall devour you. 12 And the people shall be as the burnings of lime: as thorns cut up shall they be burned in the fire.

Here we have,

I. The proud and false Assyrian justly reckoned with for all his fraud and violence, and laid under a woe, v. 1. Observe, 1. The sin which the enemy had been guilty of. He had spoiled the people of God, and made a prey of them, and herein had broken his treaty of peace with them, and dealt treacherously. Truth and mercy are two such sacred things, and have so much of God in them, that those cannot but be under the wrath of God that make conscience of neither, but are perfectly lost to both, that care not what mischief they do, what spoil they make, what dissimulations they are guilty of, nor what solemn engagements they violate, to compass their own wicked designs. Bloody and deceitful men are the worst of men. 2. The aggravation of this sin. He spoiled those that had never done him any injury and that he had no pretence to quarrel with, and dealt treacherously with those that had always dealt faithfully with him. Note, The less provocation we have from men to do a wrong thing the more provocation we give to God by doing it. 3. The punishment he should fall under for this sin. He that spoiled the cities of Judah shall have his own army destroyed by an angel and his camp plundered by those whom he had made a prey of. The Chaldeans shall deal treacherously with the Assyrians and revolt from them. Two of Sennacherib's own sons shall deal treacherously with him and basely murder him at his devotions. Note, The righteous God often pays sinners in their own coin. He that leads into captivity shall go into captivity, Rev. xiii. 10; xviii. 6. 4. The time when he shall be thus dealt with. When he shall make an end to spoil, and to deal treacherously, not by repentance and reformation, which might prevent his ruin (Dan. iv. 27), but when he shall have done his worst, when he shall have gone as far as God would permit him to go, to the utmost of his tether, then the cup of trembling shall be put into his hand. When he shall have arrived at his full stature in impiety, shall have filled up the measure of his iniquity, then all shall be called over again. When he has done God will begin, for his day is coming.

II. The praying people of God earnest at the throne of grace for mercy for the land now in its distress (v. 2): "O Lord! be merciful to us. Men are cruel; be thou gracious. We have deserved thy wrath, but we entreat thy favour; and, if we may find the propitious to us, we are happy; the trouble we are in cannot hurt us, shall not ruin us. It is in vain to expect relief from creatures; we have no confidence in the Egyptians, but we have waited for thee only, resolving to submit to thee, whatever the issue of the trouble be, and hoping that it shall be a comfortable issue." Those that by faith humbly wait for God shall certainly find him gracious to them. They prayed, 1. For those that were employed in military services for them: "Be thou their arm every morning. Hezekiah, and his princes, and all the men of war, need continual supplies of strength and courage from thee; supply their need therefore, and be to them a God all-sufficient. Every morning, when they go forth upon the business of the day, and perhaps have new work to do and new difficulties to encounter, let them be afresh animated and invigorated, and, as the day, so let the strength be." In our spiritual warfare our own hands are not sufficient for us, nor can we bring any thing to pass unless God not only strengthen our arms (Gen. xlix. 24), but be himself our arm; so entirely do we depend upon him as our arm every morning, so constantly do we depend upon his power, as well as his compassions, which are new every morning, Lam. iii. 23. If God leaves us to ourselves any morning, we are undone; we must therefore every morning commit ourselves to him, and go forth in his strength to do the work of the day in its day. 2. For the body of the people: "Be thou our salvation also in the time of trouble, ours who sit still, and do not venture into the high places of the field." They depend upon God not only as their Saviour, to work deliverance for them, but as their salvation itself; for, whatever becomes of their secular interests, they will reckon themselves safe and saved if they have him for their God. If he undertake to be their Saviour, he will be their salvation; for as for God his work is perfect. Some read it thus: "Thou who wast their arm every morning, who wast the continual strength and help of our fathers before us, be thou our salvation also in time of trouble. Help us as thou helpedst them; they looked unto thee and were lightened (Ps. xxxiv. 5); let us then not walk in darkness."

III. The Assyrian army ruined and their camp made a rich but cheap and easy prey to Judah and Jerusalem. No sooner is the prayer made (v. 2) than it is answered (v. 3), nay, it is outdone. They prayed that God would save them from their enemies; but he did more than that; he gave them victory over their enemies and abundant cause to triumph; for, 1. The strength of the Assyrian camp was broken (v. 3) when the destroying angel slew so many thousands of them: At the noise of the tumult, of the shrieks of the dying men (who, we may suppose, did not die silently), the rest of the people fled, and shifted every one for his own safety. When God did thus lift up himself the several nations, or clans, of which the army was composed, were scattered. It was time to stir when such an unprecedented plague broke out among them. When God arises his enemies are scattered, Ps. lxviii. 1. 2. The spoil of the Assyrian camp is seized, by way of reprisal, for all the desolations of the defenced cities of Judah (v. 4): Your spoil shall be gathered by the inhabitants of Jerusalem, like the gathering of the caterpillar, and as the running to and fro of locusts, that is, the spoilers shall as easily and as quickly make themselves masters of the riches of the Assyrians as a host of caterpillars, or locusts, make a field, or a tree, bare. Thus the wealth of the sinner is laid up for the just and Israel is enriched with the spoil of the Egyptians. Some make the Assyrians to be the caterpillars and locusts, which, when they are killed, are gathered together in heaps, as the frogs of Egypt, and are run upon, and trodden to dirt.

IV. God and his Israel glorified and exalted hereby. When the spoil of the enemy is thus gathered, 1. God will have the praise of it (v. 5): The Lord is exalted. It is his honour thus to abase proud men, and hide them in the dust, together; thus he magnifies his own name, and his people give him the glory of it, as Israel when the Egyptians were drowned, Exod. xv. 1, 2, &c. He is exalted as one that dwells on high, out of the reach of their blasphemies, and that has an over-ruling power over them, and wherein they deal proudly delights to show himself above them-that does what he will, and they cannot resist him. 2. His people will have the blessing of it. When God lifts up himself to scatter the nations that are in confederacy against Jerusalem (v. 3) then, as a preparative for that, or as the fruit and product of it, he has filled Zion with judgment and righteousness, not only with a sense of justice, but with a zeal for it and a universal care that it be duly administered. It shall again be called, The city of righteousness, ch. i. 26. In this the grace of God is exalted, as much as his providence was in the destruction of the Assyrian army. We may conclude God has mercy in store for a people when he fills them with judgment and righteousness, when all sorts of people, and all their actions and affairs, are governed by them, and they are so full of them that no other considerations can crowd in to sway them against these. Hezekiah and his people are encouraged (v. 6) with an assurance that God would stand by them in their distress. Here is, (1.) A gracious promise of God for them to stay themselves upon: Wisdom and knowledge shall be the stability of thy times, and strength of salvation. Here is a desirable end proposed, and that is the stability of our times, that things be not disturbed and unhinged at home, and the strength of salvation, deliverance from, and success against, enemies abroad. The salvation that God ordains for his people has strength in it; it is a horn of salvation. And here are the way and means for obtaining this end—wisdom and knowledge, not only piety, but prudence. That is it which, by the blessing of God, will be the stability of our times and the strength of salvation, that wisdom which is first pure, then peaceable, and which sacrifices private interests to a public good; such prudence as this will establish truth and peace, and fortify the bulwarks in defence of them. (2.) A pious maxim of state for Hezekiah and his people to govern themselves by: The fear of the Lord is his treasure. It is God's treasure in the world, from which he receives his tribute; or, rather, it is the prince's treasure. A good prince accounts it so (that wisdom is better than gold) and he shall find it so. Note, True religion is the true treasure of any prince or people; it denominates them rich. Those places that have plenty of Bibles, and ministers, and serious good people, are really rich; and it contributes to that which makes a nation rich in this world. It is therefore the interest of a people to support religion among them and to take heed of every thing that threatens to hinder it.

V. The great distress that Jerusalem was brought into described, that those who believed the prophet might know beforehand what troubles were coming and might provide accordingly, and that when the foregoing promise of their deliverance should have its accomplishment the remembrance of the extremity of their case might help to magnify God in it and make them the more thankful, v. 7-9. It is here foretold, 1. That the enemy would be very insolent and abusive and there would be no dealing with him, either by treaties of peace (for he has broken the covenant without any hesitation, as if it were below him to be a servant to his word), or by the preparations of war, for he has despised the cities; he scorns to take notice either of their appeals to justice or of their petitions for mercy. He makes himself master of them so easily (though they are called fenced cities), and meets with so little resistance, that he despises them, and has no relentings when he puts all to the sword; for he regards no man, has no pity or concern, no, not for those that he is under particular obligations to. He neither fears God nor regards man, but is haughty and imperious to every one. There are those that take a pride in trampling upon all mankind, and have neither veneration for the honourable nor compassion for the miserable. 2. That therefore he would not be brought to any terms of reconciliation: The valiant ones of Jerusalem, being unable to make their parts good with him, must be contentedly run down with noise and insolence, which will make them cry without, because they cannot serve their country as they might have done against a fair adversary. The ambassadors sent by Hezekiah to treat of peace, finding him so haughty and unmanageable, shall weep bitterly for vexation at the disappointment they had met with in their negotiations; they shall weep like children, as despairing to find out any expedient to pacify him. 3. That the country should be made quite desolate for a time by his army. (1.) No man durst travel the roads; so that a stop was put to trade and commerce, and (which was worse) no man could safely go up to Jerusalem, to keep the solemn feasts: The highways lie waste. While the fields lie waste, trodden like the highways, the highways lie waste, untrodden like the fields, for the traveller ceases. (2.) No man had any profit from the grounds, v. 9. The earth used to rejoice in its own productions for the service of God's Israel, but now the enemies of Israel eat them up, or tread them down: it mourns and languishes; the country looks melancholy and the country people have misery in their countenances, wanting necessary food for themselves and their families; the wonted joy of harvest is turned into lamentation, so withering and uncertain are all worldly joys. The desolation is universal. That part of the country which belonged to the ten tribes was already laid waste: "Lebanon famed for cedars, Sharon for roses, Bashan for cattle, Carmel for corn, all very fruitful, have now become like wildernesses, are ashamed to be called by their old names, they are so unlike what they were. They shake off their fruits before their time into the hand of the spoiler, which used to be gathered seasonably by the hand of the owner."

VI. God appearing, at length, in his glory against his proud invader, v. 10-12. When things are brought thus to the last extremity, 1. God will magnify himself. He had seemed to sit by as an unconcerned spectator: "But now will I arise, saith the Lord; now will I appear and act, and therein I will be not only evidenced, but exalted." He will not only demonstrate that there is a God that judges in the earth, but that he is God over all, and higher than the highest. "Now will I lift up myself, will prepare for action, will act vigorously, and will be glorified in it." God's time to appear for his people is when their affairs are reduced to the lowest ebb, when their strength is gone and there is none shut up nor left, Deut. xxxii. 36. When all other helpers fail, then is God's time to help. 2. He will bring down the Assyrian: "You, O Assyrians! are big with hopes that you shall have all the wealth of Jerusalem for your own, and are in pain till it be so; but all your hopes shall come to nothing: You shall conceive chaff, and bring forth stubble, which is not only worthless and good for nothing, but combustible and proper fuel for the fire, which it cannot escape, when your own breath as fire shall devour you, that is, the breath of God's wrath, provoked against you by the breath of your sins—your malignant breath, the threatenings and slaughter you breathe out against the people of God, this shall devour you, and your blasphemous breath against God and his name." God would make their own tongues to fall upon them, and their own breath to blow the fire that should consume them; and then no wonder that the people are as the burnings of lime in a lime-kiln, all on fire together, and as thorns cut up, which are dried and withered, and therefore easily take fire and are soon burnt up. Such was the destruction of the Assyrian army; it was like the burning up of thorns, which can well be spared, or the burning of lime, which makes it good for something. The burning of that army enlightened the world with the knowledge of God's power and made his name shine brightly.

The Forebodings of Hypocrites; Encouragement to God's People. (b. c. 710.)

13 Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might. 14 The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? 15 He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; 16 He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure. 17 Thine eyes shall see the king in his beauty: they shall behold the land that is very far off. 18 Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers? 19 Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand. 20 Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. 21 But there the glorious Lord will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby. 22 For the Lord is our judge, the Lord is our lawgiver, the Lord is our king; he will save us. 23 Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey. 24 And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity.

Here is a preface that commands attention; and it is fit that all should attend, both near and afar off, to what God says and does (v. 13): Hear, you that are afar off, whether in place or time. Let distant regions and future ages hear what God has done. They do so; they will do so from the scripture, with as much assurance as those that were near, the neighbouring nations and those that lived at that time. But whoever hears what God has done, whether near or afar off, let them acknowledge his might, that it is irresistible, and that he can do every thing. Those are very stupid who hear what God has done and yet will not acknowledge his might. Now what is it that God has done which we must take notice of, and in which we must acknowledge his might?

I. He has struck a terror upon the sinners in Zion (v. 14): Fearfulness has surprised the hypocrites. There are sinners in Zion, hypocrites, that enjoy Zion's privileges and concur in Zion's services, but their hearts are not right in the sight of God; they keep up secret haunts of sin under the cloak of a visible profession, which convicts them of hypocrisy. Sinners in Zion will have a great deal to answer for above other sinners; and their place in Zion will be so far from being their security that it will aggravate both their sin and their punishment. Now those sinners in Zion, though always subject to secret frights and terrors, were struck with a more than ordinary consternation from the convictions of their own consciences. 1. When they saw the Assyrian army besieging Jerusalem, and ready to set fire to it and lay it in ashes, and burn the wasps in the nest. Finding they could not make their escape to Egypt, as some had done, and distrusting the promises God had made by his prophets that he would deliver them, they were at their wits' end, and ran about like men distracted, crying, "Who among us shall dwell with devouring fire? Let us therefore abandon the city, and shift for ourselves elsewhere; one had as good live in everlasting burnings as live here." Who will stand up for us against this devouring fire? so some read it. See here how the sinners in Zion are affected when the judgments of God are abroad; while they were only threatened they slighted them and made nothing of them; but, when they come to be executed, they run into the other extreme, then they magnify them, and make the worst of them; they call them devouring fire and everlasting burnings, and despair of relief and succour. Those that rebel against the commands of the word cannot take the comforts of it in a time of need. Or, rather, 2. When they saw the Assyrian army destroyed; for the destruction of that is the fire spoken of immediately before, v. 11, 12. When the sinners in Zion saw what dreadful execution the wrath of God made they were in a great fright, being conscious to themselves that they had provoked this God by their secretly worshipping other gods; and therefore they cry out, Who among us shall dwell with this devouring fire, before which so vast an army is as thorns? Who among us shall dwell with these everlasting burnings, which have made the Assyrians as the burnings of lime? v. 12. Thus they said, or should have said. Note, God's judgments upon the enemies of Zion should strike a terror upon the sinners in Zion, nay, David himself trembles at them, Ps. cxix. 120. God himself is this devouring fire, Heb. xii. 29. Who is able to stand before him? 1 Sam. vi. 20. His wrath will burn those everlastingly that have made themselves fuel for it. It is a fire that shall never be quenched, nor will ever go out of itself; for it is the wrath of an everlasting God preying upon the conscience of an immortal soul. Nor can the most daring sinners bear up against it, so as to bear either the execution of it or the fearful expectation of it. Let this awaken us all to flee from the wrath to come, by fleeing to Christ as our refuge.

II. He has graciously provided for the security of his people that trust in him: Hear this, and acknowledge his power in making those that walk righteously, and speak uprightly, to dwell on high, v. 15, 16. We have here,

1. The good man's character, which he preserves even in times of common iniquity, in divers instances. (1.) He walks righteously. In the whole course of his conversation he acts by rules of equity, and makes conscience of rendering to all their due, to God his due, as well as to men theirs. His walk is righteousness itself; he would not for a world wilfully do an unjust thing. (2.) He speaks uprightly, uprightnesses (so the word is); he speaks what is true and right, and with an honest intention. He cannot think one thing and speak another, nor look one way and row another. His word is to him as sacred as his oath, and is not yea and nay. (3.) He is so far from coveting ill-gotten gain that he despises it. He thinks it a mean and sordid thing, and unbecoming a man of honour, to enrich himself by any hardship put upon his neighbour. He scorns to do a wrong thing, nay, to do a severe thing, though he might get by it. He does not over-value gain itself, and therefore easily abhors the gain that is not honestly come by. (4.) If he have a bribe at any time thrust into his hand, to pervert justice, he shakes his hands from holding it, with the utmost detestation, taking it as an affront to have it offered him. (5.) He stops his ears from hearing any thing that tends to cruelty or bloodshed, or any suggestions stirring him up to revenge, Job xxxi. 31. He turns a deaf ear to those that delight in war and entice him to cast in his lot among them, Prov. i. 14, 16. (6.) He shuts his eyes from seeing evil. He has such an abhorrence of sin that he cannot bear to see others commit it, and does himself watch against all the occasions of it. Those that would preserve the purity of their souls must keep a strict guard upon the senses of their bodies, must stop their ears to temptations, and turn away their eyes from beholding vanity.

2. The good man's comfort, which he may preserve even in times of common calamity, v. 16. (1.) He shall be safe; he shall escape the devouring fire and the everlasting burnings; he shall have access to, and communion with, that God who is a devouring fire, but shall be to him a rejoicing light. And, as to present troubles, he shall dwell on high, out of the reach of them, nay, out of the hearing of the noise of them; he shall not be really harmed by them, nay, he shall not be greatly frightened at them: The floods of great waters shall not come nigh him; or, if they should attack him, his place of defence shall be the munitions of rocks, strong and impregnable, fortified by nature as well as art. The divine power will keep him safe, and his faith in that power will keep him easy. God, the rock of ages, will be his high tower. (2.) He shall be supplied; he shall want nothing that is necessary for him: Bread shall be given him, even when the siege is straitest and provisions are cut off; and his waters shall be sure, that is, he shall be sure of the continuance of them, so that he shall not drink his water by measure and with astonishment. Those that fear the Lord shall not want any thing that is good for them.

III. He will protect Jerusalem, and deliver it out of the hands of the invaders. This storm that threatened them should blow over, and they should enjoy a prosperous state again. Many instances are here given of this prosperity.

1. Hezekiah shall put off his sackcloth and all the sadness of his countenance, and shall appear publicly in his beauty, in his royal robes and with a pleasing aspect (v. 17), to the great joy of all his loving subjects. Those that walk uprightly shall not only have bread given them, and their water sure, but they shall with an eye of faith see the King of kings in his beauty, the beauty of holiness, and that beauty shall be upon them.

2. The siege being raised, by which they were kept close within the walls of Jerusalem, they shall now be at liberty to go abroad upon business or pleasure without danger of falling into the enemies' hand: They shall behold the land that is very far off; they shall visit the utmost corners of the nation, and take a prospect of the adjacent countries, which will be the more pleasant after so long a confinement. Thus believers behold the heavenly Canaan, that land that is very far off, and comfort themselves with the prospect of it in evil times.

3. The remembrance of the fright they were in shall add to the pleasure of their deliverance (v. 18): Thy heart shall meditate terror, meditate it with pleasure when it is over. Thou shalt think thou still hearest the alarm in thy ears, when all the cry was, "Arm, arm, arm! every man to his post. Where is the scribe or secretary of war? Let him appear to draw up the muster-roll. Where is the receiver and pay-master of the army? Let him see what he had in bank, to defray the charge of a defence. Where is he that counted the towers? Let him bring in the account of them, that care may be taken to put a competent number of men in each." Or these words may be taken as Jerusalem's triumph over the vanquished army of the Assyrians, and the rather because the apostle alludes to them in his triumphs over the learning of this world, when it was baffled by the gospel of Christ, 1 Cor. i. 20. The virgin, the daughter of Zion, despises all their military preparations. Where is the scribe or muster-master of the Assyrian army? Where is their weigher (or treasurer), and where are their engineers that counted the towers? They are all either dead or fled. There is an end of them.

4. They shall no more be terrified with the sight of the Assyrians, who were a fierce people naturally, and were particularly fierce against the people of the Jews, and were of a strange language, that could understand neither their petitions nor their complaints, and therefore had a pretence for being deaf to them, nor could themselves be understood: "They are of a deeper speech than thou canst perceive, which will make them the more formidable, v. 19. Thy eyes shall no more see them thus fierce, but their countenances changed when they shall all become dead corpses."

5. They shall no more be under apprehensions of the danger of Jerusalem-Zion, and the temple there (v. 20): "Look upon Zion, the city of our solemnities, the city where our solemn sacred feasts are kept, where we used to meet to worship God in religious assemblies." The good people among them, in the time of their distress, were most in pain for Zion upon this account, that it was the city of their solemnities, that the conquerors would burn their temple and they should not have that to keep their solemn feasts in any more. In times of public danger our concern should be most about our religion, and the cities of our solemnities should be dearer to us than either our strong cities or our store-cities. It is with an eye to this that God will work deliverance for Jerusalem, because it is the city of religious solemnities: let those be conscientiously kept up, as the glory of a people, and we may depend upon God to create a defence upon that glory. Two things are here promised to Jerusalem:—(1.) A well-grounded security. It shall be a quiet habitation for the people of God; they shall not be molested and disturbed, as they have been, by the alarms of the sword either of war or persecution, ch. xxix. 20. It shall be a quiet habitation, as it is the city of our solemnities. It is desirable to be quiet in our own houses, but much more so to be quiet in God's house and have none to make us afraid there. Thus it shall be with Jerusalem; and the eyes shall see it, which will be a great satisfaction to a good man, Ps. cxxviii. 5, 6. "Thou shalt see the good of Jerusalem, and peace upon Israel; thou shalt live to see it and share in it." (2.) An unmoved stability. Jerusalem, the city of our solemnities, is indeed but a tabernacle, in comparison with the New Jerusalem. The present manifestations of the divine glory and grace are nothing in comparison with those that are reserved for the future state. But it is such a tabernacle as shall not be taken down. After this trouble is over Jerusalem shall long enjoy a confirmed peace; and her sacred privileges, which are the stakes and cords of her tabernacle, shall not be removed from her, nor any disturbance given to the course and circle of her religious services. God's church on earth is a tabernacle, which, though it may be shifted from one place to another, shall not be taken down while the world stands; for in every age Christ will have a seed to serve him. The promises of the covenant are its stakes, which shall never be removed, and the ordinances and institutions of the gospel are its cords, which shall never be broken. They are things which cannot be shaken, though heaven and earth be, but shall remain.

6. God himself will be their protector and Saviour, v. 21, 22. This the principal ground of their confidence: "He that is himself the glorious Lord will display his glory for us and be a glory to us, such as shall eclipse the rival-glory of the enemy." God, in being a gracious Lord, is a glorious Lord; for his goodness is his glory. God will be the Saviour of Jerusalem and her glorious Lord, (1.) As a guard against their adversaries abroad. He will be a place of broad rivers and streams. Jerusalem had no considerable river running by it, as most great cities have, nothing but the brook Kidron, and so wanted one of the best natural fortifications, as well as one of the greatest advantages for trade and commerce, and upon this account their enemies despised them and doubted not but to make an easy prey of them; but the presence and power of God are sufficient at any time to make up to us the deficiencies of the creature and of its strength and beauty. We have all in God, all we need or can desire. Many external advantages Jerusalem has not which other places have, but in God there is more than an equivalent. But, if there be broad rivers and streams about Jerusalem, may not these yield an easy access to the fleet of an invader? No; these are rivers and streams in which shall go no galley with oars, no man of war or gallant ship. If God himself be the river, it must needs be inaccessible to the enemy; they can neither find nor force their way by it. (2.) As a guide to their affairs at home: "For the Lord is our Judge, to whom we are accountable, to whose judgment we refer ourselves, by whose judgment we abide, and who therefore (we hope) will judge for us. He is our lawgiver; his word is a law to us, and to him every thought within us is brought into obedience. He is our King, to whom we pay homage and tribute, and an inviolable allegiance, and therefore he will save us." For, as protection draws allegiance, so allegiance may expect protection, and shall have it with God. By faith we take Christ for our prince and Saviour, and as such depend upon him and devote ourselves to him. Observe with what an air of triumph, and with what an emphasis laid upon the glorious name of God, they comfort themselves with this: Jehovah is our Judge, Jehovah is our Lawgiver, Jehovah is our King, who, being self-existent, is self-sufficient, and all-sufficient to us.

7. The enemies shall be quite infatuated, and all their powers and projects broken, like a ship at sea in stress of weather, that cannot ride out the storm, but having her tackle torn, her masts split, and nothing wherewith to repair them, is given up for a wreck, v. 23. The tacklings of the Assyrian are loosed; they are like a ship whose tacklings are loose, or forsaken by the ship's crew, when they give it over for lost, finding that they cannot strengthen the mast, but it will come down. They thought themselves sure of Jerusalem; but when they were just entering the port as it were, and though all was their own, they were quite becalmed, and could not spread their sail, but lay wind-bound till God poured the fury of his wrath upon them. The enemies of God's church are often disarmed and unrigged when they think they have almost gained their point.

8. The wealth of their camp shall be a rich booty for the Jews: Then is the prey of a great spoil divided. When the greater part were slain the rest fled in confusion, and with such precipitation that (like the Syrians) they left their tents as they were, so that all the treasure in them fell into the hands of the besieged; and even the lame take the prey. Those that tarried at home did divide the spoil. It was so easy to come at that not only the strong man might make himself master of it, but even the lame man, whose hands were lame, that he could not fight, and his feet, that he could not pursue. As the victory shall cost them no peril, so the prey shall cost them no toil. And there was such abundance of it that when those who were forward, and came first, had carried off as much as they would, even the lame, who came late, found sufficient. Thus God brought good out of evil, and not only delivered Jerusalem, but enriched it, and abundantly recompensed the losses they had sustained. Thus comfortably and well do the frights and distresses of the people of God often end.

9. Both sickness and sin shall be taken away; and then sickness is taken away in mercy when this is all the fruit of it, and the recovery from it, even the taking away of sin. (1.) The inhabitant shall not say, I am sick. As the lame shall take the prey, so shall the sick, notwithstanding their weakness, make a shift to get to the abandoned camp and seize something for themselves; or there shall be such a universal transport of joy upon this occasion that even the sick shall, for the present, forget their sickness and the sorrows of it, and join with the public in its rejoicings; the deliverance of their city shall be their cure. Or it intimates that, whereas infectious diseases are commonly the effect of long sieges, it shall not be so with Jerusalem, but the inhabitants of it with their victory and peace shall have health also, and there shall be no complaining upon the account of sickness within their gates. Or those that are sick shall bear their sickness without complaining as long as they see it goes well with Jerusalem. Our sense of private grievances should be drowned in our thanksgivings for public mercies. (2.) The people that dwell therein shall be forgiven their iniquity, not only the body of the nation forgiven their national guilt in the removing of the national judgment, but particular persons, that dwell therein, shall repent, and reform, and have their sins pardoned. And this is promised as that which is at the bottom of all other favours; he will do so and so for them, for he will be merciful to their unrighteousness, Heb. viii. 12. Sin is the sickness of the soul. When God pardons the sin he heals the disease; and, when the diseases of sin are healed by pardoning mercy, the sting of bodily sickness is taken out and the cause of it removed; so that either the inhabitant shall not be sick or at least shall not say, I am sick. If iniquity be taken away, we have little reason to complain of outward affliction. Son, be of good cheer; thy sins are forgiven thee.

CHAP. XXXIII.

Ver. 1. VVOe to thee that ſpoileſt] Minatur vaſtationem vaſtatori Sennacherib, vel Antichriſto, quem praeſignat; Oecol. Sennacherib and Antichriſt are here threatned.

And thou waſt not ſpoiled] Thou abuſeſt thy preſent peace, and the riches of Gods goodneſs and patience toward thee, to fall foule upon others unprovoked.

And dealeſt treacherouſly] This, ſome underſtand of Sennacherib, Oecol. See 2 King. 18.14, 17. others of Shebna and other Traitours in Jeruſalem, who dealt underhand with the enemy againſt Hezekiah, and might haply meet with the like meed, as he did who betrayed the Rhodes to the Turkes, who fleaed him and ſalted him: Or at leaſt as Charles the fourths Agents did from Philip Duke of Auſtria, who paid them the ſumme he promiſed them, but in counterfeit money, ſaying that falſe coyn is good enough for ſuch falſe knaves as they had ſhewed themſelves.

Thou ſhalt be ſpoiled] Of Kingdome, and life, and all, by thy treacherous ſons, Chap. 37, 38.

Siquis quod fecit patitur, juſtiſſima lex eſt.

See Judg. 7.11. with the Note, and fear thou God, who loveth to retaliate, to pay wicked men home in their own coyn, to fill them with their own wayes, to overſhoot them in their own bow, &c. Vae ergo vaſtatoribus: one time or other God will be even with ſuch.

Ver. 2. O Lord, be gracious unto us] Brevicula ſed pulchra precatio, a ſhort but ſweet prayer of the Prophet; teaching thereby the people to put the promiſe in ſuit, and to do it effectually: uſing a throng of ſtrong arguments, as here is Much in few.

Be thou their arm] Here the Church ſeemeth to pray for her children, as they before had prayed for her. Plena eſt affectibus haec precatio.

Every morning] Heb. In the mornings] That is, ſpeedily, ſeaſonably, continually, and for Chriſts ſake, Voce enim matutinis alluſum ad juge ſacrificium, Scultet. Piſcat. A Voce Angeli. Vulg. Exod. 29.

Ver. 3. At the noiſe of the tumult the people fled] i. e. The Aſſyrian Souldiers ſhall flee at the coming of the Angel with a hurry noiſe in the aire for greater terrour: but he ſhall give them their paſport. This their confidence was the fruit of prayer.

At the lifting up of thy ſelf] If God do but ariſe only, his enemies ſhall be ſcattered; and all that hate him ſhall flee before him, Pſal. 68.1. See the Note there.

Ver. 4. And your ſpoiles ſhall be gathered] The ſpoile of the Aſſyrians Camp now become yours, as 1 Sam. 30.20.

Like the gathering of Catterpillars] Quae ad hominum concurſum omnes repente diſperguntur, which are ſoon rid, when men ſet themſelves to deſtroy them.

Ver. 5. The Lord is exalted] He hath made him a name, gained abundance of honour.

For he dwelleth on high] Whence he can poure down plagues at his pleaſure on his proud enemies, and fill Zion with Judgement and Righteouſneſs.

Ver. 6. And wiſdom and knowledge ſhall be the ſtability of thy times] Thy times O Hezekiah: but eſpecially, O Chriſt: Or, the ſtability of thy times and ſtrong ſafeguard ſhall thy wiſdom and knowledge be: By his knowledge, that is, by faith in him, ſhall my righteous ſervant (Jeſus Chriſt) juſtifie many, Chap. 53.11. but theſe are alſo ſanctified by him: the fear of the Lord is their treaſure, they hold faith and a good conſcience, which ſome having put away, concerning faith, have made ſhipwrack, 1 Tim. 1.19. See the Note there.

The fear of the Lord is his Treaſure] The ſpirit of this holy fear reſted upon Chriſt,Paradin. in ſymbol. chap. 11.2. and good Hezekiah was eminent for it, not for civil prudence only: this was flos regis the faireſt flower in all his garland: this is ſolidiſſima regiae politiae baſis, as one ſaith, the beſt policy, and the way to wealth.

Ver. 7. Behold their valiant ones] or their Heralds, Meſſengers, Heb. Hen Erelam Behold their Erel, or their Ariel chap. 29.1, 2. that is, their Altar, ſhall they (i. e. the Aſſyrians) cry without, ſc. in mockery, twitting the Jews with their Sacrifices as no way profitable to them.Mr. Clarkes Eng. Martyrol. So the profane Papiſts, when they murthered the poore Proteſtants at Orleans, ſang in ſcorn, Judge and revenge my cauſe O Lord: Others, Have mercy on us Lord. And when in the late perſecution in Bohemia divers godly Nobles and Citizens were carried to priſon in Prague, the Papiſts inſultingly cried after them, Why do ye not now ſing The Lord raigneth?

The Embaſſadours of peace] thar went for peace (having for their Symbol Pacem te poſcimus omnes) but could not effect it.

Weep bitterly] ſo that they might be heard before they entered the City. Vide quam vivide, ſee here how lively things are ſet forth, and what a lamentable report theſe Embaſſadours make of the ſtate of the country, and the preſent danger of loſing all.

Ver. 8. The high-ways lye waſte] and by-waies are more frequented, through fear of the enemy.

He hath broken the Covenant] Irritum factum eſt pactum. He took the money ſent him, but comes on nevertheleſs, though he had ſworn the contrary, 2 King. 18.14, 17. It is ſaid of the Turks at this day, that they keep their leagues (which ſerve indeed but as ſnares to intangle other Princes in) no longer then ſtandeth with their own profit.Turk. Hiſt. 755. Their Maxime is, There is no faith to be kept with dogs; whereby they mean Chriſtians: as the Papiſts alſo ſay, There is no faith to be kept with Hereticks, whereby they mean Proteſtants: But why kept not Ʋladiſlaus King of Hungary his Faith better with Amurath the great Turk? or our Henry the third with his Barons, by Papal diſpenſation? Vah ſcelus! vae perjuris.

He hath deſpiſed the Cities] and will not take them for his Subjects: he ſcorneth the motion.

He regardeth no man] He vilipendeth and ſlighteth all Jewels generally.

Metaphora Proſ[illegible: 1 letter]popoetica.Ver. 9. The earth mourneth and langiſheth] Or the land luget & languet: thus they go on in their doleful relation: Miſerrima ſunt omnia, atque miſeranda. What ſad work hath Antichriſt made of late years in the Chriſtian world? what deſolations in all parts?

Lebanon is aſhamed and hewn down, Sharon is like a wilderneſs] Eaſt, Weſt, North,P. al. 80 13. and South of the Land are laid waſt by the enemy and the avenger: that boare out of the wood, that bear out of the Foreſt.

Ver. 10. Now will I riſe, ſaith the Lord, now] Now, now, now, Emphaſin habet ingeminatio vocis Nunc: This now, thrice repeated, importeth both the opportunity of time, and Gods readineſs to relieve. Cum duplicantur lateres, venit Moſes, When things are at worſt, they'le mend, we ſay.

Now will I lift up my ſelf] who have hitherto been held an underling; and inferiour to the enemy.

Ver. 11. Ye ſhall conceive chaff, ye ſhall bring forth ſtubble] Gravidi eſtis ſtramine, parietis ſtipulam; So did Pharaoh, Antiochus, Julian, &c. ſo doth Antichriſt and his Champions, notwithſtanding his bloody alarmes to them; ſuch as was that ſounded out in the year 1582.

Ʋtere jure tuo, Caeſar, ſectamque Lutheri Enſe, rota, ponto, funibus, igne neca.

And that other to the King of France not many years ſince; exhorting him to kill up all the Proteſtants per Galliam ſtabulantes (the very words of the Popes Bull) that had any ſtable-room in France.

Your breath as fire ſhall devoure you] ſhall blow up the fire that ſhall conſume your chaff and ſtubble: Your iniquity ſhall be your ruine Ezek. 18.38. Turdus ſibi malum cacat. Hic eſt gladius quem ipſe feciſti, this is a ſword of thine own makeing, ſaid the Souldier to Marius, when he ran him thorough with it.

Ver. 12. And the people ſhall be as the burning of lime] As hard chalk-ſtones which when burnt to make lime, crumble to crattle.

As thorns cut up] Sear-thornes, that crackle under a pot, and are ſoon extinct. The Hebrews tell us, that the Aſſyrian Souldiers were burnt by the Angel with a ſecret fire: that is, with the peſtilence as Beroſus cited by Joſephus witneſſeth: and our Prophet hinteth as much in many paſſages. Lib. 10. cap. 1.

Ver. 13. Hear ye that are afar of] Longinqui, propinqui. Gods great works are to be noted and noticed by all. The Egyptians heard of what God had done to the Aſſyrian Army; and memorized it by a monument, as Herodotus relateth.

Ver. 14. The ſinners in Zion are afraid] At the invaſion of the Aſſyrian: Herod. l. 2. Juſtin. thoſe that formerly fleared and jeared Gods Prophets and their menaces, now fear, and are creſt faln, ready to run into an anger-hole, as we ſay. It is as natural for guilt to breed fear and diſquiet, as for putrid matter to breed vermine. Sinners (eſpecially thoſe in Zion where they might be better, and are therefore the worſe a great deal) have galled conſciences, and want faith to fortify the[illegible: 1 letter]r hearts againſt the fear of death or danger; and hence thoſe pitiful perplexities and convulſions of ſoul in the evil day: what wonder if when they ſee all on fire, they ring their Bells backwards? if inſtead of mourning for their ſins and making peace with God (as they ought to do) they mutter and growl againſt him (as theſe hypocrites do) for his over-great ſeverity?

Fearfulneſſe hath ſurpriſed the hypocrites] The Jews were an hypocritical Nation, chap. 9. Epiphanius when he left Conſtantinople, ſaid that he left three great things behind him, viz. a great City, a great Palace, & ingentem hypocriſin, and a great deal of hypocriſy. That facies hypocritic] of our Nation is that facies Hippocratica which Phyſicians ſpeak of, of a ſpent dying man, that looks gaſtly: it is a mortal complexion, a ſad progniſtick. Oh that theſe frozen hearts of ours, ſith they muſt have a thew or it will be worſe, might melt here, and be unfoldered from hypocriſy, that we might be ſaved, though ſo as by fire, rather then to be reſerved to be thawed with everlaſting burnings, the portion of hypocrites, Matth. 24. So might we dwell with everlaſting burnings, that is, within the knowledge of Gods terrible preſence and ſight of his great Judgements, whereof the hypocrites of the world are afraid, becauſe this fire melteth off their paint, and threatneth to waſh off their varniſh with rivers of brimſtone.

Who among us ſhall dwell] Or, who of us can but fear a devouring fire?

Ver. 15. He that walketh righteouſly] q. d. Though you cannot, yet there are thoſe that can: viz. thoſe that are in Chriſt Jeſus, who walk not after the fleſh, but after the Spirit. Surely to ſuch there is no one condemnation, Rom. 8.1. Chriſt ſtandeth as a skreen betwixt the wrath of God and his Elect, for whoſe ſake alſo this Paſchal Lamb was once for all roaſted in the fire of his fathers indignation, whereby they are not only delivered from the wrath to come, 1 Theſ. 1.10. but alſo have boldneſs and acceſs with confidence by the Faith of him, Eph. 3.12. & 2.18.

He that walketh righteouſly] Through whoſe whole life righteouſneſs runneth as the woof doth through the web, as the blood doth through the veins, &c.

And ſpeaketh uprightly] Heb. Evenneſſes, non blaſphema, impudica, feſcennina, not the language of Hell but of Canaan, ſee Jam. 3.2.

That deſpiſeth the gain of oppreſſions] The Mammon of iniquity, wealth gotten by force or fraud. A publick perſon (eſpecially) as he ſhould have nothing to loſe, ſo he ſhould have nothing to get: he ſhould be above all price or ſale, Nec prece nec precio ſhould be his Motto.

That ſhaketh his hands from holding of bribes] He doth not only not do wrong, but not receive a gift, whereby he may be engaged or inclined to do it.

That ſtoppeth his ears from hearing of blood] He not only not ſheddeth it, but refuſeth to hear any communing about ſuch a buſineſs.Quintil. declam.

That ſhutteth his eyes from ſeeing of evil] Leſt his heart ſhould thereby be betrayed: for vitiis nobis in animum per oculos eſt via, could an Heathen ſay: By the eyes evil getteth into the heart: by looking cometh luſting: and millions dye of the wound in the eye.

Ver. 16. He ſhall dwell on high] Extra jactum, out of the gun-ſhot, the reach of evils and enemies. Or in heaven ſhall he dwell with God in ſafety: who is to the wicked a conſuming fire, ver. 14.

His place of defence ſhall be the munitions of Rocks] Rocks within Rocks; Rocks beneath, above Rocks: Rocks ſo deep no Pioner can undermine them, ſo thick no Canon can pierce them, ſo high no Ladder can ſcale them, &c.

Bread ſhall be given him, his waters ſhall not fail] He ſhall have all that heart can wiſh, or need require.

Ver. 17. Thine eyes ſhall ſee the King in his beauty] Hezekiah in his priſtine ſtate and luſtre: yea more glorious and renowned then ever before. Hierom underſtandeth it of Chriſt reigning gloriouſly in Heaven, and the Saints looking from thence ſhould ſee the earth a farre off as little and contemptible, and ſay, O quam anguſti ſunt mortalium termini! O quam anguſti ſunt mortalium animi!

Auſtine wiſhed that he might have ſeen theſe three things, Romam in flore, Paulum in ore, Chriſtum in corpore, Rome in the flouriſh, Paul in the pulpit, Chriſt in the body of fleſh. Venerable Bede came after him, and wiſhed rather that he might ſee his King Chriſt in his beauty, as he is now at the right-hand of his Father far outſhining the brighteſt Cherub in Heaven.

Oiim haec meminiſſe juvabit.Ver. 18. Thine hearts ſhall meditate terror] But thou ſhalt now think of it as waters that are paſt, calling to mind what ſpeeches amongſt thoſe late diſtractions had fallen from thee.

Where is the Scribe? Or the Muſter-maſter of the Aſſyrian Army? Verba ſunt inſultantium & exſultantium, ſaith Piſcator, they are the words of Gods people inſulting over the enemy now overthrown and diſperſed. See the like done by the Apoſtle, 1 Cor. 1.10.

Ver. 19. Thou ſhalt not ſee a fierce people] Or, Look not upon a fierce people, or, as ſome render it, a barbarous people, of a ſtammering tongue that thou canſt not underſtand (ſuch as are moſt of the School-men; ſeven years ſaid one, are but ſufficient to underſtand the barbariſms of Scotus upon Lombard.) but rather look upon Zion.

Ver. 20. Look upon Zion the City of our Solemnities] where God is daily and duely ſerved, and is therefore her ſheild and exceeding great reward, Gen. 17.1. If that Heathen King, hearing of his enemies approach whilſt he was ſacrificing, could anſwer [non-Latin text not transcribed] I am ſerving my Gods, and therefore fear not their force: how much more cauſe had Zion to be confident, and to ſing as Pſal. 46.1, 2, 3, &c. See Pſal. 48.12, 13.

Ver. 21. But there the glorious Lord will be] The Church muſt needs be invincible, becauſe the glorious Lord is her Champion, or will do gallantly for us, as the words may be rendered. Her name is Jehovah-Shammah, Ezek. 48.35. The Lord is there, and how many reckon we him at? He alone is a potent Army, Iſa. 52.12.

A place of broad rivers and Streams] Such as Meſopotamia was, or the Garden of God. Or, he ſhall be inſtead of broad rivers, &c. even a river that ſhall not be drawn dry or ſucked out (as Euphrates was by Cyrus when he took Babylon) a river that ſhall not fail the dwellers by (as Nilus, once at leaſt, did Egypt, for nine years together; Ovid Art. l. 1.Creditur Aegyptus caruiſſe juvantibus arva Imbribus; atque annis ſicca fuiſſe novem) But ſhall fill its banks and ſhores perpetually, and keep a full ſtock of ſtreams and waters.

Wherein ſhall go no gally — nor gallant ſhip] i. e. None of the enemies navies ſhall annoy it. England had the experience of this in that famous 88. when the Seas were turreted with ſuch a Navy of Ships, as her ſwelling waves could hardly be ſeen: and the Flags, Streamers and Enſignes ſo ſpred in the wind, that they ſeemed to darken even the Sun: but the glorious God defeated them.

Ver. 22. For the Lord is our Judge] Ours in all relations, therefore we ſhall not dye or do amiſs. See Habak. 1.12. with the Note: Our Judge will do us right. Our Law-giver will give us the beſt direction, (See Nehem. 9.13. with the Note) Our King will ſee to our ſafety. Let the children of Zion be joyful in their King, Pſal. 149.2.

Ver. 23. Thy Tacklings are looſed] Thy ſhipping O Aſſyrian, is wracked and diſſipated. Ʋbi per funes tentoria; per vela, vexilla intelliguntur. The Prophet elegantly expreſſeth the matter in Sea-mens termes.

Ver. 24. And the inhabitant ſhall not ſay I am ſick] Sc. by reaſon of the long and ſtreight ſeige. None ſhall be ſo lame, ver. 23. or ſick and in pain (as here) but that he ſhall be in caſe to purſue and prey upon the enemies.

The people that dwell therein ſhall be forgiven their iniquity] Jehovah Rophe, or the Phyſician ſhall heal them on both ſides, make them whole every whit. This is a moſt ſweet Promiſe, and highly to be prized by all that are heires of the Promiſes.

Optandum eſt ut ſit mens ſana in corpore ſano.