Matthew Poole and continuators on Isaiah 57

1 THe righteous perisheth, and no man layeth it to heart ; and merciful men are taken away, none considering that the righteous is taken away from the evil to come .

Just and holy men, who are the pillars of the place and state in which they live, yea, as the Jews call them, the pillars of the World.

Few or none of the People. So he sheweth that the corruption was general in the People no less than in the Priests.

Is duly affected with this severe stroke and sad sign of Gods displeasure.

Or, godly; the same whom he now called righteous, whose duty and practice it is to exercise both Mercy or Kindness, and Justice.

From those dreadful Calamities which are coming upon the Nation.

Marginal references: Heb. men of kindness, or [illegible: 1 word].; Ps. 12. 1. Mic. 7. 2.; 2 Kin. [illegible: 1+ letters]2. 20.; Or, [illegible: 1 word] that which is evil.

2 He shall enter into peace : they shall rest in their beds , each one walking in his uprightness .

This just and merciful man shall enter in a state of peace and rest, where he shall be out of the reach of the approaching miseries. Or, he shall go (to wit, to his Fathers, as it is fully expressed, Gen. 15. 15. Or, he shall die, going being put for dying, as 1 Chr. 17. 11. compared with 2 Sam. 7. 12. Iob 10. 21. & 14. 20. Luk. 22. 22. and elsewhere:) in peace.

Just men. Here is a sudden change of the number, which is very frequent in the Prophets.

In their Graves, which are not unfitly called their Beds, or sleepping Houses, as their death is commonly called sleep in Scripture.

Or that walketh or did walk, i. e. live.

In a sincere and faithful discharge of his duties to God and Men. Or, before him, i. e. before God, according to the usual Phrase of Scripture, as Gen. 17. 1. 1 Kin. 2. 4. & 8. 25. For God is oft understood where he is not expressed, but only designed by this or the like pronoun, as Gen. 15. 13. and elsewhere.

Marginal references: Or, go in peace.; Or, before him.

3 But draw near hither , ye sons of the sorceress , the seed of the Adulteress, and the whore .

To Gods Tribunal, to answer for your selves, and to hear what I have to say against you, and to receive your sentence.

Not by propagation, but by imitation; such being frequently called a Mansor Womans Sons that learn their Art, or follow their Example: you Sorcerers, either properly or Metaphorically so called; for the Jews were guilty of it both ways.

Not the genuine Children of Abraham, as you pretend and boast, but begotten in Fornication upon a common Whore. Which is not to be understood properly but figuratively, because their dispositions and carriages were far more sutable to a bastardly brood, than to Abraham's Seed.

4 Against whom do ye sport your selves ? against whom make ye a wide mouth, and draw out the tongue ? are ye not children of transgression, a seed of falshood ?

Consider whom it is that you mock and scoff when you deride Gods Prophets, as they did, Isa. 28. 14, 22. and know that it is not so much Men that you abuse, as God, whose Cause they plead, and in whose name they speak.

These are the known and common gestures of Mockers, of which see Iob 16. 10. Psal. 22. 7. & 35. 21.

Either an adulterous brood, as was said before: or, a Generation of Liars, whose practices grosly contradict your principles and professions, who deal deceitfully and perfidiously both with God and with Men.

5 Enflaming your selves with idols under every green tree slaying the children in the valleys under the clifts of the rocks ?

Heb. being enflamed, &c. lusting after them, and mad upon them, as the Phrase is, Ier. 50. 38. fervent both in making and in worshipping of them, as was observed, Isa. 44. 12, &c. It is a Metaphor borrowed from Whoredom to which Idolatry is oft compared.

Wheresoever you see an Idol erected, which was commonly done in Groves, or under great and shady trees, which both defended the Worshippers from the heat of the Sun, and were supposed to strike them with a kind of sacred Horrour and Reverence. See on Deut. 12. 2. 2. Kin. 16. 4. & 17. 10.

In way of Sacrifice to their Idols, after the manner of the barbarous Heathens; of which see on Lev. 18. 21. Deut. 12. 31. 2 Kin. 21. 6. & 23. 10.

Or, besides the brooks, which run in valleys: which was most commodious for such bloody work. He seems to allude to the valley of Hinnom in which these cruelties were practised, Ier. 7. 31. through which also the Brook Kidron is supposed to have run.

Which they chose either for shade, or for those dark vaults and hollow places, which were either by Nature or Art made in rocks, and which were convenient for, and frequently appointed to idolatrous uses.

Marginal references: Heb. with gods, or among the oaks.; 2 Kin. 16. 4.; Ezek. 16. 20. & 20. 26.

6 Among the smooth stones of the stream is thy portion ; they are thy lot : even to them hast thou poured a drink-offering, thou hast offered a meat-offering . Should I receive comfort in these ?

Thou hast chosen for thy portion those Idols which were either made of those smooth stones which were cast up by Rivers; or which were worshipped upon Altars made of such stones; or which were worshipped by the sides of Brooks or Rivers where such smooth stones commonly lie.

Thou hast forsaken me and chosen Idols for the great object of thy Worship and Trust.

For the Devil is Gods Ape, and Idolaters used the same Rites and offerings in the Worship of Idols which God had prescribed in his own, Numb. 15. 4, &c.

Should I be pleased with such a people and such Actions? Must I not needs be highly provoked, and shew my displeasure by an exemplary punishment of such wicked and foolish Actions? This is an usual Figure, called Meiosis, or Litotes, when less is said, and more is understood.

7 Upon a lofty and high mountain hast thou set thy bed : even thither wentest thou up to offer sacrifice.

In high places, which were much used for religious Worship, both by Israelites and by Heathens.

Thine Altar, as appears from the Sacrifice here following, in which thou didst commit spiritual Whoredom with Idols. Compare Ezek. 23, 17, 41.

Marginal references: Ezek 16. 16, 25.

8 Behind the doors also and the posts hast thou set up thy remembrance : for thou hast discovered thy self to another than me , and art gone up : thou hast enlarged thy bed , and made a covenant with them ; thou lovedst their bed where thou sawest it .

Which by a Figure called Hendiaduo may be put for the doorposts, as it is expressed, Deut. 11. 20. Behind the posts of the doors of thine House: where the Heathens are said to have placed their tutelary gods to whose protection they committed themselves and their Houses, that so they might have their Eyes and Minds upon them, whensoever they went out or came in. Here also the Israelites might put them in some close corner, that they might keep them secret, it being opprobrious, and oft times dangerous for them to worship Idols.

Those Images or Monuments and tokens which thou didst make and set up there as remembrances of those Idol-gods whom they represented, or to whom they belonged. He saith, thy remembrance, in opposition to Gods remembrances, or to that Writing of Gods Law upon their doorposts, which God prescribed to keep him and his Law in their remembrance, Deut. 6. 9. & 11. 20.

Thou hast uncovered thy nakedness, i. e. prostituted thy Body (as that Phrase commonly signifies) to others besides me thine Husband. Heb. from with me (departing from me, or, as it were rising out of my Bed) thou hast uncovered or prostituted thy self to others like an impudent and insatiable strumpet.

Into the Adulterous Bed, as this very word is used, Gen. 49. 4.

That it might receive many Adulterers together. Thou hast multiplied thine Idols and Altars.

Thou hast covenanted to serve them, and to expect help from them. But because the verb here used being thus put by itself, never signifies to make a Covenant, it seems to be better rendred in the margent of our Bible, and by others, hast hewed it (to wit, thy Bed, which is expressed both in the next foregoing, and in the next following words:) for thy self (for thine Idolatrous uses:) larger than theirs, than their bed, as it follows: or thus, didst hew down (to wit, trees, which is easily understood both from the Verb, and from the nature of the thing) to or for thy self (to make Images or other things relating to thy false Gods) more than they, more than the Heathens, of whom thou hast learned these practices, as God complains, 2 King. 21. 9. Ezek. 16. 46, 47, 52.

No sooner didst thou see their Idols but thou wast enamoured with them, and didst fall down and worship them, like an unchaste and lewd Woman, who upon all occasions, and at the very first view of any man, is inflamed with Lust towards them. Heb. thou lovedst their Bed (i. e. their filthy conversation) in the place (for so this Hebrew word frequently signifies, as Deut. 23. 12. Isa. 22. 18. and elsewhere,) where thou sawest it. Or, thus, thou lovedst their bed, thou didst provide (as this word signifies, Exod. 18. 21. and so doth a word of the very same signification, Gen. 22. 8.) a place for it, to receive their Bed, to set up their Idols in thine own house.

Marginal references: Ezek. 8. 10. & 23. 14.; Or, hewed it for thy self larger than theirs.; Ezek. 16. 26, 28. & 23. 12, &c.; Or, thou providest room.

9 And thou wentest to the king with ointment , and didst encrease thy perfumes , and didst send thy messengers far off , and didst debase thy self even unto hell .

Either by thy self, or, by thy messengers, as it follows. Or, thou didst look, to wit, earnestly, with expectation and vehement affection.

Either to Moloch, which was as it were the King or chief of their Idols, and which signifies a King. Or, to the great King of Assyria, called the King by way of eminency, to whom the Israelites in the days of Isaiah were very prone to seek, and trust, and send presents. Although the word, King, may be here taken collectively for the Kings of Assyria or Egypt, or any other King, from whom they desired or expected help in their straits. And so the Prophet passeth here from their Idolatry to another sin, even to their carnal confidence in Heathen Princes, for which they are oft severely reproved; although these two sins were commonly joined together, and they easily received Idolatry from those Kings whose help they desired.

With pretious Ointments, and particularly with balm, which was of great price, and was a commodity peculiar to those parts, and was sometimes sent as a present. See Gen▪ 43. 11. Ier. 8. 22. & 46. 11.

Didst send great quantities thereof to them to procure their aid.

Into Assyria, which was far from Iudaea.

Thou wast willing to submit to the basest terms to procure their aid.

Marginal references: Or, thou respectedst the King.; Ch. 30. 6. Ezek. 16. 33. & 23. 16.

10 Thou art wearied in the greatness of thy way ; yet saidst thou not, There is no hope ; thou hast found the life of thine hand , therefore thou wast not grieved .

Thou hast not eased or relieved, but only tired thy self with all thy tedious journeys, and laborious endeavours.

And yet thou wast so stupid under all thy discouragements and disappointments, that thou didst not perceive that thy labour was lost, and that thy case was not mended but made worse and desperate by these practices.

Thou hast found (i. e. Thou falsly imaginest that thou hast found, or shalt assuredly find by these courses) the life (i. e. the strength or vigor) of thine hand, that thine hand is strengthened by these practices: or, life by thine hand, i. e. by these endeavours and applications of thy self to others for help. Or, thou hast sometimes found success in these ways.

Therefore thou didst not repent of thy sin and folly herein, but didst persist and applaud thy self in such courses.

Marginal references: Or, living[illegible: 1+ letters]

11 And of whom hast thou been afraid or feared , that thou hast lied , and hast not remembred me ▪ nor laid it to thy heart ? have not I held my peace even of old , and thou fearest me not !

And what or who are they, the fear of whom drives thee to these wicked and desperate courses? Are they not men, weak and mortal Creatures, such as wholly depend upon me, and can do nothing to thee either against me or without me?

That thou hast dealt thus disloyally and perfidiously with me, and sought for such foreign assistances, contrary to my command, and thy solemn Covenant.

Hast thou forgotten all those great things which I have done for thee, and all those Promises which I have made to thee, and constantly performed, when thou hast not grosly violated the conditions upon which they were made.

Or thus, nor set me upon thine heart, as these very words are rendred Cant. 8. 6. And so this is a repetition of what is said in the foregoing clause in other words. The sense is, Thou hast not seriously and affectionately considered what I am, how all-sufficient, and faithful, and gracious, for then thou wouldest not have distrusted or disobeyed me.

Have not I forborn to reprove and punish thee for this and for thy other sins, from time to time, ever since thou wast my People, that by this goodness I might oblige thee to love me, and to cleave unto me?

Or, therefore thou dost not fear or regard me. Thus thou abusest mine indulgence and long-suffering, taking occasion from thence to despise me.

12 I will declare thy righteousness and thy works ▪ for they shall not profit thee .

I will no longer be silent and patient towards thee.

Which may be put for the righteousness of thy works by that known figure, of which see the first note on v. 8. whereby he means their wickedness, which he calleth their righteousness either Ironically, or because it was covered with a pretence of Righteousness, and they alleadged that this was a just and lawful thing when they were distressed to seek for help from their Neighbours or Allies. The sense is, I will discover whether thy works be righteous, as thou pretendest they are: my punishments shall manifest the wickedness of thy Actions.

These Actions shall do thee no good but much hurt.

Marginal references: Heb. and.

13 When thou criest , let thy companies deliver thee : but the wind shall carry them all away ; vanity shall take them ; but he that putteth his trust in me, shall possess the land, and shall inherit my holy mountain :

To wit, unto me for deliverance

Expect it not from me whom thou hast forsaken and despised, but from those foreign troops to whom thou hast sought and trusted for succour.

But they shall be so far from saving thee that they shall not be able to deliver themselves, but shall be carried away suddenly and violently by the blast of mine anger.

A vapour or puff of Breath which quickly vanisheth away. It is the same thing in effect with the wind.

Or, take them away, as this verb signified, Hos. 11. 13. and elsewhere.

Shall enjoy my favour and presence in my Temple.

14 And shall say , Cast ye up, cast ye up , prepare the way, take up the stumbling block out of the way of my people .

Heb. And he shall say: or, and one shall say. God will raise up a man who shall say these words, and that with authority and efficacy, so as the thing shall be done.

Make causeways, where it is needful, for their safe and easie passage.

Remove all things which may hinder them in their return.

Marginal references: Ch. 40. 3. & 62. 10.

15 For thus saith the high and lofty One that inhabiteth eternity, whose name is Holy , I dwell in the high and holy place; with him also that is of a contrite and humble spirit , to revive the spirit of the humble, and to revive the heart of the contrite ones.

Who is omnipotent, everlasting and unchangeable, holy in all his words and ways, and therefore both can and will deliver his People, as he hath promised to do.

With such also whose Spirits are broken and humbled by Afflictions, and by a sense of their sins for which they were afflicted; which doubtless was the case of many of the Jews in the Babylonish Captivity: whom therefore he here implies that God would pity and deliver out of their Distresses.

Marginal references: Ps. 34. 18. & 51. 17. & 138. 6. Ch. 66. 2.

16 For I will not contend for ever , neither will I be always wroth: for the spirit should fail before me, and the souls which I have made .

I will not constantly proceed to the utmost severity with sinful men in this Life, and therefore I will put an end to the miseries of the Jews, and turn their captivity.

For then their Spirits would sink and die under my stroke, and I should do nothing else but destroy the works of mine own hands. Therefore I consider their Infirmity, and spare them. Compare Psal. 78. 38, 39 & 103. 13, 14.

Marginal references: Ps. 103. 9. Mic. 7. 18.; Num. 16. 22. Job 34. 14. Heb. 12. 9.

17 For the Iniquity of his covetousness was I wroth, and smote him: I hid me , and was wroth, and he went on frowardly in the way of his heart .

Of which sin the Jews were eminently guilty, as is expresly affirmed Ier. 6. 13. & 8. 10. But this is not mentioned exclusively as to other sins, but Synecdochically so as to comprehend all those sins for which God contended with them.

I withdrew my Favour and help from him, and left him in great calamities.

Yet he was not reformed by corrections, but in his distresses trespassed more and more, as was said of Ahaz, and obstinately persisted in those sinful courses which were chosen by and were most pleasing to the Lusts of his own corrupt Heart.

Marginal references: Heb. turning away.

18 I have seen his ways , and will heal him : I will lead him also, and restore comforts unto him, and to his mourners .

I have taken notice of these evil ways in which he seems resolved to walk, and that he is neither bettered by Mercies nor Judgments.

Or, yet I will heal him. Although I might justly destroy him, and leave him to perish in his own ways, yet of my meer Mercy, and for my own Names sake, I will pity them, and turn them from their sins, and bring them out of all their troubles.

Or, to wit, the copulative Conjunction being put expositively, as it is frequently.

To those that are humbled under Gods Hand, that mourn in Sion, Isa. 61. 2, 3. for their own and others [illegible: 1+ letters]ns, Ezek. 9. 4. and for the calamities of Gods Church and People, Isa. 66. 10.

19 I create the fruit of the lips; peace , peace to him that is far off, and to him that is near , saith the LORD, and I will heal him.

I will by my Almighty Power, and in a wonderful manner produce.

Either 1. Praise or Thanksgiving, which is called the fruit of our lips, Hos. 14. 2. Heb. 13. 15. and Peace: Or rather 2. That Peace which is not wrought by Mens hands, but only by Gods Lips or Word, Peace with God, and in a mans own Conscience, which God hath promised to his People, and which he hath published and offered to all sorts of men by the preaching of the Prophets, and especially of the Apostles; as may be gathered both from the Object of this Peace in the following words, and by the exclusion of all wicked Men from this Peace, v. 20, 21.

The doubling of the word signifies the certainty and abundance of this Peace.

To the Gentiles who are far from God, and from Salvation, Act. 2. 38, 39. Eph. 2. 12, &c. as well as to the Jews, who are called a people near unto God, Psal. 148. 14.

Marginal references: Pro. 16. 1. Heb. 13. 15.

20. But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt .

Their Minds are restless, being perpetually hurried and tormented with their own Lusts and Passions, and with the horrour of their guilt▪ and the dread of the Divine Vengeance due unto them, and ready to come upon them.

21 There is no peace, faith my God, to the wicked .

Though they may have as great a share of prosperity as the best of Men have, as appears from Psal. 37. 35. & 73. 3▪ &c. Eccl. 8. 14. & 9. 1. yet they have no share in this inward, and spiritual, and everlasting Peace.

Marginal references: Ch. 48. 22.