Matthew Poole and continuators on Isaiah 63

1 WHo is this that cometh from Edom , with died garments from Bozrah▪ this that is glorious in his apparel , trave[illegible: 1+ letters]ing in the greatness of his strength ? I that speak in righteousness , mighty to save .

In these two verses either the Prophet as in some vision or Ex[illegible: 1+ letters]ly is put probably upon enquiry by God himself▪ rather than by Christ or Mic[illegible: 1+ letters]l, or Iudas Macchab[illegible: 1+ letters]us, as some have thought, and the rather, because this place doth thus suit best with chap. 59. 16, 17. Or, the Church makes enquiry, and that with admiration, who it is that appears in such a habit or posture, v. 1. and why▪ v. 2.

That is the Country of [illegible: 1 word], where Esau dwelt, and Esau himself was sometimes called by this name, Gen. 25. 30. and it is put Synecdo[illegible: 1+ letters]hically for all the Enemies of the Church, as Mo[illegible: 1+ letters] is Isa. 25. 10. See the Notes.

Or, [illegible: 1 word]: Thus Christ is described, Rev. 19. 13. and [illegible: 1+ letters]o also ver. 3. LXX the redness of Garments.

Such as Generals are wont to march before their Armies in, or great Conquerors, that walk in state and Gallantry from their Conquests.

In, or according to the Majesty of his Gate, being an indication of the greatness of his strength, and intimating that he hath throughly done his work, and fears no pursuing Enemy, as the Lion that keeps his Majestick Gate without the fear of any other Be[illegible: 1+ letters]st, Prov. 3[illegible: 1+ letters]. 30. this notes the invincibleness of his Power, and that it is his own strength, he needeth not the help of Armies or other instruments, and thus he will travel through all the Countries of his [illegible: 1 word].

Here the Lord Christ [illegible: 1 word] [illegible: 1 word] answer, wherein he both allerts hi[illegible: 1+ letters] [illegible: 1 word], [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1+ letters]orm what he hath promised, and that he [illegible: 1 word] [illegible: 1 word] ▪ [illegible: 1 word] [illegible: 1 word], R[illegible: 1+ letters]. 19. 11. and hereby also he distinguhneth himself from all Idol Gods, Isa. 45 19. 20.

I have power to accompl[illegible: 1+ letters]n Salvation, as [illegible: 1+ letters]owerful as faithful, I[illegible: 1+ letters]a. 19. 20.

s The Capital City of [illegible: 1 word]; see further ch. 34. 6. a parallel Text; and Edo[illegible: 1+ letters] and Bozra here are mentioned either 1. Not as relating to the places so called, but by way of allusion to the Garments of this Conqueror, Edom signifying Red, and Bozrah a [illegible: 1 word]. The one relating to his treading the Winepress, and the other to the blood sprinkled upon his Garments, v 3. the like manner of speaking you have, Psal. 120. 5. Or rather 2. Put Synecdo[illegible: 1+ letters]hically for all the Enemies of the Church, among whom, though Antichrist be no[illegible: 1+ letters] particularly designed, yet may be reckoned, being one of the chief of them, thus typ[illegible: 1+ letters]fying Christs Victories over all the Enemies of the Church, Rev. 19. 1[illegible: 1+ letters]. 20▪ 21. and this is usual; Babylon is put for any detestible City, & Moab for all that are vile and abominable, Isa. 25 10. so Edom here for all Gods Enemies; and he mentions these Idu[illegible: 1+ letters]eans rather than the Chaldaea[illegible: 1+ letters]s, who were the Jews chief and particular Enemies: 1. Partly to set forth the greatness of the enmity, being of old standing, and an inbred malignity, G[illegible: 1+ letters]n. 25. 22, 23. and irreconcilable, and perpetual, Amos 1. 1. and particularly put forth▪ when the Babylonians took Ierusalem, Psal. 137. 7. 2. Partly to comfort the Jews, both because God would take particular revenge upon Edo[illegible: 1+ letters], as he had threatned, and prophec[illegible: 1+ letters]ed by Obadia[illegible: 1+ letters] which is the substance of that whole Prophecy; And also these being their near Neighbours, God doth [illegible: 1 word] them security, that they shall not onely be delivered from the [illegible: 1 word], those remoter Enemies, but from the Idumeans also, wh[illegible: 1+ letters]e vicinity and neighbourhood might have been troublesom to th[illegible: 1+ letters]m.

Marginal references: [illegible: 1+ letters]v. 1[illegible: 1+ letters] ▪ [illegible: 1+ letters]3.; [illegible: 1 word] [illegible: 1 word].; [illegible: 1 word] [illegible: 1 word].

2 Wherefore art thou red in thine appar[illegible: 1+ letters], and thy garments like him that treadeth in the wine-fat?

Saving enquired of the Person, now he enquires the Reason of [illegible: 1 word] [illegible: 1 word] being thus sprinkled.

Marginal references: Rev. 19. 13.

3 I have trodden the wine-press alone , and of the people there was none with me : for I will tread them in mine anger, and trample them in my fury , and their blood shall be sprinkled upon my garments, and I will stain all my raiment.

i. e. I have destroyed the Enemies of my people, I [illegible: 1 word] crushed them as Grapes are crushed, this [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] to describe the utter destruction of a People Psal. 44. 5. [illegible: 1 word] 25. [illegible: 1 word]. Rev. 14. 19, 20. and the ca[illegible: 1+ letters]ness o[illegible: 1+ letters] doing it▪ no [illegible: 1 word] th[illegible: 1+ letters]n to crush a bunch of Grapes.

To note his [illegible: 1 word] ▪ [illegible: 1 word] great Power, the Ma[illegible: 1+ letters]ers of Vineyards are not willing to do [illegible: 1 word] [illegible: 1+ letters]udgery themselves, neither, if they would, could they be able to [illegible: 1+ letters] nage a whole V[illegible: 1+ letters]tage by themselves: But Christ was willing to undertake it, and able to go through it without calling in the help of any other.

1. Not that he excludes the Jews but the other Nations that dwelt about them, therefore he [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] [illegible: 1 word] was no[illegible: 1+ letters] with him, but God and his own [illegible: 1+ letters]eople may be [illegible: 1 word] as one, Iudg. 5. 23. And though this be true of his Passion, in which sense some would carry it, yet [illegible: 1+ letters]oth it not to well▪ [illegible: 1+ letters]uit with the design: For Christ is described here not as a Priest Sacrificing, or shedding of his own blood, but as a King, conquering and [illegible: 1 word] the blood of his, and his Churches Enemies; hence it is said their blood, not his own, to shew that it cannot fairly relate to his Passion: Besides Christ could expect no help in that, for he knew none could; but here he looked▪ and wondred that there was none, v. 5. And though it may be said, that he makes use of instruments, both in his conquering of temporal Enemies, and also spiritual, consider 1. That here he speaks as a General, and therefore the whole victory is a[illegible: 1+ letters]cribed to him alone. 2. They do it not only by commission and Authority der[illegible: 1+ letters]ved from him, but by strength conveyed to them from him, without which they could do no more than a Watch without a Spring, or Tool without the Work man's strength and skill: And that Christ may make it appear they are no Coadjutors that he needs, he makes them bring about such things as they never designed, as h[illegible: 1+ letters] speaks of the Assy[illegible: 1+ letters], see on ch. 10. 6, 7. and this is to be under[illegible: 1+ letters]od in like manner of Christs Conquest over spiritual Enemies, 2 [illegible: 1+ letters]or. 4. 7. See Acts 3. 12, 13.

This latter expression is but an aggravating of the former; it implies a kind of insulting, an allusio to Conquerours, who were wont to make the conquered to lie d[illegible: 1+ letters]wn, that others might trample on them, ch. 51. 23.

Or, [illegible: 1 word] sprinkled. As in [illegible: 1 word] of Grapes the juice sparkles upon the cloths, q. d. in his answer, thus came my Garments to be sprinkled.

It shall not be, or it [illegible: 1 word] not onely sprinkled, but perfectly stained, as it were [illegible: 1 word] in blood, ch. 9. 5.

4 For the day of vengeance is in mine heart , and the year of my redeemed is come .

Designed and purposed by me to take vengeance on the Enemies of my Church. Or, particularly the posterity of Esa[illegible: 1+ letters]; Da[illegible: 1+ letters] and Year is all one, save the latter may have some respect to the length of their Captivity.

Or, was in my heart, a desire o[illegible: 1+ letters] Execution, Psal. 40. 8. I have meditated or studied revenge, [illegible: 1+ letters]eing long forborn hath wrought in me resolutions of Revenge, therefore wonder not that I am so bloody, noting the severity of his proceedings against his Enemies.

The Iews have this title, because he redeemed them out of Egypt, and would also out of [illegible: 1 word].

Is at [illegible: 1+ letters]nd see Psal. 102. 13. ch. 34. 8. The former part of the verse shews that Christ is still about his work, though he d[illegible: 1+ letters]r the Execution till the fit time come; he may allude to the year of Jubilee.

Marginal references: Ch. 24. 8. & 61. 2.

5 And I looked, and there was none to help ; and I wondred that there was none to uphold : therefore mine own arm brought salvation unto me, and my fury , it upheld me.

Not that he needed it, for help implies a de[illegible: 1+ letters]ct of power, or wisdom, or wealth, or opportunity, &c. But to see what men would do, in regard his people needed it, therefore the standing, or not standing by his people is the same thing with standing, or not standing by him, Iudg. 5. 23. Math. 25, 35, 40, 42, 45.

A Metaphor, taken from a staff, that is an help to one that leans on it.

Or zeal, viz. Against the Adversaries of the Church: God's [illegible: 1 word] notes his strength, and Power and his zeal sets this Power on work, chap. 9, 7. but see on chap. 59. 16, 17.

Marginal references: Ch. 59. 16.; Ps. 98. 1.

6 And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth .

T[illegible: 1+ letters]e Hebrew often expresseth Calamit [illegible: 1+ letters]s by a cup o[illegible: 1+ letters] wine, or strong drink, by which the distre led Perso[illegible: 1+ letters]s are made drunk, Psa. 75. 8. chap. 51. 21, 22. they go as it were to and fro, not knowing what to do with themselves; and in special drunk with their own blood, chap. 49. 26. Rev. 16. 6.

What ever it is wherein their strength lies, their strong ones, or, their strong places, or deep Counsels, &c. he will bring to the very dust, to nothing; like drunken men they shall fall to the ground, not being able to stand, the most miserable condition, that men can fall into Psa. 36. 12.

7 I will mention the loving kindnesses of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us, and the great goodness towards the house of Israel, which he hath bestowed on them, according to his mercies, and according to the multitude of his loving kindnesses.

Whether this ought to be the beginning of a new Chapter, or no, is not material, but certainly here begins a new matter, which contains the Prophets prayer, either in his own name, or the Church's to the end of chap. 64. wherein he begins with mentioning the great kindnesses, that God had shewn the Iews, and that Emphatically, setting it forth with the greatest advantages; and the more either to aggravate their great unkindness, or to give them some hope of finding him the like again in their distresses, or by way of argument with God to shew them mercy, because he had been so good to them.

8 For he said , Surely they are my people , children that will not lie , so he was their Saviour .

viz within himself of old, when he made a Covenant with our Fathers, and brought them out of Egypt.

In Covenant, though they are unworthy of me, yet I cannot but look upon them as my people, their enemies would persuade themselves, O they are not God's People, but cast ou[illegible: 1+ letters]s, that none cared for, or looked after, but God will own them.

That will keep my Covenant, they will not deal falsly with me, that are under such obligations, or, I presume they will not, though they did go after their Idols, and prove unfaithful to me in serving Baal and Ashteroth, &c. Now I presume they will do so no more; thus Parents are apt tenderly to think of those Children, that they have been indulgent to, that they will not offer to abuse their kindness, thus God thinks the best of them: or, he intimates here what they are obliged to do, though he knew they would do otherwise: or, they will not degenerate after I have renewed them.

viz. On these hopes and on these Conditions he undertook the charge of them, Exod. 19. 5, 6. Psal. 81. 8, 9. 10. or, he, so [illegible: 1+ letters]e alone was their Saviour, when none to save, none to uphold, then he saved them, not Cyrus Zerubbabel, Nehemiah, &c. But Christ himself.

9 In all their affliction he was afflicted , and the angel of his presence saved them : in his love and in his pity he redeemed them, and he bore them, and carried them all the days of old.

Because of all the afflictions they endured in Egypt; this notes the Sympathy that is in Christ, he having the same Spirit in him, that the Church hath, and her head and Father; or, in all their afflictions, no affliction, so the words may be read, their afflictions were rather favours then afflictions, all that befell them from the red Sea through the wilderness; and then Tzar is taken actively he afflicted not; this may note his Clemency, their sting was taken out; either way it ma[illegible: 1+ letters] be read according to the different spelling of [illegible: 1+ letters]o, whether by Aleph, or Va[illegible: 1+ letters]. The first seems the more genuin, they that list to drive this notion further, may consult the Latine Synopsis and the English Annotations

The same, that conducted them through the wilderness, called an Angel, Exo. 33. 2. and his Presence, ver. 14. and Iehovah, Exo. 13. 21. so that it must be the Lord Jesus Christ, who appeared to Moses in the bush, as Stephen doth interpret it, Act. 7. 35. &c. Other Angels are in his presence, but they were not always, he was ever so, therefore so called by way of eminency, hence the LXX express it not a L[illegible: 1+ letters]gate, or Angel, but himself.

From the house of Bondage brought them thorough the red Sea, the wilderness, &c. Their rock was Christ, 1 Cor. 10. 4.

This shews the ground of his kindness, they were a stubborn, Superstitious, Idolatrous people, yet Christs Love, and pity saved them for all that; It was because he loved them.

He left them not to shift for themselves, but bare them as a Father his Child, or an Eagle her young on[illegible: 1+ letters]s; he carried them in the arms of his power, see Chap. 46. 4. and on the wings of his Providence; see Deut 32. 10, 11, 12. and the Notes on Deut. 1. 31. And he is said to do it of old, To remember his ancient kindness for many Generations past; Olam signifies an Eternity, or a long time past, as well as to come, from the daies of Abraham or Moses, from their Bondage in Egypt, to the time of Isaiah; and it is used as an Argument to move him to do so still, he will carry her, till he bring her unto his Father.

Marginal references: Judg. 10. 16.; Deut. 7. 7, 8.; Exod. 19. 4. Deut. 1. 31. Chap. 46. 3.

10 But they rebelled, and vexed his holy spirit ; therefore he was turned to be their enemy, and he fought against them.

Many of their Rebellions we read of in Exodus and Numbers in their Travels. The Lord tells Moses, that they had tempted him ten times, and therefore severely threatens them, Numb. 14. 22, 23. There were three principal Times of their Rebellion; 1. In the Wilderness, where they murmured for want of Bread and Water. 2. In Canaan, in no[illegible: 1+ letters] destroying, but onely making Tributary su[illegible: 1+ letters]h Nations as God commanded them to destroy. 3. Before the Babylonian Captivity, when they set themselves against the Prophets, which Stephen chargeth upon them, Acts 7. 51, 52. Among which also we may reckon all their behaviours under their Iudges, and their Kings: Or, we may understand it of their not answering God's End and Expectation.

Spirit of his Holiness; they vexed him by their obstinacy against his will and mind, and walking contrary unto him; not that there are such Passions in God, but it is spoken after the manner of men, as they are vexed when their will is crossed.

He overthrew them not onely in the Wilderness, Psal. 78. 31, 33, 59, 60, &c. sending among them fiery Serpents, Numb. 21. 6. but even in Canaan, stirring up against them Adversaries, sometimes the Philistines, anon the Midianites, and then the Moabites, &c.

Marginal references: Exod. 15. 24. Num. 14. 11. Psal. 78. 40, [illegible: 1+ letters]6. & 95. 9. Eph. 4. 30.

11 Then he remembred the days of old, Moses and his people , saying, Where is he that brought them up out of the sea , with the shepherd of his flock? Where is he that put his holy spirit within him?

Or yet.

This relates either, 1. To the People, and then He is collectively taken, and so it looks like the Language of the People in Babylon, and must be read, he shall remember. Or, 2. It may look back to their condition in the Wilderness, and thus they may properly say, Where is he? or that God that delivered his People of old, to do the like for us now? there is a like phrase used by Elisha, 2 King. 2. 14. Or rather, 3. To God as it were recollecting himself in a pathetical Prosopopoeia; q. d. Where is he? Where am I with my former bowels, that moved me to help them of old that I should now turn to be their Enemy? Or, Is my hand shortned that I cannot do it? And so in the following verses he gives a particular description how kind he had been to them formerly, the times mentioned, v. 9. and thus God seems to work upon himself.

Or, what great things he had done for them by Moses.

Here God speaks of himself, as in the former clause, viz. that divided the Sea for them, being one of the greatest Miracles that ever God wrought for his People; it is therefore frequently mentioned by way of encouragement to them, when they are in sore troubles.

Or, Shepherds, viz. Moses, that brought out his People as a Shepherd doth his Flock; He and Aaron are both joyned, Psal. 77. 20.

i. e. Those Abilities and Gifts, wherewith God furnished Moses as properly proceeding from the Spirit, he can do the like again, and qualifie Instruments for his work.

Marginal references: Heb. of eternity.; Exod. 14. 30. Jer. 2. 6.; Or, Shepherds, as Psal. 77. 20.; Neh. 9. 20.

12 That led them by the right hand of Moses, with his glorious arm , dividing the water before them, to make himself an everlasting name .

viz. The Strength and Power that God gave to Moses, expressed by the Right hand, that being usually esteemed the stronger, Psal. 16. 8. & 20. 6. Or, the Rod in his Right hand; by which understand also all the wonders that he did for them in Egypt.

Or, that Arm, wherewith God gained to himself so much glory, being alway present at the Assistance of Moses, Deut. 4. 34. Or, Moses his Right Hand led by God's glorious Arm, as Parents lead their Children, that God may have all the glory in the using of his Instruments.

The Red Sea, Exod. 14. 21. and also Iordan, Iosh. 3. 15, 16.

With reference both to his Power and Providence, as respecting either his Aim and End in doing what he did, or, the Effect of it when it was done. It got him Renown.

Marginal references: Exo. 14. 21. Josh. 3. 16.

13 That led them through the deep, as an horse in the wilderness , that they should not stumble .

Shewing, that God did not dry up the shallow places, but the very depth of the Sea, the very Channel, which is the deepest part. Or, between those heaps of waters, that stood up as a wall on each side of them▪ which might make it seem terrible, and therefore it is ascribed to their Faith, Heb. 11. 29.

Or, Plain, for so Wilderness is sometimes taken, and may be here [illegible: 1 word], by comparing it to a Valley in the next verse, viz. with as much safety as the Horse runs up and down in the plain ground. Or, with as much ease and tenderness, as an Horse led by the Bridle; not as men affrighted, but soberly, and orderly.

This may be taken Metaphorically, they came to no harm: Or, Properly that, though the Sea were but newly divided, yet it was so dried, that the mud, as also the unevenness of the ground, was not any occasion of their stumbling, or their sticking in it; probably so dried, and smoothed by the wind, that God sent as it were to prepare the way before them. See Chap. 4. 3, 4, 5.

14 As a beast goeth down into the valley , the spirit of the LORD caused him to rest : so didst thou lead thy people, to make thy self a glorious name.

A laden Beast goeth warily, and gently down the hill: or, as a Beast goeth down to the vally for Grass, that being a Mountainous Country; or, going down for going along, so the word is used, Isa. 38. 8. noting the evenness of their passage; or, alluding to their going down from the shore into that great Channel (as the coming out of it is called a going up, ver. 11.) now made through the Sea, orderly, and compo[illegible: 1+ letters]edly, not like the Gadaren's Swine through consternation, ready to break their necks for hast

i. e. The Lord himself.

Led them easily, that they should not be over-travelled▪ or [illegible: 1+ letters]all down, or come to any injury through wear[illegible: 1+ letters]ness; thus [illegible: 1 word] [illegible: 1 word] it, chap. 31. 2. and thus God gave them rest from their enemies, drowning of them in the Sea, and in their safe conduct, that they could not annoy or disturb them, leading them till he found them a place for resting, the word for [illegible: 1 word], and [illegible: 1 word] being much of a like notion, Zech. 10. 6. pointing at their several rests by the way, Num. 10. 33. or it may be read by way of Interrog[illegible: 1+ letters]tion, as all the foregoing words, and be the close of that inquiry, and where is the Spirit, that caused them to rest? or he led them to Canaan the place of their rest, so called, [illegible: 1 word]. 12. 9. and Psa. 9[illegible: 1+ letters]. 11.

The Prophet here by an Apostrople doth onely repeat the words in the name of the Jews, that he had spake before, ver. 12. q. d. as thou didst then, so maiest thou do again if thou pleasest.

15 Look down from heaven , and behold from the habitation of thy holiness , and of thy glory; Where is thy zeal , and thy strength , the sounding of thy bowels , and of thy mercies towards me? are they restrained [illegible: 1+ letters]?

Now they, or the Prophet begin to pray, and expostulate with God, and to argue both from the goodness of his nature, and from the greatness of his works, that he had done. God sees every where, and every thing, but he is said to [illegible: 1+ letters]ook down from Heaven, because there is his throne whereon he si[illegible: 1+ letters]s in greatest Majesty, and Splendor, behold is added to note, that he would not onely barely see, and look on, but that he would behold with regard, and respect his poor people in Captivity.

A description of heaven by a Periphrasis frequently used, and explained, De[illegible: 1+ letters]. 26. 15.

What is become of that love, which of old would not le[illegible: 1+ letters] thee suffer thy people to be wronged, chap. 37. 32.

That Power of thine manifested in those valiant Acts, which thou didst put forth for thy people, Psa. 145, 11, 12. and 150. 2. see Ier. 14 9.

By the sounding thereof may be understood those Sympathizing sighs, and compassionate groans, that proceed from the bowels, when they are affected, which being thought the subject of Pity are often by a Metonymy put for compassion, and hence proceed those rumblings of the bowels occasioned by strong passions called yern[illegible: 1+ letters]ngs; it is spoken of God after the manner of men? Is all this shut up from me? Thou that art naturally so compassionat, doest thou lay a restraint upon thy self, that thy bowels shall not move towards me? Or canst thou be thus straitned, Psal. 77. 7, 8, 9. and chap. 64. 12. an expostulation, that agrees very well with the next verse doubtless, &c. How can this come to pass?

Marginal references: Deut. 26. 15.; Or, the [illegible: 1+ letters] titude.; Jer. 31. 20. Hos. 11. 8.

16 Doubtless thou art our Father , though Abraham be ignorant of us, and Israel ▪ acknowledge us not: thou, O LORD, art our Father, our Redeemer , thy name is from everlasting .

Thus they urge God with that relation he stands in unto them, Mal. 2 10. therefore we as thy children expect the bowels, and compassions of a Father.

He who was our Father after the flesh▪ though he be dead, and so ignorant of our condition.

Or, Iacob, who was also our Father, and therefore a vain thing to call upon them; or if they were not dead, they could not help us out of our streights or, if they were alive, we are so much degenerate, that they would not own us. Some say Abraham, and Israel are here mentioned, and not Isaac, 1. Because the Covenant was made more solem[illegible: 1+ letters]y, and the promises more frequently renewed with them, then with Isaac. 2. Because with Abra[illegible: 1+ letters] the Covenant was first made, and the whole seed of Israel was taken into it, but not so of Isaac. Or else, 3. Abraham and Israel being named Isaac is included,

This is urged as another argument for pity, and the more because their Father was their Redeemer, Deu. 32. 6.

Or, Redeemer is thy name from Everlasting, thou hast been our Redeemer of old.

Marginal references: Or, our Red[illegible: 1+ letters]emer from everlasting is thy name.

17 O LORD, Why hast thou made us to err from thy ways , and hardned our heart from thy fear ? Return for thy servants sake , the tribes of thine inheritance .

Commandments: it is the Language of the godly among them being troubled, and therefore complaining, that so gracious a Father should leave them to such exigences: made us to sin by withdrawing thy Spirit, and leaving us to our selves, Psa. 81. 12. it is not to be understood, as if God did force them to it, but either lett[illegible: 1+ letters]ng loose their hearts, or by giving occasion to their hearts, being naturally too apt to Apostatize by their severe Afflictions, see this more cleared in the Latine Synopsis, or, make us desperate, by leaving us so long under the Oppression of the Adversary, thereby casting off thy Worship.

Or fear of thee, viz. as the object, Psa.. 5. 7. or that we may not fear thee, as seeing, that they may not see, Psa. 69. 23. or thy service, chap. 29. 13▪ so as to go after other gods.

Either our godly Fore fathers, or, particularly to Abraham Isaac, &c. viz. For the sake of thy promises made to them: or rather, our sakes, that little remnant that are thy Servants, be reconciled to us, Psa. 90. 13▪ for the next words seem to be put by apposition to the former.

Either. 1. The people themselves, which were divided into tribes or rather. 2. The land of Canaan, which God gave them as an inheritance as appears by the next vers. q. d. What will thine enemies say if thou suffer us to perish, or thine Inheritance to be destroyed; or rods, meaning their rulers, see chap. 43. 28. or heads of their tribes.

18 The people of thy holiness have possessed it but a little while : our adversaries have trodden down thy Sanctuary .

Or thy holy people, as being set a part for his Servants, holiness being to be understood for a Covenant separation from other people.

i. e. 1. Comparatively to the promise which was for ever, though they had possessed it about 1400 years. Or, 2. It seeming to them so, as things, especially such as are desirable, seem when they are past▪ Iob. 9. 25, 26. and Psa. 90. 4. or 3. they enjoyed but small spaces of time in quietness so they had small enjoyment of it, or 4. It may respect the Temple which stood but 400 years.

The Temple called the Sanctuary from the holiness of it, this our Adversaries the Babylonians have troden down. 2 Chro. 36. 19. and this also implies their ruining of their whole Ecclesiastical Policy.

Marginal references: Or, they [illegible: 1+ letters]ave possessed thy [illegible: 1+ letters] ly people for a while.; Psal. [illegible: 1+ letters]4. 7.

19 We are thine , thou never barest rule over them , they were not called by thy name .

We continue so; we are in Covenant, which they never were; and thus it is an Argument they use with God to look upon them. Or, the word thine, being not in the Text, some do otherwise interpret it; we are even in the same condition we were in at first, either in Egypt, or Ur of the Caldees, before thou broughtest us into Covenant, and are accordingly dealt with; we are become even as they, whom thou didst not bear Rule over. Or, we are as if thou hadst never ruled over us of old.

Not in that manner▪ or in that relation to them, that thou didst over us.

Neither owned thee, nor owned by thee; this phrase implies a near Relation in some Circumstance or other, as Wife, or Servant, or Child, &c. Chap. 4. 1.

Marginal references: Or, thy name was not called upon them.