Matthew Henry's Commentary on the Whole Bible/Volume 4/Isaiah part2

=CHAP. 30.= ''The prophecy of this chapter seems to relate (as that in the foregoing chapter) to the approaching danger of Jerusalem and desolations of Judah by Sennacherib's invasion. Here is, I. A just reproof to those who, in that distress, trusted to the Egyptians for help, and were all in a hurry to fetch succours from Egypt, ver. 1-7. II. A terrible threatening against those who slighted the good advice which God by his prophets gave them for the repose of their minds in that distress, assuring them that whatever became of others the judgment would certainly overtake them, ver. 8-17. III. A gracious promise to those who trusted in God, that they should not only see through the trouble, but should see happy days after it, times of joy and reformation, plenty of the means of grace, and therewith plenty of outward good things and increasing joys and triumphs (ver. 18-26), and many of these promises are very applicable to gospel grace. IV. A prophecy of the total rout and ruin of the Assyrian army, which should be an occasion of great joy and an introduction to those happy times, ver. 27-33.''

The Foolish Confidence of Judah. ( 720.)
$1$ Woe to the rebellious children, saith the , that take counsel, but not of me; and that cover with a covering, but not of my spirit, that they may add sin to sin: $2$ That walk to go down into Egypt, and have not asked at my mouth; to strengthen themselves in the strength of Pharaoh, and to trust in the shadow of Egypt! $3$ Therefore shall the strength of Pharaoh be your shame, and the trust in the shadow of Egypt  your confusion. $4$ For his princes were at Zoan, and his ambassadors came to Hanes. $5$ They were all ashamed of a people  that could not profit them, nor be a help nor profit, but a shame, and also a reproach. $6$ The burden of the beasts of the south: into the land of trouble and anguish, from whence  come the young and old lion, the viper and fiery flying serpent, they will carry their riches upon the shoulders of young asses, and their treasures upon the bunches of camels, to a people  that shall not profit  them. $7$ For the Egyptians shall help in vain, and to no purpose: therefore have I cried concerning this, Their strength  is to sit still. It was often the fault and folly of the people of the Jews that, when they were insulted by their neighbours on one side, they sought for succour from their neighbours on the other side, instead of looking up to God and putting their confidence in him. Against the Israelites they sought to the Syrians, 2 Chron. xvi. 2, 3. Against the Syrians they sought to the Assyrians, 2 Kings xvi. 7. Against the Assyrians they here sought to the Egyptians, and Rabshakeh upbraided them with so doing, 2 Kings xviii. 21. Now observe here, I. How this sin of theirs is described, and what there was in it that was provoking to God. When they saw themselves in danger and distress, 1. They would not consult God. They would do things of their own heads, and not advise with God, though they had a ready and certain way of doing it by Urim or prophets. They were so confident of the prudence of their own measures that they thought it needless to consult the oracle; nay, they were not willing to put it to that issue: "They  take counsel among themselves, and one from another; but they do not ask counsel, much less will they take counsel, of me. They  cover with a covering" (they think to secure themselves with one shelter or other, which may serve to cover them from the violence of the storm), " but not of my Spirit" (not such as God by his Spirit, in the mouth of his prophets, directed them to), "and therefore it will prove too short a covering, and a refuge of lies." 2. They could not confide in God. They did not think it enough to have God on their side, nor were they at all solicitous to make him their friend, but they  strengthened themselves in the strength of Pharaoh; they thought him a powerful ally, and doubted not but to be able to cope with the Assyrian while they had him for them.  The shadow of Egypt (and it was but a shadow) was the covering in which they wrapped themselves. II. What was the evil of this sin. 1. It bespoke them  rebellious children; and a  woe is here denounced against them under that character, v. 1. They were, in profession, God's children; but, not trusting in him, they were justly stigmatized as rebellious; for, if we distrust God's providence, we do in effect withdraw ourselves from our allegiance. 2. They added sin to sin. It was sin that brought them into distress; and then, instead of repenting, they  trespassed yet more against the Lord, 2 Chron. xxviii. 22. And those that had abused God's mercies to them, making them the fuel of their lusts, abused their afflictions too, making them an excuse for their distrust of God; and so they make bad worse, and add sin to sin; and those that do so, as they make their own chain heavy, so it is just with God to make their plagues wonderful. Now that which aggravated their sin was, (1.) That they took so much pains to secure the Egyptians for their allies:  They walk to go down to Egypt, travel up and down to find an advantageous road thither; but they  have not asked at my mouth, never considered whether God would allow and approve of it or no. (2.) That they were at such a vast expense to do it, v. 6. They load  the beasts of the south (horses fetched from Egypt, which lay south from Judea) with their riches, fancying, as it is common with people in a fright, that they were safer any where than where they were. Or they sent their riches thither as bribes to Pharaoh's courtiers, to engage them in their interests, or as pay for their army. God would have helped them  gratis; but, if they will have help from the Egyptians, they must pay dearly for it, and they seem willing to do so. The riches that are so spent will turn to a bad account. They carried their effects to Egypt through a land (so it may be read) of trouble and anguish, that vast howling wilderness which lay between Canaan and Egypt,  whence come the lion and fiery serpent, Deut. viii. 15. They would venture through that dangerous wilderness, to bring what they had to Egypt. Or it may be meant of Egypt itself, which had been to Israel a house of bondage and therefore a land of trouble and anguish, and which abounded in ravenous and venomous creatures. See what dangers men run into that forsake God, and what dangers they will run into in pursuance of their carnal confidences and their expectations from the creature. III. What would be the consequence of it. 1. The Egyptians would receive their ambassadors, would address them very respectfully, and be willing to treat with them (v. 4):  His princes were at Zoan, at Pharaoh's court there, and had their audience of the king, who encouraged them to depend upon his friendship and the succours he would send them. But, 2. They would not answer their expectation: They  could not profit them, v. 5. For God says,  They shall not profit them (v. 6), and every creature is that to us (and no more) which he makes it to be. The forces they were to furnish them with could not be raised in time; or, when they were raised, they were not fit for service, and they would not venture any of their veteran troops in the expedition; or the march was so long that they could not come up when they had occasion for them; or the Egyptians would not be cordial to Israel, but would secretly incline to the Assyrians, upon some account or other:  The Egyptians shall help in vain, and to no purpose, v. 7. They shall hinder and hurt, instead of helping. And therefore, 3. These people, that were now so fond of the Egyptians, would at length be ashamed of them, and of all their expectations from them and confidence in them (v. 3): " The strength of Pharaoh, which was your pride,  shall be your shame; all your neighbours will upbraid you, and you will upbraid yourselves, with your folly in trusting to it. And the  shadow of Egypt, that  land shadowing with wings (ch. xviii. 1), which was your confidence, shall be your confusion; it will not only disappoint you, and be the matter of your shame, but it will weaken all your other supports, and be an occasion of mischief to you." God afterwards threatens the ruin of Egypt for this very thing, because they had dealt treacherously with Israel and  been a staff of a reed to them, Ezek. xxix. 6, 7. The princes and ambassadors of Israel, who were so forward to court an alliance with them, when they come among them shall see so much of their weakness, or rather of their baseness, that  they shall all be ashamed of a people that could not be a help or profit to them, but a  shame and reproach, v. 5. Those that trust in God, in his power, providence, and promise, are never made ashamed of their hope; but those that put confidence in any creature will sooner or later find it a reproach to them. God is true, and may be trusted, but every man a liar, and must be suspected. The Creator is a rock of ages, the creature a broken reed. We cannot expect too little from man nor too much from God. IV. The use and application of all this (v. 7): " Therefore have I cried concerning this matter, this project of theirs. I have published it, that all might take notice of it. I have pressed it as one in earnest.  Their strength is to sit still, in a humble dependence upon God and his goodness and a quiet submission to his will, and not to wander about and put themselves to great trouble to seek help from this and the other creature." If we sit still in a day of distress, hoping and quietly waiting for the salvation of the Lord, and using only lawful regular methods for our own preservation, this will be the strength of our souls both for services and sufferings, and it will engage divine strength for us. We weaken ourselves, and provoke God to withdraw from us, when we make flesh our arm, for then our hearts depart from the Lord. When we have tired ourselves by seeking for help from creatures we shall find it the best way of recruiting ourselves to repose in the Creator.  Here I am, let him do with me as he pleases.

Doom of Incorrigible Sinners. ( 720.)
$8$ Now go, write it before them in a table, and note it in a book, that it may be for the time to come for ever and ever: $9$ That this  is a rebellious people, lying children, children  that will not hear the law of the : $10$ Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: $11$ Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. $12$ Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: $13$ Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. $14$ And he shall break it as the breaking of the potters' vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water  withal out of the pit. $15$ For thus saith the Lord, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. $16$ But ye said, No; for we will flee upon horses; therefore shall ye flee: and, We will ride upon the swift; therefore shall they that pursue you be swift. $17$ One thousand  shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on a hill. Here, I. The preface is very awful. The prophet must not only preach this, but he must write it (v. 8),  write it in a table, to be hung up and exposed to public view; he must carefully  note it, not in loose papers which might be lost or torn, but  in a book, to be preserved for posterity,  in perpetuam rei memoriam—for a standing testimony against this wicked generation; let it remain not only to the next succeeding ages, but for ever and ever, while the world stands; and so it shall, for the book of the scriptures no doubt, shall continue, and be read, to the end of time. Let it be written, 1. To shame the men of the present age, who would not hear and heed it when it was spoken. Let it be written, that it may not be lost; their children may profit by it, though they will not. 2. To justify God in the judgments he was about to ring upon them; people will be tempted to think he was too hard upon them, and over-severe, unless they know how very bad they were, how very provoking, and what fair means God tried with them before he brought it to this extremity. 3. For warning to others not to do as they did, lest they should fare as they fared. It is designed for admonition to those of the remotest place and age, even those  upon whom the ends of the world have come, 1 Cor. x. 11. It may be of use for God's ministers not only to preach, but to write; for that which is written remains. II. The character given of the profane and wicked Jews is very sad. He must, if he will draw them in their own colours, write this concerning them (and we are sure he does not bear false witness against them, nor make them worse than they were, for the judgment of God is according to truth),  That this is a rebellious people, v. 9. The Jews were, for aught we know, the only professing people God had then in the world, and yet many of them were a rebellious people. 1. They rebelled against their own convictions and covenants: "They are  lying children, that will not stand to what they say, that promise fair, but perform nothing;" when he took them into covenant with himself he said of them,  Surely they are my people, children that will not lie (ch. lxiii. 8); but they proved otherwise. 2. They rebelled against the divine authority: "They are  children that will not hear the law of the Lord, nor heed it, but will do as they have a mind, let God himself say what he will to the contrary." III. The charge drawn up against them is very high and the sentence passed upon them very dreadful. Two things they here stand charged with, and their doom is read for both, a fearful doom:— 1. They forbade the prophets to speak to them in God's name, and to deal faithfully with them. (1.) This their sin is described, v. 10, 11. They set themselves so violently against the prophets to hinder them from preaching, or at least from dealing plainly with them in their preaching, did so banter them and browbeat them, that they did in effect  say to the seers, See not. They had the light, but they loved darkness rather. It was their privilege that they had seers among them, but they did what they could to put out their eyes—that they had prophets among them, but they did what they could to stop their mouths; for they tormented them in their wicked ways, Rev. xi. 10. Those that silence good ministers, and discountenance good preaching, are justly counted, and called,  rebels against God. See what it was in the prophets' preaching with which they found themselves aggrieved. [1.] The prophets told them of their faults, and warned them of their misery and danger by reason of sin, and they could not bear that. They must speak to them smooth things, must flatter them in their sins, and say that they did well, and there was no harm, no peril, in the course of life they lived in. Let a thing be ever so right and true, if it be not smooth, they will not hear it. But if it be agreeable to the good opinion they have of themselves, and will confirm them in that, though it be ever so false and ever so great a cheat upon them, they will have it prophesied to them. Those deserve to be deceived that desire to be so. [2.] The prophets stopped them in their sinful pursuits, and stood in their way like the angel in Balaam's road, with the sword of God's wrath drawn in their hand; so that they could not proceed without terror. And this they took as a great insult. When they went on frowardly in the way of their hearts they said to the prophets,  "Get you out of the way, turn aside out of the paths. What do you do in our way? Cannot you let us alone to do as we please?" Those have their hearts fully set in them to do evil that bid their faithful monitors to stand out of their way.  Forbear, why shouldst thou be smitten? 2 Chron. xxv. 16. [3.] The prophets were continually telling them of the Holy One of Israel, what an enemy he is to sin ad how severely he will reckon with sinners; and this they could not endure to hear of. Both the thing itself and the expression of it were too serious for them; and therefore, if the prophets will speak to them, they will make it their bargain that they shall not call God  the Holy One of Israel; for God's holiness is that attribute which wicked people most of all dread. Let us no more be troubled with that state-preface (as Mr. White calls it) to your impertinent harangues. Those have reason to fear perishing in their sins that cannot bear to be frightened out of them. (2.) Now what is the doom passed upon them for this? We have it, v. 12, 13. Observe, [1.] Who it is that gives judgment upon them:  Thus saith the Holy One of Israel. That title of God which they particularly excepted against the prophet makes use of. Faithful ministers will not be driven from using such expressions as are proper to awaken sinners, though they be displeasing. We must tell men that God is the  Holy One of Israel, and so they shall find him, whether they will hear or whether they will forbear. [2.] What the ground of the judgment is:  Because they despise this word—wither, in general, every word that the prophets said to them, or this word in particular, which declares God to be  the Holy One of Israel: "they despise this, and will neither make it their fear, to stand in awe of it, nor make it their hope, to put any confidence in it; but, rather than they will be beholden to  the Holy One of Israel, they will  trust in oppression and perverseness, in the wealth they have got and the interest they have made by fraud and violence, or in the sinful methods they have taken for their own security, in contradiction to God and his will. On these they lean, and therefore it is just that they should fall." [3.] What the judgment is that is passed upon them: " This iniquity shall be to you as a breach ready to fall. This confidence of yours will be like a house built upon the sand, which will fall in the storm and bury the builder in the ruins of it. Your contempt of that word of God which you might build upon will make every thing else you trust like a wall that bulges out, which, if any weight be laid upon it, comes down, nay, which often sinks with its own weight." The ruin they would hereby bring upon themselves should be,  First, A surprising ruin:  The breaking shall come suddenly, at an instant, when they do not expect it, which will make it the more frightful, and when they are not prepared or provided for it, which will make it the more fatal.  Secondly, An utter ruin, universal and irreparable: "Your and all your confidences shall be not only weak as the potter's clay (ch. xxix. 16), but  broken to pieces as the potter's vessel. He that has the rod of iron shall break it (Ps. ii. 9) and he shall not spare, shall not have any regard to it, nor be in care to preserve or keep whole any part of it. But, when once it is broken so as to be unfit for use, let it be dashed, let it be crushed, all to pieces, so that there may not remain one  sherd big enough  to take up a little  fire or water"—two things we have daily need of, and which poor people commonly fetch in a piece of a broken pitcher. They shall not only be as a  bowing wall (Ps. lxii. 3), but as a broken mug or glass, which is good for nothing, nor can ever be made whole again. 2. They slighted the gracious directions God gave them, not only how to secure themselves and make themselves safe, but how to compose themselves and make themselves easy; they would take their own way, v. 15-17. Observe here, (1.) The method God put them into for salvation and strength. The God that knew them, and knew what was proper for them, and desired their welfare, gave them this prescription; and it is recommended to us all. [1.] Would we be saved from the evil of every calamity, guarded against the temptation of it and secured from the curse of it, which are the only evil things in it? It must be  in returning and rest, in returning to God and reposing in him as our rest. Let us return from our evil ways, into which we have gone aside, and rest and settle in the way of God and duty, and that is the way to be saved. "Return from this project of going down to Egypt, and rest satisfied in the will of God, and then you may trust him with your safety.  In returning (in the thorough reformation of your hearts and lives)  and in rest (in an entire submission of your souls to God and a complacency in him)  you shall be saved." [2.] Would we be strengthened to do what is required of us and to bear what is laid upon us? It must be  in quietness and in confidence; we must keep our spirits calm and sedate by a continual dependence upon God, and his power and goodness; we must retire into ourselves with a holy quietness, suppressing all turbulent and tumultuous passions, and keeping the peace in our own minds. And we must rely upon God with a holy confidence that he can do what he will and will do what is best for his people. And this will be our strength; it will inspire us with such a holy fortitude as will carry us with ease and courage through all the difficulties we may meet with. (2.) The contempt they put upon this prescription; they would not take God's counsel, though it was so much for their own good. And justly will those die of their disease that will not take God for their physician. We are certainly enemies to ourselves if we will not be subjects to him. They would not so much as try the method prescribed: " But you said, No (v. 16), we will not compose ourselves, for  we will flee upon horses and  we will ride upon the swift; we will hurry hither and thither to fetch in foreign aids." They think themselves wiser than God, and that they know what is good for themselves better than he does. When Sennacherib took all the fenced cities of Judah, those rebellious children would not be persuaded to sit still and patiently to expect God's appearing for them, as he did wonderfully at last; but they would shift for their own safety, and thereby they exposed themselves to so much the more danger. (3.) The sentence passed upon them for this. Their sin shall be their punishment: "You will flee, and therefore  you shall flee; you will be upon the full speed, and therefore so shall those be that pursue you." The dogs are most apt to run barking after him that rides fast. The conquerors protected those that sat still, but pursued those that made their escape; and so that very project by which they hoped to save themselves was justly their ruin and the most guilty suffered most. It is foretold, v. 17, [1.] That they should be easily cut off; they should be so dispirited with their own fears, increased by their flight, that one of the enemy should defeat a thousand of them, and five put an army to flight, which could never be  unless their Rock had sold them Deut. xxxii. 30. [2.] That they should be generally cut off, and only here and there one should escape alone in a solitary place, and be left for a spectacle too,  as a beacon upon the top of a mountain, a warning to others to avoid the like sinful courses and carnal confidences.

Promises. ( 720.)
$18$ And therefore will the wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the   is a God of judgment: blessed  are all they that wait for him. $19$ For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. $20$ And  though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: $21$ And thine ears shall hear a word behind thee, saying, This  is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. $22$ Ye shall defile also the covering of thy graven images of silver, and the ornament of thy molten images of gold: thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get thee hence. $23$ Then shall he give the rain of thy seed, that thou shalt sow the ground withal; and bread of the increase of the earth, and it shall be fat and plenteous: in that day shall thy cattle feed in large pastures. $24$ The oxen likewise and the young asses that ear the ground shall eat clean provender, which hath been winnowed with the shovel and with the fan. $25$ And there shall be upon every high mountain, and upon every high hill, rivers  and streams of waters in the day of the great slaughter, when the towers fall. $26$ Moreover the light of the moon shall be as the light of the sun, and the light of the sun shall be sevenfold, as the light of seven days, in the day that the bindeth up the breach of his people, and healeth the stroke of their wound. The closing words of the foregoing paragraph ( You shall be left as a beacon upon a mountain) some understand as a promise that a remnant of them should be reserved as monuments of mercy; and here the prophet tells them what good times should succeed these calamities. Or the first words in this paragraph may be read by way of antithesis,  Notwithstanding this, yet will the Lord wait that he may be gracious. The prophet, having shown that those who made Egypt their confidence would be ashamed of it, here shows that those who sat still and made God alone their confidence would have the comfort of it. It is matter of comfort to the people of God, when the times are very bad, that  all will be well yet, well with those that fear God, when we say to the wicked,  It shall be ill with you. I. God will be gracious to them and will have mercy on them. This is the foundation of all good. If we find favour with God, and he have mercy upon us, we shall have comfort according to the time that we have been afflicted. 1. The mercy in store for them is very affectingly expressed. (1.) "He will  wait to be gracious (v. 18); he will wait till you return to him and seek his face, and then he will be ready to meet you with mercy. He will wait, that he may do it in the best and fittest time, when it will be most for his glory, when it will come to you with the most pleasing surprise. He will continually follow you with his favours, and not let slip any opportunity of being gracious to you." (2.) "He will stir up himself to deliver you, will be exalted, will be  raised up out of his holy habitation (Zech. ii. 13), that he may appear for you in more than ordinary instances of power and goodness;  and thus he will be exalted, that is, he will glorify his own name. This is what he aims at in having mercy on his people." (3.)  He will be very gracious (v. 19), and this in answer to prayer, which makes his kindness doubly kind: " He will be gracious to thee, at the voice of thy cry, the cry of thy necessity, when that is most urgent—the cry of thy prayer, when that is most fervent.  When he shall hear it, there needs no more; at the first word  he will answer thee, and say,  Here I am." Herein he is very gracious indeed. In particular, [1.] Those who were disturbed in the possession of their estates shall again enjoy them quietly. When the danger is over  the people shall dwell in Zion, at Jerusalem, as they used to do; they shall dwell safely, free from the fear of evil. [2.] Those who were all in tears shall have cause to rejoice, and shall weep no more; and those who dwell in Zion, the holy city, will find enough there to wipe away tears from their eyes. 2. This is grounded upon two great truths: (1.) That  the Lord is a God of judgment; he is both wise and just in all the disposals of his providence, true to his word and tender of his people. If he correct his children, it is  with judgment (Jer. x. 24), with moderation and discretion, considering their frame. We think we may safely refer ourselves to a man of judgment; and shall we not commit our way to a God of judgment? (2.) That therefore all those are blessed who  wait for him, who not only wait on him with their prayers, but wait for him with their hopes, who will not take any indirect course to extricate themselves out of their straits, or anticipate their deliverance, but patiently expect God's appearances for them in his own way and time. Because God is infinitely wise, those are truly happy who refer their cause to him. II. They shall not again know the want of the means of grace, v. 20, 21. Here, 1. It is supposed that they might be brought into straits and troubles after this deliverance was wrought for them. It was promised (v. 19), that they should  weep no more and that God would be  gracious to them; and yet here it is taken for granted that God may give them the  bread of adversity and the water of affliction, prisoners' fare (1 Kings xxii. 27), coarse and sorry food, such as the poor use. When one trouble is over we know not how soon another may succeed; and we may have an interest in the favour of God, and such consolations as are sufficient to prohibit weeping, and yet may have bread of adversity given us to eat and water of affliction to drink. Let us therefore not judge of love or hatred by what is before us. 2. It is promised that their eyes should  see their teachers, that is, that they should have faithful teachers among them, and should have hearts to regard them and not slight them as they had done; and then they might the better be reconciled to the bread of adversity and the water of affliction. It was a common saying among the old Puritans,  Brown bread and the gospel are good fare. A famine of bread is not so great a judgment as a famine of the word of God, Amos viii. 11, 12. It seems that their teachers had been removed into corners (probably being forced to shift for their safety in the reign of Ahaz), but it shall be so no more.  Veritas non quærit angulos—Truth seeks no corners for concealment. But the teachers of truth may sometimes be driven into corners for shelter; and it goes ill with the church when it is so, when the woman with her crown of twelve stars is forced to flee into the wilderness (Rev. xii. 6), when the prophets are  hidden by fifty in a cave, 1 Kings xviii. 4. But God will find a time to call the teachers out of their corners again, and to replace them in their solemn assemblies, which shall  see their own teachers, the  eyes of all the synagogue being fastened on them, Luke iv. 20. And it will be the more pleasing because of the restraint they have been for some time under, as light out of darkness, as life from the dead. To all that love God and their own souls this return of faithful teachers out of their corners, especially with a promise that they  shall not be removed into corners any more, is the most acceptable part of any deliverance, and has comfort enough in it to sweeten even the bread of adversity and the water of affliction. But this is not all: 3. It is promised that they shall have the benefit, not only of the public ministry, but of private and particular admonition and advice (v. 21): " Thy ears shall hear a word behind thee, calling after thee as a man calls after a traveller that he sees going out of his road." Observe, (1.) Whence this word shall come—from  behind thee, from some one whom thou dost not see, but who sees thee. "Thy eyes see thy teachers; but this is a teacher out of sight, it is thy own conscience, which shall now by the grace of God be awakened to do its office." (2.) What the word shall be: " This is the way, walk you in it. When thou art doubting, conscience shall direct thee to the way of duty; when thou art dull and trifling, conscience shall quicken thee in that way." As God has not left himself without witness, so he has not left us without guides to show us our way. (3.) The seasonableness of this word: It shall come  when you turn to the right hand or to the left. We are very apt to miss our way; there are turnings on both hands, and those so tracked and seemingly straight that they may easily be mistaken for the right way. There are right-hand and left-hand errors, extremes on each side virtue; the tempter is busy courting us into the by-paths. It is happy then if by the particular counsels of a faithful minister or friend, or the checks of conscience and the strivings of God's Spirit, we be set right and prevented from going wrong. (4.) The success of this word: "It shall not only be spoken, but thy ears shall hear it; whereas God has formerly  spoken once, yea, twice, and thou  hast not perceived it (Job xxxiii. 14), now thou shalt listen attentively to these secret whispers, and hear them with an obedient ear." If God gives us not only the word, but the hearing ear, not only the means of grace, but a heart to make a good use of those means, we have reason to say, He is very gracious to us, and reason to hope he has yet further mercy in store for us. III. They shall be cured of their idolatry, shall fall out with their idols, and never be reconciled to them again, v. 22. The deliverance God shall work for them shall convince them that it is their interest, as well as duty, to serve him only; and they shall own that, as their trouble was brought upon them for their idolatries, so it was removed upon condition that they should not return to them. This is also the good effect of their seeing their teachers and hearing the word behind them; by this it shall appear that they are the better for the means of grace they enjoy—they shall break off from their best-beloved sin. Observe, 1. How foolishly mad they had formerly been upon their idols, in the day of their apostasy. Idolaters are said to be  mad upon their idols (Jer. l. 38), doatingly fond of them. They had  graven images of silver, and  molten images of gold, and, though gold needs no painting, they had coverings and ornaments on these; they spared no cost in doing honour to their idols. 2. How wisely mad (if I may so speak) they now were at their idols, what a holy indignation they conceived against them in the day of their repentance. They not only degraded their images, but defaced them, not only defaced them, but defiled them; they not only spoiled the shape of them, but in a pious fury threw away the gold and silver they were made of, though otherwise valuable and convertible to a good use. They could not find in their hearts to make any vessel of honour of them. The rich clothes wherewith their images were dressed up they cast away as a filthy cloth which rendered those that touched it  unclean until the evening, Lev. xv. 23. Note, To all true penitents sin has become very odious; they loathe it, and loathe themselves because of it; they cast it away to the dunghill, the fittest place for it, nay, to the cross, for they crucify the flesh; their cry against it is,  Crucify it, crucify it. They say unto it,  Abi hinc in malam rem—Get thee hence. They are resolved never to harbour it any more. They put as far from as they can all the occasions of sin and temptations to it, though they are as a right eye or a right hand, and protest against it as Ephraim did (Hos. xiv. 8),  What have I to do any more with idols? Probably this was fulfilled in many particular persons, who, by the deliverance of Jerusalem from Sennacherib's army, were convinced of the folly of their idolatry and forsook it. It was fulfilled in the body of the Jewish nation at their return from their captivity in Babylon, for they abhorred idols ever after; and it is accomplished daily in the conversion of souls, by the power of divine grace, from spiritual idolatry to the fear and love of God. Those that join themselves to the Lord must abandon every sin, and say unto it,  Get thee hence. IV. God will then give them plenty of all good things. When he gives them their teachers, and they give him their hearts, so that they begin to seek the kingdom of God and the righteousness thereof,  then all other things shall be added to them Matt. vi. 33. And when the people are brought to praise God  then shall the earth yield her increase, and with it God, even our own God, shall bless us, Ps. lxvii. 5, 6. So it follows here: "When you shall have abandoned your idols,  then shall God give the rain of your seed," v. 23. When we return to God in a way of duty he will meet us with his favours. 1. God will give you rain of your seed, rain to water the seed you sow, just at the time that it calls for it, as much as it needs and no more. Observe, How man's industry and God's blessing concur to the good things we enjoy relating to the life that now is:  Thou shalt sow the ground, that is thy part, and then  God will give the rain of thy seed, that is his part. It is so in spiritual fruit; we must take pains with our hearts and then wait on God for his grace. 2. The increase of the earth shall be rich and good, and every thing the best of the kind; it shall be  fat and fat, very fat and very good,  fat and plenteous (so we read it), good and enough of it. Your land shall be Canaan indeed; it was remarkably so after the defeat of Sennacherib, by the special blessing of God, ch. xxxvii. 30. God would thus repair the losses they sustained by that devastation. 3. Not only the tillage, but the pasture-ground should be remarkably fruitful:  The cattle shall feed in large pastures; those that are at grass shall have room enough, and the oxen and asses that are kept up for use, to ear the ground, which must be the better fed for their being worked,  shall eat clean provender. The corn shall not be given them in the chaff as usual, to make it go the further, but they shall have good clean corn fit for man's use, being  winnowed with the fan. The brute-creatures shall share in the abundance; it is fit they should, for they groan under the burden of the curse which man's sin has brought upon the earth. 4. Even the tops of the mountains, that used to be barren, shall be so well watered with the rain of heaven that there shall be  rivers and streams there, and running down thence to the valleys (v. 25), and this  in the day of the great slaughter that should be made by the angel in the camp of the Assyrians,  when the towers and batteries they had erected for the carrying on of the siege of Jerusalem, the army being slain,  should fall of course. It is probable that this was fulfilled in the letter of it, and that about the same time that that army was cut off there were extraordinary rains in mercy to the land. V. The effect of all this should be extraordinary comfort and joy to the people of God, v. 26. Light shall increase; that is, knowledge shall increase (when the prophecies are accomplished they shall be fully understood) or rather triumph shall: the light of the joy that is sown for the righteous shall now come up with a great increase.  The light of the moon shall become as bright and as strong as  that of the sun, and that of the sun shall increase proportionably and be  as the light of seven days; every one shall be much more cheerful and appear much more pleasant than usual. There shall be a high spring-tide of joy in Judah and Jerusalem, upon occasion of the ruin of the Assyrian army,  when the Lord binds up the breach of his people, not only saves them from being further wounded, but heals the wounds that have been given them by this invasion and makes up all their losses. The great distress they were reduced to, their despair of relief, and the suddenness of their deliverance, would much augment their joy. This is not unfitly applied by many to the light which the gospel brought into the world to those that sat in darkness, which has far exceeded the Old-Testament light as that of the sun does that of the moon, and which proclaims  healing to the broken-hearted, and the binding up of their wounds.

Judgments on Assyria. ( 720.)
$27$ Behold, the name of the cometh from far, burning  with his anger, and the burden  thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire: $28$ And his breath, as an overflowing stream, shall reach to the midst of the neck, to sift the nations with the sieve of vanity: and  there shall be a bridle in the jaws of the people, causing  them to err. $29$ Ye shall have a song, as in the night  when a holy solemnity is kept; and gladness of heart, as when one goeth with a pipe to come into the mountain of the, to the mighty One of Israel. $30$ And the shall cause his glorious voice to be heard, and shall show the lighting down of his arm, with the indignation of  his anger, and  with the flame of a devouring fire,  with scattering, and tempest, and hailstones. $31$ For through the voice of the shall the Assyrian be beaten down,  which smote with a rod. $32$ And  in every place where the grounded staff shall pass, which the shall lay upon him,  it shall be with tabrets and harps: and in battles of shaking will he fight with it. $33$ For Tophet  is ordained of old; yea, for the king it is prepared; he hath made  it deep  and large: the pile thereof  is fire and much wood; the breath of the, like a stream of brimstone, doth kindle it. This terrible prediction of the ruin of the Assyrian army, though it is a threatening to them, is part of the promise to the Israel of God, that God would not only punish the Assyrians for the mischief they had done to the Israel of God, but would disable and deter them from doing the like again; and this prediction, which would now shortly be accomplished, would ratify and confirm the foregoing promises, which should be accomplished in the latter days. Here is, I. God Almighty angry, and coming forth in anger against the Assyrians. He is here introduced in all the power and all the terror of his wrath, v. 27.  The name of Jehovah, which the Assyrians disdain and set at a distance from them, as if they were out of its reach and it could do them no harm,  behold, it comes from far. A messenger in the name of the Lord comes from as far off as heaven itself. He is a messenger of wrath,  burning with his anger. God's  lips are full of indignation at the blasphemy of Rabshakeh, who compared the God of Israel with the gods of the heathen;  his tongue is as a devouring fire, for he can speak his proud enemies to ruin; his very breath comes with as much force as an overflowing stream, and with it he shall slay the wicked, ch. xi. 4. He does not stifle or smother his resentments, as men do theirs when they are either causeless or impotent; but he  shall cause his glorious voice to be heard when he proclaims war with an enemy that sets him at defiance, v. 30. He shall display  the indignation of his anger, anger in the highest degree; it shall be as  the flame of a devouring fire, which carries and consumes all before it, with  lightning or dissipation, and with  tempest and hailstones, all which are the formidable phenomena of nature, and therefore expressive of the terror of the Almighty God of nature. II. The execution done by this anger of the Lord. Men are often angry when they can only threaten and talk big; but when God causes his glorious voice to be heard that shall not be all: he will  show the lighting down of his arm too, v. 30. The operations of his providence shall accomplish the menaces of his word. Those that  would not see the lifting up of his arm (ch. xxvi. 11) shall feel the lighting down of it, and find, to their cost, that the burden thereof is heavy (v. 27), so heavy that they cannot bear it, nor bear up against it, but must unavoidably sink and be crushed under it.  Who knows the power of his anger or imagines what an offended God can do? Five things are here prepared for the execution:—1. Here is  an overflowing stream, that  shall reach to the midst of the neck, shall quite overwhelm the whole body of the army, and Sennacherib only, the head of it, shall keep above water and escape this stroke, while yet he is reserved for another in the house of Nisroch his god. The Assyrian army had been to Judah  as an overflowing stream, reaching even to the neck (ch. viii. 7, 8), and now the breath of God's wrath will be so to it. 2. Here is  a sieve of vanity, with which God would sift those nations of which the Assyrian army was composed, v. 28. The great God can sift nations, for they are all before him as the small dust of the balance; he will sift them, not to gather out of them any that should be preserved, but so as to shake them one against another, put them into great consternation, and shake them all away at last; for it is a sieve of vanity (which retains nothing) that they are shaken with, and they are found all chaff. 3. Here is  a bridle, which God has in their jaws, to curb and restrain them from doing the mischief they would do, and to force and constrain them to serve his purposes against their own will, ch. x. 7. God particularly says of Sennacherib (ch. xxxvii. 29) that he will put a hook in his nose and a bridle in his lips. It is a  bridle causing them to err, forcing them to such methods as will certainly be destructive to themselves and their interest and in which they will be infatuated. God with a word guides his people into the right way (v. 21), but with a bridle he turns his enemies headlong upon their own ruin. 4. Here is  a rod and  a staff, even  the voice of the Lord, his word giving orders concerning it, with which  the Assyrian shall be beaten down, v. 31. The Assyrian had been himself a rod in God's hand for the chastising of his people, and had smitten them, ch. x. 5. That was a transient rod; but against the Assyrian shall go forth  a grounded staff, that shall give a steady blow, shall stick close to him and strike home, so as to leave an impression upon him. It is a staff with a foundation, founded upon the enemies' deserts and God's determinate counsel. It is a consumption determined (ch. x. 23), and therefore there is no escaping it, no getting out of the reach of it; it shall pass in every place where an Assyrian is found, and the Lord shall  lay it upon him, and cause it to rest, v. 32. Such is the woeful case of those that persist in enmity to God:  the wrath of God abides on them. 5. Here is  Tophet ordained and  prepared for them, v. 33. The valley of the son of Hinnom, adjoining to Jerusalem, was called  Tophet. In that valley, it is supposed, many of the Assyrian regiments lay encamped, and were there slain by the destroying angel; or there the bodies of those that were so slain were burned. Hezekiah had  lately, and from yesterday (so the word is)  ordained it; that is, say some, he had cleared it of the images that were set up in it, to which they there burnt their children, and so prepared it to be a receptacle for the dead bodies of their enemies,  for the king of Assyria (that is, for his army)  it is prepared, and there is fuel enough ready to burn them all; and they shall be consumed as suddenly and effectually as if the fire were kept burning by a continual stream of brimstone, for such the breath of the Lord, his word and his wrath, will be to it. Now as the prophet, in the foregoing promises, slides insensibly into the promises of gospel graces and comforts, so here, in the threatening of the ruin of Sennacherib's army, he points at the final and everlasting destruction of all impenitent sinners. Our Saviour calls the future misery of the damned  Gehenna, in allusion to the valley of Hinnom, which gives some countenance to the applying of this to that misery, as also that in the Apocalypse it is so often called the  lake that burns with fire and brimstone. This is said to be prepared of old for the devil and his angels, for the greatest of sinners, the proudest, and that think themselves not accountable to any for what they say and do; even for kings it is prepared. It is  deep and large, sufficient to receive the world of the ungodly; the  pile thereof is fire and much wood. God's wrath is the fire, and sinners make themselves fuel to it; and  the breath of the Lord (the power of his anger)  kindles it, and will keep it ever burning. See ch. lxvi. 24. Wherefore  stand in awe and sin not. III. The great joy which this should occasion to the people of God. The Assyrian's fall is Jerusalem's triumph (v. 29):  You shall have a song as in the night, a psalm of praise such as those sing who  by night stand in the house of the Lord, and sing to his glory who  gives songs in the night. It shall not be a song of vain mirth, but a sacred song, such as was sung when a holy solemnity was kept in a grave and religious manner. Our joy in the fall of the church's enemies must be a holy joy,  gladness of heart, as when one goes, with a pipe (such as the sons of the prophets used when they prophesied, 1 Sam. x. 5),  to the mountain of the Lord, there to celebrate the praises of  the Mighty One of Israel. Nay, in every place where the divine vengeance shall pursue the Assyrians they shall not only fall unlamented, but all their neighbours shall attend their fall  with tabrets and harps, pleased to see how God,  in battles of shaking, such as shake them out of the world, fights with them (v. 32); for  when the wicked perish there is shouting; and it is with a particular satisfaction that wise and good men see the ruin of those who, like the Assyrians, have insolently bidden defiance to God and trampled upon all mankind.

=CHAP. 31.= ''This chapter is an abridgment of the foregoing chapter; the heads of it are much the same. Here is, I. A woe to those who, when the Assyrian army invaded them, trusted to the Egyptians, and not to God, for succour, ver. 1-3. II. Assurance given of the care God would take of Jerusalem in that time of danger and distress, ver. 4, 5. III. A call to repentance and reformation, ver. 6, 7. IV. A prediction of the fall of the Assyrian army, and the fright which the Assyrian king should thereby be put into, ver. 8, 9.''

Confidence in Egypt Reproved. ( 720.)
$1$ Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because  they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the ! $2$ Yet he also  is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. $3$ Now the Egyptians  are men, and not God; and their horses flesh, and not spirit. When the shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. $4$ For thus hath the spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him,  he will not be afraid of their voice, nor abase himself for the noise of them: so shall the  of hosts come down to fight for mount Zion, and for the hill thereof. $5$ As birds flying, so will the of hosts defend Jerusalem; defending also he will deliver  it; and passing over he will preserve it. This is the last of four chapters together that begin with woe; and they are all woes to the sinners that were found among the professing people of God, to the  drunkards of Ephraim (ch. xxviii. 1), to  Ariel (ch. xxix. 1), to the  rebellious children (ch. xxx. 1), and here to  those that go down to Egypt for help; for men's relation to the church will not secure them from divine woes if they live in contempt of divine laws. Observe, I. What the sin was that is here reproved, v. 1. 1. Idolizing the Egyptians, and making court to them, as if happy were the people that had the Egyptians for their friends and allies. They  go down to Egypt for help in every exigence, as if the worshippers of false gods had a better interest in heaven and were more likely to have success of earth than the servants of the living and true God. That which invited them to Egypt was that the Egyptians had many chariots to accommodate them with, and horses and horsemen that were strong; and, if they could get a good body of forces thence into their service, they would think themselves able to deal with the king of Assyria and his numerous army. Their kings were forbidden to multiply horses and chariots, and were told of the folly of trusting to them (Ps. xx. 7); but they think themselves wiser than their Bible. 2. Slighting the God of Israel:  They look not to the Holy One of Israel, as if he were not worth taking notice of in this distress. They advise not with him, seek not his favour, nor are in any care to make him their friend. II. The gross absurdity and folly of this sin. 1. They neglected one whom, if they would not hope in him, they had reason to fear. They do not seek the Lord, nor make their application to him,  yet he also is wise, v. 2. They are solicitous to get the Egyptians into an alliance with them, because they have the reputation of a politic people; and is not God wise too? and would not infinite wisdom, engaged on their side, stand them in more stead than all the policies of Egypt? They are at the pains of going down to Egypt, a tedious journey, when they might have had better advice, and better help, by looking up to heaven, and would not. But, if they will not court God's wisdom to act for them, they shall find it act against them. He is wise, too wise for them to outwit, and he will bring evil upon those who thus affront him. He will not call back his words as men do (because they are fickle and foolish), but he  will arise against the house of the evil-doers, this cabal of them that go down to Egypt; God will appear to their confusion, according to the word that he has spoken, and will oppose the help they think to bring in from the workers of iniquity. Some think the Egyptians made it one condition of their coming into an alliance with him that they should worship the gods of Egypt, and they consented to it, and therefore they are both called  evil-doers and  workers of iniquity. 2. They trusted to those who were unable to help them and would soon appear to be so, v. 3. Let them know that  the Egyptians, whom they depend so much upon,  are men and not God. As it is good for men to  know themselves to be but men (Ps. ix. 20), so it is good for us to consider that those we love and trust to are but men. They therefore can do nothing without God, nothing against him, nothing in comparison with him. They are men, and therefore fickle and foolish, mutable and mortal, here to day and gone to morrow; they are men, and therefore let us not make gods of them, by making them our hope and confidence, and expecting that in them which is to be found in God only; they are not God, they cannot do that for us which God can do, and will, if we trust in him. Let us not then neglect him, to seek to them; let us not forsake the rock of ages for broken reeds, nor the fountain of living waters for broken cisterns. The Egyptians indeed have horses that are very strong; but  they are flesh, and not spirit, and therefore, strong as they are, they may be wearied with a long march, and become unserviceable, or be wounded and slain in battle, and leave their riders to be ridden over. Every one knows this, that the Egyptians are not God and their horses are not spirit; but those that seek to them for help do not consider it, else they would not put such confidence in them. Sinners may be convicted of folly by the plainest and most self-evident truths, which they cannot deny, but will not believe. 3. They would certainly be ruined with the Egyptians they trusted in, v. 3.  When the Lord does but  stretch out his hand how easily, how effectually, will he make them ashamed of their confidence in Egypt, and the Egyptians ashamed of the encouragement they gave them to trust in them; for  he that helps and he that is helped shall fall together, and their mutual alliance shall prove their joint ruin. The Egyptians were shortly to be reckoned with, as appears by the  burden of Egypt (ch. xix.), and then those who fled to them for shelter and succour should fall with them; for there is no escaping the judgments of God.  Evil pursues sinners, and it is just with God to make that creature a scourge to us which we make an idol of. 4. They took God's work out of his hands. They pretended a great deal of care to preserve Jerusalem, in advising to an alliance with Egypt; and, when others would not fall in with their measures, they pleaded self preservation, and went to Egypt themselves. Now the prophet here tells them that Jerusalem should be preserved without aid from Egypt and that those who tarried there should be safe when those who fled to Egypt should be ruined. Jerusalem was under God's protection, and therefore there was no occasion to put it under the protection of Egypt. But a practical distrust of God's all-sufficiency is at the bottom of all our sinful departures from him to the creature. The prophet tells them he had it from God's own mouth:  Thus hath the Lord spoken to me. They might depend upon it, (1.) That God would appear against Jerusalem's enemies with the boldness of a  lion over his prey, v. 4. When the lion comes out to seize his prey  a multitude of shepherds come out against him; for it becomes neighbours to help one another when persons or goods are in danger. These shepherds dare not come near the lion; all they can do is to make a  noise, and with that they think to frighten him off. But does he regard it?  No: he will not be afraid of their voice, nor abase himself so far as to be in the least moved by it either to quit his prey or to make any more haste than otherwise he would do in seizing it.  Thus will the Lord of hosts come down to fight for Mount Zion, with such an unshaken undaunted resolution not to be moved by any opposition; and he will as easily and irresistibly destroy the Assyrian army as a lion tears a lamb in pieces. Whoever appear against God, they are but like a multitude of poor simple shepherds shouting at a lion, who scorns to take notice of them or so much as to alter his pace for them. Surely those that have such a protector need not go to Egypt for help. (2.) That God would appear for Jerusalem's friends with the tenderness of a bird over her young, v. 5. God was ready to  gather Jerusalem, as a hen gathers her brood under her wings (Matt. xxiii. 37); but those that trusted to the Egyptians would not be gathered.  As birds flying to their nests with all possible speed, when they see them attacked, and fluttering about their nests with all possible concern, hovering over their young ones to protect them and drive away the assailants, with such compassion and affection  will the Lord of hosts defend Jerusalem. As an eagle stirs up her young when they are in danger,  takes them and bears them on her wings, so the Lord led Israel out of Egypt (Deut. xxxii. 11, 12); and he has now the same tender concern for them that he had then, so that they need not flee into Egypt again for shelter.  Defending, he will deliver it; he will so defend it as to secure the continuance of its safety, not defend it for a while and abandon it at last, but defend it so that it shall not fall into the enemies' hand.  I will defend this city to save it, ch. xxxvii. 35.  Passing over he will preserve it; the word for passing over is used in this sense only here and Exod. xii. 12, 23, 27, concerning the destroying angel's passing over the houses of the Israelites when he slew all the first-born of the Egyptians, to which story this passage refers. The Assyrian army was to be routed by a destroying angel, who should pass over Jerusalem, though that deserved to be destroyed, and draw his sword only against the besiegers. They shall be slain by the pestilence, but none of the besieged shall take the infection. Thus he will again pass over the houses of his people and secure them.

A Call to Repentance; Deliverance of Jerusalem. ( 720.)
$6$ Turn ye unto  him from whom the children of Israel have deeply revolted. $7$ For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you  for a sin. $8$ Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. $9$ And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the, whose fire  is in Zion, and his furnace in Jerusalem. This explains the foregoing promise of the deliverance of Jerusalem; she shall be fitted for deliverance, and then it shall be wrought for her; for in that method God delivers. I. Jerusalem shall be reformed, and so she shall be delivered from her enemies within her walls, v. 6, 7. Here is, 1. A gracious call to repentance. This was the Lord's voice crying in the city, the voice of the rod, the voice of the sword, and the voice of the prophets interpreting the judgment: " Turn you, O turn you now, from your evil ways,  unto God, return to your allegiance to him  from whom the children of Israel have deeply revolted, from whom you,  O children of Israel! have revolted." He reminds them of their birth and parentage, that they were  children of Israel, and therefore under the highest obligations imaginable to the God of Israel, as an aggravation of their revolt from him and as an encouragement to them to return to him. "They have been backsliding children, yet children; therefore let them return, and their backslidings shall be healed. They have deeply revolted, with great address as they supposed ( the revolters are profound, Hos. v. 2); but the issue will prove that they have revolted dangerously. The stain of their sins has gone deeply into their nature, not to be easily got out, like the blackness of the Ethiopian.  They have deeply corrupted themselves (Hos. ix. 9); they have sunk deep into misery, and cannot easily recover themselves; therefore you have need to hasten your return to God." 2. A gracious promise of the good success of this call (v. 7):  In that day every man shall cast away his idols, in obedience to Hezekiah's orders, which, till they were alarmed by the Assyrian invasion, many refused to do. That is a happy fright which frightens us from our sins. (1.) It shall be a general reformation: every man shall cast away his own idols, shall begin with them before he undertakes to demolish other people's idols, which there will be no need of when every man reforms himself. (2.) It shall be a thorough reformation; for they shall part with their idolatry, their beloved sin, with their  idols of silver and gold, their idols that they are most fond of. Many make an idol of their silver and gold, and by the love of that idol are drawn to revolt from God; but those that turn to God cast that away out of their hearts and will be ready to part with it when God calls. (3.) It shall be a reformation upon a right principle, a principle of piety, not of politics. They shall cast away their idols, because they have been unto them  for a sin, an occasion of sin; therefore they will have nothing to do with them, though they had been the work of their  own hands, and upon that account they had a particular fondness for them. Sin is the work of our own hands, but in working it we have been working our own ruin, and therefore we must cast it away; and those are strangely wedded to it who will not be prevailed upon to cast it away when they see that otherwise they themselves will be castaways. Some make this to be only a prediction that those who trust in idols, when they find they stand them in no stead, will cast them away in indignation. But it agrees so exactly with ch. xxx. 22 that I rather take it as a promise of a sincere reformation. II. Jerusalem's besiegers shall be routed, and so she shall be delivered from the enemies about her walls. The former makes way for this. If a people return to God, they may leave it to him to plead their cause against their enemies. When they have cast away their idols,  then shall the Assyrian fall, v. 8, 9. 1. The army of the Assyrians shall be laid dead upon the spot  by the sword, not of a mighty man, nor of a mean man, not of any man at all, either Israelite or Egyptian, not forcibly by the sword of a mighty man nor surreptitiously by the sword of a mean man, but by the sword of an angel, who strikes more strongly than a mighty man and yet more secretly than a mean man, by the sword of the Lord, and his power and wrath in the hand of the angel. Thus the young men of the army shall melt, and be discomfited, and become tributaries to death. When God has work to do against the enemies of his church we expect it must be done by mighty men and mean men, officers and common soldiers; whereas God can, if he please, do it without either.  He needs not armies of men who has legions of angels at command, Matt. xxvi. 53. 2. The king of Assyria shall flee for the same, shall flee from that invisible sword, hoping to get out of the reach of it; and he shall make the best of his way to his own dominions, shall pass over to some strong-hold of his own, for fear lest the Jews should pursue him now that his army was routed. Sennacherib had been very confident that he should make himself master of Jerusalem, and in the most insolent manner had set both God and Hezekiah at defiance; yet now he is made to tremble for fear of both. God can strike a terror into the proudest of men, and make the stoutest heart to tremble. See Job xviii. 11; xx. 24.  His princes that accompany him  shall be afraid of the ensign, shall be in a continual fright at the remembrance of the ensign in the air, which perhaps the destroying angel displayed before he gave the fatal bow. Or they shall be afraid of every ensign they see, suspecting it is a party of the Jews pursuing them. The banner that God displays for the encouragement of his people (Ps. lx. 4) will be a terror to his and their enemies. Thus he  cuts off the spirit of princes and is terrible to the kings of the earth. But who will do this? It is  the Lord, whose fire is in Zion and his furnace in Jerusalem. (1.) Whose residence is there, and who there keeps house, as a man does where his fire and his oven are. It is the city of the great King, and let not the Assyrians think to turn him out of the possession of his own house. (2.) Who is there a consuming fire to all his enemies and will make them as a fiery oven in the day of his wrath, Ps. xxi. 9. He is himself  a wall of fire round about Jerusalem, so that whoever assaults her does so at his peril, Zech. ii. 5; Rev. xi. 5. (3.) Who has his altar there, on which the holy fire is continually kept burning and sacrifices are daily offered to his honour, and with which he is well pleased; and therefore he will defend this city, especially having an eye to the great sacrifice which was there also to be offered, of which all the sacrifices were types. If we keep up the fire of holy love and devotion in our hearts and houses, we may depend upon God to be a protection to us and them.

=CHAP. 32.= ''This chapter seems to be such a prophecy of the reign of Hezekiah as amounts to an abridgment of the history of it, and this with an eye to the kingdom of the Messiah, whose government was typified by the thrones of the house of David, for which reason he is so often called "the Son of David." Here is, I. A prophecy of that good work of reformation with which he should begin his reign, and the happy influence it should have upon the people, who had been wretchedly corrupted and debauched in the reign of his predecessor, ver. 1-8. II. A prophecy of the great disturbance that would be given to the kingdom in the middle of his reign by the Assyrian invasion, ver. 9-14. III. A promise of better times afterwards, towards the latter end of his reign, in respect both of piety and peace (ver. 15-20), which promise may be supposed to look as far forward as the days of the Messiah.''

The Reign of Justice. ( 726.)
$1$ Behold, a king shall reign in righteousness, and princes shall rule in judgment. $2$ And a man shall be as a hiding place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land. $3$ And the eyes of them that see shall not be dim, and the ears of them that hear shall hearken. $4$ The heart also of the rash shall understand knowledge, and the tongue of the stammerers shall be ready to speak plainly. $5$ The vile person shall be no more called liberal, nor the churl said  to be bountiful. $6$ For the vile person will speak villany, and his heart will work iniquity, to practise hypocrisy, and to utter error against the, to make empty the soul of the hungry, and he will cause the drink of the thirsty to fail. $7$ The instruments also of the churl  are evil: he deviseth wicked devices to destroy the poor with lying words, even when the needy speaketh right. $8$ But the liberal deviseth liberal things; and by liberal things shall he stand. We have here the description of a flourishing kingdom. " Blessed art thou, O land! when it is thus with thee, when kings, princes, and people, are in their places such as they should be." It may be taken as a directory both to magistrates and subjects, what both ought to do, or as a panegyric to Hezekiah, who ruled well and saw something of the happy effects of his good government, and it was designed to make the people sensible how happy they were under his administration and how careful they should be to improve the advantages of it, and withal to direct them to look for the kingdom of Christ, and the times of reformation which that kingdom should introduce. It is here promised and prescribed, for the comfort of the church, I. That magistrates should do their duty in their places, and the powers answer the great ends for which they were ordained of God, v. 1, 2. 1. There shall be a king and princes that shall reign and rule; for it cannot go well when there is no king in Israel. The princes must have a king, a monarch over them as supreme, in whom they may unite; and the king must have princes under him as officers, by whom he may act, 1 Pet. ii. 13, 14. They both shall know their place and fill it up. The king shall reign, and yet, without any diminution to his just prerogative, the princes shall rule in a lower sphere, and all for the public good. 2. They shall use their power according to law, and not against it. They shall reign in righteousness and in judgment, with wisdom and equity, protecting the good and punishing the bad; and those kings and princes Christ owns as reigning by him who decree justice, Prov. viii. 15. Such a King, such a Prince, Christ himself is; he reigns by rule, and  in righteousness will he judge the world, ch. ix. 7; xi. 4. 3. Thus they shall be great blessings to the people (v. 2):  A man, that man, that king that reigns in righteousness,  shall be as a hiding-place. When princes are as they should be people are as they would be. (1.) They are sheltered and protected from many mischiefs. This good magistrate is a covert to the subject from the tempest of injury and violence; he  defends the poor and fatherless, that they be not made a prey of by the mighty. Whither should oppressed innocency flee, when blasted by reproach or borne down by violence, but to the magistrate as its hiding-place? To him it appeals, and by him it is righted. (2.) They are refreshed and comforted with many blessings. This good magistrate gives such countenance to those that are poor and in distress, and such encouragement to every thing that is praiseworthy, that he is  as rivers of water in a dry place, cooling and cherishing the earth and making it fruitful, and  as the shadow of a great rock, under which a poor traveller may shelter himself from the scorching heat of the sun  in a weary land. It is a great reviving to a good man, who makes conscience of doing his duty, in the midst of contempt and contradiction, at length to be backed, and favoured, and smiled upon in it by a good magistrate. All this, and much more, the man Christ Jesus is to all the willing faithful subjects of his kingdom. When the greatest evils befal us, not only the wind, but the tempest, when storms of guilt and wrath beset us and beat upon us, they drive us to Christ, and in him we are not only safe, but satisfied that we are so; in him we find rivers of water for those that hunger and thirst after righteousness, all the refreshment and comfort that a needy soul can desire, and the shadow, not of a tree, which sun or rain may beat through, but of a rock, of a great rock, which reaches a great way for the shelter of the traveller. Some observe here that as the covert, and the hiding-place, and the rock, do themselves receive the battering of the wind and storm, to save those from it that take shelter in them, so Christ bore the storm himself to keep it off from us. II. That subjects should do their duty in their places. 1. They shall be willing to be taught, and to understand things aright. They shall lay aside their prejudices against their rulers and teachers, and submit to the light and power of truth, v. 3. When this blessed work of reformation is set on foot, and men do their parts towards it, God will not be wanting to do his: Then  the eyes of those that see, of the prophets, the seers,  shall not be dim; but God will bless them with visions, to be by them communicated to the people; and those that read the word written shall no longer have a veil upon their hearts, but shall see things clearly. Then  the ears of those that hear the word preached  shall hearken diligently and readily receive what they hear, and not be so dull of hearing as they have been. This shall be done by the grace of God, especially gospel-grace; for  the hearing ear, and the seeing eyes, the Lord has made, has new-made, even both of them. 2. There shall be a wonderful change wrought in them by that which is taught them, v. 4. (1.) They shall have a clear head, and be able to discern things that differ, and distinguish concerning them.  The heart of those that were hasty and  rash, and could not take time to digest and consider things, shall now be cured of their precipitation, and  shall understand knowledge; for the Spirit of God will open their understanding. This blessed work Christ wrought in his disciples after his resurrection (Luke xxiv. 45), as a specimen of what he would do for all his people, in giving them an understanding, 1 John v. 20. The pious designs of good princes are likely to take effect when their subjects allow themselves liberty to consider, and to think, so freely as to take things right. (2.) They shall have a ready utterance:  The tongue of the stammerers, that used to blunder whenever they spoke of the things of God,  shall now  be ready to speak plainly, as those that understand what they speak of, that believe, and therefore speak. There shall be a great increase of such clear, distinct, and methodical knowledge in the things of God, that those from whom one would not have expected it shall speak intelligently of these things, very much to the honour of God and the edification of others. Their hearts being full of this good matter, their tongues shall be  as the pen of a ready writer, Ps. xlv. 1. 3. The differences between good and evil, virtue and vice, shall be kept up, and no more confounded by those who put darkness for light and light for darkness (v. 5):  The vile shall no more be called liberal. (1.) Bad men shall no more be preferred by the prince. When a king reigns in justice he will not put those in places of honour and power that are ill-natured, and of base and sordid spirits, and care not what injury or mischief they do so they may but compass their own ends. Such as  vile persons (as Antiochus is called, Dan. xi. 21); when they are advanced they are called  liberal and  bountiful; they are called  benefactors (Luke xxii. 25): but it shall not always be thus; when the world grows wiser men shall be preferred according to their merit, and honour (which was never thought seemly for a fool, Prov. xxvi. 1) shall no longer be thrown away upon such. (2.) Bad men shall be no more had in reputation among the people, nor vice disguised with the colours of virtue. It shall no more be said to Nabal,  Thou art Nadib (so the words are); such a covetous muck-worm as Nabal was, a fool but for his money, shall not be complimented with the title of a gentleman or a prince; nor shall they call a  churl, that minds none but himself, does no good with what he has, but is an unprofitable burden of the earth,  My lord; or, rather, they shall not say of him,  He is rich; for so the word signifies. Those only are to be reckoned rich that are rich in good works; not those that have abundance, but those that use it well. In short, it is well with a people when men are generally valued by their virtue, and usefulness, and beneficence to mankind, and not by their wealth or titles of honour. Whether this was fulfilled in the reign of Hezekiah, and how far it refers to the kingdom of Christ (in which we are sure men are judged of by what they are, not by what they have, nor is any man's character mistaken), we will not say; but it prescribes an excellent rule both to prince and people, to respect men according to their personal merit. To enforce this rule, here is a description both of the vile person and of the liberal; and by it we shall see such a vast difference between them that we must quite forget ourselves if we pay that respect to the vile person and the churl which is due only to the liberal. [1.] A vile person and a churl will do mischief, and the more if he be preferred and have power in his hand; his honours will make him worse and not better, v. 6, 7. See the character of these base ill-conditioned men.  First, They are always plotting some unjust thing or other, designing ill either to particular persons or to the public, and contriving how to bring it about; and so many silly piques they have to gratify, and mean revenges, that there appears not in them the least spark of generosity. Their hearts will be still working some iniquity or other. Observe, There is the work of the heart, as well as the work of the hands. As thoughts are words to God, so designs are works in his account. See what pains sinners take in sin. They labour at it; their hearts are intent upon it, and with a great deal of art and application they  work iniquity. They  devise wicked devices with all the subtlety of the old serpent and a great deal of deliberation, which makes the sin exceedingly sinful; and the more there is of plot and management in a sin the more there is of Satan in it.  Secondly, They carry on their plots by trick and dissimulation. When they are meditating iniquity, they  practise hypocrisy, feign themselves just men, Luke xx. 20. The most abominable mischiefs shall be disguised with the most plausible pretences of devotion to God, regard to man, and concern for some common good. Those are the vilest of men that intend the worst mischiefs when they speak fair.  Thirdly, They  speak villainy. When they are in a passion you will see what they are by the base ill language they give to those about them, which no way becomes men of rank and honour; or, in giving verdict or judgment, they villainously put false colours upon things, to pervert justice.  Fourthly, They affront God, who is a righteous God and loves righteousness: They  utter error against the Lord, and therein they practise profaneness; for so the word which we translate  hypocrisy signifies. They give an unjust sentence, and then profanely make use of the name of God for the ratification of it; as if, because the  judgment is God's (Deut. i. 17), therefore their false and unjust judgment was his. This is  uttering error against the Lord, under pretence of uttering truth and justice for him; and nothing can be more impudently done against God than to use his name to patronise wickedness.  Fifthly, They abuse mankind, those particularly whom they are bound to protect and relieve. 1. Instead of supplying the wants of the poor, they impoverish them, they  make empty the souls of the hungry; either taking away the food they have, or, which is almost equivalent, denying the supply which they want and which they have to give. And they  cause the drink of the thirsty to fail; they cut off the relief they used to have, though they need it as much as ever. Those are vile persons indeed that rob the spital. 2. Instead of righting the poor, when they appeal to their judgment, they contrive to destroy the poor, to ruin them in their courts of judicature with lying words in favour of the rich, to whom they are plainly partial; yea, though the needy speak right, though the evidence be ever so full for them to make out the equity of their cause, it is the bribe that governs them, not the right.  Sixthly, These churls and vile persons have always had instruments about them, that are ready to serve their villainous purposes:  All their servants are wicked. There is no design so palpably unjust but there may be found those that would be employed as tools to put it in execution.  The instruments of the churl are evil, and one cannot expect otherwise; but this is our comfort, that they can do no more mischief than God permits them. [2.] One that is truly liberal, and deserves the honour of being called so, makes it his business to do good to every body according as his sphere is, v. 8. Observe,  First, The care he takes, and the contrivances he has, to do good. He  devises liberal things. As much as the churl or niggard projects how to save and lay up what he has for himself only, so much the good charitable man projects how to use and lay out what he has in the best manner for the good of others. Charity must be directed by wisdom, and liberal things done prudently and with device, that the good intention of them may be answered, that it may not be charity misplaced. The liberal man, when he has done all the liberal things that are in his own power, devises liberal things for others to do according to their power, and puts them upon doing them.  Secondly, the comfort he takes, and the advantage he has, in doing good:  By liberal things he shall stand, or be established. The providence of God will reward him for his liberality with a settled prosperity and an established reputation. The grace of God will give him abundance of satisfaction and confirmed peace in his own bosom. What disquiets others shall not disturb him; his heart is fixed. This is the recompence of charity, Ps. cxii. 5, 6. Some read it,  The prince, or honourable man, will take honourable courses; and by such honourable or ingenuous courses he shall stand or be established. It is well with a land when the honourable of it are indeed men of honour and scorn to do a base thing, when its king is thus the son of nobles.

Joyful Prospects. ( 726.)
$9$ Rise up, ye women that are at ease; hear my voice, ye careless daughters; give ear unto my speech. $10$ Many days and years shall ye be troubled, ye careless women: for the vintage shall fail, the gathering shall not come. $11$ Tremble, ye women that are at ease; be troubled, ye careless ones: strip you, and make you bare, and gird  sackcloth upon  your loins. $12$ They shall lament for the teats, for the pleasant fields, for the fruitful vine. $13$ Upon the land of my people shall come up thorns  and briers; yea, upon all the houses of joy  in the joyous city: $14$ Because the palaces shall be forsaken; the multitude of the city shall be left; the forts and towers shall be for dens for ever, a joy of wild asses, a pasture of flocks; $15$ Until the spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest. $16$ Then judgment shall dwell in the wilderness, and righteousness remain in the fruitful field. $17$ And the work of righteousness shall be peace; and the effect of righteousness quietness and assurance for ever. $18$ And my people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting places; $19$ When it shall hail, coming down on the forest; and the city shall be low in a low place. $20$ Blessed  are ye that sow beside all waters, that send forth  thither the feet of the ox and the ass. In these verses we have God rising up to judgment against the vile persons, to punish them for their villainy; but at length returning in mercy to the liberal, to reward them for their liberality. I. When there was so great a corruption of manners, and so much provocation given to the holy God, bad times might well be expected, and here is a warning given of such times coming. The alarm is sounded to the  women that were at ease (v. 9) and the  careless daughters, to feed whose pride, vanity, and luxury, their husbands and fathers were tempted to starve the poor. Let them hear what the prophet has to say to them in God's name: " Rise up, and hear with reverence and attention." 1. Let them know that God was about to bring wasting desolating judgments upon the land in which they  lived in pleasure and were wanton. This seems to refer primarily to the desolations made by Sennacherib's army when he seized all the fenced cities of Judah: but then those words,  many days and years, must be rendered (as the margin reads them)  days above a year, that is, something above a year shall this havock be in the making: so long it was from the first entrance of that army into the land of Judah to the overthrow of it. But it is applicable to the wretched disappointment which those will certainly meet with, first or last, that set their hearts upon the world and place their happiness in it:  You shall be troubled, you careless women. It will not secure us from trouble to cast away care when we are at ease; nay, to those who affect to live carelessly even little troubles will be great vexations and press hard upon them. They were careless and at ease because they had money enough and mirth enough; but the prophet here tells them, (1.) That the country whence they had their tents and dainties should shortly be laid waste: " The vintage shall fail; and then what will you do for wine to make merry with?  The gathering of fruit  shall not come, for there shall be none to be gathered, and you will find the want of them, v. 10. You will want  the teats, the good milk from the cows,  the pleasant fields and their productions:" the useful fields that are serviceable to human life are the pleasant ones. "You will want the fruitful vine, and the grapes it used to yield you." The abuse of plenty is justly punished with scarcity; and those deserve to be deprived of the supports of life who make them the food and fuel of lust and prepare them for Baal. (2.) That the cities too, the cities of Judah, where they lived at ease, spent their rents, and made themselves merry with their dainties, should be laid waste (v. 13, 14):  Briers and thorns, the fruits of sin and the curse,  shall come up, not only  upon the land of my people, which shall lie uncultivated, but upon  all the houses of joy—the play-houses, the gaming-houses, the taverns— in the joyous cities. When a foreign army was ravaging the country the houses of joy, no doubt, became houses of mourning; then the palaces, or noblemen's houses, were forsaken by their owners, who perhaps fled to Egypt for refuge; the multitude of the city were left by their leaders to shift for themselves. Then the stately houses  shall be for dens for ever, which had been as forts and towers for strength and magnificence. They shall be abandoned; the owners shall never return to them; every body shall look upon them to be like Jericho, an anathema; so that, even when peace returns, they shall not be rebuilt, but shall be thrown to the waste:  A joy of wild asses and a pasture of flocks. Thus is many a house brought to ruin by sin.  Jam seges est ubi Troja fuit—Corn grows on the site of Troy. 2. In the foresight of this let them  tremble and  be troubled, strip themselves, and gird sackcloth upon their loins, v. 11. This intimates not only that when the calamity comes they shall thus be made to tremble and be forced to strip themselves, that then God's judgments would strip them and make them bare, but, (1.) That the best prevention of the trouble would be to repent and humble themselves for their sin, and lie in the dust before God in true remorse and godly sorrow, which would be the lengthening out of their tranquillity. This is meeting God in the way of his judgments, and saving a correction by correcting our own mistakes. Those only shall break that will not bend. (2.) That the best preparation for the trouble would be to deny themselves and live a life of mortification, and to sit loose to all the delights of sense. Those that have already by a holy contempt of this world stripped themselves can easily bear to be stripped when trouble and death come. II. While there was still a remnant that kept their integrity they had reason to hope for good times at length and such times the prophet here gives them a pleasant prospect of. Such times they saw in the latter end of the reign of Hezekiah; but the prophecy may well be supposed to look further, to the days of the Messiah, who is  King of righteousness and  King of peace, and to whom all the prophets bear witness. Now observe, 1. How those blessed times shall be introduced-by the  pouring out of the Spirit from on high (v. 15), which speaks not only of the good-will of God towards us, but the good work of God in us; for then, and not till then, there will be good times, when God by his grace gives men good hearts; and therefore God's  giving his Holy Spirit to those that ask him is in effect his giving them all good things, as appears by comparing Luke xi. 13 with Matt. vii. 11. This is the great thing that God's people comfort themselves with the hopes of, that  the Spirit shall be poured out upon them, that there shall be a more plentiful effusion of the Spirit of grace than formerly, according as the necessity of the church, in its desolate estate, calls for. This comes from on high, and therefore they look up to their Father in heaven for it. When God designs favours for his church he pours out his Spirit, both to prepare his people to receive his favours and to qualify and give success to those whom he designs to employ as instruments of his favour; for their endeavours to repair the desolations of the church are all fruitless  until the Spirit be poured out upon them and then the work is done suddenly. The kingdom of the Messiah was brought in, and set up, by the pouring out of the Spirit (Acts ii.), and so it is still kept up, and will be to the end. 2. What a wonderfully happy change shall then be made. That which was  a wilderness, dry and barren,  shall become a fruitful field, and that which we now reckon  a fruitful field, in comparison with what it shall be then, '' shall be counted for a forest. Then shall the earth yield her increase.'' It is promised that in the days of the Messiah the  fruit of the earth shall shake like Lebanon, Ps. lxxii. 16. Some apply this to the admission of the Gentiles into the gospel church (which made the wilderness a fruitful field), and the rejection and exclusion of the Jews, which made that a forest which had been a fruitful field. On the Gentiles was poured out a spirit of life, but on the Jews a spirit of slumber. See what is the evidence and effect of the pouring out of the Spirit upon any soul; it is thereby made fruitful, and has its fruit unto holiness. Three things go to make these times happy:— (1.) Judgment and righteousness, v. 16. When the Spirit is poured out upon a land,  then judgment shall dwell in the wilderness and turn it into a fruitful field, and  righteousness shall remain in the fruitful field and make it yet more fruitful. Ministers shall expound the law and magistrates execute it, and both so judiciously and faithfully that by both the bad shall be made good and the good made better. Among all sorts of people, the poor and low and unlearned, that are neglected as the wilderness, and the rich and great and learned, that are valued as the fruitful field, there shall be right thoughts of things, good principles commanding, and conscience made of good and evil, sin and duty. Or in all parts of the land, both champaign and enclosed, country and city, the ruder parts and those that are more cultivated and refined, justice shall be duly administered. The law of Christ introduces a judgment or rule by which we must be governed, and the gospel of Christ a righteousness by which we must be saved; and, wherever the Spirit is poured out, both these dwell and remain as an everlasting righteousness. (2.) Peace and quietness, v. 17, 18. The peace here promised is of two kinds:— [1.] Inward peace, v. 17. This follows upon the indwelling of righteousness, v. 16. Those in whom that work is wrought shall experience this blessed product of it. It is itself peace, and the effect of it is  quietness and assurance for ever, that is, a holy serenity and security of mind, by which the soul enjoys itself and enjoys its God, and it is not in the power of this world to disturb it in those enjoyments. Note, Peace, and quietness, and everlasting assurance may be expected, and shall be found, in the way and work of righteousness. True satisfaction is to be had only in true religion, and there it is to be had without fail. Those are the quiet and peaceable lives that are spent  in all godliness and honesty, 1 Tim. ii. 2.  First, Even  the work of righteousness shall be peace. In the doing of our duty we shall find abundance of true pleasure, a present great reward of obedience in obedience. Though the work of righteousness may be toilsome and costly, and expose us to contempt, yet it is peace, such peace as is sufficient to bear our charges.  Secondly, The effect of righteousness shall be quietness and assurance, not only to the end of time, of our time, and in the end, but to the endless ages of eternity. Real holiness is real happiness now and shall be perfect happiness, that is, perfect holiness, for ever. [2.] Outward peace, v. 18. It is a great mercy when those who by the grace of God have quiet and peaceable spirits are by the providence of God made to  dwell in quiet and peaceable habitations, not disturbed in their houses or solemn assemblies. When the terror of Sennacherib's invasion was over, the people, no doubt, were more sensible than ever of the mercy of a quiet habitation, not disturbed with the alarms of war. Let every family study to keep itself quiet from strifes and jars within, not two against three and three against two in the house, and then put itself under God's protection to dwell safely, and to be  quiet from the fear of evil without. Jerusalem shall be a peaceable habitation; compare ch. xxxiii. 20. Even  when it shall hail, and there shall be a violent battering storm  coming down on the forest that lies bleak, then shall Jerusalem be  a quiet resting-place, for the city shall be low in a low place, under the wind, not exposed (as those cities are that stand high) to the fury of the storm, but sheltered by the  mountains that are round about Jerusalem, Ps. cxxv. 2. The  high forts and towers are brought down (v. 14), but the city that lies low shall be a quiet resting-place. Those are most safe, and may dwell most at ease, that are humble, and are willing to dwell low, v. 19. Those that would dwell in a peaceable habitation must be willing to dwell low, and in a low place. Some think here is an allusion to the preservation of the land of Goshen from the plague of hail, which made great destruction in the land of Egypt. (3.) Plenty and abundance. There shall be such good crops gathered in every where, and every year, that the husbandmen shall be commended, and though happy, who  sow beside all water (v. 20), who sow all the grounds that are fit for seedness, who  cast their bread, or bread-corn,  upon the water, Eccl. xi. 1. God will give the increase, but then the husbandman must be industrious, and mind his business, and sow beside all waters; and, if he do this, the corn shall come up so thick and rank that he shall turn in his cattle, even the ox and the ass, to eat the tops of it and keep it under. This is applicable, [1.] To the preaching of the word. Some think it points at the ministry of the apostles, who, as husbandmen, went forth to sow their seed (Matt. xiii. 3); they sowed beside all waters; they preached the gospel wherever they came. Waters signify people, and they preached to multitudes. Wherever they found men's hearts softened, and moistened, and disposed to receive the word, they cast in the good seed. And whereas, by the law of Moses, the Jews were forbidden to  plough with an ox and an ass together (Deut. xxii. 10), which intimated that Jews and Gentiles should not intermix, now that distinction shall be taken away, and both the ox and the ass, both Jews and Gentiles, shall be employed in, and enjoy the benefit of, the gospel husbandry. [2.] To works of charity. When God sends these happy times blessed are those that improve them in doing good with what they have, that sow beside all waters, that embrace all opportunities of relieving the necessitous; for in due season they shall reap.

=CHAP. 33.= ''This chapter relates to the same events as the foregoing chapter, the distress of Judah and Jerusalem by Sennacherib's invasion and their deliverance out of that distress by the destruction of the Assyrian army. These are intermixed in the prophecy, in the way of a Pindaric. Observe, I. The great distress that Judah and Jerusalem should then be brought into, ver. 7-9. II. The particular frights which the sinners in Zion should then be in, ver. 13, 14. III. The prayers of good people to God in this distress, ver. 2. IV. The holy security which they should enjoy in the midst of this trouble, ver. 15, 16. V. The destruction of the army of the Assyrians (ver. 1-3), in which God would be greatly glorified, ver. 5, 10-12. VI. The enriching of the Jews with the spoil of the Assyrian camp, ver. 4, 23, 24. VII. The happy settlement of Jerusalem, and the Jewish state, upon this. Religion shall be uppermost (ver. 6), and their civil state shall flourish, ver. 17-22. This was soon fulfilled, but is written for our learning.''

Assyria Threatened. ( 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, 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 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  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 ; 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. ( 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  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  is our judge, the  is our lawgiver, the  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. 34.= ''In this chapter we have the fatal doom of all the nations that are enemies to God's church and people, though Edom only is mentioned, because of the old enmity of Esau to Jacob, which was typical, as much as that more ancient enmity of Cain to Abel, and flowed from the original enmity of the serpent to the seed of the woman. It is probable that this prophecy had its accomplishment in the great desolations made by the Assyrian army first, or rather by Nebuchadnezzar's army some time after, among those nations that were neighbours to Israel and had been in some way or other injurious to them. That mighty conqueror took a pride in shedding blood, and laying countries waste, and therein, quite beyond his design, he was fulfilling what God here threatened against his and his people's enemies. But we have reason to think it is intended as a denunciation of the wrath of God against all those who fight against the interests of his kingdom among men, that it has its frequent accomplishment in the havoc made by the wars of the nations and other desolating judgments, and will have its full accomplishment in the final dissolution of all things at the day of judgment and perdition of ungodly men. Here is, I. A demand of universal attention, ver. 1. II. A direful scene of blood and confusion presented, ver. 2-7. III. The reason given for these judgments, ver. 8. IV. The continuance of this desolation, the country being made like the lake of Sodom (ver. 9, 10), and the cities abandoned to wild beasts and melancholy fowls, ver. 11-15. V. The solemn ratification of all this, ver. 16, 17. Let us hear, and fear.''

Threatenings against God's Enemies. ( 720.)
$1$ Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. $2$ For the indignation of the  is upon all nations, and  his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. $3$ 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. $4$ 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. $5$ For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. $6$ The sword of the 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 hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. $7$ And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. $8$ For  it is the day of the 's vengeance,  and the year of recompences for the controversy of Zion. Here we have a prophecy, as elsewhere we have a history, of the wars of the Lord, which we are sure are all both righteous and successful. This world, as it is his creature, he does good to; but as it is in the interest of Satan, who is called  the god of this world, he fights against it. I. Here is the trumpet sounded and the war proclaimed, v. 1. All nations must hear and hearken, not only because what God is about to do is well worthy their remark (as ch. xxxiii. 13), but because they are all concerned in it; it is with them that God has a quarrel; it is against them that God is coming forth in wrath. Let them all take notice that the great God is angry with them; his indignation is upon all nations, and therefore let all nations come near to hear.  The trumpet is blown in the city (Amos iii. 6),  and the watchmen on the walls cry, Hearken to the sound of the trumpet, Jer. vi. 17.  Let the earth hear, and the fulness thereof, for it is the Lord's (Ps. xxiv. 1) and ought to hearken to its Maker and Master. The world must hear, and  all things that come forth of it, the children of men, that are of the earth earthy, come out of it, and must return to it; or the inanimate products of the earth are called to, as more likely to hearken than sinners, whose hearts are hardened against the calls of God. '' Hear, O you mountains! the Lord's controversy,'' Micah vi. 2. It is so just a controversy that all the world may be safely appealed to concerning the equity of it. II. Here is the manifesto published, setting forth, 1. Whom he makes war against (v. 2):  The indignation of the Lord is upon all nations; they are all in confederacy against God and religion, all in the interests of the devil, and therefore he is angry with them all, even with all the nations that forget him. He has long  suffered all nations to walk in their own ways (Acts xiv. 16), but now he will no longer keep silence. As they have all had the benefit of his patience, so they must all expect now to feel his resentments.  His fury is in a special manner  upon all their armies, (1.) Because with them they have done mischief to the people of God; those are they that have made bloody work with them, and therefore they must be sure to have blood given them to drink. (2.) Because with them they hope to make their part good against the justice and power of God they trust to them as their defence, and therefore on them, in the first place, God's fury will come. Armies before God's fury are but as dry stubble before a consuming fire, though ever so numerous and courageous. 2. Whom he makes war for, and what are the grounds and reasons of the war (v. 8):  It is the day of the Lord's vengeance, and he it is  to whom vengeance belongs, and who is never  unrighteous in taking vengeance, Rom. iii. 5. As there is a day of the Lord's patience, so there will be a day of his vengeance; for, though he bear long, he will not bear always. It is  the year of recompences for the controversy of Zion. Zion is the holy city, the city of our solemnities, a type and figure of the church of God in the world. Zion has a just quarrel with her neighbours for the wrongs they have done her, for all their treacherous and barbarous usage of her, profaning her holy things, laying waste her palaces, and slaying her sons. She has left it to God to plead her cause, and he will do so when the time, even the set time, to favour Zion shall have come; then he will recompense to her persecutors and oppressors all the mischiefs they have done her. The controversy will be decided, that Zion has been wronged, and therein Zion's God has been himself abused. Judgment will be given upon this decision, and execution done. Note, There is a time prefixed in the divine counsels for the deliverance of the church and the destruction of her enemies, a year of the redeemed, which will come,  a year of recompences for the controversy of Zion; and we must patiently wait till then, and  judge nothing before the time. III. Here are the operations of the war, and the methods of it, settled, with an infallible assurance of success. 1. The sword of the Lord is  bathed in heaven; this is all the preparation here made for the war, v. 5. It may probably allude to some custom they had then of bathing their swords in some liquor or other, to harden them or brighten them; it is the same with the furbishing of it, that it may glitter, Ezek. xxi. 9-11. God's sword is bathed in heaven, in his counsel and decree, in his justice and power, and then there is not standing before it. 2.  It shall come down. What he has determined shall without fail be put in execution. It shall come down from heaven, and the higher the place is, whence it comes, the heavier will it fall. It will come down  upon Idumea, the people of God's curse, the people that lie under his curse and are by it doomed to destruction. Miserable, for ever miserable, are those that have by their sins made themselves the people of God's curse; for the sword of the Lord will infallibly attend the curse of the Lord and execute the sentences of it; and those whom he curses are cursed indeed. It shall come down  to judgment, to execute judgment upon sinners. Note, God's sword of war is always a sword of justice. It is observed of him out of whose mouth goeth the sharp sword that  in righteousness he doth judge and make war, Rev. xix. 11, 15. 3. The nations and their armies shall be given up to the sword (v. 2):  God has delivered them to the slaughter, and then they cannot deliver themselves, nor can all the friends they have deliver them from it. Those only are slain whom God delivers to the slaughter, for the keys of death are in his hand; and, in delivering them to the slaughter, he has  utterly destroyed them; their destruction is as sure, when God has doomed them to it, as if they were destroyed already, utterly destroyed. God has, in effect, delivered all the cruel enemies of his church to the slaughter by that word (Rev. xiii. 10),  He that kills with the sword must be killed by the sword, for the Lord is righteous. 4. Pursuant to the sentence, a terrible slaughter shall be made among them (v. 6):  The sword of the Lord, when it comes down with commission, does vast execution; it  is filled, satiated, surfeited,  with blood, the blood of the slain, and  made fat with their fatness. When the day of God's abused mercy and patience is over the sword of his justice gives no quarter, spares none. Men have by sin lost the honour of the human nature and made themselves like the beasts that perish; they are therefore justly denied the compassion and respect that are owing to the human nature and killed as beasts, and no more is made of slaying an army of men than of butchering a flock of lambs or goats and feeding on the fat of the kidneys of rams. Nay, the sword of the Lord shall not only dispatch the lambs and goats, the infantry of their armies, the poor common soldiers, but (v. 7)  the unicorns too  shall be made to  come down with them, and the bullocks with the bulls, though they are ever so proud, and strong, and fierce ( the great men, and the mighty men, and the chief captains Rev. vi. 15), the sword of the Lord will make as easy a prey of as of the lambs and the goats. The greatest of men are nothing before the wrath of the great God. See what bloody work will be made:  The land shall be soaked with blood, as with the rain that comes often upon it and in great abundance;  and their dust, their dry and barren land, shall be  made fat with the fatness of men slain in their full strength, as with manure. Nay even  the mountains, which are hard and rocky,  shall be melted with their blood, v. 3. These expressions are hyperbolical (as St. John's vision of  blood to the horse-bridles, Rev. xiv. 20), and are made use of because they sound very dreadful to sense (it makes us even shiver to think of such abundance of human gore), and are therefore proper to express the terror of God's wrath, which is dreadful beyond conception and expression. See what work sin and wrath make even in this world, and think how much more terrible the wrath to come is, which will bring down the unicorns themselves to the bars of the pit. 5. This great slaughter will be a great sacrifice to the justice of God (v. 6):  The Lord has a sacrifice in Bozrah; there it is that the great Redeemer has his  garments dyed with blood, ch. lxiii. 1. Sacrifices were intended for the honour of God, to make it appear that he hates sin and demands satisfaction for it, and that nothing but blood will make atonement; and for these ends the slaughter is made, that in it  the wrath of God may be revealed from heaven against all the ungodliness and unrighteousness of men, especially their ungodly unrighteous enmity to his people, which was the sin that the Edomites were notoriously guilty of. In great sacrifices abundance of beasts were killed, hecatombs offered, and their blood poured out before the altar; and so will it be in this day of the Lord's vengeance. And thus would the whole earth have been soaked with the blood of sinners if Jesus Christ, the great propitiation, had not shed his blood for us; but those who reject him, and will not make a covenant with God by that sacrifice, will themselves fall as victims to divine wrath. Damned sinners are everlasting sacrifices, Mark ix. 48, 49. Those that sacrifice not (which is the character of the ungodly, Eccl. ix. 2) must be sacrificed. 6. These slain shall be detestable to mankind, and shall be as much their loathing as ever they were their terror (v. 3):  They shall be cast out, and none shall pay them the respect of a decent burial; but  their stink shall come up out of their carcases, that all people by the odious smell, as well as by the ghastly sight, may be made to conceive an indignation against sin and a dread of the wrath of God. They lie unburied, that they may remain monuments of divine justice. 7. The effect and consequence of this slaughter shall be universal confusion and desolation, as if the whole frame of nature were dissolved and melted down (v. 4):  All the host of heaven shall pine and waste away (so the word is); the sun shall be darkened, and the moon look black, or be turned into blood;  the heavens themselves  shall be rolled together as a scroll or parchment when we have done with it, and lay it by, or as when it is shrivelled up by the heat of the fire. The stars shall fall as the leaves in autumn; all the beauty, joy, and comfort, of the vanquished nation shall be lost and done away, magistracy and government shall be abolished, and all dominion and rule, but that of the sword of war, shall fall. Conquerors, in those times, affected to lay waste the countries they conquered; and such a complete desolation is here described by such figurative expressions as will yet have a literal and full accomplishment in the dissolution of all things at the end of time, of which last day of judgment the judgments which God does now sometimes remarkably execute on sinful nations are figures, earnests, and forerunners; and by these we should be awakened to think of that, for which reason these expressions are used here and Rev. vi. 12, 13. But they are used without a metaphor, 2 Pet. iii. 10, where we are told that  the heavens shall pass away with a great noise and the earth shall be burnt up.

Threatenings against God's Enemies. ( 720.)
$9$ And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. $10$ It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever. $11$ But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness. $12$ They shall call the nobles thereof to the kingdom, but none  shall be there, and all her princes shall be nothing. $13$ And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be a habitation of dragons,  and a court for owls. $14$ 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. $15$ 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. $16$ Seek ye out of the book of the, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them. $17$ And he hath 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. This prophecy looks very black, but surely it looks so further than upon Edom and Bozrah. 1. It describes the melancholy changes that are often made by the divine Providence, in countries, cities, palaces, and families. Places that have flourished and been much frequented strangely go to decay. We know not where to find the places where many great towns, celebrated in history, once stood. Fruitful countries, in process of time, are turned into barrenness, and pompous populous cities into ruinous heaps. Old decayed castles look frightful, and their ruins are almost as much dreaded as ever their garrisons were. 2. It describes the destroying judgments which are the effects of God's wrath and the just punishment of those that are enemies to his people, which God will inflict when  the year of the redeemed has come, and  the year of recompences for the controversy of Zion. Those that aim to ruin the church can never do that, but will infallibly ruin themselves. 3. It describes the final desolation of this wicked world, which is  reserved unto fire at the day of judgment, 2 Pet. iii. 7. The earth itself, when it, and all the works that are therein, shall be burnt up, will (for aught I know) be turned into a hell to all those that set their affections on earthly things. However, this prophecy shows us what will be the lot of the  generation of God's curse. I. The country shall become like the lake of Sodom, v. 9, 10.  The streams thereof, that both watered the land and pleased and refreshed the inhabitants,  shall now  be turned into pitch, shall be congealed, shall look black, and shall move slowly, or not at all.  Their floods to lazy streams of pitch shall turn; so Sir '' R. Blackmore. The dust thereof shall be turned into brimstone;'' so combustible has sin made their land that it shall take fire at the first spark of God's wrath struck upon it; and, when it has taken fire, it shall become burning pitch; the fire shall be universal, not a house, or town, on fire, but a whole country; and it shall not be in the power of any to suppress or extinguish it. It shall burn continually, burn perpetually, and  shall not be quenched night nor day. The torment of those in hell, or that have a hell within them in their own consciences, is without interruption; the  smoke of this fire goes up for ever. As long as there are provoking sinners on earth,  from one generation to another, an increase of sinful men, to  augment the fierce anger of the Lord (Num. xxxii. 14), there will be a righteous God in heaven to punish them for it. And as long as a people keep up a succession of sinners God will have a succession of plagues for them; nor will any that fall under the wrath of God be ever able to recover themselves. It will be found, how light soever men make of it, that it is a  fearful thing to fall into the hands of the living God. If the land be doomed to destruction, none shall pass through it, but travellers will choose rather to go a great way about than come within the smell of it. II. The cities shall become like old decayed houses, which, being deserted by the owners, look very frightful, being commonly possessed by beasts of prey or birds of ill omen. See how dismally the palaces of the enemy look; the description is peculiarly elegant and fine. 1. God shall mark them for ruin and destruction.  He shall stretch out upon Bozrah the line of confusion with the stones or plummets  of emptiness, v. 11. This intimates the equity of the sentence passed upon it; it is given according to the rules of justice and the exact agreeableness of the execution with the sentence; the destruction is not wrought at random, but by line and level. The confusion and emptiness that shall overspread the face of the whole country shall be like that of the whole earth when it was  Tohu and Bohu (the very words here used)— without form and void. Gen. i. 2. Sin will soon turn a paradise into a chaos, and sully the beauty of the whole creation. When there is confusion there will soon be emptiness; but both are appointed by the governor of the world, and in exact proportions. 2. Their great men shall be all cut off, and none of them shall dare to appear (v. 12):  They shall call the nobles of the kingdom to take care of the arduous affairs which lie before them, but none shall be there to take this ruin under their hand, and all her princes, having the sad tidings brought them, shall be nothing, shall be at their wits' end, and not be able to stand them in stead, to shelter them from destruction. III. Even the houses of state, and those of strength, shall become as wildernesses (v. 13); not only grass shall grow, but  thorns shall come up, in her palaces, nettles and brambles in the fortresses thereof, and there shall be none to cut them up or tread them down. We sometimes see ruined buildings thus overgrown with rubbish. It intimates that the place shall not only be uninhabited and unfrequented where a full court used to be kept, but that it shall be under the curse of God; for thorns and thistles were the production of the curse, Gen. iii. 18. IV. They shall become the residence and rendezvous of fearful frightful beasts and birds, which usually frequent such melancholy places, because there they may be undisturbed, and, when they are frightened thither, they help to frighten men thence. This circumstance of the desolation, being apt to strike a horror upon the mind, is much enlarged upon here, v. 11.  The cormorant shall possess it, or the pelican, which affects to be solitary (Ps. cii. 6); and  the bittern, which makes a hideous noise,  the owl, a melancholy bird,  the raven, a bird of prey, invited by the dead carcases, shall dwell there ( with all the ill-boding monsters of the air, Sir  R. B.), all the unclean birds, which were not for the service of man, v. 13.  It shall be a habitation for dragons, which are poisonous and hurtful. And in their lofty rooms of state, Where cringing sycophants did wait, Dragons shall hiss and hungry wolves shall howl; In courts before by mighty lords possess'd The serpent shall erect his speckled crest, Or fold his circling spires to rest. . That which was a court for princes shall now be a court for owls or ostriches, v. 14.  The wild beasts of the desert, the dry and sandy country, shall meet, as it were by appointment, with the wild beasts of the island, the wet marshy country, and shall regale themselves with such a perfect desolation as they shall find there. Leopards, and all the rav'ning brotherhoods That range the plains, or lurk in woods, Each other shall invite to come, And make this wilder place their home. Fierce beasts of every frightful shape and size Shall settle here their bloody colonies. .  The satyr shall cry to his fellow to go with him to this desert place, or, being there, they shall please themselves that they have found such an agreeable habitation. There shall  the screech-owl rest, a night-bird and an ominous one.  The great owl shall there make her nest (v. 15)  and lay and hatch; the breed of them shall be kept up to provide heirs for this desolate place.  The vultures which feast on carcases,  shall be gathered there, every one with his mate. Now observe, 1. How the places which men have deserted, and keep at a distance from, are proper receptacles for other animals, which the providence of God takes care of, and will not neglect. 2. Whom those resemble that are morose, unsociable, and unconversable, and affect a melancholy retirement; they are like these solitary creatures that take delight in desolations. 3. What a dismal change sin makes; it turns a fruitful land into barrenness, a frequented city into a wilderness. V. Here is an assurance given of the full accomplishment of this prediction, even to the most minute circumstance of it (v. 16, 17): " Seek you out of the book of the Lord and read. When this destruction comes compare the event with the prediction, and you will find it to answer exactly." Note, The book of the prophets is the book of the Lord, and we ought to consult it and converse with it as of divine origin and authority. We must not only read it, but see out of it, search into it, turn first to one text and then to another and compare them together. Abundance of useful knowledge might thus be extracted, by a diligent search, out of the scriptures, which cannot be got by a superficial reading of them. When you have read the prediction out of the book of the Lord then observe, 1. That according to what you have read so you see;  not one of these shall fail, either beast or fowl: and, it being foretold that they shall possess it  from generation to generation, in order to that, that the species may be propagated,  none shall want her mate; these marks of desolation shall be fruitful, and multiply, and replenish the land. 2. That God's mouth having commanded this direful muster  his Spirit shall gather them, as the creatures by instinct were gathered to Adam to be named and to Noah to be housed. What God's word has appointed his Spirit will effect and bring about, for no word of God shall fall to the ground. The word of God's promise shall in like manner be accomplished by the operations of the Spirit. 3. That there is an exact order and proportion observed in the accomplishment of this threatening:  He has cast the lot for these birds and beasts, so that each one shall know his place as readily as if it were marked by line. See the like, Joel ii. 7, 8,  They shall not break their ranks, neither shall one thrust another. The soothsayers among the heathen foretold events by the flight of birds, as if the fate of men depended on them. But here we find that the flight of birds is under the direction of the God of Israel:  he has cast the lot for them. 4. That the desolation shall be perpetual:  They shall possess it for ever. God's Jerusalem may be laid in ruins; but Jerusalem of old recovered itself out of its ruins, till it gave place to the gospel Jerusalem, which may be brought low, but shall be rebuilt, and shall continue till it give place to the heavenly Jerusalem. But the enemies of the church shall be for ever desolate, shall be punished with an everlasting destruction.

=CHAP. 35.= ''As after a prediction of God's judgments upon the world (ch. xxiv.) follows a promise of great mercy to be had in store for his church (ch. xxv.), so here after a black and dreadful scene of confusion in the foregoing chapter we have, in this, a bright and pleasant one, which, though it foretel the flourishing estate of Hezekiah's kingdom in the latter part of his reign, yet surely looks as far beyond that as the prophecy in the foregoing chapter does beyond the destruction of the Edomites; both were typical, and it concerns us most to look at those things which they were typical of, the kingdom of Christ and the kingdom of heaven. When the world, which lies in wickedness, shall be laid in ruins, and the Jewish church, which persisted in infidelity, shall become a desolation, then the gospel church shall be set up and made to flourish. I. The Gentiles shall be brought into it, ver. 1, 2, 7. II. The well-wishers to it, who were weak and timorous, shall be encouraged, ver. 3, 4. III. Miracles shall be wrought both on the souls and on the bodies of men, ver. 5, 6. IV. The gospel church shall be conducted in the way of holiness, ver. 8, 9. V. It shall be brought at last to endless joys, ver. 10. Thus do we find more of Christ and heaven in this chapter than one would have expected in the Old Testament.''

The Blessings of the Gospel. ( 720.)
$1$ The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. $2$ It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the ,  and the excellency of our God. $3$ Strengthen ye the weak hands, and confirm the feeble knees. $4$ Say to them  that are of a fearful heart, Be strong, fear not: behold, your God will come  with vengeance,  even God  with a recompence; he will come and save you. In these verses we have, I. The desert land blooming. In the foregoing chapter we had a populous and fruitful country turned into a horrid wilderness; here we have in lieu of that, a wilderness turned into a good land. When the land of Judah was freed from the Assyrian army, those parts of the country that had been made as a wilderness by the ravages and outrages they committed began to recover themselves, and to look pleasantly again, and to blossom as the rose. When the Gentile nations, that had been long as a wilderness, bringing forth no fruit to God, received the gospel, joy came with it to them, Ps. lxvii. 3, 4; xcvi. 11, 12. When Christ was preached in Samaria there was  great joy in that city (Acts viii. 8); those that sat in darkness saw a great and joyful light, and then they blossomed, that is, gave hopes of abundance of fruit; for that was it which the preachers of the gospel aimed at (John xv. 16), to  go and bring forth fruit, Rom. i. 13; Col. i. 6. Though blossoms are not fruit, and often miscarry and come to nothing, yet they are in order to fruit. Converting grace makes the soul that was  a wilderness to rejoice with joy and singing, and to  blossom abundantly. This flourishing desert shall have all  the glory of Lebanon given to it, which consisted in the strength and stateliness of its cedars, together with  the excellency of Carmel and Sharon, which consisted in corn and cattle. Whatever is valuable in any institution is brought into the gospel. All the beauty of the Jewish church was admitted into the Christian church, and appeared in its perfection, as the apostle shows at large in his epistle to the Hebrews. Whatever was excellent an desirable in the Mosaic economy is translated into the evangelical institutes. II. The glory of God shining forth:  They shall see the glory of the Lord. God will manifest himself more than ever in his grace and love to mankind (for that is his glory and excellency), and he shall give them eyes to see it, and hearts to be duly affected with it. This is that which will make the desert blossom. The more we see by faith of the glory of the Lord and the excellency of our God the more joyful and the more fruitful shall we be. III. The feeble and faint-hearted encouraged, v. 3, 4. God's prophets and ministers are in a special manner charged, by virtue of their office, to  strengthen the weak hands, to comfort those who could not yet recover the fright they had been put into by the Assyrian army with an assurance that God would now return in mercy to them. This is the design of the gospel, 1. To strengthen those that are weak and to confirm them—the weak hands, which are unable either to work or fight, and can hardly be lifted up in prayer, and the feeble knees, which are unable either to stand or walk and unfit for the race set before us. The gospel furnishes us with strengthening considerations, and shows us where strength is laid up for us. Among true Christians there are many that have weak hands and feeble knees, that are yet but babes in Christ; but it is our duty to strengthen our brethren (Luke xxii. 32), not only to bear with the weak, but to do what we can to confirm them, Rom. xv. 1; 1 Thess. v. 14. It is our duty also to strengthen ourselves, to lift up  the hands which hang down (Heb. xii. 12), improving the strength God has given us, and exerting it. 2. To animate those that are timorous and discouraged:  Say to those that are of a fearful heart, because of their own weakness and the strength of their enemies, that are  hasty (so the word is), that are for betaking themselves to flight upon the first alarm, and giving up the cause, that say, in their haste, "We are cut off and undone" (Ps. xxxi. 22), there is enough in the gospel to silence these fears; it says to them, and let them say it to themselves and one to another,  Be strong, fear not. Fear is weakening; the more we strive against it the stronger we are both for doing and suffering; and, for our encouragement to strive, he that says to us,  Be strong has laid help for us upon one that is mighty. IV. Assurance given of the approach of a Saviour: " Your God will come with vengeance. God will appear for you against your enemies, will recompense both their injuries and your losses." The Messiah will come, in the fulness of time, to take vengeance on the powers of darkness, to spoil them, and make a show of them openly, to recompense those that mourn in Zion with abundant comforts.  He will come and save us. With the hopes of this the Old-Testament saints strengthened their weak hands. He will come again at the end of time, will come in flaming fire, to recompense tribulation to those who have troubled his people, and, to those who were troubled, rest, such a rest as will be not only a final period to, but a full reward of, all their troubles, 2 Thess. i. 6, 7. Those whose  hearts tremble for the ark of God, and who are under a concern for his church in the world, may silence their fears with this, God will take the work into his own hands. Your God will come, who pleads your cause and owns your interest, even God himself, who is God alone.

The Blessings of the Gospel. ( 720.)
$5$ Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. $6$ Then shall the lame  man leap as a hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. $7$ And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay,  shall be grass with reeds and rushes. $8$ And a highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it  shall be for those: the wayfaring men, though fools, shall not err  therein. $9$ No lion shall be there, nor  any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk  there: $10$ And the ransomed of the shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away. " Then, when your God shall come, even Christ, to set up his kingdom in the world, to which all the prophets bore witness, especially towards the conclusion of their prophecies of the temporal deliverances of the church, and this evangelical prophet especially—then look for great things." I. Wonders shall be wrought in the kingdoms both of nature and grace, wonders of mercy wrought upon the children of men, sufficient to evince that it is no less than a God that comes to us. 1. Wonders shall be wrought on men's bodies (v. 5, 6):  The eyes of the blind shall be opened; this was often done by our Lord Jesus when he was here upon earth, with a word's speaking, and one he gave sight to that was  born blind, Matt. ix. 27; xii. 22; xx. 30; John ix. 6. By his power the ears of the deaf also were unstopped, with one word.  Ephphatha—Be opened, Mark vii. 34. Many that were lame had the use of their limbs restored so perfectly that they could not only go, but  leap, and with so much joy to them that they could not forbear leaping for joy, as that impotent man, Acts iii. 8. The dumb also were enabled to speak, and then no marvel that they were disposed to sing for joy, Matt. ix. 32, 33. These miracles Christ wrought to prove that he was sent of God (John iii. 2), nay, working them by his own power and in his own name, he proved that he was God, the same who at first made man's mouth, the hearing ear, and the seeing eye. When he would prove to John's disciples his divine mission he did it by miracles of this kind, in which this scripture was fulfilled. 2. Wonders, greater wonders, shall be wrought on men's souls. By the word and Spirit of Christ those that were spiritually blind were enlightened (Acts xxvi. 18), those that were deaf to the calls of God were made to hear them readily, so Lydia, whose heart  the Lord opened, so  that she attended, Acts xvi. 14. Those that were impotent to every thing that is good by divine grace are made, not only able for it, but active in it, and run the way of God's commandments. Those also that were dumb, and knew not how to speak of God or to God, having their understandings opened to know him, shall thereby have their lips opened to show forth his praise. The tongue of the dumb shall sing for joy, the joy of God's salvation. Praise shall be perfected out of the mouth of babes and sucklings. II. The Spirit shall be poured out from on high. There shall be  waters and streams, rivers of living water; when our Saviour spoke of these as the fulfilling of the scripture, and most probably of this scripture, the evangelist tells us,  He spoke of the Spirit (John vii. 38, 39), as does also this prophet (ch. xxxii. 15); so here (v. 6),  in the wilderness, where one would least expect it,  shall waters break out. This was fulfilled when the  Holy Ghost fell upon the Gentiles that  heard the word (Acts x. 44); then were the fountains of life opened, whence streams flowed, that watered the earth abundantly. These waters are said to  break out, which denotes a pleasing surprise to the Gentile world, such as brought them, as it were, into a new world. The blessed effect of this shall be that the  parched ground shall become a pool, v. 7. Those that laboured and were heavily laden, under the burden of guilt, and were scorched with the sense of divine wrath, found rest, and refreshment, and abundant comforts in the gospel. In  the thirsty land, where no water was, nor ordinances (Ps. lxiii. 1), there shall be  springs of water, a gospel ministry, and by that the administration of all gospel ordinances in their purity and plenty, which are  the river that makes glad the city of our God, Ps. xlvi. 4.  In the habitation of dragons, who chose to dwell in the parched scorched ground ( ch. xxxiv. 9, 13), these waters shall flow, and dispossess them, so that,  where each lay shall be grass with reeds and rushes, great plenty of useful productions. Thus it was when Christian churches were planted, and flourished greatly, in the cities of the Gentiles, which, for many ages, had been habitations of dragons, or devils rather, as Babylon (Rev. xviii. 2); when the property of the idols' temples was altered, and they were converted to the service of Christianity, then the habitations of dragons became fruitful fields. III. The way of religion and godliness shall be laid open: it is here called  the way of holiness (v. 8) the way both of holy worship and a holy conversation. Holiness is the rectitude of the human nature and will, in conformity to the divine nature and will. The way of holiness is that course of religious duties in which men ought to walk and press forward, with an eye to the glory of God and their own felicity in the enjoyment of him. "When our God shall come to save us he shall chalk out to us this way by his gospel, so as it had never been before described." 1. It shall be an appointed way; not a way of sufferance, but  a highway, a way into which we are directed by a divine authority and in which we are protected by a divine warrant. It is the King's highway, the King of Kings' highway, in which, though we may be waylaid, we cannot be stopped. The  way of holiness is the way of God's commandments; it is (as highways usually are) the  good old way, Jer. vi. 16. 2. It shall be an appropriated way, the way in which God will bring his own chosen to himself, but  the unclean shall not pass over it, either to defile it or to disturb those that walk in it. It is a way by itself, distinguished from the way of the world, for it is a way of separation from, and nonconformity to, this world.  It shall be for those whom the Lord has  set apart for himself (Ps. iv. 3), shall be reserved for them:  The redeemed shall walk there, and the satisfaction they take in these  ways of pleasantness shall be out of the reach of molestation from an evil world.  The unclean shall not pass over it, for it shall be a fair way; those that walk in it are the  undefiled in the way, who  escape the pollution that is in the world. 3. It shall be a straight way:  The wayfaring men, who choose to travel in it,  though fools, of weak capacity in other things, shall have such plain directions from the word and Spirit of God in this way that they  shall not err therein; not that they shall be infallible even in their own conduct, or that they shall in nothing mistake, but they shall not be guilty of any fatal misconduct, shall not so miss their way but that they shall recover it again, and get well to their journey's end. Those that are in the narrow way, though some may fall into one path and others into another, not all equally right, but all meeting at last in the same end, shall yet never fall into the broad way again; the Spirit of truth shall lead them into all truth that is necessary for them. Note, The way to heaven is a plain way, and easy to hit.  God has chosen the foolish things of the world, and made them wise to salvation.  Knowledge is easy to him that understands. 4. It shall be a safe way:  No lion shall be there, nor any ravenous beast (v. 9), none  to hurt or destroy. Those that keep close to this way keep out of the reach of Satan the roaring lion, that wicked one touches them not. Those that walk in the way of holiness may proceed with a holy security and serenity of mind, knowing that nothing can do them any real hurt; they shall be quiet from the fear of evil. It was in Hezekiah's days, some time after the captivity of the ten tribes, that God, being displeased with the colonies settled there,  sent lions among them, 2 Kings xvii. 25. But Judah keeps her integrity, and therefore  no lions shall be there. Those that walk in the  way of holiness must separate themselves from the unclean and the ravenous, must  save themselves from an untoward generation; hoping that they themselves are of the redeemed, let them walk  with the redeemed who  shall walk there. IV. The end of this way shall be everlasting joy, v. 10. This precious promise of peace now will end shortly in endless joys and rest for the soul. Here is good news for the citizens of Zion, rest to the weary:  The ransomed of the Lord, who therefore ought to follow him wherever he goes (Rev. xiv. 4),  shall return and come to Zion, 1. To serve and worship God in the church militant: they shall deliver themselves out of Babylon (Zech. ii. 7), shall  ask the way to Zion (Jer. l. 5), and shall  find the way ch. lii. 12. God will open to them a door of escape out of their captivity, and it shall be an effectual door, though there be many adversaries. They shall join themselves to the gospel church, that  Mount Zion, that  city of the living God, Heb. xii. 22. They shall come with songs of joy and praise for their deliverance out of Babylon, where they wept upon every  remembrance of Zion, Ps. cxxxvii. 1. Those that by faith are made citizens of the gospel Zion may  go on their way rejoicing (Acts viii. 39); they shall sing in the ways of the Lord, and be still praising him. They rejoice in Christ Jesus, and the sorrows and signs of their convictions are made to flee away by the power of divine consolations. Those that mourn are blessed, for they shall be comforted. 2. To see and enjoy God in the church triumphant; those that walk in  the way of holiness, under guidance of their Redeemer, shall come to Zion at last, to the heavenly Zion, shall come in a body, shall all be presented together,  faultless, at the coming of Christ's glory with exceeding joy ( Jude 24; Rev. vii. 17); they shall come with songs. When God's people returned out of Babylon to Zion they came  weeping (Jer. l. 4); but they shall come to heaven singing a new song, which no man can learn, Rev. xiv. 3. When they shall  enter into the joy of their Lord it shall be what the joys of this world never could be  everlasting joy, without mixture, interruption, or period. It shall not only fill their hearts, to their own perfect and perpetual satisfaction, but it shall be  upon their heads, as an ornament of grace and a crown of glory, as a garland worn in token of victory. Their joy shall be visible, and no longer a secret thing, as it is here in this world; it shall be proclaimed, to the glory of God and their mutual encouragement. They shall then obtain the joy and gladness which they could never expect on this side heaven;  and sorrow and sighing shall flee away for ever, as the shadows of the night before the rising sun. Thus these prophecies, which relate to the Assyrian invasion, conclude, for the support of the people of God under that calamity, and to direct their joy, in their deliverance from it, to something higher. Our joyful hopes and prospects of eternal life should swallow up both all the sorrows and all the joys of this present time.

=CHAP. 36.= ''The prophet Isaiah is, in this and the three following chapters, an historian; for the scripture history, as well as the scripture prophecy, is given by inspiration of God, and was dictated to holy men. Many of the prophecies of the foregoing chapters had their accomplishment in Sennacherib's invading Judah and besieging Jerusalem, and the miraculous defeat he met with there; and therefore the story of this is here inserted, both for the explication and for the confirmation of the prophecy. The key of prophecy is to be found in history; and here, that we might have the readier entrance, it is, as it were, hung at the door. The exact fulfilling of this prophecy might serve to confirm the faith of God's people in the other prophecies, the accomplishment of which was at a greater distance. Whether this story was taken from the book of the Kings and added here, or whether it was first written by Isaiah here and hence taken into the book of Kings, is not material. But the story is the same almost verbatim; and it was so memorable an event that it was well worthy to be twice recorded, 2 Kings xviii. and xix., and here, and an abridgment of it likewise, 2 Chron. xxxii. We shall be but short in our observations upon this story here, having largely explained it there. In this chapter we have, I. The descent which the king of Assyria made upon Judah, and his success against all the defenced cities, ver. 1. II. The conference he desired to have with Hezekiah, and the managers on both sides, ver. 2, 3. III. Rabshakeh's railing blasphemous speech, with which he designed to frighten Hezekiah into a submission, and persuade him to surrender at discretion, ver. 4-10. IV. His appeal to the people, and his attempt to persuade them to desert Hezekiah, and so force him to surrender, ver. 11-20. V. The report of this made to Hezekiah by his agents, ver. 21, 22.''

Sennacherib's Insolent Message. ( 710.)
$1$ Now it came to pass in the fourteenth year of king Hezekiah,  that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. $2$ And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field. $3$ Then came forth unto him Eliakim, Hilkiah's son, which was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder. $4$ And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence  is this wherein thou trustest? $5$ I say,  sayest thou, (but  they are but vain words)  I have counsel and strength for war: now on whom dost thou trust, that thou rebellest against me? $6$ Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so  is Pharaoh king of Egypt to all that trust in him. $7$ But if thou say to me, We trust in the our God:  is it not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar? $8$ Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them. $9$ How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen? $10$ And am I now come up without the against this land to destroy it? the said unto me, Go up against this land, and destroy it. We shall here only observe some practical lessons. 1. A people may be in the way of their duty and yet meet with trouble and distress. Hezekiah was reforming, and his people were in some measure reformed; and yet their country is at that time invaded and a great part of it laid waste. Perhaps they began to grow remiss and cool in the work of reformation, were doing it by halves, and ready to sit down short of a thorough reformation; and then God visited them with this judgment, to put life into them and that good cause. We must not wonder if, when we are doing well, God sends afflictions to quicken us to do better, to do our best, and to press forward towards perfection. 2. That we must never be secure of the continuance of our peace in this world, nor think our mountain stands so strong that it cannot be moved. Hezekiah was not only a pious king, but prudent, both in his administration at home and in his treaties abroad. His affairs were in a good posture, and he seemed particularly to be upon good terms with the king of Assyria, for he had lately made his peace with him by a rich present (2 Kings xviii. 14), and yet that perfidious prince pours an army into his country all of a sudden and lays it waste. It is good for us therefore always to keep up an expectation of trouble, that, when it comes, it may be no surprise to us, and then it will be the less a terror. 3. God sometimes permits the enemies of his people, even those that are most impious and treacherous, to prevail far against them. The king of Assyria took all, or most, of the defenced cities of Judah, and then the country would of course be an easy prey to him. Wickedness may prosper awhile, but cannot prosper always. 4. Proud men love to talk big, to boast of what they are, and have, and have done, nay and of what they will do, to insult over others, and set all mankind at defiance, though thereby they render themselves ridiculous to all wise men and obnoxious to the wrath of that God who resists the proud. But thus they think to make themselves feared, though they make themselves hated, and to carry their point by  great swelling words of vanity, Jude 16. 5. The enemies of God's people endeavour to conquer them by frightening them, especially by frightening them from their confidence in God. Thus Rabshakeh here, with noise and banter, runs down Hezekiah as utterly unable to cope with his master, or in the least to make head against him. It concerns us therefore, that we may keep our ground against the enemies of our souls, to keep up our spirits by keeping up our hope in God. 6. It is acknowledged, on all hands, that those who forsake God's service forfeit his protection. If that had been true which Rabshakeh alleged, that Hezekiah had thrown down God's altars, he might justly infer that he could not with any assurance trust in him for succour and relief, v. 7, We may say thus to presuming sinners, who say that they trust in the Lord and in his mercy. Is not this he whose commandments they have lived in the contempt of, whose name they have dishonoured, and whose ordinances they have slighted? How then can they expect to find favour with him? 7. It is an easy thing, and very common, for those that persecute the church and people of God to pretend a commission from him for so doing. Rabshakeh could say,  Have I now come up without the Lord? when really he had come up  against the Lord, ch. xxxvii. 28. Those that kill the servants of the Lord think they do him service and say,  Let the Lord be glorified. But, sooner or later, they will be made to know their error to their cost, to their confusion.

Sennacherib's Insolent Message. ( 710.)
$11$ Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand  it: and speak not to us in the Jews' language, in the ears of the people that  are on the wall. $12$ But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words?  hath he not  sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you? $13$ Then Rabshakeh stood, and cried with a loud voice in the Jews' language, and said, Hear ye the words of the great king, the king of Assyria. $14$ Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you. $15$ Neither let Hezekiah make you trust in the, saying, The  will surely deliver us: this city shall not be delivered into the hand of the king of Assyria. $16$ Hearken not to Hezekiah: for thus saith the king of Assyria, Make  an agreement with me  by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern; $17$ Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. $18$  Beware lest Hezekiah persuade you, saying, The will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? $19$ Where  are the gods of Hamath and Arphad? where  are the gods of Sepharvaim? and have they delivered Samaria out of my hand? $20$ Who  are they among all the gods of these lands, that have delivered their land out of my hand, that the should deliver Jerusalem out of my hand? $21$ But they held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not. $22$ Then came Eliakim, the son of Hilkiah, that  was over the household, and Shebna the scribe, and Joah, the son of Asaph, the recorder, to Hezekiah with  their clothes rent, and told him the words of Rabshakeh. We may hence learn these lessons:—1. That, while princes and counsellors have public matters under debate, it is not fair to appeal to the people. It was a reasonable motion which Hezekiah's plenipotentiaries made, that this parley should be held in a language which the people did not understand (v. 11), because reasons of state are secret things and ought to be kept secret, the vulgar being incompetent judges of them. It is therefore an unfair practice, and not doing as men would be done by, to incense subjects against their rulers by base insinuations. 2. Proud and haughty scorners, the fairer they are spoken to, commonly speak the fouler. Nothing could be said more mildly and respectfully than that which Hezekiah's agents said to Rabshakeh. Besides that the thing itself was just which they desired, they called themselves his  servants, they petitioned for it:  Speak, we pray thee; but this made him the more spiteful and imperious. To give rough answers to those who give us soft answers is one way of rendering evil for good; and those are wicked indeed, and it is to be feared incurable, with whom that which usually turns away wrath does but make bad worse. 3. When Satan would tempt men from trusting in God, and cleaving to him, he does so by insinuating that in yielding to him they may better their condition; but it is a false suggestion, and grossly absurd, and therefore to be rejected with the utmost abhorrence. When the world and the flesh say to us, " Make an agreement with us  and come out to us, submit to our dominion and come into our interests, and  you shall eat every one of his own vine," they do but deceive us, promising liberty when they would lead us into the basest captivity and slavery. One might as well take Rabshakeh's word as theirs for kind usage and fair quarter; therefore,  when they speak fair, believe them not. Let them say what they will, there is no land like the land of promise, the holy land. 4. Nothing can be more absurd in itself, nor a greater affront to the true and living God, than to compare him with the gods of the heathen; as if he could do no more for the protection of his worshippers than they can for the protection of theirs, and as if the God of Israel could as easily be mastered as the gods of Hamath and Arphad, whereas they are vanity and a lie. They are nothing; he is the great  I AM: they are the creatures of men's fancy and the works of men's hands; he is the Creator of all things. 5. Presumptuous sinners are ready to think that, because they have been too hard for their fellow-creatures, they are therefore a match for their Creator. This and the other nation they have subdued, and therefore the Lord himself shall not deliver Jerusalem out of their hand. But, though the potsherds may strive with the potsherds of the earth, let them not strive with the potter. 6. It is sometimes prudent not to  answer a fool according to his folly. Hezekiah's command was, " Answer him not; it will but provoke him to rail and blaspheme yet more and more; leave it to God to stop his mouth, for you cannot." They had reason enough on their side, but it would be hard to speak it to such an unreasonable adversary without a mixture of passion; and, if they should fall a railing like him, Rabshakeh would be much too hard for them at that weapon. 7. It becomes the people of God to lay to heart the dishonour done to God by the blasphemies of wicked men, though they do not think it prudent to reply to those blasphemies. Though they  answered him not a word, yet they rent their clothes, in a holy zeal for the glory of God's name and a holy indignation at the contempt put upon it. They tore their garments when they heard blasphemy, as taking no pleasure in their own ornaments when God's honour suffered.

=CHAP. 37.= ''In this chapter we have a further repetition of the story which we had before in the book of Kings concerning Sennacherib. In the foregoing chapter we had him conquering and threatening to conquer. In this chapter we have him falling, and at last fallen, in answer to prayer, and in fulfillment of many of the prophecies which we have met with in the foregoing chapters. Here we have, I. Hezekiah's pious reception of Rabshakeh's impious discourse, ver. 1. II. The gracious message he sent to Isaiah to desire his prayers, ver. 2-5. III. The encouraging answer which Isaiah sent to him from God, assuring him that God would plead his cause against the king of Assyria, ver. 6, 7. IV. An abusive letter which the king of Assyria sent to Hezekiah, to the same purport with Rabshakeh's speech, ver. 8-13. V. Hezekiah's humble prayer to God upon the receipt of this letter, ver. 14-20. VI. The further full answer which God sent him by Isaiah, promising him that his affairs should shortly take a happy turn, that the storm should blow over and every thing should appear bright and serene, ver. 21-35. VII. The immediate accomplishment of this prophecy in the ruin of his army (ver. 36) and the murder of himself,''

ver. 37, 38. All this was largely opened, 2 Kings xix.

Hezekiah's Message to Isaiah. ( 710.)
$1$ And it came to pass, when king Hezekiah heard  it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the. $2$ And he sent Eliakim, who  was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz. $3$ And they said unto him, Thus saith Hezekiah, This day  is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and  there is not strength to bring forth. $4$ It may be the thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the thy God hath heard: wherefore lift up  thy prayer for the remnant that is left. $5$ So the servants of king Hezekiah came to Isaiah.  6 And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the , Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. $7$ Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land. We may observe here, 1. That the best way to baffle the malicious designs of our enemies against us is to be driven by them to God and to our duty and so to fetch meat out of the eater. Rabshakeh intended to frighten Hezekiah from the Lord, but it proves that he frightens him to the Lord. The wind, instead of forcing the traveller's coat from him, makes him wrap it the closer about him. The more Rabshakeh reproaches God the more Hezekiah studies to honour him, by rending his clothes for the dishonour done to him and attending in his sanctuary to know his mind. 2. That it well becomes great men to desire the prayers of good men and good ministers. Hezekiah sent messengers, and honourable ones, those of the first rank, to Isaiah, to desire his prayers, remembering how much his prophecies of late had plainly looked towards the events of the present day, in dependence upon which, it is probable, he doubted not but that the issue would be comfortable, yet he would have it to be so in answer to prayer:  This is a day of trouble, therefore let it be a day of prayer. 3. When we are most at a plunge we should be most earnest in prayer: Now that the  children are brought to the birth, but  there is not strength to bring forth, now let prayer come, and help at a dead lift. When pains are most strong let prayers be most lively; and, when we meet with the greatest difficulties, then is a time to stir up not ourselves only, but others also, to take hold on God. Prayer is the midwife of mercy, that helps to bring it forth. 4. It is an encouragement to pray though we have but some hopes of mercy (v. 4):  It may be the Lord thy God will hear; who knows but he will return and repent? The  it may be of the prospect of the haven of blessings should quicken us with double diligence to ply the oar of prayer. 5. When there is a remnant left, and but a remnant, it concerns us to lift up a prayer for that remnant, v. 4. The prayer that reaches heaven must be lifted up by a strong faith, earnest desires, and a direct intention to the glory of God, all which should be quickened when we come to the last stake. 6. Those that have made God their enemy we have no reason to be afraid of, for they are marked for ruin; and, though they may hiss, they cannot hurt. Rabshakeh has blasphemed God, and therefore let not Hezekiah be afraid of him, v. 6. He has made God a party to the cause by his invectives, and therefore judgment will certainly be given against him. God will certainly plead his own cause. 7. Sinners' fears are but prefaces to their falls. He shall  hear the rumour of the slaughter of his army, which shall oblige him to retire to his own land, and there he shall be slain, v. 7. The terrors that pursue him shall bring him at last to the  king of terrors, Job xviii. 11, 14. The curses that come upon sinners shall overtake them.

Prayer of Hezekiah. ( 710.)
$8$ So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. $9$ And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard  it, he sent messengers to Hezekiah, saying, $10$ Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria. $11$ Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered? $12$ Have the gods of the nations delivered them which my fathers have destroyed,  as Gozan, and Haran, and Rezeph, and the children of Eden which  were in Telassar? $13$ Where  is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah? $14$ And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the, and spread it before the . $15$ And Hezekiah prayed unto the, saying,   16 of hosts, God of Israel, that dwellest  between the cherubims, thou  art the God,  even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth. $17$ Incline thine ear,, and hear; open thine eyes, O  , and see: and hear all the words of Sennacherib, which hath sent to reproach the living God. $18$ Of a truth,, the kings of Assyria have laid waste all the nations, and their countries, $19$ And have cast their gods into the fire: for they  were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. $20$ Now therefore, our God, save us from his hand, that all the kingdoms of the earth may know that thou  art the ,  even thou only. We may observe here, 1. That, if God give us inward satisfaction in his promise, this may confirm us in our silently bearing reproaches. God answered Hezekiah, but it does not appear that he, after deliberation, sent any answer to Rabshakeh; but, God having taken the work into his own hands, he quietly left the matter with him.  So Rabshakeh returned to the king his master for fresh instructions. 2. Those that delight in war shall have enough of it. Sennacherib, without provocation given to him or warning given by him, went forth to war against Judah; and now with as little ceremony the king of Ethiopia goes forth to war against him, v. 9. Those that are quarrelsome may expect to be quarrelled with; and God sometimes checks the rage of his enemies by giving it a powerful diversion. 3. It is bad to talk proudly and profanely, but it is worse to write so, for this argues more deliberation and design, and what is written spreads further, lasts longer, and does the more mischief. Atheism and irreligion, written, will certainly be reckoned for another day. 4. Great successes often harden sinners' hearts in their sinful ways and make them the more daring. Because the kings of Assyria have destroyed all lands (though, in fact, they were but a few that fell within their reach), therefore they doubt not but to destroy God's land; because the gods of the nations were unable to help they conclude the God of Israel is so; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore they doubt not but to destroy God's land; because the idolatrous kings of Hamath and Arphad became an easy prey to them therefore the religious reforming king of Judah must needs be so too. Thus is this proud man ripened for ruin by the sunshine of prosperity. 5. Liberty of access to the throne of grace, and liberty of speech there, are the unspeakable privilege of the Lord's people at all times, especially in times of distress and danger. Hezekiah took Sennacherib's letter, and spread it before the Lord, not designing to make any complaints against him but those grounded upon his own handwriting. Let the thing speak itself; here it is in black and white: '' Open thy eyes, O Lord! and see.'' God allows his praying people to be humbly free with him, to utter all their words, as Jephthah did, before him, to spread the letter, whether of a friend or an enemy, before him, and leave the contents, the concern of it, with him. 6. The great and fundamental principles of our religion, applied by faith and improved in prayer, will be of sovereign use to us in our particular exigencies and distresses, whatever they are; to them therefore we must have recourse, and abide by them; so Hezekiah did here. He encouraged himself with this, that the God of Israel is  the Lord of hosts, of all hosts, of the hosts of Israel, to animate him, of the hosts of their enemies, to dispirit and restrain them,—that he is God  alone, and there is none that can stand in competition with him,—that he is the  God of all the kingdoms of the earth, and disposes of them all as he pleases; for he made heaven and earth, and therefore both can do any thing and does every thing. 7. When we are afraid of men that are great destroyers we may with humble boldness appeal to God as the great Saviour. They have indeed destroyed the nations, who had thrown themselves out of the protection of the true God by worshipping false gods, but the Lord, the God alone, is our God, our King, our lawgiver, and he will save us, who is  the Saviour of those that believe. 8. We have enough to take hold of, in our wrestling with God by prayer, if we can but plead that his glory is interested in our case, that his name will be profaned if we are run down and glorified if we are relieved. Thence therefore will our most prevailing pleas be drawn: "Do it for thy glory's sake."

Sennacherib Threatened; Sennacherib Destroyed. ( 710.)
$21$ Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria: $22$ This  is the word which the  hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee,  and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. $23$ Whom hast thou reproached and blasphemed? and against whom hast thou exalted  thy voice, and lifted up thine eyes on high?  even against the Holy One of Israel. $24$ By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof,  and the choice fir trees thereof: and I will enter into the height of his border,  and the forest of his Carmel. $25$ I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places. $26$ Hast thou not heard long ago,  how I have done it;  and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities  into ruinous heaps. $27$ Therefore their inhabitants  were of small power, they were dismayed and confounded: they were  as the grass of the field, and  as the green herb,  as the grass on the housetops, and  as corn blasted before it be grown up. $28$ But I know thy abode, and thy going out, and thy coming in, and thy rage against me. $29$ Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest. $30$ And this  shall be a sign unto thee, Ye shall eat  this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof. $31$ And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward: $32$ For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the of hosts shall do this. $33$ Therefore thus saith the concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. $34$ By the way that he came, by the same shall he return, and shall not come into this city, saith the. $35$ For I will defend this city to save it for mine own sake, and for my servant David's sake. $36$ Then the angel of the went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they  were all dead corpses. $37$ So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. $38$ And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead. We may here observe, 1. That those who receive messages of terror from men with patience, and send messages of faith to God by prayer, may expect messages of grace and peace from God for their comfort, even when they are most cast down. Isaiah sent a long answer to Hezekiah's prayer in God's name, sent it in writing (for it was too long to be sent by word of mouth), and sent it by way of return to his prayer, relation being thereunto had: " Whereas thou hast prayed to me, know, for thy comfort, that thy prayer is heard." Isaiah might have referred him to the prophecies he had delivered (particularly that ch. x.) and bid him pick out an answer from thence; but, that he might have abundant consolation, a message is sent him on purpose. The correspondence between earth and heaven is never let fall on God's side. 2. Those who magnify themselves, especially who magnify themselves against God and his people, do really vilify themselves, and made themselves contemptible, in the eyes of all wise men:  "The virgin, the daughter of Zion, has despised Sennacherib, and all his impotent malice and menaces; she knows that, while she preserves her integrity, she is sure of the divine protection, and that though the enemy may bark he cannot bite. All his threats are a jest; it is all but  brutum fulmen—a mere flash," 3. Those who abuse the people of God affront God himself; and he takes what is said and done against them as said and done against himself: " Whom hast thou reproached? Even  the Holy One of Israel, whom thou hast  therefore reproached because he is a Holy One." And it aggravated the indignity Sennacherib did to God that he not only reproached him himself, but set his servants on to do the same:  By thy servants, the abjects,  thou hast reproached me. 4. Those who boast of themselves and their own achievements reflect upon God and his providence: " Thou hast said, I have digged, and drunk water; I have done mighty feats, and will do more; and wilt not own that  I have done it," v. 24-26. The most active men are no more than God makes them, and God makes them no more than of old he designed to make them: " What I have formed of ancient times, in an eternal counsel,  now have I brought to pass" (for God does all according to the counsel of his will), " that thou shouldst be to lay waste defenced cities; it is therefore intolerable arrogance to make it thy own doing." 5. All the malice, and all the motions and projects, of the church's enemies, are under the cognizance and check of the church's God. Sennacherib was active and quick, here, and there, and every where, but God knew his going out and coming in, and had always an eye upon him, v. 28. And that was not all; he had a hand upon him too, a strict hand, a strong hand,  a hook in his nose and a bridle in his lips, with which, though he was very headstrong and unruly, he could and would  turn him back by the way which he came, v. 29.  Hitherto he shall come and no further. God had signed Sennacherib's commission against Judah (ch. x. 6); here he supersedes it. He has frightened them, but he must not hurt them, and therefore is discharged from going any further; nay, his commitment is here signed, by which he is clapped up, to answer for what he had done beyond his commission. 6. God is his people's bountiful benefactor, as well as their powerful protector, both a sun and a shield to those that trust in him. Jerusalem shall be defended (v. 35), the besiegers shall not come into it, no, nor come before it with any regular attack, but they shall be routed before they begin the siege, v. 33. But this is not all; God will return in mercy to his people, and will do them good. Their land shall be more than ordinarily fruitful, so that their losses shall be abundantly repaired; they shall not feel any of the ill effects either of the enemies' wasting the country or of their own being taken off from husbandry. But the earth, as at first, shall bring forth of itself, and they shall live and live plentifully upon its spontaneous productions. The blessing of the Lord can, when he pleases, make rich without the hand of the diligent. And let them not think that the desolations of their country would excuse them from observing the sabbatical year, which happened (as it should seem) the year after, and when they were not to plough or sow; no, though they had not now their usual stock beforehand for that year, yet they must religiously observe it, and depend upon God to provide for them. God must be trusted in the way of duty. 7. There is no standing before the judgments of God when they come with commission. (1.) The greatest numbers cannot stand before them: one angel shall, in one night, lay a vast army of men dead upon the spot, when God commissions him so to do, v. 36. Here are 185,000 brave soldiers in an instant turned into so many dead corpses. Many think the 76th Psalm was penned upon occasion of this defeat, where from  the spoiling of the stout-hearted, and sending them to sleep their long sleep (v. 5), it is inferred that God is  more glorious and excellent than the mountains of prey (v. 4), and that  he, even he, is to be feared, v. 7. Angels are employed, more than we are aware of, as ministers of God's justice, to punish the pride and break the power of wicked men. (2.) The greatest men cannot stand before them:  The great king, the king of Assyria, looks very little when he is forced to return, not only with shame, because he cannot accomplish what he had projected with so much assurance, but with terror and fear, lest the angel that had destroyed his army should destroy him; yet he is made to look less when his own sons, who should have guarded him, sacrificed him to his idol, whose protection he sought, v. 37, 38. God can quickly stop their breath who  breathe out threatenings and slaughter against his people, and will do it when they have filled up the measure of their iniquity; and  the Lord is known by these  judgments which he executes, known to be a God that resists the proud. Many prophecies were fulfilled in this providence, which should encourage us, as far as they look further, and are designed as common and general assurances of the safety of the church and of all that trust in God, to depend upon God for the accomplishment of them. He that has delivered does and will deliver. Lord, forgive our enemies; but,  so let all thy enemies perish, O Lord!

=CHAP. 38.= ''This chapter proceeds in the history of Hezekiah. Here is, I. His sickness, and the sentence of death he received within himself, ver. 1. II. His prayer in his sickness, ver. 2, 3. III. The answer of peace which God gave to that prayer, assuring him that he should recover, that he should live fifteen years yet, that Jerusalem should be delivered from the king of Assyria, and that, for a sign to confirm his faith herein, the sun should go back ten degrees, ver. 4-8. And this we read and opened before, 2 Kings xx. 1, &c. But, IV. Here is Hezekiah's thanksgiving for his recovery, which we had not before, ver. 9-20. To which are added the means used (ver. 21), and the end the good man aimed at in desiring to recover, ver. 22. This is a chapter which will entertain the thoughts, direct the devotions, and encourage the faith and hopes of those that are confined by bodily distempers; it visits those that are visited with sickness.''

Hezekiah's Sickness. ( 710.)
$1$ In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the, Set thine house in order: for thou shalt die, and not live. $2$ Then Hezekiah turned his face toward the wall, and prayed unto the, $3$ And said, Remember now, , I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done  that which is good in thy sight. And Hezekiah wept sore. $4$ Then came the word of the to Isaiah, saying, $5$ Go, and say to Hezekiah, Thus saith the , the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years. $6$ And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city. $7$ And this  shall be a sign unto thee from the, that the  will do this thing that he hath spoken; $8$ Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down. We may hence observe, among others, these good lessons:—1. That neither men's greatness nor their goodness will exempt them from the arrests of sickness and death. Hezekiah, a mighty potentate on earth and a mighty favourite of Heaven, is struck with a disease, which, without a miracle, will certainly be mortal; and this in the midst of his days, his comforts, and usefulness.  Lord, behold, he whom thou lovest is sick. It should seem, this sickness seized him when he was in the midst of his triumphs over the ruined army of the Assyrians, to teach us always to rejoice with trembling. 2. It concerns us to prepare when we see death approaching: " Set thy house in order, and thy heart especially; put both thy affections and thy affairs into the best posture thou canst, that, when thy Lord comes, thou mayest be found of him in peace with God, with thy own conscience, and with all men, and mayest have nothing else to do but to die." Our being ready for death will make it come never the sooner, but much the easier: and those that are fit to die are most fit to live. 3. Is any afflicted with sickness?  Let him pray, James v. 13. Prayer is a salve for every sore, personal or public. When Hezekiah was distressed by his enemies he prayed; now that he was sick he prayed. Whither should the child go, when any thing ails him, but to his Father? Afflictions are sent to bring us to our Bibles and to our knees. When Hezekiah was in health he  went up to the house of the Lord to pray, for that was then the house of prayer. When he was sick in bed  he turned his face towards the wall, probably towards the temple, which was a type of Christ, to whom we must look by faith in every prayer. 4. The testimony of our consciences for us that by the grace of God we have lived a good life, and have walked closely and humbly with God, will be a great support and comfort to us when we come to look death in the face. And though we may not depend upon it as our righteousness, by which to be justified before God, yet we may humbly plead it as an evidence of our interest in the righteousness of the Mediator. Hezekiah does not demand a reward from God for his good services, but modestly begs that God would remembers, not how he had reformed the kingdom, taken away the high places, cleansed the temple, and revived neglected ordinances, but, which was  better than all burnt-offerings and sacrifices, how he had approved himself to God with a single eye and an honest heart, not only in these eminent performances, but in an even regular course of holy living:  I have walked before thee in truth and sincerity,  and with a perfect, that is, an upright,  heart; for uprightness is our gospel perfection. 5. God has a gracious ear open to the prayers of his afflicted people. The same prophet that was sent to Hezekiah with warning to prepare for death is sent to him with a promise that he shall not only recover, but be restored to a confirmed state of health and live fifteen years yet. As Jerusalem was distressed, so Hezekiah was diseased, that God might have the glory of the deliverance of both, and that prayer too might have the honour of being instrumental in the deliverance. When we pray in our sickness, though God send not to us such an answer as he here sent to Hezekiah, yet, if by his Spirit he bids us be of good cheer, assures us that our sins are forgiven us, that his grace shall be sufficient for us, and that, whether we live or die, we shall be his, we have no reason to say that we pray in vain. God answers us if he  strengthens us with strength in our souls, though not with bodily strength, Ps. cxxxviii. 3. 6. A good man cannot take much comfort in his own health and prosperity unless withal he see the welfare and prosperity of the church of God. Therefore God, knowing what lay near Hezekiah's heart, promised him not only that he should live, but that he should  see the good of Jerusalem all the days of his life (Ps. cxxviii. 5), otherwise he cannot live comfortably. Jerusalem, which is now delivered, shall still be defended from the Assyrians, who perhaps threatened to rally again and renew the attack. Thus does God graciously provide to make Hezekiah upon all accounts easy. 7. God is  willing to show to the heirs of promise the immutability of his counsel, that they may have an unshaken faith in it, and therewith a strong consolation. God had given Hezekiah repeated assurances of his favour; and yet, as if all were thought too little, that he might expect from him uncommon favours, a sign is given him, an uncommon sign. None that we know of having had an absolute promise of living a certain number of years to come, as Hezekiah had, God thought fit to confirm this unprecedented favour with a miracle. The sign was the going back of the shadow upon the sun-dial. The sun is a faithful measurer of time, and  rejoices as a strong man to run a race; but he that set that clock a going can set it back when he pleases, and make it to return; for the Father of all lights is the director of them.

Hezekiah's Thanksgiving. ( 710.)
$9$ The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness: $10$ I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years. $11$ I said, I shall not see the ,  even the, in the land of the living: I shall behold man no more with the inhabitants of the world. $12$ Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day  even to night wilt thou make an end of me. $13$ I reckoned till morning,  that, as a lion, so will he break all my bones: from day  even to night wilt thou make an end of me. $14$ Like a crane  or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail  with looking upward:, I am oppressed; undertake for me. $15$ What shall I say? he hath both spoken unto me, and himself hath done  it: I shall go softly all my years in the bitterness of my soul. $16$ O Lord, by these  things men live, and in all these  things is the life of my spirit: so wilt thou recover me, and make me to live. $17$ Behold, for peace I had great bitterness: but thou hast in love to my soul  delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. $18$ For the grave cannot praise thee, death can  not celebrate thee: they that go down into the pit cannot hope for thy truth. $19$ The living, the living, he shall praise thee, as I  do this day: the father to the children shall make known thy truth. $20$ The  was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the. $21$ For Isaiah had said, Let them take a lump of figs, and lay  it for a plaster upon the boil, and he shall recover. $22$ Hezekiah also had said, What  is the sign that I shall go up to the house of the ? We have here Hezekiah's thanksgiving-song, which he penned, by divine direction, after his recovery. He might have taken some of the psalms of his father David, and made use of them for his purpose; he might have found many very pertinent ones. He appointed  the Levites to praise the Lord with the words of David, 2 Chron. xxix. 30. But the occasion here was extraordinary, and, his heart being full of devout affections, he would not confine himself to the compositions he had, though of divine inspiration, but would offer up his affections in his own words, which is most natural and genuine. He put this thanksgiving in writing, that he might review it himself afterwards, for the reviving of the good impressions made upon him by the providence, and that it might be recommended to others also for their use upon the like occasion. Note, There are writings which it is proper for us to draw up after we have been sick and have recovered. It is good to write a memorial of the affliction, and of the frame of our hearts under it,—to keep a record of the thoughts we had of things when we were sick, the affections that were then working in us,—to write a memorial of the mercies of a sick bed, and of our release from it, that they may never be forgotten,—to write a thanksgiving to God, write a sure covenant with him, and seal it,—to give it under our hands that we will never return again to folly. It is an excellent writing which Hezekiah here left, upon his recovery; and yet we find (2 Chron. xxxii. 25) that  he rendered not again according to the benefit done to him. The impressions, one would think, should never have worn off, and yet, it seems, they did. Thanksgiving is good, but thanksliving is better. Now in this writing he preserves upon record, I. The deplorable condition he was in when his disease prevailed, and his despair of recovery, v. 10-13. 1. He tells us what his thoughts were of himself when he was at the worst; and these he keeps in remembrance, (1.) As blaming himself for his despondency, and that he gave up himself for gone; whereas while there is life there is hope, and room for our prayer and God's mercy. Though it is good to consider sickness as a summons to the grave, so as thereby to be quickened in our preparations for another world, yet we ought not to make the worse of our case, nor to think that every sick man must needs be a dead man presently. He that brings low can raise up. Or, (2.) As reminding himself of the apprehensions he had of death approaching, that he might always know and consider his own frailty and mortality, and that, though he had a reprieve for fifteen years, it was but a reprieve, and the fatal stroke he had now such a dread of would certainly come at last. Or, (3.) As magnifying the power of God in restoring him when his case was desperate, and his goodness in being so much better to him than his own fears. Thus David sometimes, when he was delivered out of trouble, reflected upon the black and melancholy conclusions he had made upon his own case when he was in trouble, and what he had then  said in his haste, as Ps. xxxi. 22; lxxvii. 7-9. 2. Let us see what Hezekiah's thoughts of himself were. (1.) He reckoned that the number of his months was cut off in the midst. He was now about thirty-nine or forty years of age, and when he had a fair prospect of many years and happy ones, very happy, very many, before him. This distemper that suddenly seized him he concluded would be the  cutting off of his days, that he should now be  deprived of the residue of his years, which in a course of nature he might have lived (not which he could command as a debt due to him, but which he had reason to expect, considering the strength of his constitution), and with them he should be deprived not only of the comforts of life, but of all the opportunities he had of serving God and his generation. To the same purport (v. 12), " My age has departed and gone, and is removed from me as a shepherd's tent, out of which I am forcibly dislodged by the pulling of it down in an instant." Our present residence is but like that of a shepherd in his tent, a poor, mean, and cold lodging, where we are upon duty, and with a trust committed to our charge, as the shepherd has, of which we must give an account, and which will easily be taken down by the drawing of one pin or two. But observe, It is not the final period of our age, but only the removal of it to another world, where the tents of Kedar that are taken down, coarse, black, and weather-beaten, shall be set up again in the New Jerusalem,  comely as the curtains of Solomon. He adds another similitude:  I have cut off, like a weaver, my life. Not that he did by any act of his own cut off the thread of his life; but, being told that he must needs die, he was forced to cut off all his designs and projects, his  purposes were broken off, even the  thoughts of his heart, as Job's were, ch. xvii. 11. Our days are compared to the weaver's shuttle (Job vii. 6), passing and repassing very swiftly, every throw leaving a thread behind it; and, when they are finished, the thread is cut off, and the piece taken out of the loom, and shown to our Master, to be judged of whether it be well woven or no, that we may  receive according to the things done in the body. But as the weaver, when he has cut off his thread, has done his work, and the toil is over, so a good man, when his life is cut off, his cares and fatigues are cut off with it, and he rests from his labours. "But did I say,  I have cut off my life? No, my times are not in my own hand; they are in God's hand, and it is he that  will cut me off from the thrum (so the margin reads it); he has appointed what shall be the length of the piece, and, when it comes to that length, he will cut it off." (2.) He reckoned that he should go to the gates of the grave—to the grave, the gates of which are always open; for it is still crying,  Give, give. The grave is here put not only for the sepulchre of his fathers, in which his body would be deposited with a great deal of pomp and magnificence (for he was buried in the chief of the sepulchres of the kings, and all  Judah did him honour at his death, 2 Chron. xxxii. 33), which yet he himself took no care of, nor gave any order about, when he was sick; but for the state of the dead, that is, the  sheol, the  hades, the invisible world, to which he saw his soul going. (3.) He reckoned that he was deprived of all the opportunities he might have had of worshipping God and doing good in the world (v. 1): " I said," [1.] " I shall not see the Lord, as he manifests himself in his temple, in his oracles and ordinances,  even the Lord here  in the land of the living." He hopes to see him on the other side death, but he despairs of seeing him any more on this side death, as he had seen him in the sanctuary, Ps. lxiii. 2. He shall no more see (that is, serve) the Lord in the land of the living, the land of conflict between his kingdom and the kingdom of Satan, this seat of war. He dwells much upon this:  I shall no more see the Lord, even the Lord; for a good man wishes not to live for any other end than that he may serve God and have communion with him. [2.] " I shall see man no more." He shall see his subjects no more, whom he may protect and administer justice to, shall see no more objects of charity, whom he may relieve, shall see his friends no more, who were often sharpened by his countenance, as iron is by iron. Death puts an end to conversation, and removes our acquaintance into darkness, Ps. lxxxviii. 18. (4.) He reckoned that the agonies of death would be very sharp and severe: " He will cut me off with pining sickness, which will waste me, and wear me off, quickly." The distemper increased so fast, without intermission or remission, either day or night, morning or evening, that he concluded it would soon come to a crisis and make an end of him—that God, whose servants all diseases are, would by them,  as a lion, break all his bones with grinding pain, v. 13. He thought that next morning was the utmost he could expect to live in such pain and misery; when he had outlived the first day's illness the second day he repeated his fears, and concluded that this must needs be his last night:  from day even to night wilt thou make an end of me. When we are sick we are very apt to be thus calculating our time, and, after all, we are still at uncertainty. It should be more our care how we shall get safely to another world than how long we are likely to live in this world. II. The complaints he made in this condition (v. 14): " Like a crane, or swallow, so did I chatter; I made a noise as those birds do when they are frightened." See what a change sickness makes in a little time; he that, but the other day, spoke with so much freedom and majesty, nor, through the extremity of pain or deficiency of spirits,  chatters like a crane or a swallow. Some think he refers to his praying in his affliction; it was so broken and interrupted with groanings which could not be uttered that it was more like the chattering of a crane or a swallow than what it used to be. Such mean thoughts had he of his own prayers, which yet were acceptable to God, and successful. He  mourned like a dove, sadly, but silently and patiently. He had found God so ready to answer his prayers at other times that he could not but look upwards, in expectation of some relief now, but in vain: his  eyes failed, and he saw no hopeful symptom, nor felt any abatement of his distemper; and therefore he prays, " I am oppressed, quite overpowered and ready to sink;  Lord, undertake for me; bail me out of the hands of the serjeant that has arrested me;  be surety for thy servant for good, Ps. cxix. 122. Come between me and the gates of the grave, to which I am ready to be hurried." When we recover from sickness, the divine pity does, as it were, beg a day for us, and undertakes we shall be forthcoming another time and answer the debt in full. And, when we receive the sentence of death within ourselves, we are undone if the divine grace do not undertake for us to carry us through the valley of the shadow of death, and to preserve us blameless to the heavenly kingdom on the other side of it—if Christ do not undertake for us, to bring us off in judgment, and present us to his Father, and to do all that for us which we need, and cannot do for ourselves.  I am oppressed, ease me (so some read it); for, when we are agitated by a sense of guilt and the fear of wrath, nothing will make us easy but Christ's undertaking for us. III. The grateful acknowledgment he makes of God's goodness to him in his recovery. He begins this part of the writing as one at a stand how to express himself (v. 15): " What shall I say? Why should I say so much by way of complaint when this is enough to silence all my complaints— He has spoken unto me; he has sent his prophet to tell me that I shall recover and live fifteen years yet;  and he himself has done it: it is as sure to be done as if it were done already. What God has spoken he will himself do, for no word of his shall fall to the ground." God having spoken it, he is sure of it (v. 16): " Thou wilt restore me, and make me to live; not only restore me from this illness, but make me to live through the years assigned me." And, having this hope, 1. He promises himself always to retain the impressions of his affliction (v. 15): " I will go softly all my years in the bitterness of my soul, as one in sorrow for my sinful distrusts and murmurings under my affliction, as one in care to make suitable returns for God's favour to me and to make it appear that I have got good by the providences I have been under.  I will go softly, gravely and considerately, and with thought and deliberation, not as many, who, when they have recovered, live as carelessly and as much at large as ever." Or, "I will go pleasantly" (so some understand it); "when God has delivered me I will walk cheerfully with him in all holy conversation, as having tasted that he is gracious." Or, "I will go softly, even  after the bitterness of my soul" (so it may be read); "when the trouble is over I will endeavour to retain the impression of it, and to have the same thoughts of things that I had then." 2. He will encourage himself and others with the experiences he had had of the goodness of God (v. 16): " By these things which thou hast done for me  they live, the kingdom lives" (for the life of such a king was the life of the kingdom); "all that hear of it shall live and be comforted; by the same power and goodness that have restored me all men have their souls held in life, and they ought to acknowledge it.  In all these things is the life of my spirit, my spiritual life, that is supported and maintained by what God has done for the preservation of my natural life." The more we taste of the loving-kindness of God in every providence the more will our hearts be enlarged to love him and live to him, and that will be the life of our spirit. Thus our souls live, and they shall praise him. 3. He magnifies the mercy of his recovery, on several accounts. (1.) That he was raised up from great extremity (v. 17):  Behold, for peace I had great bitterness. When, upon the defeat of Sennacherib, he expected nothing but an uninterrupted peace to himself and his government, he was suddenly seized with sickness, which embittered all his comforts to him, and went to such a height that it seemed to be the bitterness of death itself— bitterness, bitterness, nothing but gall and wormwood. This was his condition when God sent him seasonable relief. (2.) That it came from the love of God, from love to his soul. Some are spared and reprieved in wrath, that they may be reserved for some greater judgment when they have filled up the measure of their iniquities; but temporal mercies are sweet indeed to us when we can taste the love of God in them.  He delivered me because he delighted in me (Ps. xviii. 19); and the word here signifies a very affectionate love:  Thou hast loved my soul from the pit of corruption; so it runs in the original. God's love is sufficient to bring a soul from the pit of corruption. This is applicable to our redemption by Christ; it was in love to our souls, our poor perishing souls, that he delivered them from the bottomless pit, snatched them as brands out of everlasting burnings.  In his love and in his pity he redeemed us. And the preservation of our bodies, as well as the provision made for them, is doubly comfortable when it is in love to our souls—when God repairs the house because he has a kindness for the inhabitant. (3.) That it was the effect of the pardon of sin: " For thou hast cast all my sins behind thy back, and thereby hast  delivered my soul from the pit of corruption, in love to it." Note, [1.] When God pardons sin he casts it behind his back, as not designing to look upon it with an eye of justice and jealousy. He remembers it no more, to visit for it. The pardon does not make the sin not to have been, or not to have been sin, but not to be punished as it deserves. When we cast our sins behind our back, and take no care to repent of them, God sets them before his face, and is ready to reckon for them; but when we set them before our face in true repentance, as David did when his sin was ever before him, God casts them behind his back. [2.] When God pardons sins he pardons all, casts them all behind his back, though they have been as scarlet and crimson. [3.] The pardoning of the sin is the delivering of the soul from the pit of corruption. [4.] It is pleasant indeed to think of our recoveries from sickness when we see them flowing from the remission of sin; then the cause is removed, and then it is in love to the soul. (4.) That it was the lengthening out of his opportunity to glorify God in this world, which he made the business, and pleasure, and end of life. [1.] If this sickness had been his death, it would have put a period to that course of service for the glory of God and the good of the church which he was now pursuing, v. 18. Heaven indeed praises God, and the souls of the faithful, when at death they remove thither, do that work of heaven as the angels, and with the angels, there; but what is this world the better for that? What does that contribute to the support and advancement of God's kingdom among men in this state of struggle?  The grave cannot praise God, nor the dead bodies that lie there.  Death cannot celebrate him, cannot proclaim his perfections and favours, to invite others into his service.  Those who go down to the pit, being no longer in a state of probation, nor living by faith in his promises, cannot give him honour by hoping for his truth. Those that lie rotting in the grave, as they are not capable of receiving any further mercy from God, so neither are they capable of offering any more praises to him, till they shall be raised at the last day, and then they shall both receive and give glory. [2.] Having recovered from it, he resolves not only to proceed, but to abound, in praising and serving God (v. 19):  The living, the living, he shall praise thee. They may do it; they have an opportunity of praising God, and that is the main thing that makes life valuable and desirable to a good man. Hezekiah was  therefore glad to live, not that he might continue to enjoy his royal dignity and the honour and pleasure of his late successes, but that he might continue to praise God. The living must praise God; they live in vain if they do not. Those that have been dying and yet are living, whose life is from the dead, are in a special manner obliged to praise God, as being most sensibly affected with his goodness. Hezekiah, for his part, having recovered from this sickness, will make it his business to praise God: " I do it this day; let others do it in like manner." Those that give good exhortations should set good examples, and do themselves what they expect from others. "For my part," says Hezekiah, " the Lord was ready to save me; he not only did save me, but he was ready to do it just then when I was in the greatest extremity; his help came in seasonably; he showed himself willing and forward to save me.  The Lord was to save me, was at hand to do it, saved me a the first word; and therefore,"  First, "I will publish and proclaim his praises. I and my family, I and my friends, I and my people, will have a concert of praise to his glory:  We will sing my songs to the stringed instruments, that others may attend to them, and be affected with them, when they are in the most devout and serious frame in the house of the Lord." It is for the honour of God, and the edification of his church, that special mercies should be acknowledged in public praises, especially mercies to public persons, Ps. cxvi. 18, 19.  Secondly, "I will proceed and persevere in his praises." We should do so all the days of our life, because every day of our life is itself a fresh mercy and brings many fresh mercies along with it; and, as renewed mercies call for renewed praises, so former eminent mercies call for repeated praises. It is by the mercy of God that we live, and therefore, as long as we live, we must continue to praise him, while we have breath, nay, while we have being.  Thirdly, "I will propagate and perpetuate his praises." We should not only praise him all the days of our life, but  the father to the children should make known his truth, that the ages to come may give God the glory of his truth by trusting to it. It is the duty of parents to possess their children with a confidence in the truth of God, which will go far towards keeping them close to the ways of God. Hezekiah, doubtless, did this himself, and yet Manasseh his son walked not in his steps. Parents may give their children many good things, good instructions, good examples, good books, but they cannot give them grace. IV. In the last two verses of this chapter we have two passages relating to this story which were omitted in the narrative of it here, but which we had 2 Kings xx., and therefore shall here only observe two lessons from them:—1. That God's promises are intended not to supersede, but to quicken and encourage, the use of means. Hezekiah is sure to recover, and yet he must  take a lump of figs and lay it on the boil, v. 21. We do not trust God, but tempt him, if, when we pray to him for help, we do not second our prayers with our endeavours. We must not put physicians, or physic, in the place of God, but make use of them in subordination to God and to his providence; help thyself and God will help thee. 2. That the chief end we should aim at, in desiring life and health, is that we may glorify God, and do good, and improve ourselves in knowledge, and grace, and meetness for heaven. Hezekiah, when he meant,  What is the sign that I shall recover? asked,  What is the sign that I shall go up to the house of the Lord, there to honour God, to keep up acquaintance and communion with him, and to encourage others to serve him? v. 22. It is taken for granted that if God would restore him to health he would immediately go up to the temple with his thank-offerings. There Christ found the impotent man whom he had healed, John v. 14. The exercises of religion are so much the business and delight of a good man that to be restrained from them is the greatest grievance of his afflictions, and to be restored to them is the greatest comfort of his deliverances.  Let my soul live, and it shall praise thee.

=CHAP. 39.= ''The story of this chapter likewise we had before, 2 Kings xx. 12, &c. It is here repeated, not only as a very memorable and improvable passage, but because it concludes with a prophecy of the captivity in Babylon; and as the former part of the prophecy of this book frequently referred to Sennacherib's invasion and the defeat of that, to which therefore the history of that was very fitly subjoined, so the latter part of this book speaks much of the Jews' captivity in Babylon and their deliverance out of that, to which therefore the first prediction of it, with the occasion thereof, is very fitly prefixed. We have here, I. The pride and folly of Hezekiah, in showing his treasures to the king of Babylon's ambassadors that were sent to congratulate him on his recovery, ver. 1, 2. II. Isaiah's examination of him concerning it, in God's name, and his confession of it, ver. 3, 4. III. The sentence passed upon him for it, that all his treasures should, in process of time, be carried to Babylon, ver. 5-7. IV. Hezekiah's penitent and patient submission to this sentence, ver. 8.''

Hezekiah's Vanity. ( 712.)
$1$ At that time Merodach-baladan, the son of Baladan, king of Babylon, sent letters and a present to Hezekiah: for he had heard that he had been sick, and was recovered. $2$ And Hezekiah was glad of them, and showed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah showed them not. $3$ Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? and from whence came they unto thee? And Hezekiah said, They are come from a far country unto me,  even from Babylon. $4$ Then said he, What have they seen in thine house? And Hezekiah answered, All that  is in mine house have they seen: there is nothing among my treasures that I have not showed them. Hence we may learn these lessons:—1. That humanity and common civility teach us to rejoice with our friends and neighbours when they rejoice, and to congratulate them on their deliverances, and particularly their recoveries from sickness. The king of Babylon, having heard that Hezekiah had been sick, and had recovered, sent to compliment him upon the occasion. If Christians be unneighbourly, heathens will shame them. 2. It becomes us to give honour to those whom our God puts honour upon. The sun was the Babylonians' god; and when they understood that it was with a respect to Hezekiah that the sun, to their great surprise, went back ten degrees, on such a day, they thought themselves obliged to do Hezekiah all the honour they could. Will all people thus walk in the name of their God, and shall not we? 3. Those that do not value good men for their goodness may yet be brought to pay them great respect by other inducements, and for the sake of their secular interests. The king of Babylon made his court to Hezekiah, not because he was pious, but because he was prosperous, as the Philistines coveted an alliance with Isaac because they saw the Lord was with him, Gen. xxvi. 28. The king of Babylon was an enemy to the king of Assyria, and therefore was fond of Hezekiah, because the Assyrians were so much weakened by the power of his God. 4. It is a hard matter to keep the spirit low in the midst of great advancements. Hezekiah is an instance of it: he was a wise and good man, but, when one miracle after another was wrought in his favour, he found it hard to keep his heart from being lifted up, nay, a little thing then drew him into the snare of pride. Blessed Paul himself needed a thorn in the flesh, to keep him from being  lifted up with the abundance of revelations. 5. We have need to watch over our own spirits when we are showing our friends our possessions, what we have done and what we have got, that we be not proud of them, as if our might or our merit had purchased and procured us this wealth. When we look upon our enjoyments, and have occasion to speak of them, it must be with humble acknowledgments of our own unworthiness and thankful acknowledgments of God's goodness, with a just value for the achievements of others and with an expectation of losses and changes, not dreaming that our mountain stands so strong but that it may soon be moved. 6. It is a great weakness for good men to value themselves much upon the civil respects that are paid them (yea, though there be something particular and uncommon in them) by the children of this world, and to be fond of their acquaintance. What a poor thing was it for Hezekiah, whom God has so dignified, to be thus over proud of the respect paid him by a heathen prince as if that added any thing to him! We ought to return the courtesies of such with interest, but not to be proud of them. 7. We must expect to be called to an account for the workings of our pride, though they are secret, and in such instances as we thought there was no harm in; and therefore we ought to call ourselves to an account for them; and when we have had company with us that have paid us respect, and been pleased with their entertainment, and commended every thing, we ought to be jealous over ourselves with a godly jealousy lest our hearts have been lifted up. As far as we see cause to suspect that this sly and subtle sin of pride has insinuated itself into our breasts, and mingled itself with our conversation, let us be ashamed of it, and, as Hezekiah here, ingenuously confess it and take shame to ourselves for it.

Hezekiah's Vanity Punished. ( 712.)
$5$ Then said Isaiah to Hezekiah, Hear the word of the of hosts: $6$ Behold, the days come, that all that  is in thine house, and  that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the. $7$ And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. $8$ Then said Hezekiah to Isaiah, Good  is the word of the which thou hast spoken. He said moreover, For there shall be peace and truth in my days. Hence let us observe, 1. That, if God love us, he will humble us, and will find some way or other to pull down our spirits when they are lifted up above measure. A mortifying message is sent to Hezekiah, that he might be humbled for the pride of his heart, and be convinced of the folly of it; for though God may suffer his people to fall into sin, as he did Hezekiah here, to  prove him, that he might know all that was in his heart, yet he will not suffer them to lie still in it. 2. It is just with God to take that from us which we make the matter of our pride, and on which we build a carnal confidence. When David was proud of the numbers of his people God took a course to make them fewer; and when Hezekiah boasts of his treasures, and looks upon them with too great a complacency, he is told that he acts like the foolish traveller who shows his money and gold to one that proves a thief and is thereby tempted to rob him. 3. If we could but see things that will be, we should be ashamed of our thoughts of things that are. If Hezekiah had known that the seed and successors of this king of Babylon would hereafter be the ruin of his family and kingdom, he would not have complimented his ambassadors as he did; and, when the prophet told him that it would be so, we may well imagine how he was vexed at himself for what he had done. We cannot certainly foresee what will be, but are told, in general,  All is vanity, and therefore it is vanity for us to take complacency and put confidence in any thing that goes under that character. 4. Those that are fond of an acquaintance or alliance with irreligious men will first or last have enough of it, and will have cause to repent it. Hezekiah thought himself very happy in the friendship of Babylon, though it was the mother of harlots and idolatries; but Babylon, who now courted Jerusalem, in process of time conquered her and carried her captive. Leagues with sinners, and leagues with sin too, will end thus; it is therefore our wisdom to keep at a distance from them. 5. Those that truly repent of their sins will take it well to be reproved for them and will be willing to be told of their faults. Hezekiah reckoned  that word of the Lord good which discovered sin to him, and made him sensible that he had done amiss, which before he was not aware of. The language of true penitents is,  Let the righteous smite me; it shall be a kindness; and the law is  therefore good, because, being spiritual, in it sin appears sin, and exceedingly sinful. 6. True penitents will quietly submit, not only to the reproofs of the word, but to the rebukes of Providence for their sins. When Hezekiah was told of the punishment of his iniquity he said,  Good is the word of the Lord, not only the mitigation of the sentence, but the sentence itself; he has nothing to object against the equity of it, but says  Amen to the threatening. Those that see the evil of sin, and what it deserves, will justify God in all that is brought upon them for it, and own that he punishes them less than their iniquities deserve. 7. Though we must not be regardless of those that come after us, yet we must reckon ourselves well done by if there be  peace and truth in our days, and better than we had reason to expect. If a storm be coming, we must reckon it a favour to get into the harbour before it comes, and be gathered to the grave in peace; yet we can never be secure of this, but must prepare for changes in our own time, that we may stand complete in all the will of God, and bid it welcome whatever it is.

=CHAP. 40.= ''At this chapter begins the latter part of the prophecy of this book, which is not only divided from the former by the historical chapters that come between, but seems to be distinguished from it in the scope and style of it. In the former part the name of the prophet was frequently prefixed to the particular sermons, besides the general title (as ch. ii. 1; vii. 3; xiii. 1); but this is all one continued discourse, and the prophet not so much as once named. That consisted of many burdens, many woes; this consists of many blessings. There the distress which the people of God were in by the Assyrian, and their deliverance out of that, were chiefly prophesied of; but that is here spoken of as a thing past (ch. lii. 4); and the captivity in Babylon, and their deliverance out of that, which were much greater events, of more extensive and abiding concern, are here largely foretold. Before God sent his people into captivity he furnished them with precious promises for their support and comfort in their trouble; and we may well imagine of what great use to them the glorious, gracious, light of this prophecy was, in that cloudy and dark day, and how much it helped to dry up their tears by the rivers of Babylon. But it looks further yet, and to greater things; much of Christ and gospel grace we meet with in the foregoing part of this book, but in this latter part we shall find much more; and, as if it were designed for a prophetic summary of the New Testament, it begins with that which begins the gospels, "The voice of one crying in the wilderness" (ch. xl. 3), and concludes with that which concludes the book of the Revelation, "The new heavens and the new earth," (ch. lxvi. 22). Even Mr. White acknowledges that, as all the mercies of God to the Jewish nation bore some resemblance to those glorious things performed by our Saviour for man's redemption, so they are by the Spirit of God expressed in such terms as show plainly that while the prophet is speaking of the redemption of the Jews he had in his thoughts a more glorious deliverance. And we need not look for any further accomplishment of these prophecies yet to come; for if Jesus be he, and his kingdom be it, that should come, we are to look for no other, but the carrying on and completing of the same blessed work which was begun in the first preaching and planting of Christianity in the world.''

''In this chapter we have, I. Orders given to preach and publish the glad tidings of redemption, 'ver. 1, 2. II. These glad tidings introduced by a voice in the wilderness, which gives assurance that all obstructions shall be removed (ver. 3-5), and that, though all creatures fail and fade, the word of God shall be established and accomplished, ver. 5-8. III. A joyful prospect given to the people of God of the happiness which this redemption should bring along with it, ver. 9-11. IV. The sovereignty and power of that God magnified who undertakes to work out this redemption, ver. 12-17. V. Idols therefore triumphed over and idolaters upbraided with their folly, ver. 18-26. VI. A reproof given to the people of God for their fears and despondencies, and enough said, in a few words, to silence these fears, ver. 27-31. And we, through patience and comfort of this scripture, may have hope.''

Evangelical Predictions. ( 708.)
$1$ Comfort ye, comfort ye my people, saith your God. $2$ Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the 's hand double for all her sins. We have here the commission and instructions given, not to this prophet only, but, with him, to all the Lord's prophets, nay, and to all Christ's ministers, to proclaim comfort to God's people. 1. This did not only warrant, but enjoin, this prophet himself to encourage the good people who lived in his own time, who could not but have very melancholy apprehensions of things when they saw Judah and Jerusalem by their daring impieties ripening apace for ruin, and God in his providence hastening ruin upon them. Let them be sure that, notwithstanding all this, God had mercy in store for them. 2. It was especially a direction to the prophets that should live in the time of captivity, when Jerusalem was in ruins; they must encourage the captives to hope for enlargement in due time. 3. Gospel ministers, being employed by the blessed Spirit as comforters, and as helpers of the joy of Christians, are here put in mind of their business. Here we have, I. Comfortable words directed to God's people in general, v. 1. The prophets have instructions from their God (for he is the  Lord God of the holy prophets, Rev. xxii. 6) to comfort the people of God; and the charge is doubled,  Comfort you, comfort you—not because the prophets are unwilling to do it (no, it is the most pleasant part of their work), but because sometimes the souls of God's people refuse to be comforted, and their comforters must repeat things again and again, ere they can fasten any thing upon them. Observe here, 1. There are a people in the world that are God's people. 2. It is the will of God that his people should be a comforted people, even in the worst of times. 3. It is the work and business of ministers to do what they can for the comfort of God's people. 4. Words of conviction, such as we had in the former part of this book, must be followed with words of comfort, such as we have here; for he that has torn will heal us. II. Comfortable words directed to Jerusalem in particular: " Speak to the heart of Jerusalem (v. 2); speak that which will revive her heart, and be a cordial to her and to all that belong to her and wish her well. Do not whisper it, but  cry unto her: cry aloud, to show saints their comforts as well as to show sinners their transgressions; make her hear it:" 1. "That the days of her trouble are numbered and finished:  Her warfare is accomplished, the set time of her servitude; the campaign is now at an end, and she shall retire into quarters of refreshment." Human life is a warfare (Job vii. 1); the Christian life much more. But the struggle will not last always; the warfare will be accomplished, and then the good soldiers shall not only enter into rest, but be sure of their pay. 2. "That the cause of her trouble is removed, and, when that is taken away, the effect will cease. Tell her that  her iniquity is pardoned, God is reconciled to her, and she shall no longer be treated as one guilty before him." Nothing can be spoken more comfortably than this,  Son, be of good cheer; thy sins be forgiven thee. Troubles are  then removed in love when sin is pardoned. 3. "That the end of her trouble is answered:  She has received of the Lord double for the cure of  all her sins, sufficient, and more than sufficient, to separate between her and her idols," the worship of which was the great sin for which God had a controversy with them, and from which he designed to reclaim them by their captivity in Babylon: and it had that effect upon them; it begat in them a rooted antipathy to idolatry, and was physic doubly strong for the purging out of that iniquity. Or it may be taken as the language of the divine compassion:  His soul was grieved for the misery of Israel (Judges x. 16), and, like a tender father,  since he spoke against them he earnestly remembered them (Jer. xxxi. 20), and was ready to say that he had given them too much correction. They, being very penitent, acknowledged that God has  punished them less than their iniquities deserved; but he, being very pitiful, owned, in a manner, that he had punished them more than they deserved. True penitents have indeed, in Christ and his sufferings,  received of the Lord's hand double for all their sins; for the satisfaction Christ made by his death was of such an infinite value that it was more than double to the demerits of sin;  for God spared not his own Son.

Evangelical Predictions. ( 708.)
$3$ The voice of him that crieth in the wilderness, Prepare ye the way of the, make straight in the desert a highway for our God. $4$ Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: $5$ And the glory of the shall be revealed, and all flesh shall see  it together: for the mouth of the  hath spoken  it. $6$ The voice said, Cry. And he said, What shall I cry? All flesh  is grass, and all the goodliness thereof  is as the flower of the field: $7$ The grass withereth, the flower fadeth: because the spirit of the bloweth upon it: surely the people  is grass. $8$ The grass withereth, the flower fadeth: but the word of our God shall stand for ever. The time to favour Zion, yea, the set time, having come, the people of God must be prepared, by repentance and faith, for the favours designed them; and, in order to call them to both these, we have here  the voice of one crying in the wilderness, which  may be applied to those prophets who were with the captives in their wilderness-state, and who, when they saw the day of their deliverance dawn, called earnestly upon them to prepare for it, and assured them that all the difficulties which stood in the way of their deliverance should be got over. It is a good sign that mercy is preparing for us if we find God's grace preparing us for it, Ps. x. 17. But it  must be applied to John the Baptist; for, though God was the speaker, he was  the voice of one crying in the wilderness, and his business was to  prepare the way of the Lord, to dispose men's minds for the reception and entertainment of the gospel of Christ. The way of the Lord is prepared, I. By repentance for sin; that was it which John Baptist preached to all Judah and Jerusalem ( Matt. iii. 2, 5), and thereby  made ready a people prepared for the Lord, Luke i. 17. 1. The alarm is given; let all take notice of it at their peril; God is coming in a way of mercy, and we must prepare for him, v. 3-5. If we apply it to their captivity, it may be taken as a promise that, whatever difficulties lie in their way, when they return they shall be removed. This voice in the wilderness (divine power going along with it) sets pioneers on work to level the roads. But it may be taken as a call to duty, and it is the same duty that we are called to, in preparation for Christ's entrance into our souls. (1.) We must get into such a frame of spirit as will dispose us to receive Christ and his gospel: " Prepare you the way of the Lord; prepare yourselves for him, and let all that be suppressed which would be an obstruction to his entrance. Make room for Christ:  Make straight a highway for him." If he prepare the end for us, we ought surely to prepare the way for him. Prepare for the Saviour;  lift up your heads, O you gates! Ps. xxiv. 7, 9. Prepare for the salvation, the great salvation, and other minor deliverances. Let us get to be fit for them, and then God will work them out. Let us not stand in our own light, nor put a bar in our own door, but find, or make, a highway for him, even in that which was desert ground. This is that for which he waits to be gracious. (2.) We must get our hearts levelled by divine grace. Those that are hindered from comfort in Christ by their dejections and despondencies are the valleys that must be exalted. Those that are hindered from comfort in Christ by a proud conceit of their own merit and worth are the mountains and hills that must be made low. Those that have entertained prejudices against the word and ways of God, that are untractable, and disposed to thwart and contradict even that which is plain and easy because it agrees not with their corrupt inclinations and secular interests, are the crooked that must be made straight and the rough places that must be made plain. Let but the gospel of Christ have a fair hearing, and it cannot fail of acceptance. This prepares the way of the Lord; and thus God will by his grace prepare his own way in all the vessels of mercy, whose hearts he opens as he did Lydia's. 2. When this is done  the glory of the Lord shall be revealed, v. 5. (1.) When the captives are prepared for deliverance Cyrus shall proclaim it, and those shall have the benefit of it, and those only, whose hearts the Lord shall stir up with courage and resolution to break through the discouragements that lay in their way, and to make nothing of the hills, and valleys, and all the rough places. (2.) When John Baptist has for some time preached repentance, mortification, and reformation, and so made ready a people prepared for the Lord (Luke i. 17), then the Messiah himself shall be revealed in his glory, working miracles, which John did not, and by his grace, which is his glory, binding up and healing with consolations those whom John had wounded with convictions. And this revelation of divine glory shall be '' a light to lighten the Gentiles. All flesh shall see it together,'' and not the Jews only; they shall see and admire it, see it and bid it welcome; as the return out of captivity was taken notice of by the neighbouring nations, Ps. cxxvi. 2. And it shall be the accomplishment of the word of God, not one  iota or tittle of which shall fall to the ground:  The mouth of the Lord has spoken it, and therefore the hand of the Lord will effect it. II. By confidence in the word of the Lord, and not in any creature.  The mouth of the Lord having spoken it, the voice has this further to cry (he that has ears to hear let him hear it),  The word of our God shall stand for ever, v. 8. 1. By this accomplishment of the prophecies and promises of salvation, and the performance of them to the utmost in due time, it appears that the word of the Lord is sure and what may be safely relied on.  Then we are prepared for deliverance when we depend entirely upon the word of God, build our hopes on that, with an assurance that it will not make us ashamed: in a dependence upon this word we must be brought to own that  all flesh is grass, withering and fading. (1.) The power of man, when it does appear against the deliverance, is not to be feared; for it shall be as grass before the word of the Lord: it shall wither and be trodden down. The insulting Babylonians, who promise themselves that the desolations of Jerusalem shall be perpetual, are but as grass which the spirit of the Lord blows upon, makes nothing of, but blasts all its glory; for the word of the Lord, which promises their deliverance, shall stand for ever, and it is not in the power of their enemies to hinder the execution of it. (2.) The power of man, when it would appear for the deliverance, is not to be trusted to; for it is but as grass in comparison with the word of the Lord, which is the only firm foundation for us to build our hope upon. When God is about to work salvation for his people he will take them off from depending upon creatures, and looking for it from hills and mountains. They shall fail them, and their expectations from them shall be frustrated:  The Spirit of the Lord shall blow upon them; for God will have no creature to be a rival with him for the hope and confidence of his people; and, as it is his word only that shall stand for ever, so in that word only our faith must stand. When we are brought to this, then, and not till then, we are fit for mercy. 2. The word of our God, that glory of the Lord which is now to be revealed, the gospel, and that grace which is brought with it to us and wrought by it in us, shall stand for ever; and this is the satisfaction of all believers, when they find all their creature-comforts withering and fading like grass. Thus the apostle applies it to  the word which by the gospel is preached unto us, and which lives and abides for ever as the incorruptible seed by which we are born again, 1 Pet. i. 23-25. To prepare the way of the Lord we must be convinced, (1.) Of the vanity of the creature, that all flesh is grass, weak and withering. We ourselves are so, and therefore cannot save ourselves; all our friends are so, and therefore are unable to save us. All the beauty of the creature, which might render it amiable, is but as the flower of grass, soon blasted, and therefore cannot recommend us to God and to his acceptance. We are dying creatures; all our comforts in this word are dying comforts, and therefore cannot be the felicity of our immortal souls. We must look further for a salvation, look further for a portion. (2.) Of the validity of the promise of God. We must be convinced that the word of the Lord can do that for us which all flesh cannot—that, forasmuch as it stands for ever, it will furnish us with a happiness that will run parallel with the duration of our souls, which must live for ever; for the things that are not seen, but must be believed, are eternal.

Evangelical Predictions. ( 708.)
$9$ O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift  it up, be not afraid; say unto the cities of Judah, Behold your God! $10$ Behold, the Lord will come with strong  hand, and his arm shall rule for him: behold, his reward  is with him, and his work before him. $11$ He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry  them in his bosom,  and shall gently lead those that are with young. It was promised (v. 5)  that the glory of the Lord shall be revealed; that is it with the hopes of which God's people must be comforted. Now here we are told, I. How it shall be revealed, v. 9. 1. It shall be revealed to Zion and Jerusalem; notice shall be given of it to the remnant that are left in Zion and Jerusalem, the poor of the land, who were vine-dressers and husbandmen; it shall be told them that their brethren shall return to them. This shall be told also to the captives who belonged to Zion and Jerusalem, and retained their affection for them. Zion is said to  dwell with the daughter of Babylon (Zech. ii. 7); and there she receives notice of Cyrus's gracious proclamation; and so the margin reads it,  O thou that tellest good tidings to Zion, &c., meaning the persons who were employed in publishing that proclamation; let them do it with a good will, let them make the country ring of it, and let them tell it to the sons of Zion in their own language,  saying to them, Behold your God. 2. It shall be published by Zion and Jerusalem (so the text reads it); those that remain there, or that have already returned, when they find the deliverance proceeding towards perfection, let them proclaim it in the most public places, whence they may be best heard by all the cities of Judah; let them proclaim it as loudly as they can: let them  lift up their voice with strength, and not be afraid of overstraining themselves; let them not be afraid lest the enemy should hear it and quarrel with them, or lest it should not prove true, or not such good tidings as at first it appeared; let them say to the cities of Judah, and all the inhabitants of the country,  Behold your God. When God is going on with the salvation of his people, let them industriously spread the news among their friends, let them tell them that it is God that has done it; whoever were the instruments, God was the author; it is  their God, a God in covenant with them, and he does it as theirs, and they will reap the benefit and comfort of it. "Behold him, take notice of his hand in it, and look above second causes; behold, the God you have long looked for has come at last (ch. xxv. 9):  This is our God, we have waited for him." This may refer to the invitation which was sent forth from Jerusalem to the cities of Judah, as soon as they had set up an altar, immediately upon their return out of captivity, to come and join with them in their sacrifices, Ezra iii. 2-4. "When the worship of God is set up again, send notice of it to all your brethren, that they may share with you in the comfort of it." But this was to have its full accomplishment in the apostles' public and undaunted preaching of the gospel to all nations, beginning at Jerusalem. The voice crying in the wilderness gave notice that he was coming; but now notice is given that he has come.  Behold the Lamb of God; take a full view of your Redeemer. Behold your King, behold your God. II. What that glory is which shall be revealed. "Your God will come, will show himself," 1. "With the power and greatness of a prince (v. 10):  He will come with strong hand, too strong to be obstructed, though it may be opposed. His strong hand shall subdue his people to himself, and shall restrain and conquer his and their enemies. He will come who is strong enough to break through all the difficulties that lie in his way." Our Lord Jesus was full of power, a mighty Saviour. Some read, it,  He will come against the mighty one, and overpower him, overcome him. Satan is the strong man armed; but our Lord Jesus is stronger than he, and he shall make it to appear that he is so, for, (1.) He shall reign in defiance of all opposition:  His arm shall rule, shall overrule  for him, for the fulfilling of his counsels, to his own glory; for he is his own end. (2.) He shall recompense to all according to their works, as a righteous Judge:  His reward is with him; he brings along with him, as a returning prince, punishments for the rebels and preferments for his loyal subjects. (3.) He shall proceed and accomplish his purpose:  His work is before him, that is, he knows perfectly well what he has to do, which way to go about it, and how to compass it.  He himself knows what he will do. 2. "With the pity and tenderness of a shepherd," v. 11. God is the  Shepherd of Israel (Ps. lxxx. 1); Christ is the good Shepherd, John x. 11. The same that rules with the strong hand of a prince leads and feeds with the kind hand of a shepherd. (1.) He takes care of all his flock, the little flock:  He shall feed his flock like a shepherd. His word is food for his flock to feed on; his ordinances are fields for them to feed in; his ministers are under-shepherds that are appointed to attend them. (2.) He takes particular care of those that most need his care, the lambs that are weak, and cannot help themselves, and are unaccustomed to hardship, and  those that are with young, that are therefore heavy, and, if any harm be done them, are in danger of casting their young. He particularly takes care for a succession, that it may not fail or be cut off. The good Shepherd has tender care for children that are towardly and hopeful, for young converts, that are setting out in the way to heaven, for weak believers, and those that are of a sorrowful spirit. These are the lambs of his flock, that shall be sure to want nothing that their case requires. [1.] He will gather them in the arms of his power; his strength shall be made  perfect in their weakness, 2 Cor. xii. 9. He will gather them in when they wander, gather them up when they fall, gather them together when they are dispersed, and gather them home to himself at last; and all this with his own arm, out of which none shall be able to pluck them, John x. 28. [2.] He will carry them in the bosom of his love and cherish them there. When they tire or are weary, are sick and faint, when they meet with foul ways, he will carry them on, and take care they are not left behind. [3.] He will gently lead them. By his word he requires no more service, and by his providence he inflicts no more trouble, than he will fit them for; for he considers their frame.

Evangelical Predictions. ( 708.)
$12$ Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? $13$ Who hath directed the Spirit of the, or  being his counsellor hath taught him? $14$ With whom took he counsel, and  who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? $15$ Behold, the nations  are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. $16$ And Lebanon  is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. $17$ All nations before him  are as nothing; and they are counted to him less than nothing, and vanity. The scope of these verses is to show what a great and glorious being the Lord Jehovah is, who is Israel's God and Saviour. It comes in here, 1. To encourage his people that were captives in Babylon to hope in him, and to depend upon him for deliverance, though they were ever so weak and their oppressors ever so strong. 2. To engage them to cleave to him, and not to turn aside after other gods; for there are none to be compared with him. 3. To possess all those who receive the glad tidings of redemption by Christ with a holy awe and reverence of God. Though it was said (v. 9),  Behold your God, and (v. 11)  He shall feed his flock like a shepherd, yet these condescensions of his grace must not be thought of with any diminution to the transcendencies of his glory. Let us see how great our God is, and fear before him; for, I. His power is unlimited, and what no creature can compare with, much less contend with, v. 12. 1. He has a vast reach. View the celestial globe, and you are astonished at the extent of it; but the great God  metes the heavens with a span; to him they are but a hand-breadth, so large-handed is he. View the terraqueous globe, and he has the command of that too. All the waters in the world he can  measure in the hollow of his hand, where we can hold but a little water; and the dry land he easily manages, for he  comprehends the dust of the earth in a measure, or with his three fingers; it is no more to him than a  pugil, or that which we take up between our thumb and two fingers. 2. He has a vast strength, and can as easily move mountains and hills as the tradesman heaves his goods into the scales and out of them again; he poises them with his hand as exactly as if he weighed them in a pair of balances. This may refer to the work of creation, when the heavens were stretched out as exactly as that which is spanned, and the earth and waters were put together in just proportions, as if they had been measured, and the mountains made of such a weight as to serve for ballast to the globe, and no more. Or it may refer to the work of providence (which is a continued creation) and the consistency of all the creatures with each other. II. His wisdom is unsearchable, and what no creature can give either information or direction to, v. 13, 14. As none can do what God has done and does, so none can assist him in the doing of it or suggest any thing to him which he thought not of. When the Lord by his Spirit made the world (Job xxvi. 13) there was none that directed his Spirit, or gave him any advice, either what to do or how to do it. Nor does he need any counsellor to direct him in the government of the world, nor is there any with whom he consults, as the wisest kings do with those that  know law and judgment, Esther i. 13. God needs not to be told what is done, for he knows it perfectly; nor needs he be advised concerning what is to be done, for he knows both the right end and the proper means. This is much insisted upon here, because the poor captives had no politicians among them to manage their concerns at court or to put them in a way of gaining their liberty. "No matter," says the prophet, "you have a God to act for you, who needs not the assistance of statesmen." In the great work of our redemption by Christ matters were concerted  before the world was, when there was one to  teach God in the path of judgment, 1 Cor. ii. 7. III. The nations of the world are nothing in comparison of him, v. 15, 17. Take them all together, all the great and mighty nations of the earth, kings the most pompous, kingdoms the most populous, both the most wealthy; take the isles, the multitude of them, the isles of the Gentiles:  Before him, when they stand in competition with him or in opposition to him, they are  as a drop of the bucket compared with the vast ocean, or  the small dust of the balance (which does not serve to turn it, and therefore is not regarded, it is so small) in comparison with all the dust of the earth.  He takes them up, and throws them away from him,  as a very little thing, not worth speaking of. They are all in his eye  as nothing, as if they had no being at all; for they add nothing to his perfection and all-sufficiency.  They are counted by him, and are to be counted by us in comparison of him,  less than nothing, and vanity. When he pleases, he can as easily bring them all into nothing as at first he brought them out of nothing. When God has work to do he values not either the assistance or the resistance of any creature. They are all  vanity; the word that is used for the chaos (Gen. i. 2), to which they will at last be reduced. Let this beget in us high thoughts of God and low thoughts of this world, and engage us to make God, and not man, both our fear and our hope. This magnifies God's love to the world, that, though it is of such small account and value with him, yet, for the redemption of it, he  gave his only-begotten Son, John iii. 16. IV. The services of the church can make no addition to him nor do they bear any proportion to his infinite perfections (v. 16):  Lebanon is not sufficient to burn; not the wood of it, to be for the fuel of the altar, though it be so well stocked with cedars; not the beasts of it, to be for sacrifices, though it be so well stocked with cattle, v. 16. Whatever we honour God with, it falls infinitely short of the merit of his perfection; for he is exalted  far above all blessing and praise, all burnt-offerings and sacrifices.

Vanity of Idols. ( 708.)
$18$ To whom then will ye liken God? or what likeness will ye compare unto him? $19$ The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains. $20$ He that  is so impoverished that he hath no oblation chooseth a tree  that will not rot; he seeketh unto him a cunning workman to prepare a graven image,  that shall not be moved. $21$ Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? $22$  It is he that sitteth upon the circle of the earth, and the inhabitants thereof  are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: $23$ That bringeth the princes to nothing; he maketh the judges of the earth as vanity. $24$ Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble. $25$ To whom then will ye liken me, or shall I be equal? saith the Holy One. $26$ Lift up your eyes on high, and behold who hath created these  things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that  he is strong in power; not one faileth. The prophet here reproves those, 1. Who represented God by creatures, and so changed his truth into a lie and his glory into shame, who made images and then said that they resembled God, and paid their homage to them accordingly. 2. Who put creatures in the place of God, who feared them more than God, as if they were a match for him, or loved them more than God, as if they were fit to be rivals with him. Twice the challenge is here made,  To whom will you liken God? v. 18, and again v. 25. The Holy One himself says,  To whom will you liken me? This shows the folly and absurdity, (1.) Of corporal idolatry, making visible images of him who is invisible, imagining the image to be animated by the deity, and the deity to be presentiated by the image, which, as it was an instance of the corruption of the human nature, so it was an intolerable injury to the honour of the divine nature. (2.) Of spiritual idolatry, making creatures equal with God in our affections. Proud people make themselves equal with God; covetous people make their money equal with God; and whatever we esteem or love, fear or hope in, more than God, that creature we equal with God, which is the highest affront imaginable to him who is  God over all. Now, to show the absurdity of this, I. The prophet describes idols as despicable things and worthy of the greatest contempt (v. 19, 20): "Look upon the better sort of them, which rich people set up, and worship; they are made of some base metal, cast into what shape the founder pleases, and that is gilded, or overlaid with plates of gold, that it may pass for a golden image. It is a creature; for the workman made it;  therefore it is not God, Hos. viii. 6. It depended upon his will whether it should be a god at all, and of what shape it should be. It is a cheat; for it is gold on the outside, but within it is lead or copper, in this indeed representing the deities, that they were not what they seemed to be, and deceived their admirers. How despicable then are the worst sort of them—the poor men's gods!  He that is so impoverished that he has scarcely a sacrifice to offer to his god when he has made him will yet not be without an enshrined deity of his own; and, though he cannot procure one of brass or stone, he will have a wooden one rather than none, and for that purpose  chooses a tree that will not soon rot, and of that he will have his graven image made. Both agree to have their image well fastened, that they may not be robbed of it. The better sort have silver chains to fix theirs with; and, though it be but a wooden image, care is taken that it  shall not be moved." Let us pause a little and see, 1. How these idolaters shame themselves, and what a reproach they put upon their own reason, in dreaming that gods of their own making ( Nehushtans, pieces of brass or logs of wood) should be able to do them any kindness. Thus vain were they in their imaginations; and how was their foolish heart darkened! 2. See how these idolaters shame us, who worship the only living and true God. They spared no cost upon their idols; we grudge that as waste which is spent in the service of our God. They took care that their idols should not be moved; we wilfully provoke our God to depart from us. II. He describes God as infinitely great, and worthy of the highest veneration; so that between him and idols, whatever competition there may be, there is no comparison. To prove the greatness of God he appeals, 1. To what they had  heard of him by the hearing of the ear, and the consent of all ages and nations concerning him (v. 21): " Have you not known by the very light of nature?  Has it not been told you by your fathers and teachers, according to the constant tradition received from their ancestors and predecessors, even from the beginning?" (Those notices of God are as ancient as the world.) " Have you not understood it as always acknowledged  from the foundation of the earth, that God is a great God, and a great King above all gods?" It has been a truth universally admitted that there is an infinite Being who is the fountain of all being. This is understood not only ever since the beginning of the world, but from and by the origin of the universe. It is founded upon the foundation of the earth. The invisible things of God are  clearly seen from the creation of the world, Rom. i. 20. Thou mayest not only ask thy father, and he shall tell thee this, and thy elders (Deut. xxxii. 7); but  ask those that go by the way (Job xxi. 29), ask the first man you meet, and he will say the same. Some read it, '' Will you not know? Will you not hear it?'' For those that are ignorant of this are willingly ignorant; the light shines in their faces, but they shut their eyes against it. Now that which is here said of God is, (1.) That he has the command of all the creatures. The heaven and the earth themselves are under his management:  He sits upon the circle, or globe,  of the earth, v. 22. He that has the special residence of his glory in the upper world maintains a dominion over this lower world, gives law to it, and directs all the motions of it to his own glory. He sits undisturbed upon the earth, and so establishes it. He is still stretching out the heavens, his power and providence keep them still stretched out, and will do so till the day comes that they shall be rolled together like a scroll. He spreads them out as easily as we draw a curtain to and fro, opening these curtains in the morning and drawing them close again at night. And the heaven is to this earth  as a tent to dwell in; it is a canopy drawn over our heads,  et quod tegit omnia cœlum—and it encircles all.—Ovid. See Ps. civ. 2. (2.) That the children of men, even the greatest and mightiest, are as nothing before him. The numerous inhabitants of this earth are in his eye as grasshoppers in ours, so little and inconsiderable, of such small value, of such little use, and so easily crushed. Proud men's lifting up themselves is but like the grasshopper's leap; in an instant they must stoop down to the earth again. If the spies thought themselves grasshoppers before the sons of Anak (Num. xiii. 33), what are we before the great God? Grasshoppers live but awhile, and live carelessly, not like the ant; so do the most of men. (3.) That those who appear and act against him, how formidable soever they may be to their fellow-creatures, will certainly be humble and brought down by the mighty hand of God, v. 23, 24. Princes and judges, who have great authority, and abuse it to the support of oppression and injustice, make nothing of those about them;  as for all their enemies they puff at them ( Ps. x. 5; xii. 5); but, when the great God takes them to task, he brings them to nothing; he humbles them, and tames them, and makes them as vanity, little regarded, neither feared nor loved. He makes them utterly unable to stand before his judgments, which shall either, [1.] Prevent their settlement in their authority:  They shall not be planted; they shall not be sown; and those are the two ways of propagating plants, either by seed or slips. Nay, if they should gain a little interest, and so be planted or sown, yet  their stock shall not take root in the earth, they shall not continue long in power. Eliphaz saw the foolish taking root, but  suddenly cursed their habitation. And then how soon is the fig-tree withered away! Or, [2.] He will blast them when they think they are settled. He does but  blow upon them, and then  they shall wither, and come to nothing, and  the whirlwind shall take them away as stubble. For God's wrath, though it seem at first to blow slightly upon them, will soon become a mighty whirlwind. When God judges he will overcome. Those that will not bow before him cannot stand before him. 2. He appeals to what  their eyes saw of him (v. 26): " Lift up your eyes on high; be not always poring on this earth" ( O curvæ in terras animæ et cœlestium inanes!—Degenerate minds, that can bend so towards the earth, having nothing celestial in them!), "but sometimes look up" ( Os homini sublime dedit, cœlumque tueri jussit—Heaven gave to man an erect countenance, and bade him gaze on the stars); "behold the glorious lights of heaven, consider who has created them. They neither made nor marshalled themselves; doubtless, therefore, there is a God that gave them their being, power, and motion." What we see of the creature should lead us to the Creator. The idolaters, when they lifted up their eyes and beheld the hosts of heaven, being wholly immerged in sense, looked no further, but worshipped them, Deut. iv. 19; Job xxxi. 26. Therefore the prophet here directs us to make use of our reason as well as our senses, and to consider who created them, and to pay our homage to him. Give him the glory of his sovereignty over them—He  brings out their host by number, as a general draws out the squadrons and battalions of his army; of the knowledge he has of them— He calls them all by names, proper names, according as their place and influence are (Ps. cxlvii. 4); and of the use he makes of them; when he calls them out to any service, so obsequious are they that,  by the greatness of his might, not one of them fails, but, as when  the stars in their courses fought against Sisera, every one does that to which he is appointed. To make these creatures therefore rivals with God, which are such ready servants to him, is an injury to them as well as an affront to him.

Jehovah's Grandeur and Compassion. ( 708.)
$27$ Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the, and my judgment is passed over from my God? $28$ Hast thou not known? hast thou not heard,  that the everlasting God, the , the Creator of the ends of the earth, fainteth not, neither is weary?  there is no searching of his understanding. $29$ He giveth power to the faint; and to  them that have no might he increaseth strength. $30$ Even the youths shall faint and be weary, and the young men shall utterly fall: $31$ But they that wait upon the shall renew  their strength; they shall mount up with wings as eagles; they shall run, and not be weary;  and they shall walk, and not faint. Here, I. The prophet reproves the people of God, who are now supposed to be captives in Babylon for their unbelief and distrust of God, and the dejections and despondencies of their spirit under their affliction (v. 27): " Why sayest thou, O Jacob! to thyself and to those about thee,  My way is hidden from the Lord? Why dost thou make hard and melancholy conclusions concerning thyself and thy present case as if the latter were desperate?" 1. The titles he here gives them were enough to shame them out of their distrusts: '' O Jacob! O Israel!'' Let them remember whence they took these names—from one who had found God faithful to him and kind in all his straits; and why they bore these names—as God's professing people, a people in covenant with him. 2. The way of reproving them is by reasoning with them: "Why? Consider whether thou hast any ground to say so." Many of our foolish frets and foolish fears would vanish before a strict enquiry into the causes of them. 3. That which they are reproved for is an ill-natured, ill-favoured, word they spoke of God, as if he had cast them off. There seems to be an emphasis laid upon their saying it: Why  sayest thou and  speakest thou? It is bad to have evil thoughts rise in our mind, but it is worse to put an  imprimatur—a sanction to them, and turn them into evil words. David reflects with regret upon what he said in his haste, when he was in distress. 4. The ill word they said was a word of despair concerning their present calamitous condition. They were ready to conclude, (1.) That God would not heed them: " My way is hidden from the Lord; he takes no notice of our straits, nor concerns himself any more in our concernments. There are such difficulties in our case that even divine wisdom and power will be nonplussed." A man  whose way is hidden is one whom  God has hedged in, Job iii. 23. (2.) That God could not help them: " My judgment is passed over from my God; my case is past relief, so far past it that God himself cannot redress the grievances of it.  Our bones are dried." Ezek. xxxvii. 11. II. He reminds them of that which, if duly considered, was sufficient to silence all those fears and distrust. For their conviction, as before for the conviction of idolaters (v. 21), he appeals to what they had known and what they had heard. Jacob and Israel were a knowing people, or might have been, and their knowledge came by hearing; for Wisdom cried in their chief places of concourse. Now, among other things, they had heard that  God had spoken once, twice, yea, many a time they had  heard it, That power belongs unto God (Ps. lxii. 11), That is, 1. He is himself an almighty God. He must needs be so, for he is  the everlasting God, even Jehovah. He was from eternity; he will be to eternity; and therefore with him there is no deficiency, no decay. He has his being of himself, and therefore all his perfections must needs be boundless. He is without beginning of days or end of life, and therefore with him there is no change. He is also  the Creator of the ends of the earth, that is, of the whole earth and all that is in it from end to end. He therefore is the rightful owner and ruler of all, and must be concluded to have an absolute power over all and an all-sufficiency to help his people in their greatest straits. Doubtless he is still as able to save his church as he was at first to make the world. (1.) He has wisdom to contrive the salvation, and that wisdom is never at a loss:  There is no searching of his understanding, so as to countermine the counsels of it and defeat its intentions; no, nor so as to determine what he will do, for he has ways by himself, ways in the sea. None can say, "Thus far God's wisdom can go, and no further;" for, when we know not what to do, he knows. (2.) He has power to bring about the salvation, and that power is never exhausted:  He faints not, nor is weary; he upholds the whole creation, and governs all the creatures, and is neither tired nor toiled; and therefore, no doubt, he has power to relieve his church, when it is brought ever so low, without weakness or weariness. 2. He gives strength and power to his people, and helps them by enabling them to help themselves. He that is the strong God is the strength of Israel. (1.) He can help the weak, v. 29. Many a time  he gives power to the faint, to those that are ready to faint away; and  to those that have no might he not only gives, but  increases strength, as there is more and more occasion for it. Many out of bodily weakness are wonderfully recovered, and made strong, by the providence of God: and many that are feeble in spirit, timorous and faint-hearted, unfit for services and sufferings, are yet strengthened by the grace of God  with all might in the inward man. To those who are sensible of their weakness, and ready to acknowledge they have no might, God does in a special manner increase strength; for,  when we are weak in ourselves,  then are we strong in the Lord. (2.) He will help the willing, will help those who, in a humble dependence upon him, help themselves, and will do well for those who do their best, v. 30, 31. Those who trust to their own sufficiency, and are so confident of it that they neither exert themselves to the utmost nor seek unto God for his grace, are  the youth and  the young men, who are strong, but are apt to think themselves stronger than they are. And they  shall faint and be weary, yea, they  shall utterly fail in their services, in their conflicts, and under their burdens; they shall soon be made to see the folly of trusting to themselves.  But those that wait on the Lord, who make conscience of their duty to him, and by faith rely upon him and commit themselves to his guidance, shall find that God will not fail them. [1.] They shall have grace sufficient for them: They  shall renew their strength as their work is renewed, as there is new occasion; they shall be anointed, and their lamps supplied, with fresh oil. God will be their  arm every morning, ch. xxxiii. 2. If at any time they have been foiled and weakened they shall recover themselves, and so renew their strength. Heb.  They shall change their strength, as their work is changed—doing work, suffering work; they shall have strength to labour, strength to wrestle, strength to resist, strength to bear. As the day so shall the strength be. [2.] They shall use this grace for the best purposes. Being strengthened,  First, They shall soar upward, upward towards God:  They shall mount up with wings like eagles, so strongly, so swiftly, so high and heaven-ward. In the strength of divine grace, their souls shall ascend above the world, and even enter into the holiest. Pious and devout affections are the eagles' wings on which gracious souls mount up, Ps. xxv. 1.  Secondly, They shall press forward, forward towards heaven. They shall walk, they shall run, the way of God's commandments, cheerfully and with alacrity (they  shall not be weary), constantly and with perseverance (they  shall not faint); and therefore in due season they shall reap. Let Jacob and Israel therefore, in their greatest distresses, continue waiting upon God, and not despair of timely and effectual relief and succour from him.

=CHAP. 41.= ''This chapter, as the former, in intended both for the conviction of idolaters and for the consolation of all God's faithful worshippers; for the Spirit is sent, and ministers are employed by him, both to convince and to comfort. And however this might be primarily intended for the conviction of Babylonians, and the comfort of Israelites, or for the conviction of those in Israel that were addicted to idolatry, as multitudes were, and the comfort of those that kept their integrity, doubtless it was intended both for admonition and encouragement to us, admonition to keep ourselves from idols and encouragement to trust in God. Here, I. God by the prophet shows the folly of those that worshipped idols, especially that thought their idols able to contest with him and control him, ver. 1-9. II. He encourages his faithful ones to trust in him, with an assurance that he would take their part against their enemies, make them victorious over them, and bring about a happy change of their affairs, ver. 10-20. III. He challenges the idols, that were rivals with him for men's adoration, to vie with him either for knowledge or power, either to show things to come or to do good or evil, ver. 21-29. So that the chapter may be summed up in those words of Elijah, "If Jehovah be God, then follow him; but, if Baal be God, then follow him;" and in the people's acknowledgment, upon the issue of the trial, "Jehovah he is the God, Jehovah he is the God."''

Idolatry Exposed. ( 708.)
$1$ Keep silence before me, O islands; and let the people renew  their strength: let them come near; then let them speak: let us come near together to judgment. $2$ Who raised up the righteous  man from the east, called him to his foot, gave the nations before him, and made  him rule over kings? he gave  them as the dust to his sword,  and as driven stubble to his bow. $3$ He pursued them,  and passed safely;  even by the way  that he had not gone with his feet. $4$ Who hath wrought and done  it, calling the generations from the beginning? I the, the first, and with the last; I  am he. $5$ The isles saw  it, and feared; the ends of the earth were afraid, drew near, and came. $6$ They helped every one his neighbour; and  every one said to his brother, Be of good courage. $7$ So the carpenter encouraged the goldsmith,  and he that smootheth  with the hammer him that smote the anvil, saying, It  is ready for the sodering: and he fastened it with nails,  that it should not be moved. $8$ But thou, Israel,  art my servant, Jacob whom I have chosen, the seed of Abraham my friend. $9$  Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou  art my servant; I have chosen thee, and not cast thee away. That particular instance of God's care for his people Israel in raising up Cyrus to be their deliverer is here insisted upon as a great proof both of his sovereignty above all idols and of his power to protect his people. Here is, I. A general challenge to the worshippers and admirers of idols to make good their pretensions, in competition with God and opposition to him, v. 1. It is renewed (v. 21):  Produce your cause. The court is set, summonses are sent to the islands that lay most remote, but not out of God's jurisdiction, for he is the  Creator and possessor of the ends of the earth, to make their appearance and give their attendance. Silence (as usual) is proclaimed while the cause is in trying: " Keep silence before me, and judge nothing before the time" ; while the cause is in trying between the kingdom of God and the kingdom of Satan it becomes all people silently to expect the issue, not to object against God's proceedings, but to be confident that he will carry the day. The defenders of idolatry are called to say what they can in defence of it: " Let them renew their strength, in opposition to God, and see whether it be equal to the strength which those renew that wait upon him (ch. xl. 31); let them try their utmost efforts, whether by force of arms or force of argument.  Let them come near; they shall not complain that God's  dread makes them afraid (Job xiii. 21), so that they cannot say what they have to say, in vindication and honour of their idols; no,  let them speak freely:  Let us come near together to judgment." Note. 1. The cause of God and his kingdom is not afraid of a fair trial; if the case be but fairly stated, it will be surely carried in favour of religion. 2. The enemies of God's church and his holy religion may safely be challenged to say and do their worst for the support of their unrighteous cause. He that  sits in heaven laughs at them, and the  daughter of Zion despises them; for  great is the truth and will prevail. II. He particularly challenges the idols to do that for their worshippers, and against his, which he had done and would do for his worshippers, and against theirs. Different senses are given of v. 2, concerning  the righteous man raised up from the east; and, since we cannot determine which is the true, we will make use of each as good. 1. That which is to be proved is, (1.) That  the Lord is God alone,  the first and with the last (v. 4), that he is infinite, eternal, and unchangeable, that he governed the world from the beginning, and will to the end of time. He has reigned of old, and will reign for ever; the counsels of his kingdom were from eternity, and the continuance of it will be to eternity. (2.) That  Israel is  his servant (v. 8), whom he owns, and protects, and employs, and in whom he is and will be glorified. As there is a God in heaven, so there is a church on earth that is his particular care. Elijah prays (1 Kings xviii. 36),  Let it be known that thou art God, and that I am thy servant. Now, 2. To prove this he shows, (1.) That it was he who called Abraham, the father of this despised nation, out of an idolatrous country, and by many instances of his favour  made his name great, Gen. xii. 2. He is  the righteous man whom God raised up from the east. Of him the Chaldee paraphrast expressly understands it:  Who brought Abraham publicly from the east? To maintain the honour of the people of Israel, it was very proper to show what a figure this great ancestor of theirs made in his day; and v. 8 seems to be the explication of it, where God calls Israel the  seed of Abraham my friend; and (v. 4) he  calls the generations (namely, the generations of Israel)  from the beginning. Also, to put contempt upon idolatry, and particularly the Chaldean idolatry, it was proper to show how Abraham was called from serving other gods (Josh. xxiv. 2, 3, &c.), so that an early testimony was borne against that idolatry which boasted so much of its antiquity. Also, to encourage the captives in Babylon to hope that God would find a way for their return to their own land, it was proper to remind them how at first he brought their father Abraham out of the same country into this land, to give it to him for an inheritance, Gen. xv. 7. Now observe what is here said concerning him. [1.] That he was a  righteous man, or  righteousness, a  man of righteousness, that  believed God, and it was counted to him for righteousness; and so he became the father of all those who by faith in Christ are made the  righteousness of God through him, Rom. iv. 3, 11; 2 Cor. v. 21. He was a great example of righteousness in his day, and  taught his household to do judgment and justice, Gen. xviii. 19. [2.] That God  raised him up from the east, from Ur first and afterwards from Haran, which lay east from Canaan. God would not let him settle in either of those places, but did by him as the eagle by her young, when she stirs up her nest: he raised him out of iniquity and made him pious, out of obscurity and made him famous. [3.] He  called him to his foot, to follow him with an implicit faith; for he  went out, not knowing whither he went, but whom he followed, Heb. xi. 8. Those whom God effectually calls he calls to his foot, to be subject to him, to attend him, and  follow the Lamb whithersoever he goes; and we must all either come to his foot or be made his footstool. [4.]  He gave nations before him, the nations of Canaan, which he promised to make him master of, and thus far gave him an interest in that the Hittites acknowledged him a mighty prince among them, Gen. xxiii. 6. He  made him rule over those  kings whom he conquered for the rescue of his brother Lot, Gen. xiv. And when God  gave them as dust to his sword, and as driven stubble to his bow (that is, made them an easy prey to his catechised servants),  he then  pursued them, and passed safely, or in peace, under the divine protection, though it was in a way he was altogether unacquainted with; and so considerable was this victory that Melchizedec himself appeared to celebrate it. Now who did this but the great Jehovah? Can any of the gods of the heathen do so? (2.) That it is he who will, ere long, raise up Cyrus from the east. It is spoken of according to the language of prophecy as a thing past, because as sure to be done in its season as if it were already done.  God will raise him up in righteousness (so it may be read, ch. xlv. 13),  will call him to his foot, make what use of him he pleases, and make him victorious over the nations that oppose his coming to the crown, and give him success in all his wars; and he shall be a type of Christ, who is righteousness itself, the Lord our righteousness, whom God will, in the fulness of time, raise up and make victorious over the powers of darkness; so that he shall spoil them and make a show of them openly. III. He exposes the folly of idolaters, who, notwithstanding the convincing proofs which the God of Israel had given of his being God alone, obstinately persisted in their idolatry, nay, were so much the more hardened in it (v. 5):  The isles of the Gentiles saw this, not only what God did for Abraham himself, but what he did for his seed, for his sake, how he brought them out of Egypt, and made them  rule over kings, and  they feared, Exod. xv. 14-16. They were afraid, and, according to the summons (v. 1), they  drew near, and came; they could not avoid taking notice of what God did for Abraham and his seed; but, instead of helping to reason one another out of their sottish idolatries, they helped to confirm one another in them, v. 6, 7. 1. They looked upon it as a dangerous design upon their religion, which they were jealous for the honour of, and were resolved, right or wrong, to adhere to, and therefore were alarmed to appear vigorously for the support of it, as the Ephesians for their Diana. When God, by his wonderful appearances on the behalf of his people, went about to wrest their idols from them, they held them so much the faster, and said one to another, " Be of good courage; let us unanimously agree to keep up the reputation of our gods. Though Dagon fall before the ark, he shall be set up again in his place." One tradesman encourages another to come into a confederacy for the keeping up of the noble craft of god-making. Thus men's convictions often exasperate their corruptions, and they are made worse both by the word and the works of God, which should make them better. 2. They looked upon it as a dangerous design upon themselves. They thought themselves in danger from the growing greatness both of Abraham that was a convert from idolatry, and of the people of Israel that were separatists from it; and therefore they not only had recourse to their old gods for protection, but made  new ones, Deut. xxxii. 17.  So the carpenter, having done his part to the timberwork,  encouraged the goldsmith to do his part in gilding or overlaying it; and, when it came into the goldsmith's hand,  he that smooths with the hammer that polishes it, or beats it thin, quickened  him that smote the anvil, bade him be expeditious, and told him it was  ready for the soldering, which perhaps was the last operation about it, and then it is  fastened with nails, and you have a god of it presently. Do sinners thus animate and quicken one another in the ways of sin? And shall not the servants of the living God both stir up one another to, and strengthen one another in, his service? Some read all this ironically, and by way of permission:  Let them help every one his neighbour; let the carpenter encourage the goldsmith; but all in vain; idols shall fall for all this. IV. He encourages his own people to trust in him (v. 8, 9): " But thou, Israel, art my servant. They know me not, but thou knowest me, and knowest better than to join with such ignorant besotted people as these" (for it is intended for a warning to the people of God not to  walk in the way of the heathen); "they put themselves under the protection of these impotent deities, but thou art under my protection.  Those that make them are like unto them, and so is every one that trusts in them; but thou, O Israel! art the servant of a better Master." Observe what is suggested here for the encouragement of God's people when they are threatened and insulted over. 1. They are God's servants, and he will not see them abused, especially for what they do in his service:  Thou art my servant (v. 8), and (v. 9) " I have said unto thee, Thou art my servant; and I will not go back from my word." 2. He has  chosen them to be a peculiar people to himself. They were not forced upon him, but of his own good-will he set them apart. 3. They were the seed of Abraham his friend. It was the honour of Abraham that he was  called the friend of God (James ii. 23), whom God covenanted and conversed with as a friend, and the  man of his counsel; and  this honour have all the saints, John xv. 15. And for the father's sake the people of Israel were beloved. God was pleased to look upon them as the posterity of an old friend of his, and therefore to be kind to them; for the covenant of friendship was made with Abraham and his seed. 4. He had sometimes, when they had been scattered among the heathen, fetched them from the ends of the earth and taken them out of the hands of the chief ones thereof, and therefore he would not now abandon them. Abraham their father was fetched from a place at a great distance, and they in his loins; and those who had been thus far-fetched and dear-bought he could not easily part with. 5. He had not yet cast them away, though they had often provoked him, and therefore he would not now abandon them. What God has done for his people, and what he has further engaged to do, should encourage them to trust in him at all times.

Israel Encouraged. ( 708.)
$10$ Fear thou not; for I  am with thee: be not dismayed; for I  am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness. $11$ Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish. $12$ Thou shalt seek them, and shalt not find them,  even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought. $13$ For I the thy God will hold thy right hand, saying unto thee, Fear not; I will help thee. $14$ Fear not, thou worm Jacob,  and ye men of Israel; I will help thee, saith the, and thy redeemer, the Holy One of Israel. $15$ Behold, I will make thee a new sharp threshing instrument having teeth: thou shalt thresh the mountains, and beat  them small, and shalt make the hills as chaff. $16$ Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them: and thou shalt rejoice in the ,  and shalt glory in the Holy One of Israel. $17$  When the poor and needy seek water, and  there is none,  and their tongue faileth for thirst, I the will hear them, I the God of Israel will not forsake them. $18$ I will open rivers in high places, and fountains in the midst of the valleys: I will make the wilderness a pool of water, and the dry land springs of water. $19$ I will plant in the wilderness the cedar, the shittah tree, and the myrtle, and the oil tree; I will set in the desert the fir tree,  and the pine, and the box tree together: $20$ That they may see, and know, and consider, and understand together, that the hand of the hath done this, and the Holy One of Israel hath created it. The scope of these verses is to silence the fears, and encourage the faith, of the servants of God in their distresses. Perhaps it is intended, in the first place, for the support of God's Israel, in captivity; but all that faithfully serve God  through patience and comfort of this scripture may have hope. And it is addressed to Israel as a single person, that it might the more easily and readily be accommodated and applied by every Israelite indeed to himself. That is a word of caution, counsel, and comfort, which is so often repeated,  Fear thou not; and again (v. 13),  Fear not; and (v. 14), " Fear not, thou worm Jacob; fear not the threatenings of the enemy, doubt not the promise of thy God; fear not that thou shalt perish in thy affliction or that the promise of thy deliverance shall fail." It is against the mind of God that his people should be a timorous people. For the suppressing of fear he assures them, I. That they may depend upon his presence with them as their God, and a God all-sufficient for them in the worst of times. Observe with what tenderness God speaks, and how willing he is to let the heirs of promise know the immutability of his counsel, and how desirous to make them easy: " Fear thou not, for I am with thee, not only within call, but present with thee;  be not dismayed at the power of those that are against thee, for  I am thy God, and engaged for thee. Art thou weak?  I will strengthen thee. Art thou destitute of friends?  I will help thee in the time of need. Art thou ready to sink, ready to fall?  I will uphold thee with the right hand of my righteousness, that right hand which is full of righteousness, in dispensing rewards and punishments," Ps. xlviii. 10. And again (v. 13) it is promised, 1. That God will strengthen their hands, that is, will help them: " I will hold thy right hand, go hand in hand with thee" (so some): he will take us by the hand as our guide, to lead us in our way, will help us up when we are fallen or prevent our falls; when we are weak he will hold us up-wavering, he will fix us-trembling, he will encourage us, and so  hold us by the right hand, Ps. lxxiii. 23. 2. That he will silence their fears:  Saying unto thee, Fear not. He has said it again and again in his word, and has there provided sovereign antidotes against fear: but he will go further; he will by his Spirit say it to their hearts, and make them to hear it, and so will help them. II. That though their enemies be now very formidable, insolent, and severe, yet the day is coming when God will reckon with them and they shall triumph over them. There are those that are incensed against God's people, that  strive with them (v. 11), that war against them (v. 12), that hate them, that seek their ruin, and are continually picking quarrels with them. But let not God's people be incensed at them, nor strive with them, nor render evil for evil; but wait God's time, and believe, 1. That they shall be convinced of the folly, at least, if not of the sin of striving with God's people; and, finding it to no purpose,  they shall be ashamed and confounded, which might bring them to repentance, but will rather fill them with rage. 2. That they shall be quite ruined and undone (v. 11):  They shall be as nothing before the justice and power of God. When God comes to deal with his proud enemies he makes nothing of them. Or they shall be brought to nothing, shall be as if they had never been. This is repeated (v. 12): They  shall be as nothing and as a thing of nought, or as that which is gone and has failed. Those that were formidable shall become despicable; those that fancied they could do any thing shall be able to bring nothing to pass; those that made a figure in the world, and a mighty noise, shall become mere ciphers and be buried in silence. They shall perish, not only be nothing, but be miserable:  Thou shalt seek them, shalt enquire what has become of them, that they do not appear as usual, but thou  shalt not find them as David, Ps. xxxvii. 36.  I sought him, but he could not be found. III. That they themselves should become a terror to those who were now a terror to them, and victory should turn on their side, v. 14-16. See here, 1. How Jacob and Israel are reduced and brought very low. It is the  worm Jacob, so little, so weak, and so defenceless, despised and trampled on by every body, forced to creep even into the earth for safety; and we must not wonder that Jacob has become a worm, when even Jacob's King calls himself  a worm and no man, Ps. xxii. 6. God's people are sometimes as worms, in their humble thoughts of themselves and their enemies' haughty thoughts of them—worms, but not vipers, as their enemies are, not of the serpent's seed. God regards Jacob's low estate, and says, " Fear not, thou worm Jacob; fear not that thou shalt be crushed; and  you men of Israel" ( you few men, so some read it,  you dead men, so others) "do not give up yourselves for gone notwithstanding." Note, The grace of God will silence fears even when there seems to be the greatest cause for them.  Perplexed but not in despair. 2. How Jacob and Israel are advanced from this low estate, and made as formidable as ever they have been despicable. But  by whom shall Jacob arise, for he is small? We are here told:  I will help thee, saith the Lord; and it is the honour of God to help the weak. He will help them, for he is their Redeemer, who is wont to redeem them, who has undertaken to do it. Christ is the Redeemer, from him is our help found. He will help them, for he is the  Holy One of Israel, worshipped among them in the beauty of holiness and engaged by promise to them. The Lord will help them by enabling them to help themselves and making Jacob to become  a threshing instrument. Observe, He is but an instrument, a tool in God's hand, that he is pleased to make use of; and he is an instrument of God's making and is no more than God makes him. But, if God make him a threshing instrument, he will make use of him, and therefore will make him fit for use,  new and  sharp, and  having teeth, or sharp spikes; and then, by divine direction and strength,  thou shalt thresh the mountains, the highest, and strongest, and most stubborn of thy enemies: thou shalt not only be at them, but  beat them small; they shall not be a corn threshed out, which is valuable, and is carefully preserved (such God's people are when they are under the flail, ch. xxi. 10:  O my threshing! yet  the corn of my floor, that shall not be lost); but these are made  as chaff, which is good for nothing, and which the husbandman is glad to get rid of. He pursues the metaphor, v. 16. Having threshed them,  thou shalt winnow them, and the wind shall scatter them. This perhaps had its accomplishment, in part, in the victories of the Jews over their enemies in the times of the Maccabees; but it seems in general designed to read the final doom of all the implacable enemies of the church of God, and to have its accomplishment like wise in the triumphs of the cross of Christ, the gospel of Christ, and all the faithful followers of Christ, over the powers of darkness, which, first or last, shall all be dissipated, and in Christ all believers shall be more than conquerors, and  he that overcomes shall have power over the nations, Rev. ii. 26. IV. That, hereupon, they shall have abundance of comfort in God, and God shall have abundance of honour from them:  Thou shalt rejoice in the Lord, v. 16. When we are freed from that which hindered our joy, and are blessed with that which is the matter of it, we ought to remember that God is our exceeding joy and in him all our joys must terminate. When we rejoice over our enemies we must rejoice in the Lord, for to him alone we owe our liberties and victories. "Thou shalt also  glory in the Holy One of Israel, in thy interest in him and relation to him, and what he has done for thee." And, if thus we make God our praise and glory, we become to him for a praise and a glory. V. That they shall have seasonable and suitable supplies of every thing that is proper for them in the time of need; and, if there be occasion, God will again do for them as he did for Israel in their march from Egypt to Canaan, v. 17-19. When the captives, either in Babylon or in their return thence, are in distress for want of water or shelter, God will take care of them, and, one way or other, make their journey, even through a wilderness, comfortable to them. But doubtless this promise has more than such a private interpretation. Their return out of Babylon was typical of our redemption by Christ; and so the contents of these promises, 1. Were provided by the gospel of Christ. That glorious discovery of his love has given full assurance to all those who hear this joyful sound that God has provided inestimable comforts for them, sufficient for the supply of all their wants, the balancing of all their griefs, and the answering of all their prayers. 2. They are applied by the grace and Spirit of Christ to all believers, that they may have strong consolation in their way and a complete happiness in their end. Our way to heaven lies through the wilderness of this world. Now, (1.) It is here supposed that the people of God, in their passage through this world, are often in straits:  The poor and needy seek water, and there is none; the poor in spirit hunger and thirst after righteousness. The soul of man, finding itself empty and necessitous, seeks for satisfaction somewhere, but soon despairs of finding it in the world, that has nothing in it to make it easy: creatures are  broken cisterns, that can hold no water; so that  their tongue fails for thirst, they are weary of seeking that satisfaction in the world which is not to be had in it. Their sorrow makes them thirsty; so does their toil. (2.) It is here promised that, one way or other, all their grievances shall be redressed and they shall be made easy. [1.] God himself will be nigh unto them in all that which they call upon him for. Let all the praying people of God take notice of this, and take comfort of it; he has said, " I the Lord will hear them, will answer them;  I, the God of Israel, will not forsake them; I will be with them, as I have always been, in their distresses." While we are in the wilderness of this world this promise is to us what the pillar of cloud and fire was to Israel, an assurance of God's gracious presence. [2.] They shall have a constant supply of fresh water, as Israel had in the wilderness, even where one would least expect it (v. 18):  I will open rivers in high places, rivers of grace, rivers of pleasure,  rivers of living water, which he spoke of the Spirit (John vii. 38, 39), that Spirit which should be poured out upon the Gentiles, who had been as high places, dry and barren, and lifted up on their own conceit above the necessity of that gift. And there shall be  fountains in the midst of the valleys, the valleys of Baca (Ps. lxxxiv. 6), that are sandy and wearisome; or among the Jews, who had been as fruitful valleys in comparison with the Gentile mountains. The preaching of the gospel to the world turned that wilderness into a pool of water, yielding fruit to the owner of it and relief to the travellers through it. [3.] They shall have a pleasant shade to screen them from the scorching heat of the sun, as Israel when they pitched at Elim, where they had not only wells of water, but palm-trees (Exod. xv. 27): " I will plant in the wilderness the cedar, v. 19. I will turn the wilderness into an orchard or garden, such as used to be planted with these pleasant trees, so that they shall pass through the wilderness with as much ease and delight as a man walks in his grove. These trees shall be to them what the pillar of cloud was to Israel in the wilderness, a shelter from the heat." Christ and his grace are so to believers,  as the shadow of a great rock, ch. xxxii. 2. When God sets up his church in the Gentile wilderness there shall be as great a change made by it in men's characters as if thorns and briers were turned into cedars, and fir-trees, and myrtles; and by this a blessed change is described, ch. lv. 13. [4.] They shall see and acknowledge the hand of God, his power and his favour, in this, v. 20. God will do these strange and surprising things on purpose to awaken them to a conviction and consideration of his hand in all:  That they may see this wonderful change,  and knowing that it is above the ordinary course and power of nature may consider that therefore it comes from a superior power, and, comparing notes upon it,  may understand together, and concur in the acknowledgment of it,  that the hand of the Lord, that mighty hand of his which is stretched out for his people and stretched out to them,  has done this, and  the Holy One of Israel has created it, made it anew, made it out of nothing, made it for the comfort of his people. Note, God does great things for his people, that he may be taken notice of.

Idolatry Exposed. ( 708.)
$21$ Produce your cause, saith the ; bring forth your strong  reasons, saith the King of Jacob. $22$ Let them bring  them forth, and show us what shall happen: let them show the former things, what they  be, that we may consider them, and know the latter end of them; or declare us things for to come. $23$ Show the things that are to come hereafter, that we may know that ye  are gods: yea, do good, or do evil, that we may be dismayed, and behold  it together. $24$ Behold, ye  are of nothing, and your work of nought: an abomination  is he that chooseth you. $25$ I have raised up  one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as  upon mortar, and as the potter treadeth clay. $26$ Who hath declared from the beginning, that we may know? and beforetime, that we may say,  He is righteous? yea,  there is none that showeth, yea,  there is none that declareth, yea,  there is none that heareth your words. $27$ The first  shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. $28$ For I beheld, and  there was no man; even among them, and  there was no counsellor, that, when I asked of them, could answer a word. $29$ Behold, they  are all vanity; their works  are nothing: their molten images  are wind and confusion. The Lord, by the prophet, here repeats the challenge to idolaters to make out the pretentions of their idols: " Produce your cause (v. 21) and make your best of it;  bring forth the strongest reasons you have to prove that your idols are gods, and worthy of your adoration." Note, There needs no more to show the absurdity of sin than to produce the reasons that are given in defence of it, for they carry with them their own confutation. I. The idols are here challenged to bring proofs of their knowledge and power. Let us see what they can inform us of, and what they can do. Understanding and active power are the accomplishments of a man. Whoever pretends to be a god must have these in perfection; and have the idols made it to appear that they have? No; 1. "They can tell us nothing that we did not know before, so ignorant are they. We challenge them to inform us," (1.) "What has been formerly:  Let them show the former things, and raise them out of the oblivion in which they were buried" (God inspired Moses to write such a history of the creation as the gods of the heathen could never have dictated to any of their enthusiasts); or "let the defenders of idols tell us what mighty achievements they can boast of as performed by their gods in former times. What did they ever do that was worth taking notice of? Let them specify any thing, and it shall be considered, its due weight shall be given it, and it shall be compared with the latter end of it; and if, in the issue, it prove to be as great as it pretended to be, they shall have the credit of it." (2.) "We challenge them to tell us what shall happen, to declare to us  things to come (v. 22), and again (v. 23),  show the things that are to come hereafter. Give this evidence of your omniscience, that nothing can be hidden from you, and of your sovereignty and dominion. Make it to appear that you have the doing of all, by letting us know beforehand what you design to do. Do this kindness to the world; let them know what is to come, that they may provide accordingly. Do this, and we will own that you are gods above us, and gods to us, and worthy of our adoration." No creature can foretel things to come, otherwise than by divine information, with any certainty. 2. "They can do nothing that we cannot do ourselves, so impotent are they." He challenges them to do either  good or evil, good to their friends or evil to their enemies: "Let them do, if they can, any thing extraordinary, that people will admire and be affected with. Let them either bless or curse, with power. Let us see them either inflict such plagues such as God brought on Egypt or bestow such blessings as God bestowed on Israel. Let them do some great thing, and we shall be amazed when we see it, and frightened into a veneration of them, as many have been into a veneration of the true God." That which is charged upon these idols, and let them disprove it if they can, is that  they are of nothing, v. 24. Their claims have no foundation at all, nor is there any ground or reason in the least for men's paying them the respect they do; there is nothing in them worthy our regard. "They are less than nothing, worse than nothing;" so some read it. " The work they do is of nought, and so is the ado that is made about them. There is no pretence or colour for it; it is all a jest; it is all a sham put upon the world; and therefore  he that chooses you, and so give you your deity, and" (as some read it) "that delights in you,  is an abomination;" so some take it. A servant is at liberty to choose his master, but a man is not at liberty to choose his God. He that chooses any other than the true God chooses an abomination; his choosing it makes it so. II. God here produces proofs that he is the true God, and that there is none besides him. Let him produce his strong reasons. 1. He has an irresistible power. This he will shortly make to appear in the raising up of Cyrus and making him a type of Christ (v. 25):  He will raise him up from the north and  from the rising of the sun. Cyrus by his father was a Mede, by his mother a Persian; and his army consisted of Medes, whose country lay north, and Persians, whose country lay east, from Babylon. God will raise him up to great power, and he shall come against Babylon with ends of his own to serve. But, (1.)  He shall proclaim God's name; so it may be read. He shall publish the honour of the God of Israel; so he did remarkably when, in his proclamation for the release of the Jews out of their captivity, he acknowledged that the Lord God of Israel was the Lord God of heaven, and  the God: and he might be said to call on his name when he encouraged the building of his temple, and very probably did himself call upon him and pray to him, Ezra i. 2, 3. (2.) All opposition shall fall before him:  He shall come upon the princes of Babylon, and all others that stood in his way,  as mortar, and trample upon them  as the potter treads clay, to serve his own purposes with it. Christ, as man, was raised up from the north, for Nazareth lay in the northern parts of Canaan; as the angel of the covenant, he ascends from the east. He maintained the honour of heaven ( he shall call upon my name), and broke the powers of hell, came upon the prince of darkness as mortar and trod him down. 2. He has an infallible foresight. He would not only do this, but he did now, by his prophet, foretel it. Now the false gods not only could not do it, but they could not foresee it. (1.) He challenges them to produce any of their pretended deities, or their diviners, that had given notice of this, or could (v. 26): " Who has declared from the beginning any thing of this kind, or has told it before-time? Tell us if there be any that you know of, for we know not any; if there be any,  we will say, He is righteous, he is true, his cause is just, his claims are proved, and he is in the right in demanding to be worshipped." This agrees with v. 22, 23. (2.) He challenges to himself the sole honour of doing it and foretelling it (v. 27):  I am the first (so it may be read)  that will say to Zion, Behold, behold them, that will let the people of Israel know their deliverers are at hand (for there were those who understood by books, God's books, the approach of the time, Dan. ix. 2), and I am he that  will give to Jerusalem one that brings good tidings, these good tidings of their enlargement. This is applicable to the work of redemption, in which the Lord showed himself much more than in the release of the Jews out of Babylon: he it was that contrived our salvation, and he brought it about, and he has given to us the glad tidings of reconciliation. III. Judgment is here given upon this trial. 1. None of all the idols had foretold, or could foresee, this work of wonder. Other nations besides the Jews were released out of captivity in Babylon by Cyrus, or at least were greatly concerned in the revolution of the monarchy and there transferring of it to the Persians; and yet none of them had any intelligence given them of it beforehand, by any of their gods or prophets: " There is none that shows (v. 26),  none that declares, none that gives the least intimation of it;  there is none of the nations  that hears your words, that can pretend to have heard from their gods such words as you, O Israelites! have heard from your God, by your prophets," Ps. cxlvii. 20. None of all the gods of the nations have shown their worshippers the way of salvation, which God will show by the Messiah. The good tidings which the Lord will send in the gospel is a mystery hidden from ages and generations, Rom. xvi. 25, 26. 2. None of those who pleaded for them could produce any instance of their knowledge or power that had in it any colour of proof that they were gods. All their advocates were struck dumb with this challenge (v. 28): " I beheld, and there was no man that could give evidence for them, even among those that were their most zealous admirers;  and there was no counsellor, none that could offer any thing for the support of their cause. Even among the idols themselves there was none fit to give counsel in the most trivial matters, and yet there were those that asked counsel of them in the most important and difficult affairs. When I asked them what they had to say for themselves they stood mute; the case was so plain against them that there was  none who could answer a word." Judgment must therefore be given against the defendant upon  Nihil dicit—He is mute. He has nothing to say for himself.  He was speechless, Matt. xxii. 12. 3. Sentence is therefore given according to the charge exhibited against them (v. 24): " Behold, they are all vanity (v. 29); they are a lie and a cheat; they are not in themselves what they pretend to be, nor will their worshippers find that in them which they promise themselves.  Their works are nothing, of no force, of no worth; their enemies need fear no hurt from them; their worshippers can hope for no good from them.  Their molten images, and indeed all their images,  are wind and confusion, vanity and vexation; those that worship them will be deceived in them, and will reflect upon their own folly with the greatest bitterness. Therefore,  dearly beloved, flee from idolatry," 1 Cor. x. 14.

=CHAP. 42.= ''The prophet seems here to launch out yet further into the prophecy of the Messiah and his kingdom under the type of Cyrus; and, having the great work of man's salvation by him yet more in view, he almost forgets the occasion that led him into it and drops the return out of Babylon; for indeed the prospect of this would be a greater comfort and support to the believing pious Jews, in their captivity, than the hope of that. And (as Mr. Gataker well observes) in this and similar prophecies of Christ, that are couched in types, as of David and Solomon, some passages agree to the type and not to the truth, other to the truth and not to the type, and many to the type in one sense and the truth in another. Here is, I. A prophecy of the Messiah's coming with meekness, and yet with power, to do the Redeemer's work, ver. 1-4. II. His commission opened, which he received from the Father, ver. 5-9. III. The joy and rejoicing with which the glad tidings of this should be received, ver. 10-12. IV. The wonderful success of the gospel, for the overthrow of the devil's kingdom, ver. 13-17. V. The rejection and ruin of the Jews for their unbelief, ver. 18-25.''

The Messiah's Approach. ( 708.)
$1$ Behold my servant, whom I uphold; mine elect,  in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. $2$ He shall not cry, nor lift up, nor cause his voice to be heard in the street. $3$ A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth. $4$ He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law. We are sure that these verses are to be understood of Christ, for the evangelist tells us expressly that in him this prophecy was fulfilled, Matt. xii. 17-21.  Behold with an eye of faith, behold and observe, behold and admire,  my servant, whom I uphold. Let the Old-Testament saints behold and remember him. Now what must we behold and consider concerning him? I. The Father's concern for him and relation to him, the confidence he put and the complacency he took in him. This put an honour upon him, and made him remarkable, above any other circumstance, v. 1. 1. God owns him as one employed for him: He is  my servant. Though he was a Son, yet, as a Mediator, he  took upon him the form of a servant, learned obedience to the will of God and practised it, and laid out himself to advance the interests of God's kingdom, and so he was God's servant. 2. As one chosen by him: He is  my elect. He did not thrust himself into the service, but was called of God, and pitched upon as the fittest person for it. Infinite Wisdom made the choice and then avowed it. 3. As one he put a confidence in: He is  my servant on whom I lean; so some read it. The Father put a confidence in him that he would go through with his undertaking, and, in that confidence, brought many sons to glory. It was a great trust which the Father reposed in the Son, but he knew him to be  par negotio—equal to it, both able and faithful. 4. As one he took care of: He is  my servant whom I uphold; so we read it. The Father bore him up, and bore him out, in his upholding him; he stood by him and strengthened him. 5. As one whom he took an entire complacency in:  My elect, in whom my soul delights. His delight was in him from eternity, when he was  by him as one brought up with him, Prov. viii. 30. He had a particular satisfaction in his undertaking: he declared himself  well pleased in him ( Matt. iii. 17; xvii. 5), and  therefore loved him, because he laid down his life for the sheep. Let our souls delight in Christ, rely on him, and rejoice in him; and thus let us be united to him, and then, for his sake, the Father will be well pleased with us. II. The qualification of him for his office:  I have put my Spirit upon him, to enable him to go through his undertaking, ch. lxi. 1. The Spirit did not only come, but rest, upon him (ch. xi. 2), not by measure, as on others of God's servants, but without measure. Those whom God employs as his servants; as he will uphold them and be well pleased with them, so he will put his Spirit upon them. III. The work to which he is appointed; it is to  bring forth judgment to the Gentiles, that is, in infinite wisdom, holiness, and equity, to set up a religion in the world under the bonds of which the Gentiles should come and the blessings of which they should enjoy. The judgments of the Lord, which had been hidden from the Gentiles (Ps. cxlvii. 20), he came to bring forth to the Gentiles, for he was  to be a light to lighten them. IV. The mildness and tenderness with which he should pursue this undertaking, v. 2, 3. He shall carry it on, 1. In silence, and without noise:  He shall not strive nor cry. It shall not be proclaimed,  Lo, here, is Christ or  Lo, he is there; as when great princes ride in progress or make a public entry. He shall have no trumpet sounded before him, nor any noisy retinue to follow him. The opposition he meets with he shall not strive against, but patiently  endure the contradiction of sinners against himself. His kingdom is spiritual, and therefore its weapons are not carnal, nor is its appearance pompous; it comes not with observation. 2. Gently, and without rigour. Those that are wicked he will be patient with; when he has begun to crush them, so that they are as bruised reeds, he will give them space to repent and not immediately break them; though they are very offensive, as smoking flax (ch. lxv. 5), yet he will bear with them, as he did with Jerusalem. Those that are weak he will be tender of; those that have but a little life, a little heat, that are weak as a reed, oppressed with doubts and fears,  as a bruised reed, that are as  smoking flax, as the wick of a candle newly lighted, which is ready to go out again, he will not despise them, will not plead against them with his great power, nor lay upon them more work or more suffering than they can bear, which would break and quench them, but will graciously consider their frame. More is implied than is expressed.  He will not break the bruised reed, but will strengthen it, that it may become a cedar in the courts of our God.  He will not quench the smoking flax, but blow it up into a flame. Note, Jesus Christ is very tender toward those that have true grace, though they are but weak in it, and accepts the willingness of the spirit, pardoning and passing by the weakness of the flesh. V. The courage and constancy with which he should persevere in this undertaking, so as to carry his point at last (v. 4):  He shall not fail nor be discouraged. Though he meets with hard service and much opposition, and foresees how ungrateful the world will be, yet he goes on with his part of the work, till he is able to say,  Is is finished; and he enables his apostles and ministers to go on with theirs too, and not to fail nor be discouraged, till they also have finished their testimony. And thus he accomplishes what he undertook. 1.  He brings forth judgment unto truth. By a long course of miracles, and his resurrection at last, he shall fully evince the truth of his doctrine and the divine origin and authority of that holy religion which he came to establish. 2. He  sets judgment in the earth. He erects his government in the world, a church for himself among men, reforms the world, and by the power of his gospel and grace fixes such principles in the minds of men as tend to make them wise and just. 3.  The isles of the Gentiles  wait for his law, wait for his gospel, that is, bid it welcome as if it had been a thing they had long waited for. They shall become his disciples, shall sit at his feet, and be ready to receive the law from his mouth.  What wilt thou have us to do?

The Messiah's Approach. ( 708.)
$5$ Thus saith God the, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein: $6$ I the  have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; $7$ To open the blind eyes, to bring out the prisoners from the prison,  and them that sit in darkness out of the prison house. $8$ I  am the : that  is my name: and my glory will I not give to another, neither my praise to graven images. $9$ Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them. $10$ Sing unto the a new song,  and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof. $11$ Let the wilderness and the cities thereof lift up  their voice, the villages  that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains. $12$ Let them give glory unto the, and declare his praise in the islands. Here is I. The covenant God made with and the commission he gave to the Messiah, v. 5-7, which are an exposition of v. 1,  Behold my servant, whom I uphold. 1. The royal titles by which the great God here makes himself known, and distinguishes himself from all pretenders, speak very much his glory (v. 5):  Thus saith God the Lord. And who are thou, Lord? Why, he is the fountain of all being and therefore the fountain of all power. He is the fountain of being, 1. In the upper world; for  he created the heavens and stretched them out (ch. xl. 22), and keeps the vast expanse still upon the stretch. 2. In the lower world: for  he spread forth the earth, and made it a capacious habitation,  and that which comes out of it is produced by his power. 3. In the world of mankind:  He gives breath to the people upon it, not only air to breathe in, but the breath of life itself and organs to breathe with; nay, he gives  spirit, the powers and faculties of a rational soul, to those that walk therein. Now this is prefixed to God's covenant with the Messiah, and the commission given him, not only to show that he has authority to make such a covenant and give such a commission, and had power sufficient to bear him out, but that the design of the work of redemption was to maintain the honour of the Creator, and to restore man to the allegiance he owes to God as his Maker. 2. The assurances which he gives to the Messiah of his presence with him in all he did pursuant to his undertaking speak much encouragement to him, v. 6. (1.) God owns that the Messiah did not take the honour of being Mediator to himself, but was called of God, that he was no intruder, no usurper, but was fairly brought to it (Heb. v. 4):  I have called thee in righteousness. God not only did him no wrong in calling him to this hard service, he having voluntarily offered himself to it, but did himself right in providing for his own honour and performing the word which he had spoken. (2.) He promises to stand by him and strengthen him in it, to hold his hand, not only to his work, but in it, to hold his hand, that it might not shake, that it might not fail, and so to keep him. When an angel was sent from heaven to strengthen him in his agonies, and the Father himself was with him, then this promise was fulfilled. Note, Those whom God calls he will own and help, and will hold their hands. 3. The great intentions of this commission speak abundance of comfort to the children of men. He was given  for a covenant of the people, for a mediator, or guarantee, of the covenant of grace, which is all summed up in him. God, in giving us Christ, has with him freely given us all the blessings of the new covenant. Two glorious blessings Christ, in his gospel, brings with him to the Gentile world—light and liberty. (1.) He is given  for a light to the Gentiles, not only to reveal to them what they were concerned to know, and which otherwise they could not have known, but to open the blind eyes, that they might know it. By his Spirit in the word he presents the object; by his Spirit in the heart he prepared the organ. When the gospel came light came, a great light, to those that sat in darkness, Matt. iv. 16; John iii. 19. And St. Paul was sent to the Gentiles  to open their eyes, Acts xxvi. 18. Christ is the light of the world. (2.) He is sent to proclaim liberty to the captives, as Cyrus did,  to bring out the prisoners; not only to open the prison-doors, and give them leave to go out, which was all that Cyrus could do, but to bring them out, to induce and enable them to make use of their liberty, which none did but those whose spirits God stirred up. This Christ does by his grace. II. The ratification and confirmation of this grant. That we may be assured of the validity of it consider, 1. The authority of him that makes the promise (v. 8):  I am the Lord, Jehovah, that is my name, and that was the name by which he made himself known when he began to perform the promise made to the patriarchs; whereas, before, he manifested himself by the name of God Almighty, Exod. vi. 3. If he is the Lord that gives being and birth to all things, he will give being and birth to this promise. If his name be  Jehovah, which speaks him God alone, we may be sure his name is  jealous, and he  will not give his glory to another, whoever it is that stands in competition with him, especially not to  graven images. He will send the Messiah to open men's eyes, that so he may turn them from the service of dumb idols to serve the living God, because, though he has long winked at the times of ignorance, he will now maintain his prerogative, and will not give his glory to graven images. He will perform his word because he will not lose the honour of being true to it, nor be ever charged with falsehood by the worshippers of false gods. He will deliver his people from under the power of idolaters because it looks as if he had given his praise to graven images when he gives up his own worshippers to be worshippers of images. 2. The accomplishment of the promises he had formerly made concerning his church, which are proofs of the truth of his word and the kindness he bears to his people (v. 9): " Behold, the former things have come to pass; hitherto the Lord has helped his church, has supported her under former burdens, relieved her in former straits; and this in performance of the promises made to the fathers.  There has not failed one word, 1 Kings viii. 56.  And now  new things do I declare. Now I will make new promises, which shall as certainly be fulfilled in their season as old ones were; now I will bestow new favours, such as have not been conferred formerly. Old-Testament blessings you have had abundantly; now I declare New-Testament blessings, not a fruitful country and dominion over your neighbours, but  spiritual blessings in heavenly things. Before they spring forth in the preaching of the gospel  I tell you of them, under the type and figure of the former things." Note, The receipt of former mercies may encourage us to hope for further mercies; for God is constant in his care for his people, and his compassions are still new. III. The song of joy and praise which should be sung hereupon to the glory of God (v. 10):  Sing unto the Lord a new song, a New-Testament song. The giving of Christ for  a light to the Gentiles (v. 6) was a new thing, and very surprising. The apostle speaks of it as a mystery which, in other ages, was not made known, as it is now revealed,  that the Gentiles should be fellow-heirs, Eph. iii. 5, 6. Now, this being the new thing which God declares, the newness of the song which is to be sung on this occasion is this, that whereas, before, the songs of the Lord were very much confined to the temple at Jerusalem (David's psalms were in the language of the Jews only, and sung by them in their own country only; for, when they were in a strange land, they hung their harps on the willow-trees and could not sing the Lord's song, as we find, Ps. cxxxvii. 2-4), now the songs of holy joy and praise shall be sung all the world over. The Gentile nations shall share equally with the Jews in New-Testament blessings, and therefore shall join in New-Testament praises and acts of worship. There shall be churches set up in Gentile nations and they shall sing a new song. The conversion of the Gentiles is often foretold under this notion, as appears, Rom. xv. 9-11. It is here promised that the praises of God's grace shall be sung with joy and thankfulness, 1. By those that live in  the end of the earth, in countries that lie most remote from Jerusalem.  From the uttermost parts of the earth have we heard songs, ch. xxiv. 16. This was fulfilled when Christianity was planted in our land. 2. By mariners and merchants, and those that  go down to the sea, that do business in great waters, and suck the riches of the sea, and so make themselves masters of the fulness thereof and all that is therein, with which they shall praise God, and justly, for it is his, Ps. xxiv. 1; xcv. 5. The Jews traded little at sea; if therefore God's praises be sung by those that go down to the sea, it must be by Gentiles. Sea-faring men are called upon to praise God, Ps. cvii. 23. 3. By  the islands and the inhabitants thereof, v. 10, and again, v. 12. Let them  declare his praise in the islands, the isles of the Gentiles, probably referring to the islands of Greece. 4.  By the wilderness and the cities thereof, and the villages of Kedar. These lay east from Jerusalem, as the islands lay west, so that the gospel songs should be sung from the rising of the sun to the going down of the same. The whole Gentile world had been like an island, cut off from communication with God's church, and like a wilderness, uncultivated and bringing forth no fruit to God; but now the islands and the wilderness shall praise God. 5. By  the inhabitants of the rock, and those that dwell  on the tops of the mountains, not only the Gentiles, but the poorest and meanest and most despicable, those that dwell in cottages, as well as those that inhabit cities and villages. The rude and most barbarous, as the mountaineers commonly are, shall be civilized by the gospel. Or by the inhabitants of the rock may be meant the inhabitants of that part of Arabia which is called  Petræa—the rocky. Perhaps the neighbouring countries shared in the joy of the Israelites when they returned out of Babylon and some of them came and joined with them in their praises; but we find not that it was to any such degree as might fully answer this illustrious prophecy, and must conclude that it reaches further, and was fulfilled in that which many other prophecies of the joy of the nations are said in the New-Testament to be fulfilled in, the conversion of the Gentiles to the faith of Christ. When they are brought into the church they are brought to give glory to the Lord; then they are to him for a name and a praise, and they make it their business to praise him. He is glorified in them and by them.

Judgment and Mercy. ( 708.)
$13$ The shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies. $14$ I have long time holden my peace; I have been still,  and refrained myself:  now will I cry like a travailing woman; I will destroy and devour at once. $15$ I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools. $16$ And I will bring the blind by a way  that they knew not; I will lead them in paths  that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. $17$ They shall be turned back, they shall be greatly ashamed, that trust in graven images, that say to the molten images, Ye  are our gods. It comes all to one whether we make these verses (as some do) the song itself that is to be sung by the Gentile world or a prophecy of what God will do to make way for the singing of that song, that evangelical new song. I. He will appear in his power and glory more than ever. So he did in the preaching of his gospel, in the divine power and energy which went along with it, and in the wonderful success it had in the  pulling down of Satan's stronghold, v. 13, 14.  He had long held his peace, and been still, and refrained himself, while he winked at the times of the ignorance of the Gentile world (Acts xvii. 30), and  suffered all nations to walk in their own ways (Acts xiv. 16); but now  he shall go forth as a mighty man, as a man of war, to attack the devil's kingdom and give it a fatal blow. The going forth of the gospel is thus represented, Rev. vi. 2. Christ, in it, went forth conquering and to conquer. The ministry of the apostles is called their  warfare; and they were the soldiers of Jesus Christ.  He shall stir up jealousy, shall appear more jealous than ever for the glory of his own name and against idolatry. 1.  He shall cry, in the preaching of his word,  cry like a travailing woman; for the ministers of Christ preached as men in earnest, and that travailed in birth again till they saw Christ formed in the souls of the people, Gal. iv. 19.  He shall cry, yea, roar, in the gospel woes, which are more terrible than the roaring of a lion, and which must be preached along with gospel blessings to awaken a sleeping world. 2. He shall conquer by the power of his Spirit:  He shall prevail against his enemies, shall prevail to make them friends, Col. i. 21. Those that contradict and blaspheme his gospel, he shall prevail to put them to silence and shame. He will destroy and devour at once all the oppositions of the powers of darkness. Satan shall fall as lightning from heaven, and he that had the power of death shall be destroyed. As a type and figure of this, to make way for the redemption of the Jews out of Babylon, God will humble the pride, and break the power, of their oppressors, and  will at once destroy and devour the Babylonian monarchy. In accomplishing this destruction of Babylon by the Persian army under the command of Cyrus,  he will make waste mountains and hills, level the country, and  dry up all their herbs. The army, as usual, shall either carry off the forage or destroy it, and by laying bridges of boats over rivers shall turn them into islands, and so drain the fens and low grounds, to make way for the march of their army, that the pools shall be dried up. Thus, when the gospel shall be preached, it shall have a free course, and that which hinders the progress of it shall be taken out of the way. II. He will manifest his favour and grace towards those whose spirits he had stirred up to follow him, as Ezra i. 5. Those who ask the way to Zion he will show the way, and lead in it, v. 16. Those who by nature were blind, and those who, being under convictions of sin and wrath are quite at a loss and know not what to do with themselves, God will  lead by a way that they knew not, will show them the way to life and happiness by Jesus Christ, who is the way, and will conduct and carry them on in that way, which before they were strangers to. Thus, in the conversion of Paul, he was struck blind first, and then God revealed his Son in him, and made the scales to fall from his eyes. They are weak in knowledge, and the truths of God at first seem unintelligible; but God will  make darkness light before them, and knowledge shall be easy to them. They are weak in duty, the commands of God seem impracticable, and insuperable difficulties are in the way of their obedience; but God will make  crooked things straight; their way shall be plain, and the yoke easy. Those whom God brings into the right way he will guide in it. As a type of this, he will lead the Jews, when they return out of captivity, in a ready road to their own land again, and nothing shall occur to perplex or embarrass them in their journey. These are great things, and kind things, very great and very kind; but lest any should say, "They are too great, too kind, to be expected from God by such an undeserving people as that of the Jews, such an undeserving world as that of the Gentiles," he adds,  These things will I do unto them, take my word for it I will, and  I will not forsake them; he that begins to show this great mercy will go on to do them good. III. He will particularly put those to confusion who adhere to idols notwithstanding the attempts made by the preaching of the gospel to turn them from idols (v. 17):  They shall be turned back, and greatly ashamed, that trust in graven images. The Babylonians shall when they see how the Jews, who despise their images, are owned and delivered by the God they worship without images, and the Gentiles when they see how idolatry falls before the preaching of the gospel, is scattered like darkness before the light of the sun, and melts like snow before its heat. They shall be ashamed that ever they said to these molten images,  You are our gods; for how can those help their worshippers who cannot help themselves, nor save themselves from falling into contempt? In times of reformation, when many turn from iniquity, and sin, being generally deserted, becomes unfashionable, it may be hoped that those who will not otherwise be reclaimed will be wrought upon by that consideration to be ashamed of it.

The Blindness of the Jews. ( 708.)
$18$ Hear, ye deaf; and look, ye blind, that ye may see. $19$ Who  is blind, but my servant? or deaf, as my messenger  that I sent? who  is blind as  he that is perfect, and blind as the 's servant? $20$ Seeing many things, but thou observest not; opening the ears, but he heareth not. $21$ The is well pleased for his righteousness' sake; he will magnify the law, and make  it honourable. $22$ But this  is a people robbed and spoiled;  they are all of them snared in holes, and they are hid in prison houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore. $23$ Who among you will give ear to this?  who will hearken and hear for the time to come? $24$ Who gave Jacob for a spoil, and Israel to the robbers? did not the, he against whom we have sinned? for they would not walk in his ways, neither were they obedient unto his law. $25$ Therefore he hath poured upon him the fury of his anger, and the strength of battle: and it hath set him on fire round about, yet he knew not; and it burned him, yet he laid  it not to heart. The prophet, having spoken by way of comfort and encouragement to the believing Jews who waited for the consolation of Israel, here turns to those among them who were unbelieving, for their conviction and humiliation. Among those who were in captivity in Babylon there were some who were as the evil figs in Jeremiah's vision, who were sent thither  for their hurt, to be removed into all the kingdoms of the earth, for a reproach and a proverb, Jer. xxiv. 9. In them there was a type of the Jews who rejected Christ and were rejected by him, and then fell more than ever under the curse, when those who believed were inheriting the blessing; for they were broken, and ruined, and remain dispersed unto this day. Observe, I. The call that is given to this people (v. 18): " Hear, you deaf, and attend to the joyful sound,  and look you blind, that you may see the joyful light." There is no absurdity in this command, nor is it unbecoming the wisdom and goodness of God to call us to do that good which yet of ourselves we are not sufficient for; for those have natural powers which they may employ so as to do better than they do, and may have supernatural grace if it be not their own fault, who yet labour under a moral impotency to that which is good. This call to the deaf to hear and the blind to see is like the command given to the man that had the withered hand to stretch it forth; though he could not do this, because it was withered, yet, if he had not attempted to do it, he would not have been healed, and his being healed thereupon was owing, not to his act, but to the divine power. II. The character that is given of them (v. 19, 20):  Who is blind, but my servant, or deaf as my messenger? The people of the Jews were in profession God's servants, and their priests and elders his messengers (Mal. ii. 7); but they were deaf and blind. The verse before may be understood as spoken to the Gentile idolaters, whom he calls  deaf and  blind, because they worshipped gods that were so. "But," says he, "no wonder you are deaf and blind when my own people are as bad as you, and many of them as much set upon idolatry." 1. He complains of their sottishness—they are blind; and of their stubbornness—they are deaf. They were even worse than the Gentiles themselves.  Corruptio optimi est pessima—What is best becomes, when corrupted, the worst. "Who is so wilfully, so scandalously, blind and deaf as my servant and my messenger, as Jacob who is my servant (ch. xli. 8), and as their prophets and teachers who are my messengers? Who is blind as he that in profession and pretension is perfect, that should come nearer to perfection than other people, their priests and prophets? The one prophesies falsely, and the other bears rule by their means; and who so blind as those that will not see when they have the light shining in their faces?" Note, (1.) It is a common thing, but a very sad thing, for those that in profession are God's servants and messengers to be themselves blind and deaf in spiritual things, ignorant, erroneous, and very careless. (2.) Blindness and deafness in spiritual things are worse in those that profess themselves to be God's servants and messengers than in others. It is in them the greater sin and shame, the greater dishonour to God, and to themselves a greater damnation. 2. The prophet goes on (v. 20) to describe the blindness and obstinacy of the Jewish nation, just as our Saviour describes it in his time (Matt. xiii. 14, 15):  Seeing many things, but thou observest not. Multitudes are ruined for want of observing that which they cannot but see; they perish, not through ignorance, but mere carelessness. The Jews in our Saviour's time saw many proofs of his divine mission, but they did not observe them; they seemed to open their ears to him, but they did not hear, that is, they did not heed, did not understand, or believe, or obey, and then it was all one as if they had not heard. III. The care God will take of the honour of his own name, notwithstanding their blindness and deafness, especially of his word, which he has magnified above all his name. '' Shall the unbelief and obstinacy of men make the promise of God of no effect? God forbid,'' Rom. iii. 3, 4. No, though they are blind and deaf, God will be no loser in his glory (v. 21):  The Lord is well pleased for his righteousness' sake; not well pleased with their sin, but well pleased in the manifestation of his own righteousness, in rejecting them for rejecting the great salvation. He speaks as one well pleased, ch. i. 24: '' Ah! I will ease me of my adversaries; and Ezek. v. 13,  I will be comforted.'' The scripture was fulfilled in the casting off of the Jews as well as in the calling in of the Gentiles, and therein the Lord will be well pleased.  He will magnify the law (divine revelation in all the parts of it)  and will make it honourable. The law is truly honourable, and the things of it are great things; and, if men will not magnify it by their obedience to it, God will magnify it himself by punishing them for their disobedience. He will magnify the law by accomplishing what is written in it, will magnify its authority, its efficacy, its equity. He will do it at last, when all men shall be judged by the law of liberty, James ii. 12. He is doing it every day. What is it that God is doing in the world, but magnifying the law and making it honourable? IV. The calamities God will bring upon the Jewish nation for their wilful blindness and deafness, v. 22. They are  robbed and spoiled. Those that were impenitent and unreformed in Babylon were sentenced to perpetual captivity. It was for their sins that they were spoiled of all their possessions, not only in their own land, but in the land of their enemies. They were some of them  snared in holes, and others  hidden in prison-houses. They cannot help themselves, for they are snared. Their friends cannot help them, for they are hidden; and their enemies have forgotten them in their prisons. They, and all they have, are for a prey and for a spoil; and there is none that delivers either by force or ransom, nor any that dares say to the proud oppressors,  Restore. There they lie, and there they are likely to lie. This had its full accomplishment in the final destruction of the Jewish nation by the Romans, which God brought upon them for rejecting the gospel of Christ. V. The counsel given them in order to their relief; for, though their case be sad, it is not desperate. 1. The generality of them are deaf; they will not hearken to the voice of God's word. He will therefore try his rod, and see  who among them will give ear to that, v. 23. We must not despair concerning those who have been long reasoned with in vain; some of them may, at length, give ear and hearken. If one method not take effect, another may, and sinners shall be left inexcusable. Observe, (1.) We may all of us, if we will, hear the voice of God, and we are called and invited to hear it. (2.) It is worth while to enquire who they are that perceive God speaking to them and are willing to hear him. (3.) Of the many that hear the voice of God there are very few that hearken to it or heed it, that hear it with attention and application. (4.) In hearing the word we must have an eye to the time to come. We must hear for hereafter, for what may occur between us and the grave; we must especially hear for eternity. We must hear the word with another world in our eye. 2. The counsel is, (1.) To acknowledge the hand of God in their afflictions, and, whoever were the instruments, to have an eye to him as the principal agent (v. 24): " Who gave Jacob and Israel, that people that used to have such an interest in heaven and such a dominion on earth, who gave them  for a spoil to the robbers, as they are now to the Babylonians and to the Romans?  Did not the Lord? You know he did; consider it then, and hear his voice in these judgments." (2.) To acknowledge that they had provoked God thus to abandon them, and had brought all these calamities upon themselves. [1.] These punishments were first inflicted on them for their disobedience to the laws of God: It is he  against whom we have sinned; the prophet puts himself into the number of the sinners, As Dan. ix. 7, 8. " We have sinned; we have all brought fuel to the fire; and there are those among us that have wilfully refused to walk in his ways." Jacob and Israel would never have been given up to the robbers if they had not by their iniquities sold themselves.  Therefore it is, because they have violated the commands of the law, that God has brought upon them the curses of the law; he has not dropped, but  poured upon him the fury of his anger and the strength of battle, all the desolations of war, which have  set him on fire round about; for God surrounds the wicked with his favours. See the power of God's anger; there is no resisting it, no escaping it. See the mischief that sin makes; it provokes God to anger against a people, and so kindles a universal conflagration, sets all on fire. [2.] These judgments were continued upon them for their senselessness and incorrigibleness under the rod of God. The fire of God's wrath kindled upon him, and  he knew it not, was not aware of it, took no notice of the judgments, at least not of the hand of God in them. Nay,  it burned him, and, though he could not then but know it and feel it, yet he  laid it not to heart, was not awakened by the fiery rebukes he was under nor at all affected with them. Those who are not humbled by less judgments must expect greater; for when God judges he will overcome.

=CHAP. 43.= ''The contents of this chapter are much the same with those of the foregoing chapter, looking at the release of the Jews out of their captivity, but looking through that, and beyond that, to the great work of man's redemption by Jesus Christ, and the grace of the gospel, which through him believers partake of. Here are, I. Precious promises made to God's people in their affliction, of his presence with them, for their support under it, and their deliverance out of it, ver. 1-7. II. A challenge to idols to vie with the omniscience and omnipotence of God, ver. 8-13. III. Encouragement given to the people of God to hope for their deliverance out of Babylon, from the consideration of what God did for their fathers when he brought them out of Egypt, ver. 14-21. IV. A method taken to prepare the people for their deliverance, by putting them in mind of their sins, by which they had provoked God to send them into captivity and continue them there, that they might repent and seek to God for pardoning mercy, ver. 22-28.''

Encouragement to God's People. ( 708.)
$1$ But now thus saith the that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called  thee by thy name; thou  art mine. $2$ When thou passest through the waters, I  will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. $3$ For I  am the thy God, the Holy One of Israel, thy Saviour: I gave Egypt  for thy ransom, Ethiopia and Seba for thee. $4$ Since thou wast precious in my sight, thou hast been honourable, and I have loved thee: therefore will I give men for thee, and people for thy life. $5$ Fear not: for I  am with thee: I will bring thy seed from the east, and gather thee from the west; $6$ I will say to the north, Give up; and to the south, Keep not back: bring my sons from far, and my daughters from the ends of the earth; $7$  Even every one that is called by my name: for I have created him for my glory, I have formed him; yea, I have made him. This chapter has a plain connexion with the close of the foregoing chapter, but a very surprising one. It was there said that Jacob and Israel would not walk in God's ways, and that when he corrected them for their disobedience they were stubborn and laid it not to heart; and now one would think it should have followed that God would utterly abandon and destroy them; but no, the next words are, '' But now, fear not, O Jacob! O Israel! I have redeemed thee, and thou art mine.'' Though many among them were untractable and incorrigible, yet God would continue his love and care for his people, and the body of that nation should still be reserved for mercy. God's goodness takes occasion from man's badness to appear so much the more illustrious.  Where sin abounded, grace did much more abound (Rom. v. 20), and mercy  rejoices against judgment, as having prevailed and carried the day, Jam. ii. 13. Now the sun, breaking out thus of a sudden from behind a thick and dark cloud, shines the brighter, and with a pleasing surprise. The expressions of God's favour and good-will to his people here are very high, and speak abundance of comfort to all the spiritual seed of upright Jacob and praying Israel; for  to us is this gospel preached as well as unto those that were captives in Babylon, Heb. iv. 2. Here we have, I. The grounds of God's care and concern for his people and the interests of his church and kingdom among men. Jacob and Israel, though in a sinful miserable condition, shall be looked after; for, 1. They are God's  workmanship, created by him unto good works, Eph. ii. 10. He has created them and formed them, not only given them a being, but this being, formed them into a people, constituted their government, and incorporated them by the charter of his covenant. The new creature, wherever it is, is of God's forming, and  he will not forsake the work of his own hands. 2. They are the people of his purchase: he has redeemed them. Out of the land of Egypt he first redeemed them, and out of many another bondage,  in his love, and in his pity (ch. lxiii. 9); much more will he take care of those who are redeemed with the blood of his Son. 3. They are his peculiar people, whom he has distinguished from others, and set apart for himself: he has called them by name, as those he has a particular intimacy with and concern for, and they are his, are appropriated to him and he has a special interest in them. 4. He is their God in covenant (v. 3):  I am the Lord thy God, worshipped by thee and engaged by promise to thee,  the Holy One of Israel, the God of Israel; for the true God is a holy one, and holiness becomes his house. And upon all these accounts he might justly say,  Fear not (v. 1), and again v. 5,  Fear not. Those that have God for them need not fear who or what can be against them. II. The former instances of this care. 1. God has purchased them dearly:  I gave Egypt for thy ransom; for Egypt was quite laid waste by one plague after another, all their first-born were slain and all their men of war drowned; and all this to force a way for Israel's deliverance from them. Egypt shall be sacrificed rather than Israel shall continue in slavery, when the time has come for their release. The Ethiopians had invaded them in Asa's time; but they shall be destroyed rather than Israel shall be disturbed. And if this was reckoned so great a thing, to give Egypt for their ransom, what reason have we to admire God's love to us in giving his own Son to be a  ransom for us! 1 John iv. 10. What are Ethiopia and Seba, all their lives and all their treasures, compared with the blood of Christ? 2. He had prized them accordingly, and they were very dear to him (v. 4):  Since thou hast been precious in my sight thou hast been honourable. Note, True believers are precious in God's sight; they are his jewels, his peculiar treasure (Exod. xix. 5); he loves them, his delight is in them, above any people. His church is his vineyard. And this makes God's people truly honourable, and their name great; for men are really what they are in God's eye. When the forces of Sennacherib, that they might be diverted from falling upon Israel, were directed by Providence to fall upon Egypt, Ethiopia, and Seba, then God gave those countries for Israel, and showed how precious his people were in his sight. So some understand it. III. The further instances God would yet give them of his care and kindness. 1. He would be present with them in their greatest difficulties and dangers (v. 2): " When thou passest through the waters and the rivers, through the fire and the flame,  I will be with thee, and that shall be thy security; when dangers are very imminent and threatening, thou shalt be delivered out of them." Did they, in their journey, pass through deep water? They should not perish in them: " The rivers shall not overflow thee." Should they by their persecutors be cast into a fiery furnace, for their constant adherence to their God, yet then the flame should not kindle upon them, which was fulfilled in the letter in the wonderful preservation of the three children, Dan. iii. Though they went through fire and water, which would be to them as the  valley of the shadow of death, yet, while they had God with them, they need fear no evil, they should be borne up, and  brought out into a wealthy place, Ps. lxvi. 12. 2. He would still, when there was occasion, make all the interests of the children of men give way to the interests of his own children: " I will give men for thee, great men, mighty men, and men of war,  and people (men by wholesale)  for thy life. Nations shall be sacrificed to thy welfare." All shall be cut off rather than God's Israel shall, so precious are they in his sight. The affairs of the world shall all be ordered and directed so as to be most for the good of the church, 2 Chron. xvi. 9. 3. Those of them that were scattered and dispersed in other nations should all be gathered in and share in the blessings of the public, v. 5-7. Some of the seed of Israel were dispersed into all countries, east, west, north, and south, or into all the parts of the country of Babylon; but those whose spirits God stirred up to go to Jerusalem should be fetched in from all parts; divine grace should reach those that lay most remote, and at the greatest distance from each other; and, when the time should come, nothing should prevent their coming together to return in a body, in answer to that prayer (Ps. cvi. 47),  Gather us from among the heathen, and in performance of that promise (Deut. xxx. 4),  If any of thine be driven to the utmost parts of heaven, thence will the Lord thy God gather thee, which we find pleaded on behalf of the children of the captivity, Neh. i. 9. But who are the seed of Israel that shall be thus carefully gathered in? He tells us (v. 7) they are such as God has marked for mercy; for, (1.) They are called by his name; they make profession of religion, and are distinguished from the rest of the world by their covenant-relation to God and denomination from him. (2.) They are created for his glory; the spirit of Israelites is created in them, and they are formed according to the will of God, and these shall be gathered in. Note, Those only are fit to be called by the name of God that are created by his grace for his glory; and those whom God has created and called shall be gathered in now to Christ as their head and hereafter to heaven as their home.  He shall gather in his elect from the four winds. This promise points at the gathering in of the dispersed of the Gentiles, and the strangers scattered, by the gospel of Christ, who died to  gather together in one the children of God that were scattered abroad; for the promise was to all that were afar off, even as many as the Lord our God shall call and create. God is with the church, and therefore let her not fear; none that belong to her shall be lost.

A Challenge to Idolaters. ( 708.)
$8$ Bring forth the blind people that have eyes, and the deaf that have ears. $9$ Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say,  It is truth. $10$ Ye  are my witnesses, saith the, and my servant whom I have chosen: that ye may know and believe me, and understand that I  am he: before me there was no God formed, neither shall there be after me. $11$ I,  even I,  am the ; and beside me  there is no saviour. $12$ I have declared, and have saved, and I have showed, when  there was no strange  god among you: therefore ye  are my witnesses, saith the, that I  am God. $13$ Yea, before the day  was I  am he; and  there is none that can deliver out of my hand: I will work, and who shall let it? God here challenges the worshippers of idols to produce such proofs of the divinity of their false gods as even this very instance (to go no further) of the redemption of the Jews out of Babylon furnished the people of Israel with, to prove that their God is the true and living God, and he only. I. The patrons of idolatry are here called to appear, and say what they have to say in defence of their idols, v. 8, 9. Their gods have  eyes and see not, ears and hear not, and those that make them and trust in them are like unto them; so David had said ( Ps. cxv. 8), to which the prophet seems here to refer when he calls idolaters  blind people that have eyes, and deaf people that have ears. They have the shape, capacities, and faculties, of men; but they are, in effect, destitute of reason and common sense, or they would never worship gods of their own making. " Let all the nations therefore be gathered together, let them help one another, and with a combined force plead the cause of their dunghill gods; and, if they have nothing to say in their own justification, let them hear what the God of Israel has to say for their conviction and confutation." II. God's witnesses are subpoenaed, or summoned to appear, and give in evidence for him (v. 10): " You, O Israelites! all you that are  called by my name, you  are all my witnesses, and so is  my servant whom I have chosen." It was Christ himself that was so described (ch. xlii. 1),  My servant and my elect. Observe, 1. All the prophets that testified to Christ, and Christ himself, the great prophet, are here appealed to as God's witnesses. (1.) God's people are witnesses for him, and can attest, upon their own knowledge and experience, concerning the power of his grace, the sweetness of his comforts, the tenderness of his providence, and the truth of his promise. They will be forward to witness for him that he is gracious and that no word of his has fallen to the ground. (2.) His prophets are in a particular manner witnesses for him, with whom his secret is, and who know more of him than others do. But the Messiah especially is given to be a witness for him to the people; having lain in his bosom from eternity, he has declared him. Now, 2. Let us see what the point is which these witnesses are called to prove (v. 12):  You are my witnesses, saith the Lord, that I am God. Note, Those who do themselves acknowledge that the Lord is God should be ready to testify what they know of him to others, that they also may be brought to the acknowledgement of it.  I believed, therefore have I spoken. Particularly, "Since you cannot but know, and believe, and understand, you must be ready to bear record, (1.) That I am he, the only true God, that I am a being self-existent and self-sufficient; I am he whom you are to fear, and worship, and trust in. Nay (v. 13),  before the day was (before the first day of time, before the creation of the light, and, consequently, from eternity)  I am he." The idols were but of yesterday,  new gods that came newly up (Deut. xxxii. 17); but the God of Israel was from everlasting. (2.) That  there was no God formed before me, nor shall be after me. The idols were gods formed ( dii facti—made gods, or rather  fictitii—fictitious);  by nature they were no gods, Gal. iv. 8. But God has a being from eternity, yea, and a religion in this world before there were either idols or idolaters (truth is more ancient than error); and he will have a being to eternity, and will be worshipped and glorified when idols are famished and abolished and idolatry shall be no more. True religion will keep its ground, and survive all opposition and competition.  Great is the truth, and will prevail. (3.) That  I, even I, am the Lord, the great Jehovah, who is, and was, and is to come; and  besides me there is no Saviour, v. 11. See what it is that the great God glories in, not so much that he is the only ruler as that he is the only Saviour; for he  delights to do good: he is the  Saviour of all men, 1 Tim. iv. 10. 3. Let us see what the proofs are which are produced for the confirmation of this point. It appears, (1.) That the Lord is God, by two proofs: [1.] He has an infinite and infallible knowledge, as is evident from  the predictions of his word (v. 12): " I have declared and I have shown that which has without fail come to pass; nay, I never declared nor showed any thing but it has been accomplished.  I showed when there was no strange god among you, that is, when you pretended not to consult any oracles but mine, nor to have any prophets but mine." It is said, when they came out of Egypt, that  the Lord alone did lead him, and there was no strange god with him. [2.] He has an infinite and irresistible power, as is evident from the performances of his providence. He pleads not only, I have  shown, but, I have  saved, not only foretold what none else could foresee, but done what none else could do; for (v. 13), " None can deliver out of my hand those whom I will punish; not only no man can, but none of all the gods of the heathen can protect." It is therefore a  fearful thing to fall into the hands of the living God, because there is no getting out of them again. "I will work what I have designed, both in mercy and judgment, and who shall either oppose or retard it?" (2.) That the gods of the heathen, who are rivals with him, are not only inferior to him, but no gods at all, which is proved (v. 9) by a challenge:  Who among them can declare this that I now declare? Who can foretel things to come? Nay, which of them can  show us former things? ch. xli. 22. They cannot so much as inspire an historian, much less a prophet. They are challenged to join issue upon this:  Let them bring forth their witnesses, to prove their omniscience and omnipotence. And, [1.] If they do prove them, they shall be justified, the idols in demanding homage and the idolaters in paying it. [2.] If they do not prove them,  let them say, It is truth; let them own the true God, and receive the truth concerning him, that he is God alone. The cause of God is not afraid to stand a fair trial; but it may reasonably be expected that those who cannot justify themselves in their irreligion should submit to the power of the truth and true religion.

Promises to God's People. ( 708.)
$14$ Thus saith the, your redeemer, the Holy One of Israel; For your sake I have sent to Babylon, and have brought down all their nobles, and the Chaldeans, whose cry  is in the ships. $15$ I  am the, your Holy One, the creator of Israel, your King. $16$ Thus saith the , which maketh a way in the sea, and a path in the mighty waters; $17$ Which bringeth forth the chariot and horse, the army and the power; they shall lie down together, they shall not rise: they are extinct, they are quenched as tow. $18$ Remember ye not the former things, neither consider the things of old. $19$ Behold, I will do a new thing; now it shall spring forth; shall ye not know it? I will even make a way in the wilderness,  and rivers in the desert. $20$ The beast of the field shall honour me, the dragons and the owls: because I give waters in the wilderness,  and rivers in the desert, to give drink to my people, my chosen. $21$ This people have I formed for myself; they shall show forth my praise. To so low an ebb were the faith and hope of God's people in Babylon brought that there needed line upon line to assure them that they should be released out of their captivity; and therefore, that they might have strong consolation, the assurances of it are often repeated, and here very expressly and encouragingly. I. God here takes to himself such titles of his honour as were very encouraging to them. He is  the Lord their Redeemer, not only he will redeem them, but will take it upon him as his office and make it his business to do so. If he be their God, he will be all that to them which they need, and therefore, when they are in bondage, he will be their Redeemer. He is the  Holy One of Israel (v. 14), and again (v. 15),  their Holy One, and therefore will make good every word he has spoken to them. He is  the Creator of Israel, that made them a people out of nothing (for that is creation), nay, worse than nothing; and he is their  King, that owns them as his people and presides among them. II. He assures them he will find out a way to break the power of their oppressors that held them captives and filled up the measure of their own iniquity by their resolution never to let them go, ch. xiv. 17. God will take care to send a victorious prince and army to Babylon, that shall  bring down all their nobles, and lay their honour in the dust, and all their people too, even  the Chaldeans, whose cry is in the ships (for seamen are apt to be noisy), or whose cry is  to the ships, as their refuge when the city is taken, that they may escape by the benefit of their great river. Note, The destruction of Babylon must make way for the enlargement of God's people. And in the prediction of the fall of the New-Testament Babylon we meet with the cries and lamentations of the sailors, Rev. xviii. 17, 18. And observe, It is for Israel's sake that Babylon is ruined, to make way for their deliverance. III. He reminds them of the great things he did for their fathers when he brought them out of the land of Egypt; for so it may be read (v. 16, 17): " Thus saith the Lord, who did make a way in the sea, the Red Sea, and did  bring forth Pharaoh's  chariot and horse, that they might lie down together in the bottom of the sea, and never rise, but be extinct. He that did this can, if he please, make a way for you in the sea when you return out of Babylon, and will do so rather than leave you there." Note, For the encouragement of our faith and hope, it is good for us often to remember what God has done formerly for his people against his and their enemies. Think particularly what he did at the Red Sea, how he made it, 1. A road to his people, a straight way, a near way, nay, a refuge to them, into which they fled and were safe the waters being a wall unto them. 2. A grave to his enemies. The chariot and horse were drawn out by him who is Lord of all hosts, on purpose that they might fall together; howbeit,  they meant not so, Mic. iv. 11, 12. IV. He promises to do yet greater things for them than he had done in the days of old; so that they should not have reason to ask, in a way of complaint, as Gideon did,  Where are all the wonders that our fathers told us of? for they should see them repeated, nay, they should see them outdone (v. 18): " Remember not the former things, from them to take occasion, as some do, to undervalue the present things, as if  the former days were better than these; no, you may, if you will, comparatively forget them, and yet know enough by the events of your own day to convince you that the Lord is God alone; for,  behold, the Lord will do a new thing, no way inferior, both for the wonder and the worth of the mercy, to the things of old." The best exposition of this is, Jer. xvi. 14, 15; xxiii. 7, 8.  It shall no more be said, The Lord liveth that brought up the children of Israel out of the land of Egypt; that is an old thing, the remembrance of which will be in a manner lost in the new thing, in the new proof that the Lord liveth, for he  brought up the children of Israel out of the land of the north. Though former mercies must not be forgotten, fresh mercies must in a special manner be improved.  Now it springs forth, as it were a surprise upon you; you are like those that dream.  Shall you now know it? And will you not own God's hand in it? V. He promises not only to deliver them out of Babylon, but to conduct them safely and comfortably to their own land (v. 19, 20):  I will make a way in the wilderness and rivers in the desert; for, it seems, the way from Babylon to Canaan, as well as from Egypt, lay through a desert land, which, while the returning captives passed through, God would provide for them, that their camp should be both well victualled and under a good conduct. The same power that made  a way in the sea (v. 16) can make a  way in the wilderness, and will force its passage through the greatest difficulties. And he that made dry land in the waters can produce waters in the dryest land, in such abundance as not only to  give drink to his people, his chosen, but to the  beasts of the field, also  the dragons and the ostriches, who are therefore said to honour God for it; it is such a sensible refreshment, and yields them so much satisfaction, that, if they were capable of doing it, they would praise God for it, and shame man, who is made capable of praising his benefactor and does not. Now, 1. This looks back to what God did for Israel when he led them through the wilderness from Egypt to Canaan, and fetched water out of a rock to follow them; what God did for them formerly he would do again, for he is still the same. And, though we do not find that the miracle was repeated in their return out of Babylon, yet the mercy was, in the common course of Providence, for which it became them to be no less thankful to God. 2. It looks forward, not only to all the instances of God's care of the Jewish church in the latter ages of it, between their return from Babylon and the coming of Christ, but to the grace of the gospel, especially as it is manifested to the Gentile world, by which a way is opened in the wilderness and rivers in the desert; the world, which lay like a desert, in ignorance and unfruitfulness, was blessed with divine direction and divine comforts, and, in order to both, with a plentiful effusion of the Spirit. The sinners of the Gentiles, who had been as the beasts of the field, running wild, fierce as the dragons, stupid as the owls or ostriches, shall be brought to honour God for the extent of his grace to his chosen among them. VI. He traces up all these promised blessings to their great original, the purposes and designs of his own glory (v. 21):  This people have I formed for myself, and therefore I do all this for them, that they may  show forth my praise. Note, 1. The church is of God's forming, and so are all the living members of it. The new heaven, the new earth, the new man, are the work of God's hand, and are no more, no better, than he makes them; they are fashioned according to his will. 2. He forms it for himself. He that is the first cause is the highest end both of the first and of the new creation.  The Lord has made all things for himself, his Israel especially, to be to him for  a people, and for a name, and for a praise; and no otherwise can they be for him, or serviceable to him, than as his grace is glorified in them, Jer. xiii. 11; Eph. i. 6, 12, 14. 3. It is therefore our duty to show forth his praise, not only with our lips, but in our lives, by giving up ourselves to his service. As he formed us, so he feeds us, and keeps us, and leads us, and all for himself; for every instance therefore of his goodness we must praise him, else we answer not the end of the beings and blessings we have.

Reproof to God's People. ( 708.)
$22$ But thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. $23$ Thou hast not brought me the small cattle of thy burnt offerings; neither hast thou honoured me with thy sacrifices. I have not caused thee to serve with an offering, nor wearied thee with incense. $24$ Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities. $25$ I,  even I,  am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins. $26$ Put me in remembrance: let us plead together: declare thou, that thou mayest be justified. $27$ Thy first father hath sinned, and thy teachers have transgressed against me. $28$ Therefore I have profaned the princes of the sanctuary, and have given Jacob to the curse, and Israel to reproaches. This charge (and a high charge it is which is here exhibited against Jacob and Israel, God's professing people) comes in here, 1. To clear God's justice in bringing them into captivity, and to vindicate that. Were they not in covenant with him? Had they not his sanctuary among them?  Why then did the Lord deal thus with his land? Deut. xxix. 24. Here is a good reason given: they had neglected God and had cast him off, and therefore he justly rejected them and  gave them to the curse (v. 28); and they must be brought to own this before they are prepared for deliverance; and they did so, Dan. ix. 5; Neh. ix. 33. 2. To advance God's mercy in their deliverance and to make that appear more glorious. Many things are before observed to magnify the power of God in it; but this magnifies his goodness, that he should do such great and kind things for a people that had been so very provoking to him and were now suffering the just punishment of their iniquity. The pardoning of their sin was as great an instance of God's power (for so Moses reckons it, Num. xiv. 17, &c.) as the breaking of the yoke of their captivity. Now observe here, I. What the sins are which they are here charged with. 1. Omissions of the good which God had commanded; and this part of the charge is here much insisted upon. Observe how it comes in with a  but; compare v. 21, where God tells them what favours he had bestowed upon them and what his just expectations were from them. He had formed them for himself, intending they should show forth his praise. But they had not done so; they had frustrated God's expectations from them, and made very ill returns to him for his favours. For, (1.) They had cast off prayer:  Thou hast not called upon me, O Jacob! Jacob was a man famous for prayer (Hosea xii. 4); his seed bore his name, but did not tread in his steps, and therefore are justly upbraided with it. God takes it ill when children degenerate from the virtue and devotion of their pious ancestors. To boast of the name of Jacob, and yet live without prayer, is to mock God and deceive ourselves. If Jacob does not call upon God, who will? (2.) They had grown weary of their religion: "Thou art Israel, the seed not only of a praying but of a prevailing father, that was a prince with God; and yet, not valuing his experiences any more than his example,  thou hast been weary of me." They had been in relation to God, employed in his service and in communion with him; but they began to snuff at it, and to say,  Behold, what a weariness is it! Note, Those who neglect to call upon God do in effect tell him they are weary of him and have a mind to change their Master. (3.) They grudged the expense of their devotion, and were niggardly and penurious in it. They were for a cheap religion; and in those acts of devotion that were costly they desired to be excused. They had  not brought, no, not their  small cattle, the lambs and kids, which God required for  burnt-offerings (v. 23), much less did they bring their greater cattle, pretending they could not spare them, they must have them for the maintenance of their families. So little sense had they of the greatness of God and their obligations to him that they could not find in their hearts to part with a lamb out of their flock for his honour, though he called for it and would graciously have accepted it.  Sweet cane, or  calamus, was used for the holy oil, incense, and perfume; but they were not willing to be at the charge of that, v. 24. What they had must serve, though it was old and good for nothing; they would not buy fresh. Perhaps it was usual for devout pious persons to bring free-will incense as well as other free-will offerings; but they were not so generous, nor did they fill the altar of God, nor moisten it abundantly, as they should have done,  with the fat of their sacrifices; what sacrifices they did bring were of the lean and refuse of their cattle, that had no fat in them to regale the altar with. (4.) What sacrifices they did offer they did not honour God with them, and so they were, in effect, as no sacrifices (v. 23):  Neither hast thou honoured me with thy sacrifices. Some of them offered their sacrifices to false gods; others, who offered them to the true God, were either careless in the manner of offering them or hypocritical in their intentions, so that they might be truly said not to honour God with them, but rather to dishonour him. (5.) That which aggravated their neglect of sacrificing was that, as God had appointed it, it was no burdensome thing; it was not a service that they had any reason at all to complain of: " I have not caused thee to serve with an offering; I have not made it a task and drudgery to you, whatever you, through the corruption of your natures, have made it yourselves. I have  not wearied thee with incense." None of God's commandments are grievous, no, not those concerning sacrifice and incense. They were not more costly than might be afforded by those that lived in such a plentiful country, nor did their attendance on them require any more time than they could well spare. But that which especially forbade them to call it  a wearisome service was that they were required to be cheerful and pleasant, and to rejoice before God in all their approaches to him, Deut. xii. 12. They had many feasts and good days, but only one day in all the year in which they were to afflict their souls. The ordinances of the ceremonial law, though, in comparison with Christ's easy yoke, they are spoken of as heavy (Acts xv. 10), yet, in comparison with the service that idolaters did to their false gods, they were light, and not to be called  services nor found fault with as wearisome. God did not require them to sacrifice their children, as Moloch did. 2. Commissions of the evil which God had forbidden; and omissions commonly make way for commissions:  Thou hast made me to serve with thy sins. When we make God's gifts the food and fuel for our lusts, and his providence the patron of our wicked projects, especially when we encourage ourselves to continue in sin because grace has abounded, then we make God to serve with our sins. Or it may denote what a grief and burden sin is to God; it not only wearies men and makes the creation groan, but it  wearies my God also (ch. vii. 13) and makes the Creator complain that he is  grieved (Ps. xcv. 10), that he is  broken (Ezek. vi. 9), that he is pressed with sinners  as a cart is pressed that is full of sheaves (Amos ii. 13), and to cry out, '' Ah! I will ease me of my adversaries,'' ch. i. 24. The antithesis is observable: God had not made them to serve with their sacrifices, but they had made him to serve with their sins. The master had not tired the servants with his commands, but they had tired him with their disobedience. Those are wicked servants indeed that behave so ill to so good a Master. God is tender of our comfort, but we are careless of his honour. Let  this engage us to keep close to our duty, that it is easy and reasonable, and no disparagement to us, nor too hard for us. II. What were the aggravations of their sin, v. 27. 1. That they were children of disobedience; for their  first father (that is, their forefathers)  had sinned; and they had not only sinned in their loins, but sinned like them. Ezra confesses this:  Since the days of our fathers have we been in a great trespass, ch. ix. 7. But their forefathers are called their  first father to put us in mind of the apostasy and rebellion of our first father Adam, to which corrupt fountain we must trace up the streams of all our transgressions. 2. That they were scholars of disobedience too: for  their teachers had transgressed against God, were guilty of gross scandalous sins, and the people, no doubt, would learn to do as they did. It is ill with a people when their leaders cause them to err, and their teachers, who should reform them, corrupt them. III. What were the tokens of God's displeasure against them for their sins, v. 23. He brought ruin both upon church and state. 1. The honour of their church was laid in the dust and trampled on:  I have profaned the princes of the sanctuary, that is, the priests and Levites who presided with great dignity and power in the temple-service; they profaned themselves, and made themselves vile, by their enormities, and then God profaned them and made them vile, by their calamities and the contempt they fell into, Mal. ii. 9. 2. The honour of their state was ruined likewise: " I have given Jacob to the curse, that is, to be cursed, and hated, and abused by all their neighbours,  and Israel to reproach, to be insulted, ridiculed, and triumphed over by their enemies." They reproached them perhaps for that in them that was good; they  mocked at their sabbaths (Lam. i. 7); but God gave them up to reproach, to correct them for what was amiss. Note, The dishonour which men at any time do us should humble us for the dishonour we have done to God; and we must bear it patiently because we suffer it justly, and must acknowledge that to us belongs confusion. IV. What were the riches of God's mercy towards them notwithstanding (v. 25):  I even I, am he who notwithstanding all this  blotteth out thy transgressions. 1. This gracious declaration of God's readiness to pardon sin comes in very strangely. The charge ran very high:  Thou hast wearied me with thy iniquities, v. 24. Now one would think it would follow: " I, even I, am he that will destroy thee, and burden myself no longer with care about thee." No,  I, even I, am he that will forgive thee; as if the great God would teach us that forgiving injuries is the best way to make ourselves easy and to keep ourselves from being wearied with them. This comes in here to encourage them to repent, because there is forgiveness with God, and to show the freeness of divine mercy; where sin has been exceedingly sinful grace appears exceedingly gracious. Apply this, (1.) To the forgiving of the sins of Israel as a people, in their national capacity. When God stopped the course of threatening judgments, and saved them from utter ruin, even then when he had them under severe rebukes, then he might be said to  blot out their transgressions. Though he corrected them, he was reconciled to them again, and did not cut them off from being a people. This he did many a time, till they rejected Christ and his gospel, which was a sin against the remedy, and then he would forgive them no more as a nation, but utterly destroyed them. (2.) To the forgiving of the sins of every particular believing penitent— transgressions and sins, infirmities though ever so numerous, backslidings though ever so heinous. Observe here, [1.] How the pardon is expressed; he will  blot them out, as a cloud is blotted out by the beams of the sun (ch. xliv. 22), as a debt is blotted out not to appear against the debtor (the book is crossed as if the debt were paid, because it is pardoned upon the payment which the surety has made), or as a sentence is blotted out when it is reversed, as the curse was blotted out with the waters of jealousy, which made it of no effect to the innocent, Num. v. 23. He  will not remember the sin, which intimates not only that he will remit the punishment of what is past, but that it shall be no diminution to his love for the future. When God forgives he forgets. [2.] What is the ground and reason of the pardon. It is not for the sake of any thing in us, but for his own sake, for his mercies'-sake, his promise-sake, and especially for his Son's sake, and that he may himself be glorified in it. [3.] How God glories in it:  I, even I, am he. He glories in it as his prerogative. None can forgive sin but God only, and he will do it; it is his settled resolution. He will do it willingly and with delight; it is his pleasure; it is his honour; so he is pleased to reckon it. 2. Those words (v. 26),  Put me in remembrance, may be understood either (1.) As a rebuke to a proud Pharisee, that stands upon his own justification before God, and expects to find favour for his merits and not to be beholden to free grace: "If you have any thing to say in your own justification, any thing to offer for the sake of which you should be pardoned, and not for my sake, put me in remembrance of it. I will give you leave to plead your own cause with me; declare what your merits are, that you may be justified by them:" but those who are thus challenged will be speechless. Or, (2.) As a publican. Is God thus ready to pardon sin, and, when he pardons it, will he remember it no more? Let us then put him in remembrance, mention before him those sins which he has forgiven; for they must be ever before us, to humble us, though they are pardoned, Ps. li. 3. Put him in remembrance of the promises he has made to penitents, and the satisfaction his Son has made for them. Plead these with him in wrestling for pardon, and declare these things, in order that thou mayest be justified freely by his grace. This is the only way, and it is a sure way, to peace.  Only acknowledge thy transgression.

=CHAP. 44.= ''God, by the prophet, goes on in this chapter, as before, I. To encourage his people with the assurance of great blessings he had in store for them at their return out of captivity, and those typical of much greater which the gospel church, his spiritual Israel, should partake of in the days of the Messiah; and hereby he proves himself to be God alone against all pretenders, ver. 1-8. II. To expose the sottishness and amazing folly of idol-makers and idol-worshippers, ver. 9-20. III. To ratify and confirm the assurances he had given to his people of those great blessings, and to raise their joyful and believing expectations of them, ver. 21-28.''

Prosperity Foretold; The Supremacy of God. ( 708.)
$1$ Yet now hear, O Jacob my servant; and Israel, whom I have chosen: $2$ Thus saith the that made thee, and formed thee from the womb,  which will help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have chosen. $3$ For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring: $4$ And they shall spring up  as among the grass, as willows by the water courses. $5$ One shall say, I  am the 's; and another shall call  himself by the name of Jacob; and another shall subscribe  with his hand unto the , and surname  himself by the name of Israel. $6$ Thus saith the the King of Israel, and his redeemer the  of hosts; I  am the first, and I  am the last; and beside me  there is no God. $7$ And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. $8$ Fear ye not, neither be afraid: have not I told thee from that time, and have declared  it? ye  are even my witnesses. Is there a God beside me? yea,  there is no God; I know not  any. Two great truths are abundantly made out in these verses:— I. That the people of God are a happy people, especially upon account of the covenant that is between them and God. The people of Israel were so as a figure of the gospel Israel. Three things complete their happiness:— 1. The covenant-relations wherein they stand to God, v. 1, 2. Israel is here called  Jeshurun—the upright one; for those only, like Nathanael, are Israelites indeed, in whom is no guile, and those only shall have the everlasting benefit of these promises. Jacob and Israel had been represented, in the close of the foregoing chapter, as very provoking and obnoxious to God's wrath, and already given to the curse and to reproaches; but, as if God's bowels yearned towards him and his repentings were kindled together, mercy steps in with a  non-obstante—notwithstanding, to all these quarrels: " Yet now, hear, O Jacob my servant! thou and I will be friends again for all this." God had said (ch. xliii. 25),  I am he that blotteth out thy transgression, which is the only thing that creates this distance; and when that is taken away the streams of mercy run again in their former channel. The pardon of sin is the inlet of all the other blessings of the covenant. So and so I will do for them, says God (Heb. viii. 12),  for I will be merciful to their unrighteousness. Therefore  hear, O Jacob! hear these comfortable words; therefore  fear not, O Jacob! fear not thy troubles, for by the pardon of sin the property of them too is altered. Now the relations wherein they stand to him are very encouraging. (1.) They are his  servants; and those that serve him he will own and stand by and see that they be not wronged. (2.) They are his  chosen, and he will abide by his choice; he knows those that are his, and those whom he has chosen he takes under special protection. (3.) They are his creatures. He  made them, and brought them into being; he  formed them, and cast them into shape; he began betimes with them, for he  formed them from the womb; and therefore he will help them over their difficulties and help them in their services. 2. The covenant-blessings which he has secured to them and theirs, v. 3, 4. (1.) Those that are sensible of their spiritual wants, and the insufficiency of the creature to supply them, shall have abundant satisfaction in God:  I will pour water upon him that is thirsty, that thirsts after righteousness; he shall be filled. Water shall be poured out to those who truly desire spiritual blessings above all the delights of sense. (2.) Those that are barren as the dry ground shall be watered with the grace of God, with floods of that grace, and God will himself give the increase. If the ground be ever so dry, God has floods of grace to water it with. (3.) The water God will pour out is  his Spirit (John vii. 39), which God will pour out without measure upon the seed, that is, Christ (Gal. iii. 16), and by measure upon all the seed of the faithful, upon all the praying wrestling seed of Jacob, Luke xi. 13. This is the great New-Testament promise, that God, having sent his servant Christ, and upheld him, will send his Spirit to uphold us. (4.) This gift of the Holy Ghost is the great blessing God had reserved the plentiful effusion of for the latter days:  I will pour my Spirit, that is,  my blessing; for where God gives his Spirit he will give all other blessings. (5.) This is reserved for the seed and offspring of the church; for so the covenant of grace runs:  I will be a God to thee and to thy seed. To all who are thus made to partake of the privileges of adoption God will give the spirit of adoption. (6.) Hereby there shall be a great increase of the church. Thus it shall be spread to distant places. Thus it shall be propagated and perpetuated to after-times:  They shall spring up and grow as fast  as willows by the watercourses, and in every thing that is virtuous and praiseworthy shall be eminent and excel all about them, as the willows overtop the grass among which they grow, v. 4. Note, It is a great happiness to the church, and a great pleasure to good men, to see the rising generation hopeful and promising. And it will be so if God pour his Spirit upon them, that blessing, that blessing of blessings. 3. The consent they cheerfully give to their part of the covenant, v. 5. When the Jews returned out of captivity they renewed their covenant with God (Jer. l. 5), particularly that they would have no more to do with idols, Hos. xiv. 2, 3, 8. Backsliders must thus repent and do their first works. Many of those that were without did at that time join themselves to them, invited by that glorious appearance of God for them, Zech. viii. 23; Esth. viii. 17. And they say,  We are the Lord's and  call themselves by the name of Jacob; for there was one law, one covenant,  for the stranger and for those that were born in the land. And doubtless it looks further yet, to the conversion of the Gentiles, and the multitudes of them who, upon the effusion of the Spirit, after Christ's ascension, should be  joined to the Lord and  added to the church. These converts are  one and another, very many, of different ranks and nations, and all welcome to God, Col. iii. 11. When one does it another shall by his example be invited to do it, and then another; thus the zeal of one may provoke many. (1.) They shall resign themselves to God: not one in the name of the rest, but every one for himself shall say, " I am the Lord's; he has an incontestable right to rule me, and I submit to him, to all his commands, to all his disposal. I am, and will be, his only, his wholly, his for ever, will be for his interests, will be for his praise; living and dying I will be his." (2.) They shall incorporate themselves with the people of God,  call themselves by the name of Jacob, forgetting their own people and their fathers' house, and desirous to wear the character and livery of God's family. They shall love all God's people, shall associate with them, give them the right hand of fellowship, espouse their cause, seek the good of the church in general and of all the particular members of it, and be willing to take their lot with them in all conditions. (3.) They shall do this very solemnly. Some of them shall  subscribe with their hand unto the Lord, as, for the confirming of a bargain, a man sets his hand to it, and delivers it as his act and deed. The more express we are in our covenanting with God the better, Exod. xxiv. 7; Jos. xxiv. 26, 27; Neh. ix. 38. Fast bind, fast find. II. That, as the Israel of God are a happy people, so the God of Israel is a great God, and he is God alone. This also, as the former, speaks abundant satisfaction to all that trust in him, v. 6-8. Observe here, to God's glory and our comfort, 1. That the God we trust in is a God of incontestable sovereignty and irresistible power. He is  the Lord, Jehovah, self-existent and self-sufficient; and he is  the Lord of hosts, of all the hosts of heaven and earth, of angels and men. 2. That he stands in relation to, and has a particular concern for, his church. He is  the King of Israel and his Redeemer; therefore his Redeemer because his King; and those that take God for their King shall have him for their Redeemer. When God would assert himself God alone he proclaims himself Israel's God, that his people may be encouraged both to adhere to him and to triumph in him. 3. That he is eternal— the first and the last. He is God from everlasting, before the worlds were, and will be so to everlasting, when the world shall be no more. If there were not a God to create, nothing would ever have been; and, if there were not a God to uphold, all would soon come to nothing again. He is all in all, is the first cause, from whom are all things, and the last end, to and for whom are all things (Rom. xi. 36), the  Alpha and the Omega, Rev. i. 11. 4. That he is God alone (v. 6): '' Besides me there is no God. Is there a God besides me?'' v. 8. We will appeal to the greatest scholars. Did they ever in all their reading meet with any other? To those that have had the largest acquaintance with the world. Did they ever meet with any other? There are  gods many (1 Cor. viii. 5, 6),  called gods, and counterfeit gods: but is there any besides our God that is infinite and eternal, any besides him that is the creator of the world and the protector and benefactor of the whole creation, any besides him that can do that for their worshippers which he can and will do for his? " You are my witnesses. I have been a nonsuch to you. You have tried other gods; have you found any of them all-sufficient to you, or any of them like me?  Yea, there is no god," no rock (so the word is), none besides Jehovah that can be a rock for a foundation to build on, a rock for shelter to flee to. God is the rock, and  their rock is not as ours, Deut. xxxii. 4, 31.  I know not any; as if he had said, "I never met with any that offered to stand in competition with me, or that durst bring their pretensions to a fair trial; if I did know of any that could befriend you better than I can, I would recommend you to them; but I know not any." There is no God besides Jehovah. He is infinite, and therefore there can be no other; he is all-sufficient, and therefore there needs no other. This is designed for the confirming of the hopes of God's people in the promise of their deliverance out of Babylon, and, in order to that, for the curing of them of their idolatry; when the affliction had done its work it should be removed. They are reminded of the first and great article of their creed, that  the Lord their God is one Lord, Deut. vi. 4. And therefore, (1.) They needed not to hope in any other god. Those on whom the sun shines need neither moon nor stars, nor the light of their own fire. (2.) They needed not to fear any other god. Their own God was more able to do them good than all the false and counterfeit gods of their enemies were to do them hurt. 5. That none besides could foretel these things to come, which God now by his prophet gave notice of to the world, above 200 years before they came to pass (v. 7): " Who, as I, shall call, shall call Cyrus to Babylon? Is there any but God that can call effectually, and has every creature, every heart, at his beck? Who  shall declare it, how it shall be, and by whom, as I do?" Nay, God goes further; he not only sees it in order, as having the foreknowledge of it, but  sets it in order, as having the sole management and direction of it. Can any other pretend to this? He has always set things in order according to the counsel of his own will, ever  since he appointed the ancient people, the people of Israel, who could give a truer and fuller account of the antiquities of their own nation than any other kingdom in the world could give of theirs. Ever since he appointed that people to be his peculiar people his providence was particularly conversant about them, and he told them beforehand the events that should occur respecting them—their bondage in Egypt, their deliverance from it, and their settlement in Canaan. All was set in order in the divine predictions as well as in the divine purposes. Could any other have done so? Would any other have been so far concerned for them? He challenges the pretenders to show the things that shall come hereafter: "Let them, if they can, tell us the name of the man that shall destroy Babylon ad deliver Israel? Nay, if they cannot pretend to tell us  the things that shall come hereafter, let them tell us the things that  are coming, that are nigh at hand and at the door. Let them tell us what shall come to pass to-morrow; but they cannot do that; fear them not therefore, nor be afraid of them. What harm can they do you? What hindrance can they give to your deliverance, when I have told thee it shall be accomplished in its season, and I have solemnly declared it?" Note, Those who have the word of God's promise to depend upon need not be afraid of any adverse powers or policies whatsoever.

The Folly of Idolatry. ( 708.)
$9$ They that make a graven image  are all of them vanity; and their delectable things shall not profit; and they  are their own witnesses; they see not, nor know; that they may be ashamed. $10$ Who hath formed a god, or molten a graven image  that is profitable for nothing? $11$ Behold, all his fellows shall be ashamed: and the workmen, they  are of men: let them all be gathered together, let them stand up;  yet they shall fear,  and they shall be ashamed together. $12$ The smith with the tongs both worketh in the coals, and fashioneth it with hammers, and worketh it with the strength of his arms: yea, he is hungry, and his strength faileth: he drinketh no water, and is faint. $13$ The carpenter stretcheth out  his rule; he marketh it out with a line; he fitteth it with planes, and he marketh it out with the compass, and maketh it after the figure of a man, according to the beauty of a man; that it may remain in the house. $14$ He heweth him down cedars, and taketh the cypress and the oak, which he strengtheneth for himself among the trees of the forest: he planteth an ash, and the rain doth nourish  it. $15$ Then shall it be for a man to burn: for he will take thereof, and warm himself; yea, he kindleth  it, and baketh bread; yea, he maketh a god, and worshippeth  it; he maketh it a graven image, and falleth down thereto. $16$ He burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth roast, and is satisfied: yea, he warmeth  himself, and saith, Aha, I am warm, I have seen the fire: $17$ And the residue thereof he maketh a god,  even his graven image: he falleth down unto it, and worshippeth  it, and prayeth unto it, and saith, Deliver me; for thou  art my god. $18$ They have not known nor understood: for he hath shut their eyes, that they cannot see;  and their hearts, that they cannot understand. $19$ And none considereth in his heart, neither  is there knowledge nor understanding to say, I have burned part of it in the fire; yea, also I have baked bread upon the coals thereof; I have roasted flesh, and eaten  it: and shall I make the residue thereof an abomination? shall I fall down to the stock of a tree? $20$ He feedeth on ashes: a deceived heart hath turned him aside, that he cannot deliver his soul, nor say,  Is there not a lie in my right hand? Often before, God, by the prophet, had mentioned the folly and strange sottishness of idolaters; but here he enlarges upon that head, and very fully and particularly exposes them to contempt and ridicule. This discourse is intended, 1. To arm the people of Israel against the strong temptation they would be in to worship idols when they were captives in Babylon, in compliance with the custom of the country (they being far from the city of their own solemnities) and to humour those who were now their lords and masters. 2. To cure them of their inclination to idolatry, which was the sin that did most easily beset them and to reform them from which they were sent into Babylon. As the rod of God is of use to enforce the word, so the word of God is of use to explain the rod, that the voice of both together may be heard and answered. 3. To furnish them with something to say to their Chaldean task-masters. When they insulted over them, when they asked,  Where is your God? they might hence ask them,  What are your gods? 4. To take off their fear of the gods of their enemies, and to encourage their hope in their own God that he would certainly appear against those who set up such scandalous competitors as these with him for the throne. Now here, for the conviction of idolaters, we have, I. A challenge given to them to clear themselves, if they can, from the imputation of the most shameful folly and senselessness imaginable, v. 9-11. They set their wits on work to contrive, and their hands on work to frame, graven images, and they call them  their delectable things; extremely fond they are of them, and mighty things they expect from them. Note, Through the corruption of men's nature, those things that should be detestable to them are desirable and delectable; but those are far gone in a distemper to whom that which is the food and fuel of it is most agreeable. Now, 1. We tell them that those that do so are all vanity; they deceive themselves and one another, and put a great cheat upon those for whom they make these images. 2. We tell them that  their delectable things shall not profit them, nor make them any return for the pleasure they take in them; they can neither supply them with good nor protect them from evil. The  graven images are  profitable for nothing at all, nor will they ever get any thing by the devoirs they pay to them. 3. We appeal to themselves whether it be not a silly sottish thing to expect any good from gods of their own making:  They are their own witnesses, witnesses against themselves, if they would but give their own consciences leave to deal faithfully with them, that they are blind and ignorant in doing thus.  They see not nor know, and let them own it,  that they may be ashamed. If men would but be true to their own convictions, ordinarily we might be sure of their conversion, particularly idolaters; for  who has formed a god? Who but a mad-man, or one out of his wits, would think of forming a god, of making that which, if he make it a god, he must suppose to be his maker? 4. We challenge them to plead their own cause with any confidence or assurance. If any one has the front to say that he has formed a god, when all his fellows come together to declare what each of them has done towards the making of this god, they will all be ashamed of the cheat they have put upon themselves, and laugh in their sleeves at those whom they have imposed upon; for  the workmen that formed this god  are of men, weak and impotent, and therefore cannot possibly make a being that shall be omnipotent, nor can they without blushing pretend to do so.  Let them all be gathered together, as Demetrius and the craftsmen were, to support their sinking trade;  let them stand up to plead their own cause, and make the best they can of it, with hand joined in hand;  yet they shall fear to undertake it when it comes to the setting to, as conscious to themselves of the weakness and badness of their cause,  and they shall be ashamed of it, not only when they appear singly, but when by appearing together they hope to keep one another in countenance. Note, Idolatry and impiety are things which men may justly both tremble and blush to appear in the defence of. II. A particular narrative of the whole proceeding in making a god; and there needs no more to expose it than to describe it and tell the story of it. 1. The persons employed about it are handicraft tradesmen, the meanest of them, the very same that you would employ in making the common utensils of your husbandry, a cart or a plough. You must have a  smith, a blacksmith, who  with the tongs works in the coals; and it is hard work, for he  works with the strength of his arms, till  he is hungry and his strength fails, so eager is he, and so hasty are those who set him at the work to get it despatched. He cannot allow himself time to eat or drink, for  he drinks no water, and therefore  is faint, v. 12. Perhaps it was a piece of superstition among them for the workman not to eat or drink while he was making a god. The plates with which the smith was to cover the image, or whatever iron-work was to be done about it,  he fashioned with hammers, and made it all very exact, according to the model given him. Then comes  the carpenter, and he takes as much care and pains about the timber-work, v. 13. He brings his box of tools, for he has occasion for them all:  He stretches out his rule upon the piece of wood,  marks it with a line, where it must be sawed or cut of;  he fits it, or polishes it,  with planes, the greater first and then the less;  he marks out with the compasses what must be the size and shape of it; and it is just what he pleases. 2. The form in which it is made is that of a man, a poor, weak, dying creature; but it is the noblest form and figure that he is acquainted with, and, being his own, he has a peculiar fondness for it and is willing to put all the reputation he can upon it. He makes it  according to the beauty of a man, in comely proportion, with those limbs and lineaments that are the beauty of a man, but are altogether unfit to represent the beauty of the Lord. God put a great honour upon man when, in respect of the powers and faculties of his souls, he made him after the image of God; but man does a great dishonour to God when he makes him, in respect of bodily parts and members, after the image of man. Nor will it at all atone for the affront so far to compliment his god as to take the fairest of the children of men for his original whence to take his copy, and to give him all the beauty of a man that he can think of; for all the  beauty of the body of a man, when pretended to be put upon him who is an infinite Spirit, is a deformity and diminution to him. And, when the goodly piece is finished, it must  remain in the house, in the temple or shrine prepared for it, or perhaps in the dwelling house if it be one of the  lares or  penates—the household gods. 3. The matter of which it is mostly made is sorry stuff to make a god of; it is the stock of a tree. (1.) The tree itself was fetched out  of the forest, where it grew among other trees, of no more virtue or value than its neighbours. It was a  cedar, it may be, or a  cypress, or an  oak, v. 14. Perhaps he had an eye upon it some time before for this use, and  strengthened it for himself, used some art or other to make it stronger and better-grown than other trees were. Or, as some read it,  which hath strengthened or lifted up itself among the trees of the forest, the tallest and strongest he can pick out. Or, it may be, it pleases his fancy better to take  an ash, which is of a quicker growth, and which was of his own planting for this use, and which has been nourished with rain from heaven. See what a fallacy he puts upon himself, in making that his refuge which was of his own planting, and which he not only gave the form to, but prepared the matter for; and what an affront he puts upon the God of heaven in setting up that a rival with him which was nourished by his rain, that rain which falls upon the just and unjust. (2.) The boughs of this tree were good for nothing but for fuel; to that use were they put, and so were the chips that were cut off from it in the working of it; they are  for a man to burn, v. 15, 16. To show that that tree has no innate virtue in it for its own protection, it is as capable of being burnt as any other tree; and, to show that he who chose it had no more antecedent value for it than for any other tree, he makes no difficulty of throwing part of it into the fire as common rubbish, asking no question for conscience' sake. [1.] It serves him for his parlour-fire:  He will take thereof and warm himself (v. 15), and he finds the comfort of it, and is so far from having any regret in his mind for it that he saith, '' Aha! I am warm; I have seen the fire;'' and certainly that part of the tree which served him for fuel, the use for which God and nature designed it, does him a much greater kindness and yields him more satisfaction than ever that will which he makes a god of. [2.] It serves him for his kitchen-fire:  He eats flesh with it, that is, he dresses the flesh with it which he is to eat; he  roasteth roast, and is satisfied that he has not done amiss to put it to this use. Nay, [3.] It serves him to heat the oven with, in which we use that fuel which is of least value:  He kindles it and bakes bread with the heat of it, and none charges him with doing wrong. (3.) Yet, after all, the stock or body of the tree shall serve to make a god of, when it might as well have served to make a bench, as one of themselves, even a poet of their own, upbraids them, '' Horat. Sat.'' 1.8: Olim truncus eram ficulnus, inutile lignum, Quum faber, incertus scamnum faceretne Priapum, Maluit esse deum; deus inde ego— In days of yore our godship stood A very worthless log of wood, The joiner, doubting or to shape us Into a stool or a Priapus, At length resolved, for reasons wise, Into a god to bid me rise. And another of them threatens the idol to whom he had committed the custody of his woods that, if he did not preserve them to be fuel for his fire, he should himself be made use of for that purpose: Furaces moneo manus repellas, Et silvam domini focis reserves, Si defecerit hæc, et ipse lignum es. Drive the plunderers away, and preserve the wood for thy master's hearth, or thou thyself shalt be converted into fuel When the besotted idolater has thus served the meanest purposes with part of his tree, and the rest has had time to season (he makes that a god in his imagination while that is in the doing,  and worships it): He  makes it a graven image, and falls down thereto (v. 15), that is (v. 17),  The residue thereof he makes a god, even his graven image, according to his fancy and intention; he  falls down to it, and worships it, gives divine honours to it, prostrates himself before it in the most humble reverent posture, as a servant, as a suppliant;  he prays to it, as having a dependence upon it, and great expectations from it;  he saith, Deliver me, for thou art my god. There where he pays his homage and allegiance he justly looks for protection and deliverance. What a strange infatuation is this, to expect help from gods that cannot help themselves! But it is this praying to them that makes them gods, not what the smith or the carpenter did to them. What we place our confidence in for deliverance that we make a god of. Qui fingit sacros, auro vel marmore, vultus Non facit ille deos; qui rogat, ille facit. He who supplicates the figure, whether it be of gold or of marble, makes it a god, and not he who merely constructs it III. Here is judgment given upon this whole matter, v. 18-20. In short, it is the effect and evidence of the greatest stupidity and sottishness that one could ever imagine rational beings to be guilty of, and shows that man has become worse than the beasts that perish; for they act according to the dictates of sense, but man acts not according to the dictates of reason (v. 18):  They have not known nor understood common sense; men that act rationally in other things in this act most absurdly. Though they have some knowledge and understanding, yet they are strangers to, nay, they are rebels against the great law of consideration (v. 12):  None considers in his heart, nor has so much application of mind as to reason thus with himself, which one would think he might easily do, though there were none to reason with him: " I have burnt part of this tree in the fire, for baking and roasting;  and now  shall I make the residue thereof an abomination?" (that is,  an idol, for that is an abomination to God and all wise and good men); "shall I ungratefully choose to do, or presumptuously dare to do, what the Lord hates? shall I be such a fool as to fall down to the stock of a tree—a senseless, lifeless, helpless thing? shall I so far disparage myself, and make myself like that I bow down to?" A growing tree may be a beautiful stately thing, but the stock of a tree has lost its glory, and he has lost his that gives glory to it. Upon the whole, the sad character given of these idolaters is, 1. That they put a cheat upon themselves (v. 20):  They feed on ashes; they feed themselves with hopes of advantage by worshipping these idols, but they will be disappointed as much as a man that would expect nourishment by feeding on ashes. Feeding on ashes is an evidence of a depraved appetite and a distempered body; and it is a sign that the soul is overpowered by very bad habits when men, in their worship, go no further than the sight of their eyes will carry them. They are wretchedly deluded, and it is their own fault:  A deceived heart of their own, more than the deceiving tongue of others,  has turned them aside from the faith and worship of the living God to dumb idols. They are  drawn away of their own lusts and enticed. The apostasy of sinners from God is owing entirely to themselves and to the evil heart of unbelief that is in their own bosom. A revolting and rebellious heart is a deceived heart. 2. That they wilfully persist in their self-delusion and will not be undeceived. There is none of them that can be persuaded so far to suspect himself as to say,  Is there not a lie in my right hand? and so to think of delivering his soul. Note, (1.) Idolaters have a lie in their right hand; for an idol is a lie, is not what it pretends, performs not what it promises, and it is a  teacher of lies, Hab. ii. 18. (2.) It highly concerns those that are secure in an evil way seriously to consider whether there be not a lie in their right hand. Is not that a lie which with complacency we hold fast as our chief good? Are our hearts set upon the wealth of the world and the pleasures of sense? They will certainly prove a lie in our right hand. And is not that a lie which with confidence we hold fast by, as the ground on which we build our hopes for heaven? If we trust to our external professions and performances, as if those would save us, we deceive ourselves with a lie in our right hand, with a house built on the sand. (3.) Self-suspicion is the first step towards self-deliverance. We cannot be faithful to ourselves unless we are jealous of ourselves. He that would deliver his soul must begin with putting this question to his own conscience.  Is there not a lie in my right hand? (4.) Those that are given up to believe in a lie are under the power of strong delusions, which it is hard to get clear of, 2 Thess. ii. 11.

Encouragement to the People of God. ( 708.)
$21$ Remember these, O Jacob and Israel; for thou  art my servant: I have formed thee; thou  art my servant: O Israel, thou shalt not be forgotten of me. $22$ I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee. $23$ Sing, O ye heavens; for the hath done  it: shout, ye lower parts of the earth: break forth into singing, ye mountains, O forest, and every tree therein: for the  hath redeemed Jacob, and glorified himself in Israel. $24$ Thus saith the, thy redeemer, and he that formed thee from the womb, I  am the  that maketh all  things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; $25$ That frustrateth the tokens of the liars, and maketh diviners mad; that turneth wise  men backward, and maketh their knowledge foolish; $26$ That confirmeth the word of his servant, and performeth the counsel of his messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the cities of Judah, Ye shall be built, and I will raise up the decayed places thereof: $27$ That saith to the deep, Be dry, and I will dry up thy rivers: $28$ That saith of Cyrus,  He is my shepherd, and shall perform all my pleasure: even saying to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be laid. In these verses we have, I. The duty which Jacob and Israel, now in captivity, were called to, that they might be qualified and prepared for the deliverance designed them. Our first care must be to get good by our afflictions, and then we may hope to get out of them. The duty is expressed in two words:  Remember and  return, as in the counsel to Ephesus, Rev. ii. 4, 5. 1. " Remember these, O Jacob! Remember what thou hast been told of the folly of idolatry, and let the convictions thou art now under be ready to thee whenever thou art tempted to that sin. Remember that  thou art my servant, and therefore must not serve other masters." 2.  Return unto me, v. 22. It is the great concern of those who have backslidden from God to hasten their return to him; and this is that which he calls them to when they are in affliction, and when he is returning to them in a way of mercy. II. The favours which Jacob and Israel, now in captivity, were assured of; and what is here promised to them upon their remembering and returning to God is in a spiritual sense promised to all that in like manner return to God. It is a very comfortable word, for more is implied in it than is expressed (v. 21): " O Israel! thou shalt not be forgotten of me, though for the present thou seemest to be so." When we begin to remember God he will begin to remember us; nay, it is he that remembers us first. Now observe here, 1. The grounds upon which God's favourable intentions to his people were built and on which they might build their expectations from him. He will deliver them out of captivity; for, (1.) They are his servants, and therefore he has a just quarrel with those that detain them.  Let my people go, that they may serve me. The servants of the King of kings are under special protection. (2.) He formed them into a people, formed them  from the womb, v. 24. From the first beginning of their increase into a nation they were under his particular care and government, more than any other people; their national constitution was of his framing, and his covenant with them was the charter by which they were incorporated. They are his, and he will save them. (3.) He has redeemed them formerly, has many a time redeemed them out of great distress, and he is still the same, in the same relation to them, has the same concern for them. "Therefore  return unto me, for I have redeemed thee, v. 22. Whither wilt thou go, but to me?" Having redeemed them, as well as formed them, he has acquired a further title to them and propriety in them, which is a good reason why they should dutifully return to him and why he will graciously return to them. The  Lord has redeemed Jacob; he is about to do it (v. 23); he has determined to do it; for he is the Lord their Redeemer, v. 24. Note, The work of redemption which God has by his Son wrought for us encourages us to hope for all promised blessings from him. He that has redeemed us at so vast an expense will not lose his purchase. (4.) He has  glorified himself in them (v. 23), and therefore will do so still, John xii. 28. It is matter of comfort to us to see God's glory interested in the deliverances of the church; for  therefore he will certainly redeem Jacob, because thus he will glorify himself. And  this assures us that he will perfect the redemption of his saints by Jesus Christ, because there is a day set when he will be glorified and admired in them all. (5.) He has pardoned their sins, which were the cause of their calamity and the only obstruction to their deliverance, v. 22.  Therefore he will break the yoke of captivity from off their necks, because he has  blotted out, as a thick cloud, their transgressions. Note, [1.] Our transgressions and our sins are as a cloud, a thick cloud; they interpose between heaven and earth, and for a time suspend and intercept the correspondence between the upper and lower world (sin  separates between us and God, ch. lix. 2); they threaten a storm, a deluge of wrath, as thick clouds do, which God will rain upon sinners. Ps. xi. 6. [2.] When God pardons sin he blots out this cloud, this thick cloud, so that the intercourse with heaven is laid open again. God looks down upon the soul with favour; the soul looks up to him with pleasure. The cloud is scattered by the influence of the Sun of righteousness. It is only through Christ that sin is pardoned. When sin is pardoned, like a cloud that is scattered, it appears no more, it is quite gone. The  iniquity of Jacob shall be sought for, and not found, Jer. l. 20. And the comforts that flow into the soul when sin is pardoned are like the  clear shining after clouds and rain. 2. The universal joy which the deliverance of God's people should bring along with it (v. 23):  Sing, O you heavens! This intimates, (1.) That the whole creation shall have cause for joy and rejoicing in the redemption of God's people; to that it is owing that it subsists (that it is rescued from the curse which the sin of man brought upon the ground) and that it is again put into a capacity of answering the ends of its being, and is assured that though now it groans, being burdened, it shall at last be delivered from the bondage of corruption. The greatest establishment of the world is the kingdom of God in it, Ps. xcvi. 11-13; xcviii. 7-9. (2.) That the angels shall rejoice in it, and the inhabitants of the upper world. The heavens shall sing, for the Lord has done it. And there is joy in heaven when God and man are reconciled (Luke xv. 7), joy when Babylon falls, Rev. xviii. 20. (3.) That those who lay at the greatest distance, even the inhabitants of the Gentile world, should join in these praises, as sharing in these joys. The  lower parts of the earth, the forest and the trees there, shall bring in the tribute of thanksgiving for the redemption of Israel. 3. The encouragement we have to hope that though great difficulties, and such as have been thought insuperable, lie in the way of the church's deliverance, yet, when the time for it shall come, they shall all be got over with ease; for  thus saith Israel's Redeemer, I am the Lord that maketh all things, did make them at first and am still making them; for providence is a continued creation. All being, power, life, emotion, and perfection, are from God. He  stretches forth the heavens alone, has no help nor needs any; and the earth too he  spreads abroad by himself, and by his own power. Man was not by him when he did it (Job xxxviii. 4), nor did any creature advise or assist; only his own eternal wisdom and Word was by him then as  one brought up with him, Prov. viii. 30. His stretching out the heavens by himself denotes the boundless extent of his power. The strongest man, if he has to stretch a thing out, must get somebody or other to lend a hand; but God stretched out the vast expanse and keeps it still upon the stretch, himself, by his own power. Let not Israel be discouraged then; nothing is too hard for him to do that made the world, Ps. cxxiv. 8. And, having made all things, he can make what use he pleases of all, and has it in his power to serve his own purposes by them. 4. The confusion which this would put upon the oracles of Babylon, by the confutation it would give them, v. 25. God, by delivering his people out of Babylon, would  frustrate the tokens of the liars, of all the lying prophets, that said the Babylonian monarchy had many ages yet to live, and pretended to ground their predictions upon some token, some sign or other, which, according to the rules of their arts, foreboded its prosperity. How mad will these conjurors grow with vexation when they see that their skill fails them, and that the contrary happens to that which they so coveted and were so confident of. Nor would it only baffle their pretended prophets, but their celebrated politicians too: He  turns the wise men backward. Finding they cannot go on with their projects, they are forced to quit them; and so he makes the judges fools,  and makes their knowledge foolish. Those that are made acquainted with Christ see all the knowledge they had before to be foolishness in comparison with the knowledge of him. And those that are adversaries to him will find all their counsels, like Ahitophel's, turned into foolishness, and themselves  taken in their own craftiness, 1 Cor. iii. 19. 5. The confirmation which this would give to the oracles of God, which the Jews had distrusted and their enemies despised: God  confirms the word of his servant (v. 26); he confirms it by accomplishing it in its season; and  performs the counsel of the messengers whom he hath many a time sent to his people, to tell them what great blessings he had in store for them. Note, The exact fulfilling of the prophecies of scripture is a confirmation of the truth of the whole book and an incontestable evidence of its divine origin and authority. 6. The particular favours God designed for his people, that were now in captivity, v. 26-28. These were foretold long before they went into captivity, that they might see reason to expect a correction, but no reason to fear a final destruction. (1.) It is here supposed that Jerusalem, and the cities of Judah, should for a time lie in ruins, dispeopled and uninhabited; but it is promised that they shall be rebuilt and repeopled. When Isaiah lived, Jerusalem and the cities of Judah were full of inhabitants; but they will be emptied, burnt, and destroyed. It was then hard to believe that concerning such strong and populous cities. But the justice of God will do that; and, when that is done, it will be hard to believe that ever they will recover themselves again, and yet the zeal of the Lord of hosts will do that to. God has said to Jerusalem,  Thou shalt be inhabited; for, while the world stands, God will have a church in it, and therefore he will raise up those who  shall say to Jerusalem, Thou shalt be built; for, if it be not built, it cannot be inhabited, Ps. lxix. 35, 36. When God's time shall have come for the building up of his church, let him alone to find both houses for his people (for they shall not lie exposed) and people for his houses, for they shall not stand empty. The cities of Judah too shall again be built. The Assyrian army under Sennacherib only took them, and then, upon the defeat of that army, they returned undamaged to the right owners; but the Chaldean army demolished them, and by carrying away the inhabitants left them to go to decay of themselves; for, if less judgments prevail not to humble and reform men, God will send greater. Yet these desolations shall not be perpetual. God will  raise up the wastes and  decayed places thereof; for he will not contend for ever. The city of strangers, when it is ruined, shall never be built (ch. xxv. 2), but the city of God's own children is but discontinued for a time. (2.) It is here supposed that the temple too should be destroyed, and lie for a time rased to the foundations; but it is promised that the foundation of it shall again be laid, and no doubt built upon. As the desolation of the sanctuary was to all the pious Jews the most mournful part of the destruction, so the restoration and re-establishment of it would be the most joyful part of the deliverance. What joy can they have in the rebuilding of Jerusalem if the temple there be not rebuilt? for it is that which makes it a holy city and truly beautiful. This therefore was the chief thing that the Jews had at heart and had in view in their return; therefore they would go back to Jerusalem, to  build the house of the Lord God of Israel there, Ezra i. 3. (3.) It is here supposed that very great difficulties would lie in the way of this deliverance, which it would be impossible for them to wade through; but it is promised that by a divine power they shall all be removed (v. 27):  God saith to the deep, Be dry; so he did when he brought Israel out of Egypt, and so he will again when he brings them out of Babylon, if there be occasion.  Who art thou, O great mountain? Dost thou stand in the way? Before Zerubbabel, the commander-in-chief of the returning captives,  thou shalt become a plain, Zech. iv. 7. So,  Who art thou, O great deep? Dost thou retard their passage and think to block it up? Thou shalt be dry, and thy rivers that supply thee shall be dried up. When Cyrus took Babylon by draining the river Euphrates into many channels, and so making it passable for his army, this was fulfilled. Note, Whatever obstructions lie in the way of Israel's redemption, God can remove them with a word's speaking. (4.) It is here supposed that none of the Jews themselves would be able by might and power to force their way out of Babylon but it is promised that God will raise up a stranger from afar off, that shall fairly open the way for them, and now at length he names the very man, many scores of years before he was born or thought of (v. 28):  That saith of Cyrus, He is my shepherd. Israel is his people, and the sheep of his pasture. These sheep are now in the midst of wolves, in the hands of the thief and robber; they are impounded for trespass. Now Cyrus shall be his shepherd, employed by him to release these sheep, and to take care of their return to their own green pasture again. "In this  he shall perform all my pleasure, shall bring about what is purposed by me and will be highly pleasing to me." Note, [1.] The most contingent things are certain to the divine prescience. He knew who was the person, and what was his name, that should be the deliverer of his people, and, when he pleased, he could let his church know it, that, when they heard of such a name beginning to be talked of in the world, they might  lift up their heads with joy, knowing that their redemption drew nigh. [2.] It is the greatest honour of the greatest men to be employed for God as instruments of his favour to his people. It was more the praise of Cyrus to be God's shepherd than to be emperor of Persia. [3.] God makes what use he pleases of men, of mighty men, of those that act with the greatest freedom; and, when they think to do as they please, he can overrule them, and make them do as he pleases. Nay, in those very things wherein they are serving themselves, and look no further than that, God is serving his own purposes by them and making them to perform all his pleasure. Rich princes shall do what poor prophets have foretold.

=CHAP. 45.= ''Cyrus was nominated, in the foregoing chapter, to be God's shepherd; more is said to him and more of him in this chapter, not only because he was to be instrumental in the release of the Jews out of their captivity, but because he was to be therein a type of the great Redeemer, and that release was to be typical of the great redemption from sin and death; for that was the salvation of which all the prophets witnessed. We have here, I. The great things which God would do for Cyrus, that he might be put into a capacity to release God's people, ver. 1-4. II. The proof God would hereby give of his eternal power and godhead, and his universal, incontestable, sovereignty, ver. 5-7. III. A prayer for the hastening of this deliverance, ver. 8. IV. A check to the unbelieving Jews, who quarrelled with God for the lengthening out of their captivity, ver. 9, 10. V. Encouragement given to the believing Jews, who trusted in God and continued instant in prayer, assuring them that God would in due time accomplish this work by the hand of Cyrus, ver. 11-15. VI. A challenge given to the worshippers of idols and their doom read, and satisfaction given to the worshippers of the true God and their comfort secured, with an eye to the Mediator, who is made of God to us both righteousness and sanctification, ver. 16-25. And here, as in many other parts of this prophecy, there is much of Christ and of gospel grace.''

Prophecies Concerning Cyrus. ( 708.)
$1$ Thus saith the to his anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; and I will loose the loins of kings, to open before him the two leaved gates; and the gates shall not be shut; $2$ I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: $3$ And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the , which call  thee by thy name,  am the God of Israel. $4$ For Jacob my servant's sake, and Israel mine elect, I have even called thee by thy name: I have surnamed thee, though thou hast not known me. Cyrus was a Mede, descended (as some say) from Astyages king of Media. The pagan writers are not agreed in their accounts of his origin. Some tell us that in his infancy he was an outcast, left exposed, and was saved from perishing by a herdsman's wife. However, it is agreed that, being a man of an active genius, he soon made himself very considerable, especially when Crœsus king of Lydia made a descent upon his country, which he not only repulsed, but revenged, prosecuting the advantages he had gained against Crœsus with such vigour that in a little time he took Sardis and made himself master of the rich kingdom of Lydia and the many provinces that then belonged to it. This made him very great (for Crœsus was rich to a proverb) and enabled him to pursue his victories in many countries; but it was nearly ten years afterwards that, in conjunction with his uncle Darius and with the forces of Persia, he made this famous attack upon Babylon, which is here foretold, and which we have the history of Dan. 5. Babylon had now grown exorbitantly rich and strong. It was forty-five miles in compass (some say more): the walls were thirty-two feet thick and 100 cubits high. Some say, They were so thick that six chariots might drive abreast upon them; others say, They were fifty cubits thick and 200 high. Cyrus seems to have had a great ambition to make himself master of this place, and to have projected it long; and at last he performed it. Now here, 210 years before it came to pass, we are told, I. What great things God would do for him, that he might put it into his power to release his people. In order to this he shall be a mighty conqueror and a wealthy monarch and nations shall become tributaries to him and help him both with men and money. Now that which God here promised to do for Cyrus he could have done for Zerubbabel, or some of the Jews themselves; but the wealth and power of this world God has seldom seen fit to entrust his own people with much of, so many are the snares and temptations that attend them; but if here has been occasion, for the god of the church, to make use of them, God has been pleased rather to put them into the hands of others, to be employed for them, than to venture them in their own hands. Cyrus is here called God's  anointed, because he was both designed and qualified for this great service by the counsel of God, and was to be herein a type of the Messiah. God engages to hold his right hand, not only to strengthen and sustain him, but to direct his motions and intentions, as Elisha put his hands upon the king's hands when he was to shoot his arrow against Syria, 2 Kings xiii. 16. Being under such direction, 1. He shall extend his conquests very far and shall make nothing of the opposition that will be given him. Babylon is too strong a place for a young hero to begin with; and therefore, that he may be able to deal with that, great additions shall be made to his strength by other conquests. (1.) Populous kingdoms shall yield to him. God will  subdue nations before him; when he is in the full career of his successes he shall make nothing of a nation's being born to him at once: yet it is not he that subdues them; it is God that subdues them for him; the battle is his, and therefore his is the victory. (2.) Potent kings shall fall before him:  I will loose the loins of kings, either the girdle of their loins (divesting them of their power and dignity) or the strength of their loins, and then it was literally fulfilled in Belshazzar, for, when he was terrified by the handwriting on the wall,  the joints of his loins were loosed, Dan. v. 6. (3.) Great cities shall surrender themselves into his hands, without giving him or themselves any trouble. God will incline the keepers of the city to  open before him the two-leaved gates, not treacherously nor timorously, but from a full conviction that it is to no purpose to contend with him; and therefore the gates shall not be shut to keep him out as an enemy, but thrown open to admit him as a friend. (4.) The longest and most dangerous marches shall be made easy and ready to him:  I will go before thee, to clear the way, and to conduct thee in it, and then the  crooked places, shall be made  straight; or, as some read it, the hilly places shall be levelled and made even. Those will find a ready road that have God going before them. (5.) No opposition shall stand before him. He that gives him his commission  will break in pieces the gates of brass that are shut against him,  and cut asunder the bars of iron wherewith they are fastened. This was fulfilled in the letter, if that be true which Herodotus reports, that the city of Babylon had 100 gates all of brass, with posts and hooks of the same metal. 2. He shall replenish his coffers very much (v. 3):  I will give thee the treasures of darkness, treasures of gold and silver, that have been long kept close under lock and key and had not seen the light of many years, or had been buried under ground by the inhabitants, in their fright, upon the taking of the city. The riches of many nations had been brought to Babylon, and Cyrus seized all together.  The hidden riches of secret places, which belonged either to the crown or to private persons, shall all be a prey to Cyrus. Thus God, designing him to do a piece of service to his church, paid him richly for it beforehand; and Cyrus very honestly owned God's goodness to him, and, in consideration of that, released the captives. Ezra i. 2,  God has given me all the kingdoms of the earth and thereby has obliged  me to build him a house at Jerusalem. II. We are here told what God designed in doing all this for Cyrus. What Cyrus aimed at in undertaking his wars we may easily guess; but what God aimed at in giving him such wonderful success in his wars we are here told. 1. It was that the God of Israel might be glorified: " That thou mayest know by all this  that I the Lord am the God of Israel; for I have  called thee by thy name long before thou wast born." When Cyrus should have this prophecy of Isaiah shown to him, and should there find his own name and his own achievements particularly described so long before, he should thereby be brought to acknowledge that the God of Israel was the Lord, Jehovah, the only living and true God, and that he continued to own his Israel though now in captivity. It is well when thus men's prosperity brings them to the knowledge of God, for too often it makes them forget him. 2. It was that the Israel of God might be released, v. 4. Cyrus knew not God as the God of Israel. Having been trained up in the worship of idols, the true God was to him an unknown God. But, though he knew not God, God not only knew him when he came into being, but foreknew him, and bespoke him for his shepherd. He called him by his name,  Cyrus, nay, which was yet great honour, he surnamed him and called him his  anointed. And why did God do all this for Cyrus? Not for his own sake, be it known to him; whether he was a man of virtue or no is questioned. Xenophon indeed, when he would describe the heroic virtues of an excellent prince, made use of Cyrus's name, and many of the particulars of his story, in his Cyropædia; but other historians represent him as haughty, cruel, and bloodthirsty. The reason why God preferred him was  for Jacob his servant's sake. Note, (1.) In all the revolutions of states and kingdoms, the sudden falls of the great and strong, and the surprising advancements of the weak and obscure, God is designing the good of his church. (2.) It is therefore the wisdom of those to whom God has given wealth and power to use them for his glory, by showing kindness to his people. Cyrus is preferred that Israel may be released. He shall have a kingdom, only that God's people may have their liberty; for their kingdom is not of this world, it is yet to come. In all this Cyrus was a type of Christ, who was made victorious over principalities and powers, and entrusted with unsearchable riches, for the use and benefit of God's servants, his elect.  When he ascended on high he led captivity captive, took those captives that had taken others captives, and  opened the prison to those that were bound.

The Divine Dominion. ( 708.)
$5$ I  am the, and  there is none else,  there is no God beside me: I girded thee, though thou hast not known me: $6$ That they may know from the rising of the sun, and from the west, that  there is none beside me. I  am the , and  there is none else. $7$ I form the light, and create darkness: I make peace, and create evil: I the do all these  things. $8$ Drop down, ye heavens, from above, and let the skies pour down righteousness: let the earth open, and let them bring forth salvation, and let righteousness spring up together; I the have created it. $9$ Woe unto him that striveth with his Maker!  Let the potsherd  strive with the potsherds of the earth. Shall the clay say to him that fashioneth it, What makest thou? or thy work, He hath no hands? $10$ Woe unto him that saith unto  his father, What begettest thou? or to the woman, What hast thou brought forth? God here asserts his sole and sovereign dominion, as that which he designed to prove and manifest to the world in all the great things he did for Cyrus and by him. Observe, I. How this doctrine is here laid down concerning the sovereignty of the great Jehovah, in two things:— 1. That he is God alone, and there is no God besides him. This is here inculcated as a fundamental truth, which, if it were firmly believed, would abolish idolatry out of the world. With what an awful, commanding, air of majesty and authority, bidding defiance, as it were, to all pretenders, does the great God here proclaim it to the world:  I am the Lord, I the Lord, Jehovah, and  there is none else, there is no God besides me, no other self-existent, self-sufficient, being, none infinite and eternal. And again (v. 6),  There is none besides me; all that are set up in competition with me are counterfeits; they are all vanity and a lie, for  I am the Lord, and there is none else. This is here said to Cyrus, not only to cure him of the sin of his ancestors, which was the worshipping of idols, but to prevent his falling into the sin of some of his predecessors in victory and universal monarchy, which was the setting up of themselves for gods and being idolized, to which some attribute much of the origin of idolatry. Let Cyrus, when he becomes thus rich and great, remember that still he is but a man, and there is no God but one. 2. That he is Lord of all, and there is nothing done without him (v. 7):  I form the light, which is grateful and pleasing, and  I create darkness, which is grievous and unpleasing.  I make peace (put here for all good) and  I create evil, not the evil of sin (God is not the author of that), but the evil of punishment.  I the Lord order, and direct, and  do all these things. Observe, (1.) The very different events that befal the children of men. Light and darkness are opposite to each other, and yet, in the course of providence, they are sometimes intermixed, like the morning and evening twilights,  neither day nor night, Zech. xiv. 6. There is a mixture of joys and sorrows in the same cup, allays to each other. Sometimes they are counterchanged, as noonday light and midnight darkness. In the revolution of every day each takes its turn, and there are short transitions from the one to the other, witness Job's case. (2.) The self-same cause of both, and that is he that is the first Cause of all:  I the Lord, the fountain of all being, am the fountain of all power. He who formed the natural light (Gen. i. 3) still forms the providential light. He who at first made peace among the jarring seeds and principles of nature makes peace in the affairs of men. He who allowed the natural darkness, which was a mere privation, creates the providential darkness; for concerning troubles and afflictions he gives positive orders. Note, The wise God has the ordering and disposing of all our comforts, and all our crosses, in this world. II. How this doctrine is here proved and published. 1. It is proved by that which God did for Cyrus: " There is no God besides me, for (v. 5)  I girded thee, though thou hast not known me. It was not thy own idol, which thou didst know and worship, that girded thee for this expedition, that gave thee authority and ability for it. No, it was I that girded thee, I whom thou didst not know, nor seek to." By  this it appears that the God of Israel is the only true God, that he manages and makes what use he pleases even of those that are strangers to him and pay their homage to other gods. 2. It is published to all the world by the word of God, by his providence, and by the testimony of the suffering Jews in Babylon, that all may know from the east and from the west, sunrise and sun-set, that the Lord is God and there is none else. The wonderful deliverance of the Israel of God proclaimed to all the world that  there is none like unto the God of Jeshurun, that rides on the heavens for their help. III. How this doctrine is here improved and applied. 1. For the comfort of those that earnestly longed, and yet quietly waited, for the redemption of Israel (v. 8):  Drop down, you heavens, from above. Some take this as the saints' prayer for the deliverance. I rather take it as God's precept concerning it; for he is said to  command deliverances, Ps. xliv. 4. Now the precept is directed to heaven and earth, and all the hosts of both, as royal precepts commonly run— To all officers, civil and military. All the creatures shall be made in their places to contribute to the carrying on of this great work, when God will have it done. If men will not be aiding and assisting, God will produce it without them, as he does the dews of heaven and the grass of the earth, which  tarry not for man, nor wait for the sons of men, Mic. v. 7. Observe, (1.) The method of this great deliverance that is to be wrought for Israel.  Righteousness must first be wrought in them; they must be brought to repent of their sins, to renounce their idolatries, to return to God, and reform their lives, and then the salvation shall be wrought for them, and not till then. We must not expect salvation without righteousness, for they spring up together and together the Lord hath created them; what he has joined together, let not us therefore put asunder. See Ps. lxxxv. 9-11. Christ died to save us from our sins, not in our sins, and is made redemption to us by being made to us righteousness and sanctification. (2.) The means of this great deliverance. Rather than it shall fail, when the set time for it shall come, the  heavens shall drop down righteousness, and the earth shall open to bring forth salvation, and both concur to the reformation, and so to the restoration, of God's Israel. It is from heaven, from above the skies, that righteousness drops down, for every grace and good gift is from above; nay, since the more plentiful effusion of the Spirit it is now  poured down, and, if our hearts be open to receive it, the product will be the fruits of righteousness and the great salvation. 2. For reproof to those of the church's enemies that opposed this salvation, or those of her friends that despaired of it (v. 9):  Woe unto him that strives with his Maker! God is the Maker of all things, and therefore our Maker, which is a reason why we should always submit to him and never contend with him. (1.) Let not the proud oppressors, in the elevation of their spirits, oppose God's designs concerning the deliverance of his people, nor think to detain them any longer when the time shall come for their release. Woe to the insulting Babylonians that set God at defiance, as Pharaoh did, and will not let his people go! (2.) Let not the poor oppressed, in the dejection of their spirits, murmur and quarrel with God for the prolonging of their captivity, as if he dealt unjustly or unkindly with them, or think to force their way out before God's time shall come. Note, Those will find themselves in a woeful condition that strive with their Maker; for none ever hardened his heart against God and prospered. Sinful man is indeed a quarrelsome creature; but  let the potsherds strive with the potsherds of the earth. Men are but earthen pots, nay, they are broken potsherds, and are made so very much by their mutual contentions. They are dashed in pieces one against another; and, if they are disposed to strive, let them strive with one another, let them meddle with their match; but let them not dare to contend with him that is infinitely above them, which is as senseless and absurd as, [1.] For the clay to find fault with the potter:  Shall the clay say to him that forms it, "What makest thou? Why dost thou make me of this shape and not that?" Nay, it is as if the clay should be in such a heat and passion with the potter as to tell him that  he has no hands, or that he works as awkwardly as if he had none. "Shall the clay pretend to be wiser than the potter and therefore to advise him, or mightier than the potter and therefore to control him?" He that gave us being, that gave us this being, may design concerning us, and dispose of us, as he pleases; and it is impudent presumption for us to prescribe to him. Shall we impeach God's wisdom, or question his power, who are ourselves so curiously, so wonderfully, made? Shall we say,  He has no hands, whose hands made us and in whose hands we are? The doctrine of God's sovereignty has enough in it to silence all our discontents and objections against the methods of his providence and grace, Rom. ix. 20, 21. [2.] It is as unnatural as for the child to find fault with the parents, to say to the father,  What begettest thou? or to the mother, " What hast thou brought forth? Why was I not begotten and born an angel, exempt from the infirmities of human nature and the calamities of human life?" Must not those who are children of men expect to share in the common lot and to fare as others fare? If God is our Father, where is the honour we owe to him by submitting to his will?

The Power of God; Encouragement to the People of God. ( 708.)
$11$ Thus saith the, the Holy One of Israel, and his Maker, Ask me of things to come concerning my sons, and concerning the work of my hands command ye me. $12$ I have made the earth, and created man upon it: I,  even my hands, have stretched out the heavens, and all their host have I commanded. $13$ I have raised him up in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the of hosts. $14$ Thus saith the, The labour of Egypt, and merchandise of Ethiopia and of the Sabeans, men of stature, shall come over unto thee, and they shall be thine: they shall come after thee; in chains they shall come over, and they shall fall down unto thee, they shall make supplication unto thee,  saying, Surely God  is in thee; and  there is none else,  there is no God. $15$ Verily thou  art a God that hidest thyself, O God of Israel, the Saviour. $16$ They shall be ashamed, and also confounded, all of them: they shall go to confusion together  that are makers of idols. $17$  But Israel shall be saved in the with an everlasting salvation: ye shall not be ashamed nor confounded world without end. $18$ For thus saith the that created the heavens; God himself that formed the earth and made it; he hath established it, he created it not in vain, he formed it to be inhabited: I  am the  ; and  there is none else. $19$ I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in vain: I the speak righteousness, I declare things that are right. The people of God in captivity, who reconciled themselves to the will of God in their affliction and were content to wait his time for their deliverance, are here assured that they should not wait in vain. I. They are invited to enquire concerning the issue of their troubles, v. 11.  The Holy One of Israel, and his Maker, though he does not allow them to strive with him, yet encourages them, 1. To consult his word: " Ask of me things to come; have recourse to the prophets and their prophecies, and see what they say concerning these things. Ask the watchmen, What of the night? Ask them, How long?" Things to come, as far as they are revealed, belong to us and to our children, and we must not be strangers to them. 2. To seek unto him by prayer: " Concerning my sons and concerning the work of my hands, which as becomes them submit to the will of their Father, the will of their potter,  command you me, not by way of prescription, but by way of petition. Be earnest in your requests, and confident in your expectations, as far as both are guided by and grounded upon the promise." We may not strive with our Maker by passionate complaints, but we may wrestle with him by faithful and fervent prayer.  My sons, and the work of my hands, commend to me (so some read it), bring them to me and leave them with me. See the power of prayer, and its prevalency with God:  Thou shalt cry, and he shall say, Here I am; what would you that I should do unto you? Some read it with an interrogation, as carrying on the reproof (v. 9, 10):  Do you question me concerning things to come? and am I bound to give you an account?  And concerning my children, even concerning the work of my hands, will you command me, or prescribe to me? Dare you do so?  Shall any teach God knowledge, or give law to him? Those that complain of God do in effect assume an authority over him. II. They are encouraged to depend upon the power of God when they are brought very low and are utterly incapable of helping themselves, v. 12. Their  help stands in the name of the Lord, who made heaven and earth, which he mentions here, not only for his own glory, but for their comfort. The heavens and earth shall contribute, if he please, to the deliverance of the church (v. 8), for he created both, and therefore has both at command. 1. He  made the earth, and created man upon it, for it was intended to be a habitation for man, Ps. cxv. 16. He has therefore not only authority, but wisdom and power sufficient to govern man here on this earth and to make what use he pleases of him. 2. His  hands have stretched out the heavens, and all their hosts he commanded into being at first, and therefore still governs all their motions and influences. It is good news to God's Israel that their God is the creator and governor of the world. III. They are particularly told what God would do for them, that they might know what to depend upon; and this shall lead them to expect a more glorious Redeemer and redemption, of whom, and of which, Cyrus and their deliverance by him were types and figures. 1. Liberty shall be proclaimed to them, v. 13. Cyrus is the man that shall proclaim it; and, in order hereunto, God will put power into his hands:  I have raised him up in righteousness, that is, in pursuance and performance of my promises and to plead my people's just but injured cause. He will give him success in all his enterprises, particularly that against Babylon:  I will direct all his ways; and then it follows that he will prosper him, for those must needs speed well that are under a divine direction. God will make plain the way of those whom he designs to employ for him. Two things Cyrus must do for God:—(1.) Jerusalem is God's city, but it is now in ruins, and he must rebuild it, that is, he must give orders for the rebuilding of it, and give wherewithal to do it. (2.) Israel is God's people, but they are now captives, and he must release them freely and generously, not demanding any ransom, nor compounding with them for price or reward. And Christ is anointed to do that for poor captive souls which Cyrus was to do for the captive Jews, to proclaim the  opening of the prison to those that were bound (ch. lxi. 1), enlargement from a worse bondage than that in Babylon. 2. Provision shall be made for them. They went out poor, and unable to bear the expenses of their return and re-establishment; and therefore it is promised that the labour of Egypt and other nations should  come over to them and be theirs, v. 14. Cyrus, having conquered those countries, out of their spoils provided for the returning Jews; and he ordered his subjects to furnish them with necessaries (Ezra i. 4), so that they did not go out empty from Babylon any more than from Egypt. Those that are redeemed by Christ shall be not only provided for, but enriched. Those whose spirits God stirs up to go to the heavenly Zion may depend upon him to bear their charges. The world is theirs as far as is good for them. 3. Proselytes shall be brought over to them:  Men of stature shall come after thee in chains; they shall fall down to thee, saying, Surely God is in thee. This was in part fulfilled when many of the people of the land became Jews (Esther viii. 17),  and said, We will go with you, humbly begging leave to do so,  for we have heard that God is with you, Zech. viii. 23. The restoration would be a means of the conviction of many and the conversion of some. Perhaps many of the Chaldeans who were now themselves conquered by Cyrus, when they saw the Jews going back in triumph, came and begged pardon for the affronts and abuses they had given them, owned that God was among them and that he was God alone, and therefore desired to join themselves to them. But this promise was to have its full accomplishment in the gospel church,—when the Gentiles shall become obedient by word and deed to the faith of Christ (Rom. xv. 18), as willing captives to the church (Ps. cx. 3), glad to wear her chains,—when an infidel, beholding the public worship of Christians, shall own himself convinced that  God is with them of a truth (1 Cor. xiv. 24, 25) and shall assay to join himself to them,—and when those that had been  of the synagogue of Satan shall come and worship before the church's feet, and be made to  know that God has loved her (Rev. iii. 9), and the  kings of the earth and the nations shall bring their glory into the gospel Jerusalem, Rev. xxi. 24. Note, It is good to be with those, though it be in chains, that have God with them. IV. They are taught to trust God further than they can see him. The prophet puts this word into their mouths, and goes before them in saying it (v. 15):  Verily, thou art a God that hidest thyself. 1. God hid himself when he brought them into the trouble,  hid himself and was wroth, ch. lvii. 17. Note, Though God be his people's God and Saviour, yet sometimes, when they provoke him, he hides himself from them in displeasure, suspends his favours, and lays them under his frowns: but let them  wait upon the Lord that hides his face, ch. viii. 17. 2. He hid himself when he was bringing them out of the trouble. Note, When God is acting as Israel's God and Saviour commonly  his way is in the sea, Ps. lxxvii. 19. The salvation of the church is carried on in a mysterious way, by the Spirit of the Lord of hosts working on men's spirits (Zech. iv. 6), by weak and unlikely instruments, small and accidental occurrences, and not wrought till the last extremity; but this is our comfort, though God hide himself, we are sure he is  the God of Israel, the  Saviour. See Job xxxv. 14. V. They are instructed to triumph over idolaters and all the worshippers of other gods (v. 16):  Those who are makers of idols, not only who frame them, but who make gods of them by praying to them,  shall be ashamed and confounded, when they shall be convinced of their mistakes and shall be forced to acknowledged that the God of Israel is the only true God, and when they shall be disappointed in their expectations from their idols, under whose protection they had put themselves. They shall go to confusion when they shall find that they can neither excuse the sin nor escape the punishment of it, Ps. xcvii. 7. It is not here and there one more timorous than the rest that shall thus shrink, and give up the cause, but  all of them; nay, though they appear in a body, though hand join in hand, and they do all they can to keep one another in countenance, yet  they shall go to confusion together. Bind them in bundles, to burn them. VI. They are assured that those who trust in God shall never be made ashamed of their confidence in him, v. 17. Now that God was about to deliver them out of Babylon he directed them by his prophet, 1. To look up to him as the author of their salvation:  Israel shall be saved in the Lord. Not only their salvation shall be wrought out by his power, but it shall be treasured up for them in his grace and promise, and so secured to them. They shall be saved in him; for his name shall be their strong tower, into which they shall run, and in which they shall be safe. 2. To look beyond this temporal deliverance to that which is spiritual and has reference to another world, to think of that salvation by the Messiah which is an everlasting salvation, the salvation of the soul, a rescue from everlasting misery and a restoration to everlasting bliss. "Give diligence to make that sure, for it may be made sure, so sure that  you shall not be ashamed nor confounded world with out end. You shall not only be delivered from the  everlasting shame and contempt which will be the portion of idolaters (Dan. xii. 2), but you shall have everlasting honour and glory." [1.] There is a world without end; and it will be well or ill with us according as it will be with us in that world. [2.] Those who are saved with the everlasting salvation shall never be ashamed of what they did or suffered in the hopes of it; for it will so far outdo their expectations as to be a more abundant reimbursement. The returning captives owned that to them did  belong confusion of face (Dan. ix. 7, 8); yet God tells them that they shall not be confounded, but shall have assurance for ever. Those who are confounded as penitents for their own sin shall not be confounded as believers in God's promise and power. VII. They are engaged for ever to cleave to God, and never to desert him, never to distrust him. What had been often inculcated before is here again repeated, for the encouragement of his people to continue faithful to him, and to hope that he would be so to them:  I am the Lord, and there is none else. That the Lord we serve and trust in is God alone appears by the two great lights, that of nature and that of revelation. 1. It appears by the light of nature; for he made the world, and therefore may justly demand its homage (v. 18): " Thus saith the Lord, that created the heavens and formed the earth, I am the Lord, the sovereign Lord of all,  and there is none else." The gods of the heathen did not do this, nay, they did not pretend to do it. He here mentions the creation of the heavens, but enlarges more upon that of the earth, because that is the part of the creation which we have the nearest view of and are most conversant with. It is here observed, (1.) That he formed it. It is not a rude and indigested chaos, but cast into the most proper shape and size by Infinite Wisdom. (2.) That he fixed it. When he had made it he established it,  founded it on the seas, (Ps. xxiv. 2),  hung it on nothing (Job xxvi. 7) as at first he made it of nothing, and yet made it substantial an hung it fast,  ponderibus librata suis—poised by its own weight. (3.) That he fitted it for use, and for the service of man, to whom he designed to give it.  He created it not in vain, merely to be a proof of his power; but  he formed it to be inhabited by the children of men, and for that end he drew the waters off from it, with which it was at first covered, and made the  dry land appear, Ps. civ. 6, 7. Be it observed here, to the honour of God's wisdom, that he made nothing in vain, but intended every thing for some end and fitted it to answer the intention. If any man prove to have been made in vain, it is his own fault. It should also be observed, to the honour of God's goodness and his favour to man, that he reckoned that not made in vain which serves for his use and benefit, to be a habitation and maintenance for him. 2. It appears by the light of revelation. As the works of God abundantly prove that he is God alone, so does his word, and the discovery he has made of himself and of his mind and will by it. His oracles far exceed those of the Pagan deities, as well as his operations, v. 19. The preference is here placed in three things:—All that God has said is plain, satisfactory, and just. (1.) In the manner of the delivery of it it is plain and open:  I have not spoken in secret, in a dark place of the earth. The Pagan deities delivered their oracles out of dens and caverns, with a low and hollow voice, and in ambiguous expressions; those that had familiar spirits whispered and muttered (ch. viii. 19); but God delivered his law from the top of Mount Sinai before all the thousands of Israel, in distinct, audible, and intelligible sounds. Wisdom  cries in the chief places of concourse, Prov. i. 20, 21; viii. 1-3. The vision is written, and made plain, so that he who runs may read it; if he be obscure to any, they may thank themselves. Christ pleaded in his own defence what God says here,  In secret have I said nothing, John xviii. 20. (2.) In the use and benefit of it it was highly satisfactory:  I said not unto the seed of Jacob, who consulted these oracles and governed themselves by them,  Seek you me in vain, as the false gods did to their worshippers, who sought  for the living to the dead, ch. viii. 19. This includes all the gracious answers that God gave both to those who consulted him (his word is to them a faithful guide) and to those that prayed to him. The seed of Jacob are a praying people; it is the  generation of those that seek him, Ps. xxiv. 6. And, as he has in his word invited them to seek him, so he never denied their believing prayers nor disappointed their believing expectations. He said not to them, to any of them,  Seek you me in vain; for, if he did not think fit to give them the particular thing they prayed for, yet he gave them such a sufficiency of grace and such comfort and satisfaction of soul as were equivalent. What we say of winter is true of prayer, It never rots in the skies. God not only gives a gracious answer to those that diligently seek him, but will be their bountiful rewarder. (3.) In the matter of it it was incontestably just, and there was no iniquity in it:  I the Lord speak righteousness, I declare things that are right, and consonant to the eternal rules and reasons of good and evil. The heathen deities dictated those things to their worshippers which were the reproach of human nature and tended to the extirpation of virtue; but God speaks righteousness, dictates that which is right in itself and tends to make men righteous; and therefore he is God, and there is none else.

The Folly of Idolatry; Salvation in Christ. ( 708.)
$20$ Assemble yourselves and come; draw near together, ye  that are escaped of the nations: they have no knowledge that set up the wood of their graven image, and pray unto a god  that cannot save. $21$ Tell ye, and bring  them near; yea, let them take counsel together: who hath declared this from ancient time?  who hath told it from that time?  have not I the ? and  there is no God else beside me; a just God and a Saviour;  there is none beside me. $22$ Look unto me, and be ye saved, all the ends of the earth: for I  am God, and  there is none else. $23$ I have sworn by myself, the word is gone out of my mouth  in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear. $24$ Surely, shall  one say, in the have I righteousness and strength:  even to him shall  men come; and all that are incensed against him shall be ashamed. $25$ In the shall all the seed of Israel be justified, and shall glory. What here is said is intended, as before, I. For the conviction of idolators, to show them their folly in worshipping gods that cannot help them, and neglecting a God that can. Let all  that have escaped of the nations, not only the people of the Jews, but those of other nations that were by Cyrus released out of captivity in Babylon, let them come, and hear what is to be said against the worshipping of idols, that they may be cured of it as well as the Jews, that Babylon, which had of old been the womb of idolatry, might now become the grave of it. Let the refugees assemble themselves and come together; God has something to say to them for their own good, and it is this, that idolatry is a foolish sottish thing, upon two accounts:— 1. It is setting up a refuge of lies for themselves:  They set up the wood of their graven image; for that is the  substratum. Though they overlay it with gold, deck it with ornaments, and make a god of it, yet still it is but wood. They  pray to a god that cannot save; for he cannot hear, he cannot help, he can do nothing. How do those disparage themselves who give honour to that as a god which cannot, as a god, give good to them! How do those deceive themselves who pray for relief to that which is in no capacity at all to relieve them! Certainly those have no knowledge, or are brutish in their knowledge, who take so much pains, and do so much penance, in seeking the favour of a god that has no power. 2. It is setting up a rival with God, the only living and true God (v. 21): "Summon them all; tell them that the great cause shall again be tried, though once adjudged, between God and Baal.  Bring them near, and let them take counsel together what to say in defence of themselves and their idols. It shall, as before, be put upon this issue: let them show when any of their gods did with any certainty foretel future events, as the God of Israel has done, and it shall be acknowledged that they have some colour for their pretensions. But None of them ever did; their prophets were lying prophets; but  I the Lord have told it from that time, long before it came to pass; therefore you must own  there is no other God besides me." (1.) None besides is fit to rule. He is  a just God, and rules in justice, and will execute justice for those that are oppressed. (2.) None besides is able to help. As he is a just God, so he is  the Saviour, who can save without the assistance of any, but without whom none can save. Those therefore have no sense of truth and falsehood, good and evil, no, nor of their own interest, that set up any in competition with him. II. For the comfort and encouragement of all God's faithful worshippers, whoever they are, v. 22. Those that worship idols pray to gods that cannot save; but the God of Israel says it to all the ends of the earth, to his people, though they are scattered into the utmost corners of the world and seem to be lost and forgotten in their dispersion, "Let them but  look to me by faith and prayer, look above instruments and second causes, look off from all pretenders, and look up to me, and they shall  be saved." It seems to refer further to the conversion of the Gentiles that live in the ends of the earth, the most distant nations, when the standard of the gospel is set up.  To it shall the Gentiles seek. When Christ is lifted up from the earth, as the brazen serpent upon the pole, he shall draw the eyes of all men to him. They shall all be invited to look unto him, as the stung Israelites did to the brazen serpent; and so strong is the eye of faith that by divine grace it will reach the Saviour and fetch in salvation by him even from the ends of the earth; for  he is God, and there is none else. Two things are here promised, for the abundant satisfaction of all that by faith look to the Saviour:— 1. That the glory of the God they serve shall be greatly advanced; and this will be good news to all the Lord's people, that, how much soever they and their names are depressed, God will be exalted, v. 23. This is confirmed by an oath, that we might have strong consolation:  I have sworn by myself (and God can swear by no greater, Heb. vi. 13);  the word has gone out of my mouth, and shall neither be recalled nor return empty; it has gone forth  in righteousness, for it is the most reasonable equitable thing in the world that he who made all should be Lord of all, that, since all beings are derived from him, they should all be devoted to him. He has said it, and it shall be made good,  I will be exalted, Ps. xlvi. 10. He has assured us, (1.) That he will be universally submitted to, that the kingdoms of the world shall become his kingdom. They shall do him homage— Unto me every knee shall bow; and they shall bind themselves by an oath of allegiance to him— Unto me every tongue shall swear. This is applied to the dominion of our Lord Jesus, Rom. xiv. 10, 11.  We shall all stand before the judgment-seat of Christ and give account to him, for it is written,  As I live, saith the Lord, every knee shall bow to me and every tongue shall confess to God; and it seems to be referred to, Ps. ii. 9, 10. If the heart be brought into obedience to Christ, and made willing in the day of his power, the knee will bow to him in humble adorations and addresses, and in cheerful obedience to his commands, submission to his disposals, and compliance with his will in both; and the tongue will swear to him, will lay a bond upon the soul to engage it for ever to him; for he that bears an honest mind never startles at assurances. (2.) That he will be universally sought unto, and application shall be made to him from all parts of the world:  Unto him shall men of distant countries come, to implore his favour.  Unto thee shall all flesh come with their request, Ps. lxv. 2. And, when Christ was  lifted up from the earth, he drew all men to him. (3.) That it will be to no purpose to make opposition to him.  All that are incensed against him, that rage at his bonds and cords—the nations that are angry because he has taken to himself his great power and has reigned, that have been incensed at the strictness of his laws, the success of his gospel, and the spiritual nature of his kingdom—they  shall be ashamed; some shall be brought to a penitential shame for it, others to a remediless ruin. One way or other, sooner or later, all that are uneasy at Christ's government and victories will be made ashamed of their folly and obstinacy. Blessed be God for the assurance here given us that, whatever becomes of us and our interests,  the Lord will reign for ever! 2. That the welfare of the souls they are concerned for shall be effectually secured:  Surely shall one say, and another shall learn by his example to say the same, so that all the seed of Israel, according to the Spirit, shall say, and stand to it, (1.) That God has a sufficiency for them and that in Christ there is enough to supply all their needs:  In the Lord is all righteousness and strength (so the margin reads it); he is himself righteous and strong. He can do every thing, and yet will do nothing but what is unquestionably just and equitable. He has also wherewithal to supply the needs of those that seek to him and depend upon him, upon the equity of his providence and the treasures of his grace; nay, we may say, not only " He has it," but, "In him  we have it," because he has said that he will be to us a God. In the Lord the captive Jews had righteousness (that is, grace both to sanctify their afflictions to them and to qualify them for deliverance) and strength for their support and escape. In the Lord Jesus we have righteousness to recommend us to the good-will of God towards us, and strength to begin and carry on the good work of God in us. He is the fountain of both, and on him we must depend for both, must  go forth in his strength, and make mention of his righteousness, Ps. lxxi. 16. (2.) That they shall have an abundant bliss and satisfaction in this. [1.] The people of the Jews shall in the Lord be justified before men and openly glory in their God. The oppressors reproached them, loaded them with calumny, and boasted even of a right to oppress them, as abandoned by their God; but, when God shall work out their deliverance, that shall be their justification from these hard censures, and therefore they shall glory in it. [2.] All true Christians, that depend upon Christ for strength and righteousness, in him shall be justified and shall glory in that. Observe,  First, All believers are the seed of Israel, an upright praying seed.  Secondly, The great privilege they enjoy by Jesus Christ is that in him, and for his sake, they are justified before God, Christ being made of God to them righteousness. All that are justified will own it is in Christ that they are justified, nor could they be justified by any other; and those who are justified shall be glorified. And therefore,  Thirdly, The great duty believers owe to Christ is to glory in him, and to make their boast of him.  Therefore he is made all in all to us, that  whose glories may glory in the Lord; and let us comply with this intention.

=CHAP. 46.= ''God, by the prophet here, designing shortly to deliver them out of their captivity, prepared them for that deliverance by possessing them with a detestation of idols and with a believing confidence in God, even their own God. I. Let them not be afraid of the idols of Babylon, as if they could in any way obstruct their deliverance, for they should be defaced (ver. 1, 2); but let them trust in that God who had often delivered them to do it still, to do it now, ver. 3, 4. II. Let them not think to make idols of their own, images of the God of Israel, by them to worship him, as the Babylonians worship their gods, ver. 5-7. Let them not be so sottish (ver. 8), but have an eye to God in his word, not in an image; let them depend upon that, and upon the promises and predictions of it, and God's power to accomplish them all, ver. 9-11. And let them know that the unbelief of man shall not make the word of God of no effect, ver. 12, 13.''

The Folly of Idolatry. ( 708.)
$1$ Bel boweth down, Nebo stoopeth, their idols were upon the beasts, and upon the cattle: your carriages  were heavy loaden;  they are a burden to the weary  beast. $2$ They stoop, they bow down together; they could not deliver the burden, but themselves are gone into captivity. $3$ Hearken unto me, O house of Jacob, and all the remnant of the house of Israel, which are borne  by me from the belly, which are carried from the womb: $4$ And  even to  your old age I  am he; and  even to hoar hairs will I carry  you: I have made, and I will bear; even I will carry, and will deliver  you. We are here told, I. That the false gods will certainly fail their worshippers when they have most need of them, v. 1, 2. Bel and Nebo were two celebrated idols of Babylon. Some make Bel to be a contraction of Baal; others rather think not, but that it was Belus, one of their first kings, who after his death was deified. As Bel was a deified prince, so (some think) Nebo was a deified prophet, for so Nebo signifies; so that Bel and Nebo were their Jupiter and their Mercury or Apollo. Barnabas and Paul passed at Lystra for Jupiter and Mercury. The names of these idols were taken into the names of their princes, Bel into Belshazzar's, Nebo into Nebuchadnezzar's and Nebuzaradan's, &c. These gods they had long worshipped, and in their revels praised them for their successes (as appears, Dan. v. 4); and they insulted over Israel as if Bel and Nebo were too hard for Jehovah and could detain them in captivity in defiance of their God. Now, that this might be no discouragement to the poor captives, God here tells them what shall become of these idols, which they threaten them with. When Cyrus takes Babylon, down go the idols. It was usual then with conquerors to destroy the gods of the places and people they conquered, and to put the gods of their own nation in the room of them, ch. xxxvii. 19. Cyrus will do so; and then Bel and Nebo, that were set up on high, and looked great, bold, and erect, shall  stoop and bow down at the feet of the soldiers that plunder their temples. And because there is a great deal of gold and silver upon them, which was intended to adorn them, but serves to expose them, they carry them away with the rest of the spoil. The carriers' horses, or mules, are laden with them and their other idols, to be sent among other lumber (for so it seems they accounted them rather than treasure) into Persia. So far are they from being able to support their worshippers that they are themselves a heavy load in the wagons, and  a burden to the weary beast. The idols cannot help one another (v. 2):  They stoop, they bow down together. They are all alike, tottering things, and their day has come to fall. Their worshippers cannot help them:  They could not deliver the burden out of the enemy's hand,  but themselves (both the idols and the idolaters)  have gone into captivity. Let not therefore God's people be afraid of either. When God's ark was taken prisoner by the Philistines it proved a burden, not to the beasts, but to the conquerors, who were forced to return it; but, when Bel and Nebo have gone into captivity, their worshippers may even give their good word with them: they will never recover themselves. II. That the true God will never fail his worshippers: "You hear what has become of Bel and Nebo, now  hearken to me, O house of Jacob! v. 3, 4. Am I such a god as these? No; though you are brought low, and the house of Israel is but a remnant, your God has been, is, and ever will be, your powerful and faithful protector." 1. Let God's Israel do him the justice to own that he has hitherto been kind to them, careful of them, tender over them, and has all along done well for them. Let them own, (1.) That he bore them at first:  I have made. Out of what womb came they, but that of his mercy, and grace, and promise? He formed them into a people and gave them their constitution. Every good man is what God makes him. (2.) That he bore them up all along: You have been  borne by me from the belly, and  carried from the womb. God began betimes to do them good, as soon as ever they were formed into a nation, nay, when as yet they were very few, and strangers. God took them under a special protection, and  suffered no man to do them wrong, Ps. cv. 12-14. In the infancy of their state, when they were not only foolish and helpless, as children, but forward and peevish, God carried them in the arms of his power and love, bore them  as upon eagles' wings, Exod. xix. 4; Deut. xxxii. 11. Moses had not patience  to carry them as the nursing father does the sucking child (Num. xi. 12), but God bore them, and  bore their manners, Acts xiii. 18. And as God began early to do them good (when  Israel was a child, then I loved him), so he had constantly continued to do them good: he had carried them from the womb to this day. And we may all witness for God that he has been thus gracious to us. We have been borne by him from the belly, from the womb, else we should have died from the womb and given up the ghost when we came out of the belly. We have been the constant care of his kind providence, carried in the arms of his power and in the bosom of his love and pity. The new man is so; all that in us which is born of God is borne up by him, else it would soon fail. Our spiritual life is sustained by his grace as necessarily and constantly as our natural life by his providence. The saints have acknowledged that God has carried them from the womb, and have encouraged themselves with the consideration of it in their greatest straits, Ps. xxii. 9, 10; lxxi. 5, 6, 17. 2. He will then do them the kindness to promise that he will never leave them. He that was their first will be their last; he that was the author will be the finisher of their well-being (v. 4): "You have been  borne by me from the belly, nursed when you were children; and  even to your old age I am he, when, by reason of your decays and infirmities, you will need help as much as in your infancy." Israel were now growing old, so was their covenant by which they were incorporated, Heb. viii. 13.  Gray hairs were here and there upon them, Hos. vii. 9. And they had hastened their old age, and the calamities of it, by their irregularities. But God will not cast them off now, will not fail them when their strength fails; he is still their God, will still carry them in the same everlasting arms that were laid under them in Moses's time, Deut. xxxiii. 27. He has made them and owns his interest in them, and therefore he will bear them, will bear with their infirmities, and bear them up under their afflictions: "Even  I will carry and will deliver them; I will now bear them upon eagles' wings out of Babylon, as in their infancy I bore them out of Egypt." This promise to aged Israel is applicable to every aged Israelite. God has graciously engaged to support and comfort his faithful servants, even in their old age: " Even to your old age, when you grow unfit for business, when you are compassed with infirmities, and perhaps your relations begin to grow weary of you, yet  I am he—he that I am, he that I have been—the very same by whom you have been borne from the belly and carried from the womb. You change, but I am the same. I am he that I have promised to be, he that you have found me, and he that you would have me to be.  I will carry you, I will bear, will bear you up and bear you out, and will carry you on in your way and carry you home at last."

The Folly of Idolatry; The Divine Prerogative Asserted. ( 708.)
$5$ To whom will ye liken me, and make  me equal, and compare me, that we may be like? $6$ They lavish gold out of the bag, and weigh silver in the balance,  and hire a goldsmith; and he maketh it a god: they fall down, yea, they worship. $7$ They bear him upon the shoulder, they carry him, and set him in his place, and he standeth; from his place shall he not remove: yea,  one shall cry unto him, yet can he not answer, nor save him out of his trouble. $8$ Remember this, and show yourselves men: bring  it again to mind, O ye transgressors. $9$ Remember the former things of old: for I  am God, and  there is none else;  I am God, and  there is none like me, $10$ Declaring the end from the beginning, and from ancient times  the things that are not  yet done, saying, My counsel shall stand, and I will do all my pleasure: $11$ Calling a ravenous bird from the east, the man that executeth my counsel from a far country: yea, I have spoken  it, I will also bring it to pass; I have purposed  it, I will also do it. $12$ Hearken unto me, ye stouthearted, that  are far from righteousness: $13$ I bring near my righteousness; it shall not be far off, and my salvation shall not tarry: and I will place salvation in Zion for Israel my glory. The deliverance of Israel by the destruction of Babylon (the general subject of all these chapters) is here insisted upon, and again promised, for the conviction both of idolaters who set up as rivals with God, and of oppressors who were enemies to the people of God. I. For the conviction of those who made and worshipped idols, especially those of Israel who did so, who would have images of their God, as the Babylonians had of theirs, 1. He challenges them either to frame an image that should be thought a resemblance of him or to set up any being that should stand in competition with him (v. 5):  To whom will you liken me? It is absurd to think of representing an infinite and eternal Spirit by the figure of any creature whatsoever. It is to change his truth into a lie and to turn his glory into shame. None ever saw any similitude of him, nor can see his face and live.  To whom then can we liken God? ch. xl. 18, 25. It is likewise absurd to think of making any creature equal with the Creator, who is infinitely above the noblest creatures, yea, or to make any comparison between the creature and the Creator, since between infinite and finite there is no proportion. 2. He exposes the folly of those who made idols and then prayed to them, v. 6, 7. (1.) They were at great charge upon their idols and spared no cost to fit them for their purpose:  They lavish gold out of the bag; no little will serve, and they do not care how much goes, though they pinch their families and weaken their estates by it. How does the profuseness of idolaters shame the niggardliness of many who call themselves God's servants but are for a religion that will cost them nothing! Some  lavish gold out of the bag to make an idol of it in the house, while others  hoard up gold in the bag to make an idol of it in the heart; for  covetousness is idolatry, as dangerous, though not as scandalous, as the other.  They weigh silver in the balance, either to be the matter of their idol (for even those that were most sottish had so much sense as to think that God should be served with the best they had, the best they could possibly afford; those that represented him by a calf made it a golden one) or to pay the workmen's wages. The service of sin often proves very expensive. (2.) They were in great care about their idols and took no little pains about them (v. 7):  They bear him upon their own  shoulders, and do not hire porters to do it; they  carry him, and set him in his place, more like a dead corpse than a living God. They set him on a pedestal,  and he stands. They take a great deal of pains to fasten him, and  from his place he shall not remove, that they may know where to find him, though at the same time they know he can neither move a hand nor stir a step to do them any kindness. (3.) After all, they paid great respect to their idols, though they were but the works of their own hands and the creatures of their own fancies. When the goldsmith has made it that which they please to call a god  they fall down, yea, they worship it. If they magnified themselves too much in pretending to make a god, as if they would atone for that, they vilified themselves as much in prostrating themselves to a god that they knew the original of. And, if they were deceived by the custom of their country in making such gods as these, they did no less deceive themselves when they cried unto them, though they knew they could not answer them, could not understand what they said to them, nor so much as reply Yea, or No, much less could they  save them out of their trouble. Now shall any that have some knowledge of, and interest in, the true and living God, thus make fools of themselves? 3. He puts it to themselves, and their own reason, let that judge in the case (v. 8): " Remember this, that has been often told you, what senseless helpless things idols are,  and show yourselves men—men and not brutes, men and not babes. Act with reason; act with resolution; act for your own interest. Do a wise thing; do a brave thing; and scorn to disparage your own judgment as you do when you worship idols." Note, Sinners would become saints if they would but show themselves men, if they would but support the dignity of their nature and use aright its powers and capacities. "Many things you have been reminded of;  bring them again to mind, recall them into you memories, and revolve them there.  O! you transgressors, consider your ways; remember whence you have fallen, and repent, and so recover yourselves." 4. He again produces incontestable proofs that he is God, that he and none besides is so (v. 9):  I am God, and there is none like me. This is that which we have need to be reminded of again and again; for proof of it he refers, (1.) To the sacred history: " Remember the former things of old, what the God of Israel did for his people in their beginnings, whether he did not that for them which no one else could, and which the false gods did not, nor could do, for their worshippers. Remember those things, and you will own that  I am God and there is none else." This is a good reason why we should give glory to him as a nonsuch, and why we should not give that glory to any other which is due to him alone, Exod. xv. 11. (2.) To the sacred prophecy. He is God alone, for it is he only that  declares the end from the beginning, v. 10. From the beginning of time he declared the end of time, and end of all things. Enoch prophesied,  Behold, the Lord comes. From the beginning of a nation he declares what the end of it will be. He told Israel what should befal them in  the latter days, what  their end should be, and wished they were so wise as to consider it, Deut. xxxii. 20, 29. From the beginning of an event he declares what the end of it will be.  Known unto God are all his works, and, when he pleases, he makes them known. Further than prophecy guides us it is impossible for us to  find out the work that God makes from the beginning to the end, Eccl. iii. 11. He  declares from ancient times the things that are not yet done. Many scripture prophecies which were delivered long ago are not yet accomplished; but the accomplishment of some in the mean time is an earnest of the accomplishment of the rest in due time. By this it appears that he is  God, and none else; it is he, and none besides, that can say, and make his words good, " My counsel shall stand, and all the powers of hell and earth cannot control or disannul it nor all their policies correct or countermine it." As God's operations are all according to his counsels, so his counsels shall all be fulfilled in his operations, and none of his measures shall be broken, none of his designs shall miscarry. This yields abundant satisfaction to those who have bound up all their comforts in God's counsels, that his counsel shall undoubtedly stand; and, if we are brought to this, that whatever pleases God pleases us, nothing can contribute more to make us easy than to be assured of this, that  God will do all his pleasure, Ps. cxxxv. 6. The accomplishment of this particular prophecy, which relates to the elevation of Cyrus and his agency in the deliverance of God's people out of their captivity, is mentioned for the confirmation of this truth, that the Lord is God and there is none else; and this is a thing which shall shortly come to pass, v. 11. God by his counsel  calls a ravenous bird from the east, a bird of prey,  Cyrus, who (they say) had a nose like the beak of a hawk or eagle, to which some think this alludes, or (as others say) to the eagle which was his standard, as it was afterwards that of the Romans, to which there is supposed to be a reference, Matt. xxiv. 28. Cyrus came from the east at God's call: for God is Lord of hosts and of those that have hosts at command. And, if God give him a call, he will give him success. He is the man that shall  execute God's counsel, though he comes  from a far country and knows nothing of the matter. Note, Even those that know not, and mind not, God's revealed will, are made use of to fulfil the counsels of his secret will, which shall all be punctually accomplished in their season by what hand he pleases. That which is here added, to ratify this particular prediction, may abundantly show to the heirs of promise the immutability of his counsel: " I have spoken of it by my servants the prophets, and what I have spoken is just the same with what  I have purposed." For, though God has many things in his purposes which are not in his prophecies, he has nothing in his prophecies but what are in his purposes. And he  will do it, for he will never change his mind; he  will bring it to pass, for it is not in the power of any creature to control him. Observe with what majesty he says it, as one having authority: '' I have spoken it, I will also bring it to pass. Dictum, factum—no sooner said than done. I have purposed it, and he does not say, "I will take care it shall be done," but, " I will do it.''" Heaven and earth shall pass away sooner than one tittle of the word of God. II. For the conviction of those that daringly opposed the counsels of God assurance is here given not only that they shall be accomplished, but that they shall be accomplished very shortly, v. 12, 13. 1. This is addressed to the  stout-hearted, that is, either, (1.) The proud and obstinate Babylonians,  that are far from righteousness, far from doing justice or showing mercy to those they have power over, that say they will never let the oppressed go free, but will still detain them in spite of their petitions or God's predictions, that are far from any thing of clemency or compassion to the miserable. Or, (2.) The unhumbled Jews, that have been long under the hammer, long in the furnace, but are not broken are not melted, that, like the unbelieving murmuring Israelites in the wilderness, think themselves far from God's righteousness (that is, from the performance of his promise, and his appearing to judge for them), and by their distrusts set themselves at a yet further distance from it, and keep good things from themselves, as their fathers, who could not enter into the land of promise because of unbelief. This is applicable to the Jewish nation when they rejected the gospel of Christ; though they  followed after the law of righteousness, they  attained not to righteousness, because they sought it not by faith, Rom. ix. 31, 32. They perished far from righteousness; and it was because they were  stout-hearted, Rom. x. 3. 2. Now to them God says that, whatever they think, the one in presumption, the other in despair, (1.) Salvation shall be certainly wrought for God's people. If men will not do them justice, God will, and his righteousness shall effect that for them which men's righteousness would not reach to. He  will place salvation in Zion, that is, he will make Jerusalem a place of safety and defence to all those who will plant themselves there; thence shall salvation go forth  for Israel his glory. God glories in his Israel; and he will be glorified in the salvation he designs to work out for them; it shall redound greatly to his honour. This salvation shall be in Zion; for thence the gospel shall take rise (ch. ii. 3), thither the Redeemer comes ( ch. lix. 20, Rom. xi. 26), and it is Zion's King that has salvation, Zech. ix. 9. (2.) It shall be very shortly wrought. This is especially insisted on with those who thought it at a distance: " I bring near my righteousness, nearer than you think of; perhaps it is nearest of all when your straits are greatest and your enemies most injurious; it shall not be far off when there is occasion for it, Ps. lxxxv. 9.  Behold, the Judge stands before the door. My salvation shall not tarry any longer than till it is ripe and you are ready for it; and therefore,  though it tarry, wait for it; wait patiently, for  he that shall come will come, and will not tarry."

=CHAP. 47.= ''Infinite Wisdom could have ordered things so that Israel might have been released and yet Babylon unhurt; but if they will harden their hearts, and will not let the people go, they must thank themselves that their ruin is made to pave the way to Israel's release. That ruin is here, in this chapter, largely foretold, not to gratify a spirit of revenge in the people of God, who had been used barbarously by them, but to encourage their faith and hope concerning their own deliverance, and to be a type of the downfall of that great enemy of the New-Testament church which, in the Revelation, goes under the name of "Babylon." In this chapter we have, I. The greatness of the ruin threatened, that Babylon should be brought down to the dust, and made completely miserable, should fall from the height of prosperity into the depth of adversity, ver. 1-5. II. The sins that provoked God to bring this ruin upon them. 1. Their cruelty to the people of God, ver. 6. 2. Their pride and carnal security, ver. 7-9. 3. Their confidence in themselves and contempt of God, ver. 10. 4. Their use of magic arts and their dependence upon enchantments and sorceries, which should be so far from standing them in any stead that they should but hasten their ruin, ver. 11-15.''

Babylon Threatened. ( 708.)
$1$ Come down, and sit in the dust, O virgin daughter of Babylon, sit on the ground:  there is no throne, O daughter of the Chaldeans: for thou shalt no more be called tender and delicate. $2$ Take the millstones, and grind meal: uncover thy locks, make bare the leg, uncover the thigh, pass over the rivers. $3$ Thy nakedness shall be uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not meet  thee as a man. $4$  As for our redeemer, the of hosts  is his name, the Holy One of Israel. $5$ Sit thou silent, and get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be called, The lady of kingdoms. $6$ I was wroth with my people, I have polluted mine inheritance, and given them into thine hand: thou didst show them no mercy; upon the ancient hast thou very heavily laid thy yoke. In these verses God by the prophet sends a messenger even to Babylon, like that of Jonah to Nineveh: "The time is at hand when Babylon shall be destroyed." Fair warning is thus given her, that she may by repentance prevent the ruin and there may be a lengthening of her tranquility. We may observe here, I. God's controversy with Babylon. We will begin with that, for there all the calamity begins; she has made God her enemy, and then who can befriend her: Let her know that the righteous Judge, to whom vengeance belongs, has said (v. 3),  I will take vengeance. She has provoked God, and shall be reckoned with for it when the measure of her iniquities is full. Woe to those on whom God comes to take vengeance; for who knows the power of his anger and what a fearful thing it is to fall into his hands? Were it a man like ourselves who would be revenged on us, we might hope to be a match for him, either to make our escape from him or to make our part good with him. But he says, " I will not meet thee as a man, not with the compassions of a man, but I will be to the as a lion, and a  young lion" (Hos. v. 14); or, rather, not with the strength of a man, which is easily resisted, but with the power of a God, which cannot be resisted. Not with the justice of a man, which may be bribed, or biassed, or mollified by a foolish pity, but with the justice of a God, which is strict and severe, and can never be evaded. As in pardoning the penitent, so in punishing the impenitent, he is  God and not man, Hos. xi. 9. II. The particular ground of this controversy. We are sure that there is cause for it, and it is a just cause; it is the  vengeance of his temple (Jer. l. 28); it is for  violence done to Zion, Jer. li. 35. God will plead his people's cause against them. It is acknowledged (v. 6) that God had, in wrath, delivered his people into the hands of the Babylonians, had made use of them for the correction of his children, and had by their means  polluted his inheritance, had left his peculiar people exposed to suffer in common with the rest of the nations, had suffered the heathen, who should have been kept at a distance, to  come into his sanctuary and  defile his temple, Ps. lxxix. 1. Herein God was righteous; but the Babylonians carried the matter too far, and, when they had them in their hands (triumphing to see a people that had been so much in reputation for wisdom, holiness, and honour, brought thus low), with a base and servile spirit they trampled upon them,  and showed them no mercy, no, not the common instances of humanity which the miserable are entitled to purely by their misery. They used them barbarously, and with an air of contempt, nay, and of complacency in their calamities. They were brought under the yoke; but, as if that were not enough, they  laid the yoke on very heavily, adding affliction to the afflicted. Nay, they laid it  on the ancient—the elders in years, who were past their labour, and must sink under a yoke which those in their youthful strength would easily bear—the elders in office, those that had been judges and magistrates, and persons of the first rank. They took a pride in putting these to the meanest hardest drudgery. Jeremiah laments this, that the  faces of elders were not honoured, Lam. v. 12. Nothing brings a surer or a sorer ruin upon any people than cruelty, especially to God's Israel. III. The terror of this controversy. She has reason to tremble when she is told who it is that has this quarrel with her (v. 4): " As for our Redeemer, our  Goël, that undertakes to plead our cause as the avenger of our blood, he has two names which speak not only comfort to us, but terror to our adversaries." 1. "He is  the Lord of hosts, that has all the creatures at his command, and therefore has  all power both in heaven and in earth." Woe to those against whom the Lord fights, for the whole creation is at war with them. 2. "He is the  Holy One of Israel, a God in covenant with us, who has his residence among us, and will faithfully perform all the promises he has made to us." God's power and holiness are engaged against Babylon and for Zion. This may fitly be applied to Christ, our great Redeemer. He is both Lord of hosts and the Holy One of Israel. IV. The consequences of it to Babylon. She is called a  virgin, because so she thought herself, though she was the mother of harlots. She was beautiful as a virgin, and courted by all about her; she had been called  tender and delicate (v. 1), and  the lady of kingdoms (v. 5); but now the case is altered. 1. Her honour is gone, and she must bid farewell to all her dignity. She that had sat at the upper end of the world, sat in state and sat at ease, must now  come down and sit in the dust, as very mean and a deep mourner, must  sit on the ground, for she shall be so emptied and impoverished that she shall not have a seat left her to sit upon. 2. Her power is gone, and she must bid farewell to all her dominion. She shall rule no more as she has done, nor give law as she has done to her neighbours:  There is no throne, none for thee,  O daughter of the Chaldeans! Note, Those that abuse their honour or power provoke God to deprive them of it, and to make them  come down and sit in the dust. 3. Her ease and pleasure are gone: "She shall  no more be called tender and delicate as she has been, for she shall not only be deprived of all those things with which she pampered herself, but shall be put to hard service and made to feel both want and pain, which will be more than doubly grievous to her who formerly  would not venture to set so much as  the sole of her foot to the ground for tenderness and for delicacy," Deut. xxviii. 56. It is our wisdom not to use ourselves to be tender and delicate, because we know not how hardly others may use us before we die not what straits we may be reduced to. 4. Her liberty is gone, and she is brought into a state of servitude and as sore a bondage as she in her prosperity had brought others to. Even the great men of Babylon must now receive the same law from the conquerors that they used to give to the conquered: " Take the mill-stones and grind meal (v. 2), set to work, to hard labour" (like beating hemp in Bridewell), "which will make thee sweat so that thou must throw off all thy head-dresses, and  uncover thy locks." When they were driven from one place to another, at the capricious humours of their masters, they must be forced to wade up to the middle through the waters, to  make bare the leg and  uncover the thigh, that they might  pass over the rivers, which would be a great mortification to those that used to ride in state. But let them not complain, for just thus they had formerly used their captives; and  with what measure they then  meted it is now  measured to them again. Let those that have power use it with temper and moderation, considering that the spoke which is uppermost will be under. 5. All her glory, and all her glorying, are gone. Instead of glory, she has ignominy (v. 3):  Thy nakedness shall be uncovered and thy shame shall be seen, according to the base and barbarous usage they commonly gave their captives, to whom, for covetousness of their clothes, they did not leave rags sufficient to cover their nakedness, so void were they of the modesty as well as of the pity due to the human nature. Instead of glorying she  sits silently, and gets into darkness (v. 5), ashamed to show her face, for she has quite lost her credit and  shall no more be called the lady of kingdoms. Note, God can make those sit silently that used to make the greatest noise in the world, and send those into darkness that used to make the greatest figure. Let him that glories, therefore, glory in a God that changes not, and not in any worldly wealth, pleasure, or honour, which are subject to change.

Babylon Threatened. ( 708.)
$7$ And thou saidst, I shall be a lady for ever:  so that thou didst not lay these  things to thy heart, neither didst remember the latter end of it. $8$ Therefore hear now this,  thou that art given to pleasures, that dwellest carelessly, that sayest in thine heart, I  am, and none else beside me; I shall not sit  as a widow, neither shall I know the loss of children: $9$ But these two  things shall come to thee in a moment in one day, the loss of children, and widowhood: they shall come upon thee in their perfection for the multitude of thy sorceries,  and for the great abundance of thine enchantments. $10$ For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge, it hath perverted thee; and thou hast said in thine heart, I  am, and none else beside me. $11$ Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly,  which thou shalt not know. $12$ Stand now with thine enchantments, and with the multitude of thy sorceries, wherein thou hast laboured from thy youth; if so be thou shalt be able to profit, if so be thou mayest prevail. $13$ Thou art wearied in the multitude of thy counsels. Let now the astrologers, the stargazers, the monthly prognosticators, stand up, and save thee from  these things that shall come upon thee. $14$ Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the power of the flame:  there shall not  be a coal to warm at,  nor fire to sit before it. $15$ Thus shall they be unto thee with whom thou hast laboured,  even thy merchants, from thy youth: they shall wander every one to his quarter; none shall save thee. Babylon, now doomed to ruin, is here justly upbraided with her pride, luxury, and security, in the day of her prosperity, and the confidence she had in her own wisdom and forecast, and particularly in the prognostications and counsels of the astrologers. These things are mentioned both to justify God in bringing these judgments upon her and to mortify her, and put her to so much the greater shame, under these judgments; for, when God comes forth to take vengeance, glory belongs to him, but confusion to the sinner. I. The Babylonians are here upbraided with their pride and haughtiness, and the great conceit they had of themselves, because of their wealth and power, and the vast extent of their dominion; it was the language both of the government and of the body of the people:  Thou sayest in thy heart (and God, who searches all hearts, can tell men what they say there, though they never speak it out)  I am, and none else besides me, v. 8, 10. The repetition of this part of the charge intimates that they said it often, and that it was very offensive to God. It is the very word that God has often said concerning himself,  I am, and none else besides me, denoting his self-existence, his infinite and incomparable perfections, and his sole supremacy. All this Babylon pretends to; and no wonder if she that assumed a power to make what gods and goddesses she pleased for the people to worship made herself one among the rest. It is presumption to say of any creature, "It is, and there is not its like, there is none besides it" (for creatures stand very nearly upon a level with one another); but it is insufferable arrogance for any to say so of themselves, and an evidence of their self-ignorance. II. They are upbraided with their luxury and love of ease (v. 8): " Thou that art given to pleasures, art a slave to them, art in them as in thy element, and, that thou mayest enjoy them without disturbance or interruption,  dwellest carelessly and layest nothing to heart." Great wealth and plenty are great temptations to sensuality, and, where there is fulness of bread, there is commonly abundance of idleness. But if those that are given to pleasures, and dwell carelessly, would but hear this, that  for all these things God will bring them into judgment, it would be a damp to their mirth, an allay to their pleasure, and would find them something to be in care about. III. They are upbraided with their carnal security and their vain confidence of the perpetuity of their pomps and pleasures. This is much insisted on here. Observe, 1. The cause of their security. They thought themselves safe and out of danger, not because they were ignorant of the uncertainty of all earthly enjoyments and the inevitable fate that attends states and kingdoms as well as particular persons, but  because they did not lay this to heart, did not apply it to themselves, nor give it a due consideration. They lulled themselves asleep in ease and pleasure, and dreamt of nothing else but that  to-morrow should be as this day, and much more abundant. They did not  remember the latter end of it—the latter end of their prosperity, that it is a fading flower, and will wither—the latter end of their iniquity, that it will be bitterness, that the day will come when their injustice and oppression must be reckoned for and punished.  She did not remember her latter end (so some read it); she forgot that her day would come to fall and what would be in the end hereof. It was the ruin of Jerusalem (Lam. i. 9) that  she remembered not her last end, therefore she came down wonderfully; and it was Babylon's ruin too. The children of men are easy, and think themselves safe, in their sinful ways, only because they never think of death, and judgment, and their future state. 2. The ground of their security. They trusted in their wickedness and in their wisdom, v. 10. (1.) Their power and wealth, which they had gotten by fraud and oppression, were their confidence:  Thou hast trusted in thy wickedness, As Doeg. Ps. lii. 7. Many have so debauched their own consciences, and have got to such a pitch of daring wickedness, that they stick at nothing; and this they trust to carry them through those difficulties which embarrass men who make conscience of what they say and do. They doubt not but they shall be too hard for all their enemies, because they dare lie, and kill, and forswear themselves, and do any thing for their interest. Thus they trust in their wickedness to secure them, which is the only thing that will ruin them. (2.) Their policy and craft, which they called their  wisdom, were their confidence. They thought they could outwit all mankind, and therefore might set all their enemies at defiance. But their  wisdom and knowledge perverted them, and turned them out of the way, made them forget themselves, and the preparation necessary to be made for hereafter. 3. The expressions of their security. Three things this proud and haughty monarchy said, in her security:— (1.) " I shall be a lady for ever," v. 7. She looked upon the patent of her honour to be not merely during the pleasure of the sovereign Lord, the fountain of honour, or during her own good behaviour, but to be perpetual to the present generation and their heirs and successors for ever. She was not only proud that she was a lady, but confident that she should be a lady for ever. Thus the New-Testament Babylon says,  I sit as a queen, and shall see no sorrow, Rev. xviii. 7. Those ladies mistake themselves, and consider not their latter end, who think they shall be ladies for ever; for death will shortly lay their honour with them in the dust. Saints will be saints for ever, but lords and ladies will not be so for ever. (2.) " I shall not sit as a widow, in solitude and sorrow, shall never lose the power and wealth I am thus wedded to; the monarchy shall never want a monarch to espouse and protect it, and be a husband to the state;  nor shall I know the loss of children," v. 8. She was as confident of the continuance of the numbers of her people as of the dignity of her prince, and had no fear of being either deposed or depopulated. Those that are in the height of prosperity are apt to fancy themselves out of the reach of adverse fate. (3.) " No one sees me when I do amiss, and therefore there will be none to call me to an account," v. 10. It is common for sinners to promise themselves impunity, because they promise themselves secrecy, in their wicked ways. They trust to their wicked arts and designs to stand them in stead, because they think they have carried them on so plausibly that none can discern the wickedness and deceit of them. 4. The punishment of their security. It shall be their ruin; and it will be, (1.) A complete ruin, the ruin of all their comforts and confidences: " These two things shall come upon thee (the very two things that thou didst set at defiance),  loss of children and widowhood, v. 9. Both thy princes and thy people shall be cut off, so that thou shalt be no more a government, no more a nation." Note, God often brings upon secure sinners those very mischiefs which they least feared and thought themselves in least danger of. " They shall come upon thee in their perfection, with all their aggravating circumstances and without any thing to allay or mitigate them." Afflictions to God's children are not afflictions in perfection. Widowhood is not to them a calamity in perfection, for they have this to comfort themselves with, that their Maker is their husband; loss of children is not, for he is better to them than ten sons. But on his enemies they come in perfection. Widowhood and loss of children are either of them great griefs, but both together great indeed. Naomi thinks she may well be called  Marah when she is  left both of her sons and of her husband (Ruth i. 5); and yet on her these evils did not come in perfection, for she had two daughters-in-law left, that were comforts to her. But on Babylon they come in perfection; she has no comfort remaining. (2.) It will be a sudden and surprising ruin. The evil shall come  in one day, nay,  in a moment, which will make it much the more terrible, especially to those that were so very secure. " Evil shall come upon thee (v. 11) and thou shalt have neither time nor way to provide against it, or to prepare for it; for  thou shalt not know whence it rises, and therefore shalt not know where to stand upon thy guard."  Thou shalt not know the morning thereof; so the Hebrew phrase is. We know just when and where the day will break and the sun rise, but we know not what the day, when it comes, will bring forth, nor when or where trouble will arise; perhaps the storm may come from that point of the compass which we little thought of. Babylon pretended to great wisdom and knowledge (v. 10), but with all her knowledge she cannot foresee, nor with all her wisdom prevent, the ruin threatened: " Desolation shall come upon thee suddenly, as a thief in the night,  which thou shalt not know, that is, which thou little thoughtest of." Fair warning was indeed given them, by Isaiah and other prophets of the Lord, of this desolation; but they slighted that notice, and would give no credit to it, and therefore justly is it so ordered that they should have no other notice of it, but that partly through their own security, and partly through the swiftness and subtlety of the enemy, when it came it should be a perfect surprise to them. Those that slight the warnings of the written word, let them not expect any other premonitions. (3.) It will be an irresistible ruin, and such as they will have no fence against: " Mischief shall come upon thee so suddenly that thou shalt have no time to turn thee in, so strongly that thou shalt not be able to make head against it and to put it off and save thyself." There is no opposing the judgments of God when they come with commission. Babylon herself, with all her wealth, and power, and multitude, is not able to put off the mischief that comes. IV. They are upbraided with their divinations, their magical and astrological arts and sciences, which the Chaldeans, above any other nation, were notorious for, and from them other nations borrowed all their learning of that kind. 1. This is here spoken of as one of their provoking sins, which would bring the judgments of God upon them, v. 9. "These evils shall come upon thee to punish thee  for the multitude of thy sorceries, and the great abundance of thy enchantments." Witchcraft is a sin in its own nature exceedingly heinous; it is giving that honour to the devil which is due to God only, making God's enemy our guide and the father of lies our oracle. In Babylon it was a national sin, and had the protection and countenance of the government; conjurors, for aught that appears, were their privy counsellors and prime ministers of state. And shall not God visit for these things? Observe what a multitude, what a great abundance, of sorceries and enchantments there were among them. Such a bewitching sin this was that when it was once admitted it spread like wildfire, and they never knew any end of it; the deceived and the deceivers both increased strangely. 2. It is here spoken of as one of their vain confidences, which they relied much upon, but should be deceived in, for it would not serve so much as to give them notice of the judgments coming, much less to guard against them. (1.) They are here upbraided with the mighty pains they had taken about their sorceries and enchantments: Thou hast  laboured in them from thy youth, v. 12. They trained up their young men in these studies, and those that applied themselves to them were indefatigable in their labours about them—reading books, making observations, trying experiments. Well, let them stand up now with their enchantments, and try their skill in the critical moment. Let them make a stand, if they can, in opposition to the invading enemy; let them stand to offer their service to their country; but to what purpose? " Thou art wearied in the multitude of thy counsels of this kind (v. 13); thou hast advised with them all, but hast received no satisfaction from them; the different schemes they have erected, and the different judgments they have given, have but increased thy perplexity and tired thee out." In the multitude of such counsellors there is no safety. (2.) They are upbraided with the variety they had of such kinds of people among them, v. 13. They had their  astrologers, or viewers of the heavens, that did not consider them, as David, to behold the wisdom and power of God in them; but, under pretence of foretelling future events by them, they viewed the heavens and forgot him that made them and set  their dominion on the earth (Job xxxviii. 33), and has himself dominion over them, for he rides on the heavens. They had their  star-gazers, who by the motions of the stars, their conjunctions and oppositions, read the doom of states and kingdoms. They had their  monthly prognosticators, their almanac-makers, that told what weather it should be or what news they should have each month. The great stock they had of these was what they valued themselves much upon; but they were all cheats, and their art was a sham. I confess I see not how the judicial astrology which some now pretend to, by the rules of which they undertake to prophecy concerning things to come, can be distinguished from that of the Chaldeans, nor therefore how it can escape the censure and contempt which this text lays that under; yet I fear there are some who study their almanacs, and regard them and their prognostications, more than their Bibles and the prophecies there. (3.) They are upbraided with the utter inability and insufficiency of all these pretenders to do them any kindness in the day of their distress. Let them see whether with the help of their enchantments they can prevail against their enemies, or profit themselves, inspirit their own forces or dispirit those that come against them, v. 12. Let them see what service those can do them who make a trade of divination: " Let them stand up, and either by their power save thee from these evils that are coming upon thee or by their foresight make such a discovery of them beforehand that thou mayest by needful precautions save thyself;" as Elisha, by notifying to the king of Israel the motions of the Syrian army, enabled him to  save himself, not once nor twice, 2 Kings vi. 10. This baffling of the diviners was literally fulfilled when, the night that Babylon was taken and Belshazzar slain, all his astrologers, soothsayers, and wise men, were quite nonplussed with the handwriting on the wall that pronounced the fatal sentence, Dan. v. 8. (4.) They are upbraided with the fall of the wise men themselves in the common ruin, v. 14. Those are unlikely to stand their friends in any stead who cannot secure themselves; they are as stubble at the best, worthless and useless, and  they shall be as stubble before a consuming fire. The Persians, to make room for their own wise men, will cut off those of Babylon; that  fire shall burn them, and  they shall not deliver themselves from the power of the flame. Those can expect no other than to be devoured by their sins make themselves fuel to a devouring fire. When God kindles a fire among them it  shall not be a coal to warm at, and  a fire to sit before, but a coal to burn them. Or, rather, it denotes that they shall be utterly consumed by the judgments of God, burnt quite to ashes, and there shall not remain one live coal to do any body any service; for  when God judges he will overcome. (5.) They are upbraided with their merchants, and those they dealt with (v. 15), such as they dealt with from their youth, either, [1.] In a way of consultation. These astrologers, that dealt in the black art, they always loved to be dealing with, and they were in effect their merchants; fortune-telling was one of the best trades in Babylon, and those that followed that trade probably lived as splendidly and got as much money as the richest merchants; yet, when some of them were devoured, others fled their country,  every one to his quarter, and there was none to save Babylon. Miserable comforters are they all. Or, [2.] In a way of commerce. As their astrologers, with whom they had laboured, failed them, so did their merchants; they took care to secure their own effects, and then valued not what became of Babylon. They  wandered every one to his own quarter; each man shifted for his own safety, but none would offer to lend a helping hand, no, not to a city by which they had got so much money. Every one was for himself, but few for his friends. The New-Testament Babylon is lamented by the merchants that were made rich by her, but they very prudently stand afar off to lament her (Rev. xviii. 15), not willing to attempt any thing for her succour. Happy are those who by faith and prayer deal with one that will be a  very present help in time of trouble!

=CHAP. 48.= ''God, having in the foregoing chapter reckoned with the Babylonians, and shown them their sins and the desolation that was coming upon them for their sins, to show that he hates sin wherever he finds it and will not connive at it in his own people, comes, in this chapter, to show the house of Jacob their sins, but, withal, the mercy God had in store for them notwithstanding; and he therefore sets their sins in order before them, that by their repentance and reformation they might be prepared for that mercy. I. He charges them with hypocrisy in that which is good and obstinacy in that which is evil, especially in their idolatry, notwithstanding the many convincing proofs God had given them that he is God alone, ver. 1-8. II. He assures them that their deliverance would be wrought purely for the sake of God's own name and not for any merit of theirs, ver. 9-11. III. He encourages them to depend purely upon God's power and promise for this deliverance, ver. 12-15. IV. He shows them that, as it was by their own sin that they brought themselves into captivity, so it would be only by the grace of God that they would obtain the necessary preparatives for their enlargement, ver. 16-19. V. He proclaims their release, yet with a proviso that the wicked shall have no benefit by it, ver. 20-22.''

God's Expostulation with His People. ( 708.)
$1$ Hear ye this, O house of Jacob, which are called by the name of Israel, and are come forth out of the waters of Judah, which swear by the name of the, and make mention of the God of Israel,  but not in truth, nor in righteousness. $2$ For they call themselves of the holy city, and stay themselves upon the God of Israel; The of hosts  is his name. $3$ I have declared the former things from the beginning; and they went forth out of my mouth, and I showed them; I did  them suddenly, and they came to pass. $4$ Because I knew that thou  art obstinate, and thy neck  is an iron sinew, and thy brow brass; $5$ I have even from the beginning declared  it to thee; before it came to pass I showed  it thee: lest thou shouldest say, Mine idol hath done them, and my graven image, and my molten image, hath commanded them. $6$ Thou hast heard, see all this; and will not ye declare  it? I have showed thee new things from this time, even hidden things, and thou didst not know them. $7$ They are created now, and not from the beginning; even before the day when thou heardest them not; lest thou shouldest say, Behold, I knew them. $8$ Yea, thou heardest not; yea, thou knewest not; yea, from that time  that thine ear was not opened: for I knew that thou wouldest deal very treacherously, and wast called a transgressor from the womb. We may observe here, I. The hypocritical profession which many of the Jews made of religion and relation to God. To those who made such a profession the prophet is here ordered to address himself, for their conviction and humiliation, that they might own God's justice in what he had brought upon them. Now observe here, 1. How high their profession of religion soared, what a fair show they made in the flesh and how far they went towards heaven, what a good livery they wore and what a good face they put upon a very bad heart. (1.) They were the  house of Jacob; they had a place and a name in the visible church.  Jacob have I loved. Jacob is God's chosen; and they are not only retainers to his family, but descendants from him. (2.) They were  called by the name of Israel, an honourable name; they were of that people to whom pertained both the giving of the law and the promises.  Israel signifies  a prince with God; and they prided themselves in being of that princely race. (3.)  They came forth out of the waters of Judah, and thence were called  Jews; they were of the royal tribe, the tribe of which Shiloh was to come, the tribe that adhered to God when the rest revolted. (4.) They  swore by the name of the Lord, and thereby owned him to be the true God, and their God, and gave glory to him as the righteous Judge of all. They  swore to the name of the Lord (so it may be read); they took an oath of allegiance to him as their King and joined themselves to him in covenant. (5.) They  made mention of the God of Israel in their prayers and praises; they often spoke of him, observed his memorials, and pretended to be very mindful of him. (6.) They  called themselves of the holy city, and, when they were captives in Babylon, purely from a principle of honour, and jealousy for their native country, they valued themselves upon their interest in it. Many, who are themselves unholy, are proud of their relation to the church, the holy city. (7.) They  stayed themselves upon the God of Israel, and boasted of his promises and his covenant with them; they  leaned on the Lord, Mic. iii. 11. And, if they were asked concerning their God, they could say, " The Lord of hosts is his name, the Lord of all;" happy are we therefore, and very great, who have relation to him! 2. How low their profession of religion sunk, notwithstanding all this. It was all in vain; for it was all a jest; it was  not in truth and righteousness. Their hearts were not true nor right in these professions. Note, All our religious professions avail nothing further than they are made in truth and righteousness. If we be not sincere in them, we do but  take the name of the Lord our God in vain. II. The means God used, and the method he took, to keep them close to himself, and to prevent their turning aside to idolatry. The many excellent laws he gave them, with their sanctions, and the hedges about them, it seems, would not serve to restrain them from that sin which did most easily beset them, and therefore to those God added remarkable prophecies, and remarkable providences in pursuance of those prophecies, which were all designed to convince them that their God was the only true God and that it was therefore both their duty and interest to adhere to him. 1. He both dignified and favoured them with remarkable prophecies (v. 3):  I have declared the former things from the beginning. Nothing material happened to their nation from its original which was not prophesied of before—their bondage in Egypt, their deliverance thence, the situation of their tribes in Canaan, &c. All these things  went forth out of God's mouth and he showed them. Herein they were honoured above any nation, and even their curiosity was gratified. Their prophecies were such as they could rely upon, and such as concerned themselves and their own nation; and they were all verified by the accomplishment of them.  I did them suddenly, when they were least expected by themselves or others, and therefore could not be foreseen by any but a divine prescience.  I did them and they came to pass; for what God does he does effectually. The very calamities they were now groaning under in Babylon God did from the beginning declare to them by Moses, as the certain consequences of their apostasy from God, Lev. xxvi. 31, &c.; Deut. xxviii. 36, &c.; xxix. 28. He also declared to them their return to God, and to their own land again, Deut. xxx. 4, &c.; Lev. xxvi. 44, 45. Thus he showed them how he would deal with them long before it came to pass. Let them compare their present state together with the deliverance they had now in prospect with what was written in the law, and they would find the scripture exactly fulfilled. 2. He both dignified and favoured them with remarkable providence (v. 6):  I have shown thee new things from this time. Besides the general view given from the beginning of God's proceedings with them, he showed them new things by the prophets of their own day, and created them. They were  hidden things, which they could not otherwise know, as the prophecy concerning Cyrus and the exact time of their release out of Babylon. These things God  created now, v. 7. Their restoration was in effect their creation, and they had a promise of it not from the beginning, but of late; for to prevent their apostasy from God, or to recover them, prophecy was kept up among them. Yet it was told them when they could not come to the knowledge of it in any other way than by divine revelation. "Consider," says God, "how much soever it is talked of now among you and expected, it was told you by the prophets, when it was the furthest thing from your thoughts, when you had not heard it, when you had not known it, nor had any reason to expect it, and when your ear was not opened concerning it (v. 7, 8), when the thing seemed utterly impossible, and you would scarcely have given any one the hearing who should have told you of it." God had shown them hidden things which were out of the reach of their knowledge, and done for them great things, out of the reach of their power: "Now," says he (v. 6), " thou hast heard; see all this. Thou hast heard the prophecy; see the accomplishment of it, and observe whether the word and works of God do not exactly agree;  and will you not declare it, that as you have heard so you have seen? Will you not own that the Lord is the true God, the only true God, that he has the knowledge and power which no creature has and which none of the gods of the nations can pretend to? Will you not own that your God has been a good God to you? Declare this to his honour, and your own shame, who have dealt so deceitfully with him and preferred others before him." III. The reasons why God would take this method with them. 1. Because he would anticipate their boastings of themselves and their idols. (1.) God by his prophets told them beforehand of their deliverance, lest they should attribute the accomplishment of it to their idols. Thus he saw it necessary to secure the glory of it to himself, which otherwise would have been given by some of them to their graven images: "I spoke of it," says God, " lest thou shouldst say, My idol has done it or has commanded it to be done," v. 5. There were those that would be apt to say so, and so would be confirmed in their idolatry by that which was intended to cure them of it. But they would now be for ever precluded from saying this; for, if the idols had done it, the prophets of the idols would have foretold it; but, the prophets of the Lord having foretold it, it was no doubt the power of the Lord that effected it. (2.) God foretold it by his prophets, lest they should assume the foresight of it to themselves. Those that were not so profane as to have ascribed the thing itself to an idol were yet so proud as to have pretended that by their own sagacity they foresaw it, if God had not been beforehand with them and spoken first:  Lest thou shouldst say, Behold, I knew them, v. 7. Thus vain men, who would be thought wise, commonly undervalue a thing which is really great and surprising with this suggestion, that it was no more than they expected and they knew it would come to this. To anticipate this, and that this boasting might for ever be excluded, God told them of it before the day, when as yet they dreamed not of it. God has said and done enough to prevent men's boastings of themselves, and that  no flesh may glory in his presence, and, if it have not the intended effect, it will aggravate the sin and ruin of the proud; and, sooner, or later,  every mouth shall be stopped, and all flesh shall become silent before God. 2. Because he would leave them inexcusable in their obstinacy.  Therefore he took this pains with them, because he knew they were obstinate, v. 4. He knew they were so obstinate and perverse that, if he had not supported the doctrine of providence by prophecy, they would have had the impudence to deny it, and would have said that their idol had done that which God did. He knew very well, (1.) How wilful they would be, and how fully bent they would be upon that which is evil:  I knew that thou wast hard; so the word is. There were prophecies as well as precepts which God gave them because of the hardness of their hearts: " Thy neck is an iron sinew, unapt to yield and submit to the yoke of God' commandments, unapt to turn and look back upon his dealings with thee or look up to his displeasure against thee; not flexible to the will of God, nor pliable to his intentions, nor manageable by his word or providence.  Thy brow is brass; thou art impudent and canst not blush, insolent and wilt not fear or give back, but wilt thrust on in the way of thy heart." God uses means to bring sinners to comply with him, though he knows they are obstinate. (2.) How deceitful they would be and how insincere in that which is good, v. 8. God sent his prophets to them, but they did not hear, they would not know, and it was no more than was expected, considering what they had been. Thou  wast called, and not miscalled,  a transgressor from the womb. Ever since they were first formed into a people they were prone to idolatry; they brought with them out of Egypt a strange addictedness to that sin; and they were murmurers as soon as ever they began their march to Canaan. They were justly upbraided with it then, Deut. ix. 7, 24. Therefore  I knew that thou wouldst deal very treacherously. God foresaw their apostasy, and gave this reason for it, that he had always found them false and fickle, Deut. xxxi. 16, 27, 29. This is applicable to particular persons. We are all born children of disobedience; we were called  transgressors from the womb, and therefore it is easy to foresee that we shall deal treacherously, very treacherously. Where original sin is actual sin will follow of course. God knows it, and yet deals not with us according to our deserts.

Encouragement to God's People. ( 708.)
$9$ For my name's sake will I defer mine anger, and for my praise will I refrain for thee, that I cut thee not off. $10$ Behold, I have refined thee, but not with silver; I have chosen thee in the furnace of affliction. $11$ For mine own sake,  even for mine own sake, will I do  it: for how should  my name be polluted? and I will not give my glory unto another. $12$ Hearken unto me, O Jacob and Israel, my called; I  am he; I  am the first, I also  am the last. $13$ Mine hand also hath laid the foundation of the earth, and my right hand hath spanned the heavens:  when I call unto them, they stand up together. $14$ All ye, assemble yourselves, and hear; which among them hath declared these  things? The hath loved him: he will do his pleasure on Babylon, and his arm  shall be on the Chaldeans. $15$ I,  even I, have spoken; yea, I have called him: I have brought him, and he shall make his way prosperous. The deliverance of God's people out of their captivity in Babylon was a thing upon many accounts so improbable that there was need of line upon line for the encouragement of the faith and hope of God's people concerning it. Two things were discouraging to them—their own unworthiness that God should do it for them and the many difficulties in the thing itself; now, in these verses, both these discouragements are removed, for here is, I. A reason why God would do it for them, though they were unworthy; not for their sake, be it known to them, but  for his name's sake, for his own sake, v. 9-11. 1. It is true they had been very provoking, and God had been justly angry with them. Their captivity was the punishment of their iniquity; and if, when he had them in Babylon, he had left them to pine away and perish there, and made the desolations of their country perpetual, he would only have dealt with them according to their sins, and it was what such a sinful people might expect from an angry God. "But," says God, " I will defer my anger" (or, rather,  stifle and suppress it); "I will make it appear that I am slow to wrath, and will refrain from thee, not pour upon thee what I justly might, that I should cut thee off from being a people." And why will God thus stay his hand?  For my name's sake; because this people was called by his name, and made profession of his name, and, if they were cut off, the enemies would blaspheme his name.  It is for my praise; because it would redound to the honour of his mercy to spare and reprieve them, and, if he continued them to be to him a people, they might be to him for a name and a praise. 1. It is true they were very corrupt and ill-disposed, but God would himself refine them, and make them fit for the mercy he intended for them: " I have refined thee, that thou mightest be made a vessel of honour." Though he does not find them meet for his favour, he will make them so. And this accounts for his bringing them into the trouble, and continuing them in it so long as he did. It was not to cut them off, but to do them good. It was to refine them,  but not as silver, or  with silver, not so thoroughly as men refine their silver, which they continue in the furnace till all the dross is separated from it; if God should take that course with them, they would be always in the furnace, for they are all dross, and, as such, might justly be put away (Ps. cxix. 119) as reprobate silver, Jer. vi. 30. He therefore takes them as they are, refined in part only, and not thoroughly. " I have chosen thee in the furnace of affliction, that is, I have made thee a choice one by the good which the affliction has done thee, and then designed thee for great things." Many have been brought home to God as chosen vessels and a good work of grace has been begun in them in the furnace of affliction. Affliction is no bar to God's choice, but subservient to his purpose. 3. It is true they could not pretend to merit at God's hand so great a favour as their deliverance out of Babylon, which would put such an honour upon them and bring them so much joy; therefore, says God,  For my own sake, even for my own sake, will I do it, v. 11. See how the emphasis is laid upon that; for it is a reason that cannot fail, and therefore the resolution grounded upon it cannot fall to the ground. God will do it, not because he owes them such a favour, but to save the honour of his own name, that that may not be polluted by the insolent triumphs of the heathen, who, in triumphing over Israel, thought they triumphed over the God of Israel and imagined their gods too hard for him. This was plainly the language of Belshazzar's revels, when he profaned the holy vessels of God's temple at the same time that he praised his idols ( Dan. v. 2, 4), and of the Babylonians' demand (Ps. cxxxvii. 3),  Sing us one of the songs of Zion. God will  therefore deliver his people, because he will not suffer his glory to be thus given to another. Moses pleaded this often with God: Lord,  what will the Egyptians say? Note, God is jealous for the honour of his own name, and will not suffer the wrath of man to proceed any further than he will make it turn to his praise. And it is matter of comfort to God's people that, whatever becomes of them, God will secure his own honour; and, as far as is necessary to that, God will work deliverance for them. II. Here is a proof that God could do it for them, though they were unable to help themselves and the thing seemed altogether impracticable. Let Jacob and Israel hearken to this, and believe it, and take the comfort of it. They are God's called,  called according to his purpose, called by him out of Egypt (Hos. xi. 1) and now out of Babylon, a people whom with a distinguishing favour he calls by name, and to whom he calls. They are his called, for they are called to him, called by his name, and called his; and therefore he will look after them, and they may be assured that, as he will deliver them for his own sake, so he will deliver them by his own strength. They need not fear them, for, 1. He is God alone, and the eternal God (v. 12): " I am he who can do what I will and will do what is best, he whom none can compare with, much less contend with.  I am the first; I also am the last." Who can be too quick for him that is the first, or anticipate him? Who can be too hard for him that is the last, and will keep the field against all opposers, and will reign till they are all made his footstool? What room then is left to doubt of their deliverance when  he undertakes it whose designs cannot but be well laid, for he is the first, and well executed, for he is the last. As for this God, his work is perfect. 2. He is the God that made the world, and he that did that can do any thing, v. 13. Look we down? We see the earth firm under us, and feel it so; it was his hand that  laid the foundation of it. Look we up? We see the heavens spread out as a canopy over our heads, and it was his hand that spread them, that  spanned them, that stretched them out, and did it by an exact measure, as the workman sometimes metes out his work by spans. This intimates that God has a vast reach and can compass designs of the greatest extent.  If the palm of his right hand (so the margin reads it) has gone so far as to stretch out the heavens, what will he do with his outstretched arm? Yet this is not all: he has not only made the heavens and the earth, and therefore he in whom our hope and help is omnipotent (Ps. cxxiv. 8), but he has the command of all the hosts of both; when he calls them into his service, to go on his errands, they stand up together, they come at the call, they answer to their names: "Here we are; what wilt thou have us to do?" They stand up, not only in reverence to their Creator, but in a readiness to execute his orders:  They stand up together, unanimously concurring, and helping one another in the service of their Maker. If God therefore will deliver his people, he cannot be at a loss for instruments to be employed in effecting their deliverance. 3. He has already foretold it, and, having infinite knowledge, so that he foresaw it, no doubt he has almighty power to effect it: " All you of the house of Jacob,  assemble yourselves, and hear this for your comfort,  Which among them, among the gods of the heathen, or their wise men,  has declared these things, or could declare them?" v. 14. They had no foresight of them at all, but those who consulted them were very confident that Babylon should be a lady for ever and Israel perpetual slave; and their oracles did not give them the least hint to the contrary, to undeceive them; whereas God by his prophets had given notice to the Jews, long before, of their captivity and the destruction of Jerusalem, as he had now likewise given them notice of their release (v. 15):  I, even I, have spoken; and he would not have spoken it if he could not have made it good: none could out-see him, and therefore we may be sure that none could outdo him. 4. The person is pitched upon who is to be employed in this service, and the measures are concerted in the divine counsels, which are unalterable. Cyrus is the man who must do it; and it tends much to strengthen our assurance that a thing shall be done when we are particularly informed how and by whom. It is not left at uncertainty who shall do it, but the matter is fixed. (1.) It is one whom God is well pleased in, upon this account, because he is designed for this service:  The Lord has loved him (v. 14); he has done him this favour, this honour, to make him an instrument in the redemption of his people and therein a type of the great Redeemer, God's beloved Son,  in whom he was well pleased. Those God does a great kindness to, and has a great kindness for, whom he makes serviceable to his church. (2.) It is one to whom God will give authority and commission:  I have called him, have given him a sufficient warrant, and therefore will bear him out. (3.) It is one whom God will by a series of providences lead to this service: " I have brought him from a far country, brought him to engage against Babylon, brought him step by step, quite beyond his own intentions." Whom God calls he will bring, will  cause them to come (so the word is), to come at the call. (4.) It is one whom God will own and give success to. Cyrus will  do God's pleasure on Babylon, that which it is his pleasure should be done and which he will be pleased with the doing of, though Cyrus has ends of his own to serve and has no regard either to the will of God or to his favour in the doing of it.  His arm (Cyrus's army, and in it God's arm)  shall come, and  be upon the Chaldeans, to bring them down (v. 14); for, if God call him and bring him, he will certainly  make his way prosperous, v. 15.  Then we may hope to prosper in our way when we follow a divine call and guidance.

Encouragement to God's People. ( 708.)
$16$ Come ye near unto me, hear ye this; I have not spoken in secret from the beginning; from the time that it was, there  am I: and now the Lord, and his Spirit, hath sent me. $17$ Thus saith the, thy Redeemer, the Holy One of Israel; I  am the  thy God which teacheth thee to profit, which leadeth thee by the way  that thou shouldest go. $18$ O that thou hadst hearkened to my commandments! then had thy peace been as a river, and thy righteousness as the waves of the sea: $19$ Thy seed also had been as the sand, and the offspring of thy bowels like the gravel thereof; his name should not have been cut off nor destroyed from before me. $20$ Go ye forth of Babylon, flee ye from the Chaldeans, with a voice of singing declare ye, tell this, utter it  even to the end of the earth; say ye, The hath redeemed his servant Jacob. $21$ And they thirsted not  when he led them through the deserts: he caused the waters to flow out of the rock for them: he clave the rock also, and the waters gushed out. $22$  There is no peace, saith the , unto the wicked. Here, as before, Jacob and Israel are summoned to hearken to the prophet speaking in God's name, or rather to God speaking in and by the prophet, and that as a type of the great prophet by whom God has in these last days spoken unto us, and that is sufficient:  Come near therefore,  and hear this. Note, Those that would hear and understand what God says must come near, and approach to him; let them come as near as they can. Let those that have hearkened to the tempter now come near, and hear this, that they may be confirmed in their resolutions to serve God. Those that draw nigh to God may depend upon this, that his secret shall be with them. Here, I. God refers them to what he hath both said to them and done for them formerly, which if they would reflect upon, they might thence fetch great encouragement to trust in God at this time. 1. He had always spoken plainly to them  from the beginning, by Moses and all the prophets:  I have not spoken in secret, but publicly, from the top of Mount Sinai, and in the chief places of concourse, the solemn assemblies of their tribes; he did not deliver his oracles obscurely and ambiguously, but so that they might be understood, Hab. ii. 2. 2. He had always acted wonderfully for them: " From the time that they were first formed into a people  there I am, there have I been resident among them and presiding in their affairs (he sent them prophets, raised them up judges, and frequently appeared for them), and therefore there I will be still." He that has been with his people hitherto will be to the end. II. The prophet himself, as a type of the great prophet, asserts his own commission to deliver this message:  Now the Lord God (the same that spoke from the beginning and did not speak in secret)  has by his Spirit sent me, v. 16. The Spirit of God is here spoken of as a person distinct from the Father and the Son, and having a divine authority to send prophets. Note, Whom God sends the Spirit sends. Those whom God commissions for any service the Spirit in some measure qualifies for it; and those may speak boldly, and must be heard obediently, whom God and his Spirit send. As that which the prophet says to the same purport with this (ch. lxi. 1) is applied to Christ (Luke iv. 21), so may this be; the Lord God sent him, and he had the Spirit without measure. III. God by the prophet sends them a gracious message for their support and comfort under their affliction. The preface to this message is both awful and encouraging (v. 17):  Thus saith Jehovah, the eternal God,  thy Redeemer, that has often been so, that has engaged to be so, and will be faithful to the engagement, for he is  the Holy One, that cannot deceive,  the Holy One of Israel, that will not deceive them. The same words that introduce the law, and give authority to that, introduce the promise, and give validity to that: " I am the Lord thy God, whom thou mayest depend upon as in relation to thee and in covenant with thee." 1. Here is the good work which God undertakes to fulfil in them. He that is their Redeemer, in order to that, will be, (1.) Their instructor: " I am thy God that teaches thee to profit, that is, teaches thee such things as are profitable for thee, things that belong to thy peace." By  this God shows himself to be a God in covenant with us, by his  teaching us (Heb. viii. 10, 11); and none teaches like him, for he gives an understanding. Whom God redeems he teaches; whom he designs to deliver out of their afflictions he first teaches to profit by their afflictions, makes them partakers of his holiness, for that is the  profit for which he chastens us, Heb. xii. 10. (2.) Their guide:  He leads them to the way and  in the way by which they should go. He not only enlightens their eyes, but directs their steps. By his grace he leads them in the way of duty, by his providence he leads them in the way of deliverance. Happy are those that are under such a guidance! 2. Here is the good-will which God declares he had for them by his good wishes concerning them, v. 18, 19. He had indeed brought them into captivity, but it was owing to themselves, nor did he afflict them willingly. (1.) As when he gave them his law he earnestly wished they might be obedient ( O that there were such a heart in them! Deut. v. 29.  O that they were wise! Deut. xxxii. 29), so, when he had punished them for the breach of his law, he wished they had been obedient:  O that thou hadst hearkened to my commandments! v. 18.  O that my people had hearkened unto me! Ps. lxxxi. 13. This confirms what God had said and sworn, that he has  no pleasure in the death of sinners. (2.) He assures them that, if they had been obedient, that would not only have prevented their captivity, but would have advanced and perpetuated their prosperity. He had abundance of good things ready to bestow upon them if their sins had not  turned them away, ch. lix. 1, 2. [1.] They should have been carried on in a constant uninterrupted stream of prosperity: " Thy peace should have been as a river; thou shouldst have enjoyed a series of mercies, one continually following another, as the waters of a river, which always last."  Labitur, et labetur in omne volubilis ævum—It flows, and will for ever flow; not like the waters of a land-flood, which are soon gone. [2.] Their virtue and honour, and the justice of their cause, should in all cases have borne down opposition by their own strength,  as the waves of the sea. Such should their righteousness have been that nothing should have stood before it; whereas, now they had been disobedient, the current of their prosperity was interrupted, and their righteousness overpowered. [3.] The rising generation should have been very numerous and very prosperous; whereas they were now very few, as appears by the small number of the returning captives (Ezra ii. 64), not so many as of one tribe when they came out of Egypt. They should have been  numberless as the sand, according to the promise (Gen. xxii. 17), which they had forfeited the benefit of: " The offspring of thy bowels would have been innumerable,  like the gravel of the sea, if thy righteousness had been irresistible and unconquerable as the waves of the sea." [4.] The honour of Israel should still have been unstained, untouched:  His name should not have been cut off, as now it is in the land of Israel, which is either desolate or inhabited by strangers; nor should it have  been destroyed from before God. We cannot reckon the name either of a family or of a kingdom destroyed till it is destroyed from before God, till it ceases to be a name in his holy place. Now God tells them thus what he would have done for them if they had persevered in their obedience,  First, That they might be the more humbled for their sins, by which they had forfeited such rich mercies. Note,  This should engage us (I might say, enrage us) against sin, that it has not only deprived us of the good things we have enjoyed, but prevented the good things God had in store for us. It will make the misery of the disobedient the more intolerable to think how happy they might have been.  Secondly, That his mercy might appear the more illustrious in working deliverance for them, though they had forfeited it and rendered themselves unworthy of it. Nothing but a prerogative of mercy would have saved them. 3. Here is assurance given of the great work which God designed to work for them, even their salvation out of their captivity, when he had accomplished his work in them. (1.) Here is a commission granted them to leave Babylon. God proclaimed, long before Cyrus did, that whoever would might return to his own land (v. 20): "You have a full discharge sent you:  Go you forth out of Babylon; the prison-doors are thrown open, and the trumpet sounds, proclaiming a release." Perhaps with this word, as a means, the Spirit of the Lord stirred up the spirits of those that did take the benefit of Cyrus's proclamation (Ezra i. 5):  Flee you from the Chaldeans, not with an ignominious stolen flight, as Jacob fled from Laban, but with a holy disdain, as scorning to stay any longer among them; flee you, not silently and sorrowfully, but with a voice, with a voice of singing, as they fled of old out of Egypt, Exod. xv. 1. (2.) Here is the news of this sent to all parts: "Let it be declared; let it be told; let it be uttered; make it to be heard by the most remote, by the most remiss; send the tidings of it by word of mouth; send it by writing, from city to city, from kingdom to kingdom, even to the utmost regions,  to the ends of the earth." This was a figure of the publishing of the gospel to all the world; but that brings glad tidings which all the world is concerned in, this only that which it is fit all should take notice of, that they may be invited by it to forsake their idols and come into the service of the God of Israel. Let them all know then, [1.] That those whom God owns for his are such as he has dearly bought and paid for:  The Lord has redeemed his servant Jacob; he has done it formerly, when he brought them out of Egypt, and now he is about to do it again. Jacob was God's servant, and therefore he redeemed him; for what had other masters to do with God's servants? Israel is God's son, therefore Pharaoh must let him go. God redeemed Jacob, and therefore it was fit that he should be his servant (Ps. cxvi. 16); the bonds God had loosed tied them the faster to him. He that redeemed us has an unquestionable right to us. [2.] That those whom God designs to bring home to himself he will take care of, that they want not for the necessary expenses of their journey. When he brought them out of Egypt, and  led them through the deserts, they  thirsted not (v. 21), for in all their removals the water out of the rock followed them; thence  he caused the waters to flow, and, since rock-water is the clearest and finest, God  clave the rock, and the waters gushed out; for he can fetch in necessary supplies for his people in a way that they think the least likely. This refers to what he did for them when he brought them out of Egypt; when all this was literally true. But it should now be in effect done again, in their return out of Babylon, so well provided for should they and theirs be in their return. God does his work as effectually by marvellous providences as by miracles, though perhaps they are not so much taken notice of. This is applicable to those treasures of grace laid up for us in Jesus Christ, from which all good flows to us as the water did to Israel out of the rock, for that rock is Christ. (3.) Here is a caveat put in against the wicked who go on still in their trespasses. Let not them think to have any benefit among God's people. Though in show and profession they herd themselves among them, let them not expect to come in sharers; no (v. 22), though God's thoughts concerning the body of that people were thoughts of peace, yet to those among them that were  wicked and hated to be reformed  there is no peace, no peace with God or their own consciences, no real good, whatever is pretended to. What have those to do with peace who are enemies to God? Their false prophets cried Peace to those to whom it did not belong; but God tells them that there shall be no peace, nor any think like it, to the wicked. The quarrel sinners have commenced with God, if not taken up in time by repentance, will be an everlasting quarrel.

=CHAP. 49.= ''Glorious things had been spoken in the previous chapters concerning the deliverance of the Jews out of Babylon; but lest any should think, when it was accomplished, that it looked much greater and brighter in the prophecy than in the performance, and that the return of about 40,000 Jews in a poor condition out of Babylon to Jerusalem was not an event sufficiently answering to the height and grandeur of the expressions used in the prophecy, he here comes to show that the prophecy had a further intention, and was to have its full accomplishment in a redemption that should as far outdo these expressions as the other seemed to come short of them, even the redemption of the world by Jesus Christ, of whom not only Cyrus, who was God's servant in foretelling it, was a type. In this chapter we have, I. The designation of Christ, under the type of Isaiah, to his office as Mediator, ver. 1-3. II. The assurance given him of the success of his undertaking among the Gentiles, ver. 4-8. III. The redemption that should be wrought by him, and the progress of that redemption, ver. 9-12. IV. The encouragement given hence to the afflicted church, ver. 13-17. V. The addition of many to it, and the setting up of a church among the Gentiles, ver. 18-23. VI. A ratification of the prophecy of the Jews' release out of Babylon, which was to be the figure and type of all these blessings, ver. 24-26. If this chapter be rightly understood, we shall see ourselves to be more concerned in the prophecies relating to the Jews' deliverance out of Babylon than we thought we were.''

Encouragement to the Gentiles. ( 706.)
$1$ Listen, O isles, unto me; and hearken, ye people, from far; The hath called me from the womb; from the bowels of my mother hath he made mention of my name. $2$ And he hath made my mouth like a sharp sword; in the shadow of his hand hath he hid me, and made me a polished shaft; in his quiver hath he hid me; $3$ And said unto me, Thou  art my servant, O Israel, in whom I will be glorified. $4$ Then I said, I have laboured in vain, I have spent my strength for nought, and in vain:  yet surely my judgment  is with the, and my work with my God. $5$ And now, saith the that formed me from the womb  to be his servant, to bring Jacob again to him, Though Israel be not gathered, yet shall I be glorious in the eyes of the , and my God shall be my strength. $6$ And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth. Here, I. An auditory is summoned together and attention demanded. The sermon in the foregoing chapter was directed to the house of Jacob and the people of Israel, v. 1, 12. But this is directed to the isles (that is, the Gentiles, for they are called  the isles of the Gentiles, Gen. x. 5) and to  the people from far, that were  strangers to the commonwealth of Israel, and afar off. Let these listen (v. 1) as to a thing at a distance, which yet they are to hear with desire and attention. Note, 1. The tidings of a Redeemer are sent to the Gentiles, and to those that lie most remote; and they are concerned to listen to them. 2. The Gentiles listened to the gospel when the Jews were deaf to it. II. The great author and publisher of the redemption produces his authority from heaven for the work he had undertaken. 1. God had appointed him and set him apart for it:  The Lord has called me from the womb to this office and  made mention of my name, nominated me to be the Saviour. By an angel he called him  Jesus—a Saviour, who  should save his people from their sins, Matt. i. 21. Nay, from the womb of the divine counsels, before all worlds, he was called to this service, and help was laid upon him; and he came at the call, for he said,  Lo, I come, with an eye to what was written of him  in the volume of the book. This was said of some of the prophets, as types of him, Jer. i. 5. Paul was separated to the apostleship from his mother's womb, Gal. i. 15. 2. God had fitted and qualified him for the service to which he designed him. He  made his mouth like a sharp sword, and  made him like  a polished shaft, or a bright arrow, furnished him with every thing necessary to fight God's battles against the powers of darkness, to conquer Satan, and bring back God's revolted subjects to their allegiance, by his word: that is the  two-edged sword (Heb. iv. 12) which comes out of his mouth, Rev. xix. 15. The convictions of the word are the arrows that shall be sharp in the hearts of sinners, Ps. xlv. 5. 3. God had preferred him to the service for which he had reserved him:  He has hidden me in the shadow of his hand and in his quiver, which denotes, (1.) Concealment. The gospel of Christ, and the calling in of the Gentiles by it, were long hidden from ages and generations, hidden in God ( Eph. iii. 5, Rom. xvi. 25), hidden in the shadow of the ceremonial law and the Old-Testament types. (2.) Protection. The house of David was the particular care of the divine Providence, because that blessing was in it. Christ in his infancy was sheltered from the rage of Herod. 4. God had owned him, had said unto him, " Thou art my servant, whom I have employed and will prosper; thou art Israel, in effect,  the prince with God, that hast wrestled and prevailed; and in thee I will be glorified." The people of God are  Israel, and they are all gathered together, summed up, as it were, in Christ, the great representative of all Israel, as the high priest who had the names of all the tribes on his breastplate; and in him God is and will be glorified; so he said by a voice from heaven, John xii. 27, 28. Some read the words in two clauses:  Thou art my servant (so Christ is, ch. xlii. 1);  it is Israel in whom I will be glorified by thee; it is the spiritual Israel, the elect, in the salvation of whom by Jesus Christ God will be glorified, and his free grace for ever admired. III. He is assured of the good success of his undertaking; for whom God calls he will prosper. And as to this, 1. He objects the discouragement he had met with at his first setting out (v. 4): "Then I said, with a sad heart,  I have laboured in vain; those that were ignorant, and careless, and strangers to God, are so still:  I have called, and they have refused; I have  stretched out my hands to a gainsaying people." This was Isaiah's complaint, but it was no more than he was told to expect, ch. vi. 9. The same was a temptation to Jeremiah to resolve he would labour no more, Jer. xx. 9. It is the complaint of many a faithful minister, that has not loitered, but laboured, not spared, but spent, his strength, and himself with it, and yet, as to many, it is all in vain and for nought; they will not be prevailed with to repent and believe. But here it seems to point at the obstinacy of the Jews, among whom Christ went in person preaching the gospel of the kingdom, laboured and spent his strength, and yet the rulers and the body of the nation rejected him and his doctrine; so very few were brought in, when one would think none should have stood out, that he might well say, " I have laboured in vain, preached so many sermons, wrought so many miracles, in vain." Let not the ministers think it strange that they are slighted when the Master himself was. 2. He comforts himself under this discouragement with this consideration, that it was the cause of God in which he was engaged and the call of God that engaged him in it:  Yet surely my judgment is with the Lord, who is the Judge of all,  and my work with my God, whose servant I am. His comfort is, and it may be the comfort of all faithful ministers, when they see little success of their labours, (1.) That, however it be, it is a righteous cause that they are pleading. They are with God, and for God; they are on his side, and workers together with him. They like not their judgment, the rule they go by, nor their work, the business they are employed in, ever the worse for this. The unbelief of men gives them no cause to suspect the truth of their doctrine, Rom. iii. 3. (2.) That their management of this cause, and their prosecution of this work, were known to God, and they could appeal to him concerning their sincerity, and that it was not through any neglect of theirs that they laboured in vain. " He knows the way that I take; my judgment is with the Lord, to determine whether I have not delivered my soul and left the blood of those that perish on their own heads." (3.) Though the labour be in vain as to those that are laboured with, yet not as to the labourer himself, if he be faithful: his judgment is with the Lord, who will justify him and bear him out, though men condemn him and run him down; and his work (the reward of his work) is with his God, who will take care he shall be no loser, no, not by his lost labour. (4.) Though the judgment be not yet brought forth unto victory, nor the work to perfection, yet both are with the Lord, to carry them on and give them success, according to his purpose, in his own way and time. 3. He receives from God a further answer to this objection, v. 5, 6. He knew very well that God had set him on work, had  formed him from the womb to be his servant, had not only called him so early to it (v. 1), but begun so early to fit him for it and dispose him to it. Those whom God designs to employ as his servants he is fashioning and preparing to be so long before, when perhaps neither themselves nor others are aware of it. It is he that forms the spirit of man within him. Christ was to be  his servant, to bring Jacob again to him, that had treacherously departed from him. The seed of Jacob therefore, according to the flesh, must first be dealt with, and means used to bring them back. Christ, and the word of salvation by him, are sent to them first; nay, Christ comes in person to them only,  to the lost sheep of the house of Israel. But what if Jacob will not be brought back to God and Israel will not be gathered? So it proved; but this is a satisfaction in that case, (1.) Christ will be glorious in the eyes of the Lord; and those are truly glorious that are so in God's eyes. Though few of the Jewish nation were converted by Christ's preaching and miracles, and many of them loaded him with ignominy and disgrace, yet God put honour upon him, and made him glorious, at his baptism, and in his transfiguration, spoke to him from heaven, sent angels to minister to him, made even his shameful death glorious by the many prodigies that attended it, much more his resurrection. In his sufferings God was his strength, so that though he met with all the discouragement imaginable, by the contempts of a people whom he had done so much to oblige, yet he  did not fail nor was discouraged. An angel was sent from heaven to  strengthen him, Luke xxii. 43. Faithful ministers, though they see not the fruit of their labours, shall yet be accepted of God, and in that they shall be truly glorious, for his favour is our honour; and they shall be assisted to proceed and persevere in their labours notwithstanding. This weakens their hands, but their God will be their strength. (2.) The gospel shall be glorious in the eyes of the world; though it be not so in the eyes of the Jews, yet it shall be entertained by the nations, v. 6. The Messiah seemed as if he had been primarily designed to  bring Jacob back, v. 5. But he is here told that it is comparatively but a small matter; a higher orb of honour than that, and a larger sphere of usefulness, are designed him: " It is a light thing that thou shouldst be my servant, to raise up the tribes of Jacob to the dignity and dominion they expect by the Messiah, and to  restore the preserved of Israel, and make them a flourishing church and state as formerly" (nay, considering what a little handful of people they are, it would be but a small matter, in comparison, for the Messiah to be the Saviour of them only); "and therefore  I will give thee for a light to the Gentiles (many great and mighty nations by the gospel of Christ shall be brought to the knowledge and worship of the true God),  that thou mayest be my salvation, the author of that salvation which I have designed for lost man, and this  to the end of the earth, to nations at the greatest distance." Hence Simeon learned to call Christ  a light to lighten the Gentiles (Luke ii. 32), and St. Paul's exposition of this text is what we ought to abide by, and it serves for a key to the context, Acts xiii. 47.  Therefore, says he, we turn to the Gentiles, to preach the gospel to them,  because so has the Lord commanded us, saying, I have set thee to be a light to the Gentiles. In this the Redeemer was truly glorious, though Israel was not gathered; the setting up of his kingdom in the Gentile world was more his honour than if he had raised up all the tribes of Jacob. This promise is in part fulfilled already, and will have a further accomplishment, if that time be yet to come which the apostle speaks of, when the fulness of the Gentiles shall be brought in. Observe, God calls it his salvation, which some think intimates how well pleased he was with it, how he gloried in it, and (if I may so say) how much his heart was upon it. They further observe that Christ is given for a light to all those to whom he is given for salvation. It is in darkness that men perish. Christ enlightens men's eyes, and so makes them holy and happy.

Encouragement to the Gentiles. ( 706.)
$7$ Thus saith the, the Redeemer of Israel,  and his Holy One, to him whom man despiseth, to him whom the nation abhorreth, to a servant of rulers, Kings shall see and arise, princes also shall worship, because of the  that is faithful,  and the Holy One of Israel, and he shall choose thee. $8$ Thus saith the, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; $9$ That thou mayest say to the prisoners, Go forth; to them that  are in darkness, Show yourselves. They shall feed in the ways, and their pastures  shall be in all high places. $10$ They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall he guide them. $11$ And I will make all my mountains a way, and my highways shall be exalted. $12$ Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim. In these verses we have, I. The humiliation and exaltation of the Messiah (v. 7):  The Lord, the Redeemer of Israel, and Israel's Holy One, who had always taken care of the Jewish church and wrought out for them those deliverances that were typical of the great salvation, speaks here to him, who was the undertaker of that salvation. And, 1. He takes notice of his humiliation, the instances of which were uncommon, nay, unparalleled. He was one  whom man despised. He is  despised and rejected of men, ch. liii. 3. To be despised by so mean a creature (man, who is himself a worm) bespeaks the lowest and most contemptible condition imaginable. Man, whom he came to save and to put honour upon, yet despised him and put contempt upon him; so wretchedly ungrateful were his persecutors. The ignominy he underwent was not the least of his sufferings. They not only made him despicable, but odious. He was  one whom the nation abhorred; they treated him as the worst of men, and cried out,  Crucify him, crucify him. The nation did it, the Gentiles as well as Jews, and the Jews herein worse than Gentiles; for his cross was  to the one a stumbling-block and  to the other foolishness. He was  a servant of rulers; he was trampled upon, abused, scourged, and crucified as a slave. Pilate boasted of his power over him, John xix. 10. This he submitted to for our salvation. 2. He promises him his exaltation. Honour was done him even in the depth of his humiliation. Herod the king stood in awe of him, saying,  It is John the Baptist; noblemen, rulers, centurions came and kneeled to him. But this was more fully accomplished when kings received his gospel, and submitted to his yoke, and joined in the worship of him, and called themselves the vassals of Christ. Not that Christ values the rich more than the poor (they stand upon a level with him), but it is for the honour of his kingdom among men when the great ones of the earth appear for him and do homage to him. This shall be the accomplishment of God's promise, and he will give him the heathen for his inheritance, and  therefore it shall be done,  because of the Lord who is faithful and true to his promise; and this shall be an evidence that Christ had a commission for what he did, and that God had chosen him, and would own the choice he had made. II. The blessings he has in store for all those to whom he is made salvation. 1. God will own and stand by him in his undertaking (v. 8):  In an acceptable time have I heard thee, that is, I will hear thee. Christ,  in the days of his flesh, offered up strong cries, and was heard, Heb. v. 7. He knew that the  Father heard him always (John xi. 42), heard him for himself (for, though the cup might not pass from him, yet he was enabled to drink it), heard him for all that are his, and therefore he interceded for them as one having authority.  Father, I will, John xvii. 24. All our happiness results from the Son's interest in the Father and the prevalency of his intercession, that he always heard him; and this makes the gospel time an acceptable time, welcome to us, because we are accepted of God, both reconciled and recommended to him, that God hears the Redeemer for us, Heb. vii. 25. Nor will he hear him only, but help him to go through with his undertaking. The Father was always with him at his right hand, and did not leave him when his disciples did. Violent attacks were made upon our Lord Jesus by the powers of darkness, when it was their hour, to drive him off from his undertakings, but God promises to preserve him and enable him to persevere in it; on that  one stone were seven eyes, Zech. iii. 9. God would preserve him, would preserve his interest, his kingdom among men, though fought against on all sides. Christ is preserved while Christianity is. 2. God will authorize him to apply to his church the benefits of the redemption he is to work out. God's preserving and helping him was to make the day of his gospel a day of salvation. And so the apostle understands it:  Behold, now is the day of salvation, now the word of reconciliation by Christ is preached, 2 Cor. vi. 2. (1.) He shall be guarantee of the treaty of peace between God and man: I will  give thee for a covenant of the people. This we had before (ch. xlii. 6), and it is here repeated as faithful, and well worthy of all acceptation and observation. He is given for a covenant, that is, for a pledge of all the blessings of the covenant. It was in him that God was  reconciling the world to himself; and he that  spared not his own Son will deny us nothing. He is given for a covenant, not only as he is the Mediator of the covenant, the blessed  days-man who has laid his hand upon us both, but as he is all in all in the covenant. All the duty of the covenant is summed up in our being his; and all the privilege and happiness of the covenant are summed up in his being ours. (2.) He shall repair the decays of the church and build it upon a rock. He shall  establish the earth, or rather the  land, the land of Judea, a type of the church. He shall  cause the desolate heritages to be inherited; so the cities of Judah were after the return out of captivity, and so the church, which in the last and degenerate ages of the Jewish nation had been as a country laid waste, but was again replenished by the fruits of the preaching of the gospel. (3.) He shall free the souls of men from the bondage of guilt and corruption and bring them into the glorious liberty of God's children. He shall  say to the prisoners that were bound over to the justice of God, and bound under the power of Satan,  Go forth, v. 9. Pardoning mercy is a release from the curse of the law, and renewing grace is a release from the dominion of sin. Both are from Christ, and are branches of the great salvation. It is he that says,  Go forth; it is the Son that makes us free, and then we are free indeed. He saith  to those that are in darkness, Show yourselves; "not only  see, but  be seen, to the glory of God and your own comfort." When he discharged the lepers from their confinement, he said,  Go show yourselves to the priest. When we see the light, let our light shine. (4.) He shall provide for the comfortable passage of those whom he sets at liberty to the place of their rest and happy settlement, v. 9-11. These verses refer to the provision made for the Jews' return out of their captivity, who were taken under the particular care of the divine Providence, as favourites of Heaven, and now so in a special manner; but they are applicable to that guidance of divine grace which all God's spiritual Israel are under, from their release out of bondage to their settlement in the heavenly Canaan. [1.] They shall have their charges borne and shall be fed at free cost with food convenient:  They shall feed in the ways, as sheep; for now, as formerly, God  leads Joseph like a flock. When God pleases even highway ground shall be good ground for the sheep of his pasture to feed in. Their pastures shall be not only in the valleys, but  in all high places, which are commonly dry and barren. Wherever God brings his people he will take care they shall want nothing that is good for them, Ps. xxxiv. 10. And so well shall they be provided for that they shall not hunger nor thirst, for what they need they shall have seasonably, before their need of it comes to an extremity. [2.] They shall be sheltered and protected from every thing that would incommode them:  Neither shall the heat nor sun smite them, or God causes  his flock to rest at noon, Cant. i. 7. No evil thing shall befal those that put themselves under a divine protection; they shall be enabled to  bear the burden and heat of the day. [3.] They shall be under God's gracious guidance:  He that has mercy on them, in bringing them out of their captivity,  shall lead them, as he did their fathers in the wilderness, by a pillar of cloud and fire.  Even by springs of water, which will be ready to them in their march,  shall he guide them. God will furnish them with suitable and seasonable comforts, not like the pools of rainwater in the valley of Baca, but like the water out of the rock which followed Israel. Those who are under a divine guidance, and follow that closely, while they do so, may, upon good grounds, hope for divine comforts and cordials. The world leads its followers by broken cisterns, or brooks that fail in summer; but God leads those that are his by springs of water. And those whom God guides shall find a ready road and all obstacles removed (v. 11):  I will make all my mountains a way. He that in times past made the sea a way, now with as much ease will make the mountains a way, though they seemed impassable. The highway, or causeway, shall be raised, to make it both the plainer and the fairer. Note, The ways in which God leads his people he himself will be the overseer of, and will take care that they be well mended and kept in repair, as of old the ways that led to the cities of refuge. The levelling of the roads from Babylon, as it was foretold (ch. xl. 2, 3), was applied to gospel work, and so may this be. Though there be difficulties in the way to heaven, which we cannot by our own strength get over, yet the grace of God shall be sufficient to help us over them and to make even the mountains a way, ch. xxxv. 8. (5.) He shall bring them all together from all parts, that they may return in a body, that they may encourage one another and be the more taken notice of. They were dispersed into several parts of the country of Babylon, as their enemies pleased, to prevent any combination among themselves. But, when God's time shall come to bring them home together, one spirit shall animate them all, all that lie at the greatest distance from each other, and those also that had taken shelter in other countries shall meet them in the land of Judah, v. 12. Here shall a party  come from far, some  from the north, some  from the west, some  from the land of Sinim, which probably is some province of Babylon not elsewhere named in scripture, but some make it to be a country belonging to one of the chief cities of Egypt, called  Sin, of which we read, Ezek. xxx. 15, 16. Now this promise was to have a further accomplishment in the great confluence of converts to the gospel church, and its full accomplishment when God's chosen shall come from the east and from the west to sit down with the patriarchs in the kingdom of God, Matt. viii. 11.

Encouragement to Zion. ( 706.)
$13$ Sing, O heavens; and be joyful, O earth; and break forth into singing, O mountains: for the hath comforted his people, and will have mercy upon his afflicted. $14$ But Zion said, The hath forsaken me, and my Lord hath forgotten me. $15$ Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. $16$ Behold, I have graven thee upon the palms of  my hands; thy walls  are continually before me. $17$ Thy children shall make haste; thy destroyers and they that made thee waste shall go forth of thee. The scope of these verses is to show that the return of the people of God out of their captivity, and the eternal redemption to be wrought out by Christ (of which that was a type), would be great occasions of joy to the church and great proofs of the tender care God has of the church. I. Nothing can furnish us with better matter for songs of praise and thanksgiving, v. 13. Let the whole creation join with us in songs of joy, for it shares with us in the benefits of the redemption, and all they can contribute to this sacred melody is little enough in return for such inestimable favours, Ps. xcvi. 11. Let there be joy in heaven, and let the angels of God celebrate the praises of the great Redeemer; let the earth and the mountains, particularly the great ones of the earth,  be joyful, and  break forth into singing, for the earnest expectation of the creature that  waits for the glorious liberty of the children of God ( Rom. viii. 19, 21) shall now be  abundantly answered. God's people are the blessings and ornaments of the world, and therefore let there be universal joy, for  God has comforted his people that were in sorrow and  he will have mercy upon the afflicted because of his compassion, upon  his afflicted because of his covenant. II. Nothing can furnish us with more convincing arguments to prove the most tender and affectionate concern God has for his church, and her interests and comforts. 1. The troubles of the church have given some occasion to question God's care and concern for it, v. 14.  Zion, in distress,  said, The Lord has forsaken me, and looks after me no more;  my Lord has forgotten me, and  will look after me no more. See how deplorable the case of God's people may be sometimes, such that they may seem to be forsaken and forgotten of their God; and at such a time their temptations may be alarmingly violent. Infidels, in their presumption, say  God has forsaken the earth (Ezek. viii. 12), and has  forgotten their sins, Ps. x. 11. Weak believers, in their despondency, are ready to say, "God has forsaken his church and forgotten the sorrows of his people." But we have no more reason to question his promise and grace than we have to question his providence and justice. He is as sure a rewarder as he is a revenger. Away therefore with these distrusts and jealousies, which are the bane of friendship. 2. The triumphs of the church, after her troubles, will in due time put the matter out of question. (1.) What God will do for Zion we are told, v. 17. [1.] Her friends, who had deserted her, shall be gathered to her, and shall contribute their utmost to her assistance and comfort:  Thy children shall make haste. Converts to the faith of Christ are the children of the church; they shall join themselves to her with great readiness and cheerfulness, and flock into the communion of saints, as doves to their windows. " Thy builders shall make haste" (so some read it), "who shall build up thy houses, thy walls, especially thy temple; they shall do it with expedition." Church work is usually slow work; but, when God's time shall come, it shall be done suddenly. [2.] Her enemies, who had threatened and assaulted her, shall be forced to withdraw from her:  Thy destroyers, and those who made thee waste, who had made themselves masters of the country and ravaged it,  shall go forth of thee. By Christ the prince of this world, the great destroyer, is cast out, is dispossessed, has his power broken and his attempts quite baffled. (2.) Now by this it will appear that Zion's suggestions were altogether groundless, that God has not forsaken her, nor forgotten her, nor ever will. Be assured, [1.] That God has a tender affection for his church and people, v. 15. In answer to Zion's fears, God speaks as one concerned for his own glory (he takes himself to be reflected upon if Zion say,  The Lord has forsaken me, and he will clear himself), as one concerned also for his people's comfort; he would not have them droop, and be discouraged, and give way to any uneasy thoughts. "You think that I have forgotten you. '' Can a woman forget her sucking child?" First,'' It is not likely that she should. A woman, whose honour it is to be of the tender sex as well as the fair one, cannot but have compassion for a child, which, being both harmless and helpless, is a proper object of compassion. A mother, especially, cannot but be concerned for her own child; for it is her own, a piece of herself, and very lately one with her. A nursing mother, most of all, cannot but be tender of her sucking child; her own breasts will soon put her in mind of it if she should forget it. But,  Secondly, It is possible that she may forget. A woman may perhaps be so unhappy as not to be able to remember her sucking child (she may be sick, and dying, and going to the land of forgetfulness), or she may be so unnatural as not to have  compassion on the son of her womb, as those who, to conceal their shame, are the death of their children as soon as they are their life, Lam. iv. 10; Deut. xxviii. 57. But, says God,  I will not forget thee. Note, God's compassions to his people infinitely exceed those of the tenderest parents towards their children. What are the affections of nature to those of the God of nature! [2.] That he has a constant care of his church and people (v. 16):  I have engraven thee upon the palms of my hands. This does not allude to the foolish art of palmistry, which imagines every man's fate to be engraved in the palms of his hands and to be legible in the lines there, but to the custom of those who tie a string upon their hands or fingers to put them in mind of things which they are afraid they shall forget, or to the wearing of signet or locket-rings in remembrance of some dear friend. His setting them thus as a seal upon his arm denotes his setting them as a seal upon his heart, and his being ever mindful of them and their interests, Cant. viii. 6. If we  bind God's law as a sign upon our hand ( Deut. vi. 8, 11, 18), he will engrave our interests as a sign on his hand, and will look upon that and remember the covenant. He adds, " Thy walls shall be continually before me; thy ruined walls, though no pleasing spectacle, shall be in my thoughts of compassion." Do Zions' friends  favour her dust? Ps. cii. 14. So does her God. Or, "The plan and model of thy walls, that are to be rebuilt, is before me, and they shall certainly be built according to it." Or, "Thy walls (that is, thy safety) are my continual care; so are the watchmen on thy walls." Some apply his engraving his church on the palms of his hands to the wounds in Christ's hands when he was crucified; he will look on the marks of them, and remember those for whom he suffered and died.

Encouragement to Zion. ( 706.)
$18$ Lift up thine eyes round about, and behold: all these gather themselves together,  and come to thee.  As I live, saith the, thou shalt surely clothe thee with them all, as with an ornament, and bind them  on thee, as a bride  doeth. $19$ For thy waste and thy desolate places, and the land of thy destruction, shall even now be too narrow by reason of the inhabitants, and they that swallowed thee up shall be far away. $20$ The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place  is too strait for me: give place to me that I may dwell. $21$ Then shalt thou say in thine heart, Who hath begotten me these, seeing I have lost my children, and am desolate, a captive, and removing to and fro? and who hath brought up these? Behold, I was left alone; these, where  had they  been? $22$ Thus saith the Lord, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in  their arms, and thy daughters shall be carried upon  their shoulders. $23$ And kings shall be thy nursing fathers, and their queens thy nursing mothers: they shall bow down to thee with  their face toward the earth, and lick up the dust of thy feet; and thou shalt know that I  am the : for they shall not be ashamed that wait for me. Two things are here promised, which were to be in part accomplished in the reviving of the Jewish church after its return out of captivity, but more fully in the planting of the Christian church by the preaching of the gospel of Christ; and we may take the comfort of these promises. I. That the church shall be replenished with great numbers added to it. It was promised (v. 17) that  her children should make haste; that promise is here enlarged upon, and is made very encouraging. It is promised, 1. That multitudes shall flock to the church from all parts.  Look round, and see how they gather themselves to thee (v. 18), by a local accession to the Jewish church. They come to Jerusalem from all the adjacent countries, for that was then the centre of their unity; but, under the gospel, it is by a spiritual accession to the mystical body of Christ in faith and love. Those that  come to Jesus as the Mediator of the new covenant do thereby  come to the Mount Zion, the  church of the first-born, Heb. xii. 22, 23.  Lift up thy eyes, and behold how  the fields are white unto the harvest, John iv. 35. Note, It is matter of joy to the church to see a multitude of converts to Christ. 2. That such as are added to the church shall not be a burden and blemish to her, but her strength and ornament. This part of the promise is confirmed with an oath:  As I live, saith the Lord, thou shalt surely clothe thyself with them all. The addition of such numbers to the church shall complete her clothing; and, when all that were chosen are effectually called, then the bride, the Lamb's wife, shall have made herself ready, shall be quite dressed, Rev. xix. 7. They shall make her to appear comely and considerable; and she shall therefore bind them on with as much care and complacency as a bride does her ornaments. When those that are added to the church are serious, and holy, and exemplary in their conversation, they are an ornament to it. 3. That thus the country which was waste and desolate, and  without inhabitant ( ch. v. 9; vi. 11), shall be again peopled, nay, it shall be over-peopled (v. 19): " Thy waste and thy desolate places, that have long lain so,  and the land of thy destruction, that land of thine which was destroyed with thee and which nobody cared for dwelling in, shall now be so full of people that there shall be no room for the inhabitants." Here is blessing poured out till there be not  room enough to receive it, Mal. iii. 10. Not that they shall be crowded by their enemies, or straitened for room, as Abraham and Lot were, because of the Canaanite in the land. "No,  those that swallow thee up, and took possession of thy land when thy possession of it was discontinued,  shall be far away. Thy people shall be numerous, and there shall be no stranger, no enemy, among them." Thus the  kingdom of God among men, which had been impoverished and almost depopulated, partly by the corruptions of the Jewish church and partly by the abominations of the Gentile world, was again peopled and enriched by the setting up of the Christian church, and by its graces and glories. 4. That the new converts shall strangely increase and multiply. Jerusalem, after she has lost abundance of her children by the sword, famine, and captivity, shall have a new family growing up instead of them, children which she  shall have after she has lost the other (v. 20), as Seth, who was  appointed another seed instead of Abel, and Job's children, which God blessed him with instead of those that were killed in the ruins of the house. God will repair his church's losses and secure to himself a seed to serve him in it. It is promised to the Jews, after their return, that  Jerusalem shall be full of boys and girls playing in the streets, Zech. viii. 5. The church, after it has lost the Jews, who will be cut off by their own infidelity, shall have abundance of children still, more than she had when the Jews belonged to her. See Gal. iv. 27. They shall be so numerous that, (1.) The Children shall complain for want of room; they shall say (and it is a good hearing), "Our numbers increase so fast that  the place is too strait for us;" as the sons of the prophets complained, 2 Kings vi. 1. But, strait as the place is, still more shall desire to be admitted, and the church shall gladly admit them, and the inconvenient straitness of the place shall be no hindrance to either; for it will be found, whatever we think, that even when the  poor and the maimed, the halt and the blind, are brought in,  yet still there is room, room enough for those that are in and room for more, Luke xiv. 21, 22. (2.) The mother shall stand amazed at the increase of her family, v. 21. She shall say,  Who has begotten me these? and,  Who has brought up these? They come to her with all the duty, affection, and submission of children; and yet she never bore any pain for them, nor took any pains with them, but has them ready reared to her hand. This gives her a pleasing surprise, and she cannot but be astonished at it, considering what her condition had been very lately and very long. The Jewish nation had left her children; they were cut off. She had been desolate, without ark, and altar, and temple-service, those tokens of God's espousals to them; nay, she had been a captive, and continually removing to and fro, in an unsettled condition, and not likely to bring up children either for God or herself. She was left alone in obscurity ( this is Zion whom no man seeks after), left in all the solitude and sorrow of a widowed state. How then came she to be thus replenished? See here, [1.] That the church is not perpetually visible, but there are times when it is desolate, and left alone, and made few in number. [2.] That yet on the other hand its desolations shall not be perpetual, nor will it be found too hard for God to repair them, and out of stones to raise up children unto Abraham. [3.] That sometimes this is done in a very surprising way, as when a nation is born at once, ch. lxvi. 8. 5. That this shall be done with the help of the Gentiles, v. 22. The Jews were cast off, among whom it was expected that the church should be built up; but God will  sow it to himself in the earth, and will thence reap a plentiful crop, Hos. ii. 23. Observe, (1.) How the Gentiles shall be called in. God will  lift up his hand to them, to invite or beckon them, having all the day stretched it out in vain to the Jews, ch. lxv. 2. Or it denotes the exerting of an almighty power, that of his Spirit and grace, to compel them to come in, to make them willing. And he will  set up his standard to them, the preaching of the everlasting gospel, to which they shall gather, and under which they shall enlist themselves. (2.) How they shall come:  They shall bring thy sons in their arms. They shall assist the sons of Zion, which are found among them, in their return to their own country, and shall forward them with as much tenderness as ever any parent carried a child that was weak and helpless. God can raise up friends for returning Israelites even among Gentiles.  The earth helped the woman, Rev. xii. 16. Or, "When they come themselves, they shall bring their children, and make them thy children;" compare ch. lx. 4. "Dost thou ask,  Who has begotten and brought up these? Know that they were begotten and brought up among the Gentiles, but they are now brought into thy family." Let all that are concerned about young converts, and young beginners in religion, learn hence to deal very tenderly and carefully with them, as Christ does with the lambs which he  gathers with his arms and carries in his bosom. II. That the church shall have a great and prevailing interest in the nations, v. 22, 23. 1. Some of the princes of the nations shall become patrons and protectors to the church:  Kings shall be thy nursing fathers, to carry thy sons in their arms (as Moses, Num. xi. 12); and, because women are the most proper nurses,  their queens shall be thy nursing mothers. This promise was in part fulfilled to the Jews, after their return out of captivity. Several of the kings of Persia were very tender of their interests, countenanced and encouraged them, as Cyrus, Darius, and Artaxerxes; Esther the queen was a nursing mother to the Jews that remained in their captivity, putting her life in her hand to snatch the child out of the flames. The Christian church, after a long captivity, was happy in some such kings and queens as Constantine and his mother Helena, and afterwards Theodosius, and others, who nursed the church with all possible care and tenderness. Whenever the sceptre of government is put into the hands of religious princes, then this promise is fulfilled. The church in this world is in an infant state, and it is in the power of princes and magistrates to do it a great deal of service; it is happy when they do so, when their power is a praise to those that do well. 2. Others of them, who stand it out against the church's interests, will be forced to yield and to repent of their opposition:  They shall bow down to thee and lick the dust. The promise to the church of Philadelphia seems to be borrowed from this (Rev. iii. 9):  I will make those of the synagogue of Satan to come and worship before thy feet. Or it may be meant of the willing subjection which kings and kingdoms shall pay to Christ the church's King, as he manifests himself in the church (Ps. lxxii. 11):  All kings shall fall down before him. And by all this it shall be made to appear, (1.) That God is the Lord, the sovereign Lord of all, against whom there is no standing out nor rising up. (2.) That those who wait for him, in a dependence upon his promise and a resignation to his will, shall not be made ashamed of their hope; for the vision of peace is for an appointed time, and at the end  it shall speak and shall not lie.

Encouragement to Zion. ( 706.)
$24$ Shall the prey be taken from the mighty, or the lawful captive delivered? $25$ But thus saith the, Even the captives of the mighty shall be taken away, and the prey of the terrible shall be delivered: for I will contend with him that contendeth with thee, and I will save thy children. $26$ And I will feed them that oppress thee with their own flesh; and they shall be drunken with their own blood, as with sweet wine: and all flesh shall know that I the  am thy Saviour and thy Redeemer, the mighty One of Jacob. Here is, I. An objection started against the promise of the Jews' release out of their captivity in Babylon, suggesting that it was a thing not to be expected; for (v. 24) they were a prey in the hand of the mighty, of such as were then the greatest potentates on earth, and therefore it was not likely they should be rescued by force. Yet that was not all: they were lawful captives; by the law of God, having offended, they were justly delivered into captivity; and by the law of nations, being taken in war, they were justly detained in captivity till they should be ransomed or exchanged. Now this is spoken either, 1. By the enemies, as justifying themselves in their refusal to let them go. They plead both might and right. Proud men think all their own that they can lay their hands on and their title good if they have but the longest sword. Or, 2. By their friends, either in a way of distrust, despairing of the deliverance ("for who is able to deal with those that detain us, either by force of arms or a treaty of peace?"), or in a way of thankfulness, admiring the deliverance. "Who would have thought that ever the prey should be  taken from the mighty? Yet it is done." This is applicable to our redemption by Christ. As to Satan, we were a prey in the hand of the mighty, and yet delivered even from him that had the power of death, by him that had the power of life. As to the justice of God, we were lawful captives, and yet delivered by a price of inestimable value. II. This objection answered by an express promise, and a further promise; for God's promises being all yea, and amen, they may well serve to corroborate one another. 1. Here is an express promise with a  non-obstante—notwithstanding to the strength of the enemy (v. 25): " Even the captives of the mighty, though they are mighty, shall be taken away, and it is to no purpose for them to oppose it;  and the prey of the terrible, though they are terrible, shall be delivered; and, as they cannot with all their strength outforce, so they cannot with all their impudence outface, the deliverance, and the counsels of God concerning it."  The Lord saith thus, who, having all power and all hearts in his hands is able to make his words good. 2. Here is a further promise, showing how, and in what way, God will bring about the deliverance. He will bring judgments upon the oppressors, and so will work salvation for the oppressed: " I will contend with him that contends with thee, will plead thy cause against those that justify themselves in oppressing thee; whoever it be, though but a single person, that contends with thee, he shall know that it is at his peril, and thus  I will save thy children." The captives shall be delivered by  leading captivity captive, that is, sending those into captivity that had held God's people captive, Rev. xiii. 10. Nay, they shall have blood for blood (v. 26): " I will feed those that oppress thee with their own flesh, and  they shall be drunken with their own blood. The proud Babylonians shall become not only an easy, but an acceptable, prey to one another. God will send a dividing spirit among them, and their ruin, which was begun by a foreign invasion, shall be completed by their intestine divisions. They shall  bite and devour one another, till they are  consumed one of another. They shall greedily and with delight prey upon those that are their own flesh and blood." God can make the oppressors of his church to be their own tormentors and their own destroyers. The New-Testament Babylon, having made herself drunk with the blood of the saints, shall have  blood given her to drink, for she is worthy. See how cruel men sometimes are to themselves and to one another: indeed those who are so to others are so to themselves, for God's justice and men's revenge will mete to them what they have measured to others. They not only thirst after blood, but drink it so greedily that they are drunken with it, and with as much pleasure as if it were sweet wine. If God had not more mercy on sinners than they would have one upon another were their passions let loose, the world would be soon an  Aceldama, nay, a desolation. III. See what will be the effect of Babylon's ruin:  All flesh shall know that I the Lord am thy Saviour. God will make it to appear, to the conviction of all the world, that, though Israel seem lost and cast off, they have a Redeemer, and, though they are made a prey to the mighty, Jacob has a mighty One, who is able to deal with all his enemies. God intends, by the deliverances of his church, both to notify and to magnify his own name.

=CHAP. 50.= ''In this chapter, I. Those to whom God sends are justly charged with bringing all the troubles they were in upon themselves, by their own wilfulness and obstinacy, it being made to appear that God was able and ready to help them if they had been fit for deliverance, ver. 1-3. II. He by whom God sends produces his commission (ver. 4), alleges his own readiness to submit to all the services and sufferings he was called to in the execution of it (ver. 5, 6), and assures himself that God, who sent him, would stand by him and bear him out against all opposition, ver. 7-9. III. The message that is sent is life and death, good and evil, the blessing and the curse, comfort to desponding saints and terror to presuming sinners, ver. 10, 11. Now all this seems to have a double reference, 1. To the unbelieving Jews in Babylon, who quarrelled with God for his dealings with them, and to the prophet Isaiah, who, though dead long before the captivity, yet, prophesying so plainly and fully of it, saw fit to produce his credentials, to justify what he had said. 2. To the unbelieving Jews in our Saviour's time, whose own fault it was that they were rejected, Christ having preached much to them, and suffered much from them, and being herein borne up by a divine power. The "contents" of this chapter, in our Bibles, give this sense of it, very concisely, thus:—"Christ shows that the dereliction of the Jews is not to be imputed to him, by his ability to save, by his obedience in that work, and by his confidence in divine assistance." The prophet concludes with an exhortation to trust in God and not in ourselves.''

Expostulations with Israel. ( 706.)
$1$ Thus saith the, Where  is the bill of your mother's divorcement, whom I have put away? or which of my creditors  is it to whom I have sold you? Behold, for your iniquities have ye sold yourselves, and for your transgressions is your mother put away. $2$ Wherefore, when I came,  was there no man? when I called,  was there none to answer? Is my hand shortened at all, that it cannot redeem? or have I no power to deliver? behold, at my rebuke I dry up the sea, I make the rivers a wilderness: their fish stinketh, because  there is no water, and dieth for thirst. $3$ I clothe the heavens with blackness, and I make sackcloth their covering. Those who have professed to be the people of God, and yet seem to be dealt severely with, are apt to complain of God, and to lay the fault upon him, as if he had been hard with them. But, in answer to their murmurings, we have here, I. A challenge given them to prove, or produce any evidence, that the quarrel began on God's side, v. 1. They could not say that he had done them any wrong or had acted arbitrarily. 1. He had been a husband to them; and husbands were then allowed a power to put away their wives upon any little disgust: if their wives found not favour in their eyes, they made nothing of giving them a bill of divorce, Deut. xxiv. 1; Matt. xix. 7. But they could not say that God had dealt so with them. It is true they were now separated from him, and had abode many days without ephod, altar, or sacrifice; but whose fault was that? They could not say that God had given their mother a bill of divorce; let them produce it if they can, for a bill of divorce was given into the hand of her that was divorced. 2. He had been a father to them; and fathers had then a power to sell their children for slaves to their creditors, in satisfaction for the debts they were not otherwise able to pay. Now it is true the Jews were sold to the Babylonians then, and afterwards to the Romans; but did God sell them for payment of his debts? No, he was not indebted to any of those to whom they were sold, or, if he had sold them, he  did not increase his wealth by their price, Ps. xliv. 12. When God chastens his children, it is neither for his pleasure (Heb. xii. 10) nor for his profit. All that are saved are saved by a prerogative of grace, but those that perish are cut off by an act of divine holiness and justice, not of absolute sovereignty. II. A charge exhibited against them, showing them that they were themselves the authors of their own ruin: " Behold, for your iniquities, for the pleasure of them and the gratification of your own base lusts,  you have sold yourselves, for your iniquities you are sold; not as children are sold by their parents, to pay their debts, but as malefactors are sold by the judges, to punish them for their crimes. You sold yourselves to work wickedness, and therefore God justly sold you into the hands of your enemies, 2 Chron. xii. 5, 8. It is for your transgressions that your mother is put away, for her whoredoms and adulteries," which were always allowed to be a just cause of divorce. The Jews were sent into Babylon for their idolatry, a sin which broke the marriage covenant, and were at last rejected for crucifying the Lord of glory; these were the iniquities for which they were sold and put away. III. The confirmation of this challenge and this charge. 1. It is plain that it was owing to themselves that they were cast off; for God came and offered them his favour, offered them his helping hand, either to prevent their trouble or to deliver them out of it, but they slighted him and all the tenders of his grace. "Do you lay it upon me?" (says God); "tell me, then, wherefore,  when I came, was there no man to meet me,  when I called, was there none to answer me?" v. 2. God came to them by his servants the prophets, demanding the fruits of his vineyard (Matt. xxi. 34); he sent them his messengers,  rising up betimes and sending them (Jer. xxxv. 15); he called to them to leave their sins, and so prevent their own ruin: but  was there no man, or next to none, that had any regard to the warnings which the prophets gave them, none that answered the calls of God, or complied with the messages he sent them; and this was it for which they were sold and put away. Because they  mocked the messengers of the Lord, therefore,  God brought upon them the king of the Chaldeans, 2 Chron. xxxvi. 16, 17. Last of all  he sent unto them his Son. He  came to his own, but  his own received him not; he called them to himself, but there were none that answered; he would have gathered Jerusalem's children together, but they would not; they knew not, because they would not know, the things that belonged to their peace, nor the day of their visitation, and for that transgression it was that they were put away and their house was left desolate, Matt. xxi. 41; xxiii. 37, 38; Luke xix. 41, 42. When God calls men to happiness, and they will not answer, they are justly left to be miserable. 2. It is plain that it was not owing to a want of power in God, for he is almighty, and could have recovered them from so great a death; nor was it owing to a want of power in Christ, for he is  able to save to the uttermost. The unbelieving Jews in Babylon thought they were not delivered because their God was not able to deliver them; and those in Christ's time were ready to ask, in scorn,  Can this man save us? For  himself he cannot save. "But" (says God) " is my hand shortened at all, or is it weakened?" Can any limits be set to Omnipotence? Cannot he redeem who is the great Redeemer? Has he no  power to deliver whose all power is? To put to silence, and for ever to put to shame, their doubts concerning his power, he here gives unquestionable proofs of it. (1.) He can, when he pleases,  dry up the seas, and make the rivers a wilderness. He did so for Israel when he redeemed them out of Egypt, and he can do so again for their redemption out of Babylon. It is done at his  rebuke, as easily as with a word's speaking. He can so dry up the rivers as to leave the fish to die for want of water, and to putrefy. When God  turned the waters of Egypt into blood he  slew the fish, Ps. cv. 29. The expression our Saviour sometimes used concerning the power of faith, that it will  remove mountains and plant sycamores in the sea, is not unlike this; if their faith could do that, no doubt their faith would save them, and therefore they were inexcusable if they perished in unbelief. (2.) He can, when he pleases, eclipse the lights of heaven,  clothe them with blackness, and make sackcloth their covering (v. 3) by thick and dark clouds interposing, which he balances, Job xxxvi. 32; xxxvii. 16.

Work and Sufferings of the Messiah. ( 706.)
$4$ The Lord hath given me the tongue of the learned, that I should know how to speak a word in season to  him that is weary: he wakeneth morning by morning, he wakeneth mine ear to hear as the learned. $5$ The Lord hath opened mine ear, and I was not rebellious, neither turned away back. $6$ I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. $7$ For the Lord will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. 8  He is near that justifieth me; who will contend with me? let us stand together: who  is mine adversary? let him come near to me. $9$ Behold, the Lord will help me; who  is he  that shall condemn me? lo, they all shall wax old as a garment; the moth shall eat them up. Our Lord Jesus, having proved himself able to save, here shows himself as willing as he is able. We suppose the prophet Isaiah to say something of himself in these verses, engaging and encouraging himself to go on in his work as a prophet, notwithstanding the many hardships he met with, not doubting but that God would stand by him and strengthen him; but, like David, he speaks of himself as a type of Christ, who is here prophesied of and promised to be the Saviour. I. As an acceptable preacher. Isaiah, a a prophet, was qualified for the work to which he was called, so were the rest of God's prophets, and others whom he employed as his messengers; but Christ was anointed with the Spirit above his fellows. To make the man of God perfect, he has, 1.  The tongue of the learned, to know how to give instruction,  how to speak a word in season to him that is weary, v. 4. God, who made man's mouth, gave Moses the tongue of the learned, to speak for the terror and conviction of Pharaoh, Exod. iv. 11, 12. He gave to Christ the tongue of the learned, to speak a word in season for the comfort of those that are weary and heavily laden under the burden of sin, Matt. xi. 28.  Grace was poured into his lips, and they are said to  drop sweet-smelling myrrh. See what is the best learning of a minister, to know how to comfort troubled consciences, and to speak pertinently, properly, and plainly, to the various cases of poor souls. An ability to do this is God's gift, and it is one of the best gifts, which we should covet earnestly. Let us repose ourselves in the many comfortable words which Christ has spoken to the weary. 2. The ear of the learned, to receive instruction. Prophets have as much need of this as of the tongue of the learned; for they must deliver what they are taught and no other, must hear the word from God's mouth diligently and attentively, that they may speak it exactly, Ezek. iii. 17. Christ himself received that he might give. None must undertake to be teachers who have not first been learners. Christ's apostles were first disciples,  scribes instructed unto the kingdom of heaven, Matt. xiii. 52. Nor is it enough to hear, but we must  hear as the learned, hear and understand, hear and remember, hear as those that would learn by what we hear. Those that would hear as the learned must be awake, and wakeful; for we are naturally drowsy and sleepy, and unapt to hear at all, or we hear by the halves, hear and do not heed. Our ears need to be wakened; we need to have something said to rouse us, to awaken us out of our spiritual slumbers, that we may hear as for our lives. We need to be awakened  morning by morning, as duly as the day returns, to be awakened to do the work of the day in its day. Our case calls for continual fresh supplies of divine grace, to free us from the dulness we contract daily. The morning, when our spirits are most lively, is a proper time for communion with God; then we are in the best frame both to speak to him ( my voice shalt thou hear in the morning) and to hear from him. The people came  early in the morning to hear Christ in the temple (Luke xxi. 38), for, it seems, his were morning lectures. And it is God that wakens us morning by morning. If we do any thing to purpose in his service, it is he who, as our Master, calls us up; and we should doze perpetually if he did not waken us morning by morning. II. As a patient sufferer, v. 5, 6. One would think that he who was commissioned and qualified to speak comfort to the weary should meet with no difficulty in his work, but universal acceptance. It is however quite otherwise; he has both hard work to do and hard usage to undergo; and here he tells us with what undaunted constancy he went through with it. We have no reason to question but that the prophet Isaiah went on resolutely in the work to which God had called him, though we read not of his undergoing any such hardships as are here supposed; but we are sure that the prediction was abundantly verified in Jesus Christ: and here we have, 1. His patient obedience in his doing work. "The Lord God has not only wakened my ear to hear what he says, but has opened my ear to receive it, and comply with it" (Ps. xl. 6, 7,  My ear hast thou opened; then said I, Lo, I come); for when he adds,  I was not rebellious, neither turned away back, more is implied than expressed—that he was willing, that though he foresaw a great deal of difficulty and discouragement, though he was to take pains and give constant attendance as a servant, though he was to empty himself of that which was very great and humble himself to that which was very mean, yet he did not fly off, did not fail, nor was discouraged. He continued very free and forward to his work even when he came to the hardest part of it. Note, As a good understanding in the truths of God, so a good will to the work and service of God, is from the grace of God. 2. His obedient patience in his suffering work. I call it obedient patience because he was patient with an eye to his Father's will, thus pleading with himself,  This commandment have I received of my Father, and thus submitting to God,  Not as I will, but as thou wilt. In this submission he resigned himself, (1.) To be scourged:  I gave my back to the smiters; and that not only by submitting to the indignity when he was smitten, but by permitting it (or admitting it rather) among the other instances of pain and shame which he would voluntarily undergo for us. (2.) To be buffeted:  I gave my cheeks to those that not only smote them, but  plucked off the hair of the beard, which was a greater degree both of pain and of ignominy. (3.) To be spit upon:  I hid not my face from shame and spitting. He could have hidden his face from it, could have avoided it, but he would not, because he was made a reproach of men, and thus he would answer to the type of Job, that man of sorrows, of whom it is said that they  smote him on the cheek reproachfully (Job xvi. 10), which was an expression not only of contempt, but of abhorrence and indignation. All this Christ underwent for us, and voluntarily, to convince us of his willingness to save us. III. As a courageous champion, v. 7-9. The Redeemer is as famous for his boldness as for his humility and patience, and, though he yields, yet he is more than a conqueror. Observe, 1. The dependence he has upon God. What was the prophet Isaiah's support was the support of Christ himself (v. 7):  The Lord God will help me; and again, v. 9. Those whom God employs he will assist, and will take care they want not any help that they or their work call for. God, having laid help upon his Son for us, gave help to him, and his hand was all along  with the man of his right hand. Nor will he only assist him in his work, but accept of him (v. 8):  He is near that justifieth. Isaiah, no doubt, was falsely accused and loaded with reproach and calumny, as other prophets were; but he despised the reproach, knowing that God would roll it away and bring forth his righteousness as the light, perhaps in this world (Ps. xxxvii. 6), at furthest in the great day, when there will be a resurrection of names as well as bodies, and the righteous shall shine forth as the morning sun. And so it was verified in Christ; by his resurrection he was proved to be not the man that he was represented, not a blasphemer, not a deceiver, not an enemy to Cæsar. The judge that condemned him owned he found no fault in him; the centurion, or sheriff, that had charge of his execution, declared him a righteous man: so near was he that justified him. But it was true of him in a further and more peculiar sense: the Father justified him when he accepted the satisfaction he made for the sin of man, and constituted him  the Lord our righteousness, who was made sin for us. He was  justified in the Spirit, 1 Tim. iii. 16. He was near who did it; for his resurrection, by which he was justified, soon followed his condemnation and crucifixion. He was straightway glorified, John xiii. 32. 2. The confidence he thereupon has of success in his undertaking: "If God will help me, if he will justify me, will stand by me and bear me out,  I shall not be confounded, as those are that come short of the end they aimed at and the satisfaction they promised themselves:  I know that I shall not be ashamed." Though his enemies did all they could to put him to shame, yet he kept his ground, he kept his countenance, and was not ashamed of the work he had undertaken. Note, Work for God is work that we should not be ashamed of; and hope in God is hope that we shall not be ashamed of. Those that trust in God for help shall not be disappointed; they know whom they have trusted, and therefore know they shall not be ashamed. 3. The defiance which in this confidence he bids to all opposers and opposition: "God will help me, and  therefore have I set my face like a flint." The prophet did so; he was bold in reproving sin, in warning sinners (Ezek. iii. 8, 9), and in asserting the truth of his predictions. Christ did so; he went on in his work, as Mediator, with unshaken constancy and undaunted resolution; he did not fail nor was discouraged; and here he challenges all his opposers, (1.) To enter the lists with him:  Who will contend with me, either in law or by the sword?  Let us stand together as combatants, or as the plaintiff and defendant.  Who is my adversary? Who is  the master of my cause? so the word is, "Who will pretend to enter an action against me? Let him appear, and  come near to me, for I will not abscond." Many offered to dispute with Christ, but he put them to silence. The prophet speaks this in the name of all faithful ministers; those who keep close to the pure word of God, in delivering their message, need not fear contradiction; the scriptures will bear them out, whoever contends with them.  Great is the truth and will prevail. Christ speaks this in the name of all believers, speaks it as their champion. Who dares be an enemy to those whom he is a friend to, or contend with those for whom he is an advocate? Thus St. Paul applies it (Rom. viii. 33):  Who shall lay any thing to the charge of God's elect? (2.) He challenges them to prove any crime upon him (v. 9):  Who is he that shall condemn me? The prophet perhaps was condemned to die; Christ we are sure was; and yet both could say,  Who is he that shall condemn? For there is no condemnation to those whom God justifies. There were those that did condemn them, but what became of them?  They all shall wax old as a garment. The righteous cause of Christ and his prophets shall outlive all opposition. The  moth shall eat them up silently and insensibly; a little thing will serve to destroy them. But the roaring lion himself shall not prevail against God's witnesses. All believers are enabled to make this challenge, '' Who is he that shall condemn? It is Christ that died.''

The Disconsolate Encouraged. ( 706.)
$10$ Who  is among you that feareth the , that obeyeth the voice of his servant, that walketh  in darkness, and hath no light? let him trust in the name of the, and stay upon his God. $11$ Behold, all ye that kindle a fire, that compass  yourselves about with sparks: walk in the light of your fire, and in the sparks  that ye have kindled. This shall ye have of mine hand; ye shall lie down in sorrow. The prophet, having the tongue of the learned given him, that he might give to every one his portion, here makes use of it, rightly dividing the word of truth. It is the summary of the gospel.  He that believes shall be saved (he that trusts in the name of the Lord shall be comforted, though for a while he walk in darkness and have no light), but  he that believes not shall be damned; though for a while he walk in the light of his own fire, yet he shall lie down in sorrow. I. Comfort is here spoken to disconsolate saints, and they are encouraged to trust in God's grace, v. 10. Here observe, 1. What is always the character of a child of God. He is one that fears the Lord with a filial fear, that stands in awe of his majesty and is afraid of incurring his displeasure. This is a grace that usually appears most in good people when they walk in darkness, when other graces appear not. They then  tremble at his word (ch. lxvi. 2) and are  afraid of his judgments, Ps. cxix. 120. He is one that obeys the voice of God's servant, is willing to be ruled by the Lord Jesus, as God's servant in the great work of man's redemption, one that yields a sincere obedience to the law of Christ and cheerfully comes up to the terms of his covenant. Those that truly fear God will obey the voice of Christ. 2. What is sometimes the case of a child of God. It is supposed that though he has in his heart the fear of God, and faith in Christ, yet for a time he walks in darkness and has no light, is disquieted and has little or no comfort. Who is there that does so? This intimates that it is a case which sometimes happens among the professors of religion, yet not very often; but, whenever it happens, God takes notice of it. It is no new thing for the children and heirs of light sometimes to walk in darkness, and for a time not to have any glimpse or gleam of light. This is not meant so much of the comforts of this life (those that fear God, when they have ever so great an abundance of them, do not walk in them as their light) as of their spiritual comforts, which relate to their souls. They walk in darkness when their evidences for heaven are clouded, their joy in God is interrupted, the testimony of the Spirit is suspended, and the light of God's countenance is eclipsed. Pensive Christians are apt to be melancholy, and those who fear always are apt to fear too much. 3. What is likely to be an effectual cure in this sad case. He that is thus in the dark, (1.)  Let him trust in the name of the Lord, in the goodness of his nature, and that which he has made known of himself, his wisdom, power, and goodness.  The name of the Lord is a strong tower, let his run into that. Let him depend upon it that if he walk before God, which a man may do though he walk in the dark, he shall find God all-sufficient to him. (2.) Let him  stay himself upon his God, his in covenant; let him keep hold of his covenant-relation to God, and call God  his God, as Christ on the cross,  My God, My God. Let him stay himself upon the promises of the covenant, and build his hopes on them. When a child of God is ready to sink he will find enough in God to stay himself upon. Let him trust in Christ, for God's  name is in him (Exod. xxiii. 21), trust in that name of his,  The Lord our righteousness, and stay himself upon God as his God, in and through a Mediator. II. Conviction is here spoken to presuming sinners, and they are warned not to trust in themselves, v. 11. Observe, 1. The description given of them. They  kindle a fire, and  walk in the light of that fire. They depend upon their own righteousness, offer all their sacrifices, and burn all their incense, with that fire (as Nadab and Abihu) and not with the fire from heaven. In their hope of acceptance with God they have no regard to the righteousness of Christ. They refresh and please themselves with a conceit of their own merit and sufficiency, and warm themselves with that. It is both light and heat to them. They  compass themselves about with sparks of their own kindling. As they trust in their own righteousness, and not in the righteousness of Christ, so they place their happiness in their worldly possessions and enjoyments, and not in the favour of God. Creature-comforts are as sparks, short-lived and soon gone; yet the children of this world, while they last, warm themselves by them, and walk with pride and pleasure in the light of them. 2. The doom passed upon them. They are ironically told to  walk in the light of their own fire. "Make your best of it, while it lasts. But what will be in the end thereof, what will it come to at last? This shall you have of my hand (says Christ, for to him the judgment is committed),  you shall lie down in sorrow, shall go to bed in the dark." See Job xviii. 5, 6.  His candle shall be put out with him. Those that make the world their comfort, and their own righteousness their confidence, will certainly meet with a fatal disappointment, which will be bitterness in the end. A godly man's way may be melancholy, but his end shall be peace and everlasting light. A wicked man's way may be pleasant, but his end and endless abode will be utter darkness.

=CHAP. 51.= ''This chapter is designed for the comfort and encouragement of those that fear God and keep his commandments, even when they walk in darkness and have no light. Whether it was intended primarily for the support of the captives in Babylon is not certain, probably it was; but comforts thus generally expressed ought not to be so confined. Whenever the church of God is in distress her friends and well-wishers may comfort themselves and one another with these words, I. That God, who raised his church at first out of nothing, will take care that it shall not perish, ver. 1-3. II. That the righteousness and salvation he designs for his church are sure and near, very near and very sure, ver. 4-6. III. That the persecutors of the church are weak and dying creatures, ver. 7, 8. IV. That the same power which did wonders for the church formerly is now engaged and employed for her protection and deliverance, ver. 9-11. V. That God himself, the Maker of the world, had undertaken both to deliver his people out of their distress and to comfort them under it, and sent his prophet to assure them of it, ver. 12-16. VI. That, deplorable as the condition of the church now was (ver. 17-20), to the same woeful circumstances her persecutors and oppressors should shortly be reduced, and worse, ver. 21-23. The first three paragraphs of this chapter begin with, "Hearken unto me," and they are God's people that are all along called to hearken; for even when comforts are spoken to them sometimes they "hearken not, through anguish of spirit" (Exod. vi. 9); therefore they are again and again called to hearken, ver. 1, 4, 7. The two other paragraphs of this chapter begin with "Awake, awake;" in the former (ver. 9) God's people call upon him to awake and help them; in the latter, ver. 17. God calls upon them to awake and help themselves.''

Encouragement to the Disconsolate. ( 706.)
$1$ Hearken to me, ye that follow after righteousness, ye that seek the : look unto the rock  whence ye are hewn, and to the hole of the pit  whence ye are digged. $2$ Look unto Abraham your father, and unto Sarah  that bare you: for I called him alone, and blessed him, and increased him. $3$ For the shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the  ; joy and gladness shall be found therein, thanksgiving, and the voice of melody. Observe, 1. How the people of God are here described, to whom the word of this consolation is sent and who are called upon to hearken to it, v. 1. They are such as  follow after righteousness, such as are very desirous and solicitous both to be justified and to be sanctified, are pressing hard after this, to have the favour of God restored to them and the image of God renewed on them. These are those  that seek the Lord, for it is only in the say of righteousness that we can seek him with any hope of finding him. 2. How they are here directed to look back to their original, and the smallness of their beginning: " Look unto the rock whence you were hewn" (the idolatrous family in Ur of the Chaldees, out of which Abraham was taken, the generation of slaves which the heads and fathers of their tribes were in Egypt); "look unto  the hole of the pit out of which you were digged, as clay, when God formed you into a people." Note, It is good for those that are privileged by a new birth to consider what they were by their first birth, how they were  conceived in iniquity and shapen in sin. That which is  born of the flesh is flesh. How hard was that rock out of which we were hewn, unapt to receive impressions, and how miserable  the hole of that pit out of which we were digged! The consideration of this should fill us with low thoughts of ourselves and high thoughts of divine grace. Those that are now advanced would do well to remember how low they began (v. 2): " Look unto Abraham your father, the father of all the faithful, of all that follow after the righteousness of faith as he did (Rom. iv. 11),  and unto Sarah that bore you, and whose daughters you all are as long as you do well. Think how Abraham was  called alone, and yet was  blessed and  multiplied; and let that encourage you to depend upon the promise of God even when a sentence of death seems to be upon all the means that lead to the performance of it. Particularly let it encourage the captives in Babylon, though they are reduced to a small number, and few of them left, to hope that yet they shall increase so as to replenish their own land again." When Jacob is very small, yet he is not so small as Abraham was, who yet became father of many nations. "Look unto Abraham, and see what he got by trusting in the promise of God, and take example by him to follow God with an implicit faith." 3. How they are here assured that their present seedness of tears should at length end in a harvest of joys, v. 3. The church of God on earth, even the gospel Zion, has sometimes had her deserts and waste places, many parts of the church, through either corruption or persecution, made like a wilderness, unfruitful to God or uncomfortable to the inhabitants; but God will find out a time and way to  comfort Zion, not only by speaking comfortably to her, but by acting graciously for her. God has comforts in store even for the  waste places of his church, for those parts of it that seem not regarded or valued. (1.) He will make them fruitful, and so give them cause to rejoice; her wildernesses shall put on a new face, and look pleasant as Eden, and abound in all good fruits,  as the garden of the Lord. Note, It is the greatest comfort of the church to be made serviceable to the glory of God, and to be as his garden in which he delights. (2.) He will make them cheerful, and so give them hearts to rejoice. With the  fruits of righteousness, joy and gladness shall be found therein; for the more holiness men have, and the more good they do, the more gladness they have. And where there is gladness, to their satisfaction, it is fit that there should be thanksgiving, to God's honour; for whatever is the matter of our rejoicing ought to be the matter of our thanksgiving; and the returns of God's favour ought to be celebrated with the voice of melody, which will be the more melodious when God gives  songs in the night, songs in the desert.

Encouragement to the Disconsolate. ( 706.)
$4$ Hearken unto me, my people; and give ear unto me, O my nation: for a law shall proceed from me, and I will make my judgment to rest for a light of the people. $5$ My righteousness  is near; my salvation is gone forth, and mine arms shall judge the people; the isles shall wait upon me, and on mine arm shall they trust. $6$ Lift up your eyes to the heavens, and look upon the earth beneath: for the heavens shall vanish away like smoke, and the earth shall wax old like a garment, and they that dwell therein shall die in like manner: but my salvation shall be for ever, and my righteousness shall not be abolished. $7$ Hearken unto me, ye that know righteousness, the people in whose heart  is my law; fear ye not the reproach of men, neither be ye afraid of their revilings. $8$ For the moth shall eat them up like a garment, and the worm shall eat them like wool: but my righteousness shall be for ever, and my salvation from generation to generation. Both these proclamations, as I may call them, end alike with an assurance of the perpetuity of God's righteousness and his salvation; and therefore we put them together, both being designed for the comfort of God's people. Observe, I. Who they are to whom this comfort belongs: " My people, and  my nation, that I have set apart for myself, that own me and are owned by me." Those are God's people and his nation who are subject to him as their King and their God, pay allegiance to him, and put themselves under his protection accordingly. They are a people who  know righteousness, who not only have the means of knowledge, and to whom righteousness is made known, but who improve those means, and are able to form a right judgment of truth and falsehood, good and evil. And, as they have good heads, so they have good hearts, for they have the law of God in them, written and ruling there. Those God owns for his people  in whose hearts his law is. Even those who know righteousness, and have the law of God in their hearts, may yet be in great distress and sorrow, and loaded with reproach and contempt; but their God will comfort them with the righteousness they know and the law they have in their hearts. II. What the comfort is that belongs to God's people. 1. That the gospel of Christ shall be preached and published to the world:  A law shall proceed from me, an evangelical law, the law of Christ, the law of faith, ch. ii. 3. This law is his judgment; for it is that law of liberty by which the world shall be governed and judged. This shall not only go forth, but shall continue and rest, it shall take firm footing and deep root in the world. It shall rest, not only for the benefit of the Jews, who had the first notice of it, but  for a light of the people of other nations. It is this law, this judgment, that we are required to hearken and give ear to, at our peril; for how shall we escape if we neglect it and turn a deaf ear to it? When a law proceeds from God,  he that has ears to hear, let him hear. 2. That this law and judgment shall bring with them righteousness and salvation, shall open a ready way to the children of men, that they may be justified and saved, v. 5. These are called  God's righteousness and  his salvation, because of his contriving and bringing them about. The former is a righteousness which he will accept for us and accept us for, and a righteousness which he will work in us and graciously accept of. The latter is the  salvation of the Lord, for it arises from him and terminates in him. Observe, There is no salvation without righteousness; and, wherever there is the  righteousness of God, there shall be his salvation. All those, and those only, that are justified and sanctified shall be glorified. 3. That this righteousness and salvation shall very shortly appear:  My righteousness is near. It is near in time; behold, all things are now ready. It is near in place, not far to seek, but the word is nigh us, and Christ in the word, righteousness in the word, Rom. x. 8.  My salvation has gone forth. The decree has gone forth concerning it; it shall as certainly be introduced as if it had gone forth already, and the time for it is at hand. 4. That this evangelical righteousness and salvation shall not be confined to the Jewish nation, but shall be extended to the Gentiles;  My arms shall judge the people. Those that will not yield to the judgments of God's mouth shall be crushed by the judgments of his hand. Some shall thus be judged by the gospel, for  for judgment Christ came into this world; but others, and those of  the isles, shall wait upon him, and bid his gospel, and the commands as well as the comforts of it, welcome. It was a comfort to God's people, to his nation, that multitudes should be added to them, and the increase of their number should be the increase of their strength and beauty. It is added,  And on my arm shall they trust, that  arm of the Lord which is revealed in Christ, ch. liii. 1. Observe, God's arm shall judge the people that are impenitent, and yet on his arm shall others trust and be saved by it; for it is to us as we make it, a savour of life or of death. 5. That this righteousness and salvation  shall be for ever, and shall never be abolished, v. 8. It is an everlasting righteousness that the Messiah brings in (Dan. ix. 24), an eternal redemption that he is the author of, Heb. v. 9. As it shall spread through all the nations of the earth, so it shall last through all the ages of the world. We must never expect any other way of salvation, any other covenant of peace or rule of righteousness, than what we have in the gospel, and what we have there shall continue to the end, Mt. xxviii. 20. It is for ever; for the consequences of it shall be to eternity, and by this law of liberty men's everlasting state will be determined. This perpetuity of the gospel and the blessed things it brings in is illustrated by the fading and perishing of this world and all things in it. Look up to the visible heavens above, which have continued hitherto, and seem likely to continue, but they shall  vanish like smoke that soon spends itself and disappears; they shall be rolled like a scroll, and their lights shall fall like leaves in autumn. Look down to the earth beneath; that abides too for a short  ever (Eccl. i. 4), but it shall  wax old like a garment that will be the worse for wearing;  and those that dwell therein, all the inhabitants of the earth, even those that seem to have the best settlement in it,  shall die in like manner: the soul shall, as to this world, vanish like smoke, and the body be thrown by like a garment waxen old. They shall be easily crushed (Job iv. 19), and no loss of them. But when  heaven and earth pass away, when all flesh and the glory of it wither as grass, the  word of the Lord endures for ever, and  not one iota or tittle of that shall fall to the ground. Those whose happiness is bound up in Christ's righteousness and salvation will have the comfort of it when time and days shall be no more. III. What use they are to make of this comfort. If God's righteousness and salvation are near to them, then let them  not fear the reproach of men, of mortal miserable men, nor be  afraid of their revilings or spiteful taunts, theirs who bid you sing them the songs of Zion, or who ask you, in scorn,  Where is now your God? Let not those who embrace the gospel righteousness be afraid of those who will call them  Beelzebub, and will say all manner of evil against them falsely. Let them not be afraid of them; let them not be disturbed by these opprobrious speeches, nor made uneasy by them, as if they would be the ruin of their reputation and honour and they must for ever lie under the load of them. Let them not be afraid of their executing their menaces, nor be deterred thereby from their duty, nor frightened into any sinful compliances, nor driven to take any indirect courses for their own safety. Those can bear but little for Christ that cannot bear a hard word for him. Let us not fear the reproach of men; for, 1. They will be quickly silenced (v. 8):  The moth shall eat them up like a garment, ch. l. 9.  The worm shall eat them like wool, or woollen cloth. If we have the approbation of a living God, we may despise the censure of dying men; the matter is not great what those say of us who must shortly be food for worms. Or it intimates the judgments of God with which they shall be visited, with which they shall be consumed, for their malice against the people of God; they shall be slowly and silently, but effectually destroyed, when God shall come to reckon with them  for all their hard speeches, Jude 14, 15. 2. The cause we suffer for cannot be run down. The falsehood of their reproaches will be detected, but truth shall triumph, and the righteousness of religion's injured cause shall be for ever plain. Clouds darken the sun, but give no obstruction to his progress.

Prayer in Behalf of Israel; Encouragement to the People of God. ( 706.)
$9$ Awake, awake, put on strength, O arm of the ; awake, as in the ancient days, in the generations of old.  Art thou not it that hath cut Rahab,  and wounded the dragon? $10$  Art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over? $11$ Therefore the redeemed of the shall return, and come with singing unto Zion; and everlasting joy  shall be upon their head: they shall obtain gladness and joy;  and sorrow and mourning shall flee away. $12$ I,  even I,  am he that comforteth you: who  art thou, that thou shouldest be afraid of a man  that shall die, and of the son of man  which shall be made  as grass; $13$ And forgettest the thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the fury of the oppressor, as if he were ready to destroy? and where  is the fury of the oppressor? $14$ The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail. $15$ But I  am the thy God, that divided the sea, whose waves roared: The  of hosts  is his name. $16$ And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou  art my people. In these verses we have, I. A prayer that God would, in his providence, appear and act for the deliverance of his people and the mortification of his and their enemies. '' Awake, awake! put on strength, O arm of the Lord!'' v. 9. The arm of the Lord is Christ, or it is put for God himself, as Ps. xliv. 23. '' Awake! why sleepest thou?'' He that keeps Israel neither slumbers nor sleeps; but, when we pray that he would awake, we mean that he would make it to appear that he watches over his people and is always awake to do them good. The arm of the Lord is said to awake when the power of God exerts itself with more than ordinary vigour on his people's behalf. When a hand or arm is benumbed we say, It is asleep; when it is stretched forth for action, It awakes. God needs not to be reminded nor excited by us, but he gives us leave thus to be humbly earnest with him for such appearances of his power as will be for his own praise. " Put on strength," that is, "put forth strength: appear in thy strength, as we appear in the clothes we put on," Ps. xxi. 13. The church sees her case bad, her enemies many and mighty, her friends few and feeble; and therefore she depends purely upon the strength of God's arm for her relief. " Awake, as in the ancient days," that is, "do for us now as thou didst for our fathers formerly, repeat  the wonders they told us of," Judg. vi. 13. II. The pleas to enforce this prayer. 1. They plead precedents, the experiences of their ancestors, and the great things God had done for them. "Let the arm of the Lord be made bare on our behalf; for it has done great things formerly in defence of the same cause, and we are sure it is neither shortened nor weakened. It did wonders against the Egyptians, who enslaved and oppressed God's son, his first-born; it  cut Rahab to pieces with one direful plague after another,  and wounded Pharaoh,  the dragon, the Leviathan (as he is called, Ps. lxxiv. 13, 14); it gave him his death's wound. It did wonders for Israel.  It dried up the sea, even  the waters of the great deep, as far as was requisite to open  a way through the sea  for the ransomed to pass over," v. 10. God is never at a loss for a way to accomplish his purposes concerning his people, but will either find one or make one. Past experiences, as they are great supports to faith and hope, so they are good pleas in prayer.  Thou hast; wilt thou not? Ps. lxxxv. 1-6. 2. They plead promises (v. 11):  And the redeemed of the Lord shall return, that is (as it may be supplied),  thou hast said, They shall, referring to ch. xxxv. 10, where we find this promise, that  the redeemed of the Lord, when they are released out of their captivity in Babylon,  shall come with singing unto Zion. Sinners, when they are brought out of the slavery of sin into the glorious liberty of God's children, may come singing, as a bird got loose out of the cage. The souls of believers, when they are delivered out of the prison of the body, come to the heavenly Zion with singing. Then this promise will have its full accomplishment, and we may plead it in the mean time. He that designs such joy for us at last will he not work such deliverances for us in the mean time as our case requires? When the saints come to heaven they  enter into the joy of their Lord; it crowns their heads with immortal honour; it fills their hearts with complete satisfaction.  They shall obtain that  joy and gladness which they could never obtain in this vale of tears. In this world of changes it is a short step from joy to sorrow, but in that world  sorrow and mourning shall flee away, never to return or come in view again. III. The answer immediately given to this prayer (v. 12):  I, even, I, am he that comforteth you. They prayed for the operations of his power; he answers them with the consolations of his grace, which may well be accepted as an equivalent. If God do not wound the dragon, and dry the sea, as formerly, yet, if he comfort us in soul under our afflictions, we have no reason to complain. If God do not answer immediately  with the saving strength of his right hand, we must be thankful if he answer us, as an angel himself was answered (Zech. i. 13),  with good words and comfortable words. See how God resolves to comfort his people:  I, even I, will do it. He had ordered his ministers to do it (ch. xl. 1); but, because they cannot reach the heart, he takes the work into his own hands:  I, even I, will do it. See how he glories in it; he takes it among the titles of his honour to be  the God that comforts those that are cast down; he delights in being so. Those whom God comforts are comforted indeed; nay, his undertaking to comfort them is comfort enough to them. 1. He comforts those that were in fear; and fear has torment, which calls for comfort. The fear of man has a snare in it which we have need of comfort to preserve us from. He comforts the timorous by chiding them, and that is no improper way of comforting either others or ourselves:  Why art thou cast down, and why disquieted? v. 12, 13. God, who comforts his people, would not have them disquiet themselves with amazing perplexing fears of the reproach of men (v. 7), or of their growing threatening power and greatness, or of any mischief they may intend against us or our people. Observe, (1.) The absurdity of those fears. It is a disparagement to us to give way to them:  Who art thou, that thou shouldst be afraid? In the original, the pronoun is feminine,  Who art thou, O woman! unworthy the name of a man? Such a weak and womanish thing it is to give way to perplexing fears. [1.] It is absurd to be in such dread of a dying man. What!  afraid of a man that shall die, shall certainly and shortly die,  of the son of man who shall be made as grass, shall wither and be trodden down or eaten up? The greatest men, and the most formidable, that are  the terror of the mighty in the land of the living, are  but men (Ps. ix. 20) and shall  die like men (Ps. lxxxi. 7), are but grass sprung out of the earth, cleaving to it, and retiring again into it. Note, We ought to look upon every man as a man that shall die. Those we admire, and love, and trust to, are men that shall die; let us not therefore delight too much in them nor depend too much upon them. Those we fear we must look upon as frail and mortal, and consider what a foolish thing it is for the servants of the living God to be afraid of dying men, that are here to-day and gone tomorrow. [2.] It is absurd to  fear continually every day (v. 13), to put ourselves upon a constant rack, so as never to be easy, nor to have any enjoyment of ourselves. Now and then a danger may be imminent and threatening, and it may be prudent to fear it; but to be always in a toss, jealous of dangers at every step, and to tremble at the shaking of every leaf, is to make ourselves all our lifetime  subject to bondage (Heb. ii. 15), and to bring upon ourselves that sore judgment which is threatened, Deut. xxviii. 66, 67.  Thou shalt fear, day and night. [3.] It is absurd to fear beyond what there is cause: "Thou art  afraid of the fury of the oppressor. It is true, there is an oppressor, and he is furious, and he designs, it may be, when he has an opportunity, to do thee a mischief, and it will be thy wisdom therefore to stand upon thy guard; but thou art afraid of him,  as if he were ready to destroy, as if he were just now going to cut thy throat, and as if there were no possibility of preventing it." A timorous spirit is thus apt to make the worst of every thing, and to apprehend the danger greater and nearer than really it is. Sometimes God is pleased at once to show us the folly of so doing: " Where is the fury of the oppressor? It is gone in an instant, and the danger is over ere thou art aware." His heart is turned, or his hands are tied.  Pharaoh king of Egypt is but a noise, and the king of Babylon no more. What has become of all the furious oppressors of God's Israel, that hectored them, and threatened them, and were a terror to them? they passed away, and, lo, they were not; and so shall these. (2.) The impiety of those fears: "Thou art  afraid of a man that shall die, and forgettest the Lord thy Maker, who is also the Maker of all the world, who  has stretched forth the heavens and laid the foundations of the earth, and therefore has all the hosts and all the powers of both at his command and disposal." Note, Our inordinate fear of man is a tacit forgetfulness of God. When we disquiet ourselves with the fear of man we forget that there is a God above him, and that the greatest of men have no power but what is given them from above; we forget the providence of God, by which he orders and overrules all events according to the counsel of his own will; we forget the promises he has made to protect his people, and the experiences we have had of his care concerning us, and his seasonable interposition for our relief many a time, when we thought the oppressor ready to destroy; we forget our Jehovah-jirehs, monuments of mercy in the mount of the Lord. Did we remember to make God our fear and our dread, we should not be so much afraid as we are of the frowns of men, ch. viii. 12, 13. Happy is the man that fears God always, Prov. xxviii. 14; Luke xii. 4, 5. 2. He comforts those that were in bonds, v. 14, 15. See here, (1.) What they do for themselves:  The captives exile hastens that he may be loosed and may return to his own country, from which he is banished; his care is  that he may not die in the pit (not die a prisoner, through the inconveniences of his confinement), and that  his bread should not fail, either the bread he should have to keep him alive in prison or that which should bear his charges home; his stock is low, and therefore he hastens to be loosed. Now some understand this as his fault. He is distrustfully impatient of delays, cannot wait God's time, but thinks he is undone and must die in the pit if he be not released immediately. Others take it to be his praise, that when the doors are thrown open he does not linger, but applies himself with all diligence to procure his discharge. And then it follows,  But I am the Lord thy God, which intimates, (2.) What God will do for them, even that which they cannot do for themselves. God has all power in his hand to help the captive exiles; for he has  divided the sea, when the roaring of its waves was more frightful than any of the impotent menaces of proud oppressors. He has  stilled or  quieted the sea, so some think it should be read, Ps. lxv. 7; lxxxix. 9. This is not only a proof of what God can do, but a resemblance of what he has done, and will do, for his people; he will find out a way to still the threatening storm, and bring them safely into the harbour.  The Lord of hosts is his name, his name for ever, the name by which his people have long known him. And, as he is able to help them, so he is willing and engaged to do it; for he is  thy God, O captive-exile! thine in covenant. This is a check to the desponding captives. Let them not conclude that they must either be loosed immediately or die in the pit; for he that is the Lord of hosts can relieve them when they are brought ever so low. It is also an encouragement to the diligent captives, who, when liberty is proclaimed, are willing to lose no time; let them know that the Lord is their God, and, while they thus strive to help themselves, they may be sure he will help them. 3. He comforts all his people who depended upon what the prophets said to them in the name of the Lord, and built their hopes upon it. When the deliverances which the prophets spoke of either did not come so soon as they looked for them or did not come up to the height of their expectation they began to be cast down in their own eyes; but, as to this, they are encouraged (v. 16) by what God says to his prophet, not to this only, but to all his prophets, nor to this, or them, principally, but to Christ, the great prophet. It is a great satisfaction to those to whom the message is sent to hear the God of truth and power say to his messenger, as he does here,  I have put my words in thy mouth, that by them  I may plant the heavens. God undertook to comfort his people (v. 12); but still he does it by his prophets, by his gospel; and, that he may do it by these, he here tells us, (1.) That his word in them is very true. He owns what they have said to be what he had directed and enjoined them to say: " I have put my words in thy mouth, and therefore he that receives thee and them receives me." This is a great stay to our faith, that Christ's doctrine was not his, but his that sent him, and that the words of the prophets and apostles were God's own words, which he put into their mouths. God's Spirit not only revealed to them the things themselves they spoke of, but dictated to them the words they should speak ( 2 Pet. i. 21; 1 Cor. ii. 13); so that these are the true sayings of God, of a God that cannot lie. (2.) That it is very safe: I have  covered thee in the shadow of my hand (as before, ch. xlix. 2), which speaks the special protection not only of the prophets, but of their prophecies, not only of Christ, but of Christianity, of the gospel of Christ; it is not only the faithful word of God which the prophets deliver to us, but it shall be carefully preserved till it have its accomplishment for the use of the church, notwithstanding the restless endeavours of the powers of darkness to extinguish this light. They shall  prophesy again (Rev. x. 11), though not in their persons, yet in their writings, which God has always  covered in the shadow of his hand, preserved by a special providence, else they would have been lost ere this. (3.) That this word, when it comes to be accomplished, will be very great and will not fall short of the pomp and grandeur of the prophecy: " I have put my words in thy mouth, not that by the performance of them I may plant a nation, or found a city, but  that I may plant the heavens and lay the foundations of the earth, may do that for my people which will be a new creation." This must look as far forward as to the great work done by the gospel of Christ and the setting up of his holy religion in the world. As God by Christ made the world at first (Heb. i. 2), and by him formed the Old-Testament church (Zech. vi. 12), so by him, and the words put into his mouth, he will set up, [1.] A new world, will again plant the heavens and found the earth. Sin having put the whole creation into disorder, Christ's taking away the sin of the world put all into order again.  Old things have passed away, all things have become new; things in heaven and things on earth are reconciled, and so put into a new posture, Col. i. 20. Through him, according to the promise,  we look for new heavens and a new earth (2 Pet. iii. 13), and to this the prophets bear witness. [2.] He will set up a new church, a New-Testament church:  He will say unto Zion, Thou art my people. The gospel church is called  Zion (Heb. xii. 22) and  Jerusalem (Gal. iv. 26); and, when the Gentiles are brought into it, it shall be said unto them,  You are my people. When God works great deliverances for his church, and especially when he shall complete the salvation of it in the great day, he will thereby own that poor despised handful to be his people, whom he has chosen and loved.

Jerusalem's Affliction. ( 706.)
$17$ Awake, awake, stand up, O Jerusalem, which hast drunk at the hand of the the cup of his fury; thou hast drunken the dregs of the cup of trembling,  and wrung  them out. $18$  There is none to guide her among all the sons  whom she hath brought forth; neither  is there any that taketh her by the hand of all the sons  that she hath brought up. $19$ These two  things are come unto thee; who shall be sorry for thee? desolation, and destruction, and the famine, and the sword: by whom shall I comfort thee? $20$ Thy sons have fainted, they lie at the head of all the streets, as a wild bull in a net: they are full of the fury of the, the rebuke of thy God. $21$ Therefore hear now this, thou afflicted, and drunken, but not with wine: $22$ Thus saith thy Lord the, and thy God  that pleadeth the cause of his people, Behold, I have taken out of thine hand the cup of trembling,  even the dregs of the cup of my fury; thou shalt no more drink it again: $23$ But I will put it into the hand of them that afflict thee; which have said to thy soul, Bow down, that we may go over: and thou hast laid thy body as the ground, and as the street, to them that went over. God, having awoke for the comfort of his people, here calls upon them to awake, as afterwards, ch. lii. 1. It is a call to awake not so much out of the sleep of sin (though that also is necessary in order to their being ready for deliverance) as out of the stupor of despair. When the inhabitants of Jerusalem were in captivity they, as well as those who remained upon the spot, were so overwhelmed with the sense of their troubles that they had no heart or spirit to mind any thing that tended to their comfort or relief; they were as the disciples in the garden,  sleeping for sorrow (Luke xxii. 45), and therefore, when the deliverance came, they are said to have been  like those that dream, Ps. cxxxvi. 1. Nay, it is a call to awake, not only from sleep, but from death, like that to the dry bones to live, Ezek. xxxvii. 9. "Awake, and look about thee, that thou mayest see the day of thy deliverance dawn, and mayest be ready to bid it welcome. Recover thy senses; sink not under thy load, but stand up, and bestir thyself for thy own help." This may be applied to the Jerusalem that was in the apostle's time, which is said to have been  in bondage with her children (Gal. iv. 25), and to have been under the power of  a spirit of slumber (Rom. xi. 8); they are called to awake, and mind the things that belonged to their everlasting peace, and then the cup of trembling should be taken out of their hands, peace should be spoken to them, and they should triumph over Satan, who had blinded their eyes and lulled them asleep. Now, I. It is owned that Jerusalem had long been in a very deplorable condition, and sunk into the depths of misery. 1. She had lain under the tokens of God's displeasure. He had put into her hand  the cup of his fury, that is, her share of his displeasure. The dispensations of his providence concerning her had been such that she had reason to think he was angry with her. She had provoked him to anger most bitterly, and was made to taste the bitter fruits of it. The cup of God's fury is, and will be, a  cup of trembling to all those that have it put into their hands: damned sinners will find it so to eternity. It is said (Ps. lxxv. 8) that  the dregs of the cup, the loathsome sediments in the bottom of it,  all the wicked of the earth shall wring them out, and drink them; but here Jerusalem, having made herself as the wicked of the earth, is compelled to wring them out and drink them; for wherever there has been a cup of fornication, as there had been in Jerusalem's hand when she was idolatrous, sooner or later there will be a cup of fury, a cup of trembling. Therefore  stand in awe and sin not. 2. Those that should have helped her in her distress failed her, and were either unable or unwilling to help her, as might have been expected, v. 18. She is intoxicated with the cup of God's fury, and, being so, staggers, and is very unsteady in her counsels and attempts. She knows not what she says or does, much less knows she what to say or do; and, in this unhappy condition,  of all the sons that she has brought forth and brought up, that she was borne and educated (and there were many famous ones, for of Zion it was said  that this and that man were born there, Ps. lxxxvii. 5),  there is none to guide her, none to take her by the hand to keep her either from falling or from shaming herself, to lend either a hand to help her out of her trouble or a tongue to comfort her under it. Think it not strange if wise and good men are disappointed in their children, and have not that succour from them which they expected, but those that were arrows in their hand prove arrows in their heart, when Jerusalem herself has none of all her sons, prince, priest, nor prophet, that has such a sense either of duty or gratitude as to help her when she has most need of help. Thus they complain, Ps. lxxiv. 9. There is  none to tell us how long. Now that which aggravated this disappointment was, (1.) That her trouble was very great, and yet there was none to pity or help her:  These two things have come unto thee (v. 19), to complete thy desolation and destruction, even  the famine and the sword, two sore judgments, and very terrible. Or the two things were the  desolation and destruction by which the city was wasted and the famine and sword by which the citizens perished. Or the two things were the trouble itself (made up of desolation, destruction, famine, and sword) and her being helpless, forlorn, and comfortless, under it. "Two sad things indeed, to be in this woeful case, and to have none to pity thee, to sympathize with thee in thy griefs, or to help to bear the burden of thy cares, to have none to comfort thee, by suggesting that to thee which might help to alleviate thy grief or doing that for thee which might help to redress thy grievances." Or these two things that had come upon Jerusalem are the same with the two things that were afterwards to come upon Babylon (ch. xlvii. 9),  loss of children and widowhood—piteous case, and yet, "when thou hast brought it upon thyself by thy own sin and folly,  who shall be sorry for thee?—a case that calls for comfort, and yet, when thou art froward under thy trouble, frettest, and makest thyself uneasy,  by whom shall I comfort thee?" Those that will not be counselled cannot be helped. (2.) That those who should have been her comforters were their own tormentors (v. 20):  They have fainted, as quite dispirited and driven to despair; they have no patience in which to keep possession of their own souls and the enjoyment of themselves, nor any confidence in God's promise, by which to keep possession of the comfort of that. They throw themselves upon the ground, in vexation at their troubles, and there  they lie at the head of all the streets, complaining to all that pass by (Lam. i. 12), pining away for want of necessary food; there they lie like  a wild bull in a net, fretting and raging, struggling and pulling, to help themselves, but entangling themselves so much the more, and making their condition the worse by their own passions and discontents. Those that are of a meek and quiet spirit are, under affliction, like a dove in a net, mourning indeed, but silent and patient. Those that are of a froward peevish spirit are like a wild bull in a net, uneasy to themselves, vexatious to their friends, and provoking to their God:  They are full of the fury of the Lord, the rebuke of our God. God is angry with them, and contends with them, and they are full of that only, and take no notice of his wise and gracious designs in afflicting them, never enquire wherefore he contends with them, and therefore nothing appears in them but anger at God and quarrelling with him. They are displeased at God for the dispensations of his providence concerning them, and so they do but make bad worse. This had long been Jerusalem's woeful case, and God took cognizance of it. But, II. It is promised that Jerusalem's troubles shall at length come to an end, and be transferred to her persecutors (v. 21):  Nevertheless hear this, thou afflicted. It is often the lot of God's church to be afflicted, and God has always something to say to her then which she will do well to hearken to. "Thou art  drunken, not as formerly  with wine, not with the intoxicating cup of Babylon's whoredoms and idolatries, but with the cup of affliction. Know then, for thy comfort," 1. "That the Lord Jehovah is thy Lord and thy God, for all this." It is expressed emphatically (v. 22): " Thus saith thy Lord, the Lord, and thy God—the Lord, who is able to help thee, and has wherewithal to relieve thee,— thy Lord, who has an incontestable right to thee, and will not alienate it,—thy God, in covenant with thee, and who has undertaken to make thee happy." Whatever the distresses of God's people may be, he will not disown his relation to them, nor have they lost their interest in him and in his promise. 2. "That he is the God  who pleads the cause of his people, as their patron and protector, who takes what is done against them a done against himself." The cause of God's people, and of that holy religion which they profess, is a righteous cause, otherwise the righteous God would not appear for it; yet it may for a time be run down, and seem as if it were lost. But God will plead it, either by convincing the consciences or confounding the mischievous projects of those that fight against it. He will plead it by clearing up the equity and excellency of it to the world and by giving success to those that act in defence of it. It is his own cause; he has espoused it, and therefore will plead it with jealousy. 3. That they should shortly take leave of their troubles and bid a final farewell to them: " I will take out of thy hand the cup of trembling, that bitter cup; it shall pass from thee." Throwing away the cup of trembling will not do, nor saying, "We will not, we cannot, drink it;" but, if we patiently submit, he that put it into out hands will himself take it out of our hands. Nay, it is promised, " Thou shalt no more drink it again. God has let fall his controversy with thee, and will not revive the judgment." 4. That their persecutors and oppressors should be made to drink of the same bitter cup of which they had drunk so deeply, v. 23. See here, (1.) How insolently they had abused and trampled upon the people of God:  They have said to thy soul, to thee, to thy life,  Bow down, that we may go over. Nay, they have said it to thy conscience, taking a pride and pleasure in forcing thee to worship idols. Herein the New-Testament Babylon treads in the steps of that old oppressor, tyrannizing over men's consciences, giving law to them, putting them upon the rack, and compelling them to sinful compliances. Those that set up an infallible head and judge, requiring an implicit faith in his dictates and obedience to his commands, do in effect say to men's souls,  Bow down, that we may go over, and they say it with delight. (2.) How meanly the people of God (having by their sin lost much of their courage and sense of honour) truckled to them:  Thou hast laid thy body as the ground. Observe, The oppressors required souls to be subjected to them, that every man should believe and worship just as they would have them. But all they could gain by their threats and violence was that people laid their bodies on the ground; they brought them to an external and hypocritical conformity, but conscience cannot be forced, nor is it mentioned to their praise that they yielded thus far. But observe, (3.) How justly God will reckon with those who have carried it so imperiously towards his people:  The cup of trembling shall be put into their hand. Babylon's case shall be as bad as ever Jerusalem's was. Daniel's persecutors shall be thrown into Daniel's den; let them see how they like it. And the Lord is known by these judgments which he executes.

=CHAP. 52.= ''The greater part of this chapter is on the same subject with the chapter before, concerning the deliverance of the Jews out of Babylon, which yet is applicable to the great salvation Christ has wrought out for us; but the last three verses are on the same subject with the following chapter, concerning the person of the Redeemer, his humiliation and exaltation. Observe, I. The encouragement that is given to the Jews in captivity to hope that God would deliver them in his own way and time, ver. 1-6. II. The great joy and rejoicing that shall be both with ministers and people upon that occasion, ver. 7-10. III. The call given to those that remained in captivity to shift for their own enlargement when liberty was proclaimed, ver. 11, 12. IV. A short idea given here of the Messiah, which is enlarged upon in the next chapter, ver. 13-15.''

Encouragement to Jerusalem. ( 706.)
$1$ Awake, awake; put on thy strength, O Zion; put on thy beautiful garments, O Jerusalem, the holy city: for henceforth there shall no more come into thee the uncircumcised and the unclean. $2$ Shake thyself from the dust; arise,  and sit down, O Jerusalem: loose thyself from the bands of thy neck, O captive daughter of Zion. $3$ For thus saith the , Ye have sold yourselves for nought; and ye shall be redeemed without money. $4$ For thus saith the Lord, My people went down aforetime into Egypt to sojourn there; and the Assyrian oppressed them without cause. $5$ Now therefore, what have I here, saith the, that my people is taken away for nought? they that rule over them make them to howl, saith the ; and my name continually every day  is blasphemed. $6$ Therefore my people shall know my name: therefore  they shall know in that day that I  am he that doth speak: behold,  it is I. Here, I. God's people are stirred up to appear vigorous for their own deliverance, v. 1, 2. They had desired that God would  awake and  put on his strength, ch. li. 9. Here he calls upon them to  awake and  put on their strength, to bestir themselves; let them awake from their despondency, and pluck up their spirits, encourage themselves and one another with the hope that all will be well yet, and no longer succumb and sink under their burden. Let them awake from their distrust, look above them, look about them, look into the promises, look into the providences of God that were working for them, and let them raise their expectations of great things from God. Let them awake from their dullness, sluggishness, and incogitancy, and raise up their endeavours, not to take any irregular courses for their own relief, contrary to the law of nations concerning captives, but to use all likely means to recommend themselves to the favour of the conqueror and make an interest with him. God here gives them an assurance, 1. That they should be reformed by their captivity:  There shall no more come into thee the uncircumcised and the unclean (v. 1); their idolatrous customs should be no more introduced, or at least not harboured; for when by the marriage of strange wives, in Ezra's time and Nehemiah's, the unclean crept in, they were soon by the vigilance and zeal of the magistrates expelled again, and care was taken that Jerusalem should be a holy city. Thus the gospel Jerusalem is purified by the blood of Christ and the grace of God, and made indeed a holy city. 2. That they should be relieved and rescued out of their captivity, that the bands of their necks should be loosed, that they should not now be any longer oppressed, nay, that they should not be any more invaded, as they had been:  There shall no more come against thee (so it may be read)  the uncircumcised and the clean. The heathen shall not again enter into God's sanctuary and profane his temple, Ps. lxxix. 1. This must be understood with a condition. If they keep close to God, and keep in with him, God will keep off, will keep out of the enemy; but, if they again corrupt themselves, Antiochus will profane their temple and the Romans will destroy it. However, for some time they shall have peace. And to this happy change, now approaching, they are here called to accommodate themselves. (1.) Let them prepare for joy: " Put on thy beautiful garments, no longer to appear in mourning weeds and the habit of thy widowhood. Put on a new face, a smiling countenance, now that a new and pleasant scene begins to open." The beautiful garments were laid up then, when the harps were hung on the willow trees; but, now there is occasion for both, let both be resumed together. "Put on thy strength, and, in order to that, put on thy beautiful garments, in token of triumph and rejoicing." Note,  The joy of the Lord will be our strength (Neh. viii. 10), and our beautiful garments will serve for armour of proof against the darts of temptation and trouble. And observe, Jerusalem must put on her beautiful garments when she becomes a holy city, for the beauty of holiness is the most amiable beauty, and the more holy we are the more cause we have to rejoice. (2.) Let them prepare for liberty: " Shake thyself from the dust in which thou hast lain, and into which thy proud oppressors have trodden thee (ch. li. 23), or into which thou hast in thy extreme sorrow rolled thyself."  Arise, and set up; so it may be read. "O Jerusalem! prepare to get clear of all the marks of servitude thou hast been under and to shift thy quarters:  Loose thyself from the bands of thy neck; be inspired with generous principles and resolutions to assert thy own liberty." The gospel proclaims liberty to those who were bound with fears and makes it their duty to take hold of their liberty. Let those who have been weary and heavily laden under the burden of sin, finding relief in Christ, shake themselves from the dust of their doubts and fears and loose themselves from those bands; for,  if the Son make them free, they shall be free indeed. II. God stirs up himself to appear jealous for the deliverance of his people. He here pleads their cause with himself, and even stirs up himself to come and save them, for his reasons of mercy are fetched from himself. Several things he here considers. 1. That the Chaldeans who oppressed them never acknowledged God in the power they gained over his people, any more than Sennacherib did, who, when God made use of him as an instrument for the correction and reformation of his people, meant not so, ch. x. 6, 7. " You have sold yourselves for nought; you got nothing by it, nor did I," v. 3. (God considers that when they by sin had sold themselves he himself, who had the prior, nay, the sole, title to them,  did not increase his wealth by their price, Ps. xliv. 12. They did not so much as pay their debts to him with it; the Babylonians gave him no thanks for them, but rather reproached and blasphemed his name upon that account.) "And therefore they, having so long had you for nothing, shall at last restore you for nothing:  You shall be redeemed without price," as was promised, ch. xlv. 13. Those that give nothing must expect to get nothing; however, God is a debtor to no man. 2. That they had been often before in similar distress, had often smarted for a time under the tyranny of their task-masters, and therefore it was a pity that they should now be left always in the hand of these oppressors (v. 4): " My people went down into Egypt, in an amicable way to settle there; but they enslaved them, and ruled them with rigour." And then they were delivered, notwithstanding the pride, and power, and policies of Pharaoh. And why may we not think God will deliver his people now? At other times  the Assyrian oppressed the people of God  without cause, as when the ten tribes were carried away captive by the king of Assyria; soon afterwards Sennacherib, another Assyrian, with a destroying army oppressed and made himself master of all the defenced cities of Judah. The Babylonians might not unfitly be called  Assyrians, their monarchy being a branch of the Assyrians; and they now oppressed them without cause. Though God was righteous in delivering them into their hands, they were unrighteous in using them as they did, and could not pretend a dominion over them as their subjects, as Pharaoh might when they were settled in Goshen, part of his kingdom. When we suffer by the hands of wicked and unreasonable men it is some comfort to be able to say that as to them it is without cause, that we have not given them any provocation, Ps. vii. 3-5, &c. 3. That God's glory suffered by the injuries that were done to his people (v. 5):  What have I here, what do I get by it,  that my people are taken away for nought? God is not worshipped as he used to be in Jerusalem, his altar there is gone and his temple in ruins; but if, in lieu of that, he were more and better worshipped in Babylon, either by the captives or by the natives, it were another matter—God might be looked upon as in some respects a gainer in his honour by it; but, alas! it is not so. (1.) The captives are so dispirited that they cannot praise him; instead of this they are continually howling, which grieves him and moves his pity;  Those that rule over them make them to howl, as the Egyptians of old made them to sigh, Exod. ii. 23. So the Babylonians now, using them more hardly, extorted from them louder complaints and made them to howl. This gives us no pleasing idea of the temper the captives were now in; their complaints were not so rational and pious as they should have been, but brutish rather; they  howled, Hos. vii. 14. However God heard them, and came down to deliver them, as he did out of Egypt, Exod. iii. 7, 8. (2.) The natives are so insolent that they will not praise him, but, instead of that, they are continually blaspheming, which affronts him and moves his anger. They boasted that they were too hard for God because they were too hard for his people, and set him at defiance, as unable to deliver them, and thus his  name continually every day was blasphemed among them. When they praised their own idols they  lifted up themselves against the Lord of heaven, Dan. v. 23. "Now," says God, "this is not to be suffered. I will go down to deliver them; for what honour, what rent, what tribute of praise have I from the world, when my people, who should be to me for a name and praise, are to me for a reproach? For their oppressors will neither praise God themselves nor let them do it." The apostle quotes this with application to the wicked lives of the Jews, by which God was dishonoured among the Gentiles then, as much as now he was by their sufferings, Rom. ii. 23, 24. 4. That his glory would be greatly manifested by their deliverance (v. 6): " Therefore, because my name is thus blasphemed, I will arise, and  my people shall know my name, my name Jehovah." By this name he had made himself known in delivering them out of Egypt, Exod. vi. 3. God will do something to vindicate his own honour, something for his great name; and his people, who have almost lost the knowledge of it, shall know it to their comfort and shall find it their strong tower. They shall know that God's providence governs the world, and all the affairs of it, it is he who speaks deliverance for them by the word of his power, that it is he only, who at first spoke and it was done. They shall know that God's word, which Israel is blessed with above other nations, shall without fail have its accomplishment in due season, that it is he who speaks by the prophet; it is he, and they do not speak of themselves; for not one iota or tittle of what they say shall fall to the ground.

The Approach of the Messiah. ( 706.)
$7$ How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that bringeth good tidings of good, that publisheth salvation; that saith unto Zion, Thy God reigneth! $8$ Thy watchmen shall lift up the voice; with the voice together shall they sing: for they shall see eye to eye, when the shall bring again Zion. $9$ Break forth into joy, sing together, ye waste places of Jerusalem: for the hath comforted his people, he hath redeemed Jerusalem. $10$ The hath made bare his holy arm in the eyes of all the nations; and all the ends of the earth shall see the salvation of our God. $11$ Depart ye, depart ye, go ye out from thence, touch no unclean  thing; go ye out of the midst of her; be ye clean, that bear the vessels of the. $12$ For ye shall not go out with haste, nor go by flight: for the will go before you; and the God of Israel  will be your rereward. The removal of the Jews from Babylon to their own land again is here spoken of both as a mercy and as a duty; and the application of v. 7 to the preaching of the gospel (by the apostle, Rom. x. 15) plainly intimates that that deliverance was a type and figure of the redemption of mankind by Jesus Christ, to which what is here said of their redemption out of Babylon ought to be accommodated. I. It is here spoken of as a great blessing, which ought to be welcomed with abundance of joy and thankfulness. 1. Those that bring the tidings of their release shall be very acceptable (v. 7): " How beautiful upon the mountains, the mountains round about Jerusalem, over which these messengers are seen coming at a distance,  how beautiful are their feet, when it is known what tidings they bring!" It is not meant so much of the common posts, or the messengers sent express by the government to disperse the proclamation, but rather of some of the Jews themselves, who, being at the fountain-head of intelligence, had early notice of it, and immediately went themselves, or sent their own messengers, to all parts, to disperse the news, and even to Jerusalem itself, to tell the few who remained there that their brethren would be with them shortly; for it is published not merely as matter of news, but as a proof that Zion's God reigns, for in that language it is published: they say unto Zion,  Thy God reigns. Those who bring the tidings of peace and salvation, that Cyrus has given orders for the release of the Jews, tidings which were so long expected by those that waited for the consolation of Israel, those  good tidings (so the original reads it, without the tautology of our translation,  good tidings of good), put this construction upon it, '' O Zion! thy God reigns.'' Note, When bad news is abroad this is good news, and when good news is abroad this is the best news, that Zion's God reigns, that God is Zion's God, in covenant with her, and as such he reigns, Ps. cxlvi. 10; Zech. ix. 9.  The Lord has founded Zion, ch. xiv. 32. All events have their rise in the disposals of the kingdom of his providence and their tendency to the advancement of the kingdom of his grace. This must be applied to the preaching of the gospel, which is a proclamation of peace and salvation; it is gospel indeed, good news, glad tidings, tidings of victory over our spiritual enemies and liberty from our spiritual bondage. The good news is that the Lord Jesus reigns and all power is given to him. Christ himself brought these tidings first ( Luke iv. 18, Heb. ii. 3), and of him the text speaks:  How beautiful are his feet! his feet that were nailed to the cross, how beautiful upon Mount Calvary! his feet when he came  leaping upon the mountains (Cant. ii. 8), how beautiful were they to those who knew his voice and knew it to be the voice of their beloved! His ministers proclaim these good tidings; they ought to keep their feet clean from the pollutions of the world, and then they ought to be beautiful in the eyes of those to whom they are sent, who sit at their feet, or rather at Christ's in them, to hear his word. They must be  esteemed in love for  their work's sake (1 Thess. v. 13), for their message sake, which is well worthy of all acceptation. 2. Those to whom the tidings are brought shall be put thereby into a transport of joy. (1.) Zion's watchmen shall then rejoice because they are surprisingly illuminated, v. 8. The watchmen on Jerusalem's walls shall lead the chorus in this triumph. Who they were we are told, ch. lxii. 6. They were such as God set on the walls of Jerusalem, to make mention of his name, and to continue instant in prayer to him, till he again  made Jerusalem a praise in the earth. These watchmen stand upon their watch-tower, waiting for an answer to their prayers (Hab. ii. 1); and therefore when the good news comes they have it first, and the longer they have continued and the more importunate they have been in praying for it the more will they be elevated when it comes: They shall  lift up the voice, with the voice together shall they sing in concert, to invite others to join with them in their praises. And that which above all things will transport them with pleasure is that  they shall see eye to eye, that is, face to face. Whereas God had been a God hiding himself, and they could scarcely discern any thing of his favour through the dark cloud of their afflictions, now that the cloud is scattered they shall plainly see it. They shall see  Zion's king eye to eye; so it was fulfilled when the Word was made flesh and dwelt among us, and there were those that  saw his glory (John i. 14)  and looked upon it, 1 John i. 1. They shall see an exact agreement and correspondence between the prophecy and the event, the promise and the performance; they shall see how they look one upon another eye to eye, and be satisfied that the same God spoke the one and did the other. When the Lord shall bring again Zion out of her captivity the prophets shall thence receive and give fuller discoveries than ever of God's good-will to his people. Applying this also, as the foregoing verse, to gospel times, it is a promise of the pouring out of the Spirit upon gospel ministers, as a spirit of wisdom and revelation, to lead them into all truth, so that they shall see eye to eye, shall see God's grace more clearly than the Old-Testament saints could see it: and they shall herein be unanimous; in these great things concerning the common salvation they shall concur in their sentiments as well as their songs. Nay, St. Paul seems to allude to this when he makes it the privilege of our future state that  we shall see face to face. (2.) Zion's waste places shall then rejoice because they shall be surprisingly comforted (v. 9):  Break forth into joy, sing together, you waste places of Jerusalem; that is, all parts of Jerusalem, for it was all in ruins, and even those parts that seemed to lie most desolate shall share in the joy; and they, having little expected it, shall break forth into joy, as men that dream, Ps. cxxvi. 1, 2. Let them sing together. Note, Those that share in mercies ought to join in praises. Here is matter for joy and praise. [1.] God's people will have the comfort of this salvation; and what is the matter of our rejoicing ought to be the matter of our thanksgiving.  He has redeemed Jerusalem (the inhabitants of Jerusalem that were sold into the hands of their enemies) and thereby he has  comforted his people that were in sorrow. The redemption of Jerusalem is the joy of all God's people, whose character it is that they look for that redemption, Luke ii. 38. [2.] God will have the glory of it, v. 10. He  has made bare his holy arm (manifested and displayed his power)  in the eyes of all the nations. God's arm is a holy arm, stretched out in purity and justice, in defence of holiness and in pursuance of his promise. [3.] All the world will have the benefit of it. In the great salvation wrought out by our Lord Jesus the  arm of the Lord was revealed and all the ends of the earth were made to see the great salvation, not as spectators of it only, as they saw the deliverance of the Jews out of Babylon, but as sharers in it; some of all nations, the most remote, shall partake of the benefits of the redemption. This is applied to our salvation by Christ. Luke iii. 6,  All flesh shall see the salvation of God, that  great salvation. II. It is here spoken of as a great business, which ought to be managed with abundance of care and circumcision. When the liberty is proclaimed, 1. Let the people of God hasten out of Babylon with all convenient speed; though they are ever so well settled there, let them not think of taking root in Babylon, but  Depart, depart (v. 11),  go out from the midst of her; not only those that are in the borders, but those that are in the midst, in the heart of the country, let them be gone. Babylon is no place for Israelites. As soon as they have leave to let go, let them lose no time. With this word God stirred up the spirits of those that were moved to go up, Ezra i. 5. And it is a call to all those who are yet in the bondage of sin and Satan to make use of the liberty which Christ has proclaimed to them. And, if the Son  make them free, they shall be free indeed. 2. Let them take heed of carrying away with them any of the pollutions of Babylon:  Touch no unclean thing. Now that God makes bare his holy arm for you,  be you holy as he is, and keep yourselves from every wicked thing. When they came out of Egypt they brought with them the idolatrous customs of Egypt (Ezek. xxiii. 3), which were their ruin; let them take heed of doing so now that they come out of Babylon. Note, When we are receiving any special mercy from God we ought more carefully than ever to watch against all impurity. But especially let those be  clean who  bear the vessels of the Lord, that is, the priests, who had the charge of the vessels of the sanctuary (when they were restored by a particular grant) to carry them to Jerusalem, Ezra i. 7; viii. 24, &c. Let them not only avoid touching any unclean thing, but be very careful to  cleanse themselves according to the purification of the sanctuary. Christians are made to our God spiritual priests, Rev. i. 6. They are to bear the vessels of the Lord, are entrusted to keep the ordinances of God pure and entire; it is a good thing that is committed to them, and they ought to be clean, to wash their hands in innocency and so to compass God's altars and carry his vessels, and keep themselves pure. 3. Let them depend upon the presence of God with them and his protection in their removal (v. 12):  You shall not go out with haste. They were to go with a diligent haste, not to lose time nor linger as Lot in Sodom, but they were not to go with a diffident distrustful haste, as if they were afraid of being pursued (as when they came out of Egypt) or of having the orders for their release recalled and countermanded: no, they shall find that, as for God, his work is perfect, and therefore they need not make more haste than good speed. Cyrus shall give them an honourable discharge, and they shall have an honourable return, and not steal away;  for the Lord will go before them as their general and commander-in-chief,  and the God of Israel will be their rearward, or he that will gather up those that are left behind. God will both lead their van and bring up their rear; he will secure them from enemies that either meet them or follow them, for with his favour will he compass them. The pillar of cloud and fire, when they came out of Egypt, sometimes went behind them, to secure their rear (Exod. xiv. 19), and God's presence with them would now be that to them which that pillar was a visible token of. Those that are in the way of their duty are under God's special protection; and he that believes this will not make haste.

The Humiliation of the Messiah. ( 706.)
$13$ Behold, my servant shall deal prudently, he shall be exalted and extolled, and be very high. $14$ As many were astonished at thee; his visage was so marred more than any man, and his form more than the sons of men: $15$ So shall he sprinkle many nations; the kings shall shut their mouths at him: for  that which had not been told them shall they see; and  that which they had not heard shall they consider. Here, as in other places, for the confirming of the faith of God's people and the encouraging of their hope in the promises of temporal deliverances, the prophet passes from them to speak of the great salvation which should in the fulness of time be wrought out by the Messiah. As the prophecy of Christ's incarnation was intended for the ratification of the promise of their deliverance from the Assyrian army, so this of Christ's death and resurrection is to confirm the promise of their return out of Babylon; for both these salvations were typical of the great redemption and the prophecies of them had a reference to that. This prophecy, which begins here and is continued to the end of the next chapter, points as plainly as can be at Jesus Christ; the ancient Jews understood it of the Messiah, though the modern Jews take a great deal of pains to pervert it, and some of ours (no friends therein to the Christian religion) will have it understood of Jeremiah; but Philip, who hence preached Christ to the eunuch, has put it past dispute that  of him speaks the prophet this, of him and of no other man, Acts viii. 34, 35. Here, I. God owns Christ to be both commissioned and qualified for his undertaking. 1. He is appointed to it. "He is  my servant, whom I employ and therefore will uphold." In his undertaking he does his Father's will, seeks his Father's honour, and serves the interests of his Father's kingdom. 2. He is qualified for it. He  shall deal prudently, for the  spirit of wisdom and understanding shall rest upon him, ch. xi. 2. The word is used concerning David when he  behaved himself wisely, 1 Sam. xviii. 14. Christ is wisdom itself, and, in the contriving and carrying on the work of our redemption, there appeared much of  the wisdom of God in a mystery, 1 Cor. ii. 7. Christ, when he was here upon earth, dealt very prudently, to the admiration of all. II. He gives a short prospect both of his humiliation and his exaltation. See here, 1. How he humbled himself:  Many were astonished at him, as they were at David when by reason of his sorrows and troubles he became a  wonder unto many, Ps. lxxi. 7. Many wondered to see what base usage he met with, how inveterate people were against him, how inhuman, and what indignities were done him:  His visage was marred more than any man's when he was buffeted, smitten on the cheek, and crowned with thorns, and '' hid not his face from shame and spitting. His face was foul with weeping, for he was  a man of sorrows;'' he that really was  fairer than the children of men had his face spoiled with the abuses that were done him. Never was man used so barbarously; his form, when he took upon him  the form of a servant, was more mean and abject than that of any of the sons of men. Those that saw him said, "Surely never man looked so miserably,  a worm and no man," Ps. xxii. 6. The  nation abhorred him (ch. xlix. 7), treated him as the '' off-scouring of all things. Never was sorrow like unto his sorrow.'' 2. How highly God exalted him, and exalted him because he humbled himself. Three words are used for this (v. 13):  He shalt be exalted and extolled and be very high. God shall exalt him, men shall extol him, and with both he shall be very high, higher than the highest, higher than the heavens. He shall prosper in his work, and succeed in it, and that shall raise him very high. (1.) Many nations shall be the better for him, for  he shall sprinkle them, and not the Jews only; the blood of sprinkling shall be applied to their consciences, to purify them. He suffered, and died, and so sprinkled many nations; for in his death there was  a fountain opened, Zech. xiii. 1. He shall sprinkle many nations by his heavenly doctrine, which shall drop as the rain and distil as the dew. Moses's did so only on one nation (Deut. xxxii. 2), but Christ's on many nations. He shall do it by baptism, which is the washing of the body with pure water, Heb. x. 22. So that this promise had its accomplishment when Christ sent his apostles to disciple all nations, by baptizing or sprinkling them. (2.) The great ones of the nation shall show him respect:  Kings shall shut their mouths at him, that is, they shall not open their mouths against him, as they have done, to contradict and blaspheme his sacred oracles; nay, they shall acquiesce in, and be well pleased with, the methods he takes of setting up his kingdom in the world; they shall with great humility and reverence receive his oracles and laws, as those who, when they heard Job's wisdom,  after his speech spoke not again, Job xxix. 9, 22.  Kings shall see and arise, ch. xlix. 7. (3.) The mystery which was kept secret from the beginning of the world shall by him be  made known to all nations for the obedience of faith, as the apostle speaks, Rom. xvi. 25, 26.  That which had not been told them shall they see; the gospel brings to light things new and unheard of, which will awaken the attention and engage the reverence of kings and kingdoms. This is applied to the preaching of the gospel in the Gentile world, Rom. xv. 21. These words are there quoted according to the Septuagint translation:  To whom he was not spoken of they shall see, and those that have not heard shall understand. As the things revealed had long been kept secret, so the persons to whom they were revealed had long been kept in the dark; but now they shall see and consider the glory of God shining in the face of Christ, which before they had not been told of— they had not heard. That shall be discovered to them by the gospel of Christ which could never be told them by all the learning of their philosophers, or the art of their diviners, or any of their pagan oracles. Much had been said in the Old Testament concerning the Messiah; much had been told them, and they had heard it. But, as the queen of Sheba found concerning Solomon, what they shall see in him, when he comes, shall far exceed what had been told them. Christ disappointed the expectations of those who looked for a Messiah according to their fancies, as the carnal Jews, but outdid theirs who looked for such a Messiah as was promised. According to their faith, nay, and beyond it, it was to them.

=CHAP. 53.= ''The two great things which the Spirit of Christ in the Old-Testament prophets testified beforehand were the sufferings of Christ and the glory that should follow, 1 Pet. i. 11. And that which Christ himself, when he expounded Moses and all the prophets, showed to be the drift and scope of them all was that Christ ought to suffer and then to enter into his glory, Luke xxiv. 26, 27. But nowhere in all the Old-Testament are these two so plainly and fully prophesied of as here in this chapter, out of which divers passages are quoted with application to Christ in the New-Testament. This chapter is so replenished with the unsearchable riches of Christ that it may be called rather the gospel of the evangelist Isaiah than the prophecy of the prophet Isaiah. We may observe here, I. The reproach of Christ's sufferings—the meanness of his appearance, the greatness of his grief, and the prejudices which many conceived in consequences against his doctrine, ver. 1-3. II. The rolling away of this reproach, and the stamping of immortal honour upon his sufferings, notwithstanding the disgrace and ignominy of them, by four considerations:—1. That therein he did his Father's will, ver. 4, 6, 10. 2. That thereby he made atonement for the sin of man (ver. 4-6, 8, 11, 12), for it was not for any sin of his own that he suffered, ver. 9. 3. That he bore his sufferings with an invincible and exemplary, ver. 7. 4. That he should prosper in his undertaking, and his sufferings should end in his immortal honour, ver. 10-12. By mixing faith with the prophecy of this chapter we may improve our acquaintance with Jesus Christ and him crucified, with Jesus Christ and him glorified, dying for our sins and rising again for our justification.''

The Humiliation of the Messiah. ( 706.)
$1$ Who hath believed our report? and to whom is the arm of the revealed? $2$ For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him,  there is no beauty that we should desire him. $3$ He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were  our faces from him; he was despised, and we esteemed him not. The prophet, in the close of the former chapter, had foreseen and foretold the kind reception which the gospel of Christ should find among the Gentiles, that nations and their kings should bid it welcome, that those who had not seen him should believe in him; and though they had not any prophecies among them of gospel grace, which might raise their expectations, and dispose them to entertain it, yet upon the first notice of it they should give it its due weight and consideration. Now here he foretels, with wonder, the unbelief of the Jews, notwithstanding the previous notices they had of the coming of the Messiah in the Old Testament and the opportunity they had of being personally acquainted with him. Observe here, I. The contempt they put upon the gospel of Christ, v. 1. The unbelief of the Jews in our Saviour's time is expressly said to be the fulfilling of this word, John xii. 38. And it is applied likewise to the little success which the apostles' preaching met with among Jews and Gentiles, Rom. x. 16. Note, 1. Of the many that hear the report of the gospel there are few, very few, that believe it. It is reported openly and publicly, not whispered in a corner, or confined to the schools, but proclaimed to all; and it is so faithful a saying, and so well worthy of all acceptation, that one would think it should be universally received and believed. But it is quite otherwise; few believed the prophets who spoke before of Christ; when he came himself none of the rulers nor of the Pharisees followed him, and but here and there one of the common people; and, when the apostles carried this report all the world over, some in every place believed, but comparatively very few. To this day, of the many that profess to believe this report, there are few that cordially embrace it and submit to the power of it. 2.  Therefore people believe not the report of the gospel, because  the arm of the Lord is not revealed to them; they do not discern, nor will be brought to acknowledge, that divine power which goes along with the word. The  arm of the Lord is made bare (as was said, ch. lii. 10) in the miracles that were wrought to confirm Christ's doctrine, in the wonderful success of it, and its energy upon the conscience; though it is a still voice, it is a strong one; but they do not perceive this, nor do they experience in themselves that working of the Spirit which makes the word effectual. They believe not the gospel because, by rebelling against the light they had, they had forfeited the grace of God, which therefore he justly denied them and withheld from them, and for want of that they believed not. 3. This is a thing we ought to be much affected with; it is to be wondered at, and greatly lamented, and ministers may go to God and complain of it to him, as the prophet here. What a pity is it that such rich grace should be received in vain, that precious souls should perish at the pool's side, because they will not step in and be healed! II. The contempt they put upon the person of Christ because of the meanness of his appearance, v. 2, 3. This seems to come in as a reason why they rejected his doctrine, because they were prejudiced against his person. When he was on earth many that heard him preach, and could not but approve of what they heard, would not give it any regard or entertainment, because it came from one that made so small a figure and had no external advantages to recommend him. Observe here, 1. The low condition he submitted to, and how he abased and emptied himself. The entry he made into the world, and the character he wore in it, were no way agreeable to the ideas which the Jews had formed of the Messiah and their expectations concerning him, but quite the reverse. (1.) It was expected that his extraction would be very great and noble. He was to be the Son of David, of a family that had  a name like to the names of the great men that were in the earth, 2 Sam. vii. 9. But he sprang out of this royal and illustrious family when it was reduced and sunk, and Joseph, that son of David, who was his supposed father, was but a poor carpenter, perhaps a ship-carpenter, for most of his relations were fishermen. This is here meant by his being  a root out of a dry ground, his being born of a mean and despicable family, in the north, in Galilee, of a family out of which, like a dry and desert ground, nothing green, nothing great, was expected, in a country of such small repute that it was thought no good thing could come out of it. His mother, being a virgin, was as dry ground, yet from her  he sprang who is not only fruit, but root. The seed on the stony ground had no root; but, though Christ grew out of a dry ground, he is both  the root and the offspring of David, the root of the good olive. (2.) It was expected that he should make a public entry, and come in pomp and with observation; but, instead of that, he grew up before God, not before men. God had his eye upon him, but men regarded him not:  He grew up as a tender plant, silently and insensibly, and without any noise, as the corn, that tender plant, grows up,  we know not how, Mark iv. 27. Christ rose as a tender plant, which, one would have thought, might easily be crushed, or might be nipped in one frosty night. The gospel of Christ, in its beginning, was as a grain of mustard-seed, so inconsiderable did it seem, Matt. xiii. 31, 32. (3.) It was expected that he should have some uncommon beauty in his face and person, which should charm the eye, attract the heart, and raise the expectations of all that saw him. But there was nothing of this kind in him; not that he was in the least deformed or misshapen, but  he had no form nor comeliness, nothing extraordinary, which one might have thought to meet with in the countenance of an incarnate deity. Those who saw him could not see that there was any beauty in him  that they should desire him, nothing in him more than in another beloved, Cant. v. 9. Moses, when he was born, was exceedingly fair, to such a degree that it was looked upon as a happy presage, Acts vii. 20; Heb. xi. 23. David, when he was anointed, was  of a beautiful countenance, and goodly to look to, 1 Sam. xvi. 12. But our Lord Jesus had nothing of that to recommend him. Or it may refer not so much to his person as to the manner of his appearing in the world, which had nothing in it of sensible glory. His gospel is preached,  not with the enticing words of man's wisdom, but with all plainness, agreeable to the subject. (4.) It was expected that he should live a pleasant life, and have a full enjoyment of all the delights of the sons and daughters of men, which would have invited all sorts to him; but, on the contrary, he was  a man of sorrows and acquainted with grief. It was not only his last scene that was tragical, but his whole life was so, not only mean, but miserable, ————but one continued chain Of labour, sorrow, and consuming pain. R.. Thus, being  made sin for us, he underwent the sentence sin had subjected us to, that we should  eat in sorrow all the days of our life (Gen. iii. 17), and thereby relaxed much of the rigour and extremity of the sentence as to us. His condition was, upon many accounts, sorrowful. He was unsettled, had not where to lay his head, lived upon alms, was opposed and menaced, and  endured the contradiction of sinners against himself. His spirit was tender, and he admitted the impressions of sorrow. We never read that he laughed, but often that he wept. Lentulus, in his epistle to the Roman senate concerning Jesus, says, " he was never seen to laugh;" and so worn and macerated was he with continual grief that when he was but a little above thirty years of age he was taken to be nearly fifty, John viii. 57. Grief was his intimate acquaintance; for he acquainted himself with the grievances of others, and sympathized with them, and he never set his own at a distance; for in his transfiguration he talked of his own decease, and in his triumph he wept over Jerusalem. Let us look unto him and mourn. 2. The low opinion that men had of him, upon this account. Being generally apt to judge of persons and things by the sight of the eye, and according to outward appearance, they saw no beauty in him that they should desire him. There was a great deal of true beauty in him, the beauty of holiness and the beauty of goodness, enough to render him  the desire of all nations; but the far greater part of those among whom he lived, and conversed, saw none of this beauty, for it was spiritually discerned. Carnal hearts see no excellency in the Lord Jesus, nothing that should induce them to desire an acquaintance with him or interest in him. Nay, he is not only not desired, but  he is despised and rejected, abandoned and abhorred, a reproach of men, an abject, one that men were shy of keeping company with and had not any esteem for, a worm and no man. He was despised as a mean man, rejected as a bad man. He was the stone which the builders refused; they would not have him to reign over them. Men, who should have had so much reason as to understand things better, so much tenderness as not to trample upon a man in misery—men whom he came to seek and save rejected him: " We hid as it were our faces from him, looked another way, and his sufferings were as nothing to us; though  never sorrow was like unto his sorrow. Nay, we not only behaved as having no concern for him, but as loathing him, and having him in detestation." It may be read,  He hid as it were his face from us, concealed the glory of his majesty, and drew a veil over it, and therefore  he was despised and we esteemed him not, because we could not see through that veil. Christ having undertaken to make satisfaction to the justice of God for the injury man had done him in his honour by sin (and God cannot be injured except in his honour), he did it not only by divesting himself of the glories due to an incarnate deity, but by submitting himself to the disgraces due to the worst of men and malefactors; and thus by vilifying himself he glorified his Father: but this is a good reason why we should esteem him highly, and study to do him honour; let  him be received by us whom men rejected.

The Humiliation of the Messiah. ( 706.)
$4$ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. $5$ But he  was wounded for our transgressions,  he was bruised for our iniquities: the chastisement of our peace  was upon him; and with his stripes we are healed. $6$ All we like sheep have gone astray; we have turned every one to his own way; and the hath laid on him the iniquity of us all. $7$ He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. $8$ He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. $9$ And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither  was any deceit in his mouth. In these verses we have, I. A further account of the sufferings of Christ. Much was said before, but more is said here, of the very low condition to which he abased and humbled himself, to which he became obedient even to the death of the cross. 1. He had griefs and sorrows; being acquainted with them, he kept up the acquaintance, and did not grow shy, no, not of such melancholy acquaintance. Were griefs and sorrows allotted him? He bore them, and blamed not his lot; he carried them, and did neither shrink from them, nor sink under them. The load was heavy and the way long, and yet he did not tire, but persevered to the end, till he said,  It is finished. 2. He had blows and bruises; he was  stricken, smitten, and afflicted. His sorrows bruised him; he felt pain and smart from them; they touched him in the most tender part, especially when God was dishonoured, and when he forsook him upon the cross. All along he was smitten with the tongue, when he was cavilled at and contradicted, put under the worst of characters, and had all manner of evil said against him. At last he was smitten with the hand, with blow after blow. 3. He had wounds and stripes. He was scourged, not under the merciful restriction of the Jewish law, which allowed not above forty stripes to be given to the worst of malefactors, but according to the usage of the Romans. And his scourging, doubtless, was the more severe because Pilate intended it as an equivalent for his crucifixion, and yet it proved a preface to it. He was wounded in his hands, and feet, and side. Though it was so ordered that not a bone of him should be broken, yet he had scarcely in any part a whole skin (how fond soever we are to sleep in one, even when we are called out to suffer for him), but from the crown of his head, which was crowned with thorns, to the soles of his feet, which were nailed to the cross, nothing appeared but wounds and bruises. 4. He was wronged and abused (v. 7):  He was oppressed, injuriously treated and hardly dealt with. That was laid to his charge which he was perfectly innocent of, that laid upon him which he did not deserve, and in both he was oppressed and injured.  He was afflicted both in mind and body; being oppressed, he laid it to heart, and, though, he was patient, was not stupid under it, but mingled his tears with those of the oppressed, that have no comforter, because  on the side of the oppressors there is power, Eccl. iv. 1. Oppression is a sore affliction; it has made many a wise man mad (Eccl. vii. 7); but our Lord Jesus, though, when he was oppressed, he was afflicted, kept possession of his own soul. 5. He was judged and imprisoned, as is implied in his being  taken from prison and judgment, v. 8. God having made him sin for us, he was proceeded against as a malefactor; he was apprehended and taken into custody, and made a prisoner; he was judge, accused, tried, and condemned, according to the usual forms of law: God filed a process against him, judged him in pursuance of that process, and confined him in the prison of the grave, at the door of which a stone was rolled and sealed. 6. He was  cut off by an untimely death  from the land of the living, though he lived a most useful life, did so many good works, and they were all such that one would be apt to think it was for some of them that they stoned him. He was stricken to death, to the grave which he made  with the wicked (for he was crucified between two thieves, as if he had been the worst of the three) and yet  with the rich, for he was buried in a sepulchre that belonged to Joseph, an honourable counsellor. Though he died with the wicked, and according to the common course of dealing with criminals should have been buried with them in the place where he was crucified, yet God here foretold, and Providence so ordered it, that he should make his grave with the innocent, with the rich, as a mark of distinction put between him and those that really deserved to die, even in his sufferings. II. A full account of the meaning of his sufferings. It was a very great mystery that so excellent a person should suffer such hard things; and it is natural to ask with amazement, "How came it about? What evil had he done?" His enemies indeed looked upon him as suffering justly for his crimes; and, though they could lay nothing to his charge, they  esteemed him stricken, smitten of God, and afflicted, v. 4. Because they hated him, and persecuted him, they thought that God did, that he was his enemy and fought against him; and therefore they were the more enraged against him, saying,  God has forsaken him; persecute and take him, Ps. lxxi. 11. Those that are justly smitten are smitten of God, for by him princes decree justice; and so they looked upon him to be smitten, justly put to death as a blasphemer, a deceiver, and an enemy to Cæsar. Those that saw him hanging on the cross enquired not into the merits of his cause, but took it for granted that he was guilty of every thing laid to his charge and that therefore vengeance suffered him not to live. Thus Job's friends esteemed him smitten of God, because there was something uncommon in his sufferings. It is true he was  smitten of God, v. 10 (or, as some read it,  he was God's smitten and afflicted, the Son of God, though smitten and afflicted), but not in the sense in which they meant it; for, though he suffered all these things, 1. He never did any thing in the least to deserve this hard usage. Whereas he was charged with perverting the nation, and sowing sedition, it was utterly false; he had  done no violence, but went about doing good. And, whereas he was called  that deceiver, he never deserved that character; for  there was no deceit in his mouth (v. 9), to which the apostle refers, 1 Pet. ii. 22.  He did no sin, neither was guile found in his mouth. He never offended either in word or deed, nor could any of his enemies take up that challenge of his,  Which of you convinceth me of sin? The judge that condemned owned he found no fault in him, and the centurion that executed him professed that certainly he was a righteous man. 2. He conducted himself under his sufferings so as to make it appear that he did not suffer as an evil-doer; for, though he was  oppressed and afflicted, yet he  opened not his mouth (v. 7), no, not so much as to plead his own innocency, but freely offered himself to suffer and die for us, and objected nothing against it. This takes away the scandal of the cross, that he voluntarily submitted to it, for great and holy ends. By his wisdom he could have evaded the sentence, and by his power have resisted the execution; but '' thus it was written, and thus it behoved him to suffer. This commandment he received from his Father, and therefore he was led  as a lamb to the slaughter, without any difficulty or reluctance (he is the  Lamb of God); and as  a sheep is dumb before the shearers, nay, before the butchers, so he  opened not his mouth,'' which denotes not only his exemplary patience under affliction (Ps. xxxix. 9), and his meekness under reproach (Ps. xxxviii. 13), but his cheerful compliance with his Father's will. '' Not my will, but thine be done. Lo, I come.'' By this will we are sanctified, his making his own soul, his own life, an offering for our sin. 3. It was for our good, and in our stead, that Jesus Christ suffered. This is asserted here plainly and fully, and in a very great variety of emphatical expressions. (1.) It is certain that we are all guilty before God. We have all sinned, and have come short of the glory of God (v. 6):  All we like sheep have gone astray, one as well as another. The whole race of mankind lies under the stain of original corruption, and every particular person stands charged with many actual transgressions. We have all gone astray from God our rightful owner, alienated ourselves from him, from the ends he designed us to move towards and the way he appointed us to move in. We have gone astray like sheep, which are apt to wander, and are unapt, when they have gone astray, to find the way home again. That is our true character; we are bent to backslide from God, but altogether unable of ourselves to return to him. This is mentioned not only as our infelicity (that we go astray from the green pastures and expose ourselves to the beasts of prey), but as our iniquity. We affront God in going astray from him, for we turn aside every one to his own way, and thereby set up ourselves, and our own will, in competition with God and his will, which is the malignity of sin. Instead of walking obediently in God's way, we have turned wilfully and stubbornly to our own way, the way of our own heart, the way that our own corrupt appetites and passions lead us to. We have set up for ourselves, to be our own masters, our own carvers, to do what we will and have what we will. Some think it intimates our own evil way, in distinction from the evil way of others. Sinners have their own iniquity, their beloved sin, which does most easily beset them, their own evil way, that they are particularly fond of and bless themselves in. (2.) Our sins are our sorrows and our griefs (v. 4), or, as it may be read,  our sicknesses and our wounds: the LXX. reads it,  our sins; and so the apostle, 1 Pet. ii. 24. Our original corruptions are the sickness and disease of the soul, an habitual indisposition; our actual transgressions are the wounds of the soul, which put conscience to pain, if it be not seared and senseless. Or our sins are called our  griefs and sorrows because all our griefs and sorrows are owing to our sins and our sins deserve all our griefs and sorrows, even those that are most extreme and everlasting. (3.) Our Lord Jesus was appointed and did undertake to make satisfaction for our sins and so to save us from the penal consequences of them. [1.] He was appointed to do it, by the will of his Father; for  the Lord has laid on him the iniquity of us all. God chose him to be the Saviour of poor sinners and would have him to save them in this way, by bearing their sins and the punishment of them; not the  idem—the same that we should have suffered, but the  tantundem—that which was more than equivalent for the maintaining of the honour of the holiness and justice of God in the government of the world. Observe here,  First, In what way we are saved from the ruin to which by sin we had become liable—by laying our sins on Christ, as the sins of the offerer were laid upon the sacrifice and those of all Israel upon the head of the scape-goat. Our sins were  made to meet upon him (so the margin reads it); the sins of all that he was to save, from every place and every age, met upon him, and he was met with for them. They were made to fall upon him (so some read it) as those rushed upon him that came with swords and staves to take him. The laying of our sins upon Christ implies the taking of them off from us; we shall not fall under the curse of the law if we submit to the grace of the gospel. They were laid upon Christ when he was  made sin (that is, a sin-offering)  for us, and redeemed us from the curse of the law by  being made a curse for us; thus he put himself into a capacity to make those easy that come to him heavily laden under the burden of sin. See Ps. xl. 6-12.  Secondly, By whom this was appointed. It was the Lord that laid our iniquities on Christ; he contrived this way of reconciliation and salvation, and he accepted of the vicarious satisfaction Christ was to make. Christ was delivered to death  by the determinate counsel and foreknowledge of God. None but God had power to lay our sins upon Christ, both because the sin was committed against him and to him the satisfaction was to be made, and because Christ, on whom the iniquity was to be laid, was his own Son, the Son of his love, and his holy child Jesus, who himself knew no sin.  Thirdly, For whom this atonement was to be made. It was  the iniquity of us all that was laid on Christ; for in Christ there is a sufficiency of merit for the salvation of all, and a serious offer made of that salvation to all, which excludes none that do not exclude themselves. It intimates that this is the one only way of salvation. All that are justified are justified by having their sins laid on Jesus Christ, and, though they were ever so many, he is able to bear the weight of them all. [2.] He undertook to do it. God laid upon him our iniquity; but did he consent to it? Yes, he did; for some think that the true reading of the next words (v. 7) is,  It was exacted, and he answered; divine justice demanded satisfaction for our sins, and he engaged to make the satisfaction. He became our surety, not as originally bound with us, but as bail to the action: "Upon me be the curse, my Father." And therefore, when he was seized, he stipulated with those into whose hands he surrendered himself that that should be his disciples' discharge:  If you seek me, let these go their way, John xviii. 8. By his own voluntary undertaking he made himself responsible for our debt, and it is well for us that he was responsible. Thus  he restored that which he took not away. (4.) Having undertaken our debt, he underwent the penalty. Solomon says:  He that is surety for a stranger shall smart for it. Christ, being surety for us, did smart for it. [1.]  He bore our griefs and carried our sorrows, v. 4. He not only submitted to the common infirmities of human nature, and the common calamities of human life, which sin had introduced, but he underwent the extremities of grief, when he said,  My soul is exceedingly sorrowful. He made the sorrows of this present time heavy to himself, that he might make them light and easy for us. Sin is the wormwood and the fall in the affliction and the misery. Christ bore our sins, and so  bore our griefs, bore them off us, that we should never be pressed above measure. This is quoted (Matt. viii. 17) with application to the compassion Christ had for the sick that came to him to be cured and the power he put forth to cure them. [2.] He did this by suffering for our sins (v. 5):  He was wounded for our transgressions, to make atonement for them and to purchase for us the pardon of them. Our sins were the thorns in his head, the nails in his hands and feet, the spear in his side. Wounds and bruises were the consequences of sin, what we deserved and what we had brought upon ourselves, ch. i. 6. That these wounds and bruises, though they are painful, may not be mortal,  Christ was wounded for our transgressions, was tormented or pained (the word is used for the pains of a woman in travail) for our revolts and rebellions.  He was bruised, or crushed,  for our iniquities; they were the procuring cause of his death. To the same purport is v. 8,  for the transgression of my people was he smitten, the stroke was  upon him that should have been upon us; and so some read it,  He was cut off for the iniquity of my people, unto whom the stroke belonged, or '' was due. He was delivered'' to death  for our offences, Rom. iv. 25. Hence it is said to be  according to the scriptures, according to this scripture, that Christ  died for our sins, 1 Cor. xv. 3. Some read this,  by the transgressions of my people; that is, by the wicked hands of the Jews, who were, in profession, God's people, he was stricken, was crucified and slain, Acts ii. 23. But, doubtless, we are to take it in the former sense, which is abundantly confirmed by the angel's prediction of the Messiah's undertaking, solemnly delivered to Daniel, that he shall  finish transgression, make an end of sin, and make reconciliation for iniquity, Dan. ix. 24. (5.) The consequence of this to us is our peace and healing, v. 5. [1.] Hereby we have peace:  The chastisement of our peace was upon him; he, by submitting to these chastisements, slew the enmity, and settled an amity, between God and man; he  made peace by the blood of his cross. Whereas by sin we had become odious to God's holiness and obnoxious to his justice, through Christ God is reconciled to us, and not only forgives our sins and saves us from ruin, but takes us into friendship and fellowship with himself, and thereby  peace (that is, all good)  comes unto us, Col. i. 20.  He is our peace, Eph. ii. 14. Christ was in pain that we might be at ease; he gave satisfaction to the justice of God that we might have satisfaction in our own minds, might be of good cheer, knowing that through him our sins are forgiven us. [2.] Hereby we have healing; for  by his stripes we are healed. Sin is not only a crime, for which we were condemned to die and which Christ purchased for us the pardon of, but it is a disease, which tends directly to the death of our souls and which Christ provided for the cure of. By his stripes (that is, the sufferings he underwent) he purchased for us the Spirit and grace of God to mortify our corruptions, which are the distempers of our souls, and to put our souls in a good state of health, that they may be fit to serve God and prepared to enjoy him. And by the doctrine of Christ's cross, and the powerful arguments it furnishes us with against sin, the dominion of sin is broken in us and we are fortified against that which feeds the disease. (6.) The consequence of this to Christ was his resurrection and advancement to perpetual honour. This makes the offence of the cross perfectly to cease; he yielded himself to die as a sacrifice, as a lamb, and, to make it evident that the sacrifice he offered of himself was accepted, we are told here, v. 8, [1.] That he was discharged:  He was taken from prison and from judgment; whereas he was imprisoned in the grave under a judicial process, lay there under an arrest for our debt, and judgment seemed to be given against him, he was by an express order from heaven taken out of the prison of the grave, an angel was sent on purpose to roll away the stone and set him at liberty, by which the judgment given against him was reversed and taken off; this redounds not only to his honour, but to our comfort; for, being  delivered for our offences, he was  raised again for our justification. That discharge of the bail amounted to a release of the debt. [2.] That he was preferred:  Who shall declare his generation? his  age, or  continuance (so the word signifies), the time of his life? He rose  to die no more; death had no more dominion over him. He that  was dead is alive, and  lives for evermore; and who can describe that immortality to which he rose, or number the years and ages of it? And he is advanced to this eternal life because for the transgression of his people he became obedient to death. We may take it as denoting the time of his usefulness, as David is said to  serve his generation, and so to answer the end of living. Who can declare how great a blessing Christ by his death and resurrection will be to the world? Some by  his generation understand his spiritual seed: Who can count the vast numbers of converts that shall by the gospel be begotten to him, like the dew of the morning? When thus exalted he shall live to see A numberless believing progeny Of his adopted sons; the godlike race Exceed the stars that heav'n's high arches grace. R.. Of this generation of his let us pray, as Moses did for Israel,  The Lord God of our fathers make them a thousand times so many more as they are, and bless them as he has promised them, Deut. i. 11.

The Exaltation of the Messiah; The Triumph of the Messiah. ( 706.)
$10$ Yet it pleased the to bruise him; he hath put  him to grief: when thou shalt make his soul an offering for sin, he shall see  his seed, he shall prolong  his days, and the pleasure of the  shall prosper in his hand. $11$ He shall see of the travail of his soul,  and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. $12$ Therefore will I divide him  a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors. In the foregoing verses the prophet had testified very particularly of the sufferings of Christ, yet mixing some hints of the happy issue of them; here he again mentions his sufferings, but largely foretels the glory that should follow. We may observe, in these verses, I. The services and sufferings of Christ's state of humiliation. Come, and see how he loved us, see what he did for us. 1. He submitted to the frowns of Heaven (v. 10):  Yet it pleased the Lord to bruise him, to put him to pain, or torment, or  grief. The scripture nowhere says that Christ is his sufferings underwent the wrath of God; but it says here, (1.) That the Lord bruised him, not only permitted men to bruise him, but awakened his own sword against him, Zech. xiii. 7. They esteemed him smitten of God for some very great sin of his own (v. 4); now it was true that he was smitten of God, but it was for our sin; the Lord bruised him, for he  did not spare him, but delivered him up for us all, Rom. viii. 32. He it was that put the bitter cup into his hand, and obliged him to drink it (John xviii. 11), having laid upon him our iniquity. He it was that made him sin and a curse for us, and turned to ashes all his burnt-offering, in token of the acceptance of it, Ps. xx. 3. (2.) That he bruised him so as to put him to grief. Christ accommodated himself to this dispensation, and received the impressions of grief from his Father's delivering him up; and he was troubled to such a degree that it put him into an agony, and he began to be amazed and very heavy. (3.) It pleased the Lord to do this. He determined to do it; it was the result of an eternal counsel; and he delighted in it, as it was an effectual method for the salvation of man and the securing and advancing of the honour of God. 2. He substituted himself in the room of sinners, as a sacrifice. He  made his soul an offering for sin; he himself explains this (Matt. xx. 28), that  he came to give his life a ransom for many. When men brought bulls and goats as sacrifices for sin they made them offerings, for they had an interest in them, God having put them under the feet of man. But Christ made himself an offering; it was his own act and deed. We could not put him in our stead, but he put himself, and said,  Father, into thy hands I commit my spirit, in a higher sense than David said, or could say it. "Father,  I commit my soul to thee, I deposit it in thy hands, as the life of a sacrifice and the price of pardons." Thus he shall bear the iniquities of the many that he designed to justify (v. 11), shall take away the sin of the world by taking it upon himself, John i. 29. This mentioned again (v. 12):  He bore the sin of many, who, if they had borne it themselves, would have been sunk by it to the lowest hell. See how this dwelt upon; for, whenever we think of the sufferings of Christ, we must see him in them bearing our sin. 3. He subjected himself to that which to us is the wages of sin (v. 12):  He has poured out his soul unto death, poured it out as water, so little account did he make of it, when the laying of it down was the appointed means of our redemption and salvation. He  loved not his life unto the death, and his followers, the martyrs, did likewise, Rev. xii. 11. Or, rather, he poured it out as a drink-offering, to make his sacrifice complete, poured it out as wine, that his blood might be drink indeed, as his flesh is meat indeed to all believers. There was not only a colliquation of his body in his sufferings (Ps. xxii. 14,  I am poured out like water), but a surrender of his spirit; he poured out that, even unto death, though he is the Lord of life. 4. He suffered himself to be ranked with sinners, and yet offered himself to be an intercessor for sinners, v. 12. (1.) It was a great aggravation of his sufferings that he was  numbered with transgressors, that he was not only condemned as a malefactor, but executed in company with two notorious malefactors, and he in the midst, as if he had been the worst of the three, in which circumstance of his suffering, the evangelist tells us, this prophecy was fulfilled, Mark xv. 27, 28. Nay, the vilest malefactor of all, Barabbas, who was a traitor, a thief, and a murderer, was put in election with him for the favour of the people, and carried it; for they would not have Jesus released, but Barabbas. In his whole life he was numbered among the transgressors; for he was called and accounted a sabbath-breaker, a drunkard, and a friend to publicans and sinners. (2.) It was a great commendation of his sufferings, and redounded very much to his honour, that in his sufferings he  made intercession for the transgressors, for those that reviled and crucified him; for he prayed,  Father, forgive them, thereby showing, not only that he forgave them, but that he was now doing that upon which their forgiveness, and the forgiveness of all other transgressors, were to be founded. That prayer was the language of his blood, crying, not for vengeance, but for mercy, and therein it speaks better things than that of Abel, even for those who with wicked hands shed it. II. The grace and glories of his state of exaltation; and the graces he confers on us are not the least of the glories conferred on him. These are secured to him by the covenant of redemption, which these verses give us some idea of. He promises to make his soul an offering for sin, consents that the Father shall deliver him up, and undertakes to bear the sin of many, in consideration of which the Father promises to glorify him, not only with the glory he had, as God, before the world was (John xvii. 5), but with the glories of the Mediator. 1. He shall have the glory of an everlasting Father. Under this title he was  brought into the world (ch. ix. 6), and he shall not fail to answer the title when he goes out of the world. This was the promise made to Abraham (who herein was a type of Christ), that he should be  the father of many nations and so be  the heir of the world, Rom. iv. 13, 17. As he was the root of the Jewish church, and the covenant was made with him and his seed, so is Christ of the universal church and with him and his spiritual seed is the covenant of grace made, which is grounded upon and grafted in the covenant of redemption, which here we have some of the glorious promises of. It is promised, (1.) That the Redeemer shall have a seed to serve him and to bear up his name, Ps. xxii. 30. True believers are the seed of Christ; the Father gave them to him to be so, John xvii. 6. He died to purchase and purify them to himself, fell to the ground as a corn of wheat, that he might  bring forth much fruit, John xii. 24. The word, that incorruptible see, of which they are born again, is his word; the Spirit, the great author of their regeneration, is his Spirit; and it is his image that is impressed upon them. (2.) That he shall live to see his seed. Christ's children have a living Father, and because he lives they shall live also, for he is their life. Though he died, he rose again, and left not his children orphans, but took effectual care to secure to them the spirit, the blessing, and the inheritance of sons. He shall see a great increase of them; the word is plural,  He shall see his seeds, multitudes of them, so many that they cannot be numbered. (3.) That he shall himself continue to take care of the affairs of this numerous family:  He shall prolong his days. Many, when they see their seed, their seed's seed, wish to depart in peace; but Christ will not commit the care of his family to any other, no, he shall himself live long, and  of the increase of his government and peace there shall be no end, for he ever lives. Some refer it to believers:  He shall see a seed that shall prolong its days, agreeing with Ps. lxxxix. 29, 36,  His seed shall endure for ever. While the world stands Christ will have a church in it, which he himself will be the life of. (4.) That his great undertaking shall be successful and shall answer expectation:  The pleasure of the Lord shall prosper in his hand. God's purposes shall take effect, and not one iota or tittle of them shall fail. Note, [1.] The work of man's redemption is in the hands of the Lord Jesus, and it is in good hands. It is well for us that it is in his, for our own hands are not sufficient for us, but he is able to save to the uttermost. It is in his hands who upholds all things. [2.] It is the good pleasure of the Lord, which denotes not only his counsel concerning it, but his complacency in it; and  therefore God loved him, and was well pleased in him, because he undertook to lay down his life for the sheep. [3.] It has prospered hitherto, and shall prosper, whatever obstructions or difficulties have been, or may be, in the way of it. Whatever is undertaken according to God's pleasure shall prosper, ch. xlvi. 10. Cyrus, a type of Christ, shall perform all God's pleasure (ch. xliv. 28), and therefore, no doubt, Christ shall. Christ was so perfectly well qualified for his undertaking, and prosecuted it with so much vigour, and it was from first to last so well devised, that it could not fail to prosper, to the honour of his Father and the salvation of all his seed. (5.) That he shall himself have abundant satisfaction in it (v. 11):  He shall see of the travail of his soul, and shall be satisfied. He shall see it beforehand (so it may be understood); he shall with the prospect of his sufferings have a prospect of the fruit, and he shall be satisfied with the bargain. He shall see it when it is accomplished in the conversion and salvation of poor sinners. Note, [1.] Our Lord Jesus was in travail of soul for our redemption and salvation, in great pain, but with longing desire to be delivered, and all the pains and throes he underwent were in order to it and hastened it on. [2.] Christ does and will see the blessed fruit of the travail of his soul in the founding and building up of his church and the eternal salvation of all that were given him. He will not come short of his end in any part of his work, but will himself see that he has not laboured in vain. [3.] The salvation of souls is a great satisfaction to the Lord Jesus. He will reckon all his pains well bestowed, and himself abundantly recompensed, if the many sons be by him brought through grace to glory. Let him have this, and he has enough. God will be glorified, penitent believers will be justified, and then Christ will be satisfied. Thus, in conformity to Christ, it should be a satisfaction to us if we can do any thing to serve the interests of God's kingdom in the world. Let it always be our meat and drink, as it was Christ's, to do God's will. 2. He shall have the glory of bringing in an everlasting righteousness; for so it was foretold concerning him, Dan. ix. 24. And here, to the same purport,  By his knowledge (the knowledge of him, and faith in him)  shall my righteous servant justify many; for he shall bear the sins of many, and so lay a foundation for our justification from sin. Note, (1.) The great privilege that flows to us from the death of Christ is justification from sin, our being acquitted from that guilt which alone can ruin us, and accepted into God's favour, which alone can make us happy. (2.) Christ, who purchased our justification for us, applies it to us, by his intercession made for us, his gospel preached to us, and his Spirit witnessing in us. The Son of man had power even on earth to forgive sin. (3.) There are many whom Christ justifies, not all (multitudes perish in their sins), yet many, even as many as he gave his life a ransom for, as many as the Lord our God shall call. He shall justify not here and there one that is eminent and remarkable, but those of the many, the despised multitude. (4.) It is by faith that we are justified, by our consent to Christ and the covenant of grace; in this way we are saved, because thus God is most glorified, free grace most advanced, self most abased, and our happiness most effectually secured. (5.) Faith is the knowledge of Christ, and without knowledge there can be no true faith. Christ's way of gaining the will and affections is by enlightening the understanding and bringing that unfeignedly to assent to divine truths. (6.) That knowledge of Christ, and that faith in him, by which we are justified, have reference to him both as a servant to God and as a surety for us. [1.] As one that is employed for God to pursue his designs and secure and advance the interests of his glory. "He is my righteous servant, and as such justifies men." God has authorized and appointed him to do it; it is according to God's will and for his honour that he does it. He is himself righteous, and of his righteousness have all we received. He that is himself righteous (for he could not have made atonement for our sin if he had had any sin of his own to answer for) is  made of God to us righteousness, the Lord our righteousness. [2.] As one that has undertaken for us. We must know him, and believe in him, as one that bore our iniquities—saved us from sinking under the load by taking it upon himself. 3. He shall have the glory of obtaining an incontestable victory and universal dominion, v. 12. Because he has done all these good services,  therefore will I divide him a portion with the great, and, according to the will of the Father,  he shall divide the spoil with the strong, as a great general, when he has driven the enemy out of the field, takes the plunder of it for himself and his army, which is both an unquestionable evidence of the victory and a recompense for all the toils and perils of the battle. Note, (1.) God the Father has engaged to reward the services and sufferings of Christ with great glory: "I will set him among the great, highly exalt him, and give him a name above every name." Great riches are also assigned to him:  He shall divide the spoil, shall have abundance of graces and comforts to bestow upon all his faithful soldiers. (2.) Christ comes at his glory by conquest. He has set upon the strong man armed, dispossessed him, and divided the spoil. He has vanquished principalities and powers, sin and Satan, death and hell, the world and the flesh; these are the strong that he has disarmed and taken the spoil of. (3.) Much of the glory with which Christ is recompensed, and the spoil which he has divided, consists in the vast multitudes of willing, faithful, loyal subjects, that shall be brought in to him; for so some read it:  I will give many to him, and he shall obtain many for a spoil. God will  give him the heathen for his inheritance and the uttermost parts of the earth for his possession, Ps. ii. 8.  His dominion shall be from sea to sea. Many shall be wrought upon by the grace of God to give up themselves to him to be ruled, and taught, and saved by him, and hereby he shall reckon himself honoured, and enriched, and abundantly recompensed for all he did and all he suffered. (4.) What God designed for the Redeemer he shall certainly gain the possession of: "I will divide it to him," and immediately it follows,  He shall divide it, notwithstanding the opposition that is given to him; for, as Christ finished the work that was given him to do, so God completed the recompence that was promised him for it; for he is both able and faithful. (5.) The spoil which God divided to Christ he divides (it is the same word), he distributes, among his followers; for, when he  led captivity captive, he received gifts for men, that he might give gifts to men; for as he has told us (Acts xx. 35) he did himself reckon it more blessed and honourable to give than to receive. Christ conquered for us, and through him we are more than conquerors. He has divided the spoils, the fruits of his conquest, to all that are his: let us therefore cast in our lot among them.

=CHAP. 54.= ''The death of Christ is the life of the church and of all that truly belong to it; and therefore very fitly, after the prophet had foretold the sufferings of Christ, he foretels the flourishing of the church, which is a part of his glory, and that exaltation of him which was the reward of his humiliation: it was promised him that he should see his seed, and this chapter is an explication of that promise. It may easily be granted that it has a primary reference to the welfare and prosperity of the Jewish church after their return out of Babylon, which (as other things that happened to them) was typical of the glorious liberty of the children of God, which through Christ we are brought into; yet it cannot be denied but that it has a further and principal reference to the gospel church, into which the Gentiles were to be admitted. And the first words being understood by the apostle Paul of the New-Testament Jerusalem (Gal. iv. 26) may serve as a key to the whole chapter and that which follows. It is here promised concerning the Christian church, I. That, though the beginnings of it were small, it should be greatly enlarged by the accession of many to it among the Gentiles, who had been wholly destitute of church privileges, ver. 1-5. II. That though sometimes God might seem to withdraw from her, and suspend the tokens of his favour, he would return in mercy and would not return to contend with them any more, ver. 6-10. III. That, though for a while she was in sorrow and under oppression, she should at length be advanced to greater honour and splendour than ever, ver. 11, 12. IV. That knowledge, righteousness, and peace, should flourish and prevail, ver. 13, 14. V. That all attempts against the church should be baffled, and she should be secured from the malice of her enemies, ver. 14-17.''

The Prosperity of the Church. ( 706.)
$1$ Sing, O barren, thou  that didst not bear; break forth into singing, and cry aloud, thou  that didst not travail with child: for more  are the children of the desolate than the children of the married wife, saith the. $2$ Enlarge the place of thy tent, and let them stretch forth the curtains of thine habitations: spare not, lengthen thy cords, and strengthen thy stakes; $3$ For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the Gentiles, and make the desolate cities to be inhabited. $4$ Fear not; for thou shalt not be ashamed: neither be thou confounded; for thou shalt not be put to shame: for thou shalt forget the shame of thy youth, and shalt not remember the reproach of thy widowhood any more. $5$ For thy Maker  is thine husband; the of hosts  is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called. If we apply this to the state of the Jews after their return out of captivity, it is a prophecy of the increase of their nation after they were settled in their own land. Jerusalem had been in the condition of a wife written childless, or a desolate solitary widow; but now it is promised that the city should be replenished and the country peopled again, that not only the ruins of Jerusalem should be repaired, but the suburbs of it extended on all sides and a great many buildings erected upon new foundations,—that those estates which had for many years been wrongfully held by the Babylonian Gentiles should now return to the right owners. God will again be a husband to them, and the reproach of their captivity, and the small number to which they were then reduced, shall be forgotten. And it is to be observed that, by virtue of the ancient promise made to Abraham of the increase of his seed, when they were restored to God's favour they multiplied greatly. Those that first came out of Babylon were but 42,000 (Ezra ii. 64), about a fifteenth part of their number when they came out of Egypt; many came dropping to them afterwards, but we may suppose that to be the greatest number that ever came in a body; and yet above 500 years after, a little before their destruction by the Romans, a calculation was made by the number of the paschal lambs, and the lowest computation by that rule (allowing only ten to a lamb, whereas they might be twenty) made the nation to be nearly three millions. Josephus says, seven and twenty hundred thousand and odd,  Jewish War 6.425. But we must apply it to the church of God in general; I mean the kingdom of God among men, God's city in the world, the children of God incorporated. Now observe, I. The low and languishing state of religion in the world for a long time before Christianity was brought in. It was like one  barren, that did not bear, or travail with child, was like one desolate, that had lost husband and children; the church lay in a little compass, and brought forth little fruit. The Jews were indeed by profession married to God, but few proselytes were added to them, the rising generations were unpromising, and serious godliness manifestly lost ground among them. The Gentiles had less religion among them than the Jews; their proselytes were in a dispersion; and the children of God, like the children of a broken, reduced family, were  scattered abroad (John xi. 52), did not appear nor make any figure. II. Its recovery from this low condition by the preaching of the gospel and the planting of the Christian church. 1. Multitudes were converted from idols to the living God. Those were the church's children that were born again, were partakers of a new and divine nature, by the word.  More were the children of the desolate than of the married wife; there were more good people found in the Gentile church (when that was set up) that had long been afar off, and without God in the world, than ever were found in the Jewish church. God's sealed ones out of the tribes of Israel are numbered (Rev. vii. 4), and they were but a remnant compared with the thousands of Israel; but those of other nations were so many, and crowded in so thickly, and lay so much scattered in all parts, that no man could number them, v. 9. Sometimes more of the power of religion is found in those places and families that have made little show of it, and have enjoyed but little of the means of grace, than in others that have distinguished themselves by a flourishing profession; and then more are the children of the desolate, more the fruits of their righteousness, than those of the married wife; so the last shall be first. Now this is spoken of as matter of great rejoicing to the church, which is called upon to break forth into singing upon this account. The increase of the church is the joy of all its friends and strengthens their hands. The longer the church has lain desolate the greater will the transports of joy be when it begins to recover the ground it has lost and to gain more. Even in heaven, among the angels of God, there is an uncommon joy for a sinner that repents, much more for a nation that does so. If the barren fig-tree at length bring forth fruit, it is well; it shall rejoice, and others with it. 2. The bounds of the church were extended much further than ever before, v. 2, 3. (1.) It is here supposed that the present state of the church is a tabernacle state; it dwells in tents, like the heirs of promise of old (Heb. xi. 9); its dwelling is mean and movable, and of no strength against a storm. The city, the continuing city, is reserved for hereafter. A tent is soon taken down and shifted, so the candlestick of church privileges is soon  removed out of its place (Rev. ii. 5), and, when God pleases, it is as soon fixed elsewhere. (2.) Though it be a tabernacle state, it is sometimes very remarkably a growing state; and, if this family increase, no matter though it be in a tent. Thus it was in the first preaching of the gospel; it was the business of the apostles to disciple all nations, to stretch forth the curtains of the church's habitation, to preach the gospel where Christ had not yet been named (Rom. xv. 20), to leaven with the gospel those towns and countries that had hitherto been strangers to it, and so to lengthen the cords of this tabernacle, that more might be enclosed, which would make it necessary to strengthen the stakes proportionably, that they might bear the weight of the enlarged curtains. The more numerous the church grows the more cautious she must be to fortify herself against errors and corruptions, and to support her seven pillars, Prov. ix. 1. (3.) It was a proof of divine power going along with the gospel that in all places it  grew and prevailed mightily, Acts xix. 20. It broke forth, as the breaking forth of waters— on the right hand and on the left, that is, on all hands. The gospel spread itself into all parts of the world; there were eastern and western churches. The church's seed inherited the Gentiles, and the cities that had been desolate (that is, destitute of the knowledge and worship of the true God) came to be inhabited, that is, to have religion set up in them and the name of Christ professed. 3. This was the comfort and honour of the church (v. 4): " Fear not, for thou shalt not be ashamed, as formerly, of the straitness of thy borders, and the fewness of thy children, which thy enemies upbraided thee with, but shalt  forget the reproach of thy youth, because there shall be no more ground for that reproach." It was the reproach of the Christian religion, in its youth, that none of the rulers or princes of this world embraced it and that it was entertained and professed by a despicable handful of men; but, after awhile, nations were discipled, the empire became Christian, and then this  reproach of its youth was forgotten. 4. This was owing to the relation in which God stood to his church, as her husband (v. 5):  Thy maker is thy husband. Believers are said to be married to Christ, that they may  bring forth fruit unto God (Rom. vii. 4); so the church is married to him, that she may bear and bring up a holy seed to God, that shall be accounted to him for a generation. Jesus Christ is the church's Maker, by whom she is formed into a people—her Redeemer, by whom she is brought out of captivity, the bondage of sin, the worst of slaveries. This is he that espoused her to himself; and, (1.) He is  the Lord of hosts, who has an irresistible power, an absolute sovereignty, and a universal dominion! Kings who are lords of some hosts, find there are others who are lords of other hosts, as many and mighty as theirs; but God is the Lord of all hosts. (2.) He is  the Holy One of Israel, the same that presided in the affairs of the Old-Testament church and was the Mediator of the covenant made with it. The promises made to the New-Testament Israel are as rich and sure as those made to the Old-Testament Israel; for he that is our Redeemer is the Holy One of Israel. (3.) He is and shall be called  the Lord of the whole earth, as God, and as Mediator, for he is the heir of all things; but  then he shall be called so, when the ends of the earth shall be made to see his salvation, when all the earth shall call him their God and have an interest in him. Long he had been called, in a peculiar manner,  the God of Israel; but now, the partition wall between Jew and Gentile being taken down, he shall be called  the God of the whole earth even where he has been, as at Athens itself, an  unknown God.

The Prosperity of the Church. ( 706.)
$6$ For the hath called thee as a woman forsaken and grieved in spirit, and a wife of youth, when thou wast refused, saith thy God. $7$ For a small moment have I forsaken thee; but with great mercies will I gather thee. $8$ In a little wrath I hid my face from thee for a moment; but with everlasting kindness will I have mercy on thee, saith the thy Redeemer. $9$ For this  is as the waters of Noah unto me: for  as I have sworn that the waters of Noah should no more go over the earth; so have I sworn that I would not be wroth with thee, nor rebuke thee. $10$ For the mountains shall depart, and the hills be removed; but my kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the that hath mercy on thee. The seasonable succour and relief which God sent to his captives in Babylon, when they had a discharge from their bondage there, are here foretold, as a type and figure of all those consolations of God which are treasured up for the church in general and all believers in particular, in the covenant of grace. I. Look back to former troubles, and in comparison with them God's favours to his people appear very comfortable, v. 6-8. Observe, 1. How sorrowful the church's condition had been. She had been as a woman forsaken, whose husband was dead, or had fallen out with her, though she was  a wife of youth, upon which account she is grieved in spirit, takes it very ill, frets, and grows melancholy upon it; or she had been as one refused and rejected, and therefore full of discontent. Note, Even those that are espoused to God may yet seem to be refused and forsaken, and may be grieved in spirit under the apprehensions of being so. Those that shall never be forsaken and left in despair may yet for a time be perplexed and in distress. The similitude is explained (v. 7, 8): '' For a small moment have I forsaken thee. In a little wrath I hid my face from thee.'' When God continues his people long in trouble he seems to forsake them; so their enemies construe it (Ps. lxxi. 11); so they themselves misinterpret it, ch. xlix. 14. When they are comfortless under their troubles, because their prayers and expectations are not answered, God hides his face from them, as if he regarded them not nor designed them any kindness. God owns that he had done this; for he keeps an account of the afflictions of his people, and, though he never turned his face against them (as against the wicked, Ps. xxxiv. 16), he remembers how often he turned his back upon them. This arose indeed from his displeasure. It was in wrath that he forsook them and hid his face from them (ch. lvii. 17); yet it was but in a little wrath: not that God's wrath ever is a little thing, or to be made light of ( Who knows the power of his anger?), but little in comparison with what they had deserved, and what others justly suffer, on whom the full vials of his wrath are poured out. He did not stir up all his wrath. But God's people, though they be sensible of ever so small a degree of God's displeasure, cannot but be grieved in spirit because of it. As for the continuance of it, it was but  for a moment, a  small moment; for God does not keep his anger against his people for ever; no, it is soon over. As he is slow to anger, so he is swift to show mercy. The afflictions of God's people, as they are light, so they are but for a moment, a cloud that presently blows over. 2. How sweet the returns of mercy would be to them when God should come and comfort them according to the time that he had afflicted them. God called them into covenant with himself when they were forsaken and grieved; he called them out of their afflictions when they were most pressing, v. 6. God's anger endures for a moment, but he will gather his people when they think themselves neglected, will gather them out of their dispersions, that they may return in a body to their own land,—will gather them into his arms, to protect them, embrace them, and bear them up,—and will gather them at last to himself,  will gather the wheat into the barn. He will have mercy on them. This supposes the turning away of his anger and the admitting of them again into his favour. God's gathering his people takes rise from his mercy, not any merit of others; and it is with  great mercies (v. 7),  with everlasting kindness, v. 8. The wrath is little, but the mercies are great; the wrath is for a moment, but the kindness everlasting. See how one is set over against the other, that we may neither despond under our afflictions nor despair of relief. II. Look forward to future dangers, and in defiance of them God's favours to his people appear very constant, and his kindness everlasting; for it is formed into a covenant, here called a  covenant of peace, because it is founded in reconciliation and is inclusive of all good. Now, 1. This is as firm as the covenant of providence. It is  as the waters of Noah, that is, as that promise which was made concerning the deluge that there should never be the like again to disturb the course of summer and winter, seed-time and harvest, v. 9. God then contended with the world in great wrath, and for a full year, and yet at length returned in mercy, everlasting mercy; for he gave his word, which was as inviolable as his oath, that Noah's flood should never return, that he would never drown the world again; see Gen. viii. 21, 22; ix. 11. And God has ever since kept his word, though the world has been very provoking; and he will keep it to the end; for the world that now is is reserved unto fire. And thus inviolable is the covenant of grace:  I have sworn that I would not be wroth with thee, as I have been,  and rebuke thee, as I have done. He will not be so angry with them as to cast them off and break his covenant with them (Ps. lxxxix. 34), nor rebuke them as he has rebuked the heathen, to destroy them, and  put out their name for ever and ever, Ps. ix. 5. 2. It is more firm than the strongest parts of the visible creation (v. 10): The  mountains shall depart, which are called  everlasting mountains, and  the hills be removed, though they are called  perpetual hills, Hab. iii. 6. Sooner shall they remove than God's covenant with his people be broken. Mountains have sometimes been shaken by earthquakes, and removed; but the promises of God were never broken by the shock of any event. The day will come when all  the mountains shall depart and all  the hills be removed, not only the tops of them covered, as they were by the waters of Noah, but the roots of them torn up; for the earth and all the works that are therein shall be burned up; but then the covenant of peace between God and believers shall continue in the everlasting bliss of all those who are the children of that covenant. Mountains and hills signify great men, men of bulk and figure. Do these mountains seem to support the skies (as Atlas) and bear them up? They shall depart and be removed. Creature-confidences shall fail us.  In vain is salvation hoped for from those hills and mountains. But the firmament is firm, and answers to its name, when those who seem to prop it are gone. When our friends fail us our God does not, nor does his kindness depart? Do these mountains threaten, and seem to top the skies, and bid defiance to them, as Pelion and Ossa? Do the kings of the earth, and the rulers, set themselves against the Lord? They shall depart and be removed. Great mountains, that stand in the way of the salvation of the church, shall be  made plain (Zech. iv. 7); but God's kindness shall never depart from his people, for whom he loves he loves to the end; nor shall the covenant of his peace ever be removed, for he is the Lord that has mercy on his people.  Therefore the covenant is immovable and inviolable, because it is built not on our merit, which is a mutable uncertain thing, but on God's mercy, which is from everlasting to everlasting.

The Prosperity of the Church; The Prosperity of Zion. ( 706.)
$11$ O thou afflicted, tossed with tempest,  and not comforted, behold, I will lay thy stones with fair colours, and lay thy foundations with sapphires. $12$ And I will make thy windows of agates, and thy gates of carbuncles, and all thy borders of pleasant stones. $13$ And all thy children  shall be taught of the ; and great  shall be the peace of thy children. $14$ In righteousness shalt thou be established: thou shalt be far from oppression; for thou shalt not fear: and from terror; for it shall not come near thee. $15$ Behold, they shall surely gather together,  but not by me: whosoever shall gather together against thee shall fall for thy sake. $16$ Behold, I have created the smith that bloweth the coals in the fire, and that bringeth forth an instrument for his work; and I have created the waster to destroy. $17$ No weapon that is formed against thee shall prosper; and every tongue  that shall rise against thee in judgment thou shalt condemn. This  is the heritage of the servants of the, and their righteousness  is of me, saith the. Very precious promises are here made to the church in her low condition, that God would not only continue his love to his people under their troubles as before, but that he would restore them to their former prosperity, nay, that he would raise them to greater prosperity than any they had yet enjoyed. In the foregoing chapter we had the humiliation and exaltation of Christ; here we have the humiliation and exaltation of the church; for, if we suffer with him, we shall reign with him. Observe, I. The distressed state the church is here reduced to by the providence of God (v. 11): " O thou afflicted, poor, and indigent society, that art  tossed with tempests, like a ship driven from her anchors by a storm and hurried into the ocean, where she is ready to be swallowed up by the waves, and in this condition  not comforted by any compassionate friend that will sympathize with thee, or suggest to thee any encouraging considerations (Eccl. iv. 1), not comforted by any allay to thy trouble, or prospect of deliverance out of it." This was the condition of the Jews in Babylon, and afterwards, for a time, under Antiochus. It is often the condition of Christian churches and of particular believers; without are fightings, within are fears; they are like the disciples in a storm, ready to perish; and where is their faith? II. The glorious state the church is here advanced to by the promise of God. God takes notice of the afflicted distressed state of his church, and comforts her, when she is most disconsolate and has no other comforter. Let the people of God, when they are afflicted and tossed, think they hear God speaking comfortably to them by these words, taking notice of their griefs and fears, what afflictions they are under, what distresses they are in, and what comforts their case calls for. When they bemoan themselves, God bemoans them, and speaks to them with pity:  O thou afflicted, tossed with tempests, and not comforted; for in all their afflictions he is afflicted. But this is not all; he engages to raise her up out of her affliction, and encourages her with the assurance of the great things he would do for her, both for her prosperity and for the securing of that prosperity to her. 1. Whereas now she lay in disgrace, God promises that which would be her beauty and honour, which would make her easy to herself and amiable in the eyes of others. (1.) This is here promised by a similitude taken from a city, and it is an apt similitude, for the church is the city of the living God, the heavenly Jerusalem. Whereas now Jerusalem lay in ruins, a heap of rubbish, it shall be not only rebuilt, but beautified, and appear more splendid than ever; the stones shall be laid not only firm, but fine, laid with fair colours; they shall be  glistering stones, 1 Chron. xxix. 2. The foundations shall be laid or garnished with  sapphires, the most precious of the precious stones here mentioned; for Christ (the church's foundation), and the foundation of the apostles and prophets, are precious above any thing else. The windows of this house, city, or temple, shall be made of  agates, the gates of  carbuncles, and all the  borders (the walls that enclose the courts, or the boundaries by which her limits are marked, the mere-stones) shall be  of pleasant stones, v. 12. Never was this literally true; but it intimates, [1.] That, God having graciously undertaken to build his church, we may expect that to be done for it, that to be wrought in it, which is very great and uncommon. [2.] That the glory of the New-Testament church shall far exceed that of the Jewish church, not in external pomp and splendour, but in those gifts and graces of the Spirit which are infinitely more valuable, that wisdom which is  more precious than rubies (Prov. iii. 15), than the precious onyx and the sapphire, and which the  topaz of Ethiopia cannot equal, Job xxviii. 16, 19. [3.] That the wealth of this world, and those things of it that are accounted most precious, shall be despised by all the true living members of the church, as having no value, no glory, in comparison with that which far excels. That which the children of this world lay up among their treasures, and too often in their hearts, the children of God make pavements of, and put under their feet, the fittest place of it. (2.) It is here promised in the particular instances of those things that shall be the beauty and honour of the church, which are knowledge, holiness, and love, the very image of God, in which man was created, renewed, and restored. And these are the sapphires and carbuncles, the precious and pleasant stones, with which the gospel temple shall be enriched and beautified, and these wrought by the power and efficacy of those doctrines which the apostle compares to gold or silver, and precious stones, that are to be  built upon the foundation, 1 Cor. iii. 12. Then the church is all glorious, [1.] When it is full of the knowledge of God, and that is promised here (v. 13):  All thy children shall be taught of the Lord. The church's children, being born of God, shall be taught of God; being his children by adoption, he will take care of their education. It was promised (v. 1) that the church's children should be many; but lest we should think that being many, as sometimes it happens in numerous families, they will be neglected, and not have instruction given them so carefully as if they were but few, God here takes that work into his own hand:  They shall all be taught of the Lord; and none teaches like him.  First, It is a promise of the means of instruction and those means authorized by a divine institution:  They shall all be taught of God, that is, they shall be taught by those whom God shall appoint and whose labours shall be under his direction and blessing. He will ordain the methods of instruction, and by his word and ordinances will diffuse a much greater light than the Old-Testament church had. Care shall be taken for the teaching of the church's children, that knowledge may be transmitted from generation to generation, and that all may be enriched with it, from the least even to the greatest.  Secondly, It is a promise of the Spirit of illumination. Our Saviour quotes it with application to gospel grace, and makes it to have its accomplishment in all those that were brought to believe in him (John vi. 45):  It is written in the prophets, They shall be all taught of God, whence he infers that those, and those only, come to him by faith that have heard and learned of the Father, that are  taught by him as the truth is in Jesus, Eph. iv. 21. There shall be a plentiful effusion of the Spirit of grace upon Christians, to  teach them all things, John xiv. 26. [2.] When the members of it live in love and unity among themselves:  Great shall be the peace of thy children. Peace may be taken here for all good. As where no knowledge of God is no good can be expected, so those that are taught of God to know him are in a fair way to prosper for both worlds.  Great peace have those that know and  love God's law, Ps. cxix. 165. But it is often put for love and unity; and so we may take it. All that are taught of God are taught to  love one another (1 Thess. iv. 9) and that will keep peace among the church's children and prevent their falling out by the way. [3.] When holiness reigns; for that above any thing is the beauty of the church (v. 14):  In righteousness shall thou be established. The reformation of manners, the restoration of purity, the due administration of public justice, and the prevailing of honesty and fair dealing among men, are the strength and stability of any church or state. The kingdom of God, set up by the gospel of Christ, is not meat and drink, but this righteousness and peace, holiness and love. 2. Whereas now she lay in danger, God promises that which would be her protection and security. (1.) God engages here that though, in the day of her distress, without were fightings and within were fears, now she shall be safe from both. [1.] There shall be no fears within (v. 14): " Thou shalt be far from oppression. Those that have oppressed thee shall be removed, those that would oppress thee shall be restrained, and therefore thou shalt not fear, but mayest look upon it as a thing at a great distance, that thou art now in no danger of. Thou shalt be far from terror, not only from evil, but from the fear of evil, for it shall not come near thee so as to do thee any hurt or to put thee in any fright." Note, Those are far from terror that are far from oppression; for it is as great a terror as can fall on a people to have the rod of government turned into the serpent of oppression, because against this there is no fence, nor is there any flight from it. [2.] There shall be no fightings without. Though attempts should be made upon them to insult them, to invade their country, or besiege their towns, they should all be in vain, and none of them succeed, v. 15. It is granted, " They shall surely gather together against thee; thou must expect it." The confederate force of hell and earth will be renewing their assaults. As long as there is a devil in hell, and a persecutor out of it, God's people must expect frequent alarms; but,  First, God will not own them, will not give them either commission or countenance; they gather together, hand joins in hand, but it is  not by me. God gave them no such order as he did to Sennacherib, to  take the spoil, and to take the prey, ch. x. 6. And therefore,  Secondly, Their attempt will end in their own ruin: " Whosoever shall gather together against thee, be they ever so many and ever so mighty, they shall not only be baffled, but they  shall fall for thy sake, or they shall fall before thee, which shall be the just punishment of their enmity to thee." God will make them to fall for the sake of the love he bears to his church and the care he has of it, in answer to the prayers made by his people, and in pursuance of the promises made to them. "They shall fall, that thou mayest stand," Ps. xxvii. 2. (2.) That we may with the greatest assurance depend upon God for the safety of his church, we have here, [1.] The power of God over the church's enemies asserted, v. 16. The truth is they have  no power but what is given them from above, and he that gave them their power can limit and restrain them. '' Hitherto they shall go, and no further. First,'' They cannot carry on their design without arms and weapons of war; and the smith that makes those weapons is God's creature, and he gave him his skill to work in iron and brass (Exod. xxxi. 3, 4) and particularly to make proper instruments for warlike purposes. It is melancholy to think, as if men did not die fast enough of themselves, how ingenious and industrious they are to make instruments of death and to find out ways and means to kill one another.  The smith blows the coals in the fire, to make his iron malleable, to soften it first, that it may be hardened into steel, and so  he may bring forth an instrument proper for the work of those that seek to destroy. It is the iron age that is the age of war. But  God has created the smith, and therefore can tie his hands, so that the project of the enemy shall miscarry (as many a project has done) for want of arms and ammunition. Or the smith that forges the weapons is perhaps put here for the council of war that forms the design, blows the coals of contention, and brings forth the plan of the war; these can do no more than God will let them.  Secondly, They cannot carry it on without men, they must have soldiers, and it is  God that created the waster to destroy. Military men value themselves upon their great offices and splendid titles, and even the common soldiers call themselves  gentlemen; but God calls them  wasters made to destroy, for wasting and destruction are their business. They think their own ingenuity, labour, and experience, made them soldiers; but it was God that created them, and gave them strength and spirit for that hazardous employment; and therefore he not only can restrain them, but will serve his own purposes and designs by them. [2.] The promise of God concerning the church's safety solemnly laid down, as  the heritage of the servants of the Lord (v. 17), as that which they may depend upon and be confident of, that God will protect them from their adversaries both in camps and courts.  First, From their field-adversaries, that think to destroy them by force and violence, and dint of sword: " No weapon that is formed against thee (though ever so artfully formed by the smith that blows the coals, v. 16, though ever so skilfully managed by the waster that seeks to destroy)  shall prosper; it shall not prove strong enough to do any harm to the people of God; it shall miss its mark, shall fall out of the hand or perhaps recoil in the face of him that uses it against thee." It is the happiness of the church that  no weapons formed against it shall prosper long, and therefore the folly of its enemies will at length be made manifest to all, for they are but preparing instruments of ruin for themselves.  Secondly, From their law-adversaries, that think to run them down under colour of right and justice. When the weapons of war do not prosper there are tongues that rise in judgment. Both are included in the gates of hell, that seek to destroy the church; for they had their courts of justice, as well as their magazines and military stores, in their gates. The tongues that rise in judgment against the church are as such as either demand a dominion over it, as if God's children were their lawful captives, pretending an authority to oppress their consciences, or they are such as misrepresent them, and falsely accuse them, and by slanders and calumnies endeavour to make them odious to the people and obnoxious to the government. This the enemies of the Jews did, to incense the kings of Persia against them, Ezra iv. 12; Esth. iii. 8. "But these insulting threatening tongues thou shalt condemn; thou shalt have wherewith to answer their insolent demands, and to put to silence their malicious reflections. Thou shalt do it  by well-doing (1 Pet. ii. 15), by doing that which will make thee manifest in the consciences even of thy adversaries, that thou art not what thou art represented to be.  Thou shalt condemn them, that is, God shall condemn them for thee.  He shall bring forth thy righteousness as the light, Ps. xxxvii. 6. Thou shalt condemn them as Noah condemned the old world that reproached him, by building the ark, and so saving his house, in contempt of their contempts." The day is coming when God will reckon with the wicked men for all their hard speeches which they have spoken against him, Jude 15. The last words refer not only to this promise, but to all that go before:  This is the heritage of the servants of the Lord. God's servants are his sons, for he has provided an inheritance for them, rich, sure, and indefeasible. God's promises are their  heritage for ever (Ps. cxix. 111);  and their righteousness is of me, saith the Lord. God will clear up the righteousness of their cause before men. It is with him, for he knows it; it is with him, for he will plead it. Or their reward for their righteousness, and for all that which they have suffered unrighteously, is of God, that God who judges in the earth, and with whom  verily there is a reward for the righteous. Or their righteousness itself, all that in them which is good and right, is of God, who works it in them; it is of Christ who is made righteousness to them. In those for whom God designs a heritage hereafter he will work righteousness now.

=CHAP. 55.= ''As we had much of Christ in the 53rd chapter, and much of the church of Christ in the 54th chapter, so in this chapter we have much of the covenant of grace made with us in Christ. The "sure mercies of David," which are promised here (ver. 3), are applied by the apostle to the benefits which flow to us from the resurrection of Christ (Acts xiii. 34), which may serve as a key to this chapter; not but that it was intended for the comfort of the people of God that lived then, especially of the captives in Babylon, and others of the dispersed of Israel; but unto us was this gospel preached as well as unto them, and much more clearly and fully in the New Testament. Here is, I. A free and gracious invitation to all to come and take the benefit of gospel grace, ver. 1. II. Pressing arguments to enforce this invitation, ver. 2-4. III. A promise of the success of this invitation among the Gentiles, ver. 5. IV. An exhortation to repentance and reformation, with great encouragement given to hope for pardon thereupon, ver. 6-9. V. The ratification of all this, with the certain efficacy of the word of God, ver. 10, 11. And a particular instance of the accomplishment of it in the return of the Jews out of their captivity, which was intended for a sign of the accomplishment of all these other promises.''

Evangelical Invitations. ( 706.)
$1$ Ho, every one that thirsteth, come ye to the waters, and he that hath no money; come ye, buy, and eat; yea, come, buy wine and milk without money and without price. $2$ Wherefore do ye spend money for  that which is not bread? and your labour for  that which satisfieth not? hearken diligently unto me, and eat ye  that which is good, and let your soul delight itself in fatness. $3$ Incline your ear, and come unto me: hear, and your soul shall live; and I will make an everlasting covenant with you,  even the sure mercies of David. $4$ Behold, I have given him  for a witness to the people, a leader and commander to the people. $5$ Behold, thou shalt call a nation  that thou knowest not, and nations  that knew not thee shall run unto thee because of the thy God, and for the Holy One of Israel; for he hath glorified thee. Here, I. We are all invited to come and take the benefit of that provision which the grace of God has made for poor souls in the new covenant, of that which is the  heritage of the servants of the Lord (ch. liv. 17), and not only their heritage hereafter, but their cup now, v. 1. Observe, 1. Who are invited:  Ho, every one. Not the Jews only, to whom first the word of salvation was sent, but the Gentiles, the poor and the maimed, the halt and the blind, are called to this marriage supper, whoever can be picked up out of the highways and the hedges. It intimates that in Christ there is enough for all and enough for each, that ministers are to make a general offer of life and salvation to all, that in gospel times the invitation should be more largely made than it had been and should be sent to the Gentiles, and that the gospel covenant excludes none that do not exclude themselves. The invitation is published with an  Oyez-Ho, take notice of it.  He that has ears to hear let him hear. 2. What is the qualification required in those that shall be welcome—they must thirst. All shall be welcome to gospel grace upon those terms only that gospel grace be welcome to them. Those that are satisfied with the world and its enjoyments for a portion, and seek not for a happiness in the favour of God,—those that depend upon the merit of their own works for a righteousness, and see no need they have of Christ and his righteousness,—these do not thirst; they have no sense of their need, are in no pain or uneasiness about their souls, and therefore will not condescend so far as to be beholden to Christ. But those that thirst are invited to the waters, as those that labour, and are heavy-laden, are invited to Christ for rest. Note, Where God gives grace he first gives a thirsting after it; and, where he has given a thirsting after it, he will give it, Ps. lxxxi. 10. 3. Whither they are invited:  Come you to the waters. Come to the water-side, to the ports, and quays, and wharfs, on the navigable rivers, into which goods are imported; thither come and buy, for that is the market-place of foreign commodities; and to us they would have been for ever foreign if Christ had not brought in an everlasting righteousness. Come to Christ; for he is the fountain opened; he is the rock smitten. Come to holy ordinances, to those streams that make glad the city of our God; come to them, and though they may seem to you plain and common things, like waters, yet to those who believe in Christ the things signified will be as wine and mile, abundantly refreshing. Come to the healing waters; come to the living waters. Whoever will, let him come, and  partake of the waters of life, Rev. xxii. 17. Our Saviour referred to it, John vii. 37.  If any man thirst, let him come to me and drink. 4. What they are invited to do. (1.)  Come, and buy. Never did any tradesman court customers that he hoped to get by as Christ courts us to that which we only are to be gainers by. "Come and buy, and we can assure you you shall have a good bargain, which you will never repent of nor lose by. Come and buy; make it your own by an application of the grace of the gospel to yourselves; make it your own upon Christ's terms, nay, your own upon any terms, nor deliberating whether you shall agree to them." (2.) " Come, and eat; make it still more your own, as that which we eat is more our own than that which we only buy." We must buy the truth, not that we may lay it by to be looked at, but that we may feed and feast upon it, and that the spiritual life may be nourished and strengthened by it. We must buy necessary provisions for our souls, be willing to part with any thing, though ever so dear to us, so that we may but have Christ and his graces and comforts. We must part with sin, because it is an opposition to Christ, part with all opinion of our own righteousness, as standing in competition with Christ, and part with life itself, and its most necessary supports, rather than quit our interest in Christ. And, when we have bought what we need, let us not deny ourselves the comfortable use of it, but enjoy it, and eat the labour of our hands:  Buy, and eat. 5. What is the provision they are invited to: " Come, and buy wine and milk, which will not only quench the thirst" (fair water would do that), "but nourish the body, and revive the spirits." The world comes short of our expectations. We promise ourselves, at least, water in it, but we are disappointed of that, as  the troops of Tema, Job vi. 19. But Christ outdoes our expectations. We come to the waters, and would be glad of them, but we find there wine and milk, which were the staple commodities of the tribe of Judah, and which the Shiloh of that tribe is furnished with to entertain the  gathering of the people to him, Gen. xlix. 10, 12.  His eyes shall be red with wine and his teeth white with milk. We must come to Christ, to have milk for babes, to nourish and cherish those that are but lately born again; and with him strong men shall find that which will be a cordial to them: they shall have wine to make glad their hearts. We must part with our puddle-water, nay, with our poison, that we may procure this wine and milk. 6. The free communication of this provision:  Buy it without money, and without price. A strange way of buying, not only without ready money (that is common enough), but without any money, or the promise of any; yet it seems not so strange to those who have observed Christ's counsel to Laodicea, that was wretchedly poor, to  come and buy, Rev. iii. 17, 18. Our buying without money intimates, (1.) That the gifts offered us are invaluable and such as no price can be set upon. Wisdom is that which cannot be gotten for gold. (2.) That he who offers them has no need of us, nor of any returns we can make him. He makes us these proposals, not because he has occasion to sell, but because he has a disposition to give. (3.) That the things offered are already bought and paid for. Christ purchased them at the full value, with price, not with money, but with  his own blood, 1 Pet. i. 19. (4.) That we shall be welcome to the benefits of the promise, though we are utterly unworthy of them, and cannot make a tender of any thing that looks like a valuable consideration. We ourselves are not of any value, nor is any thing we have or can do, and we must own it, that, if Christ and heaven be ours, we may see ourselves for ever indebted to free grace. II. We are earnestly pressed and persuaded (and O that we would be prevailed with!) to accept this invitation, and make this good bargain for ourselves. 1. That which we are persuaded to is to hearken to God and to his proposals: " Hearken diligently unto me, v. 2. Not only give me the hearing, but approve of what I say, and apply it to yourselves (v. 3):  Incline your ear, as you do to that which you find yourselves concerned in and pleased with; bow the ear, and let the proud heart stoop to the humbling methods of the gospel; bend the ear this way, that you may hear with attention and remark; hear,  and come unto me; not only come and treat with me, but comply with me, come up to my terms;" accept God's offers as very advantageous; answer his demands as very fit and reasonable. 2. The arguments used to persuade us to this are taken, (1.) From the unspeakable wrong we do to ourselves if we neglect and refuse this invitation: " Wherefore do you spend money for that which is not bread, which will not yield you, no, not beggar's food, dry bread, when with me you may have wine and milk without money?  Wherefore do you spend your labour and toil  for that which will not be so much as dry bread to you, for it  satisfies not?" See here, [1.] The vanity of the things of this world. They are not bread, not proper food for a soul; they afford no suitable nourishment or refreshment. Bread is the staff of the natural life, but it affords no support at all to the spiritual life. All the wealth and pleasure in the world will not make one meal's meat for a soul. Eternal truth and eternal good are the only food for a rational and immortal soul, the life of which consists in reconciliation and conformity to God, and in union and communion with him, which the things of the world will not at all befriend.  They satisfy not; they yield not any solid comfort and content to the soul, nor enable it to say, "Now I have what I would have." Nay, they do not satisfy even the appetites of the body. The more men have the more they would have, Eccl. i. 8. Haman was unsatisfied in the midst of his abundance. They flatter, but they do not fill; they please for a while, like the dream of a hungry man, who awakes and his soul is empty. They soon surfeit, but they never satisfy; they cloy a man, but do not content him, or make him truly easy. It is all vanity and vexation. [2.] The folly of the children of this world. They spend their money and labour for these uncertain unsatisfying things. Rich people live by their money, poor people by their labour; but both mistake their truest interest, while the one is trading, the other toiling, for the world, both promising themselves satisfaction and happiness in it, but both miserably disappointed. God vouchsafes compassionately to reason with them: "Wherefore do you thus act against your own interest? Why do you suffer yourselves to be thus imposed upon?" Let us reason with ourselves, and let the result of these reasonings be a holy resolution not to  labour for the meat that perishes, but for that which endures to everlasting life, John vi. 27. Let all the disappointments we meet with in the world help to drive us to Christ, and lead us to seek for satisfaction in him only. This is the way to make sure which will be made sure. (2.) From the unspeakable kindness we do to ourselves if we accept this invitation and comply with it. [1.] hereby we secure to ourselves present pleasure and satisfaction: "If you hearken to Christ, you  eat that which is good, which is both wholesome and pleasant, good in itself and good for you." God's good word and promise, a good conscience, and the comforts of God's good Spirit, are a continual feast to those that hearken diligently and obediently to Christ. Their souls shall  delight themselves in fatness, that is, in the riches and most grateful delights. Here the invitation is not, "Come, and  buy," lest that should discourage, but, "Come, and  eat; come and entertain yourselves with that which will be abundantly pleasing; eat, O friends!" It is sad to think that men should need to be courted thus to their own bliss. [2.] Hereby we secure to ourselves lasting happiness: " Hear, and your soul shall live; you shall not only be saved from perishing eternally, but you shall be eternally blessed:" for less than that cannot be the life of an immortal soul. The words of Christ are spirit and life, life to spirits ( John vi. 33, 63), the words of this life, Acts v. 20. On what easy terms is happiness offered to us! It is but "Hear, and you shall live." [3.] The great God graciously secures all this to us: "Come to me,  and I will make an everlasting covenant with you, will put myself into covenant-relations and under covenant-engagements to you, and thereby settle upon you  the sure mercies of David." Note,  First, If we come to God to serve him, he will covenant with us to do us good and make us happy; such are his condescension to us and concern for us.  Secondly, God's covenant with us is an everlasting covenant—its contrivance from everlasting, its continuance to everlasting.  Thirdly, The benefits of this covenant are mercies suited to our case, who, being miserable, are the proper objects of mercy. They come from God's mercy, and are ordered every way in kindness to us.  Fourthly, They are the mercies of David, such mercies as God promised to David (Ps. lxxxix. 28, 29, &c.), which are called  the mercies of David his servant, and are appealed to by Solomon, 2 Chron. vi. 42. It shall be a covenant as sure as that with David, Jer. xxxiii. 25, 26. The covenant of royalty was a figure of the covenant of grace, 2 Sam. xxiii. 5. Or, rather, by David here we are to understand the Messiah. Covenant-mercies are all  his mercies; they are purchased by him; they are promised in him; they are treasured up in his hand, and out of his hand they are dispensed to us. He is the Mediator and trustee of the covenant; to him this is applied, Acts xiii. 34. They are the  ta hosia (the word used there, and by the Septuagint here)— the holy things of David, for they are confirmed by the holiness of God (Ps. lxxxix. 35) and are intended to advance holiness among men.  Fifthly, They are sure mercies. The covenant, being well-ordered in all things, is sure. It is sure in the general proposal of it; God is real and sincere, serious and in earnest, in the offer of these mercies. It is sure in the particular application of it to believers; God's gifts and callings are without repentance. They are the mercies of David, and therefore sure, for in Christ the promises are all yea and amen. III. Jesus Christ is promised for the making good of all the other promises which we are here invited to accept of, v. 4. He is that David whose sure mercies all the blessings and benefits of the covenant are. "And God has  given him in his purpose and promise, has constituted and appointed him, and in the fulness of time will as surely send him as if he had already come, to be all that to us which is necessary to our having the benefit of these preparations." He has given him freely; for what more free than a gift? There was nothing in us to merit such a favour, but Christ is the gift of God. We want one, 1. To attest the truth of the promises which we are invited to take the benefit of; and Christ is given  for a witness that God is willing to receive us into his favour upon gospel terms, to confirm the promises made unto the fathers, that we may venture our souls upon those promises with entire satisfaction. Christ is a faithful witness, we may take his word—a competent witness, for he lay in the bosom of the Father from eternity, and was perfectly apprised of the whole matter. Christ, as a prophet, testifies the will of God to the world; and to believe is to receive his testimony. 2. To assist us in closing with the invitation, and coming up to the terms of it. We know not how to find the way to the waters where we are to be supplied, but Christ is given to be  a leader. We know not what to do that we may be qualified or it, and become sharers in it, but he is given for  a commander, to show us what to do and enable us to do it. Much difficulty and opposition lie in our way to Christ; we have spiritual enemies to grapple with, but, to animate us for the conflict, we have a good captain, like Joshua, a leader and commander to tread our enemies under our feet and to put us in possession of the land of promise. Christ is a commander by his precept and a leader by his example; our business is to obey him and follow him. IV. The Master of the feast being fixed, it is next to be furnished with guests, for the provision shall not be lost, nor made in vain, v. 5. 1. The Gentiles shall be called to this feast, shall be invited out of the highways and the hedges: " Thou shalt call a nation that thou knowest not, that is, that was not formerly called and owned as thy nation, that thou didst not send prophets to as to Israel, the people whom God knew above all the families of the earth." The Gentiles shall now be favoured as they never were before; their knowing God is said to be rather their  being known of God, Gal. iv. 9. 2. They shall come at the call:  Nations that knew not thee shall run unto thee; those that had long been afar off from Christ shall be made nigh; those that had been running from him shall run to him, with the greatest speed and alacrity imaginable. There shall be a concourse of believing Gentiles to Christ, who, being lifted up from the earth, will draw all men to him. Now see the reason, (1.) Why the Gentiles will thus flock to Christ; it is  because of the Lord his God, because he is the Son of God, and is declared to be so with power, because they now see his God is one with whom they have to do, and there is no coming to him as their God but by making an interest in his Son. Those that are brought to be acquainted with God, and understand how the concern lies between them and him, cannot but run to Jesus Christ, who is the only Mediator between God and Man, and there is no coming to God but by him. (2.) Why God will bring them to him; it is because he is the Holy One of Israel, true to his promises, and he has promised to glorify him by giving him the heathen for his inheritance. When Greeks began to enquire after Christ he said,  The hour has come that the Son of man should be glorified, John xii. 22, 23. And his being glorified in his resurrection and ascension was the great argument by which multitudes were wrought upon to run to him.

Evangelical Invitations. ( 706.)
$6$ Seek ye the while he may be found, call ye upon him while he is near: $7$ Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the , and he will have mercy upon him; and to our God, for he will abundantly pardon. $8$ For my thoughts  are not your thoughts, neither  are your ways my ways, saith the. $9$ For  as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. $10$ For as the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater: $11$ So shall my word be that goeth forth out of my mouth: it shall not return unto me void, but it shall accomplish that which I please, and it shall prosper  in the thing whereto I sent it. $12$ For ye shall go out with joy, and be led forth with peace: the mountains and the hills shall break forth before you into singing, and all the trees of the field shall clap  their hands. $13$ Instead of the thorn shall come up the fir tree, and instead of the brier shall come up the myrtle tree: and it shall be to the for a name, for an everlasting sign  that shall not be cut off. We have here a further account of that covenant of grace which is made with us in Jesus Christ, both what is required and what is promised in the covenant, and of those considerations that are sufficient abundantly to confirm our believing compliance with and reliance on that covenant. This gracious discovery of God's good-will to the children of men is not to be confined either to the Jew or to the Gentile, to the Old Testament or to the New, much less to the captives in Babylon. No, both the precepts and the promises are here given to all, to  every one that thirsts after happiness, v. 1. And who does not? Hear this, and live. I. Here is a gracious offer made of pardon, and peace, and all happiness, to poor sinners, upon gospel terms, v. 6, 7. 1. Let them pray, and their prayers shall be heard and answered (v. 6): " Seek the Lord while he may be found. Seek him whom you have left by revolting from your allegiance to him and whom you have lost by provoking him to withdraw his favour from you.  Call upon him now  while he is near, and within call." Observe here, (1.) The duties required. [1.] "Seek the Lord. Seek to him, and enquire of him, as your oracle.  Ask the law at his mouth. What wilt thou have me to do? Seek for him, and enquire after him, as your portion and happiness; seek to be reconciled to him and acquainted with him, and to be happy in his favour. Be sorry that you have lost him; be solicitous to find him; take the appointed method of finding him, making use of Christ as your way, the Spirit as your guide, and the word as your rule." [2.] "Call upon him. Pray to him, to be reconciled, and, being reconciled, pray to him for every thing else you have need of." (2.) The motives made use of to press these duties upon us:  While he may be found—while he is near. [1.] It is implied that now God is near and will be found, so that it shall not be in vain to seek him and to call upon him. Now his patience is waiting on us, his word is calling to us, and his Spirit striving with us. Let us now improve our advantages and opportunities; for now is the accepted time. But, [2.] There is a day coming when he will be afar off, and will not be found, when the day of his patience is over, and his Spirit will strive no more. There may come such a time in this life, when the heart is incurably hardened; it is certain that at death and judgment the door will be  shut, Luke xvi. 26; xiii. 25, 26. Mercy is now offered, but then judgment without mercy will take place. 2. Let them repent and reform, and their sins shall be pardoned, v. 7. Here is a call to the unconverted, to  the wicked and the unrighteous—to the wicked, who live in known gross sins, to the unrighteous, who live in the neglect of plain duties: to them is the word of this salvation sent, and all possible assurance given that penitent sinners shall find God a pardoning God. Observe here, (1.) What it is to repent. There are two things involved in repentance:—[1.] It is to turn from sin; it is to forsake it. It is to leave it, and to leave it with loathing and abhorrence, never to return to it again. The wicked must  forsake his way, his evil way, as we would forsake a false way that will never bring us to the happiness we aim at, and a dangerous way, that leads to destruction. Let him not take one step more in that way. Nay, there must be not only a change of the way, but a change of the mind; the unrighteous must  forsake his thoughts. Repentance, if it be true, strikes at the root, and washes the heart from wickedness. We must alter our judgments concerning persons and things, dislodge the corrupt imaginations and quit the vain pretences under which an unsanctified heart shelters itself. Note, It is not enough to break off from evil practices, but we must enter a caveat against evil thoughts. Yet this is not all: [2.] To repent is to  return to the Lord; to return to him as our God, our sovereign Lord, against whom we have rebelled, and to whom we are concerned to reconcile ourselves; it is to return to the Lord as the fountain of life and living waters, which we had forsaken for broken cisterns. (2.) What encouragement we have thus to repent. If we do so, [1.] God  will have mercy. He will not deal with us as our sins have deserved, but will have compassion on us. Misery is the object of mercy. Now both the consequences of sin, by which we have become truly miserable (Ezek. xvi. 5, 6), and the nature of repentance, by which we are made sensible of our misery and are brought to bemoan ourselves (Jer. xxxi. 18), both these make us objects of pity, and with God there are tender mercies. [2.] '' He will abundantly pardon. He will multiply to pardon'' (so the word is), as we have multiplied to offend. Though our sins have been very great and very many, and though we have often backslidden and are still prone to offend, yet God will repeat his pardon, and welcome even backsliding children that return to him in sincerity. II. Here are encouragements given us to accept this offer and to venture our souls upon it. For, look which way we will, we find enough to confirm us in our belief of its validity and value. 1. If we look up to heaven, we find God's counsels there high and transcendent, his thoughts and ways infinitely above ours, v. 8, 9. The wicked are urged to forsake their evil ways and thoughts (v. 7) and to return to God, that is, to bring their ways and thoughts to concur and comply with his; "for" (says he) "my thoughts and ways are not as yours. Yours are conversant only about things beneath; they are of the earth earthy: but mine are above,  as the heaven is high above the earth; and, if you would approve yourselves true penitents, yours must be so too, and your affections must be set on things above." Or, rather, it is to be understood as an encouragement to us to depend upon God's promise to pardon sin, upon repentance. Sinners may be ready to fear that God will not be reconciled to them, because they could not find in their hearts to be reconciled to one who should have so basely and so frequently offended them. "But" (says God) "my thoughts in this matter are not as yours, but as far above them as the heaven is above the earth." They are so in other things. Men's sentiments concerning sin, and Christ, and holiness, concerning this world and the other, are vastly different from God's; but in nothing more than in the matter of reconciliation. We think God apt to take offence and backward to forgive—that, if he forgives once, he will not forgive a second time. Peter thought it a great deal to  forgive seven times (Matt. xviii. 21), and a hundred pence go far with us; but God meets returning sinners with pardoning mercy; he forgives freely, and as he gives: it is without upbraiding. We forgive and cannot forget; but, when God forgives sin, he remembers it no more. Thus God invites sinners to return to him, by possessing them with good thoughts of him, as Jer. xxxi. 20. 2. If we look down to this earth, we find God's word there powerful and effectual, and answering all its great intentions, v. 10, 11. Observe here, (1.) The efficacy of God's word in the kingdom of nature. He saith to the snow, Be thou on the earth; he appoints when it shall come, to what degree, and how long it shall lie there; he saith so  to the small rain and the great rain of his strength, Job xxxvii. 6. And according to his order they come down from heaven, and do  whatsoever he commands them upon the face of the world, whether it be for correction, or for his land, or for mercy, v. 12, 13. It returns not  re infectâ—without having accomplished its end, but waters the earth, which he is therefore said to do  from his chambers, Ps. civ. 13. And the watering of the earth is in order to its fruitfulness. Thus he makes it to  bring forth and bud, for the products of the earth depend upon the dews of heaven; and thus it gives not only  bread to the eater, present maintenance to the owner and his family, but  seed likewise  to the sower, that he may have food for another year. The husbandman must be a sower as well as an eater, else he will soon see the end of what he has. (2.) The efficacy of his word in the kingdom of providence and grace, which is as certain as the former: " So shall my word be, as powerful in the mouth of prophets as it is in the hand of providence;  it shall not return unto me void, as unable to effect what it was sent for, or meeting with an insuperable opposition; no,  it shall accomplish that which I please" (for it is the declaration of his will, according to the counsel of which he works all things) " and it shall prosper in the thing for which I sent it." This assures us, [1.] That the promises of God shall all have their full accomplishment in due time, and not one iota or tittle of them shall fail, 1 Kings viii. 56. These promises of mercy and grace shall have as real an effect upon the souls of believers, for their sanctification and comfort, as ever the rain had upon the earth, to make it fruitful. [2.] That according to the different errands on which the word is sent it will have its different effects. If it be not a savour of life unto life, it will be a savour of death unto death; if it do not convince the conscience and soften the heart, it will sear the conscience and harden the heart; if it do not ripen for heaven, it will ripen for hell. See ch. vi. 9. One way or other, it will take effect. [3.] That Christ's coming into the world, as the dew from heaven (Hos. xiv. 5), will not be in vain. For, if Israel be not gathered, he will be glorious in the conversion of the Gentiles; to them therefore the tenders of grace must be made when the Jews refuse them, that the wedding may be furnished with guests and the gospel not return void. 3. If we take a special view of the church, we shall find what great things God has done, and will do, for it (v. 12, 13):  You shall go out with joy, and be led forth with peace. This refers, (1.) To the deliverance and return of the Jews out of Babylon. They shall go out of their captivity, and be led forth towards their own land again. God will go before them as surely, though not as sensibly, as before their fathers in the pillar of cloud and fire. They shall go out, not with trembling, but with triumph, not with any regret to part with Babylon, or any fear of being fetched back, but  with joy and  peace. Their journey home over the mountains shall be pleasant, and they shall have the good-will and good wishes of all the countries they pass through.  The hills and their inhabitants  shall, as in a transport of joy,  break forth into singing; and, if the people should altogether hold their peace, even  the trees of the field would attend them with their applauses and acclamations. And, when they come to their own land, it shall be ready to bid them welcome; for, whereas they expected to find it all overgrown with briers and thorns, it shall be set with  fir-trees and myrtle-trees: for, though it lay desolate, yet it  enjoyed its sabbaths (Lev. xxvi. 34), which, when they were over, like the land after the sabbatical year, it was the better for. And this shall redound much to the honour of God and be to him  for a name. But, (2.) Without doubt it looks further. This shall be  for an everlasting sign, that it, [1.] The redemption of the Jews out of Babylon shall be a ratification of those promises that relate to gospel times. The accomplishment of the predictions relating to that great deliverance would be a pledge and earnest of the performance of all the other promises; for thereby it shall appear that  he is faithful who has promised. [2.] It shall be a representation of the blessings promised and a type and figure of them.  First, Gospel grace will set those at liberty that were in bondage to sin and Satan. They  shall go out and be led forth. Christ shall make them free, and then they shall be free indeed.  Secondly, It will fill those with joy that were melancholy. Ps. xiv. 7,  Jacob shall rejoice, and Israel shall be glad. The earth and the inferior part of the creation shall share in the joy of this salvation, Ps. xciv. 11, 12.  Thirdly, It will make a great change in men's characters. Those that were as thorns and briers, good for nothing but the fire, nay, hurtful and vexatious, shall become graceful and useful as the fir-tree and the myrtle-tree. Thorns and briers came in with sin and were the fruits of the curse, Gen. iii. 18. The raising of pleasant trees in the room of them signifies the removal of the curse of the law and the introduction of gospel blessings. The church's enemies were as thorns and briers; but, instead of them, God will raise up friends to be her protection and ornament. Or it may denote the world's growing better; instead of a generation of thorns and briers, there shall come up a generation of fir-trees and myrtles; the children shall be wiser and better than the parents. And,  fourthly, in all this God shall be glorified. It shall be to him for a name, by which he will be made known and praised, and by it the people of God shall be encouraged. It shall be for an everlasting sign of God's favour to them, assuring them that, though it may for a time be clouded, it shall never  be cut off. The covenant of grace is an everlasting covenant; for the present blessings of it are signs of everlasting ones.

=CHAP. 56.= ''After the exceedingly great and precious promises of gospel grace, typified by temporal deliverances, which we had in the foregoing chapter, we have here, I. A solemn charge given to us all to make conscience of our duty, as we hope to have the benefit of those promises, ver. 1, 2. II. Great encouragement given to strangers that were willing to come under the bonds of the covenant, assuring them of the blessings of the covenant, ver. 3-8. III. A high charge drawn up against the watchmen of Israel, that were careless and unfaithful in the discharge of their duty (ver. 9-12), which seems to be the beginning of a new sermon, by way of reproof and threatening, which is continued in the following chapters. And the word of God was intended for conviction, as well as for comfort and instruction in righteousness.''

Evangelical Promises; Exhortations to Duty. ( 706.)
$1$ Thus saith the, Keep ye judgment, and do justice: for my salvation  is near to come, and my righteousness to be revealed. $2$ Blessed  is the man  that doeth this, and the son of man  that layeth hold on it; that keepeth the sabbath from polluting it, and keepeth his hand from doing any evil. The scope of these verses is to show that when God is coming towards us in a way of mercy we must go forth to meet him in a way of duty. I. God here tells us what are his intentions of mercy to us (v. 1):  My salvation is near to come—the great salvation wrought out by Jesus Christ (for that was the salvation of which the  prophets enquired and searched diligently, 1 Pet. i. 10), typified by the salvation of the Jews from Sennacherib or out of Babylon. Observe, 1. The gospel salvation is the salvation of the Lord. It was contrived and brought about by him; he glories in it as his. 2. In that salvation God's righteousness is revealed, which is so much the beauty of the gospel that St. Paul makes this the ground of his glorying in it. (Rom. i. 17),  because therein is the righteousness of God revealed from faith to faith. The law revealed that righteousness of God by which all sinners stand condemned, but the gospel reveals that by which all believers stand acquitted. 3. The Old-Testament saints saw this salvation coming, and drawing near to them, long before it came; and they had notice by the prophets of its approach. As Daniel understood by Jeremiah's books the approach of the redemption out of Babylon, at the end of seventy years, so others understood by Daniel's books the approach of our redemption by Christ at the end of seventy weeks of years. II. He tells us what are his expectations of duty from us, in consideration thereof. Say not, "We see the salvation near, and therefore we may live as we list, for there is no danger now of missing it or coming short of it;" that is turning the grace of God into wantonness. But, on the contrary, when the salvation is near double your guard against sin. Note, The fuller assurances God gives us of the performance of his promises the stronger obligations he lays us under to obedience. The salvation here spoken of has now come; yet, there being still a further salvation in view, the apostle presses duty upon us Christians with the same argument. Rom. iii. 11,  Now is our salvation nearer than when we believed. That which is here required to qualify and prepare us for the approaching salvation is, 1. That we be honest and just in all our dealings:  Keep you judgment and do justice. Walk by rule, and make conscience of what you say and do, that you do no wrong to any. Render to all their dues exactly, and, in exacting what is due to you, keep up a court of equity in your own bosom, to moderate the rigours of the law. Be ruled by that golden rule, "Do as you would be done by." Magistrates must administer justice wisely and faithfully. This is required to evidence the sincerity of our faith and repentance, and to open the way of mercy.  Repent for the kingdom of heaven is at hand. God is true to us; let us be so to one another. 2. That we religiously observe the sabbath day, v. 2. We are not just if we rob God of his time. Sabbath-sanctification is here put for all the duties of the first table, the fruits of our love to God, as justice and judgment are put for all those of the second table, the fruits of our love to our neighbour. Observe, (1.) The duty required, which is to  keep the sabbath, to keep it as a talent we are to trade with, as a treasure we are entrusted with. "Keep it holy; keep it safe; keep it with care and caution; keep it from polluting it. Allow neither yourselves nor others either to violate the holy rest or omit the holy work of that day." If this be intended primarily for the Jews in Babylon, it was fit that they should be particularly put in mind of this, because when, by reason of their distance from the temple, they could not observe the other institutions of their law, yet they might distinguish themselves from the heathen by putting a difference between God's day and other days. But it being required more generally of man, and  the son of man, it intimates that sabbath-sanctification should be a duty in gospel times, when the bounds of the church should be enlarged and other rites and ceremonies abolished. Observe, Those that would keep the sabbath from polluting it must put on resolution, must not only do this, but lay hold on it, for sabbath time is precious, but is very apt to slip away if we take not great care; and therefore we must lay hold on it and keep our hold, must do it and persevere in it. (2.) The encouragement we have to do this duty:  Blessed is he that doeth it. The way to have the blessing of God upon our employments all the week is to make conscience, and make a business, of sabbath-sanctification; and in doing so we shall be the better qualified to do judgment and justice. The more godliness the more honesty, 1 Tim. ii. 2. 3. That we have nothing to do with sin:  Blessed is the man that  keeps his hand from doing evil, any wrong to his neighbour, in body, goods, or good name—or, more generally, any thing that is displeasing to God and hurtful to his own soul. Note, The best evidence of our having kept the sabbath well will be a care to keep a good conscience all the week. By this it will appear that we have been in the mount with God if our faces shine in a holy conversation before men.

Encouragement to the Sincere; Encouragement to the Gentiles. ( 706.)
$3$ Neither let the son of the stranger, that hath joined himself to the, speak, saying, The  hath utterly separated me from his people: neither let the eunuch say, Behold, I  am a dry tree. $4$ For thus saith the unto the eunuchs that keep my sabbaths, and choose  the things that please me, and take hold of my covenant; $5$ Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. $6$ Also the sons of the stranger, that join themselves to the, to serve him, and to love the name of the  , to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; $7$ Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices  shall be accepted upon mine altar; for mine house shall be called a house of prayer for all people. $8$ The Lord which gathereth the outcasts of Israel saith, Yet will I gather  others to him, beside those that are gathered unto him. The prophet is here, in God's name, encouraging those that were hearty in joining themselves to God and yet laboured under great discouragements. 1. Some were discouraged because they were not of the seed of Abraham. They had  joined themselves to the Lord, and bound their souls with a bond to be his for ever (this is the root and life of religion, to break off from the world and the flesh, and devote ourselves entirely to the service and honour of God); but they questioned whether God would accept them, because they were of  the sons of the stranger, v. 3. They were Gentiles, strangers to the commonwealth of Israel and aliens from the covenants of promise, and therefore feared they had no part nor lot in the matter. They said, " The Lord has utterly separated me from his people, and will not own me as one of them, nor admit me to their privileges." It was often said that there should be  one law for the stranger and for him that was born in the land (Exod. xii. 49), and yet they came to this melancholy conclusion. Note, Unbelief often suggests things to the discouragement of good people which are directly contrary to what God himself has said, things which he has expressly guarded against. Let not the  sons of the stranger therefore say thus, for they have no reason to say it. Note, Ministers must have answers ready for the disquieting fears and jealousies of weak Christians, which, how unreasonable soever, they must take notice of. 2. Others were discouraged because they were not fathers in Israel. The eunuch said,  Behold, I am a dry tree. So he looked upon himself, and it was his grief; so others looked upon him, and it was his reproach. He was thought to be of no use because he had no children, nor was ever likely to have any. This was then the more grievous because eunuchs were not admitted to be priests (Lev. xxi. 20), nor to  enter into the congregation (Deut. xxiii. 1), and because the promise of a numerous posterity was the particular blessing of Israel and the more valuable because from among them the Messiah was to come. Yet God would not have the eunuchs to make the worst of their case, nor to think that they should be excluded from the gospel church, and from being spiritual priests, because they were shut out from the congregation of Israel and the Levitical priesthood; no, as the taking down of the partition wall, contained in ordinances, admitted the Gentiles, so it let in likewise those that had been kept out by ceremonial pollutions. Yet, by the reply here given to this suggestion, it should seem the chief thing which the eunuch laments in his case is his being written childless. Now suitable encouragements are given to each of these. I. To those who have no children of their own, who, though they had the honour to be the children of the church and the covenant themselves, yet had none to whom they might transmit that honour, none to receive the sign of circumcision and the privileges secured by that sign. Now observe, 1. What a good character they have, though they lie under this ignominy and affliction; and those only are entitled to the following comforts who in some measure answer to these characters. (1.) They  keep God's sabbaths as he has appointed them to be kept. In the primitive times, if a Christian were asked, "Hast thou kept holy the Lord's day?" He would readily answer, "I am a Christian, and dare not do otherwise." (2.) In their whole conversation they  choose those things that please God. They do that which is good; they do it with a sincere design to please God in it; they do it of choice, and with delight. If sometimes, through infirmity, they come short in doing that which pleases God, yet they choose it, they endeavour after it, and aim at it. Note, Whatever is God's pleasure should without dispute be our choice. (3.) They  take hold of his covenant, and that is a thing that pleases God as much as any thing. The covenant of grace is proposed and proffered to us in the gospel; to take hold of it is to consent to it, to accept the offer and come up to the terms, deliberately and sincerely to take God to be to us a God and to give up ourselves to him to be to him a people. Taking hold of the covenant denotes an entire and resolute consent to it, taking hold as those that are afraid of coming short, catching at it as a good bargain, and as those that are resolved never to let it go, for it is our life: and we take hold of it as a criminal took hold of the horns of the altar to which he fled for refuge. 2. What a great deal of comfort they may have if they answer to this character, though they are not built up into families (v. 5):  Unto them will I give a better place and name. It is supposed that there is a place and a name, which we have from sons and daughters, that is valuable and desirable. It is a pleasing notion we have that we live in our children when we are dead. But there is a better place, and a better name, which those have that are in covenant with God, and it is sufficient to counterbalance the want of the former. A place and a name denote rest and reputation; a place to live comfortably in themselves, and a name to live creditably with among their neighbours; they shall be happy, and may be easy both at home and abroad. Though they have not children to be the music of their house, or arrows in their quiver, to keep them in countenance when they speak with their enemies in the gate, yet they shall have a place and a name more than equivalent. For, (1.) God will give it to them, will give it to them by promise; he will himself be both their habitation and their glory, their place and their name. (2.) He will give it to them in his house, and within his walls; there they shall have a place, shall be planted so as to take root (Ps. xcii. 13), shall  dwell all the days of their life, Ps. xxvii. 4. They shall be at home in communion with God, as Anna, that  departed not from the temple night nor day. There they shall have a name. A name for the good things with God and good people is a name  better than that of sons and daughters. Our relation to God, our interest in Christ, our title to the blessings of the covenant, and our hopes of eternal life, are things that give us in God's house a blessed place and a blessed name. (3.) It shall be  an everlasting name, that shall never be extinct, shall never  be cut off; like the place and name of angels, who  therefore marry not, because they die not. Spiritual blessings are unspeakably better than those of sons and daughters; for children are a certain care and may prove the greatest grief and shame of a man's life, but the blessings we partake of in God's house are a sure and constant joy and honour, comforts which cannot be embittered. II. To those that are themselves the children of strangers. 1. It is here promised that they shall now be welcome to the church, v. 6, 7. When God's Israel come out of Babylon, let them bring as many of their neighbours along with them as they can persuade to come, and God will find room enough for them all in his house. And here, (as before) we may observe, (1.) Upon what terms they shall be welcome. Let them know that God's Israel, when they come out of Babylon, will not be plagued, as they were when they came out of Egypt, with a mixed multitude, that went with them, but were not cordially for them; no, the sons of the strangers shall have a place and a name in God's house provided, [1.] That they forsake other gods, all rivals and pretenders whatsoever, and  join themselves to the Lord, so as to become  one spirit, 1 Cor. vi. 17. [2.] That they join themselves to him as subjects to their prince and soldiers to their general, by an oath of fidelity and obedience,  to serve him, not occasionally, as one would serve a turn, but to be constantly his servants, entirely subject to his command, and devoted to his interest. [3.] That they join themselves to him as friends to his honour and the interests of his kingdom in the world,  to love the name of the Lord, to be well pleased with all the discoveries he has made of himself and all the memorials they make of him. Observe, Serving him and loving him go together; for those that love him truly will serve him faithfully, and that obedience is most acceptable to him, as well as most pleasant to us, which flows from a principle of love, for then  his commandments are not grievous, 1 John v. 3. [4.] That they keep the sabbath from polluting it; for the stranger that is within thy gates is particularly required to do that. [5.] That they take hold of the covenant, that is, that they come under the bonds of it, and put in for the benefits of it. (2.) To what privileges they shall be welcome, v. 7. Three things are here promised them, in their coming to God:—[1.] Assistance: " I will bring them to my holy mountain, not only bid them welcome when they come, but incline them to come, will show them the way, and lead them in it." David himself prays that God by his light and truth would bring them to his  holy hill, Ps. xliii. 3. And the sons of the stranger shall be under the same guidance. The church is God's holy hill, on which he hath set his King, and, in bringing them to Zion Hill, he brings them to be subjects to Zion's King, as well as worshippers in Zion's holy temple. [2.] Acceptance: " Their burnt-offerings and their sacrifices shall be accepted on my altar, and be never the less acceptable for being theirs, though they are sons of the stranger." The prayers and praises (those spiritual sacrifices) of devout Gentiles shall be as pleasing to God as those of the pious Jews, and no difference shall be made between them; for, though they are Gentiles by birth, yet through grace they shall be looked upon as the believing seed of faithful Abraham and the praying seed of wrestling Jacob, for in Christ Jesus there is neither Greek nor Jew, circumcision nor uncircumcision. [3.] Comfort. They shall not only be accepted, but they themselves shall have the pleasure of it:  I will make them joyful in my house of prayer. They shall have grace, not only to serve God, but to serve him cheerfully and with gladness, and that shall make the service the more acceptable to him; for, when we sing in the ways of the Lord, then great is the glory of our God. They shall go away and  eat their bread with joy, because  God now accepts their works, Eccl. ix. 7. Nay, though they came mourning to the house of prayer, they shall go away rejoicing, for they shall there find such ease, by casting their cares and burdens upon God, and referring themselves to him, that, like Hannah, they shall go away and their countenance shall be no more sad. Many a sorrowful spirit has been made joyful in the house of prayer. 2. It is here promised that multitudes of the Gentiles shall come to the church, not only that the few who come dropping in shall be made welcome, but that great numbers shall come in, and the door be thrown open to them:  My house shall be called a house of prayer for all people. The temple was then God's house, and to that Christ applies these words (Matt. xxi. 13), but with an eye to it as a type of the gospel church, Heb. ix. 8, 9. For Christ calls it  his house, Heb. iii. 6. Now concerning this house it is promised, (1.) That it shall not be a house of sacrifice, but a house of prayer. The religious meetings of God's people shall be meetings for prayer, in which they shall join together, as a token of their united faith and mutual love. (2.) That it shall be a house of prayer, not for the people of the Jews only, but for all people. This was fulfilled when Peter was made, not only to perceive it himself, but to tell it to the world, that  in every nation he that fears God and works righteousness is accepted of him, Acts x. 35. It had been declared again and again that  the stranger that comes nigh shall be put to death, but Gentiles shall now be looked upon no longer as strangers and foreigners, Eph. ii. 19. And it appears by Solomon's prayer, at the dedication of the temple, both that it was primarily intended for a house of prayer and that strangers should be welcome to it, 1 Kings viii. 30, 41, 43. And it is intimated here (v. 8) that when the Gentiles are called in they shall be incorporated into one body with the Jews, that (as Christ says, John x. 16) there may be  one fold and one Shepherd; for, [1.] God will  gather the outcasts of Israel. Many of the Jews that had by their unbelief cast themselves out shall by faith be brought in again,  a remnant according to the election of grace, Rom. xi. 5. Christ came to the  lost sheep of the house of Israel (Matt. xv. 24), to  gather their outcasts (Ps. cxlvii. 2), to  restore their preserved (ch. xlix. 6), and  to be their glory, Luke ii. 32. [2.] He will gather others also to him, besides his own outcasts that are gathered to him. Or, though some of the Gentiles have come over now and then into the church, that shall not serve (as some may think) to answer the extent of these promises; no, there are still more and more to be brought in: " I will gather others to him besides these; these are but the first-fruits in comparison with the harvest that shall be gathered for Christ in the nations of the earth, when the fulness of the Gentiles shall come in." Note, The church is a growing body: when some are gathered to it we may still hope there shall be more, till the mystical body be completed.  Other sheep I have.

A Charge against the Prophets. ( 706.)
$9$ All ye beasts of the field, come to devour,  yea, all ye beasts in the forest. $10$ His watchmen  are blind: they are all ignorant, they  are all dumb dogs, they cannot bark; sleeping, lying down, loving to slumber. $11$ Yea,  they are greedy dogs  which can never have enough, and they  are shepherds  that cannot understand: they all look to their own way, every one for his gain, from his quarter. $12$ Come ye,  say they, I will fetch wine, and we will fill ourselves with strong drink; and to morrow shall be as this day,  and much more abundant. From words of comfort the prophet here, by a very sudden change of his style, passes to words of reproof and conviction, and goes on in that strain, for the most part, in the three following chapters; and therefore some here begin a new sermon. He had assured the people that in due time God would deliver them out of captivity, which was designed for the comfort of those that should live when God would do this. Now here he shows what their sins and provocations were, for which God would send them into captivity, and this was designed for the conviction of those that lived in his own time, nearly a hundred years before the captivity, who were now filling up the measure of the nation's sin, and to justify God in what he brought upon them. God will lay them waste by the fierceness of their enemies, for the falseness of their friends. I. Desolating judgments are here summoned, v. 9. The sheep of God's pasture are now to be made the sheep of his slaughter, to fall as victims to his justice, and therefore  the beasts of the field and the forest are called to come and devour. They are beasts of prey, and do it from their own ravenous disposition; but God permits them to do it, nay, he employs them as his servants in doing it, the ministers of his justice, though they mean not so, neither does their heart think so. If this refers primarily to the descent made upon them by the Babylonians, and their devouring them, yet it may look further, to the destruction of Jerusalem and the Jewish nation by the Romans, after these outcasts of them (mentioned v. 8) were gathered in to the Christian church. The Roman armies came upon them as beasts of the forest to devour them, and they quite  took away their place and nation. Note, When God has bloody work to do he has beasts of prey within call, to be employed in doing it. II. The reason of these judgments is here given. The shepherds, who should have been the watchmen of the flock, to discover the approaches of the beasts of prey, to keep them off, and protect the sheep, were treacherous and careless, minded not their business, nor made any conscience of the trust reposed in them, and so the sheep became an easy prey to the wild beasts. Now this may refer to the false prophets that lived in Isaiah's, Jeremiah's, and Ezekiel's time (who flattered the people in their wicked ways, and told them they should have peace though they went on) and to the priests that bore rule by their means. Or it may refer to the wicked princes, the sons of Josiah, that  did evil in the sight of the Lord, and other wicked magistrates under them, who betrayed their trust, were vicious and profane, and, instead of making up the breach at which the judgments of God were breaking in upon them, made it wider, and augmented the fierce anger of the Lord instead of doing any thing to turn it away. They should have kept judgment and justice (v. 1), but they abandoned both, Jer. v. 1. Or it may refer to those who were the nation's watchmen in our Saviour's time, the chief priests and the scribes, who should have discerned the signs of the times and have given notice to the people of the approach of the Messiah, but who, instead of that, opposed him, and did all they could to keep people from coming to the knowledge of him and to prejudice them against him. It is a very sad character that is here given of these watchmen.  Woe unto thee, O land! when thy guides are such. 1. They had no sense or knowledge of their business. They were wretchedly ignorant of their work, and very unfit to teach, being so ill-taught themselves:  His watchmen are blind, and therefore utterly unfit to be watchmen. If the seers see not, who shall see for us?  If the light that is in us be darkness, how great is that darkness! Christ describes the Pharisees to be  blind leaders of the blind, Matt. xv. 14. The beasts of the field come to devour, and the watchmen are blind, and are not aware of them.  They are all ignorant (v. 10),  shepherds that cannot understand (v. 11), that know not what is to be done about the sheep, nor can  feed them with understanding, Jer. iii. 15. 2. What little knowledge they had they made no use of it; no one was the better for it. As they were blind watchmen, that could not discern the danger, so they were  dumb dogs, that would not give warning of it. And why are the dogs set to guard the sheep if they cannot bark to waken the shepherd and frighten the wolf? Such were these; those that had the charge of souls never reproved men for their faults, nor told them what would be in the end thereof, never gave them notice of the judgments of God that were breaking in upon them. They barked at God's prophets, and bit them too, and worried the sheep, but made no opposition to the wolf or thief. 3. They were very lazy, and would take no pains. They loved their ease, and hated business, were always  sleeping, lying down and  loving to slumber. They were not overcome and overpowered by sleep, as the disciples, through grief and fatigue, but they lay down on purpose to invite sleep, and said, '' Soul, take thy ease. Yet a little sleep.'' It is bad with a people when their shepherds slumber (Nah. iii. 18), and it is well for God's people that their shepherd, the keeper of Israel, neither slumbers nor sleeps. 4. They were very covetous and eager after the world— greedy dogs that can never have enough. If they had ever so much, they would think it too little. They so love silver as never to be satisfied with silver, Eccl. v. 10. All their enquiry is what they shall get, not what they shall do. Let them have the wages, and they care not whether the work be done or no; they feed not the flock, but fleece it. They are every one looking to his  own way, minding his own private interests, and have no regard at all to the public welfare. It was St. Paul's complaint of the watchmen in his time (Phil. ii. 21),  All seek their own, not the things that are Jesus Christ's. Every one is for propagating his own opinion, advancing his own party, raising his own family, and having every thing to his own mind, while the common concerns of the public are wretchedly neglected and postponed. They look  every one to his gain from his quarter, from his end or part of the work. They are for fain from every quarter ( Rem rem quocunque modo rem—Money, money, by fair means or by foul we must have money), but especially from their own quarter, where they will be sure to take care that they lose nothing, nor miss any thing that is to be got. If any one put not into their mouths they not only will do him no service, but they  prepare war against him, Mic. iii. 5. 5. They were perfect epicures, given to their pleasures, never so much in their element as in their drunken revels (v. 12):  Come (say they),  I will fetch wine (they have that at command; their cellars are better furnished than their closets)  and we will fill ourselves, or be drunk,  with strong drink. They were often drunk, not overseen (as we say) or overtaken in drink, but designedly. The watchmen did thus invite and encourage one another to drink to excess, or they courted the people to sit and drink with them, and so confirmed those in their wicked ways, and hardened their hearts, whom they should have reproved. How could they think it any harm to be drunk when the watchmen themselves joined with them and led them to it! 6. They were very secure and confident of the continuance of their prosperity and ease; they said, " To-morrow shall be as this day and much more abundant; we shall have as much to spend upon our lusts to-morrow as we have to-day." They had no thought at all of their own frailty and mortality, though they were shortening their days and hastening their deaths by their excesses. They had no dread of the judgments of God, though they were daily provoking him and making themselves liable to his wrath and curse. They never considered the uncertainty of all the delights and enjoyments of sense, how they perish in the using and pass away with the lusts of them. They resolved to continue in this wicked course, whatever their consciences said to the contrary, to be as merry to-morrow as they are to-day.  But boast not thyself of to-morrow when perhaps  this night thy soul shall be required of thee.

=CHAP. 57.= ''The prophet, in this chapter, makes his observations, I. Upon the deaths of good men, comforting those that were taken away in their integrity and reproving those that did not make a due improvement of such providences, ver. 1, 2. II. Upon the gross idolatries and spiritual whoredoms which the Jews were guilty of, and the destroying judgments they were thereby bringing upon themselves, ver. 3-12. III. Upon the gracious returns of God to his people to put an end to their captivity and re-establish their prosperity, ver. 13-21.''

Death of the Righteous. ( 706.)
$1$ 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. $2$ He shall enter into peace: they shall rest in their beds,  each one walking  in his uprightness. The prophet, in the close of the foregoing chapter, had condemned the watchmen for their ignorance and sottishness; here he shows the general stupidity and senselessness of the people likewise. No wonder they were inconsiderate when their watchmen were so, who should have awakened them to consideration. We may observe here, I. The providence of God removing good men apace out of this world.  The righteous, as to this world,  perish; they are gone and their place knows them no more. Piety exempts none from the arrests of death, nay, in persecuting times, the most righteous are most exposed to the violences of bloody men. The first that died died a martyr. Righteousness delivers from the sting of death, but not from the stroke of it. They are said to  perish because they are utterly removed from us, and to express the great loss which this world sustains by the removal of them, not that their death is their undoing, but it often proves an undoing to the places where they lived and were useful. Nay, even  merciful men are taken away, those good men that are distinguished from the righteous, for whom  some would even dare to die, Rom. v. 7. Those are often removed that could be worst spared; the fruitful trees are cut down by death and the barren left still to cumber the ground. Merciful men are often taken away by the hands of men's malice. Many good works they have done, and for some of them they are stoned. Before the captivity in Babylon perhaps there was a more than ordinary mortality of good men, so that there were scarcely any left, Jer. v. 1. The godly ceased, and the faithful failed, Ps. xii. 1. II. The careless world slighting these providences, and disregarding them:  No man lays it to heart, none considers it. There are very few that lament it as a public loss, very few that take notice of it as a public warning. The death of good men is a thing to be laid to heart and considered more than common deaths. Serious enquiries ought to be made, wherefore God contends with us, what good lessons are to be learned by such providences, what we may do to help to make up the breach and to fill up the room of those that are removed. God is justly displeased when such events are not laid to heart, when the voice of the rod is not heard nor the intentions of it answered, much more when it is rejoiced in, as the slaying of the witnesses is, Rev. xi. 10. Some of God's choicest blessings to mankind, being thus easily parted with, are really undervalued; and it is an evidence of very great incogitancy. Little children, when they are little, least lament the death of their parents, because they know not what a loss it is to them. III. The happiness of the righteous in their removal. 1. They  are taken away from the evil to come, then when it is just coming, (1.) In compassion to them, that they may not  see the evil (2 Kings xxii. 20), nor share in it, nor be in temptation by it. When the deluge is coming they are called into the ark, and have a hiding-place and rest in heaven when there was none for them under heaven. (2.) In wrath to the world, to punish them for all the injuries they have done to the righteous and merciful ones; those are taken away that stood in the gap to turn away the judgments of God, and then what can be expected but a deluge of them? It is a sign that God intends war when he calls home his ambassadors. 2. They go to be easy out of the reach of that evil. The righteous man, who while he lived walked in his uprightness, when he dies  enters into peace and  rests in his bed. Note, (1.) Death is gain, and rest, and bliss, to those only who walked in their uprightness, and who, when they die, can appeal to God concerning it, as Hezekiah (2 Kings xx. 3).  Now, Lord, remember it. (2.) Those that practised uprightness, and persevered in it to the end, shall find it well with them when they die. Their souls then enter into peace, into the world of peace, where peace is in perfection and where there is no trouble.  Enter thou into the joy of the Lord. Their bodies rest in their beds. Note, The grave is a bed of rest to all the Lord's people; there they rest from all their labours, Rev. xiv. 13. And the more weary they were the more welcome will that rest be to them, Job iii. 17. This bed is made in the darkness, but that makes it the more quiet; it is a bed out of which they shall rise refreshed in the morning of the resurrection.

A Charge against the People. ( 706.)
$3$ But draw near hither, ye sons of the sorceress, the seed of the adulterer and the whore. $4$ Against whom do ye sport yourselves? against whom make ye a wide mouth,  and draw out the tongue?  are ye not children of transgression, a seed of falsehood, $5$ Enflaming yourselves with idols under every green tree, slaying the children in the valleys under the clifts of the rocks? $6$ Among the smooth  stones of the stream  is thy portion; they, 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? $7$ Upon a lofty and high mountain hast thou set thy bed: even thither wentest thou up to offer sacrifice. $8$ Behind the doors also and the posts hast thou set up thy remembrance: for thou hast discovered  thyself to another than me, and art gone up; thou hast enlarged thy bed, and made thee  a covenant with them; thou lovedst their bed where thou sawest  it. $9$ And thou wentest to the king with ointment, and didst increase thy perfumes, and didst send thy messengers far off, and didst debase  thyself even unto hell. $10$ 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. $11$ And of whom hast thou been afraid or feared, that thou hast lied, and hast not remembered me, nor laid  it to thy heart? have not I held my peace even of old, and thou fearest me not? $12$ I will declare thy righteousness, and thy works; for they shall not profit thee. We have here a high charge, but a just one no doubt, drawn up against that wicked generation out of which God's righteous ones were removed, because the world was not worthy of them. Observe, I. The general character here given of them, or the name and title by which they stand indicted, v. 3. They are told to draw near and hear the charge, are set to the bar, and arraigned there as  sons of the sorceress, or of a witch,  the seed of an adulterer and a whore, that is, they were such themselves, they were strongly inclined to be such, and their ancestors were such before them. Sin is sorcery and adultery, for it is departing from God and dealing with the devil. They were  children of disobedience. "Come," says the prophet, "draw near hither, and I will read you your doom; to the righteous death will bring peace and rest, but not to you; you are  children of transgression and  a seed of falsehood (v. 4), that have it by kind, and have it woven into your very nature, to backslide from God and to deal treacherously with him," ch. xlviii. 8. II. The particular crimes laid to their charge. 1. Scoffing at God and his word. They were a generation of scorners (v. 4): " Against whom do you sport yourselves? You think it is only against the poor prophets whom you trample upon as contemptible men, but really it is against God himself, who sends them, and whose message they deliver." Mocking the messengers of the Lord was Jerusalem's measure-filling sin, for what was done to them God took as done to himself. When they were reproved for their sins, and threatened with the judgments of God, they ridiculed the word of God with the rudest and most indecent gestures and expressions of disdain. They sported themselves, and made themselves merry, with that which should have made them serious, and under which they should have humbled themselves. They made wry mouths at the prophets, and drew out the tongue, contrary to all the laws of good breeding; nor did they treat God's prophets with the common civility with which they would have treated a gentleman's servant that had been sent to them on an errand. Note, Those who mock at God, and bid defiance to his judgments, had best consider who it is towards whom they conduct themselves so insolently. 2. Idolatry. This was that sin which the people of the Jews were most notoriously guilty of before the captivity; but that affliction cured them of it. In Isaiah's time it abounded, witness the abominable idolatries of Ahaz (which some think are particularly referred to here) and of Manasseh. (1.) They were dotingly fond of their idols, were inflamed with them, as those that burn in unlawful unnatural lusts, Rom. i. 27. They were  mad upon their idols, Jer. l. 38. They inflamed themselves with them by their violent passions in the worship of them, as those of Baal's prophets that  leaped upon the altar, and cut themselves, 1 Kings xviii. 26, 28. Note, Vile corruptions, the more they are gratified the more they are inflamed. They worshipped their idols  under every green tree, in the open air, and in the shade; yet that did not cool the heat of their impetuous lusts, but rather the charming beauty of the green trees made them the more fond of their idols which they worshipped there. Thus that in nature which is pleasing, instead of drawing them to the God of nature, drew them from him. The flame of their zeal in the worship of false gods may shame us for our coldness and indifference in the worship of the true God. They strove to inflame themselves, but we distract and deaden ourselves. (2.) They were barbarous and unnaturally cruel in the worship of their idols. They slew their children, and offered them in sacrifice to their idols, not only in the valley of the son of Hinnom, the headquarters of that monstrous idolatry, but in other valleys, in imitation of that, and  under the cliffs of the rock, in dark and solitary places, the fittest for such works of darkness. (3.) They were abundant and insatiable in their idolatries. They never thought they could have idols enough, nor could spend enough upon them and do enough in their service. The Syrians had once a notion of the God of Israel that he was a God of the hills, but not a  God of the valleys (1 Kings xx. 28); but these idolaters, to make sure work, had both. [1.] They had gods of the valleys, which they worshipped in the low places by the water side (v. 6):  Among the smooth stones of the valley, or brook,  is thy portion. If they saw a smooth carved stone, though set up but for a way-mark or a mere-stone, they were ready to worship it, as the papists do crosses. Or in stony valleys they set up their gods, which they called their  portion, and took for their lot, as God's people take him for their lot and portion. But these gods of stone would really be no better a portion for them, no better a lot, than the smooth stones of the stream near which they were set up, for sometimes they worshipped their rivers. " They, they, are the lot which thou trustest to and art pleased with, but thou shalt be put off with it for thy lot, and miserable will thy case be." See the folly of sinners, who take the smooth stones of the stream for their portion, when they might have the precious stones of God's Jerusalem, and the high priest's ephod, to portion themselves with. Having taken these idols for their lot and portion, they stick at no charge in doing honour to them: " To them hast thou poured a drink-offering, and offered a meat-offering, as if they had given thee thy meat and drink." They loved their idols better than their children, for their own tables must be robbed to replenish the altars of their idols. Have we taken the true God for our portion? Is he, even he, our lot? Let us then serve him with our meat and drink, not, as they did, by depriving ourselves of the use of them, but by eating and drinking to his glory. Here, in a parenthesis, comes in an expression of God's just resentment of this wickedness of theirs:  Should I receive comfort in these—in such a people as this? Can those expect that God will take any pleasure in them, or accept their devotions at his altar, who thus serve Baal with the gifts of his providence? God takes comfort in his people, while they are faithful to him; but what comfort can he take in them when those that should be his witnesses against the idolatries of the world do themselves fall in with them?  Should I have compassion on these? (so some), or  should I repent me concerning these? so others. "How can they expect that I should spare them, and either adjourn or abate their punishment, when they are so very provoking?  Shall I not visit for these things?" Jer. v. 7, 9. [2.] They had gods of the hills too (v. 7): " Upon a lofty and high mountain (as if thou wouldst vie with the high and lofty One himself, v. 15)  hast thou set thy bed, thy idol, thy idol's temple and altar, the bed of thy uncleanness, where thou committest spiritual whoredom, with all the wantonness of an idolatrous fancy, and in direct violation of the covenant of thy God.  Thither wentest thou up readily enough, though it was up-hill,  to offer sacrifice." Some think this bespeaks the impudence they arrived at in their idolatries; at first they had some sense of shame, when they worshipped their idols in the valleys, in obscure places; but they soon conquered that, and came to do it upon the lofty high mountains. They were not ashamed, neither could they blush. [3.] As if these were not enough, they had household-gods too, their  lares and '' penates. Behind the doors and the posts'' (v. 8), where the law of God should be written for a memorandum to them of their duty, they set up the remembrance of their idols, not so much to keep up their own remembrance of them (they were so fond of them that they could not forget them), but to show to others how mindful they were of them, and to put their children in mind of them, and possess them betimes with a veneration for these dunghill deities. [4.] As they were insatiable in their idolatries, so they were inseparable from them. They were hardened in their wickedness; they worshipped their idols openly and in public view, as being neither ashamed of the sin nor afraid of the punishment; they went as publicly, and in as great crowds, to the idol-temples, as ever they had gone to God's house. This was like an impudent harlot,  discovering themselves to another than God, making profession of another than the true religion. They took a pride in making proselytes to their idolatries, and not only went up themselves to their high places, but  enlarged their bed, that is, their idol-temples, and (as the margin reads the following words)  thou hewedst it for thyself larger than theirs, than theirs from whom thou copiedst it, and tookest the platform of it, as Ahaz of his altar from that which he saw at Damascus, 2 Kings xvi. 10. And being thus involved over head and ears, as it were, in their idolatries, there is no parting them from them. Ephraim is now joined to idols both in love and league.  First, In league: " Thou hast made a covenant with them, with the idols, with the idol-worshippers, to live and die together." This was a complete renunciation of their covenant with God and an avowed resolution to persist in their apostasy from him.  Secondly, In love: " Thou lovedst their bed, that is, the temple of an idol, wherever thou sawest it." Justly therefore were they given up to their own hearts' lusts. 3. Another sin charged upon them is their trusting in and seeking to foreign aids and succours, and contracting a communion with the Gentile powers (v. 9):  Thou wentest to the king, which some understand of the idol they worshipped, particularly  Moloch, which signifies  a king. "Thou didst every thing to ingratiate thyself with those idols, didst offer incense and sweet ointments at their altars." Or it may be meant of the king of Assyria, whom Ahaz made his court to, or of the king of Babylon, whose ambassadors Hezekiah caressed, or of other kings of the nations whose idolatrous usages they admired and were desirous to learn and imitate, and for that end went and sent to cultivate an acquaintance and correspondence with them, that they might be like them and strengthen themselves by an alliance with them. See here, (1.) What an expense they were at in forming and procuring this grand alliance. They went  with ointments and perfumes, either bestowed upon themselves, to beautify their own faces and so make themselves considerable and worthy the friendship of the greatest king, or to be presented to those whose favour they were ambitious of, because a man's gift makes room for him and brings him before great men. "When the first present of rich perfumes was thought too little, thou didst increase them;" and thus many seek the ruler's favour, forgetting that, after all, every man's judgment proceeds from the Lord. So fond were they of those heathen princes that they not only went themselves, in all their airs, to those that were near them, but sent messengers to those that were afar off, ch. xviii. 2. (2.) How much they hereby disparaged themselves and laid the honour of their crown and nation in the dust:  Thou didst debase thyself even unto hell. They did so by their idolatries. It is a dishonour to the children of men, who are endued with the powers of reason, to worship that as their god which is the creature of their own fancy and the work of their own hands, to bow down to the stock of a tree. It is much more a dishonour to the children of God, who are blessed with the privilege of divine revelation, to forsake such a God as they know theirs to be for a thing of nought, their own mercies for lying vanities. They likewise debased themselves by truckling to their heathen neighbours, and depending upon them, when they had a God to go to who is all-sufficient and in covenant with them. How did those shame themselves to the highest degree, and sink themselves to the lowest, that forsook the fountain of life for broken cisterns and the rock of ages for broken reeds! Note, Sinners disparage and debase themselves; the service of sin is an ignominious slavery; and those who thus debase themselves to hell will justly have their portion there. III. The aggravations of their sin. 1. They had been tired with disappointments in their wicked courses, and yet they would not be convinced of the folly of them (v. 10): " Thou art wearied in the greatness of thy way; thou hast undertaken a mighty task, to find out true satisfaction and happiness in that which is vanity and a lie." Those that set up idols, instead of God, for the object of their worship, and princes, instead of God, for the object of their hope and confidence, and think thus to better themselves and make themselves easy, go a great way about, and will never come to their journey's end:  Thou art wearied in the multitude, or  multiplicity, of thy ways (so some read it): those that forsake the only right way wander endlessly in a thousand by-paths, and lose themselves in the many inventions which they have sought out. They weary themselves with fresh chases and fierce ones, but never gain their point, like the Sodomites, that  wearied themselves to find the door (Gen. xix. 11) and could not find it at last. The pleasures of sin will soon surfeit, but never satisfy; a man may quickly tire himself in the pursuit of them, but can never repose himself in the enjoyment of them. They found this by experience. The idols they had often worshipped never did them any kindness; the kings they courted distressed them, and helped them not; and yet they were so wretchedly besotted that they could not say, " There is no hope; it is in vain any longer to expect that satisfaction in creature-confidences, and in the worship of idols, which we have so often looked for, and never met with." Note, Despair of happiness in the creature, and of satisfaction in the service of sin, is the first step towards a well-grounded hope of happiness in God and a well-fixed resolution to keep to his service; and those are inexcusable who have had sensible convictions of the vanity of the creature, and yet will not be brought to say, "There is no hope to be happy short of the Creator." 2. Though they were convinced that the way they were in was a sinful way, yet, because they had found some present sensual pleasure and worldly profit by it, they could not persuade themselves to be sorry for it: " Thou hast found the life of thy hand" (or  the living of it); thou boastest how fortune smiles upon thee, and therefore thou art not grieved, any more than Ephraim when he said (Hos. xii. 8), " I have become rich; I have found out substance." Note, Prosperity in sin is a great bar to conversion from sin. Those that live at ease in their sinful projects, are tempted to think God favours them, and therefore they have nothing to repent of. Some read it ironically, or by way of question: "Thou hast found the life of thy hand, hast found true satisfaction and happiness, no doubt thou hast; hast thou not? And therefore thou art so far from being grieved that thou blessest thyself in thy own evil way; but review thy gains once more, and come to a balance of profit and loss, and then say, What fruit hast thou of those things whereof thou art ashamed and for which  God shall bring thee into judgment?" Rom. vi. 21. 3. They had dealt very unworthily with God by their sin; for, (1.) It should seem they pretended that the reason why they left God was because he was too terrible a majesty for them to deal with; they must have gods that they could be more free and familiar with. "But," says God, " of whom hast thou been afraid or feared, that thou hast lied, that thou hast dealt falsely and treacherously with me, and dissembled in thy covenants with me and prayers to me? What did I ever do to frighten thee from me? What occasion have I given thee to think hardly of me, that thou hast gone to seek a kinder master?" (2.) However, it is certain that they had no true reverence of God nor any serious regard to him. So that question is commonly understood, " Of whom hast thou been afraid, or feared? Of none; for thou hast not feared me whom thou shouldst fear; for thou hast lied to me." Those that dissemble with God make it to appear they stand in no awe of him. "Thou  hast not remembered me, neither what I have said nor what I have done, neither the promises nor the threatenings, nor the performances of either; thou hast  not laid them to thy heart, as thou wouldst have done if thou hadst feared me." Note, Those who lay not the word of God and his providences to their hearts do thereby show that they have not the fear of God before their eyes. And multitudes are ruined by fearlessness, forgetfulness, and mere carelessness; they do not aright nor to good purpose fear any thing, remember any thing, nor lay any thing to heart. Nay, (3.) They were hardened in their sin by the patience and forbearance of God. " Have not I held my peace of old, and for a long time? These things thou hast done and I kept silence. And therefore, as it follows here, thou fearest me not;" as if because God had spared long he would never punish, Eccl. viii. 11. Because he kept silence the sinner thought him altogether such a one as himself, and stood in no awe of him. IV. Here is God's resolution to call them to an account, though he had long borne with them (v. 12): " I will declare (like that, Ps. l. 21,  But I will reprove thee), I will declare thy righteousness, which thou makest thy boast of, and let the world see, and thyself too, to thy confusion, that it is all a sham, all a cheat, it is not what it pretends to be. When thy righteousness comes to be examined it will be found that it was unrighteousness, and that there was no sincerity in all thy pretensions. I will declare  thy works, what they have been and what the gain thou pretendest to have gotten by them, and it will appear that at long-run  they shall not profit thee, nor turn to any account." Note, Sinful works, as they are works of darkness, and there is no reason nor righteousness in them, so they are unfruitful works and there is nothing got by them; and, however they look now, it will be made to appear so another day. Sin profits not, nay, it ruins and destroys.

Vanity of Idols; Divine Greatness and Condescension. ( 706.)
$13$ 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; $14$ And shall say, Cast ye up, cast ye up, prepare the way, take up the stumbling block out of the way of my people. $15$ 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. $16$ 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. Here, I. God shows how insufficient idols and creatures were to relieve and succour those that worshipped them and confided in them (v. 13): " When thou criest in thy distress and anguish, lamentest thy misery and callest for help,  let thy companies deliver thee, thy idol-gods which thou hast heaped to thyself companies of, the troops of the confederate forces which thou hast relied so much upon, let them deliver thee if they can; expect no other relief than what they can give." Thus God said to Israel, when in their trouble they called upon him (Judg. x. 14),  Go, and cry to the gods which you have chosen, let them deliver you. But in vain is salvation hoped for from them:  The wind shall carry them all away, the wind of God's wrath, that breath of his mouth which shall slay the wicked; they have made themselves as chaff, and therefore the wind will of course hurry them away. Vanity they are, and  vanity shall take them away, to vanity they shall be reduced, and vanity shall be their recompence. Both the idols and their worshippers shall come to nothing. II. He shows that there was a sufficiency, an all-sufficiency, in him for the comfort and deliverance of all those that put their confidence in him and made their application to him. Their safety and satisfaction appear the more comfortable because their hopes are crowned with fruition, when those that seek to other helpers have their hopes frustrated: " He that puts his trust in me, and in me only, he shall be happy, both for soul and body, for this world and the other." 1. Observe, in general, (1.) Those that trust in God's providence take the best course to secure their secular interests. They  shall possess the land, as much of it as is good for them, and what they have they shall have it from a good hand and hold it by a good title. Ps. xxxvii. 3,  They shall dwell in the land, and verily they shall be fed. (2.) Those that trust in God's grace take the best course to secure their sacred interests. They  shall inherit my holy mountain. They shall enjoy the privileges of the church on earth, and be brought at length to the joys of heaven; and no wind shall carry them away. 2. More particularly, (1.) The captives, that trust in God, shall be released (v. 14):  They shall say (that is, the messengers of his providence, in that great event shall say),  Cast you up, cast you up, prepare the way. When God's time shall have come for their deliverance the way of bringing it about shall be made plain and easy, obstacles shall be removed, difficulties that seemed insuperable shall be speedily got over, and all things shall concur both to accelerate and facilitate their return. See ch. xl. 3, 4. This refers to the provision which the gospel, and the grace of it, have made for our ready passage through this world to a better. The way of religion is now cast up; it is a highway; ministers' business is to direct people in it, and to help them over the discouragements they meet with, that nothing may offend them. (2.) The contrite, that trust in God, shall be  revived, v. 15. Those that trusted to idols and creatures for help went with their  ointments and perfumes (v. 9); but here God shows that those who may expect help from him are such as are destitute of, and set themselves at a distance from, the gaieties of the world and the delights of sense. God's glory appears here very bright, [1.] In his greatness and majesty: He is  the high and lofty One that inhabits eternity. Let this inspire us with very high and honourable thoughts of the God with whom we have to do,  First, That his being and perfections are exalted infinitely above every creature, not only above what they have themselves, but above what they can conceive concerning him,  far above all their blessing and praise, Neh. ix. 5.  He is the high and lofty One, and there is no creature like him, nor any to be compared with him. The language likewise intimates his sovereign dominion over all and the incontestable right he has to give both law and judgment to all. He is  higher than the highest (Eccl. v. 8), than the  highest heavens, Ps. cxiii. 4.  Secondly, That with him there is neither beginning of days nor end of life, nor change of time; he is both immortal and immutable. He only  has immortality, 1 Tim. vi. 16. He has it of himself, and he has it constantly; he inhabits it, and cannot be dispossessed of it. We must shortly remove into eternity, but God always inhabits it.  Thirdly, That there is an infinite rectitude in his nature, and an exact conformity with himself and a steady design of his own glory in all that he does; and this appears in every thing by which he has made himself known, for his name is  holy, and all that desire to be acquainted with him must know him as a holy God.  Fourthly, That the peculiar residence and manifestation of his glory are in the mansions of light and bliss above: " I dwell in the high and holy place, and will have all the world to know it." Whoever have any business with God must direct to him as their Father in heaven, for there he dwells. These great things are here said of God to inspire us with a holy reverence of him, to encourage our confidence in him, and to magnify his compassion and condescension to us, that though he is thus high yet he has respect unto the lowly; he that rides on the heavens by his name JAH stoops to concern himself for poor  widows and  fatherless, Ps. lxviii. 4, 5. [2.] In his grace and mercy. He has a tender pity for the humble and contrite, for those that are so in respect of their state. If they be his people, he will not overlook them though they are poor and low in the world, and despised and trampled upon by men; but he here refers to the temper of their mind; he will have a tender regard to those who, being in affliction, accommodate themselves to their affliction, and bring their mind to their condition, be it ever so low and ever so sad and sorely broken—those that are truly penitent for sin, who mourn in secret for it, and have a dread of the wrath of God, which they have made themselves obnoxious to, and are submissive under all his rebukes. Now,  First, With these God will dwell. He will visit them graciously, will converse familiarly with them by his word and Spirit, as a man does with those of his own family; he will be always nigh to them and present with them. He that dwells in the highest heavens dwells in the lowest hearts and inhabits sincerity as surely as he inhabits eternity. In these he delights.  Secondly, He will revive their heart and spirit, will speak that to them, and work that in them by the word and Spirit of his grace, which will be reviving to them, as a cordial to one that is ready to faint. He will give them reviving joys and hopes sufficient to counterbalance all the griefs and fears that break their spirits. He dwells with them, and his presence is reviving. (3.) Those with whom he contends, if they trust in him, shall be relieved, and received into favour, v. 16. He will  revive the heart of the contrite ones, for he will not contend for ever. Nothing makes a soul contrite so much as God's contending, and therefore nothing revives it so much as his ceasing his controversy. Here is, [1.] A gracious promise. It is not promised that he will never be angry with his people, for their sins are displeasing to him, or that he will never contend with them, for they must expect the rod; but he  will not contend for ever, nor be always wroth. As he is not soon angry, so he is not long angry. He will not always chide. Though he contend with them by convictions of sin, he will not contend for ever; but, instead of the spirit of bondage, they shall receive the Spirit of adoption. He has torn, but he will heal. Though he contend with them by the rebukes of providence, yet the correction shall not last always, shall not last long, shall last no longer than there is need (1 Pet. i. 6), no longer than they can bear, no longer than till it has done its work. Though their whole life be calamitous, yet their end will be peace, and so will their eternity be. [2.] A very compassionate consideration, upon which this promise is grounded: "If I should contend for ever,  the spirit would fail before me, ever the souls which I have made." Note,  First, God is the Father of spirits, Heb. xii. 9. Those with whom he will not always contend are the souls that he has made, that he gave being to by creation and a new being to by regeneration.  Secondly, Though the Lord is for the body, yet he concerns himself chiefly for the souls of his people, that the spirit do not fail, and its graces and comforts.  Thirdly, When troubles last long, the spirit even of good men is apt to fail. They are tempted to entertain hard thoughts of God, to think it in vain to serve him; they are ready to put comfort away from them, and to despair of relief, and then the spirit fails.  Fourthly, It is in consideration of this that God will not contend for ever; for he will not forsake the work of his own hands nor defeat the purchase of his Son's blood. The reason is taken not from our merit, but from our weakness and infirmity; for  he remembers that we are flesh (Ps. lxxviii. 39) and that flesh is weak.

The Divine Forbearance and Mercy. ( 706.)
$17$ 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. $18$ I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him and to his mourners. $19$ I create the fruit of the lips; Peace, peace to  him that is far off, and to  him that is near, saith the ; and I will heal him. $20$ But the wicked  are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt. $21$  There is no peace, saith my God, to the wicked. The body of the people of Israel, in this account of God's dealings with them, is spoken of as a particular person (v. 17, 18), but divided into two sorts, differently dealt with—some who were sons of peace, to whom peace is spoken (v. 19), and others who were not, who have nothing to do with peace, v. 20, 21. Observe here, I. The just rebukes which that people were brought under for their sin:  For the iniquity of his covetousness I was wroth, and smote him. Covetousness was a sin that abounded very much among that people. Jer. vi. 13,  From the least to the greatest of them, every one is given to covetousness. Those that did not worship images were yet carried away by this spiritual idolatry: for such is covetousness; it is making money the god, Col. iii. 5. No marvel that the people were covetous when their watchmen themselves were notoriously so, ch. lvi. 11, Yet, covetous as they were, in the service of their idols they were prodigal, v. 6. And it is hard to say whether their profuseness in that or their covetousness in every thing else was more provoking. But for this iniquity, among others, God was angry with them, and brought one judgment after another upon them, and their destruction at last by the Chaldeans. 1. God was wroth. He resented it, took it very ill that a people who were devoted to himself, and portioned in himself, should be so entirely given up to the world and choose that for their portion. Note, Covetousness is an iniquity that is very displeasing to the God of heaven. It is a heart-sin, but he sees it, and  therefore hates it, and looks upon it with jealousy, because it sets up a rival with him in the soul. It is a sin which men  bless themselves in (Ps. xlix. 18) and in which their neighbours  bless them (Ps. x. 3); but God abhors it. 2. He motes him, reproved him for it by his prophets, corrected him by his providence, punished him in those very things he so doted upon and was covetous of. Note, Sinners shall be made to feel from the anger of God. Those whom he is wroth with he smites; and covetousness particularly lays men under the tokens of God's displeasure. Those that set their hearts upon the wealth of this world are disappointed of it or it is embittered to them; it is either clogged with a cross or turned into a curse. 3. God hid himself from him when he was under these rebukes, and continued wroth with him. When we are under the rod, if God manifest himself to us, we may bear it the better; but if he both smite us and hide himself from us, send us no prophets, speak to us no comfortable word, show us no token for good, if he  tear and go away (Hos. v. 14), we are very miserable. II. Their obstinacy and incorrigibleness under these rebukes:  He went on frowardly in the way of his heart, in his evil way. He was not sensible of the displeasure of God that he was under. He felt the smart of the rod, but had no regard at all to the hand; the more he was crossed in his worldly pursuits the more eager he was in them. He either would not see his error or if he saw it would not amend it. Covetousness was the way of his heart; it was what he was inclined to and intent upon, and he would not be reclaimed, but  in his distress he trespassed yet more, 2 Chron. xxviii. 22. See the strength of the corruption of men's hearts, and the sinfulness of sin, which will take its course in despite of God himself and all the flames of his wrath. See also how insufficient afflictions of themselves are to reform men, unless God's grace work with them. III. God's wonderful return in mercy to them, notwithstanding the obstinacy of the generality of them. 1. The greater part of them went on frowardly, but there were some among them that were mourners for the obstinacy of the rest; and with an eye to them, or rather for his own name's sake, God determines not to contend for ever with them.  With the froward God may justly  show himself froward (Ps. xviii. 26), and  walk contrary to those that  walk contrary to him, Lev. xxvi. 24. When this sinner here went on frowardly in the way of his heart, one would think it should have followed, "I have seen his ways and will destroy him, will abandon him, will never have any thing more to do with him." But such are the riches of divine mercy and grace, and so do they rejoice against judgment, that it follows,  I have seen his ways and will heal him. See how God's goodness takes occasion from man's badness to appear so much the more illustrious; and where sin has abounded grace much more abounds. God's reasons of mercy are fetched from within himself, for in us there appears nothing but what is provoking: "I have seen his ways, and yet I will heal him for my own name's sake." God knew how bad the people were, and yet would not cast them off. But observe the method. God will first give him grace, and then, and not till then, give him peace: "I have seen his way, that he will never turn to me of himself, and therefore I will turn him." Those whom God has mercy in store for he has grace in readiness for, to prepare and qualify them for that mercy which they were running from as fast as they could. (1.) God will heal him of his corrupt and vicious disposition, will cure him of his covetousness, though it be ever so deeply rooted in him and his heart have been long exercised to covetous practices. There is no spiritual disease so inveterate, but almighty grace can conquer it. (2.) God  will lead him also; not only amend what was amiss in him, that he may cease to do evil, but direct him into the way of duty, that he may learn to do well. He goes on frowardly, as Saul, yet breathing out threatenings and slaughter, but God will lead him into a better mind, a better path. And them, (3.) He will restore those comforts to him which he had forfeited and lost, and for the return of which he had thus prepared him. There was a wonderful reformation wrought upon captives in Babylon, and then a wonderful redemption wrought for them, which brought comfort to them, to their mourners, to those among them that mourned for their own sins, the sins of their people, and the desolations of the sanctuary. To those mourners the mercy would be most comfortable, and to them God had an eye in working it out. Blessed are those that mourn, for to them comfort belongs, and they shall have it. 2. Now, as when that people went into captivity some of them were good figs, very good, others of them bad figs, very bad, and accordingly their captivity was to them for their good or for  their hurt (Jer. xxiv. 8, 9), so, when they came out of captivity, still some of them were good, others bad, and the deliverance was to them accordingly. (1.) To those among them that were good their return out of captivity was peace, such peace as was a type and earnest of the peace which should be preached by Jesus Christ (v. 19):  I create the fruit of the lips, peace. [1.] God designed to give them matter for praise and thanksgiving, for that is the  fruit of the lips (Heb. xiii. 15), the  calves of the lips, Hos. xiv. 2.  I create this. Creation is out of nothing, and this is surely out of worse than nothing, when God creates matter of praise for those that went on frowardly in the way of their heart. [2.] In order to this, peace shall be published:  Peace, peace (perfect peace, all kinds of peace)  to him that is afar off from the general rendezvous, or from the head-quarters, as well as  to him that is near. Peace with God; though he has contended with them, he will be reconciled and will let fall his controversy. Peace of conscience, a holy security and serenity of mind, after the many reproaches of conscience and agitations of spirit they had been under their captivity. Thus God creates the fruit of the lips, fresh matter for thanksgiving; for, when he speaks peace to us, we must speak praises to him. This peace is itself of God's creating. He, and he only, can work it; it is the fruit of the lips, of his lips—he commands it, of the minister's lips—he speaks it by them, ch. xl. 1. It is the fruit of preaching lips and praying lips; it is the fruit of Christ's lips, whose lips drop as a honeycomb; for to him this is applied, Eph. ii. 17:  He came and preached peace to you who were afar off, you Gentiles as well as to the Jews, who were nigh-to after-ages, who were afar off in time, as well as to those of the present age. (2.) To those among them that were wicked, though they might return with the rest, their return was no peace, v. 20. The wicked, wherever he is, in Babylon or in Jerusalem, carries about with him the principle of his own uneasiness, and is like the troubled sea. God healed those to whom he spoke peace (v. 19):  I will heal them; all shall be well again and set to rights; but the wicked would not be healed by the grace of God and therefore shall not be healed by his comforts. They are always like the sea in a storm, for they carry about with them, [1.] Unmortified corruptions. They are not cured and conquered, and their ungoverned lusts and passions make them like the troubled sea when it cannot rest, vexatious to all about them and therefore uneasy to themselves, noisy and dangerous. When the intemperate heats of the spirit break out in scurrilous and abusive language, then the troubled sea casts forth mire and dirt. [2.] Unpacified consciences. They are under a frightful apprehension of guilt and wrath, that they cannot enjoy themselves; when they seem settled they are in disquietude, when they seem merry they are in heaviness; like Cain, who always dwelt in the land of shaking. The terrors of conscience disturb all their enjoyments, and cast forth such mire and dirt as make them a burden to themselves. Though this does not appear (it may be) at present, yet it is a certain truth, what this prophet had said before (ch. xlviii. 22), and here repeats (v. 21),  There is no peace to the wicked, no reconciliation to God (nor can they be upon good terms with him, while they go on still in their trespasses), no quietness or satisfaction in their own mind, no real good, no peace in death, because no hope.  My God hath said it, and all the world cannot unsay it, That there is no peace to those that allow themselves in any sin. What have they to do with peace?

=CHAP. 58.= ''The prophet, in this chapter, has his commission and charge renewed to reprove the sinners in Zion, particularly the hypocrites, to show them their transgressions, ver. 1. It is intended for admonition and warning to all hypocrites, and is not to be confined to those of any one age. Some refer it primarily to those at that time when Isaiah prophesied; see chap. xxxiii. 14; xxix. 13. Others to the captives in Babylon, the wicked among them, to whom the prophet had declared there was no peace ch. lvii. 21. Against the terror of that word they thought to shelter themselves with their external performances, particularly their fastings, which they kept up in Babylon, and for some time after their return to their own land, Zech. vii. 3, &c. The prophet therefore here shows them that their devotions would not entitle them to peace while their conversations were not at all of a piece with them. Others think it is principally intended against the hypocrisy of the Jews, especially the Pharisees before and in our Saviour's time: they boasted of their fastings, but Christ (as the prophet here) showed them their transgressions (Matt. xxiii.), much the same with those they are here charged with. Observe, I. The plausible profession of religion which they made, ver. 2. II. The boasts they made of that profession, and the blame they laid upon God for taking no more notice of it, ver. 3. III. The sins they are charged with, which spoiled the acceptableness of their fasts, ver. 4, 5. IV. Instructions given them how to keep fasts aright, ver. 6, 7. V. Precious promises made to those who do so keep fasts, ver. 8-12. VI. The like precious promises made to those that sanctify sabbaths aright, ver. 13, 14.''

A Charge against the People. ( 706.)
$1$ Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. $2$ Yet they seek me daily, and delight to know my ways, as a nation that did righteousness, and forsook not the ordinance of their God: they ask of me the ordinances of justice; they take delight in approaching to God. When our Lord Jesus promised to send the Comforter he added,  When he shall come he shall convince (John xvi. 7, 8); for conviction must prepare for comfort, and must also separate between the precious and the vile, and mark out those to whom comfort does not belong. God had appointed this prophet to comfort his people (ch. xl. 1); here he appoints him to convince them, and show them their sins. I. He must tell them how very bad they really were, v. 1. 1. He must deal faithfully and plainly with them. "Though they are called  the people of God and  the house of Jacob, though they wear an honourable title and character, by which they are interested in many glorious privileges, yet do not flatter them, but show them their transgressions and their sins, be particular in telling them their faults, what sins are committed among them, which they do not know of, nay, what sins are committed by them which they do not acknowledge to be sins; though in some things they are reformed, let them know that in other things they are still as bad as ever. Show them their transgressions and their sins, that is, all their transgressions in their sins, their sins and all the aggravations of them," Lev. xvi. 21. Note, (1.) God sees sin in his people, in the house of Jacob, and is displeased with it. (2.) They are often unapt and unwilling to see their own sins, and need to have them shown them, and to be told,  Thus and thus thou hast done. 2. He must be vehement and in good earnest herein, must  cry aloud, and not spare, not spare them (not touch them with his reproofs as if he were afraid of hurting them, but search the wound to the bottom, lay it bare to the bone), not spare himself or his own pains, but cry as loud as he can; though he spend his strength and waste his spirits, though he get their ill-will by it and get himself into an ill name, yet he must not spare. He must lift up his voice like a trumpet, to make those hear of their faults that were apt to be deaf when admonition was addressed to them. He must give his reproofs in the most powerful and pressing manner possible, as one who desired to be heeded. The trumpet does not give an uncertain sound, but, though loud and shrill, is intelligible; so must his alarms be, giving them warning of the fatal consequences of sin, Ezek. xxxiii. 3. II. He must acknowledge how very good they seemed to be, notwithstanding (v. 2):  Yet they seek me daily. When the prophet went about to show them their transgressions they pleaded that they could see no transgressions which they were guilty of; for they were diligent and constant in attending on God's worship—and what more would he have of them? Now, 1. He owns the matter of fact to be true. As far as hypocrites do that which is good, they shall not be denied the praise of it; let them make their best of it. It is owned that they have a form of godliness. (1.) They go to church, and observe their hours of prayer:  They seek me daily; they are very constant in their devotions and never omit them nor suffer any thing to put them by. (2.) They love to hear good preaching;  They delight to know my ways, as Herod, who heard John gladly, and the stony ground, that received the seed of the word with joy; it is to them  as a lovely song, Ezek. xxxiii. 32. (3.) They seem to take great pleasure in the exercises of religion and to be in their element when they are at their devotions:  They delight in approaching to God, not for his sake to whom they approach, but for the sake of some pleasing circumstance, the company, or the festival. (4.) They are inquisitive concerning their duty and seem desirous only to know it, making no question but that then they should do it:  They ask of me the ordinances of justice, the rules of piety in the worship of God, the rules of equity in their dealings with men, both which are ordinances of justice. (5.) They appear to the eye of the world as if they made conscience of doing their duty:  They are as a nation that did righteousness and forsook not the ordinances of their God; others took them for such, and they themselves pretended to be such. Nothing lay open to view that was a contradiction to their profession, but they seemed to be such as they should be. Note, Men may go a great way towards heaven and yet come short; nay, may go to hell with a good reputation. But, 2. He intimates that this was so far from being a cover or excuse for their sin that really it was an aggravation of it: "Show them their sins which they go on in notwithstanding their knowledge of good and evil, sin and duty, and the convictions of their consciences concerning them."

A Charge against the People. ( 706.)
$3$ Wherefore have we fasted,  say they, and thou seest not?  wherefore have we afflicted our soul, and thou takest no knowledge? Behold, in the day of your fast ye find pleasure, and exact all your labours. $4$ Behold, ye fast for strife and debate, and to smite with the fist of wickedness: ye shall not fast as  ye do this day, to make your voice to be heard on high. $5$ Is it such a fast that I have chosen? a day for a man to afflict his soul?  is it to bow down his head as a bulrush, and to spread sackcloth and ashes  under him? wilt thou call this a fast, and an acceptable day to the ? $6$  Is not this the fast that I have chosen? to loose the bands of wickedness, to undo the heavy burdens, and to let the oppressed go free, and that ye break every yoke? $7$  Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Here we have, I. The displeasure which these hypocrites conceived against God for not accepting the services which they themselves had a mighty opinion of (v. 3):  Wherefore have we fasted, say they, and thou seest not? Thus they went in the way of Cain, who was angry at God, and resented it as a gross affront that his offering was not accepted. Having gone about to put a cheat upon God by their external services, here they go about to pick a quarrel with God for not being pleased with their services, as if he had not done fairly or justly by them. Observe, 1. How they boast of themselves, and magnify their own performances: " We have fasted, and afflicted our souls; we have not only sought God daily (v. 2), but have kept some certain times of more solemn devotion." Some think this refers to the yearly fast (which was called  the day of atonement), others to their arbitrary occasional fasts. Note, It is common for unhumbled hearts to be proud of their professions of humiliation, as the Pharisee (Luke xviii. 12),  I fast twice in the week. 2. What they expected from their performances. They thought God should take great notice of them, and own himself a debtor to them for their services. Note, It is a common thing for hypocrites, while they perform the external services of religion, to promise themselves that acceptance with God which he has promised only to the sincere; as if they must be accepted of course, or for a compliment. 3. How heinously they take it that God had not put some particular marks of his favour upon them, that he had not immediately delivered them out of their troubles and advanced them to honour and prosperity. They charge God with injustice and partiality, and seem resolved to throw up their religion, and justify themselves in doing so with this, that they had found no  profit in praying to God, Job xxi. 14, 15; Mal. iii. 14. Note, Reigning hypocrisy often breaks out in daring impiety and an open contempt and reproach of God and religion for that which the hypocrisy itself must bear all the blame of. Sinners reflect upon religion as a hard and melancholy service, and on which there is nothing to be got by, when really it is owing to themselves that it seems so to them, because they are not sincere in it. II. The true reason assigned why God did not accept their fastings, nor answer the prayers they made on their fast-days; it was because they did not fast aright— to God, even to him, Zech. vii. 5. They fasted indeed, but they persisted in their sins, and did not, as the Ninevites, turn every one from his evil way; but  in the day of their fast, notwithstanding the professed humiliations and covenants of that day, they went on to  find pleasure, that is, to do whatsoever seemed right in their own eyes, lawful or unlawful,  quicquid libet, licet—making their inclinations their law; though they seemed to afflict their souls, they still gratified their lusts as much as ever. 1. They were as covetous and unmerciful as ever: " You exact all your labours from your servants, and will neither release them according to the law nor relax the rigour of their servitude." This was their fault before the captivity, Jer. xxxiv. 8, 9. It was no less their fault after their captivity, notwithstanding all their solemn fasts, Neh. v. 5. " You exact all your dues, your  debts" (so some read it); "you are as rigorous and severe in extorting what you demand from those that are poor as ever you were, though it was at the close of the yearly fast that the release was proclaimed." 2. They were contentious and spiteful (v. 4):  Behold, you fast for strife and debate. When they proclaimed a fast to deprecate God's judgments, they pretended to search for those sins which provoked God to threaten them with his judgments, and under that pretence perhaps particular persons were falsely accused, as Naboth in the day of Jezebel's fast, 1 Kings xxi. 12. Or the contending parties among them upon those occasions were bitter and severe in their reflections one upon another, one side crying out, "It is owing to you," and the other, "It is owing to you, that our deliverance is not wrought." Thus, instead of judging themselves, which is the proper work of a fast-day, they condemned one another. They  fasted for strife, with emulation which should make the most plausible appearance on a fast-day and humour the matter best. Nor was it only tongue-quarrels that were fomented in the times of their fasting, but they came to blows too:  You smite with the fist of wickedness. The cruel task-masters beat their servants, and the creditors their insolvent debtors, whom they delivered to the tormentors; they abused poor innocents  with wicked hands. Now while they thus  continued in sin, in those very sins which were directly contrary to the intention of a fasting day, (1.) God would not allow them the use of such solemnities: " You shall not fast at all if you fast  as you do this day, causing your voice to be heard on high, in the heat of your clamours one against another, or in your devotions, which you perform so as to make them to be taken notice of for ostentation.  Bring me no more of these empty, noisy,  vain oblations," ch. i. 13. Note, Those are justly forbidden the honour of a profession of religion that will not submit to the power of it. (2.) He would not accept of them in the use of them: " You shall not fast, that is, it shall not be looked upon as a fast, nor shall the voice of your prayers on those days be heard on high in heaven." Note, Those that fast and pray, and yet go on in their wicked ways, do but mock God and deceive themselves. III. Plain instructions given concerning the true nature of a religious fast. 1. In general, a fast is intended, (1.) For the honouring and pleasing of God. It must be such a performance as he has chosen (v. 5); it must be  an acceptable day to the Lord, in the duties of which we must study to approve ourselves to him and obtain his favour, else it is not a fast, else there is nothing done to any purpose. (2.) For the humbling and abasing of ourselves. A fast is  a day to afflict the soul; if it do not express a genuine sorrow for sin, and do not promote a real mortification of sin, it is not a fast; the law of the day of atonement was that on that day they should  afflict their souls, Lev. xvi. 29. That must be done on a fast-day which is a real affliction to the soul, as far as it is yet unregenerate and unsanctified, though a real pleasure and advantage to the soul as far as it is itself. 2. It concerns us therefore to enquire, on a fast-day, what it is that will be acceptable to God, and afflictive to our corrupt nature, and tending to its mortification. (1.) We are here told negatively what is not the fast that God has chosen, and which does not amount to the afflicting of the soul. [1.] It is not enough to look demure, to put on a grave and melancholy aspect, to bow down the head like a bulrush that is withered and broken: as the hypocrites, that were  of a sad countenance, and disfigured their faces, that they might appear unto men to fast, Matt. vi. 16. Hanging down the head did indeed well enough become the publican, whose heart was truly humbled and broken for sin, and who therefore, in token of that,  would not so much as lift up his eyes to heaven (Luke xviii. 13); but when it was only mimicked, as here, it was justly ridiculed: it is but  hanging down the head like a bulrush, which nobody regards or takes any notice of. As the hypocrite's humiliations are but like the hanging down of a bulrush, so his elevations in his hopes are but like the  flourishing of a bulrush (Job viii. 11, 12), which,  while it is yet in its greenness, withers before any other herb. [2.] It is not enough to do penance, to mortify the body a little, while the body of sin is untouched. It is not enough for a man  to spread sackcloth and ashes under him, which may indeed give him some uneasiness for the present, but will soon be forgotten when he returns to  stretch himself upon his beds of ivory, Amos vi. 4.  Wilt thou call this a fast? No, it is but the shadow and carcase of a fast.  Wilt thou call this an acceptable day to the Lord? No, it is so far from being so that the hypocrisy of it is an abomination to him. Note, The shows of religion, though they show ever so fair in the eye of the world, will not be accepted of God without the substance of it. (2.) We are here told positively what is the fast that God has chosen, what that is which will recommend a fast-day to the divine acceptance, and what is indeed afflicting the soul, that is, crushing and subduing the corrupt nature. It  is not afflicting the soul for a day (as some read it, v. 5) that will serve; no, it must be the business of our whole lives. It is here required, [1.] That we be just to those with whom we have dealt hardly. The fast that God has chosen consists in reforming our lives and undoing what we have done amiss (v. 6):  To loose the bands of wickedness, the bands which we have wickedly tied, and by which others are bound out from their right or bound down under severe usage. Those which perhaps were at first bands of justice, tying men to pay a due debt, become, when the debt is exacted with rigour from those whom Providence has reduced and emptied,  bands of wickedness, and they must be loosed, or they will bring us into bonds of guilt much more terrible. It is  to undo the heavy burden laid on the back of the poor servant, under which he is ready to sink. It is  to let the oppressed go free from the oppression which makes his life bitter to him. "Let the prisoner for debt that has nothing to pay be discharged, let the vexatious action be quashed, let the servant that is forcibly detained beyond the time of his servitude be released, and thus  break every yoke; not only let go those that are wrongfully kept under the yoke, but break the yoke of slavery itself, that it may not serve again another time nor any by made again to serve under it." [2.] That we be charitable to those that stand in need of charity, v. 7. The particulars in the former verse  may be taken as acts of charity, that we not only release those whom we have unjustly oppressed—that is justice, but that we contribute to the rescue and ransom of those that are oppressed by others, to the release of captives and the payment of the debts of the poor; but those in this verse are  plainly acts of charity. This then is the fast that God has chosen.  First, To provide food for those that want it. This is put first, as the most necessary, and which the poor can but a little while live without. It is  to break thy bread to the hungry. Observe, "It must be  thy bread, that which is honestly got (not that which thou hast robbed others of), the bread which thou thyself hast occasion for, the bread of thy allowance." We must deny ourselves, that we may have to give to him that needeth. "Thy bread which thou hast spared from thyself and thy family, on the fast-day, if that, or the value of it, be not given to the poor, it is the miser's fast, which he makes a hand of; it is fasting for the world, not for God. This is the true fast, to break thy bread to the hungry, not only to give them that which is already broken meat, but to break bread on purpose for them, to give them loaves and not to put them off with scraps."  Secondly, To provide lodging for those that want it: It is  to take care of the poor that are cast out, that are forced from their dwelling, turned out of house and harbour,  are cast out as rebels (so some critics render it), that are attainted, and whom therefore it is highly penal to protect. "If they suffer unjustly, make no difficulty of sheltering them; do not only find out quarters for them and pay for their lodging elsewhere, but, which is a greater act of kindness, bring them to thy own house, make them thy own guests. Be not forgetful to entertain strangers: for though thou mayest not, as some have done, thereby entertain angels, thou mayest entertain Christ himself, who will recompense it in the resurrection of the just. '' I was a stranger and you took me in." Thirdly, To provide clothing for those that want it: " When thou seest the naked, that thou cover him, both to shelter him from the injuries of the weather and to enable him to appear decently among his neighbours; give him clothes to come to church in, and in these and other instances  hide not thyself from thy own flesh." Some understand it more strictly of a man's own kindred and relations: "If those of thy own house and family fall into decay, thou art  worse than an infidel if thou dost not  provide'' for them." 1 Tim. v. 8. Others understand it more generally; all that partake of the human nature are to be looked upon as our own flesh, for have we not all one Father? And for this reason we must not hide ourselves from them, not contrive to be out of the way when a poor petitioner enquires for us, not look another way when a moving object of charity and compassion presents itself; let us remember that they are flesh of our flesh and therefore we ought to sympathize with them, and in doing good to them we really do good to our own flesh and spirit too in the issue; for thus  we lay up for ourselves a good foundation, a good bond,  for the time to come.

A Charge against the People; Encouragement to Israelites Indeed. ( 706.)
$8$ Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the shall be thy rereward. $9$ Then shalt thou call, and the shall answer; thou shalt cry, and he shall say, Here I  am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; $10$ And  if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness  be as the noonday: $11$ And the  shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not. $12$ And  they that shall be of thee shall build the old waste places: thou shalt raise up the foundations of many generations; and thou shalt be called, The repairer of the breach, The restorer of paths to dwell in. Here are precious promises for those to feast freely and cheerfully upon by faith who keep the fast that God has chosen; let them know that God will make it up to them. Here is, I. A further account of the duty to be done in order to our interest in these promises (v. 9, 10); and here, as before, it is required that we both do justly and love mercy, that we cease to do evil and learn to do well. 1. We must abstain from all acts of violence and fraud. "Those must be  taken away from the midst of thee, from the midst of  thy person, out of  thy heart" (so some); "thou must not only refrain from the practice of injury, but mortify in thee all inclination and disposition towards it." Or  from the midst of thy people. Those in authority must not only not be oppressive themselves, but must do all they can to prevent and restrain oppression in all within their jurisdiction. They must not only  break the yoke (v. 6), but take away the yoke, that those who have been oppressed may never be re-enslaved (as they were Jer. xxxiv. 10, 11); they must likewise  forbear threatening (Eph. vi. 9) and take away the  putting forth of the finger, which seems to have been then, as sometimes with us, a sign of displeasure and the indication of a purpose to correct. Let not the finger be put forth to point at those that are poor and in misery, and so to expose them to contempt; such expressions of contumely as are provoking, and the products of ill-nature, ought to be banished from all societies. And let them not  speak vanity, flattery or fraud, to one another, but let all conversation be governed by sincerity. Perhaps that dissimulation which is the bane of friendship is meant by the putting forth of the finger (as Prov. vi. 13 by  teaching with the finger), or it is putting forth the finger with the ring on it, which was the badge of authority, and which therefore they produced when they spoke iniquity, that is, gave unrighteous sentences. 2. We must abound in all acts of charity and beneficence. We must not only give alms according as the necessities of the poor require, but, (1.) We must give freely and cheerfully, and from a principle of charity. We must  draw out our soul to the hungry (v. 10), not only draw out the money and reach forth the hand, but do this from the heart, heartily, and without grudging, from a principle of compassion and with a tender affection to such as we see to be in misery. Let the heart go along with the gift; for God loves a cheerful giver, and so does a poor man too. When our Lord Jesus healed and fed the multitude it was as having compassion on them. (2.) We must give plentifully and largely, so as not to tantalize, but to  satisfy, the afflicted soul: "Do not only feed the hungry, but gratify the desire of the afflicted, and, if it lies in your power, make them easy." What are we born for, and what have we our abilities of body, mind, and estate for, but to do all the good we can in this world with them? And the poor we have always with us. II. Here is a full account of the blessings and benefits which attend the performance of this duty. If a person, a family, a people, be thus disposed to every thing that is good, let them know for their comfort that they shall find God their bountiful rewarder and what they lay out in works of charity shall be abundantly made up to them. 1. God will surprise them with the return of mercy after great affliction, which shall be as welcome as the light of the morning after a long and dark night (v. 8):  "Then shall thy light break forth as the morning and (v. 10)  thy light shall rise in obscurity. Though thou hast been long buried alive thou shalt recover thy eminency; though long overwhelmed with grief, thou shalt again look pleasant as the dawning day." Those that are cheerful in doing good God will make cheerful in enjoying good; and this also is a special  gift of God, Eccl. ii. 24. Those that have shown mercy shall find mercy. Job, who in his prosperity had done a great deal of good, had friends raised up for him by the Lord when he was reduced, who helped him with their substance, so that his light rose in obscurity. "Not only thy light, which is sweet, but thy health too, or the healing of the wounds thou hast long complained of, shall spring forth speedily; all thy grievances shall be redressed, and thou shalt renew thy youth and recover thy vigour." Those that have helped others out of trouble will obtain help of God when it is their turn. 2. God will put honour upon them. Good works shall be recompensed with a good name; this is included in that  light which rises out of obscurity. Though a man's extraction be mean, his family obscure, and he has no external advantages to gain him honour, yet, if he do good in his place, that will procure him respect and veneration, and his darkness shall by this means become  as the noon-day, that is, he shall become very eminent and shine brightly in his generation. See here what is the surest way for a man to make himself illustrious; let him study to do good. He that would be the greatest of all, and best-loved, let him by humility and industry make himself a servant of all. " Thy righteousness shall answer for thee (as Jacob says, Gen. xxx. 33), that is, it shall silence reproaches, nay, it shall bespeak thee more praises than thy humility can be pleased with." He that has  given to the poor, his righteousness (that is, the honour of it)  endures for ever, Ps. cxii. 9. 3. They shall always be safe under the divine protection: " Thy righteousness shall go before thee as thy vanguard, to secure thee from enemies that charge thee in the front, and  the glory of the Lord shall be thy rearward, the gathering host, to bring up those of thee that are weary and are left behind, and to secure thee from the enemies, that, like Amalek, fall upon thy rear." Observe, How good people are safe on all sides. Let them look which way they will, behind them or before them; let them look backward or forward; they see themselves safe, and find themselves easy and quiet from the fear of evil. And observe what it is that is their defence; it is their righteousness, and the glory of the Lord, that is, as some suppose, Christ; for it is by him that we are justified, and God is glorified. He it is that goes before us, and is the captain of our salvation, as he is the Lord our righteousness; he it is that is our rearward, on whom alone we can depend for safety when our sins pursue us and are ready to take hold on us. Or, "God himself in his providence and grace shall both go before thee as thy guide to conduct thee, and attend thee as thy rearward to protect thee, and this shall be the reward of thy righteousness and so shall be for the glory of the Lord as the rewarder of it." 4. God will be always nigh unto them, to hear their prayers, v. 9. As, on the one hand, he that shuts his ears to the cry of the poor shall himself cry and God will not hear him; so, on the other hand, he that is liberal to the poor, his prayers shall come up with his alms for a memorial before God, as Cornelius's did (Acts x. 4): " Then shalt thou call, on thy fast-days, which ought to be days of prayer,  and the Lord shall answer, shall give thee the things thou callest to him for;  thou shalt cry when thou art in any distress or sudden fright,  and he shall say, Here I am." This is a very condescending expression of God's readiness to hear prayer. When God calls to us by his word it becomes us to say,  Here we are; what saith our Lord unto his servants? But that God should say to us,  Behold me, here I am, is strange. When we cry to him, as if he were at a distance, he will let us know that he is near, even at our right hand, nearer than we thought he was.  It is I, be not afraid. When danger is near our protector is nearer,  a very present help. "Here I am, ready to give you what you want, and do for you what you desire; what have you to say to me?" God is attentive to the prayers of the upright, Ps. cxxx. 2. No sooner do they call to him than he answers,  Ready, ready. Wherever they are praying, God says, "Here I am hearing; I am  in the midst of you." He is  nigh unto them in all things, Deut. iv. 7. 6. God will direct them in all difficult and doubtful cases (v. 11):  The Lord shall guide thee continually. While we are here, in the wilderness of this world, we have need of continual direction from heaven; for, if at any time we be left to ourselves, we shall certainly miss our way; and therefore it is to those who are good in God's sight that he gives the wisdom which in all cases is profitable to direct, and he will be to them  instead of eyes, Eccl. ii. 26. His providence will make their way plain to them, both what is their duty and what will be most for their comfort. 6. God will give them abundance of satisfaction in their own minds. As the world is a wilderness in respect of wanderings, so that they need to be guided continually, so also is it in respect of wants, which makes it necessary that they should have continual supplies, as Israel in the wilderness had not only the pillar of cloud to guide them continually, but manna and water out of the rock to satisfy their souls in drought,  in a dry and thirsty land where no water is, Ps. lxiii. 1. To a good man God gives not only wisdom and knowledge, but joy; he is satisfied in himself with the testimony of his conscience and the assurances of God's favour. "These will  satisfy thy soul, will put gladness into thy heart, even  in the drought of affliction;  these will make fat thy bones, and fill them with marrow, will give thee that pleasure which will be a support to thee as the bones to the body, that joy of the Lord which will be thy strength.  He shall give thy bones rest" (so some read it), "rest from the pain and sickness which they have laboured under and been chastened with;" so it agrees with that promise made to the merciful. The Lord will  make all his bed in his sickness, Ps. xli. 3. " Thou shalt be like a watered garden, so flourishing and fruitful in graces and comforts,  and like a spring of water, like a garden that has a spring of water in it,  whose waters fail not either in droughts or in frosts." The principle of holy love in those that are good shall be a  well of living water, John iv. 14. As a spring of water, though it is continually sending forth its streams, is yet always full, so the charitable man abounds in good as he abounds in doing good and is never the poorer for his liberality. He that waters shall himself be watered. 7. They and their families shall be public blessings. It is a good reward to those that are fruitful and useful to be rendered more so, and especially to have those who descend from them to be so too. This is here promised (v. 12): "Those that now are of thee, thy princes, and nobles, and great men, shall have such authority and influence as they never had;" or, " Those that hereafter  shall be of thee, thy posterity, shall be serviceable to their generation, as thou art to thine." It completes the satisfaction of a good man, as to this world, to think that those that come after him shall be doing good when he is gone. 1. They shall re-edify cities that have been long in ruins,  shall build the old waste places, which had lain so long desolate that the rebuilding of them was quite despaired of. This was fulfilled when the captives, after their return, repaired the cities of Judah, and dwelt in them, and many of those in Israel too, which had lain waste ever since the carrying away of the ten tribes. 2. They shall carry on and finish that good work which was begun long before, and shall be helped over the obstructions which had retarded the progress of it:  They shall raise up to the top that building  the foundation of which was laid long since and has been for  many generations in the rearing. This was fulfilled when the building of the temple was revived after it had stood still for many years, Ezra v. 2. Or, "They shall raise up foundations which shall continue for many generations yet to come;" they shall do that good which shall be of lasting consequence. 3. They shall have the blessing and praise of all about them: " Thou shalt be called (and it shall be to thy honour)  the repairer of the breach, the breach made by the enemy in the wall of a besieged city, which whoso has the courage and dexterity to make up, or make good, gains great applause." Happy are those who make up the breach at which virtue is running out and judgments are breaking in. "Thou shalt be  the restorer of paths, safe and quiet paths, not only to travel in, but  to dwell in, so safe and quiet that people shall make no difficulty of building their houses by the road-side." The sum is that, if they keep such fasts as God has chosen, he will settle them again in their former peace and prosperity, and there shall be none to make them afraid. See Zech. vii. 5, 9; viii. 3-5. It teaches us that those who do justly and love mercy shall have the comfort thereof in this world.

The Sanctification of the Sabbath. ( 706.)
$13$ If thou turn away thy foot from the sabbath,  from doing thy pleasure on my holy day; and call the sabbath a delight, the holy of the, honourable; and shalt honour him, not doing thine own ways, nor finding thine own pleasure, nor speaking  thine own words: $14$ Then shalt thou delight thyself in the  ; and I will cause thee to ride upon the high places of the earth, and feed thee with the heritage of Jacob thy father: for the mouth of the  hath spoken  it. Great stress was always laid upon the due observance of the sabbath day, and it was particularly required from the Jews when they were captives in Babylon, because by keeping that day, in honour of the Creator, they distinguished themselves from the worshippers of the gods that have not made the heavens and the earth. See ch. lvi. 1, 2, where keeping the sabbath is joined, as here, with  keeping judgment and  doing justice. Some, indeed, understand this of the day of atonement, which they think is the fast spoken of in the former part of the chapter, and which is called a  sabbath of rest, Lev. xxiii. 32. But, as the fasts before spoken of seem to be those that were occasional, so this sabbath is doubtless the weekly sabbath, that great sign between God and his professing people—his appointing it a sign of his favour to them and their observing it a sign of their obedience to him. Now observe here, I. How the sabbath is to be sanctified (v. 13); and, there remaining still a sabbatism for the people of God, this law of the sabbath is still binding to us on our Lord's day. 1. Nothing must be done that puts contempt upon the sabbath day, or looks like having mean thoughts of it, when God has so highly dignified it. We must  turn away our foot from the sabbath, from trampling upon it, as profane atheistical people do, from travelling on that day (so some); we must turn away our foot  from doing our pleasure on that holy day, that is, from living at large, and taking a liberty to do what we please on sabbath days, without the control and restraint of conscience, or from indulging ourselves in the pleasures of sense, in which the modern Jews wickedly place the sanctification of the sabbath, though it is as great a profanation of it as any thing. On sabbath days we must not walk in  our own ways (that is, not follow our callings), not  find our own pleasure (that is, not follow our sports and recreations); nay, we must not  speak our own words, words that concern either our callings or our pleasures; we must not allow ourselves a liberty of speech on that day as on other days, for we must then mind God's ways, make religion the business of the day; we must choose the things that please him; and speak his words, speak of divine things as we sit in the house and walk by the way. In all we say and do we must put a difference between this day and other days. 2. Every thing must be done that puts an honour on the day and is expressive of our high thoughts of it. We must call it  a delight, not a  task and a burden; we must delight ourselves in it, in the restraints it lays upon us and the services it obliges us to. We must be in our element when we are worshipping God, and in communion with him.  How amiable are thy tabernacles, O Lord of hosts! We must not only count it a delight, but call it so, must openly profess the complacency we take in the day and the duties of it. We must call it so to God, in thanksgiving for it and earnest desire of his grace to enable us to do the work of the day in its day, because we delight in it. We must call it so to others, to invite them to come and share in the pleasure of it; and we must call it so to ourselves, that we may not entertain the least thought of wishing the sabbath gone that we may sell corn. We must call it  the Lord's holy day, and honourable. We must call it  holy, separated from common use and devoted to God and to his service, must call it  the holy of the Lord, the day which he has sanctified to himself. Even in Old-Testament times the sabbath was called  the Lord's day, and therefore it is fitly called so still, and for a further reason, because it is the  Lord Christ's day, Rev. i. 10. It is holy because it is the Lord's day, and upon both accounts it is honourable. It is a beauty of holiness that is upon it; it is ancient, and its antiquity is its honour; and we must make it appear that we look upon it as honourable by honouring God on that day. We put honour upon the day when we give honour to him that instituted it, and to whose honour it is dedicated. II. What the reward is of the sabbath—sanctification, v. 14. If we thus  remember the sabbath day to keep it holy, 1. We shall have the comfort of it; the work will be its own wages.  If we call the sabbath a delight, then shall we delight ourselves in the Lord; he will more and more manifest himself to us as the delightful subject of our thoughts and meditations and the delightful object of our best affections. Note, The more pleasure we take in serving God the more pleasure we shall find in it. If we go about duty with cheerfulness, we shall go from it with satisfaction and shall have reason to say, "It is good to be here, good to draw near to God." 2. We shall have the honour of it:  I will cause thee to ride upon the high places of the earth, which denotes not only a great security (as that, ch. xxxii. 16,  He shall dwell on high), but great dignity and advancement. "Thou shalt ride in state, shalt appear conspicuous, and the eyes of all thy neighbours shall be upon thee." It was said of Israel, when God led them triumphantly out of Egypt, that  he made them to ride on the high places of the earth, Deut. xxxii. 12, 13. Those that honour God and his sabbath he will thus honour. If God by his grace enable us to live above the world, and so to manage it as not only not to be hindered by it, but to be furthered and carried on by it in our journey towards heaven, then he makes us  to ride on the high places of the earth. 3. We shall have the profit of it: I will  feed thee with the heritage of Jacob thy father, that is, with all the blessings of the covenant and all the precious products of Canaan (which was a type of heaven), for these were the heritage of Jacob. Observe, The heritage of believers is what they shall not only be portioned with hereafter, but fed with now, fed with the hopes of it, and not flattered, fed with the earnests and foretastes of it; and those that are so fed have reason to say that they are well fed. In order that we may depend upon it, it is added, " The mouth of the Lord has spoken it; you may take God's word for it, for he cannot lie nor deceive; what his mouth has spoken his hand will give, his hand will do, and not one iota or tittle of his good promise shall fall to the ground."  Blessed, therefore, thrice blessed,  is he that doeth this, and lays hold on it, that keeps the sabbath from polluting it.

=CHAP. 59.= ''In this chapter we have sin appearing exceedingly sinful, and grace appearing exceedingly gracious; and, as what is here said of the sinner's sin (ver. 7, 8) is applied to the general corruption of mankind (Rom. iii. 15), so what is here said of a Redeemer (ver. 20) is applied to Christ, Rom. xi. 26. I. It is here charged upon this people that they had themselves stopped the current of God's favours to them, and the particular sins are specified which kept good things from them, ver. 1-8. II. It is here charged upon them that they had themselves procured the judgments of God upon them, and they are told both what the judgments were which they had brought upon their own heads (ver. 9-11) and what the sins were which provoked God to send those judgments, ver. 12-15. III. It is here promised that, notwithstanding this, God would work deliverance for them, purely for his own name's sake (ver. 16-19), and would reserve mercy in store for them and entail it upon them, ver. 20, 21.''

The Prevalence and Effects of Sin. ( 706.)
$1$ Behold, the 's hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: $2$ But your iniquities have separated between you and your God, and your sins have hid  his face from you, that he will not hear. $3$ For your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness. $4$ None calleth for justice, nor  any pleadeth for truth: they trust in vanity, and speak lies; they conceive mischief, and bring forth iniquity. $5$ They hatch cockatrice' eggs, and weave the spider's web: he that eateth of their eggs dieth, and that which is crushed breaketh out into a viper. $6$ Their webs shall not become garments, neither shall they cover themselves with their works: their works  are works of iniquity, and the act of violence  is in their hands. $7$ Their feet run to evil, and they make haste to shed innocent blood: their thoughts  are thoughts of iniquity; wasting and destruction  are in their paths. $8$ The way of peace they know not; and  there is no judgment in their goings: they have made them crooked paths: whosoever goeth therein shall not know peace. The prophet here rectifies the mistake of those who had been quarrelling with God because they had not the deliverances wrought for them which they had been often fasting and praying for, ch. lviii. 3. Now here he shows, I. That it was not owing to God. They had no reason to lay the fault upon him that they were not saved out of the hands of their enemies; for, 1. He was still as able to help as ever:  His hand is not shortened, his power is not at all lessened, straitened, or abridged. Whether we consider the extent of his power or the efficacy of it, God can reach as far as ever and with as strong a hand as ever. Note, The church's salvation comes from the hand of God, and that has not waxed weak nor is it at all shortened.  Has the Lord's hand waxed short? (says God to Moses, Num. xi. 23). No, it has not; he will not have it thought so. Neither length of time nor strength of enemies, no, nor weakness of instruments, can shorten or straiten the power of God, with which it is all one to save by many or by few. 2. He was still as ready and willing to help as ever in answer to prayer:  His ear is not heavy, that it cannot hear. Though he has many prayers to hear and answer, and though he has been long hearing prayer, yet he is still as ready to hear prayer as ever. The prayer of the upright is as much his delight as ever it was, and the promises which are pleaded and put in suit in prayer are still yea and amen, inviolably sure. More is implied than is expressed; not only his ear is not heavy, but he is quick of hearing.  Even before they call he answers, ch. lxv. 24. If your prayers be not answered, and the salvation we wait for be not wrought for us, it is not because God is weary of hearing prayer, but because we are weary of praying, not because his ear is heavy when we speak to him, but because our ears are heavy when he speaks to us. II. That it was owing to themselves; they stood in their own light and put a bar in their own door. God was coming towards them in ways of mercy and they hindered him.  Your iniquities have kept good things from you, Jer. v. 25. 1. See what mischief sin does. (1.) It hinders God's mercies from coming down upon us; it is a partition wall that separates between us and God. Notwithstanding the infinite distance that is between God and man by nature, there was a correspondence settled between them, till sin set them at variance, justly provoked God against man and unjustly alienated man from God; thus it  separates between them and God. "He is your God, yours in profession, and therefore there is so much the more malignity and mischievousness in sin, which separates between you and him." Sin  hides his face from us (which denotes great displeasure, Deut. xxxi. 17); it provokes him in anger to withdraw his gracious presence, to suspend the tokens of his favour and the instances of his help; he hides his face, as refusing to be seen or spoken with. See here sin in its colours, sin exceedingly sinful, withdrawing the creature from his allegiance to his Creator; and see sin in its consequences, sin exceedingly hurtful, separating us from God, and so separating us not only  from all good, but  to all evil (Deut. xxix. 21), which is the very quintessence of the curse. (2.) It hinders our prayers from coming up unto God; it provokes him to hide his face, that he will not hear, as he has said, ch. i. 15. If we  regard iniquity in our heart, if we indulge it and allow ourselves in it, God  will not hear our prayers, Ps. lxvi. 18. We cannot expect that he should countenance us while we go on to affront him. 2. Now, to justify God in hiding his face from them, and proceeding in his controversy with them, the prophet shows very largely, in the following verses, how many and great their iniquities were, according to the charge given him (ch. lviii. 1),  to show God's people their transgressions; and it is a black bill of indictment that is here drawn up against them, consisting of many particulars, any one of which was enough to separate between them and a just and a holy God. Let us endeavour to reduce these articles of impeachment to proper heads. (1.) We must begin with their thoughts, for there all sin begins, and thence it takes its rise:  Their thoughts are thoughts of iniquity, v. 7. Their imaginations are so, only evil continually. Their projects and designs are so; they are continually contriving some mischief or other, and how to compass the gratification of some base lust (v. 4):  They conceive mischief in their fancy, purpose, counsel, and resolution (thus the embryo receives its shape and life), and then they  bring forth iniquity, put it in execution when it is ripened for it. Though it is in pain perhaps that the iniquity is brought forth, through the oppositions of Providences and the checks of their own consciences, yet, when they have compassed their wicked purpose, they look upon it with as much pride and pleasure as if it were a  man-child born into the world; thus,  when lust has conceived, it bringeth forth sin, Jam. i. 15. This is called (v. 5)  hatching the cockatrice' egg and weaving the spider's web. See how the thoughts and contrivances of wicked men are employed, and about what they set their wits on work. [1.] At the best it is about that which is foolish and frivolous. Their thoughts are vain, like weaving the spider's web, which the poor silly animal takes a great deal of pains about, and, when all is done, it is a weak insignificant thing, a reproach to the place where it is, and which the besom sweeps away in an instant: such are the thoughts which worldly men entertain themselves with, building castles in the air, and pleasing themselves with imaginary satisfaction, like the  spider, which  takes hold with her hands very finely (Prov. xxx. 28), but cannot keep her hold. [2.] Too often it is about that which is malicious and spiteful. They hatch the eggs of the cockatrice or adder, which are poisonous and produce venomous creatures; such are the thoughts of the wicked who delight in doing mischief.  He that eats of their eggs (that is, he is in danger of having some mischief or other done him),  and that which is crushed in order to be eaten of, or which begins to be hatched and you promise yourself some useful fowl from it,  breaks out into a viper, which you meddle with at your peril. Happy are those that have least to do with such men. Even the spider's web which they wove was woven with a spiteful design to catch flies in and make a prey of them; for, rather than not be doing mischief, they will play at small game. (2.) Out of this abundance of wickedness in the heart their mouth speaks, and yet it does not always speak out the wickedness that is within, but, for the more effectually compassing the mischievous design, it is dissembled and covered  with much fair speech (v. 3):  Your lips have spoken lies; and again (v. 4),  They speak lies, pretending kindness where they intend the greatest mischief; or by slanders and false accusations they blasted the credit and reputation of those they had a spite to and so did them a real mischief unseen, and perhaps by suborning witnesses against them took from them their estates and lives; for a false tongue is sharp arrows, and coals of juniper, and every thing that is mischievous.  Your tongue has muttered perverseness. When they could not, for shame, speak their malice against their neighbours aloud, or durst not, for fear of being disproved and put to confusion, they muttered it secretly. Backbiters are called  whisperers. (3.) Their actions were all of a piece with their thoughts and words. They were guilty of shedding innocent blood, a crime of the most heinous nature:  Your hands are defiled with blood (v. 3); for blood is defiling; it leaves an indelible stain of guilt upon the conscience, which nothing but the blood of Christ can cleanse it from. Now was this a case of surprise, or one that occurred when there was something of a force put upon them; but (v. 7)  their feet ran to this evil, naturally and eagerly, and, hurried on by the  impetus of their malice and revenge,  they made haste to shed innocent blood, as if they were afraid of losing an opportunity to do a barbarous thing, Prov. i. 16; Jer. xxii. 17.  Wasting and destruction are in their paths. Wherever they go they carry mischief along with them, and the tendency of their way is to lay waste and destroy, nor do they care what havoc they make. Nor do they only thirst after blood, but with other iniquities are their  fingers defiled (v. 3); they wrong people in their estates and make every thing their own that they can lay their hands on.  They trust in vanity (v. 4); they depend upon their arts of cozenage to enrich themselves with, which will prove vanity to them, and their deceiving others will but deceive themselves.  Their works, which they take so much pains about and have their hearts so much upon,  are all  works of iniquity; their whole business is one continued course of oppressions and vexations,  and the act of violence is in their hands, according to the arts of violence that are in their heads and the thoughts of violence in their hearts. (4.) No methods are taken to redress these grievances, and reform these abuses (v. 4):  None calls for justice, none complains of the violation of the sacred laws of justice, nor seeks to right those that suffer wrong or to get the laws put in execution against vice and profaneness, and those lewd practices which are the shame, and threaten to be the bane, of the nation. Note, When justice is not done there is blame to be laid not only upon the magistrates that should administer justice, but upon the people that should call for it. Private persons ought to contribute to the public good by discovering secret wickedness, and giving those an opportunity to punish it that have the power of doing so in their hands; but it is ill with a state when princes rule ill and the people love to have it so. Truth is opposed, and there is not any that  pleads for it, not any that has the conscience and courage to appear in defence of an honest cause, and confront a prosperous fraud and wrong.  The way of peace is as little regarded as the way of truth; they  know it not, that is, they never study the things that make for peace, no care is taken to prevent or punish the breaches of the peace and to accommodate matters in difference among neighbours; they are utter strangers to every thing that looks quiet and peaceable, and affect that which is blustering and turbulent.  There is no judgment in their goings; they have not any sense of justice in their dealings; it is a thing they make no account of at all, but can easily break through all its fences if they stand in the way of their malicious covetous designs. (5.) In all this they act foolishly, very foolishly, and as much against their interest as against reason and equity. Those that practise iniquity  trust in vanity, which will certainly deceive them, v. 4.  Their webs, which they weave with so much art and industry,  shall not become garments, neither shall they cover themselves, either for shelter or for ornament,  with their works, v. 6. They may do hurt to others with their projects, but can never do any real service or kindness to themselves by them. There is nothing to be got by sin, and so it will appear when profit and loss come to be compared. Those paths of iniquity are  crooked paths (v. 8), which will perplex them, but will never bring them to their journey's end; whoever go therein, though they say that they shall have peace notwithstanding they go on, deceive themselves; for they shall not know peace, as appears by the following verses.

The Prevalence and Effects of Sin. ( 706.)
$9$ Therefore is judgment far from us, neither doth justice overtake us: we wait for light, but behold obscurity; for brightness,  but we walk in darkness. $10$ We grope for the wall like the blind, and we grope as if  we had no eyes: we stumble at noonday as in the night;  we are in desolate places as dead  men. $11$ We roar all like bears, and mourn sore like doves: we look for judgment, but  there is none; for salvation,  but it is far off from us. $12$ For our transgressions are multiplied before thee, and our sins testify against us: for our transgressions  are with us; and  as for our iniquities, we know them; $13$ In transgressing and lying against the, and departing away from our God, speaking oppression and revolt, conceiving and uttering from the heart words of falsehood. $14$ And judgment is turned away backward, and justice standeth afar off: for truth is fallen in the street, and equity cannot enter. $15$ Yea, truth faileth; and he  that departeth from evil maketh himself a prey: and the saw  it, and it displeased him that  there was no judgment. The scope of this paragraph is the same with that of the last, to show that sin is the great mischief-maker; as it is that which keeps good things from us, so it is that which brings evil things upon us. But as  there it is spoken by the prophet, in God's name, to the people, for their conviction and humiliation, and that God might be justified when he speaks and clear when he judges, so  here it seems to be spoken by the people to God, as an acknowledgment of that which was there told them and an expression of their humble submission and subscription to the justice and equity of God's proceedings against them. Their uncircumcised hearts here seem to be humbled in some measure, and they are brought to confess (the confession is at least extorted from them), that God had justly walked contrary to them, because they had walked contrary to him. I. They acknowledge that God had contended with them and had walked contrary to them. Their case was very deplorable, v. 9-11. 1. They were in distress, trampled upon and oppressed by their enemies, unjustly dealt with, and ruled with rigour; and God did not appear for them, to plead their just and injured cause: " Judgment is far from us, neither does justice overtake us, v. 9. Though, as to our persecutors, we are sure that we have right on our side; and they are the wrong-doers, yet we are not relieved, we are not righted. We have not done justice to one another, and therefore God suffers our enemies to deal thus unjustly with us, and we are as far as ever from being restored to our right and recovering our property again. Oppression is near us, and judgment is far from us. Our enemies are far from giving our case its due consideration, but still hurry us on with the violence of their oppressions, and justice does not overtake us, to rescue us out of their hands." 2. Herein their expectations were sadly disappointed, which made their case the more sad: " We wait for light as those that wait for the morning,  but behold obscurity; we cannot discern the least dawning of the day of our deliverance.  We look for judgment, but there is none (v. 11); neither God nor man appears for our succour; we look for salvation, because God (we think) has promised it, and we have prayed for it with fasting; we look for it as for brightness, but it is far off from us, as far off as ever for aught we can perceive, and still  we walk in darkness; and the higher our expectations have been raised the sorer is the disappointment." 3. They were quite at a loss what to do to help themselves and were at their wits' end (v. 10): " We grope for the wall like the blind; we see no way open for our relief, nor know which way to expect it, or what to do in order to it." If we shut our eyes against the light of divine truth, it is just with God to hide from our eyes the things that belong to our peace; and, if we use not our eyes as we should, it is just with him to let us be as if we had no eyes. Those that will not see their duty shall not see their interest. Those whom God has given up to a judicial blindness are strangely infatuated; they stumble at noon-day as in the night; they see not either those dangers, or those advantages, which all about them see.  Quos Deus vult perdere, eos dementat—God infatuates those whom he means to destroy. Those that love darkness rather than light shall have their doom accordingly. 4. They sunk into despair and were quite overwhelmed with grief, the marks of which appeared in every man's countenance; they grew melancholy upon it, shunned conversation, and affected solitude:  We are in desolate places as dead men. The state of the Jews in Babylon is represented by  dead and dry bones (Ezek. xxxvii. 12) and the explanation of the comparison there (v. 11) explains this text:  Our hope is lost; we are cut off for our parts. In this despair the sorrow and anguish of some were loud and noisy:  We roar like bears; the sorrow of others was silent, and preyed more upon their spirits: " We mourn sore like doves, like doves of the valleys; we mourn both  for our iniquities (Ezek. vii. 16) and for our calamities." Thus they owned that  the hand of the Lord had gone out against them. II. They acknowledge that they had provoked God thus to contend with them, that he had done right, for they had done wickedly, v. 12-15. 1. They owned that they had sinned, and that to this day they were in a great trespass, as Ezra speaks (Ezra x. 10): " Our transgressions are with us; the guilt of them is upon us, the power of them prevails among us, we are not yet reformed, nor have we parted with our sins, though they have done so much mischief. Nay,  our transgressions are multiplied; they are more numerous and more heinous than they have been formerly. Look which way we will, we cannot look off them; all places, all orders and degrees of men, are infected. The sense of our transgression is with us, as David said,  My sin is ever before me; it is too plain to be denied or concealed, too bad to be excused or palliated. God is a witness to them:  They are multiplied before thee, in thy sight, under thy eye. We are witnesses against ourselves:  As for our iniquities, we know them, though we may have foolishly endeavoured to cover them. Nay, they themselves are witnesses:  Our sins stare us in the face and  testify against us, so many have they been and so deeply aggravated." 2. They owned the great evil and malignity of sin, of their sin; it is  transgressing and lying against the Lord, v. 13. The sins of those that profess themselves God's people, and bear his name, are upon  this account worse than the sins of others, that in transgressing they  lie against the Lord, they falsely accuse him, they misrepresent and belie him, as if he had dealt hardly and unfairly with them; or they perfidiously break covenant with him and falsify their most sacred and solemn engagements to him, which is  lying against him: it is departing away from our God, to whom we are bound as our God and to whom we ought to cleave with purpose of heart; from him we have departed, as the rebellious subject from his allegiance to his rightful prince, and the adulterous wife from the guide of her youth and the covenant of her God. 3. They owned that there was a general decay of moral honesty; and it is not strange that those who were false to their God were unfaithful to one another. They  spoke oppression, declared openly for that, though it was a revolt from their God and a revolt from the truth, by the sacred bonds of which we should always be tied and held fast. They  conceived and uttered words of falsehood. Many ill thing is conceived in the mind, yet is prudently stifled there, and not suffered to go any further; but these sinners were so impudent, so daring, that whatever wickedness they conceived, they gave it an  imprimatur—a sanction, and made no difficulty of publishing it. To think an ill thing is bad, but to say it is much worse. Many a word of falsehood is uttered in haste, for want of consideration; but these were conceived and uttered, were uttered—deliberately and of malice prepense. They were words of falsehood, and yet they are said to be uttered  from the heart, because, though they differed from the real sentiments of the heart and therefore were words of falsehood, yet they agreed with the malice and wickedness of the heart, and were the natural language of that; it was a  double heart, Ps. xii. 2. Those who by the grace of God kept themselves free from these enormous crimes yet put themselves into the confession of sin, because members of that nation which was generally thus corrupted. 4. They owned that that was not done which might have been done to reform the land and to amend what was amiss, v. 14. " Judgment, that should go forward, and bear down the opposition that is made to it, that should run in its course like a river, like a mighty stream,  is turned away backward, a contrary course. The administration of justice has become but a cover to the greatest injustice. Judgment, that should check the proceedings of fraud and violence, is driven back, and so they go on triumphantly.  Justice stands afar off, even from our courts of judicature, which are so crowded with the patrons of oppression that  equity cannot enter, cannot have admission into the court, cannot be heard, or at least will not be heeded. Equity enters not into the unrighteous decrees which they decree, ch. x. 1.  Truth is fallen in the street, and there she may lie to be trampled upon by every foot of pride, and she has never a friend that will lend a hand to help her up;  yea, truth fails in common conversation, and in dealings between man and man, so that one knows not whom to believe nor whom to trust." 5. They owned that there was a prevailing enmity in men's minds to those that were good:  He that does evil goes unpunished, but  he that departs from evil makes himself a prey to those beasts of prey that were before described. It is crime enough with them for a man not to do as they do, and they treat  him as an enemy who will not partake with them in their wickedness.  He that departs from evil is accounted mad; so the margin reads. Sober singularity is branded as folly, and he is thought next door to a madman who swims against the stream that runs so strongly. 6. They owned that all this could not but be very displeasing to the God of heaven. The evil was done in his sight. They knew very well, though they were not willing to acknowledge it, that the Lord saw it; though it was done secretly, and gilded over with specious pretences, yet it could not be concealed from his all-seeing eye. All the wickedness that is in the world is naked and open before the eyes of God; and, as he is of quicker eyes than not to see iniquity, so he is of purer eyes than to behold it with the least approbation or allowance.  He saw it, and it displeased him, though it was among his own professing people that he saw it. It was evil in his eyes; he saw the sinfulness of all this sin, and that which was most offensive to him was  that there was no judgment, no reformation; had he seen any signs of repentance, though the sin displeased him, he would soon have been reconciled to the sinners upon their returning from their evil way.  Then the sin of a nation becomes national, and brings public judgments, when it is not restrained by public justice.

The Kind Interposition of God; Evangelical Promises. ( 706.)
$16$ And he saw that  there was no man, and wondered that  there was no intercessor: therefore his arm brought salvation unto him; and his righteousness, it sustained him. $17$ For he put on righteousness as a breastplate, and a helmet of salvation upon his head; and he put on the garments of vengeance  for clothing, and was clad with zeal as a cloak. $18$ According to  their deeds, accordingly he will repay, fury to his adversaries, recompence to his enemies; to the islands he will repay recompence. $19$ So shall they fear the name of the from the west, and his glory from the rising of the sun. When the enemy shall come in like a flood, the Spirit of the shall lift up a standard against him. $20$ And the Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the. $21$ As for me, this  is my covenant with them, saith the ; My spirit that  is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the , from henceforth and for ever. How sin abounded we have read, to our great amazement, in the former part of the chapter; how grace does much more abound we read in these verses. And, as sin took occasion from the commandment to become more exceedingly sinful, so grace took occasion from the transgression of the commandment to appear more exceedingly gracious. Observe, I. Why God wrought salvation for this provoking people, notwithstanding their provocations. It was purely for his own name's sake; because there was nothing in them either to bring it about, or to induce him to bring it about for them, no merit to deserve it, no might to effect it, he would do it himself, would be exalted in his own strength, for his own glory. 1. He took notice of their weakness and wickedness:  He saw that there was no man that would do any thing for the support of the bleeding cause of religion and virtue among them, not a man that would execute judgment (Jer. v. 1), that would bestir himself in a work of reformation; those that complained of the badness of the times had not zeal and courage enough to appear and act against it; there was a universal corruption of manners, and nothing done to stem the tide; most were wicked, and those that were not so were yet weak, and durst not attempt any thing in opposition to the wickedness of the wicked.  There was no intercessor, either none to intercede with God, to stand in the gap by prayer to turn away his wrath (it would have pleased him to be thus met, and he wondered that he was not), or, rather, none to interpose for the support of justice and truth, which were trampled upon and run down (v. 14), no advocate to speak a good word for those who were made a prey of because they kept their integrity, v. 15. They complained that God did not appear for them (ch. lviii. 3); but God with much more reason complains that they did nothing for themselves, intimating how ready he would have been to do them good if he had found among them the least motion towards a reformation. 2. He engaged his own strength and righteousness for them. They shall be saved, notwithstanding all this; and, (1.) Because they have no strength of their own, nor any active men that will set to it in good earnest to redress the grievances either of their iniquities or of their calamities, therefore  his own arm shall bring salvation to him, to his people, or to him whom he would raise up to be the deliverer, Christ, the power of God and arm of the Lord, that man of his right hand whom he made strong for himself. The work of reformation (that is the first and principal article of the salvation) shall be wrought by the immediate influences of the divine grace on men's consciences. Since magistrates and societies for reformation fail of doing their part, one will not do justice nor the other call for it, God will let them know that he can do it without them when his time shall come thus to prepare his people for mercy, and then the work of deliverance shall be wrought by the immediate operations of the divine Providence on men's affections and affairs. When God stirred up the spirit of Cyrus, and brought his people out of Babylon,  not by might, nor by power, but by the Spirit of the Lord of hosts, then his own arm, which is never shortened, brought salvation. (2.) Because they have no righteousness of their own to merit these favours, and to which God might have an eye in working for them, therefore  his own  righteousness sustained him and bore him out in it. Divine justice, which by their sins they had armed against them, through grace appears for them. Though they can expect no favour as due to them, yet he will be just to himself, to his own purpose and promise, and covenant with his people: he will, in righteousness, punish the enemies of his people; see Deut. ix. 5.  Not for thy righteousness, but for the wickedness of these nations they are driven out. In our redemption by Christ, since we had no righteousness of our own to produce, on which God might proceed in favour to us, he brought in a righteousness by the merit and mediation of his own Son (it is called  the righteousness which is of God by faith, Phil. iii. 9), and this righteousness sustained him, and bore him out in all his favours to us, notwithstanding our provocations.  He put on righteousness as a breast-plate, securing his own honour, as a breast-plate does the vitals, in all his proceedings, by the justice and equity of them; and then he put  a helmet of salvation upon his head; so sure is he to effect the salvation he intends that he takes salvation itself for his helmet, which therefore must needs be impenetrable, and in which he appears very illustrious, formidable in the eyes of his enemies and amiable in the eyes of his friends. When righteousness is his coat of arms, salvation is his crest. In allusion to this, among the pieces of a Christian's armour we find  the breast-plate of righteousness, and for a helmet  the hope of salvation ( Eph. vi. 14-17; 1 Thess. v. 8), and it is called  the armour of God, because he wore it first and so fitted it for us. (3.) Because they have no spirit or zeal to do any thing for themselves, God will  put on the garments of vengeance for clothing, and clothe himself with zeal as a cloak; he will make his justice upon the enemies of his church and people, and his jealousy for his own glory and the honour of religion and virtue among men, to appear evident and conspicuous in the eye of the world; and in these he will show himself great, as a man shows himself in his rich attire or in the distinguishing habit of his office. If men be not zealous against sin, God will, and will take vengeance on it for all the injury it has done to his honour and his people's welfare; and this was the business of Christ in the world, to take away sin and be revenged on it. II. What the salvation is that shall be wrought out by the righteousness and strength of God himself. 1. There shall be a present temporal salvation wrought out for the Jews in Babylon, or elsewhere in distress and captivity. This is promised (v. 18, 19) as a type of something further. When God's time shall come he will do his own work, though those fail that should forward it. It is here promised, (1.) That God will reckon with his enemies and will render to them according to their deeds, to the enemies of his people abroad, that have oppressed them, to the enemies of justice and truth at home, that have oppressed them, for they also are God's enemies; and, when the day of vengeance shall have come, he will deal with both as they have deserved,  according to retribution (so the word is), the law of retributions (Rev. xiii. 10), or  according to former retributions; as he has rendered to his enemies formerly, accordingly he will now repay,  fury to his adversaries, recompence to his enemies; his fury shall not exceed the rules of justice, as men's fury commonly does. Even  to the islands, that lie most remote, if they have appeared against him,  he will repay recompence; for  his hand shall find out all his enemies (Ps. xxi. 8), and his arrows reach them. Though God's people have behaved so ill that they do not deserve to be delivered, yet his enemies behave so much worse that they do deserve to be destroyed. (2.) That, whatever attempts the enemies of God's people may afterwards make upon them to disturb their peace, they shall be baffled and brought to nought:  When the enemy shall come in like a flood, like a high spring-tide, or a land-flood, which threaten to bear down all before them without control, then  the Spirit of the Lord by some secret undiscerned power  shall lift up a standard against him, and so (as the margin reads it)  put him to flight. He that has delivered will still deliver. When God's people are weak and helpless, and have no standard to lift up against the invading power, God will  give a banner to those that fear him (Ps. lx. 4), will by his Spirit lift up a standard, which will draw multitudes together to appear on the church's behalf. Some read it,  He shall come (the name of the Lord, and his glory, before foreseen of the Messiah promised)  like a straight river, the Spirit of the Lord lifting him up for an ensign. Christ by the preaching of his gospel shall cover the earth with the knowledge of God as with the waters of a flood, the  Spirit of the Lord setting up Christ as a  standard to the  Gentiles, ch. xi. 10. (3.) That all this should redound to the glory of God and the advancement of religion in the world (v. 19):  So shall they fear the name of the Lord and his glory in all nations that lie eastward or westward. The deliverance of the Jews out of captivity, and the destruction brought on their oppressors, would awaken multitudes to enquire concerning the God of Israel, and induce them to serve and worship him and enlist themselves under the standard which the Spirit of the Lord shall lift up. God's appearances for his church shall occasion the accession of many to it. This had its full accomplishment in gospel times, when many came  from the east and west, to fill up the places of  the children of the kingdom that were  cast out, when there were set up eastern and western churches, Matt. viii. 11. 2. There shall be a more glorious salvation wrought out by the Messiah in the fulness of time, which salvation all the prophets, upon all occasions, had in view. We have here the two great promises relating to that salvation:— (1.) That the Son of God shall come to us to be our Redeemer (v. 20):  Thy Redeemer shall come; it is applied to Christ, Rom. ix. 26.  There shall come the deliverer. The coming of Christ as the Redeemer is the summary of all the promises both of the Old and New Testament, and this was the redemption in Jerusalem which the believing Jews looked for, Luke ii. 38. Christ is our  Goël, our next kinsman, that redeems both the person and the estate of the poor debtor. Observe, [1.] The place where this Redeemer shall appear: He  shall come to Zion, for there, on that holy hill, the Lord would set him up as his King, Ps. ii. 6. In Zion the chief corner-stone was to be laid, 1 Pet. ii. 6. He came to his temple there, Mal. iii. 1. There salvation was to be placed (ch. xlvi. 13), for thence the law was to go forth, ch. ii. 3. Zion was a type of the gospel church, for which the Redeemer acts in all his appearances:  The Redeemer shall come for the sake of Zion; so the LXX. reads it. [2.] The persons that shall have the comfort of the Redeemer's coming, that shall then lift up their heads, knowing that their redemption draws nigh. He shall come  to those that turn from the ungodliness in Jacob, to those that are in Jacob, to the praying seed of Jacob, in answer to their prayers; yet not to all that are in Jacob, that are within the pale of the visible church, but to those only that turn from transgression, that repent, and reform, and forsake those sins which Christ came to redeem them from. The sinners in Zion will fare never the better for the Redeemer's coming to Zion if they go on still in their trespasses. (2.) That the Spirit of God shall come to us to be our sanctifier, v. 21. In the Redeemer there was a new covenant made with us a covenant of promises; and this is the great and comprehensive promise of that covenant, that God will give and continue his word and Spirit to his church and people throughout all generations. God's giving the  Spirit to those that ask him includes the giving of them all  good things, Luke xi. 13; Matt. vii. 11. This covenant is here said to  be made with them, that is, with those that turn from transgression; for those that cease to do evil shall be taught to do well. But the promise is made to a single person— My Spirit that is upon thee, being directed either, [1.] To Christ as the head of the church, who received that he might give. The Spirit promised to the church was first upon him, and from his head that precious ointment descended to the skirts of his garments; and the word of the gospel was first put into his mouth; for  it began to be spoken by the Lord. And all believers are his seed, in whom he prolongs his days, ch. liii. 10. Or, [2.] To the church; and so it is a promise of the continuance and perpetuity of the church in the world to the end of time, parallel to those promises that the throne and seed of Christ shall endure for ever, Ps. lxxxix. 29, 36; xxii. 30. Observe,  First, How the church shall be kept up, in a succession, as the world of mankind is kept up, by the seed and the seed's seed. As one generation passes away another generation shall come. '' Instead of the fathers shall be the children. Secondly, How long it shall be kept up— henceforth and for ever, always, even  unto the end of the world;'' for, the world being left to stand for the sake of the church, we may be sure that as long as it does stand Christ will have a church in it, though no always visible.  Thirdly, By what means it shall be kept up; by the constant residence of the word and Spirit in it. 1. The Spirit that was upon Christ shall always continue in the hearts of the faithful; there shall be some in every age on whom he shall work, and in whom he shall dwell, and thus the Comforter shall abide with the church for ever, John xiv. 16. 2. The word of Christ shall always continue in the mouths of the faithful; there shall be some in every age who,  believing with the heart unto righteousness, shall  with the tongue make confession unto salvation. The word shall never depart out of the mouth of the church; for there shall still be a seed to speak Christ's holy language and profess his holy religion. Observe, The Spirit and the word go together, and by them the church is kept up. For the word in the mouths of our ministers, nay, the word in our own mouths, will not profit us, unless the Spirit work with the word, and give us an understanding. But the Spirit does his work by the word and in concurrence with it; and whatever is pretended to be a dictate of the Spirit must be tried by the scriptures. On these foundations the church is built, stands firmly, and shall stand for ever, Christ himself being the chief corner-stone.

=CHAP. 60.= ''This whole chapter is all to the same purport, all in the same strain; it is a part of God's covenant with his church, which is spoken of in the last verse of the foregoing chapter, and the blessings here promised are the fruits of the word and Spirit there promised. The long continuance of the church, even unto the utmost ages of time, was there promised, and here the large extent of the church, even unto the utmost regions of the earth; and both these tend to the honour of the Redeemer. It is here promised, I. That the church shall be enlightened and shone upon, ver. 1, 2. II. That it shall be enlarged and great additions made to it, to join in the service of God, ver. 3-8. III. That the new converts shall be greatly serviceable to the church and to the interests of it, ver. 9-13. IV. That the church shall be in great honour and reputation among men, ver. 14-16. V. That it shall enjoy a profound peace and tranquility, ver. 17, 18. VI. That, the members of it being all righteous, the glory and joy of it shall be everlasting, ver. 19-22. Now this has some reference to the peaceable and prosperous condition which the Jews were sometimes in after their return out of captivity into their own land; but it certainly looks further, and was to have its full accomplishment in the kingdom of the Messiah, the enlargement of that kingdom by the bringing in of the Gentiles into it, and the spiritual blessings in heavenly things by Christ Jesus with which it should be enriched, and all these earnests of eternal joy and glory.''

The Extension of the Church. ( 706.)
$1$ Arise, shine; for thy light is come, and the glory of the is risen upon thee. $2$ For, behold, the darkness shall cover the earth, and gross darkness the people: but the shall arise upon thee, and his glory shall be seen upon thee. $3$ And the Gentiles shall come to thy light, and kings to the brightness of thy rising. $4$ Lift up thine eyes round about, and see: all they gather themselves together, they come to thee: thy sons shall come from far, and thy daughters shall be nursed at  thy side. $5$ Then thou shalt see, and flow together, and thine heart shall fear, and be enlarged; because the abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. $6$ The multitude of camels shall cover thee, the dromedaries of Midian and Ephah; all they from Sheba shall come: they shall bring gold and incense; and they shall show forth the praises of the. $7$ All the flocks of Kedar shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee: they shall come up with acceptance on mine altar, and I will glorify the house of my glory. $8$ Who  are these  that fly as a cloud, and as the doves to their windows? It is here promised that the gospel temple shall be very lightsome and very large. I. It shall be very lightsome:  Thy light has come. When the Jews returned out of captivity they had  light and gladness, and joy and honour; they then were made to  know the Lord and to  rejoice in his great goodness; and upon both accounts their light came. When the Redeemer came to Zion he brought light with him, he himself came to be a light. Now observe, 1. What this light is, and whence it springs:  The Lord shall arise upon thee (v. 2),  the glory of the Lord (v. 1)  shall be seen upon thee. God is the father and fountain of lights, and it is in his light that we shall see light. As far as we have the knowledge of God in us, and the favour of God towards us, our light has come. When God appears to us, and we have the comfort of his favour, then  the glory of the Lord rises upon us as the morning light; when he appears for us, and we have the credit of his favour, when he shows us some token for good and proclaims his favour to us, then his glory is seen upon us, as it was upon Israel in the  pillar of cloud and fire. When Christ arose as the sun of righteousness, and in him  the day-spring from on high visited us, then  the glory of the Lord was seen upon us, the glory  as of the first-begotten of the Father. 2. What a foil there shall be to this light:  Darkness shall cover the earth; but, though it be gross darkness, darkness that might be felt, like that of Egypt, that shall overspread the people, yet the church, like Goshen, shall have light at the same time. When the case of the nations that have not the gospel shall be very melancholy, those  dark corners of the earth being  full of the habitations of cruelty to poor souls, the state of the church shall be very pleasant. 3. What is the duty which the rising of this light calls for: " Arise, shine; not only receive this light, and" (as the margin reads it) " be enlightened by it, but reflect this light;  arise and shine with rays borrowed from it." The children of light ought to shine as lights in the world. If God's glory be seen upon us to our honour, we ought not only with our lips, but in our lives, to return the praise of it  to his honour, Matt. v. 16; Phil. ii. 15. II. It shall be very large. When the Jews were settled again in their own land, after their captivity, many of the people of the land joined themselves to them; but it does not appear that there ever was any such numerous accession to them as would answer the fulness of this prophecy; and therefore we must conclude that this looks further, to the bringing of the Gentiles into the gospel church, not their flocking to one particular place, though under that type it is here described. There is no place now that is the centre of the church's unity; but the promise respects their flocking to Christ, and coming by faith, and hope, and holy love, into that society which is incorporated by the charter of his gospel, and of the unity of which he only is the centre—that family which is named from him, Eph. iii. 15. The gospel church is expressly called  Zion and  Jerusalem, and under that notion all believers are said to  come to it (Heb. xii. 22.  You have come unto Mount Zion, to the city of the living God, the heavenly Jerusalem), which serves for a key to this prophecy, Eph. ii. 19. Observe, 1. What shall invite such multitudes to the church: "They shall  come to thy light and to the brightness of thy rising, v. 3. They shall be allured to join themselves to thee," (1.) "By the light that shines upon thee," the light of the glorious gospel, which the churches hold forth, in consequence of which they are called  golden candlesticks. This light which discovers so much of God and his good will to man, by which life and immortality are brought to light, this shall invite all the serious well-affected part of mankind to come and join themselves to the church, that they may have the benefit of this light to inform them concerning truth and duty. (2.) "By the light with which thou shinest." The purity and love of the primitive Christians, their heavenly-mindedness, contempt of the world, and patient sufferings, were the brightness of the church's rising, which drew many into it. The beauty of holiness was the powerful attractive by which Christ had a willing people brought to him in  the day of his power, Ps. cx. 3. 2. What multitudes shall come to the church. Great numbers  shall come, Gentiles (or  nations)  of those that are saved, as it is expressed with allusion to this, Rev. xxi. 24.  Nations shall be  discipled (Matt. xxviii. 19), and even kings, men of figure, power, and influence, shall be  added to the church. They come from all parts (v. 4):  Lift up thy eyes round about, and see them coming,  devout men out of every nation under heaven, Acts ii. 5. See how  white the fields are already to the harvest, John iv. 35. See them coming in a body, as one man, and with one consent: They  gather themselves together, that they may strengthen one another's hands, and encourage one another.  Come, and let us go, ch. ii. 3. "They come from the remotest parts:  They come to thee from far, having  heard the report of thee, as the queen of Sheba, or  seen thy star in the east, as the wise men, and they will not be discouraged by the length of the journey from coming to thee. There shall come some of both sexes. Sons and daughters shall come in the most dutiful manner, as thy sons and thy daughters, resolved to be of thy family, to submit to the laws of thy family and put themselves under the tuition of it. They shall come  to be nursed at thy side, to have their education with thee from their cradle." The church's children must be nursed at her side, not sent out to be nursed among strangers; there, where alone the unadulterated milk of the word is to be had, must the church's new-born babes be nursed,  that they may grow thereby, 1 Pet. ii. 1, 2. Those that would enjoy the dignities and privileges of Christ's family must submit to the discipline of it. 3. What they shall bring with them and what advantage shall accrue to the church by their accession to it. Those that are brought into the church by the grace of God will be sure to bring all they are worth in with them, which with themselves they will devote to the honour and service of God and do good with in their places. (1.) The merchants shall write  holiness to the Lord upon their merchandise and their hire, as ch. xxiii. 18. " The abundance of the sea, either the wealth that is fetched out of the sea (the fish, the pearls) or that which is imported by sea,  shall all  be converted to thee and to thy use." The wealth of the rich merchants shall be laid out in works of piety and charity. (2.) The mighty men of the nations shall employ their might in the service of the church: " The forces, or troops,  of the Gentiles shall come unto thee, to guard thy coasts, strengthen thy interests, and, if occasion be, to fight thy battles." The forces of the Gentiles had often been against the church, but now they shall be for it; for as God, when he pleases, can, and, when we please him, will, make even  our enemies to be at peace with us (Prov. xvi. 7), so, when Christ overcomes the strong man armed, he divides his spoils, and makes that to serve his interests which had been used against them, Luke xi. 22. (3.) The wealth imported by land-carriage, as well as that by sea, shall be made use of in the service of God and the church (v. 6):  The camels and dromedaries that bring gold and incense (gold to make the golden altar of and incense and sweet perfumes to burn upon it),  those of Midian and Sheba, shall bring the richest commodities of their country, not to trade with, but to honour God with, and not in small quantities, but camel-loads of them. This was in part fulfilled when the  wise men of the east (perhaps some of the countries here mentioned), drawn by the brightness of the star, came to Christ, and presented to him treasures of  gold, frankincense, and myrrh, Matt. ii. 11. (4.) Great numbers of sacrifices shall be brought to God's altar, acceptable sacrifices, and, though brought by Gentiles, they shall find acceptance, v. 7.  Kedar was famous for flocks, and probably the fattest rams were those of  Nebaioth; these shall come up with acceptance on God's altar. God must be served and honoured with what we have, according as he has blessed us, and with the best we have. This was fulfilled when by the decree of Darius the governors beyond the rivers (perhaps of some of these countries) were ordered to furnish the temple at Jerusalem  with bullocks, rams, and lambs, for the burnt-offering of the God of heaven, Ezra vi. 9. It had a further accomplishment, and we trust will have, in the bringing in of the fulness of the Gentiles to the church, which is called the  sacrificing or  offering up of the Gentiles unto God, Rom. xv. 16. The flocks and rams are precious souls; for they are said to minister to the church, and to come up as living sacrifices, presenting themselves to God by a  reasonable service on  his altar, Rom. xii. 1. 4. How God shall be honoured by the increase of the church and the accession of such numbers to it. (1.) They shall intend the honour of God's name in it. When they bring their gold and incense it shall not be to show the riches of their country, nor to gain applause to themselves for piety and devotion, but to  show forth the praises of the Lord, v. 6. Our greatest services and gifts to the church are not acceptable further than we have an eye to the glory of God in them. And this must be our business in our attendance on public ordinances, to  give unto the Lord the glory due to his name; for  therefore, as these here, we are called out of darkness into light, that we should  show forth the praises of him that called us, 1 Pet. ii. 9. (2.) God will advance the honour of his own name by it; so he has said (v. 7):  I will glorify the house of my glory. The church is the house of God's glory, where he manifests his glory to his people and receives that homage by which they do honour to him. And it is for the glory of this house, and of him that keeps house there, both that the Gentiles shall bring their offerings to it and that they shall be accepted therein. 5. How the church shall herself be affected with this increase of her numbers, v. 5. (1.) She shall be in a transport of joy upon this account: " Thou shalt see and  flow together" (or flow to and fro), "as in a pleasing agitation about it, surprised at it, but extremely glad of it." (2.) There shall be a mixture of fear with this joy: " Thy heart shall fear, doubting whether it be lawful to  go in to the uncircumcised and  eat with them." Peter was so impressed with this fear that he needed a vision and voice from heaven to help him over it, Acts x. 28. But, (3.) "When this fear is conquered thy heart shall be enlarged in holy love, so enlarged that thou shalt have room in it for all the Gentile converts; thou shalt not have such a narrow soul as thou hast had nor affections so confined within the Jewish pale." When God intends the beauty and prosperity of his church he gives this largeness of heart and an extensive charity. (4.) These converts flocking to the church shall be greatly admired (v. 8):  Who are these that fly as a cloud? Observe, [1.] How the conversion of souls is here described. It is flying to Christ and to his church, for thither we are directed; it is flying like a cloud, though in great multitudes, so as to overspread the heavens, yet with great unanimity, all as one cloud. They shall come with speed, as a cloud flying on the wings of the wind, and come openly, and in the view of all,  their very  enemies beholding them (Rev. xi. 12), and yet not able to hinder them. They shall  fly as doves to their windows, in great flights, many together; they fly on the wings of the harmless dove, which flies low, denoting their innocency and humility. They fly to Christ, to the church, to the word and ordinances, as doves, by instinct, to their own windows, to their own home; thither they fly for refuge and shelter when they are pursued by the birds of prey, and thither they fly for rest when they have been wandering and are weary, as Noah's dove to the ark. [2.] How the conversion of souls is here admired. It is spoken of with wonder and pleasure:  Who are these? We have reason to wonder that so many flock to Christ: when we see them all together we shall wonder whence they all came. And we have reason to admire with pleasure and affection those that do flock to him:  Who are these? How excellent, how amiable are they! What a pleasant sight is it to see poor souls hastening to Christ, with a full resolution to abide with him!

The Enlargement of the Church. ( 706.)
$9$ Surely the isles shall wait for me, and the ships of Tarshish first, to bring thy sons from far, their silver and their gold with them, unto the name of the thy God, and to the Holy One of Israel, because he hath glorified thee. $10$ And the sons of strangers shall build up thy walls, and their kings shall minister unto thee: for in my wrath I smote thee, but in my favour have I had mercy on thee. $11$ Therefore thy gates shall be open continually; they shall not be shut day nor night; that  men may bring unto thee the forces of the Gentiles, and  that their kings  may be brought. $12$ For the nation and kingdom that will not serve thee shall perish; yea,  those nations shall be utterly wasted. $13$ The glory of Lebanon shall come unto thee, the fir tree, the pine tree, and the box together, to beautify the place of my sanctuary; and I will make the place of my feet glorious. $14$ The sons also of them that afflicted thee shall come bending unto thee; and all they that despised thee shall bow themselves down at the soles of thy feet; and they shall call thee, The city of the, The Zion of the Holy One of Israel. The promises made to the church in the foregoing verses are here repeated, ratified, and enlarged upon, designed still for the comfort and encouragement of the Jews after their return out of captivity, but certainly looking further, to the enlargement and advancement of the gospel church and the abundance of spiritual blessings with which it shall be enriched. I. God will be very gracious and propitious to them. We must begin with that promise, because thence all the rest take rise. The sanctuary that was desolate begins to be repaired when God  causes his face to shine upon it, Dan. ix. 17. All the favour that the people of God find with men is owing to the light of God's countenance and his favour to them (v. 10): "All shall now make court to thee,  for in my wrath I smote thee, while thou wast in captivity" (and the sufferings of the church, especially by its corruptions, decays, and divisions, against which these promises will be its relief, are sad tokens of God's displeasure), "But now  in my favour have I had mercy on thee, and therefore have all this mercy in store for thee." II. Many shall be brought into the church, even from far countries (v. 9):  Surely the isles shall wait for me, shall welcome the gospel, and shall attend God with their praises for it and their ready subjection to it.  The ships of Tarshish, transport-ships, shall lie ready to carry members from far distant regions to the church, or (which is equivalent) to carry the ministers of the church to remote parts, to preach the gospel and to bring in souls to join themselves to the Lord. Observe, 1. Who are brought— thy sons, that is, such as are designed to be so, those  children of God that are scattered abroad, John xi. 52. 2. What they shall bring with them. They live at such a distance that they cannot bring their flocks and their rams; but, like those who lived remote from Jerusalem (who, when they came up to worship at the feast, because they could not bring their tithes in kind, turned them into money), they shall  bring their silver and gold with them. Note, When we give up ourselves to God we must with ourselves give up all we have to him. If we honour him with our spirits, we shall honour him with our substance. 3. To whom they shall devote and dedicate themselves and all they are worth— to the name of the Lord thy God, to God as the Lord of all and the church's God and King, even to the  Holy One of Israel (whom Israel worships as a Holy One, in the beauty of holiness),  because he has glorified thee. Note, The honour God puts upon his church and people should not only engage us to honour them, but invite us to join ourselves to them.  We will go with you, for God is with you, Zech. viii. 23. III. Those that come into the church shall be welcome; for so spacious is the holy city that though, '' Lord, it is done as thou hast commanded, yet still there is room. "Therefore thy gates shall be open continually'' (v. 11), not only because thou hast no reason to fear thy enemies, but because thou hast reason to expect thy friends." It is usual with us to leave our doors open, or leave some one ready to open them, all night, if we look for a child or a guest to come in late. Note, Christ is always ready to entertain those that come to him, is never out of the way, nor can they ever come unseasonably; the gate of mercy is always open, night and day, or shall soon be opened to those that knock. Ministers, the door-keepers, must be always ready to admit those that offer themselves to the Lord. God not only keeps a good house in his church, but he keeps open house, that at any time, by the preaching of the word,  in season and out of season, the forces of the Gentiles, and the kings or commanders of those forces,  may be brought into the church.  Lift up your heads, O you gates! and let such welcome guests as these come in. IV. All that are about the church shall be made in some way or other serviceable to it. Though dominion is far from being founded in men's grace, it is founded in God's; and he that made the inferior creatures useful to man will make the nations of men useful to the church. The earth helped the woman.  All things are for your sakes. So here (v. 10), "Even  the sons of strangers, that have neither knowledge of thee nor kindness for thee, that have always been  aliens to the commonwealth of Israel, even they  shall build up thy wall, and their kings shall in that and other things  ministers unto thee and not think it any disparagement to them to do so." This was fulfilled when the king of Persia, and the governors of the provinces by his order, were aiding and assisting Nehemiah in building the wall about Jerusalem. Rather than Jerusalem's walls shall lie still in ruins, the  sons of the stranger shall be raised up to build them. Even those that do not belong to the church may be a protection to it. And the greatest of men should not think it below them to minister to the church, but rejoice that they are in a capacity, and have a heart, to do it any service. Nay, it is the duty of all to do what they can in their places to advance the interests of God's kingdom among men; it is at their peril if they do not; for (v. 12),  The nation and kingdom that will not serve thee shall perish; not that they must perish by the sword or by human anathemas, or as if this gave any countenance to the using of external force for the propagating of the gospel, or as if men might be compelled by penalties and punishments to come into the church; by no means. But those who will not by faith submit to Jesus Christ, the King of the church, and serve him, shall perish eternally, Ps. ii. 12. Those that will not be subject to Christ's golden sceptre, to the government of his word and Spirit, that will not be brought under, or kept in, by the discipline of his family, shall be broken in pieces by his iron rod.  Bring them forth and slay them before me, Luke xix. 27. Nations of such shall be utterly and eternally wasted, when Christ shall come to take vengeance on those that  obey not his gospel, 2 Thess. i. 8. V. There shall be abundance of beauty added to the ordinances of divine worship (v. 13):  The glory of Lebanon, the strong and stately cedars that grow there,  shall come unto thee, as of old to Solomon, when he built the temple (2 Chron. ii. 16), and with them shall be brought other timber, proper for the carved work thereof, which the enemy had broken down, Ps. lxxiv. 5, 6. The temple, the  place of God's sanctuary, shall be not only rebuilt, but beautified. It is the  place of his feet, where he rests and resides, Ezek. xliii. 7. The ark is called his  footstool, because it was under the mercy-seat, Ps. cxxxii. 7. This he will make glorious in the eyes of his people and of all their neighbours.  The glory of the latter house, to which this refers, though in many instances inferior, was yet really  greater than the glory of the former, because Christ came to that temple, Mal. iii. 1. It was likewise  adorned with goodly stones and gifts (Luke xxi. 5), to which this promise may have some reference; yet so slightly did Christ speak of them there that we must suppose it to have its full accomplishment in the beauties of holiness, and the graces and comforts of the Spirit, with which gospel ordinances are adorned and enriched. VI. The church shall appear truly great and honourable, v. 14. The people of the Jews, after their return out of captivity, by degrees became more considerable, and made a better figure than one would have expected, after they had been so much reduced, and than any of the other nations recovered that had been in like manner humbled by the Chaldeans. It is probable that many of those who had oppressed them in Babylon, when they were themselves driven out by the Persians, made their court to the Jews for shelter and supply and were willing to scrape acquaintance with them. This prophecy is further fulfilled when those that have been enemies to the church are wrought upon by the grace of God to see their error, and come, and join themselves to it: " The sons of those that afflicted thee, if not they themselves, yet their children, shall crouch to thee, shall beg pardon for their folly and beg an interest in thy favour and admission into thy family," 1 Sam. ii. 36. A promise like this is made to the church of Philadelphia, Rev. iii. 9. And it is intended to be, 1. A mortification to the proud oppressors of the church, that have afflicted her, and despised her, and taken a pleasure in doing so; they shall be brought down; their spirits shall be broken, and their condition shall be so mean and miserable that they shall be glad to be obliged to those whom they have most studied to disoblige. Note, Sooner or later God will pour contempt upon those that put contempt upon his people. 2. An exaltation to the poor oppressed ones of the church; and this is the honour that shall be done to them, they shall have an opportunity of doing good to those who have done evil to them and saving those alive who have afflicted and despised them. It is a pleasure to a good man, and he accounts it an honour, to show mercy to those with whom he has found no mercy. Yet this is not all. "They shall not only become suppliants to thee for their own interest, but they shall give honour to thee:  They shall call thee, The city of the Lord; they shall at length be convinced that thou art a favourite of heaven, and the particular care of the divine providence." That city is truly great and honourable, it is strong, it is rich, it is safe, it is beautiful, it is the most desirable place that can be to live in, which is  the city of the Lord, which he owns, in which he dwells, in which religion is uppermost. Such a one is Zion; it is the place which God has chosen to put his name there; it is  the Zion of the Holy One of Israel; therefore, we may be sure, it is a holy city, else the Holy One of Israel would never be called the patron of it.

The Glory of the Church. ( 706.)
$15$ Whereas thou hast been forsaken and hated, so that no man went through  thee, I will make thee an eternal excellency, a joy of many generations. $16$ Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the  am thy Saviour and thy Redeemer, the mighty One of Jacob. $17$ For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness. $18$ Violence shall no more be heard in thy land, wasting nor destruction within thy borders; but thou shalt call thy walls Salvation, and thy gates Praise. $19$ The sun shall be no more thy light by day; neither for brightness shall the moon give light unto thee: but the shall be unto thee an everlasting light, and thy God thy glory. $20$ Thy sun shall no more go down; neither shall thy moon withdraw itself: for the shall be thine everlasting light, and the days of thy mourning shall be ended. $21$ Thy people also  shall be all righteous: they shall inherit the land for ever, the branch of my planting, the work of my hands, that I may be glorified. $22$ A little one shall become a thousand, and a small one a strong nation: I the will hasten it in his time. The happy and glorious state of the church is here further foretold, referring principally and ultimately to the Christian church and the spiritual peace of that, but under the type of that little gleam of outward peace which the Jews sometimes enjoyed after their return out of captivity. This is here spoken of, I. As compared with what it had been.  This made her peace and honour the more pleasant, that her condition had been much otherwise. 1. She had been despised, but now she should be honoured, v. 15, 16. Jerusalem had been forsaken and hated, abandoned by her friends, abhorred by her enemies; no man went through that desolate city, but declined it as a rueful spectacle; it was an  astonishment and a hissing. But now it shall be made an eternal excellency, being reformed from idolatry and having recovered the tokens of God's favour, and it shall be  the joy of good people for  many generations. Yet considering how short Jerusalem's excellency was, and how short it came of the vast compass of this promise, we must look for the full accomplishment of it in the perpetual excellencies of the gospel church, far exceeding those of the Old-Testament church, and the glorious privileges and advantages of the Christian religion, which are indeed the joy of many generations. Two things are here spoken of as her excellency and joy, in opposition to her having been forsaken and hated:—(1.) She shall find herself countenanced by her neighbours. The nations, and their kings, that are brought to embrace Christianity, shall lay themselves out for the good of the church, and maintain its interests with the tenderness and affection that the nurse shows to the child at her breasts (v. 16): " Thou shalt suck the milk of the Gentiles, not suck their blood (that is not the spirit of the gospel); thou  shalt suck the breast of kings, who shall be to thee as nursing fathers." (2.) She shall find herself countenanced by her God:  "Thou shalt know that I the Lord am thy Saviour and thy Redeemer, shalt know it by experience; for such a salvation, such a redemption, shall be wrought out for thee as plainly discovers itself to be the work of the Lord, the work of a mighty one, for it is a great salvation, of the  Mighty One of Jacob, for it secures the welfare of all those that are Israelites indeed." They before knew the Lord to be their God; now they know him to be their Saviour, their Redeemer. Their Holy One now appears their Mighty One. 2. She had been impoverished, but now she shall be enriched, and every thing shall be changed for the better with her, v. 17. When those who were raised out of the dust are set among princes, instead of brass money in their purses they have gold, and instead of iron vessels in their houses they have silver ones, and other improvements agreeable: so much shall the spiritual glory of the New-Testament church exceed the external pomp and splendour of the Jewish economy, which had no glory in comparison with that which quite excels it, 2 Cor. iii. 10. When we had baptism in the room of circumcision, the Lord's supper in the room of the passover, and a gospel ministry in the room of a Levitical priesthood, we had gold instead of brass. Sin turned gold into brass when Rehoboam made brazen shields instead of the golden ones he had pawned; but God's favour, when that returns, will turn brass again into gold. 3. She had been oppressed by her own princes, which was sadly complained of, not only as her sin, but as her misery (ch. lix. 14); but now all the grievances of that kind shall be redressed (v. 17): " I will make thy officers peace; men of peace shall be made officers, and shall be indeed justices, not patrons of injustice, and justices of peace, not instruments of trouble and vexation. They shall  be peace, that is, they shall sincerely seek thy welfare and by their means thou shalt enjoy good." They shall be  peace, for they shall be righteousness; and  then the peace is as a river, when the righteousness is as the waves of the sea. Even  exactors, whose business it is to demand the public tribute, though they be exact, must not be exacting, but must be just to the subject as well as to the prince, and, according to the instructions John Baptist gave to the publicans must  exact no more than is appointed them, Luke iii. 13. 4. She had been insulted by her neighbours, invaded, spoiled, and plundered; but now it shall be so no more (v. 18): " Violence shall no more be heard in thy land; neither the threats and triumphs of those that do violence nor the outcries and complaints of those that suffer violence shall again be heard, but every man shall peaceably enjoy his own. There shall be no  wasting nor destruction, either of persons of possessions, any where  within thy borders; but  thy walls shall be called salvation (they shall be safe, and means of safety to thee)  and thy gates shall be praise, praise to thee (every one shall commend thee for the good condition they are kept in), and praise to thy God,  who strengthens the bars of thy gates," Ps. cxlvii. 13. When God's salvation is upon the walls it is fit that his praises should be in the gates, the places of concourse. II. As completed in what it shall be. It should seem that in the close of this chapter we are directed to look further yet, as far forward as to the glory and happiness of heaven, under the type and figure of the flourishing state of the church on earth, which yet was never such as to come any thing near to what is here foretold; and several of the images and expressions here made use of we find in the description of the  new Jerusalem, Rev. xxi. 23; xxii. 5. As the prophets sometimes insensibly pass from the blessings of the Jewish church to the spiritual blessings of the Christian church, which are eternal, so sometimes they rise from the church militant to the church triumphant, where, and where only, all the promised peace, and joy, and honour will be in perfection. 1. God shall be all in all in the happiness here promised; so he is always to true believers (v. 19):  The sun and the moon shall be no more thy light. God's people, when they enjoy his favour, and walk in the light of his countenance, make little account of sun and moon, and the other lights of this world, but could walk comfortably in the light of the Lord though they should withdraw their shining. In heaven there shall be no occasion for sun or moon, for it is the inheritance of the saints in light, such light as will swallow up the light of the sun as easily as the sun does that of a candle. "Idolaters worshipped the sun and moon (which some have thought the most ancient and plausible idolatry); but these  shall be no more thy light, shall no more be idolized, but the Lord shall be to thee a constant light, both day and night, in the night of adversity as well as in the day of prosperity." Those that make God their only light shall have him their all-sufficient light, their '' sun and shield. Thy God shall be thy glory.'' Note, God is the glory of those whose God he is and will be so to eternity. It is their glory that they have him for their God, and they glory in it; it is to them instead of beauty. God's people are, upon  this account, an honourable people, that they have an interest in God as their sin covenant. 2. The happiness here promised shall know no change, period, or allay (v. 20): " Thy sun shall no more go down, but it shall be eternal day, eternal sunshine, with thee; that shall not be thy sun which is sometimes eclipsed, often clouded, and, though it shine ever so bright, ever so warm, will certainly set and leave thee in the dark, in the cold, in a few hours; but  he shall be a sun, a fountain of light to thee, who is himself the  Father of all lights, with whom there is  no variableness, nor  shadow of turning," James i. 17. We read of the sun's standing still once, and not hasting to go down for the space of a day, and it was a glorious day, never was the like; but what was that to the day that shall never have a night? Or, if it had, it should be a light night; for  neither shall thy moon withdraw itself; it shall never wane, shall never change, but be always at the full. The comforts and joys that are in heaven, the glories provided for the soul, as the light of the sun, and those prepared for the glorified body too, as the light of the moon, shall never know the least cessation or interruption; how should they when  the Lord shall himself  be thy everlasting light—a light which never wastes nor can ever be extinguished?  And the days of thy mourning shall be ended, so as never to return; for  all tears shall be wiped away, and the fountains of them, sin and affliction, dried up, so that  sorrow and sighing shall flee away for ever. 3. Those that are entitled to this happiness, being duly prepared and qualified for it, shall never be put out of the possession of it (v. 21):  Thy people, that shall inhabit this New Jerusalem,  shall all be righteous, all justified by the righteousness of the Messiah, all sanctified by his Spirit; all that people, that Jerusalem, must be righteous, must have that  holiness without which no man shall see the Lord. They are all righteous, for we know that  the unrighteous shall not inherit the kingdom of God. There are no people on earth that are all righteous; there is a mixture of some bad in the best societies on this side heaven; but there are no mixtures there. They shall be  all righteous, that is, they shall be entirely righteous; as there shall be none corrupt among them, so there shall be no corruption in them; the  spirits of just men shall there be  made perfect. And they shall be  all the righteous together who shall replenish the New Jerusalem; it is called the  congregation of the righteous, Ps. i. 5. And, because they are  all righteous, therefore  they shall inherit the land for ever, for nothing but sin can turn them out of it. The perfection of the saints' holiness secures the perpetuity of their happiness. 4. The glory of the church shall redound to the honour of the church's God: "They shall appear to be the  branch of my planting, the work of my hands, and I will own them as such." It was by the grace of God that they were designed to this happiness; they are  the branch of his planting, or of his plantations; he broke them off from the wild olive and grafted them into the good olive, transplanted them out of the field, when they were as tender branches, into his nursery, that, being now planted in his  garden on earth, they might shortly be removed to his  paradise in heaven. It was by his grace likewise that they were prepared and fitted for this happiness; they  are the work of his hands (Eph. ii. 10), are  wrought to the self-same thing, 2 Cor. v. 5. It is a work of time, and, when it shall be finished, will appear a work of wonder; and God will be glorified, who began it, and carried it on; for the Lord Jesus will then be  admired in all those that believe. God will glorify himself in glorifying his chosen. 5. They will appear the more glorious, and God will be the more glorified in them, if we compare what they are with what they were, the happiness they have arrived at with the smallness of their beginnings (v. 22): " A little one shall become a thousand and a small one a strong nation." The captives that returned out of Babylon strangely multiplied, and became a strong nation. The Christian church was a little one, a very small one at first—the number of their names was once but 120; yet it became a thousand. The stone cut out of the mountain without hands swelled so as to fill the earth. The triumphant church, and every glorified saint, will be a thousand out of a little one, a strong nation out of a small one. The grace and peace of the saints were at first like a  grain of mustard-seed, but they increase and multiply, and make a little one to become a thousand, the weak to be as David. When they come to heaven, and look back upon the smallness of their beginning, they will wonder how they got thither. And so wonderful is all this promise that it needed the ratification with which it is closed:  I the Lord will hasten it in his time—all that is here said relating to the Jewish and Christian church, to the militant and triumphant church, and to every particular believer. (1.) It may seem too difficult to be brought about, and therefore may be despaired of; but the God of almighty power has undertaken it: " I the Lord will do it, who can do it, and who have determined to do it." It will be done by him whose power is irresistible and his purposes unalterable. (2.) It may seem to be delayed and put off so long that we are out of hopes of it; but, as the Lord will do it, so he will  hasten it, will do it with all convenient speed; though much time may pass before it is done, no time shall be lost; he will  hasten it in its time, in the proper time, in the season wherein it will be beautiful; he will do it in the time appointed by his wisdom, though not in the time prescribed by our folly. And this is really hastening it; for, though it seem to tarry, it does not tarry if it come in God's time, for we are sure that that is the best time, which he that believes will patiently wait for.

=CHAP. 61.= ''In this chapter, I. We are sure to find the grace of Christ, published by himself to a lost world in the everlasting gospel, under the type and figure of Isaiah's province, which was to foretel the deliverance of the Jews out of Babylon, ver. 1-3. II. We think we find the glories of the church of Christ, its spiritual glories, described under the type and figure of the Jews' prosperity after their return out of their captivity. 1. It is promised that they decays of the church shall be repaired, ver. 4. 2. That those from without shall be made serviceable to the church, ver. 5. 3. That the church shall be a royal priesthood, maintained by the riches of the Gentiles, ver. 6. 4. That she shall have honour and joy in lieu of all her shame and sorrow, ver. 7. 5. That her affairs shall prosper, ver. 8. 6. That prosperity shall enjoy these blessings, ver. 9. 7. That righteousness and salvation shall be the eternal matter of the church's rejoicing and thanksgiving, ver. 10, 11. If the Jewish church was ever thus blessed, much more shall the Christian church be so, and all that belong to it.''

The Office of the Messiah. ( 706.)
$1$ The Spirit of the Lord  is upon me; because the  hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to  them that are bound; $2$ To proclaim the acceptable year of the , and the day of vengeance of our God; to comfort all that mourn; $3$ To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the  , that he might be glorified. He that is the best expositor of scripture has no doubt given us the best exposition of these verses, even our Lord Jesus himself, who read this in the synagogue at Nazareth (perhaps it was the lesson for the day) and applied it entirely to himself, saying,  This day is this scripture fulfilled in your ears ( Luke iv. 17, 18, 21); and the gracious words which proceeded out of his mouth, in the opening of this text, were admired by all that heard them. As Isaiah was authorized and directed to proclaim liberty to the Jews in Babylon, so was Christ, God's messenger, to publish a more joyful jubilee to a lost world. And here we are told, I. How he was fitted and qualified for this work:  The Spirit of the Lord God is upon me, v. 1. The prophets had the Spirit of God moving them at times, both instructing them what to say and exciting them to say it. Christ had the Spirit always resting on him without measure; but to the same intent that the prophets had, as a Spirit of counsel and a Spirit of courage, ch. xi. 1-3. When he entered upon the execution of his prophetical office the Spirit, as a dove,  descended upon him, Matt. iii. 16. This Spirit which was upon him he communicated to those whom he sent to proclaim the same glad tidings, saying to them, when he gave them their commission,  Receive you the Holy Ghost, thereby ratifying it. II. How he was appointed and ordained to it:  The Spirit of God is upon me, because the Lord God has anointed me. What service God called him to he furnished him for;  therefore he gave him his Spirit, because he had by a sacred and solemn unction set him apart to this great office, as kings and priests were of old destined to their offices by anointing. Hence the Redeemer was called the  Messiah, the  Christ, because he was '' anointed with the oil of gladness above his fellows. He has sent me;'' our Lord Jesus did not go unsent; he had a commission from him that is the fountain of power;  the Father sent him and  gave him commandment. This is a great satisfaction to us, that, whatever Christ said, he had a warrant from heaven for; his doctrine was not his, but his that sent him. III. What the work was to which he was appointed and ordained. 1. He was to be a preacher, was to execute the office of a prophet. So well pleased was he with the good-will God showed towards men through him that he would himself be the preacher of it, that an honour might thereby be put upon the ministry of the gospel and the faith of the saints might be confirmed and encouraged. He must preach  good tidings (so  gospel signified)  to the meek, to the penitent, and humble, and poor in spirit; to them the tidings of a Redeemer will be indeed good tidings, pure gospel,  faithful sayings, and worthy of all acceptation. The poor are commonly best disposed to receive the gospel (Jam. ii. 5), and it is likely to profit us when it is received with meekness, as it ought to be; to such Christ preached good tidings when he said,  Blessed are the meek. 2. He was to be a healer. He was sent to  bind up the broken-hearted, as pained limbs are rolled to give them ease, as broken bones and bleeding wounds are bound up, that they may knit and close again. Those whose hearts are broken for sin, who are truly humbled under the sense of guilt and dread of wrath, are furnished in the gospel of Christ with that which will make them easy and silence their fears. Those only who have experienced the pains of a penitential contrition may expect the pleasure of divine cordials and consolations. 3. He was to be a deliverer. He was sent as a prophet to preach, as a priest to heal, and as a king to issue out proclamations and those of two kinds:—(1.) Proclamations of peace to his friends: He shall  proclaim liberty to the captives (as Cyrus did to the Jews in captivity) and the  opening of the prison to those that were bound. Whereas, by the guilt of sin, we are bound over to the justice of God, are his lawful captives, sold for sin till payment be made of that great debt, Christ lets us know that he has made satisfaction to divine justice for that debt, that his satisfaction is accepted, and if we will plead that, and depend upon it, and make over ourselves and all we have to him, in a grateful sense of the kindness he has done us, we may by faith sue out our pardon and take the comfort of it; there is, and shall be,  no condemnation to us. And whereas, by the dominion of sin in us, we are bound under the power of Satan, sold under sin, Christ lets us know that he has conquered Satan, has  destroyed him that had the power of death and his works, and provided for us grace sufficient to enable us to shake off the yoke of sin and to loose ourselves from '' those bands of our neck. The Son is ready by his Spirit to  make us free; and then we shall be  free indeed,'' not only discharged from the miseries of captivity, but advanced to all the immunities and dignities of citizens. This is the gospel proclamation, and it is like the blowing of the jubilee-trumpet, which proclaimed the great year of release ( Lev. xxv. 9, 40), in allusion to which it is here called  the acceptable year of the Lord, the time of our acceptance with God, which is the origin of our liberties; or it is called the  year of the Lord because it publishes his free grace, to his own glory, and an  acceptable year because it brings glad tidings to us, and what cannot but be very acceptable to those who know the capacities and necessities of their own souls. (2.) Proclamations of war against his enemies. Christ proclaims  the day of vengeance of our God, the vengeance he takes, [1.] On sin and Satan, death and hell, and all the powers of darkness, that were to be destroyed in order to our deliverances; these Christ triumphed over in his cross, having spoiled and weakened them, shamed them, and  made a show of them openly, therein taking vengeance on them for all the injury they had done both to God and man, Col. ii. 15. [2.] On those of the children of men that stand it out against those fair offers. They shall not only be left, as they deserve, in their captivity, but be dealt with as enemies; we have the gospel summed up, Mark xvi. 16, where that part of it,  He that believes shall be saved, proclaims  the acceptable year of the Lord to those that will accept of it; but the other part,  He that believes not shall be damned, proclaims  the day of vengeance of our God, that vengeance which he will take on those that  obey not the gospel of Jesus Christ, 2 Thess. i. 8. 4. He was to be a comforter, and so he is as preacher, healer, and deliverer; he is sent to  comfort all who mourn, and who, mourning, seek to him, and not to the world, for comfort. Christ not only provides comfort for them, and proclaims it, but he applies it to them; he does by his Spirit comfort them. There is enough in him to  comfort all who mourn, whatever their sore or sorrow is; but this comfort is sure to those who  mourn in Zion, who sorrow  after a godly sort, according to God, for his residence is in Zion,—who  mourn because of Zion's calamities and desolations, and mingle their tears by a holy sympathy with those of all God's suffering people, though they themselves are not in trouble; such tears God has  a bottle for (Ps. lvi. 8), such mourners he has comfort in store for. As  blessings out of Zion are spiritual blessings, so  mourners in Zion are holy mourners, such as carry their sorrows to the throne of grace (for in Zion was the mercy-seat) and pour them out as Hannah did before the Lord. To such as these Christ has appointed by his gospel, and will give by his Spirit (v. 3), those consolations which will not only support them under their sorrows, but turn them into songs of praise. He will give them, (1.)  Beauty for ashes. Whereas they lay in ashes, as was usual in times of great mourning, they shall not only be raised out of their dust, but made to look pleasant. Note, The holy cheerfulness of Christians is their beauty and a great ornament to their profession. Here is an elegant  paronomasia in the original: He will give them  pheer—beauty, for  epher—ashes; he will turn their sorrow into joy as quickly and as easily as you can transpose a letter; for he speaks, and it is done. (2.)  The oil of joy, which  make the face to shine, instead of  mourning, which  disfigures the countenance and makes it unlovely. this  oil of joy the saints have from that  oil of gladness with which Christ himself was  anointed above his fellows, Heb. i. 9. (3.)  The garments of praise, such beautiful garments as were worn on thanksgiving-days, instead of the  spirit of heaviness, dimness, or  contraction—open joys for secret mournings. The  spirit of heaviness they keep to themselves (Zion's mourners  weep in secret); but the joy they are recompensed with they are clothed with as with a garment in the eye of others. Observe, Where God gives the oil of joy he gives the garment of praise. Those comforts which come from God dispose the heart to, and enlarge the heart in, thanksgivings to God. Whatever we have the joy of God must have the praise and glory of. 5. He was to be a planter; for the church is God's husbandry.  Therefore he will do all this for his people, will cure their wounds, release them out of bondage, and comfort them in their sorrows,  that they may be called trees of righteousness, the planting of the Lord, that they may be such and be acknowledged to be such, that they may be ornaments to God's vineyard and may be  fruitful in the fruits of righteousness, as the branches of  God's planting, ch. lx. 21. All that Christ does for us is to make us God's people, and some way serviceable to him as living trees,  planted in the house of the Lord, and  flourishing in the courts of our God; and all this  that he may be glorified—that we may be brought to glorify him by a sincere devotion and an exemplary conversation (for  herein is our Father glorified, that we bring forth much fruit), that others also may take occasion from God's favour shining on his people, and his grace shining in them, to praise him, and that he may be for ever  glorified in his saints.

The Office of the Messiah; The Prosperity of the Church. ( 706.)
$4$ And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. $5$ And strangers shall stand and feed your flocks, and the sons of the alien  shall be your ploughmen and your vinedressers. $6$ But ye shall be named the Priests of the :  men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. $7$ For your shame  ye shall have double; and  for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. $8$ For I the love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. $9$ And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they  are the seed  which the hath blessed. Promises are here made to the Jews now returned out of captivity, and settled again in their own land, which are to be extended to the gospel church, and all believers, who through grace are delivered out of spiritual thraldom; for they are capable of being spiritually applied. I. It is promised that their houses shall be rebuilt (v. 4), that their cities shall be raised out of the ruins in which they had long lain, and be fitted up for their use again:  They shall build the old wastes; the  old wastes shall be built, the  waste cities shall be repaired, the  former desolations, even  the desolations of many generations, which it was feared would never be repaired, shall be  raised up. The setting up of Christianity in the world repaired the decays of natural religion and raised up those desolations both of piety and honesty which had been for many generations the reproach of mankind. An unsanctified soul is like a city that is broken down and has no walls, like a house in ruins; but by the power of Christ's gospel and grace it is repaired, it is put in order again, and fitted to be a habitation of God through the Spirit. And  they shall do this, those that are released out of captivity; for we are brought out of the house of bondage that we may serve God, both in building up ourselves to his glory and in helping to build up his church on earth. II. Those that were so lately servants themselves, working for their oppressors and lying at their mercy, shall now have servants to do their work for them and be at their command, not of their brethren (they are all the Lord's freemen), but of  the strangers, and the sons of the alien, who shall  keep their sheep, till their ground, and  dress their gardens, the ancient employments of Abel, Cain, and Adam:  Strangers shall feed your flocks, v. 5. When, by the grace of God, we attain to a holy indifference as to all the affairs of this world,  buying as though we possessed not—when, though our hands are employed about them, our hearts are not entangled with them, but reserved entire for God and his service—then  the sons of the alien are our ploughmen and vine-dressers. III. They shall not only be released out of their captivity, but highly preferred and honourably employed (v. 6): "While the strangers are  keeping your flocks, you shall be keeping  the charge of the sanctuary; instead of being slaves to your task-masters,  you shall be named the priests of the Lord, a high and holy calling." Priests were princes' peers, and in Hebrew were called by the same name. You  shall be the ministers of our God, as the Levites were. Note, Those whom God sets at liberty he sets to work; he  delivers them out of the hands of their enemies that they may  serve him, Luke i. 74, 75; Ps. cxvi. 16. But his service is perfect freedom, nay, it is the greatest honour. When God brought Israel out of Egypt he took them to be to him a  kingdom of priests, Exod. xix. 6. And the gospel church is a  royal priesthood, 1 Pet. ii. 9. All believers are made to our God kings and priests; and they ought to conduct themselves as such in their devotions and in their whole conversation, with  holiness to the Lord written upon their foreheads, that men may  call them the priests of the Lord. IV. The wealth and honour of the Gentile converts shall redound to the benefit and credit of the church, v. 6.  The Gentiles shall be brought into the church. Those that were strangers shall become  fellow-citizens with the saints; and with themselves they shall bring all they have, to be devoted to the glory of God and used in his service; and the priests, the Lord's ministers, shall have the advantage of it. It will be a great strengthening and quickening, as well as a comfort and encouragement, to all good Christians, to see the Gentiles serving the interests of God's kingdom. 1. They shall  eat the riches of the Gentiles, not which they have themselves seized by violence, but which are fairly and honourably presented to them, as  gifts brought to the altar, which the priests and their families lived comfortably upon. It is not said, "You shall  hoard the riches of the Gentiles, and treasure them," but, "You shall  eat them;" for there is nothing better in riches than to use them and to do good with them. 2. They shall  boast themselves in their glory. Whatever was the honour of the Gentiles converts before their conversion—their nobility, estates, learning, virtue, or places of trust and power—it shall all turn to the reputation of the church to which they have joined themselves; and whatever is their glory after their conversion—their holy zeal and strictness of conversation, their usefulness, their patient suffering, and all the displays of that blessed change which divine grace has made in them—shall be very much for the glory of God and therefore all good men shall glory in it. V. They shall have abundance of comfort and satisfaction in their own bosoms, v. 7. The Jews no doubt were thus privileged after their return; they were in a new world, and now knew how to value their liberty and property, the pleasures of which were continually fresh and blooming. Much more do all those rejoice whom Christ has brought into the glorious liberty of God's children, especially when the privileges of their adoption shall be completed in the resurrection of the body. 1.  They shall rejoice in their portion; they shall not only have their own again, but (which is a further gift of God) they shall have the comfort of it, and a heart to rejoice in it, Eccl. iii. 13. Though the houses of the returned Jews, as well as their temple, be much inferior to what they were before the captivity, yet they shall be well pleased with them and thankful for them. It is a portion  in their land, their own land, the holy land, Immanuel's land, and therefore they shall rejoice in it, having so lately known what it was to be  strangers in a strange land. Those that have God and heaven for their portion have reason to say that they have a worthy portion and to rejoice in it. 2.  Everlasting joy shall be unto them, that is, a joyful state of their people, which shall last long, much longer than the captivity had lasted. Yet that joy of the Jewish nation was so much allayed, so often interrupted, and so soon brought to an end, that we must look for the accomplishment of this promise in the spiritual joy which believers have in God and the eternal joy they hope for in heaven. 3. This shall be a double recompence to them, and more than double, for all the reproach and vexation they have lain under in the land of their captivity: " For your shame you shall have double honour, and  in your land you  shall possess double wealth, to what you lost; the blessing of God upon it, and the comfort you shall have in it, shall make an abundant reparation for all the damages you have received. You shall be owned not only as  God's sons, but as his  first-born (Exod. iv. 22), and therefore entitled to a double portion." As the miseries of their captivity were so great that in them they are said to have received  double for all their sins (ch. xl. 2), so the joys of their return shall be so great that in them they shall receive  double for all their shame. The former is applicable to the fulness of Christ's satisfaction, in which God received  double for all our sins; the latter to the fulness of heaven's joys, in which we shall receive more than  double for all our services and sufferings. Job's case illustrates this: when God  turned again his captivity, he gave him  twice as much as he had before. VI. God will be their faithful guide and a God in covenant with them (v. 8):  I will direct their work in truth. God by his providence will order their affairs for the best, according to the word of his truth. He will guide them in the ways of true prosperity, by the rules of true policy. He will by his grace direct the works of good people in the right way, the true way that leads to happiness; he will direct them to be done in sincerity and then they are pleasing to him. God  desires truth in the inward parts; and, if we do our works in truth, he will  make an everlasting covenant with us; for to those that  walk before him and  are upright he will certainly be a  God all-sufficient. Now, as a reason both of this and of the foregoing promise, that God will recompense to them  double for their shame, those words come in, in the former part of the verse,  I the Lord love judgment. He loves that judgment should be done among men, both between magistrates and subjects and between neighbour and neighbour, and therefore he hates all injustice; and, when wrongs are done to his people by their oppressors and persecutors, he is displeased with them, not only because they are done to his people, but because they are wrongs, and against the eternal rules of equity. If men do not do justice, he loves to do judgment himself in giving redress to those that suffer wrong and punishing those that do wrong. God pleads his people's injured cause, not only because he is jealous for them, but because he is jealous for justice. To illustrate this, it is added that he  hates robbery for burnt-offering. He hates injustice even in his own people, who honour him with what they have in their burnt-offerings, much more does he hate it when it is against his own people; if he hates robbery when it is for burnt-offerings to himself, much more when it is for burnt-offerings to idols, and when not only his people are robbed of their estates, but he is robbed of his offerings. It is a truth much to the honour of God that ritual services will never atone for the violation of moral precepts, nor will it justify any man's robbery to say, "It was for burnt-offerings," or  Corban—It is a gift. Behold,  to obey is better than sacrifice, to  do justly and love mercy better than  thousands of rams; nay, that robbery is most of all hateful to God which is covered with this pretence, for it makes the righteous God to be the patron of unrighteousness. Some make this a reason of the rejection of the Jews upon the bringing in of the Gentiles (v. 6), because they were so corrupt in their morals, and, while they tithed mint and cummin, made nothing of  judgment and mercy (Matt. xxiii. 23), whereas  God loves judgment and insists upon that, and he hates both  robbery for burnt offerings and  burnt-offerings for robbery too, as that of the Pharisees, who made long prayers that they might the more plausibly devour widows' houses. Others read these words thus:  I hate rapine by iniquity, that is, the spoil which the enemies of God's people had unjustly made of them; God hated this, and therefore would reckon with them for it. VII. God will entail a blessing upon their posterity after them (v. 9):  Their seed (the children of those persons themselves that are now the blessed of the Lord, or their successors in profession, the church's seed) shall be  accounted to the Lord for a generation, Ps. xxii. 30. 1. They shall signalize themselves and make their neighbours to take notice of them:  They shall be known among the Gentiles, shall distinguish themselves by the gravity, seriousness, humility, and cheerfulness of their conversation, especially by that brotherly love by which all men shall know them to be Christ's disciples. And, they thus distinguishing themselves, God shall dignify them, by making them the blessings of their age and instruments of his glory, and by giving them remarkable tokens of his favour, which shall make them eminent and gain them respect from all about them. Let the children of godly parents love in such a manner that they may be known to be such, that all who observe them may see in them the fruits of a good education, and an answer to the prayers that were put up for them; and then they may expect that God will make them known, by the fulfilling of that promise to them, that  the generation of the upright shall be blessed. 2. God shall have the glory of this, for every one shall attribute it to the blessing of God; all that see them shall see so much of the grace of God in them, and his favour towards them, that they shall  acknowledge them to be the seed which the Lord has blessed and doth bless, for it includes both. See what it is to be blessed of God. Whatever good appears in any it must be taken notice of as the fruit of God's blessing and he must be glorified in it.

The Prosperity of the Church. ( 706.)
$10$ I will greatly rejoice in the, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh  himself with ornaments, and as a bride adorneth  herself with her jewels. $11$ For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord will cause righteousness and praise to spring forth before all the nations. Some make this the song of joy and praise to be sung by the prophet in the name of Jerusalem, congratulating her on the happy change of her circumstances in the accomplishment of the foregoing promises; others make it to be spoken by Christ in the name of the New-Testament church triumphing in gospel grace. We may take in both, the former as a type of the latter. We are here taught to rejoice with holy joy, to God's honour, 1. In the beginning of this good work, the clothing of the church  with righteousness and salvation, v. 10. Upon this account  I will greatly rejoice in the Lord. Those that rejoice in God have cause to rejoice greatly, and we need not fear running into an extreme in the greatness of our joy when we make God the gladness of our joy. The first gospel song begins like this,  My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour, Luke i. 46, 47. There is just matter for this joy, and all the reason in the world why it should terminate in God; for salvation and righteousness are wrought out and brought in, and the church is clothed with them. The salvation God wrought for the Jews, and that righteousness of his in which he appeared for them, and that reformation which appeared among them, made them look as glorious in the eyes of all wise men as if they had been clothed in robes of state or nuptial garments. Christ has clothed his church with an eternal salvation (and that is truly great) by clothing it with the righteousness both of justification and sanctification. The  clean linen is the righteousness of saints, Rev. xix. 8. Observe how these two are put together; those, and those only, shall be clothed with the garments of salvation hereafter that are covered with the robe of righteousness now: and those garments are rich and splendid clothing, like the priestly garments (for so the word signifies) with which the  bridegroom decks himself. The brightness of the sun itself is compared to them. Ps. xix. 5,  He is as a bridegroom coming out of his chamber, completely dressed. Such is the beauty of God's grace in those that are clothed with the robe of righteousness, that by the righteousness of Christ are recommended to God's favour and by the sanctification of the Spirit have God's image renewed upon them; they are decked as a bride to be espoused to God, and taken into covenant with him; they are decked as a priest to be employed for God, and taken into communion with him. 2. In the progress and continuance of this good work, v. 11. It is not like a day of triumph, which is glorious for the present, but is soon over. No; the righteousness and salvation with which the church is clothed are durable clothing; so they are said to be, ch. xxiii. 18. The church, when she is pleasing herself with the righteousness and salvation that Jesus Christ has clothed her with, rejoices to think that these inestimable blessings shall both spring for future ages and spread to distant regions. (1.) They shall spring forth for ages to come, as the fruits of the earth which are produced very year, from generation to generation.  As the earth, even that which lies common,  brings forth her bud, the tender grass at the return of the year, and as  the garden enclosed  causes the things that are sown in it to spring forth in their season, so duly, so constantly, so powerfully, and with such advantage to mankind  will the Lord God cause righteousness and praise to spring forth, by virtue of the covenant of grace, as, in the former case, by virtue of the covenant of providence. See what the promised blessings are— righteousness and praise (for those that are clothed with righteousness  show forth the praises of him that clothed them); these shall spring forth under the influence of the dew of divine grace. Though it may sometimes be winter with the church, when those blessings seem to wither and do not appear, yet the root of them is fixed, a spring-time will come, when through the reviving beams of the approaching Sun of righteousness they shall flourish again. (2.) They shall spread far, and  spring forth before all the nations; the great salvation shall be published and proclaimed to all the world and the ends of the earth shall see it.

=CHAP. 62.= ''The business of prophets was both to preach and pray. In this chapter, I. The prophet determines to apply closely and constantly to this business, ver. 1. II. God appoints him and others of his prophets to continue to do so, for the encouragement of his people during the delays of their deliverance, ver. 6, 7. III. The promises are here repeated and ratified of the great things God would do for his church, for the Jews after their return out of captivity and for the Christian church when it shall be set up in the world. 1. The church shall be made honourable in the eyes of the world, ver. 2. 2. It shall appear to be very dear to God, precious and honourable in his sight, ver. 3-5. 3. It shall enjoy great plenty, ver. 8, 9. 4. It shall be released out of captivity and grow up again into a considerable nation, particularly owned and favoured by heaven, ver. 10-12.''

The Prosperity of the Church. ( 706.)
$1$ For Zion's sake will I not hold my peace, and for Jerusalem's sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp  that burneth. $2$ And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the shall name. $3$ Thou shalt also be a crown of glory in the hand of the, and a royal diadem in the hand of thy God. $4$ Thou shalt no more be termed Forsaken; neither shall thy land any more be termed Desolate: but thou shalt be called Hephzi-bah, and thy land Beulah: for the delighteth in thee, and thy land shall be married. $5$ For  as a young man marrieth a virgin,  so shall thy sons marry thee: and  as the bridegroom rejoiceth over the bride,  so shall thy God rejoice over thee. The prophet here tells us, I. What he will do for the church. A prophet, as he is a seer, so he is a spokesman. This prophet resolves to perform that office faithfully, v. 1. He  will not hold his peace; he  will not rest; he will mind his business, will take pains, and never desire to take his ease; and herein he was a type of Christ, who was indefatigable in executing the office of a prophet and made it his meat and drink till he had finished his work. Observe here, 1. What the prophet's resolution is:  He will not hold his peace. He will continue instant in preaching, will not only faithfully deliver, but frequently repeat, the messages he has  received from the Lord. If people receive not the precepts and promises at first, he will inculcate them and give them line upon line. And he will continue instant in prayer; he will never hold his peace at the throne of grace till he has prevailed with God for the mercies promised; he will  give himself to prayer and to the ministry of the word, as Christ's ministers must (Acts vi. 4), who must labour frequently in both and never be weary of this well-doing. The business of ministers is to speak from God to his people and to God for his people; and in neither of these must they be silent. 2. What is the principle of this resolution— for Zion's sake, and for Jerusalem's, not for the sake of any private interest of his own, but for the church's sake, because he has an affection and concern for Zion, and it lies near his heart. Whatever becomes of his own house and family, he desires to  see the good of Jerusalem and resolves to seek it all the days of his life, Ps. cxxii. 8, 9; cxviii. 5. It is God's Zion and his Jerusalem, and it is  therefore dear to him, because it is so to God and because God's glory is interested in its prosperity. 3. How long he resolves to continue this importunity—till the promise of the church's righteousness and salvation, given in the foregoing chapter, be accomplished. Isaiah will not himself live to see the release of the captives out of Babylon, much less the bringing in of the gospel, in which  grace reigns through righteousness unto life and salvation; yet he will  not hold his peace till these be accomplished, even the utmost of them, because his prophecies will continue speaking of these things, and there shall in every age be a remnant that shall continue to pray for them, as successors to him, till the promises be performed, and so the prayers answered that were grounded upon them. Then the church's  righteousness and  salvation will  go forth as brightness, and  as a lamp that burns, so plainly that it will carry its own evidence along with it. It will bring honour and comfort to the church, which will hereupon both look pleasant and appear illustrious; and it will bring instruction and direction to the world, a light not only to the eyes but to the feet, and to  the paths of those who before  sat in darkness and in the shadow of death. II. What God will do for the church. The prophet can but pray and preach, but God will confirm the word and answer the prayers. 1. The church shall be greatly admired. When that righteousness which is her salvation, her praise, and her glory, shall be  brought forth, the  Gentiles shall see it. The tidings of it shall be carried to the Gentiles, and a tender of it made to them; they may so see this righteousness as to share in it if it be not their own fault. "Even kings shall see and be in love with the  glory of thy righteousness" (v. 2), shall overlook the glory of their own courts and kingdoms, and look at, and look after, the spiritual glory of the church as that which excels. 2. She shall be truly admirable. Great names make men considerable in the world, and great respect is paid them thereupon; now it is agreed that  honor est in honorante—honour derives its value from the dignity of him who confers it. God is the fountain of honour and from him the church's honour comes: " Thou shalt be called by a new name, a pleasant name, such as thou wast never called by before, no, not in the day of thy greatest prosperity, and the reverse of that which thou wast called by in the day of thy affliction; thou shalt have a new character, be advanced to a new dignity, and those about thee shall have new thoughts of thee." This seems to be alluded to in that promise (Rev. ii. 17) of the  white stone and in the stone a new name, and that (Rev. iii. 12) of the  name of the city of my God and my  new name. It is a name  which the mouth of the Lord shall name, who, we are sure, miscalls nothing, and who will oblige others to call her by the name he has given her; for his judgment is according to truth and all shall concur with it sooner or later. Two names God shall give her:—(1.) He shall call her his crown (v. 3):  Thou shalt be a crown of glory in the hand of the Lord, not on his head (as adding any real honour or power to him, as crowns do to those that are crowned with them), but in his hand. He is pleased to account them, and show them forth, as a glory and beauty to him. When he took them to be his people it was that they might be  unto him for a name, and for a praise, and for a glory (Jer. xiii. 11): "Thou shalt be a  crown of glory and a  royal diadem, through the hand, the good hand, of thy God upon thee; he shall make thee so, for he shall be  to thee a crown of glory, ch. xxviii. 5. Thou shalt be so  in his hand, that is, under his protection; he that shall put glory upon thee shall  create a defence upon all that glory, so that the flowers of thy crown shall never wither nor shall its jewels be lost." (2.) He shall call her his spouse, v. 4, 5. This is a yet greater honour, especially considering what a forlorn condition she had been in. [1.] Her case had been very melancholy. She was called  forsaken and her land  desolate during the captivity, like a woman reproachfully divorced or left a disconsolate widow. Such as the state of religion in the world before the preaching of the gospel—it was in a manner forsaken and desolate, a thing that no man looked after nor had any real concern for. [2.] It should now be very pleasant, for God would return in mercy to her. Instead of those two names of reproach, she shall be called by two honourable names.  First, She shall be called  Hephzi-bah, which signifies,  My delight is in her; it was the name of Hezekiah's queen, Manasseh's mother (2 Kings xxi. 1), a proper name for a wife, who ought to be her husband's delight, Prov. v. 19. And here it is the church's Maker that is her husband:  The Lord delights in thee. God by his grace has wrought that in his church which makes her his delight, she being refined, and reformed, and brought home to him; and then by his providence he does that for her which makes it appear that she is his delight and that he delights to do her good.  Secondly, She shall be called  Beulah, which signifies  married, whereas she had been desolate, a condition opposed to that of the  married wife, ch. liv. 1. " Thy land shall be married, that is, it shall become fruitful again, and be replenished." Though she has long been barren, she shall again be peopled, shall again be made to keep house and to be a joyful mother of children, Ps. cxiii. 9.  She shall be married, for, 1. Her sons shall heartily espouse the land of their nativity and its interests, which they had for a long time neglected, as despairing ever to have any comfortable enjoyment of it:  Thy sons shall marry thee, that is, they shall live with thee and take delight in thee. When they were in Babylon, they seemed to have espoused that land, for they were appointed to settle, and to seek the peace of it, Jer. xxix. 5-7. But now they shall again marry their own land,  as a young man marries a virgin that he takes great delight in, is extremely fond of, and is likely to have many children by. It bodes well to a land when its own natives and inhabitants are pleased with it, prefer it before other lands, when its princes marry their country and resolve to take their lot with it. 2.  Her God (which is much better) shall  betroth her to himself in righteousness, Hosea ii. 19, 20. He will take pleasure in his church:  As the bridegroom rejoices over the bride, is pleased with his relation to her and her affection to him,  so shall thy God rejoice over thee: he shall rest in his love to thee (Zeph. iii. 17);  he shall take pleasure in thee (Ps. cxlvii. 11), and shall  delight to do thee good with his whole heart and his whole soul, Jer. xxxii. 41. This is very applicable to the love Christ has for his church and the complacency he takes in it, which appears so brightly in Solomon's Song, and which will be complete in heaven.

The Prosperity of the Church. ( 706.)
$6$ I have set watchmen upon thy walls, O Jerusalem,  which shall never hold their peace day nor night: ye that make mention of the, keep not silence, $7$ And give him no rest, till he establish, and till he make Jerusalem a praise in the earth. $8$ The hath sworn by his right hand, and by the arm of his strength, Surely I will no more give thy corn  to be meat for thine enemies; and the sons of the stranger shall not drink thy wine, for the which thou hast laboured: $9$ But they that have gathered it shall eat it, and praise the ; and they that have brought it together shall drink it in the courts of my holiness. Two things are here promised to Jerusalem:— I. Plenty of the means of grace—abundance of good preaching and good praying (v. 6, 7), and this shows the method God takes when he designs mercy for a people; he first brings them to their duty and pours out a spirit of prayer upon them, and then brings salvation to them. Provision is made, 1. That ministers may do their duty as watchmen. It is here spoken of as a token for good, as a step towards further mercy and an earnest of it, that, in order to what he designed for them, he would set  watchmen on their walls who should never hold their peace. Note, (1.) Ministers are watchmen on the church's walls, for it is as a city besieged, whose concern it is to have sentinels on the walls, to take notice and give notice of the motions of the enemy. It is necessary that, as watchmen, they be wakeful, and faithful, and willing to endure hardness. (2.) They are concerned to stand upon their guard day and night; they must never be off their watch as long as those for whose souls they watch are not out of danger. (3.) They must never hold their peace; they must take all opportunities to give warning to sinners, in season, out of season, and must never betray the cause of Christ by a treacherous or cowardly silence. They must never hold their peace at the throne of grace; they must  pray, and not faint, as Moses lifted up his hands and kept them steady, till Israel had obtained the victory over Amalek, Exod. xvii. 10, 12. 2. That people may do their duty. As those that make mention of the Lord, let not them keep silence neither, let not them think it enough that their watchmen pray for them, but let them pray for themselves; all will be little enough to meet the approaching mercy with due solemnity. Note, (1.) It is the character of God's professing people that they make mention of the Lord, and continue to do so even in bad times, when the land is termed  forsaken and  desolate. They are  the Lord's remembrancers (so the margin reads it); they remember the Lord themselves and put one another in mind of him. (2.) God's professing people must be a praying people, must be public-spirited in prayer, must wrestle with God in prayer, and continue to do so: " Keep not silence; never grow remiss in the duty nor weary of it."  Give him no rest—alluding to an importunate beggar, to the widow that with her continual coming wearied the judge into a compliance. God said to  Moses, Let me alone (Exod. xxxii. 10), and Jacob to Christ,  I will not let thee go except thou bless me, Gen. xxxii. 26. (3.) God is so far from being displeased with our pressing importunity, as men commonly are, that he invites and encourages it; he bids us to cry after him; he is not like those disciples who discouraged a petitioner, Matt. xv. 23. He bids us make pressing applications at the throne of grace, and  give him no rest, Luke xi. 5, 8. He suffers himself not only to be reasoned with, but to be wrestled with. (4.) The public welfare or prosperity of God's Jerusalem is that which we should be most importunate for at the throne of grace; we should pray for the good of the church. [1.] That it may be safe, that he would  establish it, that the interests of the church may be firm, may be settled for the present and secured to posterity. [2.] That it may be great, may be  a praise in the earth, that it may be praised, and God may be praised for it. When gospel truths are cleared and vindicated, when gospel ordinances are duly administered in their purity and power, when the church becomes eminent for holiness and love, then Jerusalem is a praise in the earth, then it is in reputation. (5.) We must persevere in our prayers for mercy to the church till the mercy come; we must do as the prophet's servant did, go yet seven times, till the promising cloud appear, 1 Kings xviii. 44. (6.) It is a good sign that God is coming towards a people in ways of mercy when he pours out a spirit of prayer upon them and stirs them up to be fervent and constant in their intercessions. II. Plenty of all other good things, v. 8. This follows upon the former; when the people praise God, when  all the people praise him, then shall the earth yield her increase (Ps. lxvii. 5, 6), and outward prosperity, crowning its piety, shall help to make Jerusalem a praise in the earth. Observe, 1. The great distress they had been in, and the losses they had sustained. Their corn had been meat for their enemies, which they hoped would be meat for themselves and their families. Here was a double grievance, that they themselves wanted that which was necessary to the support of life and were in danger of perishing for want of it, and that their enemies were strengthened by it, had their camp victualled with it, and so were the better able to do them a mischief. God is said to give their corn to their enemies, because he not only permitted it, but ordered it, to be the just punishment both of their abuse of plenty and of their symbolizing with strangers, ch. i. 7. The wine which they had laboured for, and which in their affliction they needed for the relief of those among them that were of a heavy heart, strangers drank it, to gratify their lusts with; this sore judgment was threatened for their sins, Lev. xxvi. 16; Deut. xxviii. 33. See how uncertain our creature-comforts are, and how much it is our wisdom to labour for that meat which we can never be robbed of. 2. The great fulness and satisfaction they should now be restored to (v. 9):  Those that have gathered it shall eat it, and praise the Lord. See here, (1.) God's mercy in giving plenty, and peace to enjoy it,—that the earth yields her increase, that there are hands to be employed in gathering it in, and that they are not taken off by plague and sickness, or otherwise employed in war,—that strangers and enemies do not come and gather it for themselves, or take it from us when we have gathered it,—that we eat the labour of our hands and the bread is not eaten out of our mouths,—and especially that we have opportunity and a heart to honour God with it, and that his courts are open to us and we are not restrained from attending on him in them. (2.) Our duty in the enjoyment of this mercy. We must gather what God gives, with care and industry; we must eat it freely and cheerfully, not bury the gifts of God's bounty, but make use of them. We must, when we have eaten and are full,  bless the Lord, and give him thanks for his bounty to us; and we must serve him with our abundance, use it in works of piety and charity, eat it and  drink it in the courts of his holiness, where the altar, the priest, and the poor must all have their share. The greatest comfort that a good man has in his meat and drink is that it furnishes him with a meat-offering and a drink-offering for the Lord his God (Joel ii. 14); the greatest comfort that he has in an estate is that it gives him an opportunity of honouring God and doing good. This wine is to be  drunk in the courts of God's holiness, and therefore moderately and with sobriety, as before the Lord. 3. The solemn ratification of this promise:  The Lord has sworn by his right hand, and by the arm of his strength, that he will do this for his people. God confirms it by an oath, that his people, who trust in him and his word, may have  strong consolation, Heb. vi. 17, 18. And, since he can swear by no greater, he swears by himself, sometimes by his being ( As I live, Ezek. xxxiii. 11), sometimes by his holiness (Ps. lxxxix. 35), here by his power, his right hand (which was lifted up in swearing, Deut. xxxii. 40), and his arm of power; for it is a great satisfaction to those who build their hopes on God's promise to be sure that  what he has promised he is able to perform, Rom. iv. 21. To assure us of this he has sworn by his strength, pawning the reputation of his omnipotence upon it; if he do not do it, let it be said,  It was because he could not, which the Egyptians shall never say (Num. xiv. 16) nor any other. It is the comfort of God's people that his power is engaged for them, his right hand, where the Mediator sits.

The Advent of the Messiah. ( 706.)
$10$ Go through, go through the gates; prepare ye the way of the people; cast up, cast up the highway; gather out the stones; lift up a standard for the people. $11$ Behold, the hath proclaimed unto the end of the world, Say ye to the daughter of Zion, Behold, thy salvation cometh; behold, his reward  is with him, and his work before him. $12$ And they shall call them, The holy people, The redeemed of the : and thou shalt be called, Sought out, A city not forsaken. This, as many like passages before, refers to the deliverance of the Jews out of Babylon, and, under the type and figure of that, to the great redemption wrought out by Jesus Christ, and the proclaiming of gospel grace and liberty through him. 1. Way shall be made for this salvation; all difficulties shall be removed, and whatever might obstruct it shall be taken out of the way, v. 10. The gates of Babylon shall be thrown open, that they may with freedom go through them; the way from Babylon to the land of Israel shall be prepared; causeways shall be made and cast up through wet and miry places, and the stones gathered out from places rough and rocky; in the convenient places appointed for their rendezvous standards shall be set up for their direction and encouragement, that they may embody for their greater safety. Thus John Baptist was sent to  prepare the way of the Lord, Matt. iii. 3. And, before Christ by his graces and comforts comes to any for salvation, preparation is made for him by repentance, which is called the  preparation of the gospel of peace, Eph. vi. 15. Here the way is levelled by it, there the feet are shod with it, which comes all to one, for both are in order to a journey. 2. Notice shall be given of this salvation, v. 11, 12. It shall be proclaimed to the captives that they are set at liberty and may go if they please; it shall be proclaimed to their neighbours, to all about them,  to the end of the world, that God has pleaded Zion's just, injured, and despised cause. Let is be said to Zion, for her comfort,  Behold, thy salvation comes (that is, thy Saviour, who brings salvation); he will bring such a work, such a reward, in this salvation, as shall be admired by all, a reward of comfort and peace with him; but a work of humiliation and reformation before him, to prepare his people for that recompence of their sufferings; and then, with reference to each, it follows, they shall be called,  The holy people, and the '' redeemed of the Lord. The work before him, which shall be wrought in them and upon them, shall denominate them a holy people, cured of their inclination to idolatry and consecrated to God only; and the  reward with him, the deliverance wrought for them, shall denominate them the  redeemed of the Lord,'' so redeemed as none but God could redeem them, and redeemed to be his, their bonds loosed, that they might be his servants. Jerusalem shall then be called,  Sought out, a city not forsaken. She had been forsaken for many years; there were neither traders nor worshippers that enquired the way to Jerusalem as formerly, when it was frequented by both. But now God will again make her considerable. She shall be sought out, visited, resorted to, and court made to her, as much as ever. When Jerusalem is called a  holy city, then it is called  sought out; for holiness puts an honour and beauty upon any place or person, which draws respect, and makes them to be admired, beloved, and enquired after. But this being proclaimed to the end of the world must have a reference to the gospel of Christ, which was to be preached to every creature; and it intimates, (1.) The glory of Christ. It is published immediately to the church, but is thence echoed to every nation:  Behold, thy salvation cometh. Christ is not only the Saviour, but the salvation itself; for the happiness of believers is not only from him, but in him, ch. xii. 2. His salvation consists both in the work and in the reward which he brings with him; for those that are his shall neither be idle nor lose their labour. (2.) The beauty of the church. Christians shall be called  saints (1 Cor. i. 2),  the holy people, for they are chosen and called  to salvation through sanctification. They shall be called  the redeemed of the Lord; to him they owe their liberty, and therefore to him they owe their service, and they shall not be ashamed to own both. None are to be  called the redeemed of the Lord but those that are the  holy people; the people of God's purchase are a holy nation. And they shall be called,  Sought out. God shall seek them out, and find them, wherever they are dispersed, eclipsed, or lost in a crowd; men shall seek them out, that they may join themselves to them, and not forsake them. It is good to associate with  the holy people, that we may learn their ways, and with  the redeemed of the Lord, that we may share in the blessings of the redemption.

=CHAP. 63.= ''In this chapter we have, I. God coming towards his people in ways of mercy and deliverance, and this is to be joined to the close of the foregoing chapter, where it was said to Zion, "Behold, thy salvation comes;" for here it is shown how it comes, ver. 1-6. II. God's people meeting him with their devotions, and addressing themselves to him with suitable affections; and this part of the chapter is carried on to the close of the next. In this we have, 1. A thankful acknowledgment of the great favours God had bestowed upon them, ver. 7. 2. The magnifying of these favours, from the consideration of God's relation to them (ver. 8), his compassionate concern for them (ver. 9), their unworthiness (ver. 10), and the occasion which it gave both him and them to call to mind former mercies, ver. 11-14. 3. A very humble and earnest prayer to God to appear for them in their present distress, pleading God's mercy (ver. 15), their relation to him (ver. 16), their desire towards him (ver. 17), and the insolence of their enemies, ver. 18, 19. So that, upon the whole, we learn to embrace God's promises with an active faith, and then to improve them, and make use of them, both in prayers and praises.''

The Triumphs of the Messiah. ( 706.)
$1$ Who  is this that cometh from Edom, with dyed garments from Bozrah? this  that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save. $2$ Wherefore  art thou red in thine apparel, and thy garments like him that treadeth in the wine-fat? $3$ I have trodden the winepress 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. $4$ For the day of vengeance  is in mine heart, and the year of my redeemed is come. $5$ And I looked, and  there was none to help; and I wondered that  there was none to uphold: therefore mine own arm brought salvation unto me; and my fury, it upheld me. $6$ 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. It is a glorious victory that is here enquired into first and then accounted for. 1. It is a victory obtained by the providence of God over the enemies of Israel; over the Babylonians (say some), whom Cyrus conquered and God by him, and they will have the prophet to make the first discovery of him in his triumphant return when he is in the country of Edom: but this can by no means be admitted, because the country of Babylon is always spoken of as the land of the north, whereas Edom lay south from Jerusalem, so that the conqueror would not return through that country; the victory therefore is obtained over the Edomites themselves, who had triumphed in the destruction of Jerusalem by the Chaldeans (Ps. cxxxvii. 7) and cut off those who, making their way as far as they could from the enemy, escaped to the Edomites (Obad. 12, 13), and were therefore reckoned with when Babylon was; for no doubt that prophecy was accomplished, though we do not meet in history with the accomplishment of it (Jer. xlix. 13),  Bozrah shall become a desolation. Yet this victory over Edom is put as an instance or specimen of the like victories obtained over other nations that had been enemies to Israel. This over the Edomites is named for the sake of the old enmity of Esau against Jacob (Gen. xxvii. 41) and perhaps with an allusion to David's glorious triumphs over the Edomites, by which it should seem, more than by any other of his victories, he  got himself a name, Ps. lx.,  title, 2 Sam. viii. 13, 14. But this is not all: 2. It is a victory obtained by the grace of God in Christ over our spiritual enemies. We find the garments dipped in blood adorning him whose name is called  The Word of God, Rev. xix. 13. And who that is we know very well; for it is through him that we are more than conquerors over those principalities and powers which on the cross he spoiled and triumphed over. In this representation of the victory we have, I. An admiring question put to the conqueror, v. 1, 2. It is put by the church, or by the prophet in the name of the church. He sees a mighty hero returning in triumph from a bloody engagement, and makes bold to ask him two questions:—1. Who he is. He observes him to come from the country of Edom, to come in such apparel as was glorious to a soldier, not embroidered or laced, but besmeared with blood and dirt. He observes that he does not come as one either frightened or fatigued, but that he  travels in the greatness of his strength, altogether unbroken. Triumphant and victorious he appears, And honour in his looks and habit wears. How strong he treads! how stately doth he go! Pompous and solemn is his pace, And full of majesty, as is his face; Who is this mighty hero—who?— .  The question,  Who is this? perhaps means the same with that which Joshua put to the same person when he appeared to him with his sword drawn (Josh. v. 13):  Art thou for us or for our adversaries? Or, rather, the same with that which Israel put in a way of adoration (Exod. xv. 11):  Who is a God like unto thee? 2. The other question it, " Wherefore art thou red in thy apparel? What hard service hast thou been engaged in, that thou carriest with thee these marks of toil and danger?" Is it possible that one who has such majesty and terror in his countenance should be employed in the mean and servile work of  treading the wine-press? Surely it is not. That which is really the glory of the Redeemer seems,  primâ facie—at first, a disparagement to him, as it would be to a mighty prince to do the work of the wine-dressers and husbandmen; for he  took upon him the form of a servant, and carried with him the marks of servitude. II. An admirable answer returned by him. 1. He tells who he is:  I that speak in righteousness, mighty to save. He is the Saviour. God was Israel's Saviour out of the hand of their oppressors; the Lord Jesus is ours; his name,  Jesus, signifies a  Saviour, for he  saves his people from their sins. In the salvation wrought he will have us to take notice, (1.) Of the truth of his promise, which is therein performed: He speaks  in righteousness, and will therefore make good every word that he has spoken with which he will have us to compare what he does, that, setting the word and the work the one over against the other, what he does may ratify what he has said and what he has said may justify what he does. (2.) Of the efficacy of his power, which is therein exerted: He is  mighty to save, able to bring about the promised redemption, whatever difficulties and oppositions may lie in the way of it. 'Tis I who to my promise faithful stand, I, who the powers of death, hell, and the grave, Have foil'd with this all-conquering hand, I, who most ready am, and mighty too, to save. .  2. He tells how he came to appear in this hue (v. 3):  I have trodden the wine-press alone. Being compared to one that treads in the wine-fat, such is his condescension, in the midst of his triumphs, that he does not scorn the comparison, but admits it and carries it on. He does indeed  tread the wine-press, but it is  the great wine-press of the wrath of God (Rev. xiv. 19), in which we sinners deserved to be cast; but Christ was pleased to cast our enemies into it, and to  destroy him that had the power of death, that he might deliver us. And of this the bloody work which God sometimes made among the enemies of the Jews, and which is here foretold, was a type and figure. Observe the account the conqueror gives of his victory. (1.) He gains the victory purely by his own strength:  I have trodden the wine-press alone, v. 3. When God delivered his people and destroyed their enemies, if he made use of instruments, he did not need them. But among his people, for whom the salvation was to be wrought, no assistance offered itself; they were weak and helpless, and had no ability to do any thing for their own relief; they were desponding and listless, and had no heart to do any thing; they were not disposed to give the least stroke or struggle for liberty, neither the captives themselves nor any of their friends for them (v. 5): " I looked, and there was none to help, as one would have expected, nothing of a bold active spirit appeared among them; nay, there was not only none to lead, but, which was more strange,  there was none to uphold, none that would come in as a second, that had the courage to join with Cyrus against their oppressors;  therefore my arm brought about  the salvation; not by created  might or power, but  by the Spirit of the Lord of hosts, my own arm." Note, God can help when all other helpers fail; nay, that is his time to help, and therefore for that very reason he will put forth his own power so much the more gloriously. But this is most fully applicable to Christ's victories over our spiritual enemies, which he obtained by a single combat. He trod the wine-press of his Father's wrath alone, and triumphed over principalities and powers  in himself, Col. ii. 15.  Of the people there was none with him; for, when he entered the lists with the powers of darkness,  all his disciples forsook him and fled. There was  non to help, none that could, none that durst; and he might well wonder that among the children of men, whose concern it was, there was not only  none to uphold, but that there were so many to oppose and hinder it if they could. (2.) He undertakes the war purely out of his own zeal. It is  in his anger, it is  in his fury, that he  treads down his enemies (v. 3), and that  fury upholds him and carries him on in this enterprise, v. 5. God wrought salvation for the oppressed Jews purely because he was very angry with the oppressing Babylonians, angry at their idolatries and sorceries, their pride and cruelty, and the injuries they did to his people, and, as they increased their abominations and grew more insolent and outrageous, his anger increased to fury. Our Lord Jesus wrought out our redemption in a holy zeal for the honour of his Father and the happiness of mankind, and a holy indignation at the daring attempts Satan had made upon both; this zeal and indignation upheld him throughout his whole undertaking. Two branches there were of this zeal that animated him:—[1.] He had a zeal against his and his people's enemies:  The day of vengeance is in my heart (v. 4), the day fixed in the eternal counsels for taking vengeance on them; this was written in his heart, so that he could not forget it, could not let it slip; his heart was full of it, and it lay as a charge, as a weight, upon him, which made him push on this holy war with so much vigour. Note, There is a day fixed for divine vengeance, which may be long deferred, but will come at last; and we may be content to wait for it, for the Redeemer himself does so, though his heart is upon it. [2.] He had a zeal for his people, and for all that he designed to make sharers in the intended salvation: " The year of my redeemed has come, the year appointed for their redemption." There was a year fixed for the deliverance of Israel out of Egypt, and God kept time to a day (Exod. xii. 41); so there was for their release out of Babylon (Dan. ix. 2); so there was for Christ's coming to destroy the works of the devil; so there is for all the deliverances of the church, and the deliverer has an eye to it. Observe,  First, With what pleasure he speaks of his people; they are his  redeemed; they are his own, dear to him. Though their redemption is not yet wrought out, yet he calls them  his redeemed, because it shall as surely be done as if it were done already.  Secondly, With what pleasure he speaks of his people's redemption; how glad he is that  the time has come, though he is likely to meet with a sharp encounter. "Now that the year of my redeemed has come,  Lo, I come; delay shall be no longer.  Now will I arise, saith the Lord.  Now thou shalt see what I will do to Pharaoh." Note, The promised salvation must be patiently waited for till the time appointed comes; yet we must attend the promises with our prayers. Does Christ say,  Surely I come quickly; let our hearts reply,  Even so come; let the  year of the redeemed come. (3.) He will obtain a complete victory over them all. [1.] Much is already done; for he now appears  red in his apparel; such abundance of blood is shed that the conqueror's garments are all stained with it. This was predicted, long before, by dying Jacob, concerning  Shiloh (that is,  Christ), that he should  wash his garments in wine and his clothes in the blood of grapes, which perhaps this alludes to, Gen. xlix. 11. With ornamental drops bedeck'd I stood, And wrote my vict'ry with my en'my's blood. .  In the destruction of the antichristian powers we meet with abundance of blood shed ( Rev. xiv. 20, xix. 13), which yet, according to the dialect of prophecy, may be understood spiritually, and doubtless so may this here. [2.] More shall yet be done (v. 6):  I will tread down the people that yet stand it out against me,  in my anger; for the victorious Redeemer, when the  year of the redeemed shall have come, will go on  conquering and to conquer, Rev. vi. 2. When he begins he will also make an end. Observe how he will complete his victories over the enemies of his church.  First, He will infatuate them; he will make them drunk, so that there shall be neither sense nor steadiness in their counsels; they shall drink of the cup of his fury, and that shall intoxicate them: or he will make them  drunk with their own blood, Rev. xvii. 6. Let those that make themselves drunk with the cup of riot (and then they are in their fury) repent and reform, lest God make them drunk with the  cup of trembling, the cup of his fury.  Secondly, He will enfeeble them; he will  bring down their strength, and so bring them down  to the earth; for what strength can hold out against Omnipotence?

Acknowledgments of Divine Goodness. ( 706.)
$7$ I will mention the lovingkindnesses of the ,  and the praises of the , according to all that the hath bestowed on us, and the great goodness toward the house of Israel, which he hath bestowed on them according to his mercies, and according to the multitude of his lovingkindnesses. $8$ For he said, Surely they  are my people, children  that will not lie: so he was their Saviour. $9$ 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 bare them, and carried them all the days of old. $10$ But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy,  and he fought against them. $11$ Then he remembered 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? $12$ That led  them by the right hand of Moses with his glorious arm, dividing the water before them, to make himself an everlasting name? $13$ That led them through the deep, as a horse in the wilderness,  that they should not stumble? $14$ As a beast goeth down into the valley, the Spirit of the caused him to rest: so didst thou lead thy people, to make thyself a glorious name. The prophet is here, in the name of the church, taking a review, and making a thankful recognition, of God's dealings with his church all along, ever since he founded it, before he comes, in the latter end of this chapter and in the next, as a watchman upon the walls, earnestly to pray to God for his compassion towards her in her present deplorable state; and it was usual for God's people, in their prayers, thus to look back. I. Here is a general acknowledgment of God's goodness to them all along, v. 7. It was said, in general, of God's prophets and people (ch. lxii. 6) that they  made mention of the Lord; now here we are told what it is in God that they do especially delight to make mention of, and that is his goodness, which the prophet here so makes mention of as if he thought he could never say enough of it. He mentions the  kindness of God (which never appeared so evident, so eminent, as in his love to mankind in  sending his Son to save us, Tit. iii. 4), his loving-kindness, kindness that shows itself in every thing that is endearing; nay, so plenteous are the springs, and so various the streams, of divine mercy, that he speaks of it in the plural number— his loving-kindnesses; for, if we would count the fruits of his loving-kindness, they are  more in number than the sand. With his loving-kindnesses he mentions his  praises, that is, the thankful acknowledgments which the saints make of his loving-kindness, and the angels too. It must be mentioned, to God's honour, what a tribute of praise is paid to him by all his creatures in consideration of his loving-kindness. See how copiously he speaks, 1. Of the goodness that is from God, the gifts of his loving-kindness— all that the Lord has bestowed on us in particular, relating to life and godliness, in our personal and family capacity. Let every man speak for himself, speak as he has found, and he must own that he has had a great deal bestowed upon him by the divine bounty. But we must also mention the favours bestowed upon his church, his  great goodness towards the house of Israel, which he has bestowed on them. Note, We must bless God for the mercies enjoyed by others as well as for those enjoyed by ourselves, and reckon that bestowed on ourselves which is bestowed on  the house of Israel. 2. Of the goodness that is in God. God does good because he is good; what he bestowed upon us must be traced up to the original; it is  according to his mercies (not according to our merits) and  according to the multitude of his loving-kindnesses, which can never be spent. Thus we should magnify God's goodness, and speak honourably of it, not only when we plead it (as David, Ps. li. 1), but when we praise it. II. Here is particular notice taken of the steps of God's mercy to Israel ever since it was formed into a nation. 1. The expectations God had concerning them that they would conduct themselves well, v. 8. When he brought them out of Egypt and took them into covenant with himself he said, " Surely they are my people, I take them as such, and am willing to hope they will approve themselves so,  children that will not lie," that will not  dissemble with God in their covenantings with him, nor treacherously depart from him by breaking their covenant and starting aside like a broken bow. They said, more than once,  All that the Lord shall say unto us we will do and will be obedient; and thereupon he took them to be his peculiar people, saying,  Surely they will not lie. God deals fairly and faithfully with them, and therefore expects they should deal so with him. They are  children of the covenant (Acts iii. 25), children of those that clave unto the Lord, and therefore it may be hoped that they will tread in the steps of their fathers' constancy. Note, God's people are  children that will not lie; for those that will are not his children but the devil's. 2. The favour he showed them with an eye to these expectations:  So he was their Saviour out of the bondage of Egypt and all the calamities of their wilderness-state, and many a time since he had been their Saviour. See particularly (v. 9) what he did for them as their Saviour. (1.) The principle that moved him to work salvation for them; it was  in his love and in his pity, out of mere compassion to them and a tender affection for them, not because he either needed them or could be benefited by them. This is strangely expressed here:  In all their affliction he was afflicted; not that the Eternal Mind is capable of grieving or God's infinite blessedness of suffering the least damage or diminution (God cannot be afflicted); but thus he is pleased to show forth the love and concern he has for his people in their affliction; thus far he sympathizes with them, that he takes what injury is done to them as done to himself and will reckon for it accordingly. Their cries move him (Exod. iii. 7), and he appears for them as vigorously as if he were pained in their pain.  Saul, Saul, why persecutest thou me? This is matter of great comfort to God's people in their affliction that God is so far from  afflicting willingly (Lam. iii. 33) that, if they humble themselves under his hand, he is  afflicted in their affliction, as the tender parents are in the severe operations which the case of a sick child calls for. There is another reading of these words in the original:  In all their affliction there was no affliction; though they were in great affliction, yet the property of it was so altered by the grace of God sanctifying it to them for their good, the rigour of it was so mitigated and it was so allayed and balanced with mercies, they were so wonderfully supported and comforted under it, and it proved so short, and ended so well, that it was in effect no affliction. The troubles of the saints are not that to them which they are to others; they are not afflictions, but medicines; saints are enabled to call them  light, and  but for a moment, and, with an eye to heaven as all in all, to make nothing of them. (2.) The person employed in their salvation— the angel of his face, or presence. Some understand it of a created angel. The highest angel in heaven, even the angel of his presence, that attends next the throne of his glory, is not thought too great, too good, to be sent on this errand. Thus the little ones' angels are said to be those that  always behold the face of our Father, Matt. xviii. 10. But this is rather to be understood of Jesus Christ, the eternal Word, that angel of whom God spoke to Moses (Exod. xxiii. 20, 21), whose  voice Israel was to obey. He is called  Jehovah, Exod. xiii. 21; xiv. 21, 24. He is the angel of the covenant, God's messenger to the world, Mal. iii. 1. He is the  angel of God's face, for he is the  express image of his person; and the glory of God shines in the face of Christ. He that was to work out the eternal salvation, as an earnest of that, wrought out the temporal salvations that were typical of it. (3.) The progress and perseverance of this favour. He not only redeemed them out of their bondage, but  he bore them and carried them all the days of old; they were weak, but he supported them by his power, sustained them by his bounty; when they were burdened, and ready to sink, he bore them up; in the wars they made upon the nations he stood by them and bore them out; though they were peevish, he bore with them and suffered their manners, Acts xiii. 18. He carried them as the nursing father does the child, though they would have tired any arms but his; he carried them as the eagle her young upon her wings, Deut. xxxii. 11. And it was a long time that he was  troubled with them (if we may so speak): it was  all the days of old; his care of them was not at an end even when they had grown up and were settled in Canaan. All this was  in his love and pity, ex mero motu—of his mere good-will; he loved them because he would love them, as he says, Deut. vii. 7, 8. 3. Their disingenuous conduct towards him, and the trouble they thereby brought upon themselves (v. 10):  But they rebelled. Things looked very hopeful and promising; one would have thought that they should have continued dutiful children to God, and then there was no doubt but he would have continued a gracious Father to them; but here is a sad change on both sides, and  on them be the breach. (1.) They revolted from their allegiance to God and took up arms against him:  They rebelled, and vexed his Holy Spirit with their unbelief and murmuring, besides the iniquity of the golden calf; and this had been their way and manner ever since. Though he was ready to say of them,  They will not lie, though he had done so much for them,  borne them and carried them, yet they thus ill requited him, like  foolish people and unwise, Deut. xxxii. 6. This grieved him, Ps. cxv. 10. The ungrateful rebellions of God's children against him are a vexation to his Holy Spirit. (2.) Thereupon he justly withdrew his protection, and not only so, but made war upon them, as a prince justly does upon the rebels. He who had been so much their friend was  turned to be their enemy and fought against them, by one judgment after another, both in the wilderness and after their settlement in Canaan. See the malignity and mischievousness of sin; it makes God an enemy even to those for whom he has done the part of a good friend, and makes him angry who was all love and pity. See the folly of sinners; they wilfully lose him for a friend who is the most desirable friend, and make him their enemy who is the most formidable enemy. This refers especially to those calamities that were of late brought upon them by their captivity in Babylon for their idolatries and other sins. That which is both the original and the great aggravation of their troubles was that God was  turned to be their enemy. 4. A particular reflection made, on this occasion, upon what God did for them when he first formed them into a people:  Then he remembered the days of old, v. 11. (1.) This may be understood either of the people or of God. [1.] We may understand it of the people. Israel then (spoken of as a single person)  remembered the days of old, looked into their Bibles, read the story of God's bringing their fathers out of Egypt, considered it more closely than ever they did before, and reasoned upon it, as Gideon did (Judg. vi. 13), '' Where are all the wonders that our fathers told us of? "Where is he that brought them up out of Egypt? Is he not as able to bring us up out of Babylon?  Where is the Lord God of Elijah? Where is the Lord God of our fathers?''" This they consider as an inducement and an encouragement to them to repent and return to him; their fathers were a provoking people and yet found him a pardoning God; and why may not they find him so if they return to him? They also use it as a plea with God in prayer for the turning again of their captivity, like that ch. li. 9, 10. Note, When the present days are dark and cloudy it is good to  remember the days of old, to recollect our own and others' experiences of the divine power and goodness and make use of them, to look back upon  the years of the right hand of the Most High ( Ps. lxxvii. 5, 10), and remember that he is  God, and changes not. [2.] We may understand it of God; he put himself in mind of the days of old, of his covenant with Abraham (Lev. xxvi. 42); he said,  Where is he that brought Israel up out of the sea? stirring up himself to come and save them with this consideration, "Why should not I appear for them now as I did for their fathers, who were as undeserving, as ill-deserving, as they are?" See how far off divine mercy will go, how far back it will look, to find out a reason for doing good to his people, when no present considerations appear but what make against them. Nay, it makes that a reason for relieving them which might have been used as a reason for abandoning them. He might have said, "I have delivered them formerly, but they have again brought trouble upon themselves (Prov. xix. 19); there  I will deliver them no more," Judg. x. 13. But no; mercy rejoices against judgment, and turns the argument the other way: "I have formerly delivered them and therefore will now." (2.) Which way soever we take it, whether the people plead it with God or God with himself, let us view the particulars, and they agree very much with the confession and prayer which the children of the captivity made upon a solemn fast-day (Neh. ix. 5, &c.), which may serve as a comment on these verses which call to mind  Moses and his people, that is, what God did by Moses for his people, especially in bringing them through the Red Sea, for that is it that is here most insisted on; for it was a work which he much gloried in and which his people therefore may in a particular manner encourage themselves with the remembrance of. [1.] God  led them by the right hand of Moses (v. 12) and the wonder-working rod in his hand. Ps. lxxvii. 20,  Thou leddest thy people like a flock by the hand of Moses. It was not Moses that led them, any more than it was Moses that fed them (John vi. 32), but God by Moses; for it was he that qualified Moses for, called him to, assisted and prospered him in that great undertaking. Moses is here called  the shepherd of his flock; God was the owner of the flock and the chief shepherd of Israel (Ps. lxxx. 1); but Moses was a shepherd under him, and he was inured to labour and patience, and so fitted for this pastoral care, by his being trained up to  keep the flock of his father Jethro. Herein he was a type of Christ the good shepherd, that  lays down his life for the sheep, which was more than Moses did for Israel, though he did a great deal for them. [2.] He  put his holy Spirit within him; the Spirit of God was among them, and not only his providence, but his grace, did work for them. Neh. ix. 20,  Thou gavest thy good Spirit to instruct them. The spirit of wisdom and courage, as well as the Spirit of prophecy, was put into Moses, to qualify him for that service among them to which he was called; and some of his spirit was put upon the seventy elders, Num. xi. 17. This was a great blessing to Israel, that they had among them not only inspired writings, but inspired men. [3.] He carried them safely through the Red Sea, and thereby saved them out of the hands of Pharaoh.  First, He divided the water before them (v. 12), so that it gave them not only passage, but protection, not only opened them a lane, but erected them a wall on either side.  Secondly, He led them through the deep as a horse in the wilderness, or  in the plain (v. 13); they and their wives and children, with all their baggage, went as easily and readily through the bottom of the sea (though we may suppose it muddy or stony, or both) as a horse goes along upon even ground; so that they did not stumble, though it was an untrodden path, which neither they nor any one else ever went before. If God make us a way, he will make it plain and level; the road he opens to his people he will lead them in.  Thirdly, To complete the mercy, he  brought them up out of the sea, v. 11. Though the ascent, it is likely, was very steep, dirty, slippery, and unconquerable (at least by the women and children, and the men, considering how they were loaded, Exod. xii. 34, and how fatigued), yet God by his power brought them up from the depths of the earth; and it was a kind of resurrection to them; it was as  life from the dead. [4.] He brought them safely to a place of rest:  As a beast goes down into the valley, carefully and gradually, so  the Spirit of the Lord caused him to rest. Many a time in their march through the wilderness they had resting-places provided for them by the direction of the Spirit of the Lord in Moses, v. 11. And at length they were made to rest finally in Canaan, and the Spirit of the Lord gave them that rest according to the promise. It is by the Spirit of the Lord that God's Israel are caused to return to God and repose in him as their rest. [5.] All this he did for them by his own power, for his own praise.  First, It was by his own power, as the God of nature, that has all the powers of nature at his command; he did it with his glorious arm,  the arm of his gallantry, or  bravery; so the word signifies. It was not Moses's rod, but God's glorious arm, that did it.  Secondly, It was for his own praise, to  make himself an everlasting name (v. 12),  a glorious name (v. 14), that he might be glorified, everlastingly glorified, upon this account. This is that which God is doing in the world with his glorious arm, he is making to himself a glorious name, and it shall last to endless ages, when the most celebrated names of the great ones of the earth shall be written in the dust.

Earnest Pleadings. ( 706.)
$15$ 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 toward me? are they restrained? $16$ Doubtless thou  art our father, though Abraham be ignorant of us, and Israel acknowledge us not: thou, ,  art our father, our redeemer; thy name  is from everlasting. $17$, why hast thou made us to err from thy ways,  and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance. $18$ The people of thy holiness have possessed  it but a little while: our adversaries have trodden down thy sanctuary. $19$ We are  thine: thou never barest rule over them; they were not called by thy name. The foregoing praises were intended as an introduction to this prayer, which is continued to the end of the next chapter, and it is an affectionate, importunate, pleading prayer. It is calculated for the time of the captivity. As they had promises, so they had prayers, prepared for them against that time of need, that they might take with them words in turning to the Lord, and say unto him what he himself taught them to say, in which they might the better hope to prevail, the words being of God's own inditing. Some good interpreters think this prayer looks further, and that it expresses the complaints of the Jews under their last and final rejection from God and destruction by the Romans; for there is one passage in it (ch. lxiv. 4) which is applied to the grace of the gospel by the apostle (1 Cor. ii. 9), that grace for the rejecting of which they were rejected. In these verses we may observe, I. The petitions they put up to God. 1. That he would take cognizance of their case and of the desires of their souls towards him:  Look down from heaven, and behold, v. 15. They knew very well that God sees all, but they prayed that he would regard them, would condescend to favour them, would look upon them with an eye of compassion and concern, as he looked upon the affliction of his people in Egypt when he was about to appear for their deliverance. In begging that he would only look down upon them and behold them they did in effect appeal to his justice against their enemies, and pray for judgment against them (as Jehoshaphat, 2 Chron. xx. 11, 12,  Behold, how they reward us. Wilt thou not judge them?), implicitly confiding in his mercy and wisdom as to the way in which he will relieve them (Ps. xxv. 18,  Look upon my affliction and my pain): Look down from the habitation of thy holiness and of thy glory. God's holiness is his glory. Heaven is his habitation, the throne of his glory, where he most manifests his glory, and whence he is said to look down upon the earth, Ps. xxxiii. 14. His holiness is in a special manner celebrated there by the blessed angels ( ch. vi. 3; Rev. iv. 8); there his holy ones attend him, and are continually about him; so that it is the  habitation of his holiness. It is an encouragement to all his praying people, who desire to be holy as he is holy, that he  dwells in a holy place. 2. That he would take a course for their relief (v. 17): " Return; change thy way towards us, and proceed not in thy controversy with us; return in mercy, and let us have not only a gracious look towards us, but thy gracious presence with us." God's people dread nothing more than his departures from them and desire nothing more than his returns to them. II. The complaints they made to God. Two things they complained of:—1. That they were given up to themselves, and God's grace did not recover them, v. 17. It is a strange expostulation, " Why hast thou made us to err from thy ways, that is, many among us, the generality of us; and this complaint we have all of us some cause to make that  thou hast hardened our heart from thy fear." Some make it to be the language of those among them that were impious and profane; when the prophets reproved them for the  error of their ways, their  hardness of heart, and  contempt of God's word and commandments, they with a daring impudence charged their sin upon God, made him the author of it, and asked  why doth he then find fault? Note, Those are wicked indeed that lay the blame of their wickedness upon God. But I rather take it to be the language of those among them that lamented the unbelief and impenitence of their people, not accusing God of being the author of their wickedness, but complaining of it to him. They owned that they had  erred from God's ways, that their  hearts had been  hardened from his fear, that they had not received the impressions which the fear of God ought to make upon them and this was the cause of all their errors from his ways; or  from his fear may mean from the true worship of God, and that is a hard heart indeed which is alienated from the service of a God so incontestably great and good. Now this they complain of, as their great misery and burden, that God had for their sins left them to this, had permitted them to  err from his ways and had justly withheld his grace, so that their  hearts were hardened from his fear. When they ask,  Why hast thou done this? it is not as charging him with wrong, but lamenting it as a sore judgment. God had  caused them to err and hardened their hearts, not only by withdrawing his Spirit from them, because they had grieved, and vexed, and quenched him (v. 10), but by a judicial sentence upon them ( Go, make the heart of this people fat, ch. vi. 9, 10) and by his providences concerning them, which had proved sad occasions for their departure from him. David complains of his banishment, because in it he was in effect bidden to  go and serve other gods, 1 Sam. xxvi. 19. Their troubles had alienated many of them from God, and prejudiced them against his service; and, because the  rod of the wicked had lain long on their lot, they were ready to  put forth their hand unto iniquity (Ps. cxxv. 3), and this was the thing they complained most of; their afflictions were their temptations, and to many of them invincible ones. Note, Convinced consciences complain most of spiritual judgments and dread that most in an affliction which draws them from God and duty. 2. That they were given up to their enemies, and God's providence did not rescue and relieve them (v. 18):  Our adversaries have trodden down thy sanctuary. As it was a grief to them that in their captivity the generality of them had lost their affection to God's worship, and had their hearts hardened from it by their affliction, so it was a further grief that they were deprived of their opportunities of worshipping God in solemn assemblies. They complained not so much of the adversaries treading down their houses and cities as of their treading down God's sanctuary, because thereby God was immediately affronted, and they were robbed of the comforts they valued most and took most pleasure in. III. The pleas they urged with God for mercy and deliverance. 1. They pleaded the tender compassion God used to show to his people and his ability and readiness to appear for them, v. 15. The most prevailing arguments in prayer are those that are taken  from God himself; such these are.  Where is thy zeal and thy strength? God has a zeal for his own glory, and for the comfort of his people; his name is  Jealous; and he is a jealous God; and he has strength proportionable to secure his own glory and the interest of his people, in despite of all opposition. Now where are these? Have they not formerly appeared? Why do they not appear now? It cannot be that divine zeal, which is infinitely wise and just, should be cooled, that divine strength, which is infinite, should be weakened. Nay, his people had experienced not only  his zeal and his strength, but the sounding of his bowels, or rather the yearning of them, such a degree of compassion to them as in men causes a commotion and agitation within them, as Hos. xi. 8,  My heart is turned within me, my repentings are kindled together; and Jer. xxxi. 20,  My bowels are troubled (or sound)  for him. "Thus God used to be affected towards his people, and to express a  multitude of mercies towards them; but where are they now?  Are they restrained? Ps. lxxvii. 9. Has God, who so often remembered to be gracious, now forgotten to be so?  Has he in anger shut up his tender mercies? It can never be." Note, We may ground good expectations of further mercy upon our experiences of former mercy. 2. They pleaded God's relation to them as their Father (v. 16): "Thy tender mercies are not restrained, for they are the tender mercies of a father, who, though he may be for a time displeased with his child, will yet, through the force of natural affection, soon be reconciled.  Doubtless thou art our Father, and therefore thy bowels will yearn towards us." Such good thoughts of God as these we should always keep up in our hearts.  However it be, yet God is good; for he is our Father. They own themselves fatherless if he be not their Father, and so cast themselves upon him with whom  the fatherless findeth mercy, Hos. xiv. 3. It was the honour of their nation that  they had Abraham to their father (Matt. iii. 9), who was the friend of God, and Israel, who was a prince with God; but what the better were they for that unless they had God himself for their Father? "Abraham and Israel cannot help us; they have not the power that God has; they are dead long since, and are  ignorant of us, and acknowledge us not; they know not what our case is, nor what our wants are, and therefore know not which way to do us a kindness. If Abraham and Israel were alive with us, they would intercede for us and advise us; but they have gone to the other world, and we know not that they have any communication at all with this world, and therefore they are not capable of doing us any kindness any further than that we have the honour of being called their children." When the father is dead  his sons come to honour and he knows it not, Job xiv. 21. "But  thou, O Lord! art our Father still (the fathers of our flesh may call themselves  ever-loving; but they are not  ever-living; it is God only that is the immortal Father, that always knows us, and is never at a distance from us), and therefore  our Redeemer from everlasting is thy name, the name by which we will know and own thee. It is the name by which from of old thou hast been known; thy people have always looked upon thee as the God to whom they might appeal to redress their grievances and plead their cause. Nay" (according to the sense some give of this place), "though Abraham and Israel not only cannot, but would not, help us, thou wilt. They have not the pity thou hast. We are so degenerate and corrupt that Abraham and Israel would not own us for their children, yet we fly to thee as our Father. Abraham cast out his son Ishmael; Jacob disinherited his son Reuben and cursed Simeon and Levi; but our heavenly Father, in pardoning sin, is  God, and not man," Hos. xi. 9. 3. They pleaded God's interest in them, that he was their Lord, their owner and proprietor: "We are thy servants; what service we can do thou art entitled to, and therefore we ought not to serve strange kings and strange gods:  Return for thy servants' sake." As a father finds himself obliged by natural affection to relieve and protect his child, so a master thinks himself obliged in honour to rescue and protect his servant: " We are thine by the strongest engagements, as well as the highest endearments. Thou hast borne rule over us; therefore, Lord, assert thy own interest, maintain thy own right; for  we are called by thy name, and therefore whither shall we go but to thee, to be righted and protected?  We are thine, save us (Ps. cxix. 94), thy own, acknowledge us. We are the  tribes of thy inheritance, not only thy servants, but thy tenants; we are thine, not only to do work for thee, but to pay rent to thee. The tribes of Israel are God's inheritance, whence issue the little praise and worship that he receives from this lower world; and wilt thou suffer thy own servants and tenants to be thus abused?" 4. They pleaded that they had had but a short enjoyment of the land of promise and the privileges of the sanctuary (v. 18):  The people of thy holiness have possessed it but a little while. From Abraham to David were but fourteen generations, and from David to the captivity but fourteen more (Matt. i. 17), and that was but a little while in comparison with what might have been expected from the promise of the  land of Canaan for an everlasting possession (Gen. xvii. 8) and from the power that was put forth to bring them into that land and settle them in it. "Though we are  the people of thy holiness, distinguished from other people and consecrated to thee, yet we are soon dislodged." But this they might thank themselves for; they were, in profession, the  people of God's holiness, but it was their wickedness that turned them out of the possession of that land. 5. They pleaded that those who had and kept possession of their land were such as were strangers to God, such as he had no service or honour from: " Thou never didst bear rule over them, nor did they ever yield thee any obedience; they  were not called by thy name, but professed relation to other gods and were the worshippers of them. Will God suffer those that do not stand in any relation to him to trample upon those that do?" Some give another reading of this: " We have become as those over whom thou didst never bear rule and who were never called by thy name; we are rejected and abandoned, despised and trampled upon, as if we never had been in thy service nor had thy name called upon us." Thus the shield of  Saul was vilely cast away, as though he had not been anointed with oil. But the covenant that seems to be forgotten shall be remembered again.

=CHAP. 64.= ''This chapter goes on with that pathetic pleading prayer which the church offered up to God in the latter part of the foregoing chapter. They had argued from their covenant-relation to God and his interest and concern in them; now here, I. They pray that God would appear in some remarkable and surprising manner for them against his and their enemies, ver. 1, 2. II. They plead what God had formerly done, and was always ready to do, for his people, ver. 3-5. III. They confess themselves to be sinful and unworthy of God's favour, and that they had deserved the judgments they were now under, ver. 6, 7. IV. They refer themselves to the mercy of God as a Father, and submit themselves to his sovereignty, ver. 8. V. They represent the very deplorable condition they were in, and earnestly pray for the pardon of sin and the turning away of God's anger, ver. 9-12. And this was not only intended for the use of the captive Jews, but may serve for direction to the church in other times of distress, what to ask of God and how to plead with him. Are God's people at any time in affliction, in great affliction? Let them pray, let them thus pray.''

Prayer for the Divine Presence; Blessings Prepared for the Saints. ( 706.)
$1$ Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at thy presence, $2$ As  when the melting fire burneth, the fire causeth the waters to boil, to make thy name known to thine adversaries,  that the nations may tremble at thy presence! $3$ When thou didst terrible things  which we looked not for, thou camest down, the mountains flowed down at thy presence. $4$ For since the beginning of the world  men have not heard, nor perceived by the ear, neither hath the eye seen, O God, beside thee,  what he hath prepared for him that waiteth for him. $5$ Thou meetest him that rejoiceth and worketh righteousness,  those that remember thee in thy ways: behold, thou art wroth; for we have sinned: in those is continuance, and we shall be saved. Here, I. The petition is that God would appear wonderfully for them now, v. 1, 2. Their case was represented in the close of the foregoing chapter as very sad and very hard, and in this case it was time to cry, "Help, Lord; O that God would manifest his zeal and his strength!" They had prayed (ch. lxiii. 15) that God would  look down from heaven; here they pray that he would come down to deliver them, as he had said, Exod. iii. 8. 1. They desire that God would in his providence manifest himself both to them and for them. When God works some extraordinary deliverance for his people he is said to  shine forth, to show himself strong; so, here, they pray that he would  rend the heavens and come down, as when he delivered David he is said to  bow the heavens, and come down (Ps. xviii. 9), to display his power, and justice, and goodness, in an extraordinary manner, so that all may take notice of them and acknowledge them. This God's people desire and pray for, that they themselves having the satisfaction of seeing him though his way be in the sea, others may be made to see him when his way is in the clouds. This is applicable to the second coming of Christ, when '' the Lord himself shall descend from heaven with a shout. Come, Lord Jesus, come quickly.'' 2. They desire that he would vanquish all opposition and that it might be made to give way before him:  That the mountains might flow down at thy presence, that the fire of thy wrath may burn so fiercely against thy enemies as even to dissolve the rockiest mountains and melt them down before it, as metal in the furnace, which is made liquid and cast into what shape the operator pleases; so  the melting fire burns, v. 2. Let things be put into a ferment, in order to a glorious revolution in favour of the church:  As the fire causes the waters to boil. There is an allusion here, some think, to the  volcanoes, or burning mountains, which sometimes send forth such sulphureous streams as make the adjacent rivers and seas to boil, which, perhaps, are left as sensible intimations of the power of God's wrath and warning—pieces of the final conflagration. 3. They desire that this may tend very much to the glory and honour of God,  may make his name known, not only to his friends (they knew it before, and trusted in his power), but to his adversaries likewise, that they may know it and  tremble at his presence, and may say, with the men of Bethshemesh, '' Who is able to stand before this holy Lord God? Who knows the power of his anger? Note, Sooner or later God will make his name known to his adversaries and force those to  tremble at his presence'' that would not come and worship in his presence. God's name, if it be not a stronghold for us, into which we may run and be safe, will be a strong-hold against us, out of the reach of which we cannot run and be safe. The day will come when nations shall be made to tremble at the presence of God, though they be ever so numerous and strong. II. The plea is that God had appeared wonderfully for his people formerly; and  thou hast, therefore  thou wilt, is good arguing at the throne of grace, Ps. x. 17. 1. They plead what he had done for his people Israel in particular when he brought them out of Egypt, v. 3. He then  did terrible things in the plagues of Egypt,  which they looked not for; they despaired of deliverance, so far were they from any thought of being delivered with such a high hand and outstretched arm. Then he came down upon Mount Sinai in such terror as made that and the adjacent mountains to  flow down at his presence, to  skip like rams (Ps. cxiv. 4), to tremble, so that they were scattered and the perpetual hills were made to bow, Hab. iii. 6. In the many great salvations God wrought for that people he did  terrible things which they looked not for, made great men, that seemed as stately and strong as mountains, to fall before him, and great opposition to give way. See Judg. v. 4, 5; Ps. lxviii. 7, 8. Some refer this to the defeat of Sennacherib's powerful army, which was as surprising an instance of the divine power as the melting down of rocks and mountains would be. 2. They plead what God had been used to do, and had declared his gracious purpose to do, for his people in general. The provision he has made for the safety and happiness of his people, even of all those that seek him, and serve him, and trust in him, is very rich and very ready, so that they need not fear being either disappointed of it, for it is sure, or disappointed in it, for it is sufficient. (1.) It is very rich, v. 4. Men have not heard nor seen what God has  prepared for those that wait for him. Observe the character of God's people; they are such as wait for him in the way of duty, wait for the salvation he has promised and designed for them. Observe where the happiness of this people is bound up; it is  what God has prepared for them, what he has designed for them in his counsel and is in his providence and grace preparing for them and preparing them for, what he has  done or  will do, so it may be read. Some of the Jewish doctors have understood this of the blessings reserved for the days of the Messiah, and to them the apostle applies these words; and others extend them to the glories of the world to come. It is all that goodness which God has  laid up for those that fear him, and wrought for those that trust in him, Ps. xxxi. 19. Of this it is here said that  since the beginning of the world, in the most prying and inquisitive ages of it, men have not, either by hearing or seeing, the two learning senses, come to the full knowledge of it. None have seen, nor heard, nor can understand, but God himself, what the provision is that is made for the present and future felicity of holy souls. For, [1.] Much of it was concealed in former ages; they knew it not, because the  unsearchable riches of Christ were  hidden in God, were  hidden from the wise and prudent; but in latter ages they were revealed by the gospel; so the apostle applies this (1 Cor. ii. 9), for it follows (v. 10),  But God has revealed them unto us by his Spirit; compare Rom. xvi. 25, 26, with Eph. iii. 9. That which men had not heard  since the beginning of the world they should hear before the end of it, and at the end of it should see, when the veil shall be rent to introduce the glory that is yet to be revealed. God himself knew what he had in store for believers, but none knew besides him. [2.] It cannot be fully comprehended by the human understanding, no, not when it is revealed; it is spiritual, and refined from those ideas which our minds are most apt to receive in this world of sense; it is very great, and will far outdo the utmost of our expectations. Even the present peace of believers, much more their future bliss, is such as surpasses all conception and expression, Phil. iv. 7. None can comprehend it but God himself, whose understanding is infinite. Some give another reading of these words, referring the transcendency, not so much to the work itself as to the author of it:  Neither has the eye seen a god besides thee, who doth so (or has done or can do so)  for him that waits for him. We must infer from God's works of wonderous grace, as well as from his works of wondrous power, from the kind things, as well as from the great things, he does, that there is  no god like him, nor any among the sons of the mighty to be compared with him. (2.) It is very ready (v. 5): " Thou meetest him that rejoices and works righteousness, meetest him with that good which thou hast prepared for him (v. 4), and dost not forget  those that remember thee in thy ways." See here what communion there is between a gracious God and a gracious soul. [1.] What God expects from us, in order to our having communion with him.  First, We must make conscience of doing our duty in every thing, we must  work righteousness, must do that which is good and which the Lord our God requires of us, and must do it well.  Secondly, We must be cheerful in doing our duty, we must  rejoice and work righteousness, must delight ourselves in God and in his law, must be cheerful in his service and sing at our work. God loves a cheerful giver, a cheerful worshipper. We must '' serve the Lord with gladness. Thirdly, We must conform ourselves to all the methods of his providence concerning us and be suitably affected with them, must  remember him in his ways,'' in all the ways wherein he walks, whether he walks towards us or walks contrary to us. We must mind him and make mention of him with thanksgiving when his ways are ways of mercy ( in a day of prosperity be joyful), with patience and submission when he contends with us.  In the way of thy judgments we have waited for thee; for  in a day of adversity we must  consider. [2.] We are here told what we may expect from God if we thus attend him in the way of duty:  Thou meetest him. This intimates the friendship, fellowship, and familiarity to which God admits his people; he meets them, to converse with them, to manifest himself to them, and to receive their addresses, Exod. xx. 24; xxix. 43. It likewise intimates his freeness and forwardness in doing them good; he will  anticipate them with the blessings of his goodness, will  rejoice to do good to those that  rejoice in working righteousness, and wait to be gracious to those that  wait for him. He meets his penitent people with a pardon, as the father of the prodigal met his returning son, Luke xv. 20. He meets his praying people with an answer of peace, while they are yet speaking, ch. lxv. 24. 3. They plead the unchangeableness of God's favour and the stability of his promise, notwithstanding the sins of his people and his displeasure against them for their sins: " Behold, thou hast many a time  been wroth with us because we have sinned, and we have been under the tokens of thy wrath;  but in those, those ways of thine, the ways of mercy in which we have  remembered thee, in those is continuance," or " in those thou art ever" (his mercy endures for ever), " and therefore  we shall at last  be saved, though thou art wroth, and we have sinned." This agrees with the tenour of God's covenant, that, if we  forsake the law, he will  visit our transgression with a rod, but  his loving kindness he  will not utterly take away, his covenant he will not break (Ps. lxxxix. 30, &c.), and by this his people have been many a time saved from ruin when they were just upon the brink of it; see Ps. lxxviii. 38. And by this continuance of the covenant we hope to be saved, for its being an everlasting covenant is all our salvation. Though God has been angry with us for our sins, and justly, yet his anger has endured but for a moment and has been soon over; but  in his favour is life, because  in it is continuance; in the ways of his favour he proceeds and perseveres, and on that we depend for our salvation, see ch. liv. 7, 8. It is well for us that our hopes of salvation are built not upon any merit or sufficiency of our own (for in that there is no certainty, even Adam in innocency did not abide), but upon God's mercies and promises, for  in those, we are sure,  is continuance.

Humble Confession. ( 706.)
$6$ But we are all as an unclean  thing, and all our righteousnesses  are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away. $7$ And  there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and hast consumed us, because of our iniquities. $8$ But now,, thou  art our father; we  are the clay, and thou our potter; and we all  are the work of thy hand. $9$ Be not wroth very sore,, neither remember iniquity for ever: behold, see, we beseech thee, we  are all thy people. $10$ Thy holy cities are a wilderness, Zion is a wilderness, Jerusalem a desolation. $11$ Our holy and our beautiful house, where our fathers praised thee, is burned up with fire: and all our pleasant things are laid waste. $12$ Wilt thou refrain thyself for these  things, ? wilt thou hold thy peace, and afflict us very sore? As we have the Lamentations of Jeremiah, so here we have the Lamentations of Isaiah; the subject of both is the same—the destruction of Jerusalem by the Chaldeans and the sin of Israel that brought that destruction—only with this difference, Isaiah sees it at a distance and laments it by the Spirit of prophecy, Jeremiah saw it accomplished. In these verses, I. The people of God in their affliction confess and bewail their sins, thereby justifying God in their afflictions, owning themselves unworthy of his mercy, and thereby both improving their troubles and preparing for deliverance. Now that they were under divine rebukes for sin they had nothing to trust to but the mere mercy of God and the continuance of that; for among themselves there is none to help, none to uphold, none to stand in the gap and make intercession, for they are all polluted with sin and therefore unworthy to intercede, all careless and remiss in duty and therefore unable and unfit to intercede. 1. There was a general corruption of manners among them (v. 6):  We are all as an unclean thing, or as an unclean  person, as one overspread with a leprosy, who was to be shut out of the camp. The body of the people were like one under a ceremonial pollution, who was not admitted into the courts of the tabernacle, or like one labouring under some loathsome disease, from the crown of the head to the sole of the foot  nothing but wounds and bruises, ch. i. 6. We have all by sin become not only obnoxious to God's justice, but odious to his holiness; for sin is that  abominable thing which the Lord hates, and cannot endure to look upon.  Even all our righteousnesses are as filthy rags. (1.) "The best of our persons are so; we are all so corrupt and polluted that even those among us who pass for righteous men, in comparison with what our fathers were who  rejoiced and wrought righteousness (v. 5), are but as filthy rags, fit to be case to the dunghill.  The best of them is as a brier." (2.) "The best of our performances are so. There is not only a general corruption of manners, but a general defection in the exercises of devotion too; those which pass for the  sacrifices of righteousness, when they come to be enquired into, are  the torn, and the lame, and the sick, and therefore are provoking to God, as nauseous as filthy rags." Our performances, though they be ever so plausible, if we depend upon them as our righteousness and think to merit by them at God's hand, are as filthy rags—rags, and will not cover us—filthy rags, and will but defile us. True penitents cast away their idols as filthy rags (ch. xxx. 22), odious in their sight; here they acknowledge even their righteousness to be so in God's sight if he should deal with them in strict justice. Our best duties are so defective, and so far short of the rule, that they are as rags, and so full of sin and corruption cleaving to them that they are as filthy rags. When we would do good evil is present with us; and the iniquity of our holy things would be our ruin if we were under the law. 2. There was a general coldness of devotion among them, v. 7. The measure was filled by the abounding iniquity of the people, and nothing was done to empty it. (1.) Prayer was in a manner neglected: " There is none that calls on thy name, none that seeks to thee for grace to reform us and take away sin, or for mercy to relieve us and take away the judgments which our sins have brought upon us."  Therefore people are so bad, because they do not pray; compare Ps. xiv. 3, 4,  They have altogether become filthy, for they call not upon the Lord. It bodes ill to a people when prayer is restrained among them. (2.) It was very negligently performed. If there was here and there one that called on God's name, it was with a great deal of indifferency:  There is none that stirs up himself to take hold of God. Note, [1.] To pray is to  take hold of God, by faith to take hold of the promises and the declarations God has made of his good-will to us and to plead them with him,—to take hold of him as of one who is about to depart from us, earnestly begging of him not to leave us, or of one that has departed, soliciting his return,—to take hold of him as he that wrestles takes hold of him he wrestles with; for the seed of Jacob wrestle with him and so prevail. But when we  take hold of God it is as the boatman with his hook takes hold on the shore, as if he would pull the shore to him, but really it is to pull himself to the shore; so we pray, not to bring God to our mind, but to bring ourselves to him. [2.] Those that would take hold of God in prayer so as to prevail with him must stir up themselves to do it; all that is within us must be employed in the duty (and all little enough), our thoughts fixed and our affections flaming. In order hereunto all that is within us must be engaged and summoned into the service; we must  stir up the gift that is in us by an actual consideration of the importance of the work that is before us and a close application of mind to it; but how can we expect that God should come to us in ways of mercy when there are none that do this, when those that profess to be intercessors are mere triflers? II. They acknowledge their afflictions to be the fruit and product of their own sins and God's wrath. 1. They brought their troubles upon themselves by their own folly: " We are all as an unclean thing, and therefore  we do all fade away as a leaf (v. 6), we not only wither and lose our beauty, but we fall and drop off" (so the word signifies) "as leaves in autumn; our profession of religion withers, and we grow dry and sapless; our prosperity withers and comes to nothing; we fall to the ground, as despicable and contemptible; and then  our iniquities like the wind have taken us away and hurried us into captivity, as the winds in autumn blow off, and then blow away, the faded withered leaves," Ps. i. 3, 4. Sinners are blasted, and then carried away, by the malignant and violent wind of their own iniquity; it withers them and then ruins them. 2. God brought their troubles upon them by his wrath (v. 7):  Thou hast hidden thy face from us; hast been displeased with us and refused to afford us any succour. When they made themselves  as an unclean thing no wonder that God turned his face away from them, as loathing them. Yet this was not all:  Thou hast consumed us because of our iniquities. This is the same complaint with that (Ps. xc. 7, 8),  We are consumed by thy anger; thou hast  melted us, so the word is. God had put them in the furnace, not to consume them as dross, but to melt them as gold, that they might be refined and new-cast. III. They claim relation to God as their God, and humbly plead it with him, and in consideration of it cheerfully refer themselves to him (v. 8): " But now, O Lord! thou art our Father: though we have conducted ourselves very undutifully and ungratefully towards thee, yet still we have owned thee as our Father; and, though thou hast corrected us, yet thou hast not cast us off. Foolish and careless as we are, poor and despised and trampled upon as we are by our enemies, yet still  thou art our Father; to thee therefore we return in our repentance, as the prodigal arose and came to his father; to thee we address ourselves by prayer; from whom should we expect relief and succour but from our Father? It is the wrath of a Father that we are under, who will be reconciled and not  keep his anger for ever." God is their Father, 1. By creation; he gave them their being, formed them into a people, shaped them as he pleased: " We are the clay and thou our potter, therefore we will not quarrel with thee, however thou art pleased to deal with us, Jer. xviii. 6. Nay, therefore we will hope that thou wilt deal well with us, that thou who madest us wilt new-make us, new-form us, though we have unmade and deformed ourselves:  We are all as an unclean thing, but  we are all the work of thy hands, therefore do away our uncleanness, that we may be fit for thy use, the use we were made for. We are the  work of thy hands, therefore  forsake us not," Ps. cxxxviii. 8. 2. By covenant; this is pleaded (v. 9): " Behold, see, we beseech thee, we are all thy people, all the people thou hast in the world, that make open profession of thy name. We are called  thy people, our neighbours look upon us as such, and therefore what we suffer reflects upon thee, and the relief that our case requires is expected from thee.  We are thy people; and  should not a people seek unto their God? ch. viii. 19.  We are thine; save us," Ps. cxix. 94. Note, When we are under providential rebukes from God it is good to keep fast hold of our covenant-relation to him. IV. They are importunate with God for the turning away of his anger and the pardoning of their sins (v. 9): " Be not wroth very sore, O Lord! though we have deserved that thou shouldst,  neither remember iniquity for ever against us." They do not expressly pray for the removal of the judgment they were under; as to that, they refer themselves to God. But, 1. They pray that God would be reconciled to them, and then they can be easy whether the affliction be continued or removed: " Be not wroth to extremity, but let thy anger be mitigated by the clemency and compassion of a father." They do not say,  Lord, rebuke us not, for that may be necessary, but  Not in thy anger, not in thy hot displeasure. It is but  in a little wrath that God  hides his face. 2. They pray that they may not be dealt with according to the desert of their sin:  Neither remember iniquity for ever. Such is the evil of sin that it deserves to be remembered for ever; and this is that which they deprecate, that consequence of sin, which is for ever. Those make it to appear that they are truly humbled under the hand of God who are more afraid of the terror of God's wrath, and the fatal consequences of their own sin, than of any judgment whatsoever, looking upon these as the sting of death. V. They lodge in the court of heaven a very melancholy representation, or memorial, of the lamentable condition they were in and the ruins they were groaning under. 1. Their own houses were in ruins, v. 10. The cities of Judah were destroyed by the Chaldeans and the inhabitants of them were carried away, so that there was none to repair them or take any notice of them, which would in a few years make them look like perfect deserts:  Thy holy cities are a wilderness. The cities of Judah are called  holy cities, for the people were unto God a kingdom of priests. The cities had synagogues in them, in which God was served; and therefore they lamented the ruins of them, and insisted upon this in pleading with God for them, not so much that they were stately cities, rich or ancient ones, but that they were holy cities, cities in which God's name was known, professed, and called upon. "These cities are a wilderness; the beauty of them is sullied; they are neither inhabited nor visited, as formerly.  They have burnt up all the synagogues of God in the land," Ps. lxxiv. 8. Nor was it only the smaller cities that were thus left as a wilderness unfrequented, but even " Zion is a wilderness; the city of David itself lies in ruins; Jerusalem, that was  beautiful for situation and  the joy of the whole earth, is now deformed, and has become the scorn and scandal of the whole earth; that noble city is a desolation, a heap of rubbish." See what devastations sin brings upon a people; and an external profession of sanctity will be no fence against them;  holy cities, if they become wicked cities, will be soonest of all turned into a wilderness, Amos iii. 2. 2. God's house was in ruins, v. 11. This they lament most of all, that  the temple was burnt with fire; but, as soon as it was built, they were told what their sin would bring it to. 2 Chron. vii. 21,  This house, which is high, shall be an astonishment. Observe how pathetically they bewail the ruins of the temple. (1.) It was  their holy and beautiful house; it was a most sumptuous building, but the holiness of it was in their eye the greatest beauty of it, and consequently the profanation of it was the saddest part of its desolation and that which grieved them most, that the sacred services which used to be performed there were discontinued. (2.) It was the place  where their fathers praised God with their sacrifices and songs; what a pity is it that that should lie in ashes which had been for so many ages the glory of their nation! It aggravated their present disuse of the songs of Zion that their fathers had so often praised God with them. They interest God in the cause when they plead that it was the house where  he had been praised, and put him in mind too of his covenant with their fathers by taking notice of their fathers' praising him. (3.) With it  all their pleasant things were laid waste, all their desires and delights, all those things which were employed by them in the service of God, which they had a great delight in; not only the furniture of the temple, the altars and table, but especially the sabbaths and new moons, and all their religious feasts, which they used to keep with gladness, their ministers and solemn assemblies, these were all a desolation. Note, God's people reckon their sacred things their most delectable things; rob them of holy ordinances and the means of grace, and you  lay waste all their pleasant things. What have they more? Observe here how God and his people have their interest twisted and interchanged; when they speak of the cities for their own habitation they call them  thy holy cities, for to God they were dedicated; when they speak of the temple wherein God dwelt they call it  our beautiful house and its furniture  our pleasant things, for they had heartily espoused it and all the interests of it. If thus we interest God in all our concerns by devoting them to his service, and interest ourselves in all his concerns by laying them near our hearts, we may with satisfaction leave both with him, for he will perfect both. VI. They conclude with an affectionate expostulation, humbly arguing with God concerning their present desolations (v. 12): " Wilt thou refrain thyself for these things? Or,  Canst thou contain thyself at these things? Canst thou see thy temple ruined and not resent it, not revenge it? Has the jealous God forgotten to be jealous? Ps. lxxiv. 22,  Arise, O God! plead thy own cause. Lord, thou art insulted, thou art blasphemed; and  wilt thou hold thy peace and take no notice of it? Shall the highest affronts that can be done to Heaven pass unrebuked?" When we are abused we hold our peace, because vengeance does not belong to us, and because we have a God to refer our cause to. When God is injured in his honour it may justly be expected that he should speak in the vindication of it; his people prescribe not to him what he shall say, but their prayer is (as here) Ps. lxxxiii. 1,  Keep not thou silence, O God! and Ps. cix. 1, " Hold not thy peace, O God of my praise! Speak for the conviction of thy enemies, speak for the comfort and relief of thy people; for  wilt thou afflict us very grievously, or  afflict us for ever?" It is a sore affliction to good people to see God's sanctuary laid waste and nothing done towards the raising of it out of its ruins. But God has said that he  will not contend for ever, and therefore his people may depend upon it that their afflictions shall be neither to extremity nor to eternity, but  light and  for a moment.

=CHAP. 65.= ''We are now drawing towards the conclusion of this evangelical prophecy, the last two chapters of which direct us to look as far forward as the new heavens and the new earth, the new world which the gospel dispensation should bring in, and the separation that should by it be made between the precious and the vile. "For judgment" (says Christ) "have I come into this world." And why should it seem absurd that the prophet here should speak of that to which all the prophets bore witness? 1 Pet. i. 10, 11. The rejection of the Jews, and the calling in of the Gentiles, are often mentioned in the New Testament as that which was foreseen and foretold by the prophets, Acts x. 43; xiii. 40; Rom. xvi. 26. In this chapter we have, I. The anticipating of the Gentiles with the gospel call, ver. 1. II. The rejection of the Jews for their obstinacy and unbelief, ver. 2-7. III. The saving of a remnant of them by bringing them into the gospel church, ver. 8-10. IV. The judgments of God that should pursue the rejected Jews, ver. 11-16. V. The blessings reserved for the Christian church, which should be its joy and glory, ver. 17-25. But these things are here prophesied of under the type and figure of the difference God would make between some and others of the Jews after their return out of captivity, between those that feared God and those that did not, with reproofs of the sins then found among them and promises of the blessings then in reserve for them.''

The Conversion of the Gentiles; The Wickedness of the Jews; The Rejection of the Jews. ( 706.)
$1$ I am sought of  them that asked not  for me; I am found of  them that sought me not: I said, Behold me, behold me, unto a nation  that was not called by my name. $2$ I have spread out my hands all the day unto a rebellious people, which walketh in a way  that was not good, after their own thoughts; $3$ A people that provoketh me to anger continually to my face; that sacrificeth in gardens, and burneth incense upon altars of brick; $4$ Which remain among the graves, and lodge in the monuments, which eat swine's flesh, and broth of abominable  things is in their vessels; $5$ Which say, Stand by thyself, come not near to me; for I am holier than thou. These  are a smoke in my nose, a fire that burneth all the day. $6$ Behold,  it is written before me: I will not keep silence, but will recompense, even recompense into their bosom, $7$ Your iniquities, and the iniquities of your fathers together, saith the, which have burned incense upon the mountains, and blasphemed me upon the hills: therefore will I measure their former work into their bosom. The apostle Paul (an expositor we may depend upon) has given us the true sense of these verses, and told us what was the event they pointed at and were fulfilled in, namely, the calling in of the Gentiles and the rejection of the Jews, by the preaching of the gospel, Rom. x. 20, 21. And he observes that herein  Esaias is very bold, not only in foretelling a thing so improbable ever to be brought about, but in foretelling it to the Jews, who would take it as a gross affront to their nation, and therein Moses's words would be made good (Deut. xxxii. 21),  I will provoke you to jealousy by those that are no people. I. It is here foretold that the Gentiles, who had been afar off, should be made nigh, v. 1. Paul reads it thus:  I was found of those that sought me not; I was made manifest to those that asked not for me. Observe what a wonderful and blessed change was made with them and how they were surprised into it. 1. Those who had long been without God in the world shall now be set a seeking him; those who had not said,  Where is God my maker? shall now begin to enquire after him. Neither they nor their fathers had called upon his name, but either lived without prayer or prayed to stocks and stones, the work of men's hands. But now they shall  be baptized and call on the name of the Lord, Acts ii. 21. With what pleasure does the great God here speak of his being sought unto, and how does he glory in it, especially by those who in time past had not asked for him! For there is joy in heaven over great sinners who repent. 2. God shall anticipate their prayers with his blessings:  I am found of those that sought me not. This happy acquaintance and correspondence between God and the Gentile world began on his side; they came to know God because they were  known of him (Gal. iv. 9), to seek God and find him because they were first sought and found of him. Though in after-communion God is found of those that seek him (Prov. viii. 17), yet in the first conversion he is found of those that seek him not; for  therefore we love him because he first loved us. The design of the bounty of common providence to them was  that they might seek the Lord, if haply they might feel after him and find him, Acts xvii. 27. But they sought him not; still he was to them  an unknown God, and yet God was found of them. 3. God gave the advantages of a divine revelation to those who had never made a profession of religion:  I said, Behold me, behold me (gave them a sight of me and invited them to take the comfort and benefit of it) to those who  were not called by my name, as the Jews for many ages had been. When the apostles went about from place to place, preaching the gospel, this was the substance of what they preached: " Behold God, behold him, turn towards him, fix the eyes of your minds upon him, acquaint yourselves with him, admire him, adore him; look off from your idols that you have made, and look upon the living God who made you." Christ in them said,  Behold me, behold me with an eye of faith;  look unto me, and be you saved. And this was said to those that had long been  lo-ammi, and  lo-ruhamah (Hos. i. 8, 9),  not a people, and that  had not obtained mercy, Rom. ix. 25, 26. II. It is here foretold that the Jews, who had long been a people near to God, should be cast off and set at a distance v. 2. The apostle applies this to the Jews in his time, as a seed of evil-doers. Rom. x. 21,  But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. Here observe, 1. How the Jews were courted to the divine grace. God himself, by his prophets, by his Son, by his apostles,  stretched forth his hands to them, as Wisdom did, Prov. i. 24. God  spread out his hands to them, as one reasoning and expostulating with them, not only beckoned to them with the finger, but  spread out his hands, as being ready to embrace and entertain them, reaching forth the tokens of his favour to them, and importuning them to accept them. When Christ was crucified his hands were  spread out and stretched forth, as if he were preparing to receive returning sinners into his bosom; and this  all the day, all the gospel-day. He waited to be gracious, and was not weary of waiting; even those that came in at the eleventh hour of the day were not rejected. 2. How they contemned the invitation; it was given to a rebellious and gainsaying people; they were invited to the wedding-supper, and would not come, but  rejected the counsel of God against themselves. Now here we have, (1.) The bad character of this people. The world shall see that it was not for nothing that they were rejected of God; no, it was for their whoredoms that they were put away. [1.] Their character in general was such as one would not expect of those who had been so much the favourites of Heaven.  First, They were very wilful. Right or wrong they would do as they had a mind. "They generally  walk on  in a way that is not good, not the right way, not a safe way, for they  walk after their own thought, their own devices and desires." If our guide be our own thoughts, our way is not likely to be good; for  every imagination of the thought of our hearts is only evil. God had told them his thoughts, what his mind and will were, but they would walk  after their own thoughts, would do what they thought best.  Secondly, They were very provoking. This was God's complaint of them all along—they grieved him, they  vexed his Holy Spirit, as if they would contrive how to make him their enemy: They  provoke me to anger continually to my face. They cared not what affront they gave to God, though it were in his sight and presence, in a downright contempt of his authority and defiance of his justice; and this  continually; it had been their way and manner ever since they were a people, witness the  day of temptation in the wilderness. [2.] The prophet speaks more particularly of  their iniquities and the iniquities of their fathers, as the ground of God's casting them off, v. 7. Now he gives instances of both.  First, The most provoking iniquity of their fathers was idolatry; this, the prophet tells them, was provoking God to his face; and it is an iniquity which, as appears by the second commandment, God often  visits upon the children. This was the sin that brought them into captivity, and, though the captivity pretty well cured them of it, yet, when the final ruin of that nation came, that was again brought into the account against them; for in the day when God visits he will visit that, Exod. xxxii. 34. Perhaps there were many, long after the captivity, who, though they did not worship other gods, were yet guilty of the disorders here mentioned; for they married strange wives. 1. They forsook God's temple, and  sacrificed in gardens or groves, that they might have the satisfaction of doing it in their own way, for they liked not God's institutions. 2. They forsook God's altar, and  burnt incense upon bricks, altars of their own contriving (they burnt incense according to their own inventions, which were of no more value, in comparison with God's institution, than an altar of bricks in comparison with the golden altar which God appointed them to burn incense on), or  upon tiles (so some read it), such as they covered their flat-roofed houses with, and on them sometimes they burnt incense to their idols, as appears, 2 Kings xxiii. 12, where we read of altars  on the top of the upper chamber of Ahaz, and Jer. xix. 13, of their burning incense to the host of heaven upon the roofs of their houses. 3. "They used necromancy, or consulting with the dead, and, in order to that, they  remained among the graves, and  lodged in the monuments," to seek for the living to the dead (ch. viii. 19), as the witch of Endor. Or they used to consult the evil spirits that haunted the sepulchres. 4. They violated the laws of God about their meat, and broke through the distinction between clean and unclean before it was taken away by the gospel. They  ate swine's flesh. Some indeed chose rather to die than to eat swine's flesh, as Eleazar and the seven brethren in the story of the Maccabees; but it is probable that many ate of it, especially when it came to be a condition of life. In our Saviour's time we read of a vast herd of swine among them, which gives us cause to suspect that there were many then who made so little conscience of the law as to eat swine's flesh, for which they were justly punished in the destruction of the swine.  And the broth, or  pieces, of other forbidden meats, called here  abominable things, was  in their vessels, and was made use of for food. The forbidden meat is called  an abomination, and those that meddle with it are said to  make themselves abominable, Lev. xi. 42, 43. Those that durst not eat the meat yet made bold with the broth, because they would come as near as might be to that which was forbidden, to show how they coveted the forbidden fruit. Perhaps this is here put figuratively for all forbidden pleasures and profits which are obtained by sin, that  abominable thing which the Lord hates; they loved to be dallying with it, to be tasting of its broth. But those who thus take a pride in venturing upon the borders of sin, and the brink of it, are in danger of falling into the depths of it. But,  Secondly, The most provoking iniquity of the Jews in our Saviour's time was their pride and hypocrisy, that sin of the scribes and Pharisees against which Christ denounced so many woes, v. 5. They say, " Stand by thyself, keep off" ( get thee to thine, so the original is); "keep to thy own companions, but  come not near to me, lest thou pollute me;  touch me not; I will not allow thee any familiarity with me,  for I am holier than thou, and therefore thou art not good enough to converse with me;  I am not as other men are, nor even as this publican." This they were ready to say to every one they met with, so that, in saying,  I am holier than thou, they thought themselves holier than any, not only very good, as good as they should be, as good as they needed to be, but better than any of their neighbours.  These are a smoke in my nose (says God), such a smoke as comes not from a quick fire, which soon becomes glowing and pleasant, but from a fire of wet wood, which  burns all the day, and is nothing but smoke. Note, Nothing in men is more odious and offensive to God than a proud conceit of themselves and contempt of others; for commonly those are most unholy of all that think themselves holier than any. (2.) The controversy God had with them for this. The proof against them is plain:  Behold, it is written before me, v. 6. It is written, to be remembered against them in time to come; for they may not perhaps be immediately reckoned with. The sins of sinners, and particularly the vainglorious boasts and scorns of hypocrites, are  laid up in store with God, Deut. xxxii. 34. And what is written shall be read and proceeded upon: " I will not keep silence always, though I may keep silence long." They shall not think him altogether such a one as themselves, as sometimes they have done; but  he will recompense, even recompense into their bosom. Those basely abuse religion, that honourable and sacred thing, who make their profession of it the matter of their pride, and the jealous God will reckon with them for it; the profession they boast of shall but serve to aggravate their condemnation. [1.] The  iniquity of their fathers shall come against them; not but that their own sin deserved whatever judgments God brought upon them, and much heavier; and this they owned, Ezra ix. 13. But God would not have wrought so great a desolation upon them if he had not therein had an eye to the sins of their fathers. Therefore in the last destruction of Jerusalem God is said to bring upon them the blood of the Old-Testament martyrs, even that of  Abel, Matt. xxiii. 35. God will reckon with them, not only for their fathers' idols, but for their  high places, their  burning incense upon the mountains and the hills, though perhaps it was to the true God only. This was blaspheming or reproaching God; it was a reflection upon the choice he had made of the place where he would record his name, and the promise he had made that there he would meet them and bless them. [2.] Their own with that shall bring ruin upon them:  Your iniquities and the iniquities of your fathers together, the one aggravating the other, constitute the former work, which, though it may seem to be overlooked and forgotten, shall be  measured into their bosom. God will render into the bosom, not only of his open enemies (Ps. lxxix. 12), but of his false and treacherous friends,  the reproach wherewith they have reproached him.

Promises of Mercy. ( 706.)
$8$ Thus saith the, As the new wine is found in the cluster, and  one saith, Destroy it not; for a blessing  is in it: so will I do for my servants' sakes, that I may not destroy them all. $9$ And I will bring forth a seed out of Jacob, and out of Judah an inheritor of my mountains: and mine elect shall inherit it, and my servants shall dwell there. $10$ And Sharon shall be a fold of flocks, and the valley of Achor a place for the herds to lie down in, for my people that have sought me. This is expounded by St.  Paul, Rom. xi. 1-5, where, when, upon occasion of the rejection of the Jews, it is asked,  Hath God then cast away his people? he answers, No; for  at this time there is a remnant according to the election of grace. This prophecy has reference to that distinguished remnant. When that hypocritical nation is to be destroyed God will separate and secure to himself some from among them; some of the Jews shall be brought to embrace the Christian faith, shall be added to the church, and so be saved. And our Saviour has told us that  for the sake of these elect the days of the destruction of the Jews should be shortened, and a stop put to the desolation, which otherwise would have proceeded to such a degree that  no flesh should be saved, Matt. xxiv. 22. Now, I. This is illustrated here by a comparison, v. 8. When a vine is so blasted and withered that there seems to be no sap nor life in it, and therefore the dresser of the vineyard is inclined to pluck it up or cut it down, yet, if ever so little of the juice of the grape, fit to make new wine, be found, though but in one cluster, a stander-by interposes, and says,  Destroy it not, for a blessing is in it; there is life in the root, and hope that yet it may become good for something. Good men are blessings to the places where they live; and sometimes God spares whole cities and nations for the sake of a few such in them. How ambitious should we be of this honor, not only to be distinguished from others, but serviceable to others! II. Here is a description of those that shall make up this saved saving remnant. 1. They are such as serve God. It is  for my servants' sake (v. 8), and they are  my servants that  shall dwell there, v. 9. God's faithful servants, however they are looked upon, are the best friends their country has; and those who serve him do therein  serve their generation. 2. They are such as seek God, make it the end of their lives to glorify God and the business of their lives to call upon him. It is  for my people that have sought me. Those that seek God shall find him, and shall find him their bountiful rewarder. III. Here is an account of the mercy God has in store for them. The remnant that shall return out of captivity shall have a happy settlement again in their own land, and that by an hereditary right, as  a seed out of Jacob, in whom the family is kept up and the entail preserved, and from whom, as from the seed sown, shall spring a numerous increase; and these typify the remnant of Jacob that shall be incorporated into the gospel church by faith. 1. They shall have a good portion for themselves. They shall inherit  my mountains, the holy mountains on which Jerusalem and the temple were built, or the mountains of Canaan,  the land of promise, typifying the covenant of grace, which all God's servants, his elect, both inhabit and inherit; they make it their refuge, their rest and residence, so they dwell in it, are at home in it; and they have taken it to be their heritage for ever, and it shall be to them an inheritance incorruptible. God's chosen, the spiritual seed of praying Jacob, shall be the inheritors of his mountains of bliss and joy, and shall be carried safely to them through the vale of tears. 2. They shall have a green pasture for their flocks, v. 10.  Sharon and the valley of Achor shall again be as well replenished as ever they were with cattle. Sharon lay westward, near Joppa; Achor lay eastward, near Jordan. It is therefore intimated that they shall recover the possession of the whole land, that they shall have wherewith to stock it all, and that they shall peaceably enjoy it and there shall be none to disturb them nor make them afraid. Gospel-ordinances are the fields and valleys where the sheep of Christ  shall go in and out and find pasture (John x. 9), and where they are  made to lie down (Ps. xxiii. 2), as Israel's herds in  the valley of Achor, Hos. ii. 15.

Predictions of Punishment. ( 706.)
$11$ But ye  are they that forsake the, that forget my holy mountain, that prepare a table for that troop, and that furnish the drink offering unto that number. $12$ Therefore will I number you to the sword, and ye shall all bow down to the slaughter: because when I called, ye did not answer; when I spake, ye did not hear; but did evil before mine eyes, and did choose  that wherein I delighted not. $13$ Therefore thus saith the Lord, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: $14$ Behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. $15$ And ye shall leave your name for a curse unto my chosen: for the Lord shall slay thee, and call his servants by another name: $16$ That he who blesseth himself in the earth shall bless himself in the God of truth; and he that sweareth in the earth shall swear by the God of truth; because the former troubles are forgotten, and because they are hid from mine eyes. Here the different states of the godly and wicked, of the Jews that believed and of those that still persisted in unbelief, are set the one over—against the other, as life and death, good and evil, the blessing and the curse. I. Here is the fearful doom of those that persisted in their idolatry after the deliverance out of Babylon, and in infidelity after the preaching of the gospel of Christ. Observe, 1. What the doom is that is here threatened: " I will number you to the sword as sheep for the slaughter, and there shall be no escaping, no standing out;  you shall all bow down to it," v. 12. God's judgments come, (1.) Regularly, and are executed according to the commission. Those fall by the sword that are numbered or counted out to it, and none besides. Though the sword seems to devour promiscuously  one as well as another, yet it is made to know its number and shall not exceed. (2.) Irresistibly. The strongest and most stout-hearted sinners shall be forced to bow before them; for none ever hardened their hearts against God and prospered. 2. What the sins are that number them to the sword. (1.) Idolatry was the ancient sin (v. 11): " You are those who, instead of seeking me and serving me as my people,  forsake the Lord, disown him, and cast him off to embrace other gods, who  forget my holy mountain (the privileges it confers and the obligations it lays you under) to burn incense upon the mountains of your idols (v. 7), and have deserted the one only living and true God." They  prepared a table for that troop of deities which the heathen worship and  poured out drink-offerings to that numberless number of them; for those that thought one God too little never thought scores and hundreds sufficient, but were still adding to the number of them, till they had as many gods as cities and their altars were as thick as  heaps in the furrows of the field, Hos. xii. 11. Some take  Gad and  Meni, which we translate  a troop and  a number, to be the proper names of two of their idols, answering to Jupiter and Mercury. Whatever they were, their worshippers spared no cost to do them honour; they prepared a table for them, and filled out mixed wine for drink-offerings to them; they would pinch their families rather than stint their devotions, which should shame the worshippers of the true God out of their niggardliness. (2.) Infidelity was the sin of the later Jews (v. 12):  When I called, you did not answer, which refers to the same that v. 2 did ( I have stretched out my hands to a rebellious people), and that is applied to those who rejected the gospel. Our Lord Jesus himself called (he  stood and cried, John vii. 37), but they did not hear, they would not answer; they were not convinced by his reasonings nor moved by his expostulations; both the fair warnings he gave them of death and ruin and the fair offers he made them of life and happiness were slighted and made no impression upon them. Yet this was not all:  You did evil before my eyes, not by surprise, or through inadvertency, but with deliberation:  You did choose that wherein I delighted not; he means that which he utterly detested and abhorred. It is not strange that those who will not be persuaded to choose that which is good persist in their choice and pursuit of that which is evil. See the malignity of sin; it is evil in God's eyes, highly offensive to him, and yet it is committed before his eyes, in his sight and presence, and in contempt of him; it is likewise a contradiction to the will of God; it is doing that, of choice, which we know will displease him. II. The aggravation of this doom, from the consideration of the happy state of those that were brought to repentance and faith. 1. The blessedness of those that serve God, and the woeful condition of those that rebel against him, are here set the  one over—against the other, that they may serve as a foil to each other, v. 13-16. (1.) God's servants may well think themselves happy, and for ever indebted to that free grace which made them so, when they see how miserable some of their neighbours are for want of that grace, who are hardened, and likely to perish for ever in unbelief, and what a narrow escape they had of being among them. See ch. lxvi. 24. (2.) It will add to the grief of those that perish to see the happiness of God's servants (whom they had hated, and vilified, and looked upon with the utmost disdain), and especially to think that they might have shared in their bliss if it had not been their own fault. It made the torment of the rich man in hell the more grievous that he  saw Abraham afar off and Lazarus in his bosom, Luke xvi. 23. See Luke xiii. 28. Sometimes the providence of God makes such a difference as this between good and bad in this world, and the prosperity of the righteous becomes a grievous eye-sore and vexation of heart to the wicked (Ps. cxii. 10), and it will certainly be so in the great day.  We fools counted his life madness and his end without honour; but now how is he numbered with the saints and his lot is among the chosen. Now, 2. The difference of their states lies in two things:— (1.) In point of comfort and satisfaction. [1.] God's servants shall eat and drink; they shall have the bread of life to feed, to feast upon, continually, shall be abundantly replenished with the goodness of his house, and shall want nothing that is good for them. Heaven's happiness will be to them an everlasting feast; they shall be filled with that which now they hunger and thirst after. But those who set their hearts upon the world, and place their happiness in that, shall be hungry and thirsty, always empty, always craving; for it is not bread; it surfeits, but it satisfies not. In communion with God, and dependence upon him, there is full satisfaction; but in sinful pursuits there is nothing but disappointment. [2.] God's servants  shall rejoice and sing for joy of heart. They have constant cause for joy, and there is nothing that may be an occasion of grief to them but they have an allay sufficient for it; and, as far as faith is in act and exercise, they have a heart to rejoice, and their joy is their strength. They shall rejoice in their hope, because it shall not make them ashamed. Heaven will be a world of everlasting joy to all that are now sowing in tears. But, on the other hand, those that forsake the Lord shut themselves out from all true joy, for  they shall be ashamed of their vain confidence in themselves, and their own righteousness, and the hopes they had built thereon. When the expectations of bliss wherewith they had flattered themselves are frustrated, O what confusion will fill their faces! Then shall they  cry for sorrow of heart, and howl for vexation of spirit, perhaps in this world, when their laughter shall be turned into mourning and their joy into heaviness, and certainly in that world where the torment will be endless, easeless, and remediless—nothing but weeping, and wailing, and gnashing of teeth, to eternity. Let these two be compared,  Now he is comforted and  thou art tormented, and which of the two will we choose to take our lot with? (2.) In point of honour and reputation, v. 15, 16.  The memory of the just is, and shall be,  blessed, but the name of the wicked shall rot. [1.] The name of the idolaters and unbelievers shall be left  for a curse, shall be loaded with ignominy and made for ever infamous. It shall be used in giving bad characters— Thou art as cruel as a Jew; and in imprecation— God make thee as miserable as a Jew. It shall be  for a curse to God's chosen, that is, for a warning to them; they shall be afraid of falling under the curse upon the Jewish nation, of perishing after the  same example of unbelief. The curse of those whom God rejects should make his chosen stand in awe.  The Lord God shall slay thee; he shall quite extirpate the Jews and cut them off from being a people; they shall no longer live as a nation, nor ever be incorporated again. [2.] The name of God's chosen shall become a blessing:  He shall call his servants by another name. The children of the covenant shall no longer be called  Jews, but  Christians; and to them, under that name, all the promises and privileges of the new covenant shall be secured. This other name shall be an honourable name; it shall not be confined to one nation, but with it men shall  bless themselves in the earth, all the world over. God shall have servants out of all nations who shall all be dignified with this new name. They shall bless themselves '' in the God of truth. First,'' They shall give honour to God both in their prayers and in their solemn oaths, in their addresses for his favour as their felicity and their appeals to his justice as their Judge. This is a part of the homage we owe to God; we must bless ourselves in him, that is, we must reckon that we have enough to make us happy, that we need no more, and can desire no more, if we have him for our God. It is of great consequence what we bless ourselves in, what we most please ourselves with and value ourselves by our interest in. Worldly people bless themselves in the abundance they have of this world's goods ( Ps. xlix. 18; Luke xii. 19); but God's servants bless themselves in him, as a God all-sufficient for them. He is their crown of glory and diadem of beauty, their strength and portion. By him also  they shall swear, and not by any creature or any false god. To his judgment they shall refer their cause, from whom every man's judgment doth proceed.  Secondly, They shall give honour to him as  the God of truth, the God of the Amen (so the word is); some understand it of Christ who is himself the  Amen, the  faithful witness (Rev. iii. 14), and in whom all the promises are  yea and amen, 2 Cor. i. 20. In him we must bless ourselves, and by him we must swear unto the Lord and covenant with him. He that is  blessed in the earth (so some read it)  shall be blessed in the true God, for Christ is  the true God and eternal life, 1 John v. 20. And it was promised of old that  in him all the families of the earth should be blessed, Gen. xii. 3. Some read it,  He shall bless himself in the God of the faithful people, in God as the God of all believers, desiring no more than to share in the blessings wherewith they are blessed, to be dealt with as he deals with them.  Thirdly, They shall give him honour as the author of this blessed change which they have the experience of; they shall think themselves happy in having him for their God who has made them to forget their former troubles, the remembrance of them being swallowed up in their present comforts:  Because they are hidden from God's eyes, that is, they are quite taken away; for, if there were any remainder of their troubles, God would be sure to have his eye upon it, in compassion to them and concern for them. They shall no longer feel them; for God will no longer see them. He is pleased to speak as if he would make himself easy by making them easy; and therefore they shall with a great deal of satisfaction bless themselves in him.

Predictions of Happiness. ( 706.)
$17$ For, behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. $18$ But be ye glad and rejoice for ever  in that which I create: for, behold, I create Jerusalem a rejoicing, and her people a joy. $19$ And I will rejoice in Jerusalem, and joy in my people: and the voice of weeping shall be no more heard in her, nor the voice of crying. $20$ There shall be no more thence an infant of days, nor an old man that hath not filled his days: for the child shall die an hundred years old; but the sinner  being a hundred years old shall be accursed. $21$ And they shall build houses, and inhabit  them; and they shall plant vineyards, and eat the fruit of them. $22$ They shall not build, and another inhabit; they shall not plant, and another eat: for as the days of a tree  are the days of my people, and mine elect shall long enjoy the work of their hands. $23$ They shall not labour in vain, nor bring forth for trouble; for they  are the seed of the blessed of the, and their offspring with them. $24$ And it shall come to pass, that before they call, I will answer; and while they are yet speaking, I will hear. $25$ The wolf and the lamb shall feed together, and the lion shall eat straw like the bullock: and dust  shall be the serpent's meat. They shall not hurt nor destroy in all my holy mountain, saith the. If these promises were in part fulfilled when the Jews, after their return out of captivity, were settled in peace in their own land and brought as it were into a new world, yet they were to have their full accomplishment in the gospel church, militant first and at length triumphant.  The Jerusalem that is from above is free and is the mother of us all. In the graces and comforts which believers have in and from Christ we are to look for this new heaven and new earth. It is in the gospel that  old things have passed away and all things have become new, and by it that those who are in Christ are  new creatures, 2 Cor. v. 17. It was a mighty and happy change that was described v. 16, that  the former troubles were forgotten; but here it rises much higher: even the  former world shall be  forgotten and  shall no more come into mind. Those that were converted to the Christian faith were so transported with the comforts of it that all the comforts they were before acquainted with became as nothing to them; not only their foregoing griefs, but their foregoing joys, were lost and swallowed up in this. The glorified saints will  therefore have forgotten this world, because they will be entirely taken up with the other:  For, behold, I create new heavens and a new earth. See how inexhaustible the divine power is; the same God that created one heaven and earth can create another. See how entire the happiness of the saints is; it shall be all of a piece; with the new heavens God will create them (if they have occasion for it to make them happy) a new earth too.  The world is yours if you be Christ's, 1 Cor. iii. 22. When God is reconciled to us, which gives us a new heaven, the creatures too are reconciled to us, which gives us a new earth. The future glory of the saints will be so entirely different from what they ever knew before that it may well be called  new heavens and a new earth, 2 Pet. iii. 13.  Behold, I make all things new, Rev. xxi. 5. I. There shall be new joys. For, 1. All the church's friends, and all that belong to her, shall rejoice (v. 18): You shall  be glad and rejoice for ever in that which I create. The new things which God creates in and by his gospel are and shall be matter of everlasting joy to all believers.  My servants shall rejoice (v. 13), at last they shall, though now they mourn.  Enter thou into the joy of thy Lord. 2. The church shall be the matter of their joy, so pleasant, so prosperous, shall her condition be:  I create Jerusalem a rejoicing and her people a joy. The church shall not only rejoice but be rejoiced in. Those that have sorrowed with the church shall rejoice with her. 3. The prosperity of the church shall be a rejoicing to God himself, who has pleasure in the prosperity of his servants (v. 19):  I will rejoice in Jerusalem's joy, and will  joy in my people; for  in all their affliction he was afflicted. God will not only rejoice in the church's well-doing, but will himself  rejoice to do her good and  rest in his love to her, Zeph. iii. 17. What God rejoices in it becomes us to rejoice in. 4. There shall be no allay of this joy, nor any alteration of this happy condition of the church:  The voice of weeping shall be no more heard in her. If this relate to any state of the church in this life, it means no more than that the former occasions of grief shall not return, but God's people shall long enjoy an uninterrupted tranquillity. But in heaven it shall have a full accomplishment, in respect both of the perfection and the perpetuity of the promised joy; there  all tears shall be wiped away. II. There shall be new life, v. 20. Untimely deaths by the sword or sickness shall be no more known as they have been, and by this means there shall be  no more the voice of crying, v. 19. When there shall be  no more death there shall be  no more sorrow, Rev. xxi. 4. As death has reigned by sin, so life shall reign by righteousness, Rom. v. 14, 21. 1. Believers through Christ shall be satisfied with life, though it be ever so short on earth. If an infant end its days quickly, yet it shall not be reckoned to die untimely; for the shorter its life is the longer will its rest be. Though  death reign over those that have not sinned after the similitude of Adam's transgression, yet they, dying in the arms of Christ, the second Adam, and belonging to his kingdom, are not to be called  infants of days, but even the child shall be reckoned to  die a hundred years old, for he shall rise again at full age, shall rise to eternal life. Some understand it of children who in their childhood are so eminent for wisdom and grace, and by death nipped in the blossom, that they may be said to die a hundred years old. And, as for old men, it is promised that  they shall fill their days with the  fruits of righteousness, which they shall  still bring forth in old age, to show that the Lord is upright, and then it is a good old age. An old man who is wise, and good, and useful, may truly be said to have  filled his days. Old men who have their hearts upon the world have never filled their days, never have enough of this world, but would still continue longer in it. But that man dies old, and  satur dierum—full of days, who, with Simeon, having seen God's salvation, desires now to depart in peace. 2. Unbelievers shall be unsatisfied and unhappy in life, though it be ever so long. The sinner, though he live to  a hundred years old, shall be accursed. His living so long shall be no token to him of the divine favour and blessing, nor shall it be any shelter to him from the divine wrath and curse. The sentence he lies under will certainly be executed, and his long life is but a long reprieve; nay, it is itself a curse to him, for the longer he lives the more wrath he treasures up against the day of wrath and the more sins he will have to answer for. So that the matter is not great whether our lives on earth be long or short, but whether we live the lives of saints or the lives of sinners. III. There shall be a new enjoyment of the comforts of life. Whereas before it was very uncertain and precarious, their enemies  inhabited the houses which  they built and  ate the fruit of the trees which  they planted, now it shall be otherwise; they shall  build houses and inhabit them, shall  plant vineyards and  eat the fruit of them, v. 21, 22. Their intimates that the labour of their hands shall be blessed and be made to prosper; they shall gain what they aimed at, and what they have gained shall be preserved and secured to them; they shall enjoy it comfortably, and nothing shall embitter it to them, and they shall live to enjoy it long. Strangers shall not break in upon them, to expel them, and plant themselves in their room, as sometimes they have done:  My elect shall wear out, or  long enjoy, the work of their hands; it is honestly got, and it will wear well; it is  the work of their hands, which they themselves have laboured for, and it is most comfortable to enjoy that, and not to eat the  bread of idleness, or  bread of deceit. If we have a heart to enjoy it, that is the gift of God's grace (Eccl. iii. 13); and, if we live to enjoy it long, it is the gift of God's providence, for that is here promised:  As the days of a tree are the days of my people; as the  days of an oak (ch. vi. 13),  whose substance is in it, though it cast its leaves; though it be stripped every winter, it recovers itself again, and lasts many ages; as the days  of the tree of life; so the LXX. Christ is to them the tree of life, and in him believers enjoy all those spiritual comforts which are typified by the abundance of temporal blessings here promised; and it shall not be in the power of their enemies to deprive them of these blessings or disturb them in the enjoyment of them. IV. There shall be a new generation rising up in their stead to inherit and enjoy these blessings (v. 23):  They shall not labour in vain, for they shall not only enjoy the work of their hands themselves, but they shall leave it with satisfaction to those that shall come after them, and not with such a melancholy prospect as Solomon did, Eccl. ii. 18, 19. They shall not beget and  bring forth children  for trouble; for they are themselves  the seed of the blessed of the Lord, and there is a blessing entailed upon them by descent from their ancestors which  their offspring with them shall partake of, and shall be, as well as they,  the seed of the blessed of the Lord. They shall not bring forth for trouble; for, 1. God will make their children that rise up comforts to them; they shall have the joy of seeing them  walk in the truth. 2. He will make the times that come after comfortable to their children. As they shall be good, so it shall be well with them; they shall not be brought forth to days of trouble; nor shall it ever be said,  Blessed is the womb that bore not. In the gospel church Christ's name shall be borne up by a succession.  A seed shall serve him (Ps. xxii. 30),  the seed of the blessed of the Lord. V. There shall be a good correspondence between them and their God (v. 24):  Even before they call, I will answer. God will anticipate their prayers with the blessings of his goodness. David did but say,  I will confess, and  God forgave, Ps. xxxii. 5. The father of the prodigal met him in his return.  While they are yet speaking, before they have finished their prayer, I will give them the thing they pray for, or the assurances and earnests of it. These are high expressions of God's readiness to hear prayer; and this appears much more in the grace of the gospel than it did under the law; we owe the comfort of it to the mediation of Christ as our advocate with the Father and are obliged in gratitude to give a ready ear to God's calls. VI. There shall be a good correspondence between them and their neighbours (v. 25):  The wolf and the lamb shall feed together, as they did in Noah's ark. God's people, though they are as sheep in the midst of wolves, shall be safe and unhurt; for God will not so much break the power and tie the hands of their enemies as formerly, but he will turn their hearts, will alter their dispositions by his grace. When Paul, who had been a persecutor of the disciples (and who, being of the tribe of Benjamin, ravened  as a wolf, Gen. xlix. 27) joined himself to them and became one of them, then  the wolf and the lamb fed together. So also when the enmity between Jews and Gentiles was slain, all hostilities ceased, and they fed together as one sheepfold under Christ the great Shepherd, John x. 16. The enemies of the church ceased to do the mischief they had done, and its members ceased to be so quarrelsome with and injurious to one another as they had been, so that there was none either from without or from within to hurt or destroy, none to disturb it, much less to ruin it,  in all the holy mountain; as was promised, ch. xi. 9. For, 1. Men shall be changed:  The lion shall no more be a beast of prey, as perhaps he never would have been if sin had not entered, but  shall eat straw like the bullock, shall  know his owner, and  his master's crib, as  the ox does. When those that lived by spoil and rapine, and coveted to enrich themselves, right or wrong, are brought by the grace of God to accommodate themselves to their condition, to live by honest labour, and to be content with such things as they have—when those that stole steal no more, but work with their hands the thing that is good—then this is fulfilled, that  the lion shall eat straw like the bullock. 2. Satan shall be chained, the dragon bound; for  dust shall be the serpent's meat again. That great enemy, when he has been let loose, has glutted and regaled himself with the precious blood of saints, who by his instigation have been persecuted, and with the precious souls of sinners, who by his instigation have become persecutors and have ruined themselves for ever; but now he shall be confined to dust, according to the sentence,  On thy belly shalt thou go, and dust shalt thou eat, Gen. iii. 14. All the enemies of God's church, that are subtle and venomous as serpents, shall be conquered and subdued, and be made to lick the dust, Christ shall reign as Zion's King till all the enemies of his kingdom be made his footstool, and theirs too. In the holy mountain above, and there only, shall this promise have its full accomplishment, that there shall be none to hurt nor destroy.

=CHAP. 66.= ''The scope of this chapter is much the same as that of the foregoing chapter and many expressions of it are the same; it therefore looks the same way, to the different state of the good and bad among the Jews at their return out of captivity, but that typifying the rejection of the Jews in the days of the Messiah, the conversion of the Gentiles, and the setting up of the gospel-kingdom in the world. The first verse of this chapter is applied by Stephen to the dismantling of the temple by the planting of the Christian church (Acts vii. 49, 50), which may serve as a key to the whole chapter. We have here, I. The contempt God puts upon ceremonial services in comparison with moral duties, and an intimation therein of his purpose shortly to put an end to the temple, and sacrifice and reject those that adhered to them, ver. 1-4. II. The salvation God will in due time work for his people out of the hands of their oppressors (ver. 5), speaking terror to the persecutors (ver. 6) and comfort to the persecuted, a speedy and complete deliverance (ver. 10, 11), the accession of the Gentiles to them, and abundance of satisfaction therein, ver. 12-14. III. The terrible vengeance which God will bring upon the enemies of his church and people, ver. 15-18. IV. The happy establishment of the church upon large and sure foundations, its constant attendance on God and triumph over its enemies, ver. 19-24. And we may well expect that this evangelical prophet, here, in the close of his prophecy, should (as he does) look as far forward as to the latter days, to the last day, to the days of eternity.''

The Vanity of Mere Ritual Obedience. ( 706.)
$1$ Thus saith the, The heaven  is my throne, and the earth  is my footstool: where  is the house that ye build unto me? and where  is the place of my rest? $2$ For all those  things hath mine hand made, and all those  things have been, saith the : but to this  man will I look,  even to  him that is poor and of a contrite spirit, and trembleth at my word. $3$ He that killeth an ox  is as if he slew a man; he that sacrificeth a lamb,  as if he cut off a dog's neck; he that offereth an oblation,  as if he offered swine's blood; he that burneth incense,  as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. $4$ I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose  that in which I delighted not. Here, I. The temple is slighted in comparison with a gracious soul, v. 1, 2. The Jews in the prophet's time, and afterwards in Christ's time, gloried much in the temple and promised themselves great things from it; to humble them therefore, and to shake their vain confidence, both the prophets and Christ foretold the ruin of the temple, that God would leave it and then it would soon be desolate. After it was destroyed by the Chaldeans it soon recovered itself and the ceremonial services were revived with it; but by the Romans it was made a perpetual desolation, and the ceremonial law was abolished with it. That the world might be prepared for this, they were often told, as here, of what little account the temple was with God. 1. That he did not need it. Heaven is the throne of his glory and government; there he sits, infinitely exalted in the highest dignity and dominion, above all blessing and praise. The earth is his footstool, on which he stands, over-ruling all the affairs of it according to his will. If God has so bright a throne, so large a footstool,  where then is the house they can build unto God, that can be the residence of his glory, or  where is the place of his rest? What satisfaction can the Eternal Mind take in a house made with men's hands? What occasion has he, as we have, for a house to repose himself in, who  faints not neither is weary, who neither slumbers nor sleeps? Or, if he had occasion, he  would not tell us (Ps. l. 12), for  all these things hath his hand made, heaven and all its courts, earth and all its borders, and all the hosts of both. All  these things have been, have had their beginning, by the power of God, who was happy from eternity before they were, and therefore could not be benefited by them.  All these things are (so some read it); they still continue, upheld by the same power that made them; so that  our goodness extends not to him. If he required a house for himself to dwell in, he would have made one himself when he made the world; and, if he had made one, it would have continued to this day, as other creatures do, according to his ordinance; so that he had no need of a temple made with hands. 2. That he would not heed it as he would a humble, penitent, gracious heart. He has a heaven and earth of his own making, and a temple of man's making; but he overlooks them all, that he may look with favour to him that is poor in spirit, humble and serious, self-abasing and self-denying, whose heart is truly contrite for sin, penitent for it, and in pain to get it pardoned, and who  trembles at God's word, not as Felix did, with a transient qualm that was over when the sermon was done, but with an habitual awe of God's majesty and purity and an habitual dread of his justice and wrath. Such a heart is a living temple for God; he dwells there, and it is the place of his rest; it is like heaven and earth, his throne and his footstool. II. Sacrifices are slighted when they come from ungracious hands.  The sacrifice of the wicked is not only unacceptable, but it  is an abomination to the Lord (Prov. xv. 8); this is largely shown here, v. 3, 4. Observe, 1. How detestable their sacrifices were to God. The carnal Jews, after their return out of captivity, though they relapsed not to idolatry, grew very careless and loose in the service of God; they brought the  torn, and the lame, and the sick for  sacrifice ( Mal. i. 8, 13), and this made their services abominable to God; they had no regard to their sacrifices, and therefore how could they think God would have any regard to them? The unbelieving Jews, after the gospel was preached and in it notice given of the offering up of the great sacrifice, which put an end to all the ceremonial services, continued to offer sacrifices, as if the law of Moses had been still in force and could  make the comers thereunto perfect: this was an abomination.  He that kills an ox for his own table is welcome to do it; but he that now kills it, that thus kills it, for God's altar,  is as if he slew a man; it is as great an offence to God as murder itself; he that does it does in effect set aside Christ's sacrifice,  treads under foot the blood of the covenant, and makes himself accessory to the guilt of  the body and blood of the Lord, setting up what Christ died to abolish.  He that sacrifices a lamb, if it be a corrupt thing, and not the male in his flock, the best he has, if he think to put God off with any thing, he affronts him, instead of pleasing him; it is  as if he cut off a dog's neck, a creature in the eye of the law so vile that, whereas an ass might be redeemed, the price of a dog was never to be brought into the treasury, Deut. xxiii. 18.  He that offers an oblation, a meat offering or drink-offering, is as if he thought to make atonement with  swine's blood, a creature that must not be eaten nor touched, the  broth of it was abominable (ch. lxv. 4), much more the blood of it.  He that burns incense to God, and so puts contempt upon the incense of Christ's intercession, is  as if he blessed an idol; it was as great an affront to God as if they had paid their devotions to a false god. Hypocrisy and profaneness are as provoking as idolatry. 2. What their wickedness was which made their sacrifices thus detestable. It was  because they had chosen their own ways, the ways of their own wicked hearts, and not only their hands did but  their souls delighted in their abominations. They were vicious and immoral in their conversations, chose the way of sin rather than the way of God's commandments, and took pleasure in that which was provoking to God; this made their sacrifices so offensive to God, ch. i. 11-15. Those that pretend to honour God by a profession of religion, and yet live wicked lives, put an affront upon him, as if he were the patron of sin. And that which was an aggravation of their wickedness was that they persisted in it, notwithstanding the frequent calls given them to repent and reform; they turned a deaf ear to all the warnings of divine justice and all the offers of divine grace:  When I called, none did answer, as before, ch. lxv. 12. And the same follows here that did there:  They did evil before my eyes. Being deaf to what he said, they cared not what he saw, but  chose that in which they knew  he delighted not. How could those expect to please him in their devotions who took no care to please him in their conversations, but, on the contrary, designed to provoke him? 3. The doom passed upon them for this. They chose their own ways, therefore, says God, I also will '' choose their delusions. They have made their choice (as Mr. Gataker paraphrases it),  and now I will make mine; they have taken what course they pleased with me, and I will take what course I please with them. I will choose their  illusions, or  mockeries'' (so some); as they have mocked God and dishonoured him by their wickedness, so God will give them up to their enemies, to be trampled upon and insulted by them. Or they shall be deceived by those vain confidences with which they have deceived themselves. God will make their sin their punishment; they shall be beaten with their own rod and hurried into ruin by their own delusions. God will  bring their fears upon them, that is, will bring upon them that which shall be a great terror to them, or that which they themselves have been afraid of and thought to escape by sinful shifts. Unbelieving hearts, and unpurified unpacified consciences, need no more to make them miserable than to have their own fears brought upon them.

Encouragement to the Persecuted; The Enlargement of the Church. ( 706.)
$5$ Hear the word of the, ye that tremble at his word; Your brethren that hated you, that cast you out for my name's sake, said, Let the be glorified: but he shall appear to your joy, and they shall be ashamed. $6$ A voice of noise from the city, a voice from the temple, a voice of the that rendereth recompence to his enemies. $7$ Before she travailed, she brought forth; before her pain came, she was delivered of a man child. $8$ Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day?  or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. $9$ Shall I bring to the birth, and not cause to bring forth? saith the : shall I cause to bring forth, and shut  the womb? saith thy God. $10$ Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: $11$ That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. $12$ For thus saith the, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon  her sides, and be dandled upon  her knees. $13$ As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. $14$ And when ye see  this, your heart shall rejoice, and your bones shall flourish like a herb: and the hand of the shall be known toward his servants, and  his indignation toward his enemies. The prophet, having denounced God's judgments against a hypocritical nation, that made a jest of God's word and would not answer him when he called to them, here turns his speech to those that  trembled at his word, to comfort and encourage them; they shall not be involved in the judgments that are coming upon their unbelieving nation. Ministers must distinguish thus, that, when they speak terror to the wicked, they may not '' make the hearts of the righteous sad. Bone Christiane, hoc nihil ad te—Good Christian, this is nothing to thee.'' The prophet, having assured those that tremble at God's word of a gracious look from him (v. 2), here brings them a gracious message from him. The word of God has comforts in store for those that by true humiliation for sin are prepared to receive them. There were those (v. 4) who, when  God spoke, would not hear; but, if some will not, others will. If the heart  tremble at the word, the ear will be open to it. Now what is here said to them? I. Let them know that God will plead their just but injured cause against their persecutors (v. 5): '' Your brethren that hated you said, Let the Lord be glorified. But he shall appear to your joy.'' This perhaps might have reference to the case of some of the Jews at their return out of captivity; but nothing like it appears in the history, and therefore it is rather to be referred to the first preachers and professors of the gospel among the Jews, to whose case it is very applicable. Observe, 1. How the faithful servants of God were persecuted:  Their brethren hated them. The apostles were Jews by birth, and yet even in the cities of the Gentiles the Jews they met with there were their most bitter and implacable enemies and  stirred up the Gentiles against them. The spouse complains (Cant. i. 6) that her  mother's children were angry with her. Pilate upbraided our Lord Jesus with this,  Thy own nation have delivered thee unto me, John xviii. 35. Their brethren, who should have loved them and encouraged them for their work's sake hated them, and cast them out of their synagogues, excommunicated them as if they had been the greatest blemishes, when they were really the greatest blessings, of their church and nation. This was a fruit of the old enmity in the  seed of the serpent against the  seed of the woman. Those that hated Christ hated his disciples, because they supported his kingdom and interest (John xv. 18), and they  cast them out for his name's sake, because they were called by his name, and called upon his name, and laid out themselves to advance his name. Note, It is no new thing for church censures to be misapplied, and for her artillery, which was intended for her defence, to be turned against her best friends, by the treachery of her governors. And those that did this  said, Let the Lord be glorified; they pretended conscience and a zeal for the honour of God and the church in it, and did it with all the formalities of devotion. Our Saviour explains this, and seems to have reference to it, John xvi. 2.  They shall put you out of their synagogues, and '' whosoever kills you will think that he does God service. In nomine Domini incipit omne malum—In the name of the Lord commences evil of every kind.'' Or we may understand it as spoken in defiance of God: "You say God will be glorified in your deliverance;  let him be glorified then; let him make speed and hasten his work (ch. v. 19);  let him deliver him, seeing he delighted in him." Some take it to be the language of the profane Jews in captivity, bantering their brethren that hoped for deliverance, and ridiculing the expectations they often comforted themselves with, that God would shortly be glorified in it. They thus did what they could to  shame the counsel of the poor, Ps. xiv. 6. 2. How they were encouraged under these persecutions: "Let your faith and patience hold out yet a little while; your enemies hate you and oppress you, your brethren hate you and cast you out, but your Father in heaven loves you, and will appear for you when no one else will or dare. His providence shall order things so as shall be for comfort to you; he shall appear  for your joy and for the confusion of those that abuse you and trample on you; they  shall be ashamed of their enmity to you." This was fulfilled when, upon the signals given of Jerusalem's approaching ruin, the  Jews' hearts failed them for fear; but the disciples of Christ, whom they had hated and persecuted,  lifted up their heads with joy, knowing that their redemption drew nigh, Luke xxi. 26, 28. Though God seem to hide himself, he will in due time show himself. II. Let them know that God's appearances for them will be such as will make a great noise in the world (v. 6): There shall be  a voice of noise from the city, from the temple. Some make it the joyful and triumphant voice of the church's friends, others the frightful lamenting voice of her enemies, surprised in the city, and fleeing in vain to the temple for shelter. These voices do but echo to the  voice of the Lord, who is now rendering a  recompence to his enemies; and those that will not hear him speaking this terror shall hear them returning the alarms of it in doleful shrieks. We may well think what a confused noise there was in the city and temple when Jerusalem, after a long siege, was at last taken by the Romans. Some think this prophecy was fulfilled in the prodigies that went before that destruction of Jerusalem, related by Josephus in his  History of the Wars of the Jews (4.388 and 6.311), that the temple-doors flew open suddenly of their own accord, and the priests heard a noise of motion or shifting in the most holy place, and presently a voice, saying,  Let us depart hence. And, some time after, one Jesus Bar-Annas went up and down the city, at the feast of tabernacles, continually crying,  A voice from the east, a voice from the west, a voice from the four winds, a voice against Jerusalem and the temple, a voice against all this people. III. Let them know that God will set up a church for himself in the world, which shall be abundantly replenished in a little time (v. 7):  Before she travailed she brought forth. This is to be applied in the type to the deliverance of the Jews out of their captivity in Babylon, which was brought about very easily and silently, without any pain or struggle, such as was when they were brought out of Egypt; that was done  by might and power (Deut. iv. 34), but this by  the Spirit of the Lord of hosts, Zech. iv. 6. The man-child of the deliverance is rejoiced in, and yet the mother was never in labour for it;  before her pain came she was delivered. This is altogether surprising, uncommon, and without precedent, unless in the story which the Egyptian midwives told of the Hebrew women (Exod. i. 19), that  they were lively and were delivered ere the midwives came in unto them. But  shall the earth be made to bring forth her fruits in one day? No, it is the work of some weeks in the spring to  renew the face of the earth and cover it with its products. Some read this to the same purport with the next clause,  Shall a land be brought forth in one day, or  shall a nation be born at once? Is it to be imagined that a woman at one birth should bring children sufficient to people a country and that they should in an instant grow up to maturity? No; something like this was done in the creation; but God has since rested from all such works, and leaves second causes to produce their effects gradually.  Nihil facit per saltum—He does nothing abruptly. Yet, in this case,  as soon as Zion travailed she brought forth. Cyrus's proclamation was no sooner issued out than the captives were formed into a body and were ready to make the best of their way to their own land. And the reason is given (v. 9), because  it is the Lord's doing; he undertakes it whose work is perfect. If he  bring to the birth in preparing his people for deliverance, he will  cause to bring forth in the accomplishment of the deliverance. When every thing is ripe and ready for their release, and the number of their months is accomplished, so that  the children are brought to the birth, shall not I then  give strength to bring forth, but leave mother and babe to perish together in the most miserable case? How will this agree with the divine pity? Shall I begin a work and not go through with it? How will that agree with the divine power and perfection?  Am I he that causes to bring forth (so the following clause may be read)  and shall I restrain her? Does God cause mankind, and all the species of living creatures, to propagate, and  replenish the earth, and  will he restrain Zion? Will he not make her fruitful in a blessed offspring to replenish the church? Or,  Am I he that begat, and should I restrain from bringing forth? Did God beget the deliverance in his purpose and promise, and will he not bring it forth in the accomplishment and performance of it? But this was a figure of the setting up of the Christian church in the world, and the replenishing of that family with children which was to be named from Jesus Christ. When the Spirit was poured out, and the gospel went forth from Zion, multitudes were converted in a little time and with little pains compared with the vast product. The apostles, even before they travailed, brought forth, and the children born to Christ were so numerous, and so suddenly and easily produced, that they were rather like the dew from the morning's womb than like the son from the mother's womb, Ps. cx. 3. The success of the gospel was astonishing; that light, like the morning, strangely diffused itself till it took hold even of  the ends of the earth. Cities and nations were born at once to Christ. The same day that the Spirit was poured out there were 3000 souls added to the church. And, when this glorious work was once begun, it was carried on wonderfully, beyond what could be imagined,  so mightily grew the word of God and prevailed. He that brought to the birth in conviction of sin caused to bring forth in a thorough conversion to God. IV. Let them know that their present sorrows shall shortly be turned into abundant joys, v. 10, 11. Observe, 1. How the church's friends are described; they are such as  love her, and mourn with her and  for her. Note, All that love God love Jerusalem; they love the church of God, and lay its interest very near their heart. They admire the beauty of the church, take pleasure in communion with it, and heartily espouse its cause. And those that have a sincere affection for the church have a cordial sympathy with her in all the cares and sorrows of her militant state. They mourn for her; all her grievances are their griefs; if Jerusalem be in distress, their harps are hung on the willow-trees. 2. How they are encouraged:  Rejoice with her, and again and again  I say, Rejoice. This intimates that Jerusalem shall have cause to rejoice; the days of her mourning shall be at an end, and she shall be comforted according to the time that she has been afflicted. It is the will of God that all her friends should join with her in her joys, for they shall share with her in those blessings that will be the matter of her joy. If  we suffer with Christ and sorrow with his church,  we shall reign with him and rejoice with her. We are here called, (1.) To bear our part in the church's praises: "Come,  rejoice with her, rejoice for joy with her, rejoice greatly, rejoice and know why you rejoice, rejoice on the days appointed for public thanksgiving. You that mourned for her in her sorrows cannot but from the same principle rejoice with her in her joys." (2.) To take our part in the church's comforts. We must  suck and be satisfied with the breasts of her consolation. The word of God, the covenant of grace (especially the promises of that covenant), the ordinances of God, and all the opportunities of attending on him and conversing with him, are the breasts, which the church calls and counts the  breasts of her consolations, where her comforts are laid up, and whence by faith and prayer they are drawn. With her therefore we must suck from these breasts, by an application of the promises of God to ourselves and a diligent attendance on his ordinances; and with the consolations which are drawn hence we must be satisfied, and not be dissatisfied though we have ever so little of earthly comforts. It is the glory of the church that she has the Lord for her God, that to her  pertain the adoption and the service of God; and with  the abundance of this  glory we must be  delighted. We must take more pleasure in our relation to God and communion with him than in all the delights of the sons and daughters of men. Whatever is the glory of the church must be  our glory and joy, particularly her purity, unity, and increase. V. Let them know that he who gives them this call to rejoice will give them cause to do so and hearts to do so, v. 12-14. 1. He will give them cause to do so. For, (1.) They shall enjoy a long uninterrupted course of prosperity:  I will extend, or am extending,  peace to her (that is, all good to her)  like a river that runs in a constant stream, still increasing till it be swallowed up in the ocean. The gospel brings with it, wherever it is received in its power, such peace as this, which shall go on  like a river, supplying souls with all good and making them fruitful, as a river does the lands it passes through, such a  river of peace as the springs of the world's comforts cannot send forth and the dams of the world's troubles cannot stop nor drive back nor its sand rack up, such a river of peace as will carry us to the ocean of boundless and endless bliss. (2.) There shall be large and advantageous additions made to them:  The glory of the Gentiles shall come to them  like a flowing stream. Gentiles converts shall come pouring into the church, and swell the river of her peace and prosperity; for they shall  bring their glory with them; their wealth and honour, their power and interest, shall all be devoted to the service of God and employed for the good of the church: " Then shall you suck from the breasts of her consolations. When you see such crowding for a share in those comforts you shall be the more solicitous and the more vigorous to secure your share, not for fear of having the less for others coming in to partake of Christ" (there is no danger of that; he has enough for all and enough for each), "but  their zeal shall  provoke you to a holy jealousy." It is well when it does so, Rom. xi. 14; 2 Cor. ix. 2. (3.) God shall be glorified in all, and that ought to be more the matter of our joy than any thing else (v. 14):  The hand of the Lord shall be known towards his servants, the protecting supporting hand of his almighty power, the supplying enriching hand of his inexhaustible goodness; the benefit which his servants have by both these  shall be known to his glory as well as theirs. And, to make this the more illustrious, he will at the same time make known  his indignation towards his enemies. God's mercy and justice shall both be manifested and for ever magnified. 2. God will not only give them cause to rejoice, but will speak comfort to them, will speak it  to their hearts; and it is he only that can do that, and make it fasten there. See what he will do for the comfort of all the sons of Zion. (1.) Their country shall be their tender nurse: You shall be  carried on her sides, under her arms, as little children are, and shall be  dangled upon her knees, as darlings are, especially when they are weary and out of humour, and must be got to sleep. Those that are joined to the church must be treated thus affectionately. The great Shepherd  gathers the lambs in his arms and carries them in his bosom, and so must the under-shepherds, that they may not be discouraged. Proselytes should be favourites. (2.) God will himself be their powerful comforter:  As one whom his mother comforts, when he is sick or sore, or upon any account in sorrow,  so will I comfort you; not only with the rational arguments which a prudent father uses, but with the tender affections and compassions of a loving mother, that bemoans her afflicted child when it has fallen and hurt itself, that she may quiet it and make it easy, or endeavours to pacify it after she has chidden it and fallen out with it (Jer. xxxi. 20):  Since I spoke against him, my bowels are troubled for him; he is a dear son, he is a pleasant child. Thus the mother comforts. Thus  you shall be comforted in Jerusalem, in the favours bestowed on the church, which you shall partake of, and in the thanksgivings offered by the church, which you shall concur with. (3.) They shall feel the blessed effects of this comfort in their own souls (v. 13):  When you see this, what a happy state the church is restored to, not only your tongues and your countenances, but  your hearts shall rejoice. This was fulfilled in the wonderful satisfaction which Christ's disciples had in the success of their ministry. Christ, with an eye to that, tells them (John xvi. 22),  Your heart shall rejoice and your joy no man taketh from you. Then  your bones, that were dried and withered (the marrow of them quite exhausted), shall recover a youthful strength and vigour and  shall flourish like a herb. Divine comforts reach the inward man;  they are marrow and moistening to the bones, Prov. iii. 8. The bones are the strength of the body; those shall be made to flourish with these comforts.  The joy of the Lord will be  your strength, Neh. viii. 10.

Divine Judgment; Judgment and Mercy; The Enlargement of the Church. ( 706.)
$15$ For, behold, the will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. $16$ For by fire and by his sword will the plead with all flesh: and the slain of the  shall be many. $17$ They that sanctify themselves, and purify themselves in the gardens behind one  tree in the midst, eating swine's flesh, and the abomination, and the mouse, shall be consumed together, saith the. $18$ For I  know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. $19$ And I will set a sign among them, and I will send those that escape of them unto the nations,  to Tarshish, Pul, and Lud, that draw the bow,  to Tubal, and Javan,  to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. $20$ And they shall bring all your brethren  for an offering unto the out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the , as the children of Israel bring an offering in a clean vessel into the house of the. $21$ And I will also take of them for priests  and for Levites, saith the. $22$ For as the new heavens and the new earth, which I will make, shall remain before me, saith the, so shall your seed and your name remain. $23$ And it shall come to pass,  that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the. $24$ And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. These verses, like the pillar of cloud and fire, have a dark side towards the enemies of God's kingdom and all that are rebels against his crown, and a bright side towards his faithful loyal subjects. Probably they refer to the Jews in captivity in Babylon, of whom some are said to have been sent thither for their hurt, and with them God here threatens to proceed in his controversy; they hated to be reformed, and therefore should be ruined by the calamity (Jer. xxiv. 9); others were sent thither for their good, and they should have the trouble sanctified to them, should in due time get well through it and see many a good day after it. Many of the expressions here used are accommodated to that glorious dispensation; but doubtless the prophecy looks further, to the judgment for which Christ did come once, and will come again, into this world, and to the distinction which his word in both makes  between the precious and the vile. I. Christ will appear to the confusion and terror of all those that stand it out against him. Sometimes he will appear in temporal judgments. The Jews that persisted in infidelity were cut off  by fire and  by his sword. The ruin was very extensive;  the Lord then  pleaded with all flesh; and, it being his sword with which they are cut off, they are called  his slain, sacrificed to his justice, and they  shall be many. In the great day the wrath of God will be his fire and sword, with which he will cut off and consume all the impenitent; and his word, when it takes hold of sinners' consciences, burns like fire, and is sharper  than any two-edged sword. Idolaters will especially be contended with in the day of wrath, v. 17. Perhaps some of those who returned out of Babylon retained such instances of idolatry and superstition as are here mentioned, had their  idols in their gardens (not daring to set them up publicly in the high places) and there  purified themselves (as the worshippers of the true God used to do) when they went about their idolatrous rites,  one after another, or, as we read it,  behind one tree in the midst, behind  Ahad or  Ehad, some idol that they worshipped by that name and in honour of which they  ate swine's flesh (which was expressly forbidden by the law of God),  and other abominations, as  the mouse, or some other like animal. But the prophecy may refer to all those judgments which the wrath of God, according to the word of God, will bring upon provoking sinners, that live in contempt of God and are devoted to the world and the flesh: They  shall be consumed together. From the happiness of heaven we find expressly excluded all  idolaters, and whosoever worketh abomination, Rev. xxi. 27; xxii. 15. In the day of vengeance secret wickedness will be brought to light and brought to the account; for (v. 18),  I know their works and their thoughts. God knows both what men do and from what principle and with what design they do it; and therefore is fit to judge the world, because he can  judge the secrets of men, Rom. ii. 16. II. He will appear to the comfort and joy of all that are faithful to him in the setting up of his kingdom in this world, the kingdom of grace, the earnest and first-fruits of the kingdom of glory. The time shall come that he will  gather all nations and tongues to himself, that they may  come and see his glory as it shines in the face of Jesus Christ, v. 18. This was fulfilled when all nations were to be discipled and the gift of tongues was bestowed in order thereunto. The church had hitherto been confined to one nation and in one tongue only God was worshipped; but in the days of the Messiah the partition-wall should be taken down, and those that had been strangers to God should be brought acquainted with him and should  see his glory in the gospel, as the Jews had seen it  in the sanctuary. As to this, it is here promised, 1. That some of the Jewish nation should, by the grace of God, be distinguished form the rest, and marked for salvation: I will not only set up a  gathering ensign among them, to which the Gentiles shall seek (as is promised, ch. xi. 12), but there shall be those among them on whom  I will set a differencing sign; for so the word signifies. Though they are a corrupt degenerate nation, yet God will set apart a remnant of them, that shall be devoted to him and employed for him, and a mark shall be set upon them, with such certainty will God own them, Ezek. ix. 4. The  servants of God shall be  sealed in their foreheads, Rev. vii. 3. The Lord knows those that are his. Christ's sheep are marked. 2. That those who are themselves distinguished thus by the grace of God shall be commissioned to invite others to come and take the benefit of that grace. Those that escape the power of those prejudices by which the generality of that nation is kept in unbelief shall be  sent to the nations to carry the gospel among them, and preach it to every creature. Note, Those who themselves have escaped the wrath to come should do all they can to snatch others also as brands out of the burning. God chooses to send those on his errands that can deliver their message feelingly and experimentally, and warn people of their danger by sin as those who have themselves narrowly escaped the danger. (1.) They shall be sent  to the nations, several of which are here named, Tarshish, and Pul, and Lud, &c. It is uncertain, nor are interpreters agreed, what countries are here intended.  Tarshish signifies in general  the sea, yet some take it for Tarsus in Cilicia.  Pul is mentioned sometimes as the name of one of the kings of Assyria; perhaps some part of that country might likewise bear that name.  Lud is supposed to be Lydia, a warlike nation, famed for archers: the Lydians are said to  handle and  bend the bow, Jer. xlvi. 9.  Tubal, some think, is Italy or Spain; and  Javan most agree to be Greece, the Iones; and the  isles of the Gentiles, that were peopled by the posterity of Japhet (Gen. x. 5), probably are here meant by the  isles afar off, that have not heard my name, neither have seen my glory. In Judah only was God known, and there only his name was great for many ages. Other countries sat in darkness, heard no the joyful sound, saw not the joyful light. This deplorable state of theirs seems to be spoken of here with compassion; for it is a pity that any of the children of men should be at such a distance from their Maker as not to hear his name and see his glory. In consideration of this, (2.) Those that are sent to the nations shall go upon God's errand, to  declare his glory among the Gentiles. The Jews that shall be dispersed among the nations shall declare the glory of God's providence concerning their nation all along, by which many shall be invited to join with them, as also by the appearances of God's glory among them in his ordinances. Some out of all languages of the nations shall  take hold of the skirt of him that is a Jew, entreating him to take notice of them, to admit them into his company, and to stay a little while for them, till they are ready, "for  we will go with you, having heard that God is with you," Zech. viii. 23. Thus the glory of God was in part declared among the Gentiles; but more clearly and fully by the apostles and early preachers of the gospel, who were sent into all the world, even to the isles afar off, to publish the glorious gospel of the blessed God. They  went forth and preached every where, the Lord working with them, Mark xvi. 20. 3. That many converts shall hereby be made, v. 20. (1.)  They shall bring all your brethren (for proselytes ought to be owned and embraced as brethren)  for an offering unto the Lord. God's glory shall not be in vain declared to them, but they shall be both invited and directed to join themselves to the Lord. Those that are sent to them shall succeed so well in their negotiation that thereupon there shall be as great flocking to Jerusalem as used to be at the time of a solemn feast, when all the males from all parts of the country were to attend there, and not to appear empty. Observe, [1.] The conveniences that they shall be furnished with for their coming. Some shall come  upon horses, because they came from far and the journey was too long to travel on foot, as the Jews usually did to their feasts. Persons of quality shall come  in chariots, and the aged, and sickly, and little children, shall be brought  in litters or covered wagons, and the young men  on mules and swift beasts. This intimates their zeal and forwardness to come. They shall spare no trouble nor charge to get to Jerusalem. Those that cannot ride on horseback shall come in litters; and in such haste shall they be, and so impatient of delay, that those that can shall ride upon mules and swift beasts. These expressions are figurative, and these various means of conveyance are heaped up to intimate (says the learned Mr. Gataker) the abundant provision of all those gracious helps requisite for the bringing of God's elect home to Christ. All shall be welcome, and nothing shall be wanting for their assistance and encouragement. [2.] The character under which they shall be brought. They shall come, not as formerly they used to come to Jerusalem, to be offerers, but to be themselves  an offering unto the Lord, which must be understood spiritually, of their being presented to God as  living sacrifices, Rom. xii. 1. The apostle explains this, and perhaps refers to it, Rom. xv. 16, where he speaks of his  ministering the gospel to the Gentiles, that the  offering up, or  sacrificing, of the Gentiles might be acceptable. They shall offer themselves, and those who are the instruments of their conversion shall offer them, as the spoils which they have taken for Christ and which are devoted to his service and honour. They shall be brought  as the children of Israel bring an offering in a clean vessel, with great care that they be holy, purified from sin, and sanctified to God. It is said of the converted Gentiles (Acts xv. 9) that  their hearts were purified by faith. Whatever was brought to God was brought in a clean vessel, a vessel appropriated to religious uses. God will be served and honoured in the way that he has appointed, in the ordinances of his own institution, which are the proper vehicles for these spiritual offerings. When the soul is offered up to God the body must be a clean vessel for it, possessed  in sanctification and honour, and not in the lusts of uncleanness (1 Thess. iv. 4, 5); and converts to Christ are not only  purged from an evil conscience, but have their  bodies also washed with pure water, Heb. x. 22. Now, (2.) This may refer, [1.] To the Jews, devout men, and proselytes out of every nation under heaven, that flocked together to Jerusalem, expecting the kingdom of the Messiah to appear, Acts ii. 5, 6, 10. They came from all parts to the holy  mountain of Jerusalem, as an  offering to the Lord, and there many of them were brought to the faith of Christ by the gift of tongues poured out on the apostles. Methinks there is some correspondence between that history and this prophecy. The eunuch some time after came to worship at Jerusalem in his chariot and took home with him the knowledge of Christ and his holy religion. [2.] To the Gentiles, some of all nations, that should be converted to Christ, and so added to his church, which, though a spiritual accession, is often in prophecy represented by a local motion. The apostle says of all true Christians that they  have come to Mount Zion, and the heavenly Jerusalem (Heb. xii. 22), which explains this passage, and shows that the meaning of all this parade is only that they shall be brought into the church by the grace of God, and in the use of the means of that grace, as carefully, safely, and comfortably, as if they were carried in chariots and litters. Thus God shall  persuade Japhet and he shall  dwell in the tents of Shem, Gen. ix. 27. 4. That a gospel ministry shall be set up in the church, it being thus enlarged by the addition of such a multitude of members to it (v. 21):  I will take of them (of the proselytes, of the Gentile converts)  for priests and for Levites, to minister in holy things and to preside in their religious assemblies, which is very necessary for doctrine, worship, and discipline. Hitherto the priests and Levites were all taken from among the Jews and were all of one tribe; but in gospel times God will take of the converted Gentiles to minister to him in holy things, to teach the people, to bless them in the name of the Lord, to be the stewards of the mysteries of God as the priests and Levites were under the law, to be pastors and teachers (or bishops), to  give themselves to the word and prayer, and deacons to  serve tables, and, as the Levites, to take care of the  outward business of the house of God, Phil. i. 1; Acts vi. 2-4. The apostles were all Jews, and so were the seventy disciples; the great apostle of the Gentiles was himself  a Hebrew of the Hebrews; but, when churches were planted among the Gentiles, they had ministers settled who were  of themselves, elders in every church ( Acts xiv. 23, Tit. i. 5), which made the ministry to spread the more easily, and to be the more familiar, and, if not the more venerable, yet the more acceptable; gospel grace, it might be hoped, would cure people of those corruptions which kept a prophet from having  honour in his own country. God says,  I will take, not  all of them, though they are all in a spiritual sense made to our God kings and priests, but  of them, some of them. It is God's work originally to choose ministers by qualifying them for and inclining them to the service, as well as to make ministers by giving them their commission.  I will take them, that is, I will admit them, though Gentiles, and will accept of them and their ministrations. This is a great honour and advantage to the Gentile church, as it was to the Jewish church that God  raised up of their sons for prophets and  their young men for Nazarites, Amos ii. 11. 5. That the church and ministry, being thus settled, shall continue and be kept up in a succession from one generation to another, v. 22. The change that will be made by the setting up of the kingdom of the Messiah is here described to be, (1.) A very great and universal change; it shall be a new world,  the new heavens and the new earth promised before, ch. lxv. 17.  Old things have passed away, behold  all things have become new (2 Cor. v. 17), the old covenant of peculiarity is set aside, and a new covenant, a covenant of grace, established, Heb. viii. 13. We are now to serve  in newness of the spirit, and  not in the oldness of the letter, Rom. vii. 6. New commandments are given relating both to heaven and earth, and new promises relating to both, and both together make a New Testament; so that they are new heavens and a new earth that God will create, and these a preparative for the new heavens and new earth designed at the end of time, 2 Pet. iii. 13. (2.) A change of God's own making; he will create the new heavens and the new earth. The change was made by him that had authority to make new ordinances, as well as power to make new worlds. (3.) It will be an abiding lasting change, a change never to be changed, a new world that will be always new, and never wax old, as that does which is ready to vanish away:  It shall remain before me unalterable; for the gospel dispensation is to continue to the end of time and not to be succeeded by any other. The kingdom of Christ is a  kingdom that cannot be moved; the laws and privileges of it  are things that cannot be shaken, but shall  for ever remain, Heb. xii. 27, 28. It shall  therefore remain, because it is before God; it is under his eye, and care, and special protection. (4.) It will be maintained in a seed that shall serve Christ:  Your seed, and in them  your name, shall remain—a seed of ministers, a seed of Christians; as one generation of both passes away, another generation shall come; and thus the name of Christ, with that of Christians, shall continue on earth while the earth remains, and his throne as the days of heaven. The gates of hell, though they fight against the church, shall not  prevail, nor  wear out the saints of the Most High. 6. That the public worship of God in religious assemblies shall be carefully and constantly attended upon by all that are thus brought  as an offering to the Lord, v. 23. This is described in expressions suited to the Old-Testament dispensation, to show that though the ceremonial law should be abolished, and the temple service should come to an end, yet God should be still as regularly, constantly, and acceptably worshipped as ever. Heretofore only Jews went up to appear before God, and they were bound to attend only three times a year, and the males only; but now all flesh, Gentiles as well as Jews, women as well as men, shall  come and worship before God, in his presence, though not in his temple at Jerusalem, but in religious assemblies dispersed all the world over, which shall be to them as the tabernacle of meeting was to the Jews. God will in them record his name, and, though but two or three come together, he will be among them, will meet them, and bless them. And they shall have the benefit of these holy convocations frequently, every new moon and every sabbath, not, as formerly, at the three annual feasts only. There is no necessity of one certain place, as the temple was of old. Christ is our temple, in whom by faith all believers meet, and now that the church is so far extended it is impossible that all should meet at one place; but it is fit that there should be a certain time appointed, that the service may be done certainly and frequently, and a token thereby given of the spiritual communion which all Christian assemblies have with each other by faith, hope, and holy love. The  new moons and the  sabbaths are mentioned because, under the law, though the yearly feasts were to be celebrated at Jerusalem, yet the new moons and the sabbaths were religiously observed all the country over, in the  schools of the prophets first and afterwards  in the synagogues ( 2 Kings iv. 23, Amos viii. 5, Acts xv. 21), according to the model of which Christian assemblies seem to be formed. Where the Lord's day is weekly sanctified, and the Lord's supper monthly celebrated, and both are duly attended on, there this promise is fulfilled, there the Christian new moons and sabbaths are observed. See, here, (1.) That God is to be worshipped in solemn assemblies, and that it is the duty of all, as they have opportunity, to wait upon God in those assemblies:  All flesh must come; though flesh, weak, corrupt, and sinful, let them come that the flesh may be mortified. (2.) In worshipping God we present ourselves before him, and are in a special manner in his presence. (3.) For doing this there ought to be stated times, and are so; and we must see that it is our interest as well as our duty constantly and conscientiously to observe these times. 7. That their thankful sense of God's distinguishing favour to them should be very much increased by the consideration of the fearful doom and destruction of those that persist and perish in their infidelity and impiety, v. 24. Those that have been worshipping the Lord of hosts, and rejoicing before him in the goodness of his house, shall, in order to affect themselves the more with their own happiness, take a view of the misery of the wicked. Observe, (1.) Who they are whose misery is here described. They are men that have  transgressed against God, not only broken his laws, but broken covenant with him, and thought themselves able to contend with him. It may be meant especially of the unbelieving Jews that rejected the gospel of Christ. (2.) What their misery is. It is here represented by the frightful spectacle of a field of battle, covered with the  carcases of the slain, that lie rotting above ground, full of  worms crawling about them and feeding on them; and, if you go to burn them, they are so scattered, and it is such a noisome piece of work to get them together, that it would be endless, and the  fire would never be quenched; so that they are an  abhorring to all flesh, nobody cares to come near them. Now this is sometimes accomplished in temporal judgments, and perhaps never nearer the letter than in the destruction of Jerusalem and the Jewish nation by the Romans, in which destruction it is computed that above two millions, first and last, were cut off by the sword, besides what perished by famine and pestilence. It may refer likewise to the spiritual judgments that came upon the unbelieving Jews, which St. Paul looks upon, and shows us, Rom. xi. 8, &c. They became dead in sins, twice dead. The church of the Jews was a  carcase of a church; all its members were putrid carcases;  their worm died not, their own consciences made them continually uneasy, and the fire of their rage against the gospel was not quenched, which was their punishment as well as their sin; and they became, more than ever any nation under the sun,  an abhorring to all flesh. But our Saviour applies it to the everlasting misery and torment of impenitent sinners in the future state, where their  worm dies not, and their fire is not quenched (Mark ix. 44); for the soul, whose conscience is its constant tormentor, is immortal, and God, whose wrath is its constant terror, is eternal. (3.) What notice shall be taken of it. Those that worship God shall  go forth and look upon them, to affect their own hearts with the love of their Redeemer, when they see what misery they are redeemed from. As it will aggravate the miseries of the damned to see others in the kingdom of heaven and  themselves thrust out (Luke xiii. 28), so it will illustrate the joys and glories of the blessed to see what becomes of those that died in their transgression, and it will elevate their praises to think that they were themselves as brands plucked out of that burning. To the honour of that free grace which thus distinguished them let the redeemed of the Lord with all humility, and not without a holy trembling, sing their triumphant songs.