ANNOTATIONS
ON
THE
Prophecy
OF
ISAIAH
.
CHAP.
I.
Ver.
1.
THE
Vision
of
Isaiah
,
&c.
]
That
is
,
the
Prophecy
which
he
received
by
Revelation
or
Inspiration
from
God
:
see
the
Notes
,
Numb.
24.3
.
and
1
Sam.
3.1
.
for
Ch.
2.1
.
it
is
called
[
The
word
which
Isaiah
saw
,
]
or
,
The
Epitome
or
Sum
of
his
Visions
and
Prophecies
.
Besides
those
of
the
Tribe
of
Levi
,
that
were
set
apart
to
be
the
●
Israelites
ordinary
Teachers
,
Deut.
33.10
.
and
Mal.
2.7
.
God
was
often
pleased
,
especially
in
those
times
when
the
Priests
grew
corrupt
and
neglected
their
duty
,
to
raise
up
out
of
any
other
of
the
Tribes
,
Prophets
,
who
were
called
and
gifted
,
and
acted
by
Gods
Spirit
,
and
sent
forth
to
teach
the
People
,
and
to
make
known
the
Will
of
God
unto
them
in
an
extraordinary
way
;
yea
and
some
of
these
at
the
last
God
made
use
of
as
his
Penmen
for
the
writing
of
part
of
the
Canonical
Scripture
,
to
wit
,
the
following
Books
of
the
four
greater
,
and
the
twelve
lesser
Prophets
,
as
they
are
commonly
called
;
which
are
therefore
frequently
mentioned
in
the
New
Testament
,
as
of
equal
authority
with
the
Books
of
the
Law
,
as
in
Luke
16.29
.
They
have
Moses
and
the
Prophets
,
let
them
hear
them
.
And
Matth.
5.17
.
Think
not
that
I
am
come
to
destroy
the
Law
or
the
Prophets
.
It
is
commonly
said
by
Interpreters
,
that
after
the
Prophets
had
prophesied
or
preached
unto
the
people
,
they
used
to
write
the
Sum
of
their
Prophecies
or
Sermons
,
and
affix
them
to
the
doors
of
the
Temple
,
which
after
some
time
were
by
the
Priests
removed
from
thence
,
and
laid
up
in
the
Temple
,
as
a
part
of
the
sacred
Canon
.
But
of
this
there
is
no
certainty
,
nor
any
great
probability
,
considering
how
ill
affected
the
Priests
were
to
the
prophecying
of
the
Prophets
in
those
days
;
only
that
they
by
divine
appointment
committed
their
Prophecies
to
writing
,
for
the
use
of
the
Church
,
is
unquestionably
clear
.
John
1.45
.
We
have
found
him
of
whom
Moses
in
the
Law
,
and
the
Prophets
did
write
;
to
which
some
refer
those
passages
,
Isa.
30.8
.
and
Hab.
2.2
.
where
the
Prophets
are
enjoyned
to
write
their
Visions
.
As
for
this
our
Prophet
Isaiah
,
it
is
not
without
cause
that
his
Prophecy
is
set
in
the
first
place
;
for
,
1
▪
By
that
which
is
noted
afterwards
concerning
the
time
of
his
Prophecying
,
it
is
evident
that
he
was
one
of
the
first
of
the
Prophets
,
if
not
absolutely
the
first
of
them
all
.
And
2.
Besides
that
Hezekiah
,
sending
so
many
noble
Persons
to
him
,
to
acquaint
him
with
the
Letters
which
Rabshekah
had
written
to
them
,
and
to
desire
his
prayers
for
them
,
2
Kings
19.2
.
is
a
clear
evidence
that
he
was
a
Prophet
of
great
Authority
and
Esteem
in
his
time
;
even
his
Prophecy
it self
is
justly
esteemed
to
be
of
greatest
eminency
,
not
only
for
the
variety
of
his
Visions
,
and
the
incomparable
Majesty
of
his
Style
,
(
which
shews
that
he
was
a
man
learned
and
eloquent
,
and
that
it
was
not
without
good
effect
that
his
lips
were
touched
by
a
Seraphim
with
a
fiery
coal
taken
from
the
Altar
,
Chap.
6.6
,
7.
)
but
especially
because
there
are
therein
more
clear
and
remarkable
Prophecies
concerning
Christ
,
than
in
all
the
Prophets
besides
;
whence
it
is
that
he
is
oftner
cited
by
Christ
and
the
Apostles
,
than
any
of
the
rest
;
and
that
the
first
Text
which
we
find
that
Christ
preached
upon
,
was
taken
out
of
his
Prophecy
,
Luke
4.17
,
18.
And
the
Fathers
do
usually
upon
this
account
call
him
the
Evangelical
Prophet
,
yea
and
sometimes
the
fift
Evangelist
;
so
that
in
this
regard
his
Name
Isaiah
,
which
signifieth
the
Salvation
of
the
Lord
,
did
notably
suit
with
the
Doctrine
which
he
taught
.
As
for
that
which
is
said
2
Chron.
26.22
.
that
Isaiah
did
write
the
Acts
of
Uzziah
first
and
last
,
see
the
Note
there
.
The
Son
of
Amoz
.
]
This
may
seem
to
have
been
added
purposely
to
distinguish
this
our
Prophet
from
some
other
Person
or
Persons
that
were
in
his
time
called
by
the
same
Name
;
for
that
this
Amoz
the
Father
of
Isaiah
,
was
the
Prophet
Amos
,
is
altogether
improbable
;
because
the
Name
of
Amos
the
Prophet
is
in
the
Hebrew
written
with
other
Letters
than
this
is
;
neither
is
there
any
good
ground
for
that
which
is
laid
down
as
a
general
Rule
by
the
Rabbins
,
that
where
any
Prophet
hath
his
Father
mentioned
together
with
him
,
there
both
Father
and
Son
were
Prophets
.
And
as
for
that
which
the
Jewish
Doctors
do
also
commonly
affirm
,
that
this
Amos
,
the
Father
of
Isaiah
,
was
the
Son
of
J●ash
King
of
Judah
,
and
Brother
to
Amaziah
his
Son
,
and
Uncle
to
Azariah
or
Uzziah
that
succeeded
him
,
and
so
that
Isaiah
was
of
the
Royal
Stock
of
the
Kings
of
Judah
,
and
Cousin-German
to
Uzziah
,
in
whose
days
he
began
to
Prophecy
,
and
likewise
that
he
was
the
Father-in-Law
of
Manass●●
,
considering
that
they
produce
no
Authentick
Proof
for
these
things
,
I
conceive
we
may
well
look
upon
them
as
uncertain
Traditions
,
that
deserve
no
great
credit
.
Which
he
saw
concerning
Judah
and
Jerusalem
]
That
is
,
the
State
and
People
of
the
Kingdom
of
Judah
,
(
under
which
the
Tribe
of
Benjamin
was
comprehended
)
and
the
Inhabitants
of
Jerusalem
;
who
are
particularly
mentioned
,
not
only
because
Jerusalem
was
the
Metropolis
of
that
Kingdom
,
but
also
because
in
bad
times
it
was
most
disordered
,
and
from
thence
all
wickedness
did
spread
it self
all
the
Land
over
.
It
is
true
indeed
,
that
there
are
many
things
spoken
in
this
Prophecy
,
concerning
other
Nations
,
yet
it
is
called
The
Vision
of
Isaiah
,
which
he
saw
concerning
Judah
and
Jerusalem
,
because
it
chiefly
concerns
them
,
and
that
which
is
inserted
concerning
other
Nations
,
is
mentioned
with
respect
to
their
instruction
,
Consolation
and
Benefit
.
In
the
days
of
Uzziah
,
Jotham
,
Ahaz
,
and
Hezekiah
,
Kings
of
Judah
.
]
Considering
that
Jotham
Reigned
sixteen
years
,
2
Kings
15.33
.
and
Ahaz
as
many
,
1
Kings
16.2
.
And
that
Isaiah
prophecied
all
the
time
of
both
their
Reigns
,
as
is
here
expressed
;
and
considering
that
of
the
nine
and
twenty
years
of
Hezekiah's
Reign
,
2
Kings
18.2
.
he
had
Reigned
at
least
fifteen
years
when
Isaiah
was
sent
to
reprove
him
for
that
vain-glorious
Act
of
his
,
in
shewing
his
Treasures
to
the
Babylonian
Embassadors
,
2
Reg.
20.14
.
(
for
in
his
foregoing
Sickness
,
which
occasioned
the
coming
of
these
Embassadors
to
him
,
God
had
promised
that
he
should
live
fifteen
years
longer
,
2
Kings
20.6
.
)
it
is
clear
that
Isaiah
prophecied
under
the
Reign
of
these
three
Kings
,
at
least
seven
and
forty
years
.
And
how
many
years
longer
he
might
prophecy
,
both
in
the
days
of
Hezekiah
,
after
the
coming
of
the
Babylonian
Embassadors
to
him
,
and
before
that
under
the
Reign
of
Uzziah
,
in
whose
days
it
is
here
said
he
begun
to
Prophecy
,
cannot
be
certainly
concluded
:
For
though
some
would
conclude
,
that
Isaiah
began
not
to
Prophecy
till
the
last
year
of
Uzziah's
Reign
,
because
there
is
a
Vision
mentioned
,
Chap.
6.1
.
which
he
saw
in
the
Year
that
King
Uzziah
died
,
at
which
time
when
God
had
said
,
Whom
shall
I
send
?
&c.
the
Prophet
answered
,
Here
am
I
,
send
me
;
yet
the
truth
is
,
that
this
cannot
be
justly
gathered
from
thence
,
because
that
might
not
be
intended
of
his
first
Call
to
his
Prophetical
Office
,
but
of
that
particular
message
which
God
required
him
at
that
time
to
deliver
to
the
Jews
;
concerning
which
,
see
the
Notes
there
.
The
Jewish
Doctors
do
indeed
affirm
,
that
Isaiah
was
put
to
death
in
the
days
of
Manasseh
,
being
sawn
asunder
with
a
Wooden
Saw
;
whereto
some
Expositors
conceive
,
the
Apostle
had
respect
in
the
mention
that
he
makes
,
Heb.
11.37
.
of
some
that
were
sawn
asunder
.
And
if
this
could
be
taken
for
granted
,
it
would
be
clear
that
he
prophecied
some
considerable
time
,
above
threescore
years
;
for
besides
the
time
that
he
should
have
Prophecied
under
Uzziah
and
Manasseh
,
the
two
and
thirty
years
of
Jotham's
and
Ahaz's
Reigns
,
and
the
nine
and
twenty
years
of
Hezekiah's
,
do
together
make
up
sixty
one
years
.
But
the
truth
is
,
that
this
Tradition
concerning
the
death
of
Isaiah
is
altogether
groundless
,
and
not
much
to
be
regarded
;
for
that
this
was
not
done
in
the
days
of
Manasseh
,
appears
by
this
,
that
there
is
no
mention
here
made
of
his
Prophecying
in
Manasseh's
time
;
and
how
unlikely
it
was
that
he
should
be
so
cruelly
put
to
death
in
the
days
of
good
Hezekiah
,
we
may
easily
conceive
.
That
which
is
most
observable
here
is
,
that
it
is
clear
that
he
was
contemporary
with
Hosea
,
Amos
,
and
Micah
,
who
were
of
the
first
of
the
Prophets
;
and
that
notwithstanding
he
did
faithfully
discharge
his
duty
so
long
a
time
amongst
Gods
people
,
yet
it
was
with
very
little
success
,
as
is
evident
by
that
his
complaint
,
Chap.
53.1
.
Who
hath
believed
our
Report
?
and
to
whom
is
the
Arm
of
the
Lord
revealed
?
Ver.
2.
Hear
,
O
Heavens
,
and
give
ear
,
O
Earth
.
]
It
may
well
be
,
that
the
Prophet
begins
thus
in
allusion
to
the
same
expression
used
by
Moses
,
Deut.
32.1
.
for
which
see
the
Note
there
.
The
whole
frame
of
the
World
,
the
Heavens
and
the
Earth
,
and
all
the
Creatures
therein
,
are
summoned
to
hear
the
following
sad
complaint
which
the
Lord
makes
concerning
his
People
;
and
that
to
imply
,
1.
The
stupidity
of
Gods
People
,
that
the
sensless
Creatures
were
more
like
to
hear
him
than
they
were
:
see
the
Note
,
1
Kings
13.2
.
2.
That
these
Creatures
,
by
which
he
had
done
much
good
for
his
People
,
might
well
bear
witness
on
Gods
behalf
against
their
horrid
ingratitude
:
see
the
Note
,
Deut.
4.26
.
And
3.
How
prodigious
and
stupendious
a
thing
it
was
,
whereof
the
Lord
complains
in
the
following
words
,
even
such
as
the
sensless
Creatures
might
well
stand
amazed
to
hear
it
,
were
they
capable
of
hearing
it
,
according
to
that
of
the
Prophet
,
Jer.
2.12
.
Be
astonished
,
O
ye
Heavens
at
this
,
and
be
horribly
afraid
,
&c.
I
have
nourished
and
brought
up
Children
,
&c.
As
under
this
is
comprehended
all
that
God
had
done
for
the
Israelites
from
the
time
that
they
first
became
a
People
in
Egypt
,
unto
the
time
that
they
were
at
last
raised
up
to
be
a
Kingdom
and
Nation
of
great
Note
and
Renown
;
so
the
following
words
,
And
they
have
Rebelled
against
me
,
must
be
understood
not
only
of
their
fore-passed
Rebellions
,
but
also
of
their
present
persisting
still
therein
.
Ver.
3.
The
Ox
knoweth
his
owner
,
and
the
ass
his
masters
crib
,
&c.
]
That
is
,
though
these
be
in
a
manner
the
dullest
and
most
stupid
of
all
bruit
beasts
,
yet
they
will
after
their
kind
own
and
acknowledg
their
master
that
breeds
them
up
and
feeds
them
,
and
makes
much
of
them
;
they
will
at
times
follow
after
him
,
submit
to
him
,
and
be
readily
obsequious
to
him
in
any
service
he
puts
them
to
:
But
Israel
doth
not
know
,
my
people
doth
not
consider
;
as
if
he
should
have
said
,
They
that
call
themselves
Gods
Israel
,
and
whom
I
have
indeed
taken
to
be
my
peculiar
people
,
are
more
bruitish
than
these
bruit
beasts
are
,
they
will
not
own
me
,
nor
submit
themselves
to
me
,
to
serve
me
,
and
to
be
guided
by
me
their
Lord
and
master
,
that
have
done
every
way
as
much
or
more
for
them
,
in
feeding
them
,
and
bringing
them
up
,
according
to
that
,
Hos.
11.4
.
I
was
to
them
as
they
that
take
off
the
yoke
,
and
I
laid
meat
unto
them
.
Nay
they
will
not
so
much
as
consider
what
I
have
done
for
them
,
that
hereby
they
might
be
brought
to
own
and
serve
me
.
And
thus
the
Lord
makes
oxen
and
asses
both
the
teachers
and
judges
of
his
people
.
Ver.
4.
Ah
sinful
Nation
!
&c.
]
This
particle
(
Ah
)
seems
here
added
by
way
of
representing
the
general
Apostacy
and
wickedness
of
his
people
,
as
a
thing
,
1.
he
admired
,
and
2.
bewailed
,
and
3.
detested
and
abhorred
,
and
4.
for
which
he
was
highly
offended
with
them
.
Ah
sinful
Nation
!
a
people
laden
with
iniquity
;
to
wit
,
in
regard
of
the
multitude
,
and
the
greatness
,
and
heinousness
of
their
sins
:
a
seed
of
evil
d●ers
,
that
is
,
a
race
of
wicked
wretches
,
as
the
Baptist
termed
the
Pharisees
and
Sadduces
,
Mat.
3.7
.
a
generation
of
vipers
.
And
so
inseems
to
imply
,
that
they
trod
in
the
steps
of
their
wicked
Progenitors
,
that
by
nature
and
descent
they
were
corrupt
,
and
so
were
likely
to
transmit
their
wickedness
to
their
Posterity
:
Children
that
are
corrupters
,
that
is
,
that
are
degenerated
from
the
piety
of
their
holy
Predecessors
,
and
are
become
a
sinful
corrupt
people
;
such
as
did
daily
corrupt
themselves
,
and
grow
worse
and
worse
:
see
the
Note
,
Deut.
32.7
.
or
that
did
corrupt
their
ways
and
doings
,
according
to
those
expressions
,
Gen.
6.12
.
All
flesh
had
corrupted
his
way
.
And
Zeph.
3.7
.
They
rose
early
and
corrupted
all
their
doings
;
and
so
likewise
were
instrumental
in
corrupting
others
.
But
however
observable
it
is
,
that
by
these
names
of
rep●oach
which
the
Lord
here
gives
them
,
he
doth
covertly
upbraid
them
for
their
vanity
in
assuming
such
glorious
titles
to
themselves
as
they
usually
did
.
Instead
of
a
holy
people
,
he
calls
them
a
sinful
Nation
;
instead
of
the
seed
of
Abraham
,
he
terms
them
a
seed
of
evil
doers
;
and
instead
of
the
children
of
God
,
he
names
them
,
children
that
are
transgressors
.
They
have
forsaken
the
Lord
,
&c.
]
To
wit
,
by
a
general
disregard
of
his
commands
,
by
serving
other
Gods
,
and
by
an
open
renouncing
of
the
true
Religion
.
They
have
provoked
the
Holy
One
of
Israel
unto
anger
,
that
is
,
they
have
done
exceeding
wickedly
,
as
if
they
purposely
intended
to
provoke
God
to
anger
;
the
Holy
One
of
Israel
,
(
a
title
which
Isaiah
frequently
gives
to
the
Lord
)
,
that
God
who
is
infinitely
holy
,
and
that
had
manifested
himself
to
be
such
to
the
Israelites
by
his
anger
against
them
for
their
sins
,
and
many
other
ways
,
thereby
making
known
that
he
expected
that
they
whom
he
had
chosen
to
be
his
peculiar
people
,
should
be
in
that
regard
a
holy
people
.
They
are
gone
away
backward
,
that
is
,
they
have
absolutely
turned
away
from
the
Lord
like
stubborn
children
or
servants
,
that
disliking
the
commands
of
their
Parents
or
Masters
,
turn
their
backs
in
disdain
upon
them
,
and
fling
way
;
or
like
resty
Jades
,
who
the
more
they
are
driven
forward
,
the
more
they
go
backward
.
Ver.
5.
Why
should
ye
be
stricken
any
more
,
&c.
]
Here
the
Prophet
proceeds
to
shew
,
that
as
Gods
mercies
had
wrought
no
good
upon
them
,
so
neither
his
judgments
;
he
found
them
an
incorrigible
people
;
for
he
had
gone
so
far
this
way
by
several
judgments
he
had
brought
upon
them
,
and
all
to
no
purpose
,
that
he
might
well
say
of
them
,
that
it
was
in
vain
to
smite
them
any
more
.
Ye
will
revolt
more
and
more
:
that
is
,
instead
of
being
amended
by
farther
punishments
,
ye
will
grow
worse
and
worse
;
as
it
is
indeed
particularly
noted
of
Ahaz
(
in
whose
days
Isaiah
Prophesied
)
2
Chron.
28.22
.
That
in
the
time
of
his
distress
he
did
trespass
yet
more
against
the
Lord
.
The
whole
head
is
sick
,
&c.
]
That
is
,
say
many
Expositors
,
both
the
King
and
his
Princes
,
and
subordinate
Magistrates
,
or
the
whole
Civil
and
Ecclesiastical
power
,
that
are
as
the
head
for
caring
for
and
governing
the
whole
body
,
are
exceedingly
weakned
and
distempered
,
in
a
very
sad
and
dangerous
condition
.
And
the
whole
heart
is
faint
;
the
Priests
and
Teachers
of
the
people
,
or
all
the
strong
and
valiant
men
of
the
land
,
are
in
a
languishing
and
dying
condition
.
And
many
there
are
that
understand
hereby
the
universal
and
excessive
wickedness
and
prophaneness
that
was
in
the
land
,
especially
in
those
that
were
as
the
head
and
heart
of
the
state
,
that
where
the
greatest
strength
should
be
,
there
was
nothing
but
weakness
.
But
methinks
it
is
very
clear
that
this
is
spoken
with
respect
to
the
many
dreadful
plagues
and
punishments
that
God
had
brought
upon
them
,
thereby
to
make
good
what
he
had
said
,
that
it
would
be
to
no
purpose
to
smite
them
any
more
;
which
may
seem
the
more
probable
too
,
because
the
mention
that
is
made
in
the
next
verse
of
wounds
and
bruises
,
doth
best
suit
with
this
Exposition
;
and
because
that
which
follows
,
Vers.
7.
Your
Country
is
desolate
,
&c.
seems
to
be
added
by
way
of
explaining
this
Metaphor
.
And
accordingly
I
conceive
,
that
comparing
the
people
of
Israel
here
to
the
body
of
a
man
that
is
all
over
dangerously
beaten
and
bruised
,
because
the
head
and
the
heart
are
principal
and
vital
parts
,
upon
which
the
health
of
the
whole
body
doth
chiefly
depend
,
therefore
they
are
particularly
mentioned
here
.
Yet
some
expound
it
thus
,
The
whole
head
is
sick
,
and
the
whole
heart
is
faint
;
that
is
,
every
head
in
the
whole
Commonwealth
is
weak
and
sick
,
and
every
heart
amongst
the
people
is
ready
to
faint
.
Ver.
6.
From
the
sole
of
the
foot
even
unto
the
head
,
there
is
no
soundness
in
it
,
but
wounds
and
bruises
,
and
putrifying
sores
,
&c.
]
That
is
,
the
whole
land
,
and
all
the
people
therein
from
the
lowest
to
the
highest
,
are
in
a
sad
condition
,
having
been
plagued
with
variety
of
judgments
over
and
over
,
so
that
in
the
whole
body
from
top
to
toe
there
is
no
part
free
:
they
have
not
been
closed
,
neither
bound
up
,
neither
mollified
with
ointment
;
that
is
,
there
is
no
means
used
for
the
removing
of
these
judgments
that
are
come
upon
them
.
See
the
Note
,
Psal.
147.3
.
As
that
their
Neighbours
and
Confederates
never
minded
to
afford
them
any
relief
,
so
neither
had
they
power
or
skill
to
help
themselves
;
and
as
for
that
which
was
the
only
sure
way
to
cure
them
of
their
evils
,
namely
,
their
turning
to
the
Lord
by
unfeigned
repentance
,
that
was
never
minded
,
but
they
obstinately
ran
on
still
in
their
sins
,
and
that
either
because
they
whose
work
it
was
to
have
administred
these
means
of
their
cure
,
neglected
their
duty
,
or
else
because
the
people
would
not
follow
their
direction
.
The
drift
of
all
is
to
shew
,
that
the
condition
of
Israel
was
at
present
in
a
manner
hopeless
and
desperate
.
Ver.
7.
Your
Country
is
desolate
,
&c.
]
What
was
before
expressed
figuratively
,
is
here
repeated
in
plain
terms
.
It
is
in
the
Original
only
,
your
Country
desolate
,
or
a
desolation
;
and
therefore
some
render
it
in
the
future
tense
,
your
Country
shall
be
desolate
,
&c.
and
accordingly
conceiving
that
he
spake
this
in
the
days
of
Uzziah
,
because
they
find
it
in
the
beginning
of
his
Prophecy
,
they
conceive
it
to
be
a
Prediction
of
the
desolation
that
was
to
come
upon
the
land
of
Judah
in
the
days
of
Hezekiah
,
Ahaz
,
and
others
that
succeeded
him
,
even
unto
the
Babylonian
Captivity
.
Yea
and
some
that
read
it
in
the
present
tense
,
Your
Country
is
desolate
,
&c.
do
yet
understand
it
of
the
desolation
which
the
Chaldeans
should
make
in
the
land
,
and
conceive
that
it
is
expressed
as
done
already
,
only
to
shew
how
certainly
it
should
be
.
But
because
it
seems
far
most
probable
that
the
Prophet
still
proceeds
to
shew
that
God
had
proceeded
so
far
in
a
way
of
punishing
them
,
that
it
was
in
vain
to
smite
them
any
more
,
therefore
I
conceive
it
is
best
rendered
in
the
present
tense
,
Your
Country
is
desolate
,
your
Cities
are
burnt
with
fire
;
and
that
it
must
be
understood
of
desolations
past
or
present
,
when
the
Prophet
spake
this
,
to
wit
,
of
the
devastations
made
either
by
Tiglath-Pileser
in
the
land
of
Israel
in
Jothams
days
,
2
King
.
15.29
.
or
by
R●zin
King
of
Syria
,
and
Pekah
King
of
Israel
in
the
land
of
Judah
in
the
days
of
Ahaz
:
see
the
Notes
,
2
King
.
16.5
.
and
by
the
Philistines
,
2
Chron.
28.17
.
or
by
the
Assyrians
both
in
the
land
of
Israel
and
Judah
in
the
days
of
Hezekiah
,
2
King
.
18.9
,
13.
Isaiah
Prophecyed
in
those
times
when
all
these
devastations
were
made
both
in
the
Kingdoms
of
Judah
and
Israel
;
and
therefore
this
might
be
spoken
with
respect
to
all
or
either
of
them
,
there
being
no
necessity
why
we
should
conclude
that
all
his
Prophesies
are
set
down
in
order
,
as
he
delivered
them
.
Your
land
,
strangers
devour
it
in
your
presence
,
&c.
]
That
is
,
foreign
Nations
,
yea
and
some
of
them
such
as
are
of
Countries
very
far
off
from
you
,
as
were
the
Babylonians
,
Deut.
28.4
,
5.
having
invaded
your
land
,
do
eat
up
and
consume
the
fruit
of
it
,
and
that
to
the
great
increase
of
your
grief
,
before
your
faces
,
you
being
no
ways
able
to
help
your selves
herein
.
And
it
is
desolate
as
overthrown
by
strangers
,
which
is
in
the
Hebrew
,
And
it
is
desolate
,
as
the
overthrow
of
strangers
;
and
so
some
understand
it
thus
,
That
God
had
made
their
land
desolate
according
to
the
destruction
which
he
used
to
bring
upon
Heathens
,
such
as
were
meer
strangers
to
God
,
as
were
those
of
Sodom
and
Gomorrha
mentioned
in
the
next
verse
.
But
the
meaning
rather
is
,
That
the
desolation
of
their
land
was
according
to
the
overthrow
which
foreigners
and
strangers
are
wont
to
make
in
a
land
,
who
because
they
expect
no
benefit
from
the
Country
in
future
times
,
do
therefore
barbarously
make
all
the
havock
they
can
,
wasting
and
destroying
all
that
is
before
them
,
where
ever
they
come
.
Ver.
8.
And
the
Daughter
of
Zion
is
left
as
a
cottage
in
a
Vineyard
,
&c.
]
The
Prophet
having
spoken
of
the
misery
of
the
land
in
general
,
here
he
sets
forth
the
misery
of
Jerusalem
the
chief
City
thereof
in
particular
.
Sometimes
the
people
or
inhabitants
of
Jerusalem
are
called
the
Daughter
of
Zion
,
for
which
see
the
Note
,
2
King
.
19.21
.
But
here
it
is
the
City
it self
that
is
so
called
,
because
the
chief
part
of
Jerusalem
where
the
Temple
stood
,
was
built
upon
Mount
Zion
,
and
so
with
respect
to
the
former
splendor
and
stateliness
of
that
City
is
compared
to
a
fair
and
beautiful
damsel
standing
by
her
mother
;
or
with
respect
to
the
tender
respect
that
God
bare
to
her
.
And
in
saying
that
she
was
left
as
a
cottage
in
a
Vineyard
,
as
a
Lodg
in
a
garden
of
cucumbers
,
he
alludes
to
the
custom
of
that
Country
where
they
used
to
build
little
Cottages
,
Sheds
or
Lodges
in
their
Vineyards
,
and
Fruit-gardens
,
that
those
who
were
appointed
to
watch
their
Grapes
and
other
Fruits
,
might
lodg
there
by
night
,
and
by
day
might
shelter
themselves
from
the
rain
,
and
from
the
heat
;
which
after
the
Vintage
,
and
the
ingathering
of
their
Summer-fruit
,
were
usually
left
ruinated
,
tattered
and
defaced
,
or
at
least
empty
and
desolate
,
no
body
then
abiding
in
them
;
and
that
because
by
reason
of
the
wast
and
havock
that
was
made
in
the
Country
round
about
Jerusalem
,
either
by
the
Assyrians
in
the
days
of
Hezekiah
,
Chap.
7.17
,
20.
&
36.1
,
2.
or
by
the
Syrians
,
and
the
Israelites
and
others
in
the
days
of
Ahaz
,
2
Chron.
28.
and
by
reason
the
City
it self
had
suffered
much
,
it
was
become
a
sad
spectacle
,
base
and
contemptible
,
more
like
one
of
those
poor
forlorn
cottages
and
lodges
,
when
all
the
Vines
in
the
Vineyards
,
and
all
the
Fruit
in
the
Gardens
,
were
cut
up
and
carried
away
,
than
such
a
stately
and
glorious
City
as
it
had
formerly
been
.
To
which
purpose
also
that
eighth
clause
is
added
,
as
a
besieged
city
,
implying
that
the
Country
was
wasted
and
destroyed
round
about
,
and
Jerusalem
it self
so
exceedingly
straitned
,
that
there
was
scarce
any
going
in
or
out
of
it
in
safety
,
as
usually
it
is
when
the
chief
City
of
any
Country
is
besieged
.
Ver.
9.
Except
the
Lord
of
Hosts
,
&c.
]
See
the
Note
,
Gen.
2.1
.
Having
spoken
of
the
devastation
of
the
land
,
and
the
low
and
contemptible
estate
whereinto
the
City
Jerusalem
was
brought
in
comparison
of
what
it
had
been
in
former
times
;
Here
the
Prophet
adds
what
mighty
havock
had
been
made
amongst
the
inhabitants
of
the
land
,
to
wit
,
by
the
enemies
that
had
invaded
it
.
And
this
he
expresseth
so
,
as
might
best
set
forth
the
horrid
wickedness
of
the
Jews
,
namely
,
that
except
the
Lord
of
his
own
free
grace
had
determined
to
preserve
a
small
remnant
,
they
had
been
all
utterly
cut
off
and
destroyed
,
as
it
was
in
the
destruction
of
Sodom
and
Gomorrah
,
where
all
were
consumed
,
and
not
one
left
therein
.
The
enemies
had
destroyed
such
multitudes
of
the
people
,
that
there
was
but
a
very
small
remnant
of
them
preserved
;
and
it
was
meerly
of
Gods
free
grace
and
mercy
that
they
were
spared
;
not
because
the
enemy
were
moved
out
of
pity
to
spare
them
,
or
that
the
people
had
any
power
to
prevent
a
total
destruction
of
them
,
or
had
deserved
that
God
should
preserve
them
:
Except
the
Lord
of
hosts
had
left
unto
us
a
very
small
remnant
,
we
should
have
been
as
Sodom
,
and
we
should
have
been
like
unto
Gomorrah
;
which
is
much
the
same
with
that
of
Lam.
3.22
.
It
is
of
the
Lords
mercies
that
we
are
not
consumed
,
because
his
compassions
fail
not
.
And
now
because
this
which
the
Prophet
speaks
of
his
times
may
be
truly
said
of
the
Church
at
all
times
with
respect
to
their
provocations
and
Gods
free
grace
;
therefore
the
Apostle
,
Rom.
9.29
.
applys
this
to
Gods
free
grace
in
calling
a
few
of
the
Jews
to
believe
in
Christ
,
whilst
the
generality
of
that
Nation
did
despise
him
;
and
as
Isaias
said
before
,
Except
the
Lord
of
Sabbath
had
left
us
a
seed
,
we
had
been
as
Sodom
,
and
been
made
like
unto
Gomorrah
.
Only
observable
it
is
,
that
what
the
Prophet
here
calls
a
very
small
remnant
,
the
Apostle
(
following
therein
the
Translation
of
the
Septuagint
)
terms
a
seed
;
which
doth
more
plainly
imply
the
reason
why
God
did
not
now
destroy
the
whole
Nation
of
the
Jews
,
nor
afterwards
suffer
them
all
to
reject
Christ
,
namely
,
because
God
would
with
respect
to
his
own
glory
,
reserve
a
seed
for
future
times
,
that
he
might
still
have
a
Church
upon
earth
to
serve
him
;
even
as
the
Husbandman
,
though
he
eats
and
sells
the
greatest
part
of
his
crop
,
yet
still
reserves
a
remnant
for
seed
to
sow
his
land
for
another
harvest
.
Ver.
10.
Hear
the
word
of
the
Lord
ye
rulers
of
Sodom
,
and
give
ear
unto
the
Law
of
our
God
,
ye
people
of
Gomorrah
.
]
That
is
,
that
which
I
am
now
from
God
to
make
known
to
you
;
see
the
Note
,
Psal.
78.1
.
And
because
the
Jews
might
think
themselves
blameless
,
in
regard
that
they
did
so
zealously
give
to
God
that
Ceremonial
Worship
enjoyned
there
in
his
Law
;
therefore
he
terms
that
which
he
had
to
say
to
them
,
the
L●w
of
our
God
;
thereby
implying
that
it
was
fully
consonant
to
the
Law
,
and
that
their
formal
Worship
,
wherein
they
trusted
,
was
far
from
the
obedience
which
the
Law
of
God
required
of
them
.
As
for
those
tart
expressions
,
in
terming
their
Princes
,
Princes
of
Sodom
,
(
amongst
whom
even
their
King
might
be
comprehended
,
if
this
were
spoken
in
the
days
of
Ahaz
)
and
the
People
,
People
of
Gomorrah
,
that
was
occasioned
by
what
the
Prophet
had
said
in
the
foregoing
Verse
.
Lest
they
should
be
offended
with
him
for
comparing
them
with
Sodom
and
Gomorrha
,
by
saying
that
they
were
in
danger
to
have
been
utterly
destroyed
as
Sodom
and
Gomorrha
were
,
had
not
God
of
his
mercy
spared
them
,
and
that
because
they
were
the
seed
of
Abraham
,
and
did
daily
worship
God
in
his
Temple
,
according
to
what
was
enjoyned
them
in
his
Law
;
therefore
by
calling
them
in
plain
terms
,
Princes
of
Sodom
,
and
people
of
Gomorrah
,
he
gives
them
to
understand
,
that
for
all
this
,
being
every
way
as
vile
and
wicked
as
they
were
,
they
were
fully
as
hateful
to
God
,
and
as
like
to
be
utterly
destroyed
as
the
other
were
.
How
harshly
this
sounded
in
their
ears
,
that
thought
so
highly
of
themselves
,
we
may
easily
conceive
.
The
Jews
commonly
say
that
this
was
one
main
thing
objected
against
the
Prophet
,
when
the
Princes
and
People
put
him
to
death
.
Ver.
11.
To
what
purpose
is
the
multitude
of
your
sacrifices
to
me
,
saith
the
Lord
?
&c.
]
As
if
he
should
have
said
,
Be
they
never
so
many
,
yet
being
offered
by
such
as
you
are
,
they
are
no
way
pleasing
to
me
,
nor
can
be
therefore
any
way
profitable
to
you
;
but
all
that
you
do
therein
is
lost
labour
,
and
to
no
purpose
at
all
.
Because
they
were
not
offered
with
faith
and
repentance
,
as
God
required
,
he
did
not
own
them
as
the
service
that
he
required
:
and
to
imply
this
,
it
may
well
be
that
he
calls
them
their
sacrifices
,
not
his
:
To
what
purpose
is
the
multitude
of
your
sacrifices
?
See
the
Note
also
Psal.
40.6
.
I
am
full
of
the
burnt-offerings
of
rams
,
and
the
fat
of
fed
beasts
;
that
is
,
I
am
cloyed
with
them
,
they
are
loathsome
to
me
;
and
he
particularly
mentions
the
fat
,
and
in
the
following
clause
the
blood
:
And
I
delight
not
in
the
blood
of
bullocks
,
or
of
lambs
,
or
of
he-goats
,
because
in
all
sacrifices
the
fat
and
the
blood
were
particularly
set
a-part
for
God
.
Ver.
12.
When
ye
come
to
appear
before
me
,
&c.
]
Though
this
be
the
ordinary
phrase
,
whereby
the
Scripture
is
wont
to
express
mens
resorting
to
the
Temple
,
the
place
of
Gods
special
presence
;
yet
it
may
be
here
used
to
hint
unto
them
their
base
hypocrisie
,
that
they
came
only
thither
to
be
seen
there
;
that
they
did
only
in
a
formal
manner
appear
before
God
;
and
that
was
all
.
Who
hath
required
this
at
your
hand
?
that
is
,
at
the
hand
of
such
vile
wicked
wretches
as
you
are
?
To
tread
my
Courts
?
implying
,
that
whilst
they
had
no
farther
aim
than
meerly
to
come
into
that
holy
place
,
this
was
an
act
of
prophane
contempt
,
rather
than
devotion
;
they
fouled
and
wore
away
the
pavements
of
his
Courts
with
treading
on
them
;
and
that
was
all
the
good
they
did
by
coming
thither
.
And
by
Gods
Courts
here
,
are
meant
the
two
Courts
without
the
Temple
;
the
one
was
for
the
Priests
,
and
the
other
for
the
people
.
See
the
Notes
,
2
Kings
21.5
.
Psal.
84.
&
135.2
.
So
that
the
Priests
are
charged
with
this
profaneness
,
as
well
as
the
people
.
Ver.
13.
Bring
no
more
vain
oblations
,
&c.
]
By
Oblations
here
,
are
meant
their
meat-offerings
,
which
were
sometimes
offered
alone
,
and
sometimes
as
additionals
to
their
sacrifices
.
See
the
Note
,
Lev.
2.1
.
but
being
not
offered
with
a
right
end
,
nor
by
persons
qualified
as
God
required
,
they
were
in
vain
,
and
to
no
purpose
:
Incense
is
an
abomination
unto
me
:
as
if
he
should
have
said
,
As
sweet
a
savour
as
it
yields
,
I
abhor
it
:
the
new
Moons
and
Sabbaths
,
the
calling
of
Assemblies
,
I
cannot
away
with
;
to
wit
,
those
assemblies
of
the
people
which
were
for
the
keeping
of
those
holy
days
which
God
had
appointed
for
his
worship
and
service
;
such
as
were
the
yearly
feasts
of
the
Passover
,
Pentecost
and
Tabernacles
,
and
others
,
and
likewise
those
which
themselves
appointed
upon
special
occasions
;
as
for
the
keeping
of
publick
fasts
,
and
such
like
,
of
which
the
Prophet
seems
to
speak
,
Joel
1.14
.
Sanctifie
a
fast
,
call
a
solemn
assembly
;
and
which
because
they
were
proclaimed
by
the
sound
of
trumpets
,
that
the
people
might
thereby
be
put
in
mind
of
their
meeting
,
and
might
prepare
themselves
to
meet
together
in
a
holy
manner
,
were
therefore
called
holy
Convocations
,
Lev.
23.2
.
it
is
iniquity
(
or
,
it
is
a
grief
,
as
it
is
in
the
margin
of
our
Bibles
)
,
even
the
solemn
meeting
;
to
wit
,
because
the
more
shew
they
made
of
devotion
herein
,
and
the
more
confidence
they
had
in
such
formalities
,
the
more
abominable
their
hypocrisie
was
,
and
the
more
grievous
and
irksome
it
was
to
God
.
And
by
the
solemn
meeting
,
many
do
particularly
understand
those
days
of
their
holy
festivals
,
wherein
they
were
restrained
from
all
servile
work
(
as
the
word
in
the
Original
signifieth
)
;
such
as
were
the
seventh
day
after
the
Passover
,
and
the
eighth
day
after
the
feast
of
Tabernacles
,
Levit.
23.36
.
Ver.
15.
And
when
you
spread
forth
your
hands
,
&c.
]
That
is
,
though
you
pray
to
me
never
so
earnestly
:
see
the
Note
,
Job
11.13
.
I
will
hide
mine
eyes
from
you
;
that
is
,
I
will
not
mind
,
nor
take
any
notice
of
the
stretching
forth
of
your
hands
;
or
,
I
will
not
vouchsafe
to
hear
you
,
no●
so
much
as
to
look
towards
you
,
but
will
turn
away
my
face
from
you
,
as
men
are
wont
to
do
from
some
hateful
person
,
whom
they
cannot
endure
to
see
;
or
some
loathsome
,
abominable
thing
,
the
sight
whereof
they
cannot
away
with
:
Yea
,
when
ye
make
many
prayers
,
I
will
not
hear
:
though
with
never
so
much
importunity
you
follow
me
with
many
and
many
prayers
,
I
will
not
grant
your
desires
,
or
I
will
not
so
much
as
give
you
the
hearing
.
Your
hands
are
full
of
blood
:
that
is
,
you
are
openly
and
notoriously
guilty
of
the
blood
of
your
brethren
;
and
therefore
I
abhor
your
prayers
:
only
because
he
had
before
spoken
of
their
praying
to
him
,
under
that
expression
of
spreading
forth
their
hands
to
him
:
When
you
spread
forth
your
hands
,
I
will
hide
mine
eyes
from
you
;
therefore
in
reference
thereto
,
he
also
sets
forth
their
wickedness
by
this
expression
,
Your
hands
are
full
of
blood
;
as
if
he
should
have
said
,
And
therefore
it
goes
against
me
to
look
upon
them
.
But
then
we
must
know
also
,
that
by
blood
here
,
is
meant
not
only
murther
,
but
also
all
other
sinful
courses
,
whereby
men
are
deprived
of
their
livelihoods
,
whether
by
violence
or
fraud
,
as
oppression
,
extortion
,
tyranny
,
cruelty
,
injustice
,
and
such
like
;
and
that
because
such
sins
are
no
other
than
murther
and
blood-guiltiness
in
Gods
account
,
1
John
3.15
.
Whosoever
hateth
his
brother
,
is
a
murderer
.
And
thence
is
that
complaint
ver.
25.
of
this
Chapter
,
concerning
the
oppression
that
did
abound
in
Jerusalem
,
It
was
full
of
judgment
,
righteousness
lodged
in
it
,
but
now
murderers
.
See
also
Mic.
3.1
,
2
,
3.
and
Matth.
5.21
,
22.
Ver.
16.
Wash
ye
,
make
you
clean
,
&c.
]
This
is
spoken
with
respect
to
the
reason
he
had
immediately
before
given
,
why
their
sacrifices
and
prayers
were
rejected
,
Your
hands
are
full
of
blood
,
and
there
is
an
allusion
therein
also
to
their
legal
washing
both
of
their
persons
and
sacrifices
:
See
the
Notes
,
Psal.
26.6
.
&
51.2
.
What
God
intended
thereby
,
is
more
plainly
expressed
in
the
following
words
,
Put
away
the
evil
of
your
doings
from
before
mine
eyes
;
that
is
,
cleanse
your selves
from
all
the
evil
which
mine
eyes
see
in
you
:
If
you
would
not
that
I
should
turn
away
mine
eyes
from
your
sacrifices
and
prayers
,
which
is
that
he
had
threatned
to
do
,
ver.
15.
let
me
not
see
that
evil
in
you
,
which
will
make
both
your
persons
and
services
loathsome
in
mine
eyes
:
Cease
to
do
evil
:
see
the
Note
,
Psal.
34.14
.
Ver.
17.
Learn
to
do
well
,
&c.
]
That
is
,
he
now
instructed
,
and
●●ure
your selves
to
all
ways
of
well-doing
,
whereto
you
have
hitherto
been
strangers
:
Seek
judgment
;
that
is
,
let
your
study
and
endeavour
be
to
judge
righteously
,
or
that
in
all
causes
right
judgment
be
given
:
so
that
though
this
was
spoken
chiefly
to
Magistrates
,
yet
in
some
regard
it
did
concern
all
the
people
:
Relieve
(
or
righten
)
the
oppressed
,
to
wit
,
either
by
private
persons
,
or
in
Courts
of
Justice
:
Judg
the
fatherless
;
that
is
,
do
them
justice
:
plead
for
the
widow
,
that
is
,
do
what
you
can
to
defend
widows
against
those
that
wrong
them
.
And
under
these
are
comprehended
all
that
are
friendless
and
helpless
.
Ver.
18.
Come
now
and
let
us
reason
together
,
saith
the
Lord
,
&c.
]
To
wit
,
Either
,
1.
that
it
may
be
made
evident
upon
a
fair
debate
,
whether
you
have
done
that
,
which
in
the
foregoing
words
I
have
required
of
you
;
and
if
so
,
whether
there
be
any
cause
for
you
to
question
,
but
that
I
will
approve
my self
gracious
and
merciful
to
you
,
and
that
your
former
sins
,
though
never
so
heinous
,
shall
be
absolutely
forgiven
you
:
Or
else
rather
,
2.
that
it
may
be
seen
,
whether
the
terms
that
I
have
propounded
to
you
be
not
equal
and
reasonable
;
and
consequently
whether
I
have
not
just
cause
,
if
you
yield
not
to
these
conditions
,
to
complain
of
you
,
and
threaten
as
I
have
done
.
And
thus
by
the
Lords
condescending
to
argue
the
matter
(
as
it
were
in
a
friendly
manner
)
with
such
poor
vile
wretches
,
he
gives
them
to
understand
,
That
if
upon
these
terms
they
did
not
carry
themselves
towards
him
,
as
they
ought
to
do
,
they
would
have
nothing
to
say
for
themselves
,
though
they
should
have
full
liberty
given
them
to
say
what
they
could
.
Though
your
sins
be
as
scarlet
,
they
shall
be
as
white
as
snow
;
though
they
be
red
like
crimson
,
they
shall
be
as
wool
;
that
is
,
if
you
be
convinced
by
me
,
and
do
what
I
have
before
required
,
though
your
sins
were
never
so
heinous
,
yet
they
shall
be
so
absolutely
forgiven
you
,
and
the
guilt
thereof
shall
be
thereby
so
wholly
taken
away
,
that
you
shall
be
as
pure
in
Gods
sight
as
if
you
had
never
sinned
.
By
sins
that
are
as
scarlet
,
and
red
as
crimson
,
he
means
bloody
sins
,
(
alluding
to
that
which
he
had
said
ver.
15.
Your
hands
are
full
of
blood
)
,
and
consequently
all
other
gross
and
abominable
sins
.
And
though
it
be
said
,
that
their
sins
should
be
as
white
as
snow
,
and
like
wool
,
that
is
,
like
pure
white
wool
,
before
it
be
any
way
discoloured
(
for
they
had
black
and
brown
wool
in
those
Countries
,
as
well
as
white
,
as
it
is
with
us
,
Gen.
30.32
.
)
yet
every
one
knows
that
this
is
a
figurative
expression
;
and
that
the
meaning
is
only
this
,
That
tho'
their
souls
were
defiled
with
the
foulest
sins
,
sins
of
the
deepest
dye
,
sins
in
grain
,
as
we
use
to
say
;
yet
upon
their
unfeigned
repentance
they
should
be
so
perfectly
acquitted
and
cleared
from
their
sins
,
that
they
should
be
in
Gods
sight
as
pure
,
and
white
as
snow
,
and
as
the
purest
whitest
wool
.
It
is
an
expression
much
like
that
,
Hebr.
1.3
.
where
Christ
is
said
to
have
purged
our
sins
;
and
yet
the
meaning
is
only
that
he
hath
by
his
blood
purged
us
from
our
sins
,
Hebr.
9.14
.
How
much
more
shall
the
blood
of
Christ
purge
your
consciences
from
dead
works
,
to
serve
the
living
God
?
Ver.
19.
If
ye
be
willing
and
obedient
,
ye
shall
eat
the
good
of
the
land
.
]
That
is
,
the
good
fruits
,
even
the
best
of
them
,
which
that
good
land
yield
,
which
I
have
given
you
;
it
shall
not
be
devoured
by
strangers
,
as
he
had
told
them
before
,
ver.
7.
it
had
lately
been
with
them
,
but
you
your selves
shall
enjoy
it
.
And
observable
it
is
,
that
in
the
condition
annexed
he
doth
nor
say
,
If
you
obey
these
my
commands
,
but
if
ye
be
willing
and
obedient
;
implying
,
that
if
they
were
really
willing
and
desirous
to
obey
God
in
all
that
he
required
of
them
,
though
they
came
short
in
many
things
of
doing
what
they
desired
,
yet
God
would
accept
of
them
;
and
that
the
cause
of
all
that
they
had
suffered
hitherto
,
was
their
wilful
disobeying
of
Gods
commands
,
according
to
that
,
My
people
would
not
hearken
to
my
voice
,
Psal.
81.11
.
Ver.
20.
But
if
ye
refuse
and
rebel
,
ye
shall
be
devoured
with
the
sword
.
]
As
if
he
should
have
said
,
Instead
of
your
eating
the
good
of
the
land
,
the
sword
of
your
enemies
shall
eat
up
and
devour
you
.
Ver.
21.
How
is
the
faithful
City
become
an
harlot
!
&c.
]
This
is
spoken
by
way
of
astonishment
,
as
being
amazed
to
consider
,
that
Jerusalem
,
a
City
that
had
been
so
faithful
in
keeping
covenant
with
God
,
even
as
a
chast
and
loyal
Wife
doth
with
her
Lord
and
Husband
,
should
now
carry
her self
so
disloyally
towards
him
,
even
as
an
harlot
or
common
strumpet
;
that
a
City
that
had
been
so
famous
for
Piety
,
should
be
so
far
fallen
from
her
former
purity
.
And
though
this
may
be
extended
to
all
the
wickedness
of
Jerusalem
,
whereby
she
had
broken
covenant
with
God
:
see
the
Note
,
Psal.
73.27
.
Yet
I
conceive
that
it
is
principally
meant
of
her
Idolatry
,
whereby
she
had
apparently
,
as
it
were
,
forsaken
God
,
her
Lord
and
Husband
,
and
joyned
her self
to
Idols
;
for
this
is
most
frequently
in
the
Scriptures
called
spiritual
harlotry
and
whoredom
:
see
the
Notes
,
Numb.
15.39
.
Judg.
2.17
.
&
Psal.
106.39
.
She
had
been
in
these
regards
faithful
in
the
days
of
David
,
and
the
greatest
part
of
Solomons
reign
;
yea
and
after
the
Apostacy
of
the
ten
Tribes
,
Jerusalem
had
the
true
worship
of
God
continued
there
:
see
2
Chron.
13.9
,
10
,
11.
and
some
good
kings
there
were
in
Judah
,
that
renewed
their
covenant
with
God
,
and
reformed
many
abuses
that
were
crept
in
amongst
them
,
as
it
was
in
the
days
of
Asa
and
Jehoshaphat
,
2
Chron.
15
.
12-15
.
&
17.3
,
4.
whence
was
that
of
the
Prophet
,
Hos.
11.12
.
Ephraim
compasseth
me
about
with
lyes
,
and
the
house
of
Israel
with
deceit
:
but
Judah
ruleth
with
God
,
and
is
faithful
with
the
Saints
.
Well
,
but
now
it
seems
in
the
days
of
the
Prophet
,
even
in
the
City
of
Jerusalem
,
Idolatry
and
all
kind
of
wickedness
did
abound
:
It
was
full
of
judgment
,
that
is
,
there
was
nothing
else
to
be
seen
in
it
;
so
constantly
was
justice
and
judgment
exercised
and
executed
under
her
good
kings
:
see
2
Chron.
19.5
,
&c.
Righteousness
lodged
in
it
;
as
if
he
had
said
,
that
all
things
both
in
places
of
judicature
,
and
private
commerce
,
were
carried
so
justly
and
equally
,
as
if
justice
had
taken
up
her
abode
there
:
but
now
murderers
,
for
which
see
the
Note
above
,
ver.
15.
Ver.
22.
Thy
silver
is
become
dross
,
thy
wine
mixed
with
water
.
]
Some
understand
this
passage
literally
,
as
a
complaint
of
the
injustice
of
the
inhabitants
of
Jerusalem
,
in
that
they
did
counterfeit
or
embase
their
coin
,
or
sell
silver
mixed
with
a
great
deal
of
dross
for
pure
silver
,
and
wine
mingled
with
water
for
pure
wine
;
and
so
likewise
in
all
other
merchandizes
did
defraud
those
that
traded
with
them
.
But
by
the
consent
of
almost
all
Expositors
,
the
words
are
rather
to
be
taken
figuratively
;
and
so
the
meaning
is
,
That
they
were
quite
degenerated
from
their
former
purity
and
goodness
,
and
that
there
was
nothing
left
either
in
Church
or
State
,
but
it
was
some
way
or
other
grosly
corrupted
:
Their
doctrine
,
that
should
have
been
agreeable
to
the
Word
of
God
,
which
is
as
pure
Silver
,
Psal.
12.6
.
was
corrupted
with
Errors
;
their
Worship
with
Superstition
and
Idolatry
;
and
their
Life
and
Conversation
with
all
kind
of
Wickedness
:
Though
they
still
made
a
shew
of
Religion
in
their
outward
Worship
,
and
of
Justice
in
their
Forms
of
Judicature
;
yet
all
was
but
a
shew
,
and
therefore
they
were
but
as
dross
,
which
is
like
to
Silver
,
but
yet
is
not
Silver
,
and
as
Wine
mixed
with
Water
,
which
hath
the
colour
,
but
not
the
taste
of
pure
Wine
.
V.
23.
Thy
Princes
are
Rebellious
,
&c.
]
Because
the
wickedness
of
the
Princes
in
a
Land
is
usually
the
main
cause
of
all
the
Lewdness
that
is
amongst
the
People
,
therefore
the
Prophet
here
lays
all
the
blame
upon
them
;
and
having
said
of
Jerusalem
,
v.
25.
that
now
Murderers
lodged
in
it
,
he
now
shews
who
the
Murderers
were
that
he
intended
,
Thy
Princes
are
Rebellious
,
and
Companions
of
Thieves
;
to
wit
,
because
by
their
pilling
and
polling
,
their
oppressing
and
impoverishing
of
the
people
,
they
were
in
Gods
Account
as
very
Thieves
as
those
Cut-throats
were
that
Robbed
by
the
Highway
.
Or
by
Thieves
here
may
be
meant
all
such
as
by
any
way
of
fraud
or
violence
did
wrong
their
Brethren
,
and
bereave
them
of
their
Livelihoods
,
according
to
what
our
Saviour
said
of
those
that
were
found
buying
and
Selling
in
the
Temple
,
Matth.
25.13
.
It
is
written
,
My
House
shall
be
called
the
House
of
Prayer
,
but
ye
have
made
it
a
Den
of
Thieves
.
And
so
the
Princes
are
charged
to
be
Companions
of
these
Thieves
,
because
by
not
punishing
them
,
and
much
more
by
countenancing
and
justifying
them
,
and
taking
their
parts
in
the
Seat
of
Judgment
,
they
did
encourage
them
in
their
Extortions
and
Rapines
;
but
especially
because
by
doing
these
things
for
Bribes
,
which
they
received
from
such
men
,
they
made
a
gain
of
their
Sins
,
and
became
Sharers
and
Partakers
with
them
in
their
Thefts
:
see
the
Notes
also
,
Psal.
50.18
.
and
Prov.
29.24
.
Every
one
loveth
Gifts
,
and
followeth
after
Rewards
;
that
is
,
they
all
generally
covet
Bribes
,
and
seek
only
the
enriching
of
themselves
thereby
:
So
that
I
conceive
the
same
thing
is
meant
by
Gifts
and
Rewards
;
yet
some
by
Gifts
understand
Bribes
given
before-hand
to
Judges
,
directly
therewith
to
hire
them
to
judge
unjustly
:
and
by
Rewards
,
Gifts
given
by
way
of
Retribution
after
an
unjust
Sentence
is
pronounced
:
Yea
some
under
these
Rewards
include
that
injustice
of
Judges
,
when
they
gratifie
a
Fellow-Judge
with
an
unjust
Sentence
,
in
expectation
that
he
at
another
time
shall
do
the
same
for
him
:
They
Judg
not
the
Fatherless
,
that
is
,
they
will
not
judg
justly
for
them
;
or
they
refuse
to
hear
them
,
because
they
are
not
able
to
bribe
them
;
which
agrees
best
with
the
following
clause
,
neither
doth
the
Cause
of
the
Widow
come
unto
them
.
Ver.
24.
Therefore
saith
the
Lord
,
the
Lord
of
Hosts
,
the
mighty
One
of
〈◊〉
,
&c.
]
That
is
,
The
mighty
God
or
Lord
Protector
of
Israel
,
as
before
he
was
called
,
v.
4.
The
Holy
One
of
Israel
,
and
Gen.
49.24
.
the
mighty
God
of
Jacob.
By
which
Title
he
seeks
to
beat
them
off
from
their
vain
confidence
in
God
,
by
giving
them
to
understand
,
that
he
that
had
formerly
been
the
mighty
Defence
of
Israel
,
would
now
manifest
the
same
Almighty
power
in
punishing
and
destroying
them
,
which
he
had
formerly
manifested
in
preserving
them
and
destroying
their
Enemies
;
and
so
to
make
the
following
Vengeance
threatned
,
the
more
dreadful
and
terrible
to
them
,
since
it
must
needs
be
a
fearful
thing
to
fall
under
the
wrath
of
an
Almighty
God
;
and
they
might
be
well
assured
that
were
they
never
so
mighty
and
great
,
he
would
be
easily
able
to
crush
and
destroy
them
:
Ah
,
I
will
ease
me
of
mine
Adversaries
,
and
avenge
me
of
mine
Enemies
.
This
is
spoken
after
the
manner
of
men
,
to
whom
Revenge
is
sweet
and
pleasing
;
for
as
vexation
and
indignation
is
a
burden
to
mens
Spirits
,
and
puts
them
into
a
restless
condition
;
so
when
men
have
satisfied
their
minds
,
by
revenging
themselves
upon
those
that
have
so
injured
and
provoked
them
,
that
is
an
ease
to
them
,
and
quiets
their
spirits
.
And
hence
are
the
like
expressions
used
concerning
the
Lord
,
when
he
speaks
of
punishing
wicked
men
,
as
in
Ezek.
5.13
.
I
will
cause
my
fury
to
rest
upon
them
,
and
I
will
be
comforted
:
And
Chap.
16.42
.
So
will
I
make
my
fury
towards
thee
to
rest
,
and
I
will
be
quiet
,
and
will
be
no
more
angry
.
And
therefore
though
this
Particle
(
Ah
)
be
sometimes
used
as
an
expression
of
Grief
,
as
Jer.
22.18
.
and
34.5
.
(
and
it
is
true
which
several
Expositors
do
note
from
hence
,
that
when
God
punisheth
his
People
,
he
doth
it
with
grief
,
as
being
constrained
to
do
it
by
their
Obstinacy
)
yet
here
,
I
conceive
,
it
is
rather
an
Expression
of
the
Lords
Indignation
,
and
of
his
Triumphing
in
the
ruin
of
his
people
,
that
were
now
turned
to
be
his
enemies
;
and
so
it
likewise
implies
the
soreness
of
the
Judgments
he
meant
to
bring
upon
them
;
but
see
the
foregoing
Note
,
v.
4.
and
that
also
Deut.
28.63
.
Ver.
25.
And
I
will
turn
my
hand
upon
thee
,
&c.
]
If
we
consider
how
much
good
God
promiseth
here
to
do
for
his
Church
,
by
purging
her
,
and
restoring
her
to
a
far
better
condition
than
at
present
she
was
in
,
it
will
be
evident
that
the
Lord
adds
this
,
as
by
way
of
mitigating
,
or
at
least
moderating
the
severity
of
the
former
threatning
,
ver.
24.
And
therefore
,
though
otherwise
by
turning
his
hand
upon
her
might
be
meant
(
as
some
have
thought
)
that
his
hand
which
had
wont
to
be
stretched
forth
in
her
defence
for
the
ruin
of
her
Enemies
,
should
now
be
stretched
forth
upon
her
,
to
be
avenged
on
her
for
her
Rebellion
against
him
;
yet
I
rather
conceive
,
that
here
it
is
spoken
in
a
way
of
mercy
,
agreeably
to
that
which
follows
,
to
wit
,
that
he
would
once
again
set
himself
,
by
the
Judgments
he
would
bring
upon
her
,
to
endeavour
the
Purging
and
Reforming
of
her
.
He
had
said
before
,
ver.
5.
Why
should
ye
be
stricken
any
more
?
Ye
will
revolt
more
and
more
:
But
now
he
resolves
to
turn
his
hand
to
this
work
again
,
And
I
will
turn
my
hand
upon
thee
;
and
accordingly
he
adds
,
and
purely
purge
away
thy
Dross
,
and
take
away
all
thy
Tinn
;
which
is
spoken
with
relation
to
what
he
had
said
,
v.
22.
Thy
Silver
is
become
Dross
;
and
that
which
is
intended
thereby
is
,
that
by
those
calamities
he
would
bring
upon
them
,
he
meant
to
purge
and
refine
them
,
partly
by
destroying
those
that
were
incorrigibly
wicked
from
amongst
them
,
which
are
as
the
refuse
of
a
Stat●
▪
see
the
Note
,
Psal.
119.119
.
and
partly
by
Reforming
the
rest
,
by
purging
〈◊〉
from
the
wickedness
of
their
hearts
,
and
from
the
Idolatry
,
and
other
corruptions
that
were
in
their
Lives
:
Yet
by
Tinn
here
,
which
looks
like
Silver
,
may
be
meant
their
Hypocrisie
,
or
the
Hypocrites
that
were
amongst
them
,
whom
he
would
destroy
as
well
as
those
that
were
openly
prophane
.
As
for
those
words
,
purely
and
all
,
I
will
purely
purge
away
all
thy
Dross
,
and
take
away
all
thy
Tinn
;
it
must
not
be
understood
so
,
as
if
the
Church
were
to
have
no
ungodly
ones
or
Hypocrites
left
in
her
,
or
that
the
godly
should
have
no
dross
of
corruption
and
sin
left
in
them
;
the
Church
is
never
thus
purely
purged
here
in
this
world
.
All
that
is
intended
hereby
is
,
that
God
would
bring
them
to
such
a
degree
of
Purity
,
as
that
he
might
again
delight
in
them
,
as
in
his
people
,
that
they
should
no
more
content
themselves
with
hypocritical
shews
of
Piety
,
but
should
sincerely
shine
forth
in
all
holiness
of
Conversation
.
Ver.
26.
And
I
will
restore
thy
Judges
as
at
the
first
,
and
thy
Counsellors
as
at
the
beginning
,
&c.
]
That
is
,
thou
shalt
have
Magistrates
,
and
Governors
,
and
Counsellors
to
be
assistant
to
them
,
by
giving
them
advice
in
their
way
of
Government
,
that
are
faithful
,
and
just
,
and
incorrrupt
;
not
such
as
they
are
now
,
and
have
been
of
late
,
loving
Gifts
,
and
following
after
Rewards
,
as
was
said
before
,
v.
2.3
.
but
such
as
thou
hadst
in
the
first
constitution
of
thy
State
and
Commonwealth
,
to
wit
,
such
as
thine
ancient
Judges
were
,
Moses
,
Joshua
,
and
Samuel
,
&c.
and
thy
former
good
Kings
,
David
,
Solomon
,
Jehoshaphat
,
and
Asa
.
And
some
hold
that
this
was
fulfilled
in
the
Reformation
that
was
made
in
the
days
of
Hezekiah
and
Josiah
;
but
I
conceive
it
is
spoken
,
rather
,
with
relation
to
the
times
after
the
Captivity
,
when
they
were
Governed
by
Joshua
and
Zorobabel
,
Ezra
and
Nehemiah
,
and
other
good
Rulers
:
Yea
some
say
,
that
this
was
principally
accomplished
in
the
days
of
the
Gospel
.
Afterward
thou
shalt
be
called
the
City
of
Righteousness
,
the
faithful
City
;
that
is
,
when
God
hath
thus
purged
thee
,
then
the
faithful
City
that
was
become
a
Harlot
(
as
was
said
before
,
v.
21.
)
shall
again
become
eminently
righteous
,
in
regard
of
her
just
dealing
with
men
;
and
faithful
,
in
regard
of
her
stedfast
piety
towards
God
,
insomuch
that
she
shall
be
famous
in
this
regard
,
and
commonly
magnified
as
a
City
of
Righteousness
,
a
faithful
City
.
Ver.
27.
Zion
shall
be
Redeemed
with
Judgment
,
and
her
Converts
with
Righteousness
.
]
By
Zion
here
is
meant
the
people
that
dwelt
in
or
about
Jerusalem
;
or
more
generally
,
that
worshipped
God
in
Zion
:
By
their
being
Redeemed
is
meant
,
that
they
should
be
delivered
from
the
Judgments
before
threatned
,
or
particularly
from
the
Babylonian
Captivity
;
and
therefore
to
that
word
which
we
translate
her
Converts
(
meaning
thereby
those
that
should
be
converted
to
God
in
those
troubles
,
being
Reformed
from
their
former
Evil
courses
)
others
translate
,
they
that
return
of
her
,
to
wit
,
from
Babylon
:
And
then
that
Phrase
of
their
being
Redeemed
with
Judgment
,
may
be
thus
taken
:
Either
,
1.
That
they
should
be
delivered
by
the
Judgments
which
God
would
execute
upon
their
Enemies
,
to
wit
,
the
Babylonians
and
others
:
Or
,
2.
That
they
should
be
delivered
in
such
a
manner
,
as
became
a
just
and
righteous
God
,
to
wit
,
in
that
having
punished
or
destroyed
the
wicked
that
were
amongst
them
,
by
the
Judgments
he
had
brought
upon
them
,
he
should
withal
take
care
of
performing
that
promise
which
he
had
made
to
his
Church
and
People
,
reserving
a
remnant
from
the
common
destruction
,
and
so
tempering
his
Judgments
with
Mercy
,
that
they
should
purge
and
refine
his
Church
,
and
not
ruin
her
;
they
should
cut
off
the
wicked
from
amongst
them
,
and
they
that
were
reserved
should
be
only
refined
and
reformed
thereby
.
And
the
like
may
be
said
of
the
last
clause
,
and
her
Converts
with
Righteousness
;
the
meaning
being
only
this
,
that
they
should
be
Redeemed
by
the
faithfulness
of
God
in
performing
his
promises
:
see
the
Note
,
Psal.
51.4
.
because
it
might
be
doubted
how
so
great
a
work
should
be
effected
,
as
was
before
mentioned
,
therefore
it
is
here
said
,
that
it
should
be
brought
about
by
the
power
of
God
,
who
judgeth
righteously
,
and
who
is
faithful
to
perform
all
his
promises
made
to
his
people
.
Ver.
28.
And
the
destruction
of
the
Transgressors
and
of
the
Sinners
shall
be
together
,
&c.
]
That
is
,
They
shall
none
of
them
escape
,
but
shall
all
be
destroyed
,
even
the
mightiest
of
them
,
that
thought
themselves
in
the
surest
condition
,
as
well
as
the
meanest
:
Yet
some
by
Transgressors
do
understand
,
more
particularly
,
such
as
were
openly
prophane
;
and
by
Sinners
,
such
as
made
more
shew
of
Religion
,
and
yet
sheltered
themselves
in
some
sinful
lewd
ways
;
and
so
understand
this
threatning
thus
,
that
both
these
should
be
destroyed
,
the
one
as
well
as
the
other
:
And
they
that
forsake
the
Lord
,
that
is
,
that
abandon
the
true
Religion
,
and
follow
after
the
Gods
of
the
Heathens
,
shall
be
consumed
,
that
is
,
utterly
destroyed
,
and
cut
off
from
his
people
.
Ver.
29.
For
they
shall
be
ashamed
of
the
Oaks
which
ye
have
desired
,
&c.
]
That
is
,
which
ye
have
so
eagerly
affected
and
esteemed
,
as
certainly
doting
on
that
way
of
your
Idol-worship
:
And
ye
shall
be
confounded
for
the
Gardens
which
ye
have
chosen
,
that
is
,
of
your
own
heads
,
without
any
command
from
God
,
yea
without
his
consent
or
approbation
.
Now
by
the
Oaks
are
meant
,
the
Groves
which
they
did
set
apart
for
the
Worship
of
their
Idol-gods
;
concerning
which
,
see
the
Note
,
Gen.
21.33
.
and
Deut.
16.21
.
And
so
likewise
the
same
is
meant
by
the
Gardens
,
to
wit
,
Gardens
which
they
dedicated
to
their
false
gods
;
of
which
there
is
frequent
mention
,
as
in
Chap.
65.3
.
and
66.17
.
where
it
is
said
,
that
they
sacrificed
in
Gardens
,
and
that
they
sanctified
themselves
,
and
purified
themselves
in
Gardens
.
And
of
both
these
it
is
said
,
they
should
be
ashamed
and
confounded
,
because
they
should
find
,
that
these
Idol-gods
whom
they
had
there
worshipped
,
and
in
whom
they
had
put
such
confidence
,
were
no
way
able
to
help
them
;
but
that
God
was
by
that
their
Idol-worship
,
provoked
to
destroy
them
;
see
also
the
Note
,
Psal.
97.7
.
Ver.
30.
For
ye
shall
be
as
an
Oak
whose
leaf
fadeth
,
and
as
a
Garden
that
hath
no
Water
.
]
As
if
he
should
have
said
,
ye
shall
be
as
one
of
those
Oaks
and
Gardens
,
wherein
you
did
so
exceedingly
please
your selves
with
your
Idol-service
,
but
not
as
when
they
were
green
and
flourishing
,
which
made
you
take
such
delight
in
them
,
but
as
when
they
are
withered
,
and
bereaved
of
all
their
Bravery
and
Beauty
.
And
this
is
all
you
shall
get
by
your
Idolatrous
Devices
;
you
have
provoked
me
to
wrath
with
your
goodly
Oaks
and
Gardens
,
and
you
shall
be
as
a
withered
Oak
and
parched
Garden
;
to
wit
,
in
that
you
shall
be
stripped
of
all
your
Wealth
and
glory
,
and
thereby
shall
be
as
an
Oak
whose
leaf
fadeth
,
and
in
that
God
shall
withhold
his
blessing
from
you
,
and
by
means
hereof
ye
shall
be
as
a
Garden
that
having
no
water
,
must
needs
be
withered
.
Ver.
31.
And
the
Strong
shall
be
as
Tow
,
and
the
Maker
of
it
is
a
Spark
,
&c.
]
That
is
,
your
Idols
,
on
whom
you
relyed
,
as
the
great
strength
of
the
Land
,
shall
be
suddenly
destroyed
,
even
as
tow
,
that
is
in
a
moment
set
on
fire
with
the
least
spark
,
and
then
is
therewith
presently
consumed
;
and
the
Workmen
that
made
them
,
or
the
owners
of
them
that
caused
them
to
be
made
,
shall
be
as
a
spark
,
to
set
the
Tow
on
fire
,
to
wit
,
by
kindling
Gods
wrath
against
them
,
whereby
they
shall
be
consumed
.
But
if
we
read
the
second
clause
,
as
it
is
in
the
Margin
of
our
Bibles
,
And
the
Strong
shall
be
as
Tow
,
and
his
work
as
a
Spark
;
then
the
meaning
may
be
,
that
the
strong
and
mighty
ones
amongst
them
,
even
those
that
were
of
greatest
power
and
eminency
,
should
be
suddenly
burnt
up
and
destroyed
as
Tow
,
and
that
their
work
,
that
is
,
their
sins
,
and
especially
their
Idolatry
,
their
Groves
,
and
Altars
,
and
Idols
,
should
be
as
a
spark
to
set
them
on
fire
;
and
so
they
shall
both
burn
together
,
to
wit
,
the
Spark
and
the
Tow
,
the
Idols
and
the
Idolaters
,
and
none
shall
quench
them
.
Having
in
the
foregoing
verse
compared
them
to
dry
withered
oakes
that
are
soon
burnt
,
in
allusion
thereto
it
may
well
be
that
here
he
adds
that
they
should
be
as
Tow
,
that
is
quickly
burnt
up
;
and
so
they
and
their
Idols
,
with
all
their
strong
Cities
and
Castles
,
should
be
utterly
consumed
together
.
CHAP.
II.
VEr.
1.
The
word
that
Isaiah
the
Son
of
Amos
saw
,
&c.
]
That
is
,
the
Prophecy
which
was
revealed
to
him
by
way
of
Vision
.
This
is
the
Title
prefixed
before
this
particular
Prophecy
,
contained
in
this
,
and
the
two
following
Chapters
;
concerning
which
see
the
Notes
,
Chap.
1.1
.
and
likewise
1
Sam.
3.1
.
&
4.1
.
Ver.
2.
And
it
shall
come
to
pass
in
the
last
days
,
that
the
mountain
of
the
Lords
house
shall
be
established
in
the
top
of
the
mountains
,
and
shall
be
exalted
above
the
hills
,
&c.
]
See
the
Note
,
Jer.
49.1
.
By
the
last
days
in
the
Scripture
,
the
days
of
the
Gospel
are
usually
meant
,
the
last
age
of
the
world
,
comprehending
the
whole
time
from
the
Incarnation
of
Christ
to
the
last
judgment
,
as
we
may
see
Heb.
1.1
,
2.
God
hath
in
these
last
days
spoken
unto
us
by
his
Son
;
and
so
also
2
Tim.
3.1
.
&
2
Pet.
3.3
.
Some
conceive
they
are
so
called
,
because
these
times
began
under
the
last
Monarchy
of
the
World
,
to
wit
,
the
Roman
.
But
rather
they
are
so
called
,
because
the
Church
should
be
then
setled
in
such
a
state
and
Religion
,
ordered
in
such
a
way
,
as
should
never
be
changed
.
In
former
times
the
state
of
the
Church
was
oft
changed
,
and
God
did
several
ways
reveal
himself
to
his
people
,
Heb.
1.1
.
but
then
a
new
form
of
the
Church
was
established
by
Christ
and
his
Apostles
,
which
was
to
last
unto
the
end
of
the
world
;
all
Types
and
Prophesies
of
the
Old
Testament
were
at
an
end
,
and
the
Doctrine
of
the
Church
was
setled
in
an
unchangeable
way
:
and
thence
are
those
expressions
which
the
Apostles
used
,
1
Joh.
2.18
.
Little
children
,
it
is
the
last
time
;
and
,
1
Cor.
10.11
.
These
things
are
written
for
our
admonition
,
upon
whom
the
ends
of
the
world
are
come
.
Again
,
by
the
mountain
of
the
Lords
house
,
some
understand
Christ
,
that
stone
which
became
a
great
mountain
,
Dan.
2.34
,
35.
and
upon
whom
the
Church
is
built
as
a
house
upon
a
hill
.
But
far
more
probably
the
Church
is
meant
hereby
,
being
called
the
mountain
of
the
Lords
house
,
in
allusion
to
Mount
Zion
,
whereon
the
Temple
,
the
house
of
the
Lord
,
was
built
,
and
which
was
a
type
of
the
Church
,
and
truly
resembled
to
a
mountain
,
as
is
noted
,
Psal.
2.6
.
And
of
this
mountain
of
the
Lords
house
,
it
is
said
,
That
it
should
be
established
(
or
prepared
,
as
it
is
in
the
Margent
)
in
the
top
of
the
mountains
,
and
exalted
above
the
hills
,
not
only
because
the
Church
should
be
conspicuous
to
all
the
World
,
as
a
city
that
is
set
on
a
hill
,
which
cannot
be
hid
,
Mat.
5.14
.
the
light
of
the
Gospel
shining
from
thence
to
the
enlightening
of
all
Nations
;
but
also
because
it
should
in
regard
of
Spiritual
priviledges
and
glory
,
excell
all
the
Kingdoms
and
Estates
that
were
in
the
world
;
see
the
Note
,
Psal.
68.15
.
and
should
be
setled
in
this
condition
unchangeably
,
all
Nations
submitting
themselves
to
the
Church
;
which
is
expressed
more
fully
in
the
next
words
,
which
contain
a
clear
Prophecy
of
the
calling
of
the
Gentiles
.
And
all
Nations
shall
flow
unto
it
;
that
is
,
they
shall
come
in
and
join
themselves
to
the
Church
in
great
numbers
voluntarily
of
their
own
accord
,
and
with
great
vehemency
and
fervency
of
desires
,
like
so
many
rivers
running
into
some
one
greater
stream
,
which
is
that
our
Saviour
speaks
of
the
Kingdom
of
Heavens
suffering
violence
,
Mat.
11.12
.
See
the
Notes
,
Psal.
34.5
.
&
110.3
.
Ver.
3.
And
many
people
shall
go
and
say
,
come
ye
and
let
us
go
up
to
the
mountain
of
the
Lord
,
to
the
house
of
the
God
of
Jacob
,
&c.
]
This
is
added
as
a
farther
explanation
of
the
last
clause
in
the
foregoing
verse
,
and
all
Nations
shall
flow
unto
it
;
for
this
,
that
multitudes
of
all
Nations
should
thus
encourage
one
another
to
join
themselves
to
the
Church
,
implys
how
readily
and
voluntarily
they
should
flow
into
it
.
As
for
this
phrase
,
let
us
go
up
to
the
mountain
of
the
Lord
,
&c.
it
is
suited
to
the
situation
of
the
Temple
,
to
which
they
went
up
on
every
side
;
but
yet
withal
it
very
fitly
expresseth
mens
joining
themselves
to
the
Church
,
which
is
the
Heavenly
Jerusalem
,
Heb.
12.22
.
The
Jerusalem
which
is
above
,
Gal.
4.26
.
to
which
when
men
do
join
themselves
,
they
ascend
thereby
to
greater
and
better
things
than
the
greatest
do
here
enjoy
▪
and
therefore
accordingly
must
take
off
their
hearts
from
the
low
and
base
things
of
the
world
,
and
ascend
in
their
affections
,
desires
and
endeavours
to
those
that
are
in
Heaven
prepared
for
them
,
Phil.
3.20
.
&
Col.
3.2
.
And
withal
observable
it
is
,
that
in
this
prediction
of
the
calling
of
the
Gentiles
it
is
clearly
hinted
,
that
they
should
join
themselves
to
the
Church
of
the
Jews
,
according
to
that
,
Mat.
8.11
.
Many
shall
come
from
the
East
and
West
,
and
shall
sit
down
with
Abraham
and
Isaac
,
and
Jacob
in
the
Kingdom
of
Heaven
.
2.
What
a
great
change
there
should
be
betwixt
the
state
of
the
Church
under
the
Gospel
,
and
that
under
the
Law
,
in
that
the
people
that
might
not
come
near
to
Sinai
,
have
here
free
access
given
them
to
come
into
Sion
.
And
,
3ly
,
that
the
great
thing
that
should
encourage
the
Gentiles
to
come
in
,
should
be
that
they
should
be
there
taught
of
God
effectually
,
which
is
expressed
in
those
words
,
And
he
will
teach
us
his
ways
,
and
we
will
walk
in
his
paths
.
For
out
of
Zion
shall
go
forth
the
Law
,
and
the
word
of
the
Lord
from
Jerusalem
.
]
That
is
,
the
Doctrine
of
the
Gospel
.
Some
take
this
to
be
also
the
words
of
the
people
encouraging
one
another
to
go
up
to
the
house
of
God
,
as
was
before
expressed
,
to
wit
,
because
the
word
of
God
was
there
only
to
be
found
.
But
rather
they
are
the
words
of
the
Prophet
,
shewing
by
what
means
the
Nations
should
be
brought
thus
to
join
themselves
to
the
Church
,
namely
,
that
it
should
be
by
the
Preaching
of
the
Gospel
,
which
should
be
first
published
in
Jerusalem
,
and
should
from
thence
afterward
spread
abroad
into
all
the
world
,
Luk.
24.47
.
Act.
1.8
.
See
the
Note
also
,
Psal.
110.2
.
Now
this
is
mentioned
as
that
whereby
Zion
should
be
exalted
to
a
high
degree
of
eminency
,
that
now
the
Doctrine
of
Salvation
should
go
,
not
out
of
Sinai
,
but
out
of
Zion
.
And
it
implys
some
change
that
should
then
be
in
the
Doctrine
of
the
Church
,
though
in
regard
of
the
substance
of
it
,
it
should
still
be
the
same
.
Ver.
4.
And
he
shall
judg
amongst
the
Nations
,
&c.
]
That
is
,
the
Lord
Christ
,
(
the
very
God
of
Jacob
,
to
whose
house
it
was
said
in
the
foregoing
verse
the
Gentiles
should
go
up
)
,
God
manifested
in
the
flesh
,
1
Tim.
3.16
.
shall
have
the
supreme
power
of
Royal
authority
given
him
of
the
Father
,
(
which
is
that
Christ
said
,
Mat.
11.27
.
All
things
are
delivered
unto
me
of
my
Father
.
And
Joh.
5.22
.
The
Father
judgeth
no
man
,
but
hath
committed
all
judgment
unto
his
Son
)
,
and
accordingly
he
shall
reign
as
King
,
judging
,
and
governing
,
and
protecting
his
people
,
and
punishing
their
enemies
.
See
the
Notes
,
Deut.
32.36
.
But
now
especially
this
is
meant
of
that
Spiritual
jurisdiction
and
dominion
he
should
exercise
in
the
Consciences
of
his
people
,
to
wit
,
that
by
the
Scepter
of
his
Gospel
,
(
that
Law
and
Word
of
the
Lord
mentioned
in
the
foregoing
verse
,
that
was
to
go
forth
out
of
Zion
)
,
he
should
rule
and
govern
as
a
just
King
,
not
amongst
the
Jews
only
,
but
amongst
the
Gentiles
also
,
and
should
subdue
their
hearts
to
the
obedience
of
his
Kingdom
,
and
then
acquit
and
absolve
them
from
all
their
sins
.
See
the
Notes
,
Psal.
2.8
.
&
110.2
,
3
,
6.
And
therefore
it
is
added
,
and
shall
rebuke
many
people
;
which
I
conceive
is
also
principally
meant
of
his
convincing
them
of
their
sins
,
and
the
truth
of
the
Gospel
,
Joh.
16.8
.
whereby
they
should
be
brought
to
give
up
their
names
to
Christ
.
And
they
shall
beat
their
swords
into
plow-shares
,
and
their
spears
into
pruning-hooks
,
&c.
]
The
meaning
is
,
that
the
converted
Nations
living
as
is
before
said
,
under
the
Government
of
Christ
,
though
formerly
warring
continually
one
against
another
,
and
seeking
to
devour
and
destroy
one
another
,
should
live
peaceably
together
,
and
laying
by
all
thoughts
and
desires
of
being
hurtful
and
injurious
one
to
another
,
should
only
betake
themselves
to
such
imployments
as
tended
to
the
publick
good
,
and
whereby
they
should
rather
promote
the
welfare
,
than
the
hurt
one
of
another
.
For
as
by
way
of
foretelling
times
of
War
it
is
said
,
Joel
3.10
.
Beat
your
Plow-shares
into
swords
,
and
your
pruning-hooks
into
spears
,
so
here
on
the
contrary
by
way
of
foretelling
the
concord
and
peace
which
the
Gospel
of
Christ
should
work
amongst
men
,
it
is
said
,
that
they
should
beat
their
swords
into
plow-shares
,
and
their
spears
into
pruning-hooks
.
And
this
is
also
more
fully
exprest
in
the
following
words
,
Nation
shall
not
lift
up
sword
against
Nation
,
neither
shall
they
learn
war
any
more
.
All
the
difficulty
indeed
is
how
to
reconcile
this
Prophecy
with
the
bitter
Wars
that
have
been
in
most
times
,
even
amongst
those
that
have
professed
themselves
the
Church
of
Christ
,
with
respect
whereto
our
Saviour
gave
that
warning
to
his
Disciples
,
Mat.
10.34
.
Think
not
that
I
am
come
to
send
peace
on
the
earth
,
I
came
not
to
send
peace
but
a
sword
.
Some
to
avoid
this
difficulty
hold
this
to
be
only
a
Prophecy
of
that
Universal
Peace
which
should
be
in
the
reign
of
Augustus
amongst
the
Nations
throughout
the
whole
Roman
Empire
,
who
had
then
the
greatest
part
of
the
World
under
their
Dominion
,
just
about
the
time
of
our
Saviours
birth
;
the
truth
whereof
,
as
it
is
evident
in
the
Roman
Histories
,
so
it
may
be
probably
gathered
from
that
Tax
,
or
Muster
mentioned
,
Luk.
2.1
.
Then
went
out
a
Decree
from
Caesar
Augustus
,
that
all
the
world
should
be
taxed
;
which
could
not
well
be
,
but
in
a
time
of
a
general
Peace
.
And
again
,
others
would
have
it
to
be
only
a
figurative
expression
of
that
true
,
inward
,
spiritual
peace
,
which
is
the
effect
of
Christs
Kingdom
in
the
Consciences
of
Believers
,
begun
here
,
but
perfected
hereafter
in
Heavenly
glory
.
But
questionless
the
words
are
clearly
a
Prediction
of
that
concord
and
peace
,
which
should
be
the
proper
effect
of
the
Gospel
amongst
those
Nations
,
and
particular
persons
,
that
should
sincerely
submit
themselves
to
the
Government
of
Christ
.
The
Doctrine
of
the
Gospel
doth
upon
many
grounds
press
Christians
to
live
peaceably
,
as
far
as
they
are
able
,
with
all
men
whatsoever
,
Rom.
12.18
.
If
it
be
possible
,
as
much
as
lyeth
in
you
,
live
peaceably
with
all
men
:
and
,
Heb.
12.14
.
Follow
peace
with
all
men
.
And
especially
that
they
should
live
lovingly
and
peaceably
amongst
themselves
,
Mark
9.50
.
Endeavouring
to
keep
the
unity
of
the
Spirit
in
the
bond
of
peace
,
Ephes.
4.3
.
And
accordingly
we
find
that
where
people
are
throughly
brought
to
that
frame
and
disposition
of
spirit
which
the
Law
of
the
Gospel
doth
require
in
Christians
,
they
are
so
harmless
and
meek
,
that
they
are
careful
not
to
wrong
any
with
whom
they
converse
,
but
are
content
rather
quietly
to
suffer
wrong
from
others
,
and
will
live
as
brethren
lovingly
and
peaceably
together
,
without
any
jars
and
variance
;
as
it
is
noted
of
those
that
were
added
to
the
Church
in
the
first
days
of
the
Gospel
,
who
were
at
least
five
thousand
,
if
not
eight
thousand
,
that
the
multitude
of
those
that
believed
were
of
one
heart
,
and
of
one
soul
.
And
this
is
that
which
is
here
foretold
concerning
ths
days
of
the
Gospel
.
It
cannot
therefore
be
inferred
from
hence
,
that
it
is
altogether
unlawful
for
Christians
to
make
war
,
whether
offensive
or
defensive
;
for
the
people
of
God
have
gone
out
to
war
by
Gods
own
appointment
.
And
when
the
Soldiers
that
were
converted
to
the
faith
of
Christ
by
the
Baptists
Ministry
,
propounded
the
question
to
him
,
Luk.
3.14
.
And
what
shall
we
do
?
He
did
not
enjoin
them
to
leave
their
calling
,
but
only
instructed
them
how
to
behave
themselves
therein
,
Do
violence
to
no
man
,
neither
accuse
any
man
falsly
,
and
be
content
with
your
wages
.
Just
wars
are
rather
executions
of
Justice
,
than
any
breach
of
Christian
charity
.
Nor
must
we
think
that
the
discord
and
wars
that
have
been
in
all
ages
,
even
in
the
days
of
the
Gospel
,
and
that
too
amongst
those
that
profess
themselves
Christians
,
do
any
way
weaken
the
truth
of
this
Prophecy
;
for
the
drift
of
these
expressions
of
the
Prophet
is
only
to
shew
,
first
,
how
much
the
Gospel
should
tend
to
the
establishing
of
a
happy
Peace
amongst
the
Nations
of
the
World
,
that
had
been
before
so
barbarously
ready
to
devour
one
another
,
by
bringing
them
to
be
united
together
in
one
faith
,
as
fellow-members
of
one
and
the
same
body
under
Christ
their
head
,
the
Prince
of
Peace
,
as
he
is
called
,
Chap.
9.6
.
And
,
2.
what
intire
affection
and
union
of
spirit
,
and
so
what
a
peaceable
disposition
one
towards
another
,
there
should
be
amongst
those
that
were
true
Christians
,
that
did
sincerely
submit
to
the
Law
of
Christ
,
the
Gospel
of
Peace
,
Ephes.
6.15
.
and
that
were
effectually
guided
by
the
Spirit
of
Christ
.
All
which
notwithstanding
it
needs
not
seem
strange
to
us
,
that
the
Church
is
still
so
much
embroiled
with
war
:
1.
Because
when
the
Church
is
for
peace
,
her
enemies
will
still
be
for
persecution
and
war
.
2.
Because
there
will
be
still
in
the
Church
so
many
that
profess
Christ
,
but
in
their
works
deny
him
,
not
being
Christians
indeed
.
And
,
3ly
,
because
even
those
that
are
true-hearted
Christians
,
by
reason
of
the
remainders
of
corruption
in
them
,
are
over-ready
too
often
to
swerve
from
the
temper
and
way
of
peace
which
Christ
hath
prescribed
them
.
V.
5.
O
house
of
Jacob
,
come
ye
and
let
us
walk
in
the
light
of
the
Lord.
]
As
in
imitation
of
that
expression
wherewith
ver.
3.
he
had
said
the
converted
Gentiles
should
encourage
one
another
,
Come
ye
and
let
us
go
up
to
the
mountain
of
the
Lord
,
&c.
the
Prophet
doth
here
exhort
the
Jews
,
that
they
that
were
Gods
first-born
peculiar
people
,
would
not
come
behind
them
,
but
would
rather
prevent
them
,
and
lead
them
the
way
.
Since
the
whole
world
should
be
enlightned
,
it
were
a
shame
if
they
should
still
walk
in
darkness
;
O
house
of
Jacob
come
ye
,
and
let
us
walk
in
the
light
of
the
Lord
,
that
is
,
in
the
light
of
Gods
word
,
which
shines
amongst
you
now
,
or
in
the
light
of
the
Gospel
,
which
shall
hereafter
break
forth
from
you
,
and
shine
amongst
all
Nations
.
So
that
this
may
be
taken
as
spoken
both
to
the
Jews
that
were
then
living
in
the
days
of
the
Prophet
,
and
to
their
posterity
in
the
days
of
the
Gospel
;
and
it
is
all
one
in
effect
as
if
he
should
have
said
,
Let
us
believe
in
Christ
,
and
love
him
and
all
Christians
for
his
sake
.
Ver.
6.
Therefore
thou
hast
forsaken
thy
people
the
house
of
Jacob
,
because
they
be
replenished
from
the
East
,
&c.
]
That
is
,
they
are
full
of
the
rites
and
customs
,
and
vices
of
the
people
inhabiting
the
Eastern
Countries
;
amongst
which
though
the
Ammonites
and
Moabites
may
be
numbered
,
because
they
lay
Eastward
of
Judea
,
yet
I
conceive
the
Syrians
and
Chaldeans
are
here
chiefly
intended
,
because
they
were
amongst
the
Jews
most
usually
termed
the
Children
of
the
East
,
or
the
people
of
the
East
,
(
See
the
Notes
,
1
King
.
4.30
.
and
2
King
.
13.17
.
)
and
because
though
it
might
not
be
unfitly
said
,
that
it
was
from
these
Eastern
Nations
that
they
had
learnt
their
Idolatry
,
and
other
gross
sins
;
yet
the
corrupt
customs
and
rites
here
meant
,
wherewith
they
had
been
replenished
from
the
East
,
seem
to
be
their
Magick
Arts
,
Sorceries
,
Divinations
,
and
such
like
superstitious
practices
,
for
which
the
Arabians
,
the
Syrians
and
Chaldeans
,
were
famous
in
those
times
;
as
we
see
amongst
others
,
in
Balaam
,
that
egregious
Sorcerer
,
who
was
of
Pethor
of
Mesopotamia
,
Deut.
23.4
.
and
brought
by
Balak
out
of
the
mountains
of
the
East
,
Numb.
23.
and
herewith
that
suits
well
which
followeth
,
and
are
soothsayers
like
the
Philistines
,
(
only
withal
observable
it
is
,
that
because
the
Philistines
who
were
also
much
addicted
to
these
Superstitions
,
see
1
Sam.
6.2
.
bordered
on
the
west
of
the
Jews
,
as
the
Syrians
and
Chaldeans
did
on
the
East
,
this
is
all
one
in
effect
,
as
if
the
Prophet
had
complained
,
that
they
had
filled
their
land
with
these
Heathenish
practises
from
all
the
Nations
that
were
round
about
them
)
,
and
they
please
themselves
in
the
children
of
strangers
,
that
is
,
they
follow
the
rites
and
customs
of
outlandish
people
with
much
delight
,
and
are
pleased
to
be
like
to
them
;
for
though
some
Expositors
understand
this
of
their
abusing
themselves
with
the
children
of
strangers
in
the
horrid
sin
of
Sodomy
,
(
a
vice
too
common
even
amongst
the
Jews
in
those
times
,
2
King
.
23.7
.
)
and
others
of
their
priding
themselves
in
having
many
servants
to
attend
them
that
were
of
foreign
Nations
;
yet
it
is
far
more
probable
that
the
Prophet
intended
hereby
,
that
they
were
much
affected
with
conforming
themselves
to
those
their
wicked
rites
and
customs
,
or
perhaps
that
they
were
pleased
with
having
commerce
,
and
joining
themselves
to
them
by
Covenants
and
Marriages
.
But
now
for
the
dependance
of
these
words
upon
that
which
went
before
.
Some
conceive
that
this
sad
complaint
which
the
Prophet
here
enters
into
of
the
woful
condition
whereinto
the
Jews
had
brought
themselves
by
their
great
sins
,
tends
to
shew
the
reason
,
why
in
the
foregoing
verse
he
had
invited
them
to
turn
unto
the
Lord
by
unfeigned
repentance
,
namely
,
because
God
had
in
a
manner
forsaken
them
for
their
horrid
wickedness
,
and
exposed
them
to
the
fury
of
their
cruel
enemies
,
and
so
they
were
in
danger
to
be
utterly
cast
off
and
destroyed
,
if
they
did
not
prevent
it
,
by
a
serious
and
timely
returning
to
their
God
.
And
some
add
too
,
that
herein
a
reason
is
hinted
why
he
had
inserted
the
foregoing
Prophecy
of
the
Calling
of
the
Gentiles
.
But
I
rather
conceive
that
this
is
added
as
by
way
of
correcting
what
he
had
said
in
the
foregoing
verse
,
O
house
of
Jacob
,
come
ye
and
let
us
walk
in
the
light
of
the
Lord
;
as
if
he
had
said
,
But
alas
!
to
what
end
do
I
invite
this
people
to
repentance
,
seeing
for
their
manifold
horrid
sins
God
hath
rejected
them
,
and
so
they
are
in
a
hopeless
condition
.
Therefore
thou
hast
forsaken
thy
people
,
the
house
of
Jacob
,
because
,
&c.
He
the
rather
directs
his
speech
to
God
,
to
imply
the
stupidity
of
the
people
,
and
what
little
likelihood
there
was
of
prevailing
with
them
.
Ver.
7.
Their
land
also
is
full
of
silver
and
gold
,
&c.
]
As
if
he
should
have
said
,
In
this
also
they
carry
themselves
more
like
the
Heathens
that
are
round
about
them
,
than
as
becomes
the
Israel
of
God
.
Instead
of
seeking
Gods
favour
,
they
are
all
for
heaping
up
riches
,
and
filling
their
houses
and
land
with
silver
and
gold
;
this
they
set
their
hearts
upon
,
as
putting
all
their
confidence
for
their
safety
herein
,
and
in
this
they
pride
themselves
,
lavishing
it
out
upon
themselves
,
and
upon
all
that
belongs
to
them
,
yea
even
upon
their
Idols
,
see
Hos.
2.8
.
It
is
not
therefore
their
having
such
abundance
of
silver
and
gold
,
but
their
insatiable
covetouss
,
and
priding
themselves
,
and
trusting
in
their
riches
,
that
is
here
taxed
.
And
accordingly
the
following
Clause
may
also
imply
this
,
Neither
is
there
any
end
of
their
treasures
;
that
is
,
their
covetous
desire
after
these
things
is
insatiable
,
they
never
think
they
have
enough
of
them
;
though
I
think
that
is
chiefly
intended
to
set
forth
the
uncountable
abundance
of
their
wealth
.
And
the
like
we
must
conceive
of
that
which
is
added
concerning
their
horses
,
Their
land
is
also
full
of
horses
,
neither
is
their
any
end
of
their
chariots
;
to
wit
,
that
they
gloried
and
trusted
in
these
,
and
minded
not
Gods
favour
.
But
see
the
Notes
,
Deut.
17.16
,
17.
Ver.
8.
Their
land
also
is
full
of
Idols
,
&c.
]
This
expression
is
used
to
imply
,
both
how
openly
this
sin
was
practised
amongst
them
,
and
likewise
how
violently
they
were
addicted
to
it
;
every
corner
of
their
land
was
full
of
these
vanities
;
They
worship
the
work
of
their
own
hands
,
that
which
their
own
fingers
have
made
;
an
high
degree
of
blindness
and
madness
,
that
they
that
were
the
workmanship
of
God
,
should
adore
an
Image
,
which
their
own
hands
had
made
,
instead
of
God
their
Creator
.
Ver.
9.
And
the
mean
man
boweth
down
,
and
the
great
man
humbleth
himself
,
&c.
]
That
is
,
all
sorts
of
men
,
high
and
low
do
basely
prostrate
themselves
to
these
Idol-gods
;
therefore
forgive
them
not
;
that
is
,
let
that
vengeance
which
thou
hast
threatned
fall
upon
the
body
of
this
people
,
that
those
that
are
not
incurable
may
be
reclaimed
.
But
for
such
imprecations
,
see
the
Notes
,
Psal.
28.4
.
and
Neh.
4.5
.
Ver.
10.
Enter
into
the
rock
,
and
hide
thee
in
the
dust
,
for
fear
of
the
Lord
,
and
for
the
glory
of
his
Majesty
.
]
Hereby
the
Prophet
foreshews
that
a
day
of
vengeance
was
nigh
at
hand
,
wherein
though
their
land
were
full
of
Horses
and
Chariots
,
as
he
had
said
before
,
vers.
7.
neither
that
,
nor
any
thing
else
should
do
them
any
good
;
all
the
poor
refuge
that
should
be
left
them
would
be
,
that
as
desperate
men
,
that
had
no
hope
in
God
,
nor
no
outward
power
,
whereby
to
resist
their
enemies
;
they
should
endeavour
to
hide
themselves
in
rocks
and
caves
in
the
earth
(
a
poor
refuge
)
by
reason
of
the
dread
that
should
fall
upon
them
,
when
the
Lord
should
appear
in
such
dreadful
Majesty
to
punish
them
by
the
Chaldeans
for
all
their
wickedness
.
Ver.
11.
The
lofty
looks
of
man
shall
be
humbled
,
and
the
haughtiness
of
men
shall
be
bowed
down
,
&c.
]
That
is
,
he
shall
pull
down
the
pride
of
those
that
have
exalted
themselves
against
God
.
The
chief
thing
intended
is
,
that
they
that
basely
bowed
down
before
their
Idols
,
should
now
be
justly
humbled
and
laid
low
by
the
just
judgments
of
God
.
And
the
Lord
alone
shall
be
exalted
in
that
day
;
that
is
,
the
Lord
before
whom
such
base
Idols
are
now
preferred
,
shall
then
be
alone
exalted
,
because
he
shall
then
be
known
to
be
the
only
true
God
,
and
all
the
power
and
pride
of
man
shall
be
found
to
be
nothing
before
him
;
they
all
confessing
that
it
is
he
that
hath
brought
these
judgments
upon
them
,
and
admiring
his
infinite
justice
and
power
therein
.
Ver.
12.
For
the
day
of
the
Lord
of
hasts
shall
be
upon
every
one
that
is
proud
and
lofty
,
&c.
]
That
is
,
upon
all
the
proud
and
great
ones
amongst
them
.
See
the
foregoing
Note
.
Ver.
13.
And
upon
all
the
cedars
of
Lebanon
that
are
high
and
lifted
up
,
and
upon
all
the
oaks
of
Bashan
.
]
Lebanon
was
famous
for
goodly
tall
Cedars
.
See
the
Note
,
1
King
.
5.4
.
and
so
was
Bashan
for
mighty
strong
oaks
,
Ezek.
27.6
.
Of
the
oaks
of
Bashan
have
they
made
thine
Oars
.
Now
though
the
most
of
Expositors
do
here
by
these
cedars
and
oaks
,
understand
figuratively
the
great
and
weighty
and
lofty
ones
that
were
amongst
them
,
their
Princes
and
Nobles
,
their
rich
and
potent
men
that
exalted
themselves
against
God
(
as
indeed
the
Scripture
doth
elsewhere
frequently
speak
thus
of
such
men
,
as
Ezek.
31.3
.
Behold
the
Assyrian
was
a
cedar
in
Lebanon
with
fair
branches
,
and
with
a
shadowing
shroud
,
&c.
See
also
the
Note
,
Judg.
9.15
.
)
and
others
do
understand
hereby
their
stately
buildings
made
of
the
timber
of
these
trees
,
(
as
indeed
the
Prophet
Zachary
speaks
after
this
manner
of
the
destruction
of
the
gallant
houses
in
Jerusalem
,
Zach.
11.1
,
2.
Open
thy
doers
,
O
Lebanon
,
that
the
fire
may
devour
thy
cedars
.
Howl
firr-tree
,
for
the
cedar
is
fallen
;
because
the
mighty
are
spoiled
;
Howl
,
O
ye
oakes
of
Bashan
.
]
Yet
because
it
seems
apparent
that
the
Prophets
design
in
this
part
of
the
Chapter
is
,
first
to
foreshew
the
destruction
of
the
Inhabitants
,
even
the
greatest
amongst
them
,
(
which
he
hath
already
done
in
the
three
foregoing
verses
)
,
and
then
afterwards
the
ruin
of
all
things
that
were
of
greatest
note
and
excellency
in
their
land
,
whereof
they
did
most
glory
,
and
wherein
they
put
the
greatest
confidence
,
therefore
I
do
not
see
why
this
should
not
be
understood
literally
of
the
havock
the
enemy
should
make
in
burning
up
and
hewing
down
the
Cedars
and
Oaks
,
and
other
stately
Trees
that
grew
there
in
abundance
;
and
that
the
rather
with
respect
to
the
Idolatry
that
was
daily
committed
in
their
Groves
,
where
these
Trees
grew
,
wherewith
God
was
highly
offended
;
for
which
see
the
Notes
,
Chap.
1.29
,
30.
Ver.
14.
And
upon
all
the
high
mountains
,
and
upon
all
the
hills
that
are
lifted
up
.
]
Hereby
also
some
understand
great
and
rich
men
,
such
as
were
of
great
eminency
,
and
did
over-look
and
over-top
the
meaner
fort
,
as
mountains
do
the
plains
.
And
indeed
the
Scripture
doth
often
speak
thus
of
the
great
ones
of
the
world
figuratively
,
as
in
Zach.
4.7
.
Who
art
thou
,
O
great
mountain
?
before
Zerubbabel
thou
shalt
become
a
plain
.
And
,
Isa.
41.15
.
Thou
shalt
thresh
the
mountains
,
and
beat
them
small
,
and
make
the
hills
as
chaff
.
But
here
I
rather
conceive
it
is
meant
of
the
hilly
and
mountainous
parts
of
the
land
,
upon
which
the
Prophet
threatens
that
vengeance
should
come
,
the
rather
because
their
high
places
were
usually
there
,
and
to
let
them
know
that
these
places
which
they
deemed
of
impregnable
strength
,
and
wherein
they
did
so
exceedingly
glory
and
trust
,
as
places
of
sure
retreat
in
times
of
danger
,
should
be
no
refuge
to
them
at
all
.
Ver.
15.
And
upon
every
high
tower
,
and
upon
every
fenced
wall
.
]
Even
this
also
some
understand
figuratively
of
men
of
great
strength
and
power
,
alledging
for
the
proof
hereof
another
place
in
our
Prophet
,
where
the
same
figurative
expression
is
used
,
to
wit
,
Chap.
30.25
.
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
.
But
I
conceive
the
meaning
of
these
words
is
only
this
,
that
no
fortifications
or
place
of
strength
should
be
any
defence
to
them
.
Ver.
16.
And
upon
all
the
ships
of
Tarshish
,
&c.
]
See
the
Note
,
1
King
.
10.22
.
and
Psal.
48.7
.
Because
they
prided
themselves
much
in
these
their
ships
of
great
bulk
and
burden
,
the
defence
they
were
to
the
Kingdom
,
and
the
exceeding
wealth
they
brought
into
them
by
way
of
merchandizing
,
the
Prophet
foretels
,
that
these
should
be
also
taken
or
destroyed
by
the
enemy
.
And
upon
all
pleasant
Pictures
;
that
is
,
all
the
curious
Pictures
,
wherein
they
so
much
delighted
;
under
which
may
also
be
comprehended
their
Tapistry
and
Arras
Hangings
of
Image-work
,
their
curious
wrought
Plate
,
and
all
other
the
bravery
of
their
houses
.
Some
indeed
,
because
this
is
joined
here
with
the
ships
of
Tarshish
,
do
particularly
restrain
this
to
the
goodly
Pictures
and
carved
Images
wherewith
they
adorned
their
ships
,
(
and
that
this
custom
of
beautifying
their
ships
was
very
ancient
,
we
may
see
by
that
of
the
Poet
,
—
Pictasque
innare
carinas
)
,
or
else
to
the
choice
rarities
which
in
their
ships
they
brought
from
the
remote
Ports
of
the
world
.
But
I
think
it
may
better
be
understood
of
all
their
pleasant
houshold-ornament
;
or
that
if
any
particular
be
intended
,
it
may
be
their
Idolatrous
Pictures
.
Ver.
17.
And
the
loftiness
of
man
shall
be
bowed
down
,
&c.
]
As
if
he
had
said
,
And
by
this
universal
destruction
which
God
shall
bring
upon
these
things
before
mentioned
,
wherein
ye
have
gloried
so
much
,
and
put
so
much
confidence
,
that
shall
be
accomplished
,
which
was
before
foretold
,
ver.
11.
The
lofty
locks
of
man
shall
be
humbled
,
&c.
of
which
see
the
Note
there
.
Ver.
18.
And
the
Idols
he
shall
utterly
abolish
.
]
As
if
he
had
said
,
Both
you
and
your
Idols
,
before
which
you
have
humbled
your selves
,
shall
be
destroyed
together
;
so
far
they
shall
be
from
helping
you
,
that
they
shall
not
be
able
to
secure
themselves
;
yet
it
may
be
meant
of
their
being
destroyed
,
not
only
by
the
enemies
,
but
also
by
those
that
made
and
worshipped
their
Idols
,
where
they
should
see
with
shame
how
little
good
they
had
done
them
.
See
the
Note
,
Chap.
1.31
.
Ver.
19.
And
they
shall
go
into
the
holes
of
the
rocks
,
&c.
]
See
the
Note
above
,
ver.
10.
And
from
thence
that
expression
seems
to
have
been
taken
,
which
our
Saviour
useth
,
Luk.
23.30
.
Then
shall
they
begin
to
say
to
the
mountains
,
fall
on
us
,
and
to
the
hills
,
cover
us
.
The
meaning
is
,
that
being
affrighted
with
the
dreadfulness
of
Gods
Judgments
,
they
should
be
glad
to
creep
into
any
hole
to
hide
themselves
in
.
When
he
ariseth
to
shake
terribly
the
earth
;
that
is
,
to
break
in
upon
them
with
such
fury
that
their
State
shall
be
in
a
manner
shattered
to
pieces
,
and
the
hearts
of
the
people
shall
tremble
and
shake
as
it
were
with
an
Earthquake
.
Yea
because
we
read
of
a
dreadful
Earthquake
that
was
in
the
days
of
Uzziah
,
Amos
1.1
.
&
Zach.
14.5
.
we
may
well
think
that
hereby
God
did
foreshew
that
terrible
concussion
of
the
land
,
whereof
the
Prophet
here
speaks
.
Ver.
20.
In
that
day
a
man
shall
cast
his
Idols
of
silver
,
and
his
Idols
of
gold
,
which
they
made
,
each
man
for
himself
to
worship
,
to
the
moles
,
and
to
the
bats
.
]
To
wit
,
as
being
gods
blinder
than
moles
,
and
fitter
to
lye
in
darkness
,
and
not
to
come
abroad
into
the
light
,
than
bats
are
.
The
meaning
is
,
that
they
should
of
their
own
accord
cast
away
their
most
precious
Idols
which
they
had
before
most
highly
esteemed
,
into
any
sordid
secret
hole
or
corner
as
into
some
hole
of
the
earth
,
where
moles
use
to
be
,
or
into
some
dark
and
dusty
corners
of
their
houses
,
where
bats
are
wont
to
roost
.
And
the
reason
intended
why
they
should
do
this
,
may
be
either
first
their
astonishment
and
fear
in
that
day
of
trouble
and
terrour
;
though
haply
at
first
they
might
desire
to
keep
them
for
the
worth
of
the
materials
whereof
they
were
made
,
yet
afterwards
that
they
might
not
be
encumbred
with
them
in
their
flight
,
they
should
cast
them
aside
into
any
secret
obscure
place
.
Or
,
2ly
,
rather
,
their
disregard
and
contempt
of
them
;
finding
how
unprofitable
and
vain
they
were
,
and
being
ashamed
of
their
former
confidence
in
them
,
they
should
throw
them
away
with
indignation
and
disdain
,
as
thinking
any
vile
neglected
place
good
enough
for
such
gods
to
lye
in
.
Ver.
21.
They
go
into
the
clefts
of
the
rocks
,
&c.
]
This
is
repeated
to
shew
why
they
should
cast
away
their
Idols
,
as
he
had
said
in
the
foregoing
verse
,
to
wit
,
either
that
being
rid
of
them
,
they
might
flee
the
more
freely
,
or
because
they
hoped
for
that
shelter
from
the
rocks
which
they
could
not
afford
them
.
Ver.
22.
Cease
from
man
,
&c.
]
That
is
,
give
over
your
confidence
in
man
,
whose
breath
is
in
his
nostrils
,
and
so
he
may
be
taken
away
in
a
moment
;
though
he
may
puff
and
seem
to
breathe
forth
wrath
,
yet
alas
his
breath
may
be
soon
gone
;
for
wherein
is
he
to
be
accounted
of
?
to
wit
,
in
and
of
himself
,
when
God
is
not
with
him
,
and
especially
when
God
is
against
him
.
The
Prophet
having
threatned
them
with
the
ruin
that
was
coming
upon
them
,
doth
hereupon
infer
this
warning
,
not
to
slight
the
foregoing
threatnings
out
of
a
vain
confidence
in
the
strength
of
their
present
estate
.
And
withal
,
this
makes
way
to
that
which
follows
in
the
next
Chapter
,
where
God
threatens
to
destroy
all
in
whom
they
might
think
they
had
most
cause
to
trust
.
CHAP.
III.
Vers.
1.
FOr
behold
,
&c.
]
The
Prophet
having
closed
the
foregoing
Chapter
with
an
exhortation
not
to
trust
on
man
,
Cease
from
man
whose
breath
is
in
his
nostrils
,
&c.
here
he
adds
this
as
a
reason
of
that
exhortation
,
to
wit
,
that
God
would
destroy
all
the
power
of
man
,
and
of
all
humane
helps
and
supports
,
whereon
they
did
with
so
much
confidence
rely
.
And
observable
it
is
,
that
he
speaks
of
this
destruction
,
as
of
a
thing
which
they
might
see
immediately
and
suddenly
coming
upon
them
:
For
behold
,
the
Lord
,
the
Lord
of
hosts
doth
take
away
from
Jerusalem
,
and
from
Judah
;
that
is
,
it
shall
be
as
certainly
done
,
yea
,
and
that
suddenly
too
,
as
if
it
were
doing
already
:
the
stay
and
staff
;
that
is
,
all
things
wherewith
your
state
is
supported
,
and
whereon
you
do
for
your
preservation
and
safety
rest
and
rely
(
and
so
under
this
general
expression
may
be
comprehended
all
those
stays
of
their
state
,
which
in
this
and
the
two
following
Verses
are
particularly
mentioned
)
,
or
all
things
requisite
for
the
support
of
mans
life
;
and
if
we
understand
the
words
so
,
then
the
following
words
are
added
to
shew
what
he
meant
here
by
the
stay
and
the
staff
,
to
wit
,
the
whole
stay
of
bread
,
and
the
whole
stay
of
water
,
that
is
,
all
meat
and
drink
necessary
for
the
preservation
of
mans
life
;
for
the
phrase
here
used
,
the
stay
of
bread
and
water
,
see
the
Notes
,
Levit.
26.26
.
And
how
this
was
accomplished
,
we
may
see
,
2
King
.
25.3
.
where
it
is
said
of
Jerusalem
when
it
was
besieged
,
That
the
famine
prevailed
in
the
city
,
and
there
was
no
bread
for
the
people
of
the
land
.
See
also
Jer.
38.9
.
&
Lam.
5.4
.
Ver.
2.
The
mighty
man
,
and
the
man
of
war
,
the
Judg
and
the
Prophet
,
and
the
prudent
and
the
ancient
.
]
By
the
mighty
man
may
be
meant
such
as
were
great
men
amongst
the
people
for
power
of
command
;
see
the
Note
,
Gen.
10.8
.
or
rather
men
of
great
strength
,
valour
and
courage
;
as
indeed
we
find
it
expresly
mentioned
that
at
the
taking
of
Jerusalem
,
the
King
of
Babylon
carried
away
all
the
Princes
,
and
all
the
mighty
men
of
valour
,
2
King
.
24.14
.
Again
by
the
Prophet
may
be
meant
all
their
Teachers
,
or
more
particularly
those
that
had
the
spirit
of
Prophecy
to
foretel
future
things
;
which
how
it
was
accomplished
,
you
may
see
in
the
Note
,
Psal.
74.10
.
when
the
Eyes
of
a
Nation
,
those
which
are
the
Rulers
and
Teachers
are
put
out
,
that
Nation
must
needs
be
in
a
sad
condition
.
And
then
by
the
prudent
is
meant
men
of
a
piercing
judgment
,
able
to
bolt
out
the
truth
of
things
in
the
most
difficult
cases
,
and
to
give
a
shrewd
guess
at
things
that
should
afterward
come
to
pass
.
But
for
this
see
the
Notes
,
Prov.
16.10
.
&
1
Chron.
12.32
.
Ver.
3.
The
captain
of
fifty
,
&c.
]
By
mentioning
this
,
which
was
one
of
the
most
inferior
places
of
command
,
the
Prophet
implies
that
there
should
scarce
be
a
man
left
,
that
was
fit
to
undertake
the
meanest
and
the
lowest
charge
for
the
leading
forth
and
governing
of
their
armies
.
As
for
the
following
words
,
and
the
honourable
man
and
the
counsellor
,
that
which
is
translated
in
our
Bibles
,
the
honourable
man
,
is
in
the
Hebrew
,
a
man
eminent
in
countenance
,
and
thereby
is
meant
men
that
for
their
birth
and
place
,
their
gravity
,
parts
and
vertue
,
were
so
reverenced
,
and
of
so
great
esteem
amongst
the
people
,
that
the
very
sight
of
them
caused
an
awe
in
the
hearts
of
those
that
came
before
them
;
they
carried
authority
with
them
in
their
very
countenance
.
See
the
Note
,
Eccles.
8.1
.
And
then
the
cunning
artificer
is
mentioned
amongst
others
,
because
those
that
were
more
than
ordinary
skilful
in
such
arts
,
were
of
great
use
in
a
State
,
as
for
the
fortifying
of
their
Cities
,
and
making
engines
of
war
,
and
many
other
things
both
in
civil
and
warlike
imployments
,
that
did
contribute
much
to
the
upholding
of
the
State
,
yea
,
and
to
the
preservation
of
mens
lives
;
and
the
cutting
off
such
therefore
must
needs
be
a
great
invenience
and
loss
to
a
people
.
And
accordingly
indeed
we
read
that
when
the
Babylonians
had
taken
Jerusalem
,
amongst
others
they
carried
away
all
the
Craftsmen
and
Smiths
,
2
King
.
24.14
.
As
for
the
last
here
named
,
and
the
eloquent
Orator
,
or
,
the
man
of
speech
,
as
it
is
in
the
margent
,
(
which
is
in
the
Original
,
skilled
in
charms
)
,
the
taking
of
these
is
mentioned
,
because
such
are
very
able
to
disswade
from
evil
,
and
to
perswade
to
good
,
to
restrain
,
to
still
and
suppress
,
and
(
as
I
may
say
)
to
charm
the
seditious
,
(
as
Abigal
by
her
good
language
charmed
David
,
and
as
the
woman
of
Abel
charmed
Joab
first
,
and
afterward
the
whole
City
)
and
to
bow
the
minds
of
men
to
those
things
that
may
be
for
publick
good
.
Ver.
4.
And
I
will
give
children
to
be
their
Princes
,
&c.
]
As
if
he
had
said
,
Instead
of
those
men
of
worth
that
shall
be
taken
away
,
silly
and
childish
men
shall
be
brought
to
rule
over
them
.
And
this
might
be
spoken
with
respect
to
Ahaz
and
Manasseh
,
or
rather
to
the
four
last
Kings
of
Judah
,
that
did
indeed
manage
their
affairs
very
weakly
.
But
see
the
Note
,
Eccles.
10.16
.
Ver.
5.
And
the
people
shall
be
oppressed
every
one
by
another
,
and
every
one
by
his
neighbour
,
&c.
]
This
is
added
to
set
forth
what
tumults
,
disorder
and
confusion
there
should
be
in
the
land
amongst
people
of
all
ranks
,
without
any
respect
of
age
or
state
,
of
neighbourhood
or
friendship
,
when
those
that
were
the
stay
of
the
State
were
taken
away
,
and
men
so
unfit
to
rule
should
have
the
reins
of
Government
put
into
their
hands
,
when
there
should
be
no
Governour
,
or
such
as
should
be
as
bad
as
none
.
Ver.
6.
When
a
man
shall
take
hold
of
his
brother
,
&c.
]
The
drift
of
this
passage
is
to
shew
,
that
in
that
confusion
described
in
the
foregoing
verse
,
the
state
of
things
should
be
so
miserable
,
and
in
such
a
desperate
condition
,
that
no
man
should
be
willing
to
undertake
the
Government
,
(
a
thing
which
at
other
times
men
are
wont
most
ambitiously
to
affect
)
,
though
he
were
never
so
earnestly
pressed
to
do
it
.
When
a
man
shall
take
hold
of
his
brother
of
the
house
of
his
father
;
as
if
he
had
said
,
In
that
confusion
men
shall
be
ready
to
tender
the
Government
to
some
one
of
their
fathers
family
and
kindred
.
And
so
too
it
may
imply
,
that
this
should
be
done
factiously
in
several
places
,
to
the
disturbance
of
the
common
peace
,
some
chusing
one
,
and
some
another
,
every
one
seeking
to
advance
one
of
his
own
family
,
without
any
respect
to
the
publick
good
.
However
this
expression
of
taking
hold
,
a
man
shall
take
hold
of
his
brother
,
doth
clearly
imply
,
how
earnestly
they
should
urge
and
press
,
and
importune
him
,
as
those
that
would
have
no
denial
,
but
would
in
a
manner
force
him
to
undertake
that
Government
,
saying
,
Thou
hast
clothing
,
that
is
,
thou
hast
better
apparel
than
any
of
us
have
;
an
expression
which
may
imply
,
that
they
should
be
brought
to
such
a
low
and
poor
condition
,
that
if
any
man
was
but
a
little
better
clothed
than
the
common
sort
were
,
they
should
proffer
to
make
him
their
ruler
:
Or
clothing
may
be
mentioned
figuratively
,
to
imply
an
estate
fit
for
a
chief
Magistrate
,
Thou
hast
clothing
,
as
if
they
should
have
said
,
Thou
art
well
bred
,
and
hast
been
generously
brought
up
,
thou
hast
an
estate
convenient
for
a
Governour
;
at
least
thou
art
not
so
low
brought
as
we
are
,
but
hast
somewhat
left
to
maintain
thy
state
.
Be
thou
our
ruler
,
as
if
they
should
have
said
,
We
chuse
thee
to
be
our
ruler
,
and
therefore
without
any
delay
undertake
this
charge
,
and
let
this
ruin
be
under
thy
hand
,
that
is
,
undertake
thou
the
charge
and
support
of
this
ruinous
and
declining
state
.
The
meaning
is
,
that
they
should
endeavour
to
affect
him
,
to
compassionate
them
in
their
misery
,
saying
,
Thou
seest
we
are
like
to
be
utterly
ruined
,
put
to
thy
helping
hand
to
prevent
it
;
by
thy
power
do
what
thou
canst
to
bear
us
up
and
to
uphold
us
from
that
ruin
that
is
apparently
coming
upon
us
.
Ver.
7.
In
that
day
,
&c.
]
That
is
,
in
that
day
of
Gods
vengeance
before
mentioned
;
or
in
that
very
day
,
when
the
supreme
Government
shall
be
tendered
to
men
,
as
was
said
in
the
foregoing
verse
,
the
man
to
whom
it
is
tendered
shall
presently
,
so
soon
as
the
motion
is
made
to
him
,
without
taking
any
time
to
deliberate
or
consult
about
the
business
,
refuse
the
tender
that
is
made
to
him
,
he
shall
swear
,
saying
,
I
will
not
be
an
healer
;
that
is
,
he
shall
not
only
refuse
the
Government
,
but
to
shew
how
resolved
he
was
herein
,
he
shall
refuse
it
with
an
Oath
.
It
is
in
the
Original
,
In
that
day
shall
he
lift
up
,
to
wit
,
his
hand
;
but
thereby
is
meant
,
In
that
day
shall
he
swear
,
for
which
see
the
Notes
,
Jer.
14.22
.
&
Deut.
32.40
,
saying
,
I
will
not
be
a
healer
,
in
the
Hebrew
it
is
,
a
binder
up
,
but
for
that
see
the
Note
,
Psal.
147.3
.
the
meaning
is
,
that
to
make
them
know
,
that
he
would
never
be
drawn
to
take
the
Government
upon
him
,
he
should
tell
them
plainly
,
that
he
was
no
way
able
to
heal
the
breaches
that
were
in
their
ruined
State
;
I
will
not
be
a
healer
;
as
if
he
had
said
,
These
wounds
and
breaches
in
your
State
exceed
my
skill
,
and
are
too
hard
for
me
to
cure
,
I
am
no
way
fit
to
undertake
such
a
dangerous
and
difficult
charge
.
For
in
my
house
is
neither
bread
nor
clothing
;
make
me
not
a
ruler
of
the
people
;
that
is
,
Whatsoever
you
may
think
,
I
have
not
an
estate
fit
for
such
a
charge
;
which
tends
much
to
set
forth
the
low
and
desperate
condition
of
the
State
at
that
time
,
whether
it
were
a
false
oath
,
meerly
out
of
fear
,
that
he
might
decline
the
danger
of
accepting
the
Government
tendered
,
or
whether
he
spake
truly
,
and
so
those
should
be
found
to
want
necessaries
for
the
support
of
their
own
families
,
that
were
thought
fit
to
be
chosen
to
the
highest
places
of
Magistracy
amongst
them
.
Ver.
8.
For
Jerusalem
is
ruined
,
and
Judah
is
fallen
,
&c.
]
This
may
be
taken
as
the
continued
speech
of
the
party
spoken
of
in
the
foregoing
verse
,
that
should
refuse
the
supreme
Government
tendered
to
him
:
wherein
he
gives
this
as
the
reason
of
his
refusal
,
that
the
state
of
the
land
was
so
far
ruined
,
that
it
was
not
in
his
power
to
uphold
it
.
Or
rather
as
the
words
of
the
Prophet
,
foretelling
the
certainty
of
the●r
ruin
by
speaking
of
it
,
as
if
it
were
done
already
;
and
withal
giving
reason
why
it
must
need
be
so
,
Because
their
tongue
and
their
doings
are
against
the
Lord
to
provoke
the
eyes
of
his
glory
;
that
is
,
his
glorious
eyes
,
the
eyes
of
his
glorious
Majesty
,
and
who
hath
manifested
himself
amongst
them
to
be
a
God
of
infinite
glory
.
See
the
Notes
,
Chap.
1.4
.
Ver.
9.
The
shew
of
their
countenance
doth
witness
against
them
,
&c.
]
As
if
he
had
said
,
Not
only
their
words
and
deeds
,
but
even
their
very
countenance
,
their
Whores
forehead
,
as
it
is
called
,
Jer.
3.3
.
the
open
profession
which
they
made
of
their
impiety
,
did
sufficiently
discover
what
impudent
and
vile
wretches
they
were
;
there
needs
no
other
witnesses
to
convince
them
.
And
they
declare
their
sin
as
Sodom
,
they
hide
it
not
;
that
is
,
they
are
no
way
ashamed
of
it
,
but
openly
avow
it
,
boasting
of
it
,
and
glorying
in
it
,
as
the
Sodomites
did
.
Wo
unto
their
soul
;
that
is
,
wo
to
them
.
See
the
Note
,
Psal.
3.2
.
For
they
have
rewarded
evil
to
themselves
.
See
the
Note
,
Prov.
11.17
.
Ver.
10.
Say
ye
to
the
righteous
,
that
it
shall
be
well
with
him
,
&c.
]
That
is
,
let
this
be
said
to
those
that
are
righteous
,
and
therefore
live
righteously
;
or
let
them
assure
themselves
of
this
.
The
drift
of
inserting
this
may
be
to
comfort
those
few
that
were
righteous
amongst
them
,
by
assuring
them
that
notwithstanding
those
sad
calamities
which
he
had
threatned
should
come
upon
the
land
,
it
should
certainly
go
well
with
them
;
it
should
fare
well
with
them
,
however
things
went
;
or
,
by
way
of
reproving
the
false
Prophets
,
that
sadded
the
hearts
of
the
righteous
,
and
flattered
the
wicked
;
affirming
,
that
it
was
not
the
wicked
but
the
righteous
only
,
with
whom
it
should
go
well
,
which
is
therefore
more
expresly
added
in
the
following
verse
,
Wo
unto
the
wicked
,
it
shall
be
ill
with
him
,
&c.
Ver.
12.
As
for
my
people
,
children
are
their
oppressors
,
&c.
]
See
the
Note
above
,
Vers.
4.
&
Eccles.
10.16
.
And
women
rule
over
them
;
and
according
to
the
former
branch
,
I
conceive
that
hereby
is
meant
effeminate
and
womanish
men
,
foolish
,
vain
,
light
,
&c.
though
I
know
some
think
it
is
spoken
of
the
wives
and
mothers
of
their
Princes
,
women
of
a
proud
imperious
spirit
,
such
as
Jezebel
,
and
Athaliah
were
,
and
that
their
intermedling
in
,
and
over-ruling
of
State-affairs
,
should
be
the
cause
of
much
mischief
in
the
land
.
But
withal
observable
is
the
express
mention
that
is
made
,
that
all
this
should
be
amongst
those
that
were
Gods
peculiar
people
,
As
for
my
people
,
children
are
their
oppressors
,
&c.
there
being
much
in
this
,
that
there
should
be
such
disorder
amongst
those
that
had
enjoyed
such
special
means
to
teach
them
better
,
and
that
such
worthless
men
,
boys
and
women
,
should
rule
and
domineer
over
a
people
that
God
had
separated
to
himself
in
so
special
a
manner
.
And
the
rather
is
this
to
be
observed
,
because
it
is
again
expressed
in
the
next
clause
,
O
my
people
,
they
which
lead
thee
,
cause
thee
to
err
;
that
is
,
thy
Rulers
and
Princes
mislead
thee
;
for
of
these
he
seems
to
be
principally
here
speaking
,
though
indeed
their
Priests
and
Prophets
may
well
be
included
too
.
This
last
clause
may
be
read
from
the
Original
,
as
it
is
in
the
Margent
,
They
which
call
thee
blessed
,
cause
thee
to
err
;
which
also
may
be
meant
,
both
of
their
flattering
Teachers
and
Magistrates
,
who
though
they
ruined
the
people
by
their
evil
Government
,
yet
were
wont
to
applaud
their
happiness
herein
,
and
to
assure
them
that
all
things
did
and
should
go
on
happily
with
them
.
And
destroy
the
way
of
thy
paths
;
that
is
,
they
undo
thee
in
regard
of
thy
conversation
and
course
of
life
;
or
they
corrupt
and
mar
thy
ways
,
to
wit
,
by
seducing
and
misleading
them
into
evil
ways
,
through
their
ill
Government
,
corrupt
teaching
and
bad
example
,
and
by
confirming
and
encouraging
them
in
their
wickedness
,
and
making
them
incorrigible
and
incurable
through
their
base
flatteries
,
and
groundless
promises
.
In
this
phrase
of
destroying
the
way
of
their
paths
,
there
seems
to
be
an
allusion
to
those
that
so
mar
the
paths
wherein
men
have
been
wont
to
go
,
that
they
that
would
go
in
them
,
cannot
discern
them
.
However
clear
it
is
,
that
all
this
is
added
as
a
dreadful
effect
of
Gods
anger
in
bringing
such
to
rule
over
them
,
and
as
an
apparent
discovery
of
the
wickedness
of
the
people
in
being
so
ready
to
obey
their
commands
,
and
follow
their
examples
,
though
never
so
bad
.
Ver.
13.
The
Lord
standeth
up
to
plead
,
and
standeth
to
judg
the
people
.
]
That
is
,
he
is
prepared
,
and
just
in
a
readiness
to
do
it
,
namely
,
to
plead
his
own
cause
against
a
rebellious
Nation
,
and
the
cause
of
his
people
against
their
cruel
oppressors
,
and
to
punish
them
,
and
to
deliver
those
that
are
oppressed
by
them
.
Ver.
14.
The
Lord
will
enter
into
judgment
with
the
ancients
of
his
people
,
&c.
]
That
is
,
with
the
Judges
and
Magistrates
,
who
were
commonly
chosen
of
those
that
were
old
men
,
and
therefore
called
,
some
of
them
at
least
,
Elders
.
See
the
Note
,
Numb.
11.16
.
and
it
is
again
expressed
,
that
they
were
the
rulers
of
Gods
peculiar
people
,
the
ancients
of
his
people
,
purposely
to
hint
unto
them
that
they
should
escape
never
a
whit
the
more
for
that
.
For
ye
have
eaten
up
(
or
burnt
)
the
Vineyard
,
that
is
,
say
the
most
of
Interpreters
,
Gods
darling
people
,
according
to
that
Chap.
5.7
.
The
Vineyard
of
the
Lord
of
Hosts
is
the
house
of
Israel
;
and
so
taking
it
,
the
word
ye
is
very
Emphatical
;
as
if
he
had
said
,
ye
that
I
appointed
to
be
keepers
of
my
Vineyard
,
that
should
have
secured
it
from
the
spoil
of
beasts
and
thieves
,
ye
have
been
the
thieves
and
the
beasts
that
have
eaten
it
up
,
that
have
devoured
it
,
and
laid
it
waste
;
but
yet
by
the
Vineyard
may
be
meant
the
lands
and
inheritances
of
Gods
poor
people
,
which
these
great
ones
by
their
extortions
and
oppressions
had
eaten
up
and
destroyed
.
And
this
indeed
suits
best
with
that
which
follows
,
The
spoil
of
the
poor
is
in
your
houses
,
which
is
an
evidence
of
your
oppressions
,
that
cannot
be
denied
;
and
that
of
those
who
so
oppress
,
must
needs
be
deemed
the
greatest
cruelty
;
your
houses
that
should
have
been
as
Sanctuaries
to
the
poor
,
are
the
very
dens
where
you
store
up
all
your
spoil
.
Ver.
15.
What
mean
ye
that
ye
beat
my
people
to
pieces
,
&c.
]
That
is
,
that
ye
utterly
undo
and
destroy
them
,
and
exercise
all
manner
of
cruelty
upon
them
.
And
grind
the
faces
of
the
poor
:
that
is
,
cause
them
by
your
crushing
and
hard
using
of
them
,
to
pine
away
.
So
that
in
their
poor
lean
faces
it
may
be
seen
how
cruelly
ye
have
dealt
with
them
.
Or
else
by
grinding
their
faces
,
may
be
meant
their
battering
and
beating
their
faces
with
their
hands
and
fists
,
as
we
see
it
was
usual
with
that
people
to
do
,
by
what
they
did
to
Micajah
,
1
King
.
22.24
.
to
our
Saviour
,
Joh.
18.22
.
and
to
the
Apostle
Paul
,
Act.
23.3
.
As
for
the
form
of
Expostulation
here
used
,
What
mean
ye
that
ye
beat
my
people
,
&c.
that
is
all
one
as
if
he
had
said
,
Why
do
ye
use
them
so
?
what
cause
or
reason
can
you
give
for
it
?
who
gave
you
any
authority
to
do
thus
?
what
a
boldness
and
barbarous
fury
is
it
in
you
to
use
my
people
thus
?
But
see
the
Note
,
Psal.
14.4
.
Ver.
16.
Because
the
Daughters
of
Zion
are
haughty
,
and
walk
with
stretched-forth
necks
,
and
wanton
eyes
,
&c.
]
It
is
not
improbable
,
which
some
Expositors
have
observed
,
that
having
in
the
foregoing
verses
condemned
mens
oppressing
and
spoiling
of
the
poor
,
here
he
adds
this
against
the
pride
of
women
,
and
the
vanity
of
their
attire
,
because
it
was
very
much
for
the
maintaining
of
the
bravery
and
gallantry
of
their
wives
and
daughters
,
that
the
men
did
so
oppress
the
poor
.
That
which
is
render'd
in
our
Translation
,
wanton
eyes
,
is
in
the
Original
,
deceiving
with
their
eyes
,
because
by
their
leud
and
wanton
,
enticing
looks
,
they
did
deceive
and
insnare
men
,
and
draw
them
to
lust
after
them
.
As
for
that
which
follows
,
Walking
and
mincing
,
(
or
,
tripping
nicely
)
as
they
go
,
and
making
a
tinkling
with
their
feet
;
the
meaning
is
,
that
out
of
pride
and
wantonness
they
went
with
an
affected
kind
of
pace
,
taking
little
steps
,
and
seeming
rather
to
swim
than
to
go
;
and
that
they
made
a
tinkling
noise
as
they
went
,
and
that
either
by
reason
of
some
tinkling
ornaments
which
they
wore
about
their
legs
or
feet
,
of
which
there
is
mention
made
,
ver.
18.
as
namely
garters
or
strings
and
roses
on
their
shoos
,
with
spangled
lace
,
or
chains
,
or
rings
,
or
bells
fastned
to
their
shoos
or
buskins
;
or
because
they
shuffled
or
stamped
with
their
feet
,
as
if
they
had
danced
as
they
went
,
or
because
they
had
Pantofles
,
that
at
every
step
they
took
,
made
a
noise
.
Ver.
17.
Therefore
the
Lord
will
smite
with
a
scab
the
crown
of
the
head
of
the
Daughters
of
Zion
,
&c.
]
And
so
those
heads
of
theirs
which
they
so
proudly
lifted
up
,
should
not
only
be
made
bald
,
stripped
of
their
hair
,
which
women
esteem
their
chiefest
ornament
,
and
do
most
pride
themselves
in
,
and
are
therefore
most
careful
to
cherish
it
,
and
to
keep
it
fair
and
clear
,
but
should
also
become
so
lothsome
,
as
being
overspread
with
this
scab
or
scall
,
that
they
should
now
be
ashamed
to
have
it
seen
,
and
others
should
turn
away
their
eyes
from
seeing
it
.
And
the
Lord
will
discover
their
secret
parts
,
which
might
be
done
by
the
rage
of
the
Soldiers
that
should
take
them
captives
,
and
out
of
greediness
to
get
spoil
,
should
strip
them
to
their
very
skin
;
whereto
agreeth
that
,
Ezek.
23.26
.
They
shall
also
strip
thee
out
of
thy
clothes
,
and
take
away
thy
fair
jewels
;
or
else
by
bringing
them
to
such
a
poor
and
low
condition
,
that
they
who
did
formerly
exceed
in
variety
and
change
of
raiment
,
and
in
the
bravery
of
many
foolish
superfluities
,
should
then
scarce
have
clothes
or
rags
enough
to
cover
their
nakedness
.
But
yet
some
understand
the
meaning
of
this
to
be
,
that
the
Lord
should
suffer
the
women
to
be
deflowred
or
ravished
by
their
enemies
;
or
at
least
that
in
a
way
of
scorn
and
lust
they
should
be
thus
basely
and
immodestly
abused
by
the
ruder
sort
of
people
,
into
whose
hands
they
should
fall
.
Ver.
18.
In
that
day
the
Lord
will
take
away
the
bravery
of
their
tinkling
ornaments
about
their
feet
,
&c.
]
Which
was
done
when
they
were
carried
away
captives
into
Babylon
bare-footed
,
and
bare-leg'd
.
See
the
Note
before
,
ver.
16.
And
their
cauls
,
(
or
,
net-works
)
,
whereby
may
be
meant
any
attire
,
made
so
that
their
skin
might
be
seen
through
it
;
though
some
understand
it
particularly
of
such
kind
of
stockins
,
because
the
Prophet
is
here
speaking
of
the
ornaments
of
their
feet
.
And
their
round
tires
like
the
Moon
;
that
is
,
shaped
like
a
Crissent
,
a
half
or
full
Moon
;
of
which
all
that
can
be
said
is
,
that
Judg.
8.21
▪
it
is
said
that
the
Midianitish
Princes
had
such
Jewels
on
their
Camels
necks
And
observable
it
is
,
what
a
multitude
of
the
toys
and
vanities
the
Prophet
here
mentions
,
wherewith
the
women
in
those
days
did
trick
out
themselves
purposely
the
better
thereby
to
set
forth
their
pride
and
folly
,
and
excessive
luxury
.
Ver.
20.
And
the
Bonnets
,
&c.
]
Hereby
is
meant
some
kind
of
Hoods
,
or
other
Head-tires
.
And
therefore
the
same
word
is
translated
,
Ezek.
24.17
.
The
tire
of
thine
head
.
And
44.18
.
Linnen
Bonnets
.
And
so
likewise
by
the
next
words
,
and
the
ornaments
of
the
legs
,
may
be
meant
their
brave
stockins
or
garters
,
or
some
other
such
like
ornament
;
for
the
same
word
is
render'd
,
2
Sam.
1.10
.
The
bracelet
that
was
on
his
arm
.
And
by
their
head-bands
,
some
curious
fillets
or
ribbons
wherewith
they
tyed
their
hair
,
or
fastned
their
head-tires
to
their
heads
.
The
greatest
difficulty
is
in
the
next
words
,
and
the
Tablets
,
which
being
in
the
Original
,
houses
of
the
soul
,
I
cannot
conceive
why
their
Tablets
,
which
were
certain
flat
Jewels
were
so
called
,
unless
it
be
because
they
were
the
desire
of
their
souls
,
(
in
regard
they
were
so
exceeding
curious
and
rich
)
,
or
because
they
wore
them
upon
their
breasts
,
right
over
their
hearts
,
which
is
esteemed
the
chief
seat
of
the
soul
.
Ver.
21.
The
Rings
and
Nose-jewels
.
]
Some
think
that
in
those
Eastern
parts
the
women
used
to
wear
Jewels
hanging
down
from
their
noses
,
as
well
as
from
their
ears
;
and
that
it
was
in
allusion
to
this
custom
that
Solomon
saith
,
Prov.
11.22
.
That
as
a
jewel
of
gold
in
a
swines
snout
,
so
is
a
fair
woman
which
is
without
discretion
.
But
I
rather
think
that
these
were
Jewels
which
they
used
to
wear
hanging
from
their
foreheads
down
to
their
noses
,
and
were
therefore
called
Nose-jewels
.
Ver.
22.
The
changeable
suits
of
apparel
.
]
That
is
,
suits
of
apparel
provided
for
change
.
But
see
the
Note
,
Gen.
45.22
.
Ver.
23.
The
glasses
and
the
fine
linnen
,
&c.
]
Hereby
some
understand
their
fine
handkerchiefs
;
and
others
,
their
fine
shifts
.
But
it
may
be
understood
in
general
of
all
the
fine
thin
linnen
which
they
used
much
to
wear
in
those
hot
Countrys
,
especially
in
summer-time
:
And
then
by
the
Hoods
next
mentioned
,
is
meant
some
attire
which
they
wore
on
their
heads
,
different
from
those
ver.
20.
which
are
there
called
Bonnets
.
Ver.
24.
Instead
of
sweet
smell
,
&c.
]
This
is
added
to
set
forth
how
sad
the
change
should
be
,
when
their
delicate
women
that
flaunted
it
now
with
so
much
bravery
,
should
be
carried
away
captives
into
Babylon
.
Instead
of
sweet
smell
;
to
wit
,
by
reason
of
the
odoriferous
ointment
wherewith
they
used
to
anoint
themselves
,
and
the
sweet
spices
and
powders
,
and
perfumes
they
were
wont
to
wear
about
them
,
there
shall
be
a
stink
,
which
should
be
caused
by
the
sores
and
ulcers
that
in
their
hard
usage
should
grow
upon
them
by
the
putrifying
of
their
bodies
after
they
had
been
beaten
and
scourged
by
their
enemies
,
by
their
lying
in
prisons
and
dungeons
,
by
their
nasty
attire
in
their
extream
poverty
,
and
those
base
services
wherein
they
should
be
imployed
.
And
instead
of
a
girdle
,
a
rent
;
that
is
,
instead
of
those
brave
girdles
which
used
to
be
adorned
with
gold
and
precious
gems
,
wherewith
they
were
wont
to
girt
their
garments
about
them
,
there
shall
be
nothing
but
tattered
rags
,
hanging
loose
about
them
in
a
slatternly
manner
,
so
that
their
nakedness
shall
not
be
covered
thereby
.
And
instead
of
well-set
hair
;
that
is
,
hair
curiously
curled
,
smooth
combed
,
and
layed
neatly
;
Baldness
,
see
the
Note
above
,
ver.
17.
And
instead
of
a
stomacher
,
a
girding
of
sack-cloth
,
the
usual
attire
of
people
in
great
misery
and
mourning
.
And
burning
instead
of
beauty
;
that
is
,
they
that
were
formerly
so
proud
of
their
beauty
,
and
so
chary
to
preserve
it
,
shall
be
then
tanned
and
Sun-burnt
.
Ver.
25.
Thy
men
shall
fall
by
the
sword
,
&c.
]
This
is
spoken
to
Jerusalem
,
or
to
the
whole
Kingdom
or
Nation
of
Judah
,
being
collectively
considered
as
one
body
.
Having
shewn
how
God
would
avenge
himself
on
their
proud
women
,
here
he
adds
likewise
how
he
would
deal
with
the
men
;
and
that
too
doth
further
imply
the
misery
of
the
women
,
who
having
lost
their
husbands
and
friends
,
should
be
stripped
of
all
their
bravery
,
and
be
brought
into
a
mourning
condition
.
Thy
men
shall
fall
by
the
sword
,
and
thy
mighty
in
the
war
;
which
is
in
the
Original
,
and
thy
might
in
the
war
,
where
thy
might
is
put
for
thy
mighty
ones
,
as
it
is
usual
with
us
,
when
we
speak
of
the
Nobles
and
Gentlemen
of
a
Country
,
to
call
them
the
Nobility
and
the
Gentry
.
However
the
meaning
is
,
that
God
would
cut
off
those
in
whose
multitude
and
valour
they
had
put
so
much
confidence
.
Ver.
26.
And
her
gates
shall
lament
and
mourn
,
&c.
]
That
is
,
the
gates
of
Zion
shall
seem
to
mourn
,
because
whilst
Jerusalem
was
in
a
flourishing
condition
,
the
people
used
to
pass
in
and
out
through
the
gates
continually
;
and
because
the
Magistrates
used
to
fit
in
judgment
(
see
the
Notes
Ruth
4.1
,
2.
and
Psa.
127.5
.
)
and
so
there
the
greatest
glory
of
their
State
was
seen
;
and
there
was
still
the
fullest
Assemblies
,
and
greatest
concourse
of
the
people
;
whereas
after
the
taking
of
Jerusalem
,
the
gates
were
ruined
,
and
lay
unfrequented
;
therefore
it
is
said
here
,
Her
gates
shall
lament
and
mourn
;
and
the
meaning
is
,
that
they
should
look
sadly
,
or
that
they
should
be
a
very
lamentable
spectacle
to
all
that
should
behold
them
.
We
have
the
like
expressions
Jer.
14.2
.
Judah
mourneth
,
and
the
gates
thereof
languish
;
they
are
black
unto
the
ground
.
And
Lam.
1.4
.
The
ways
of
Zion
do
mourn
,
because
none
come
to
the
solemn
feast
:
all
her
gates
are
desolate
:
as
it
follows
here
also
,
and
she
being
desolate
(
or
emptied
)
that
is
cleared
of
her
Inhabitants
and
riches
,
shall
sit
upon
the
ground
;
to
wit
,
as
a
sad
widow
bereaved
of
her
husband
and
children
;
for
this
sitting
on
the
ground
was
the
usual
custom
of
mourners
,
Ezek.
8.14
.
And
behold
there
sat
women
weeping
for
Tammuz
.
And
Lam.
2.10
.
The
Elders
of
the
daughter
of
Zion
sit
upon
the
ground
and
keep
silence
.
See
also
Job
2
,
10.
yet
it
is
likely
there
is
an
allusion
also
in
the
words
to
the
ruinous
state
of
a
City
,
that
being
battered
down
and
burnt
with
fire
,
may
be
well
said
to
lye
in
the
dust
,
according
to
that
Chap.
25.12
.
The
fortress
of
the
high
fort
of
thy
walls
shall
he
bring
down
,
lay
low
,
and
bring
to
the
ground
,
even
to
the
dust
.
CHAP.
IV.
VERSE
1.
ANd
in
that
day
,
&c.
)
That
is
,
in
the
day
when
God
shall
have
brought
all
the
evil
forementioned
upon
you
,
seven
women
,
that
is
,
many
women
(
see
the
Note
,
1
Sam.
2.5
.
)
shall
take
hold
of
one
man
;
that
is
,
whereas
it
stands
not
with
the
modesty
usually
found
in
that
sex
to
woo
those
whom
they
desire
to
make
their
husbands
,
but
rather
they
expect
to
be
sued
to
by
them
,
and
much
less
can
they
endure
a
husband
that
hath
more
wives
than
themselves
;
yet
such
shall
be
the
extream
scarcity
of
men
in
those
times
by
reason
of
the
havock
which
the
sword
of
the
Chaldeans
shall
have
made
amongst
them
,
that
many
women
shall
of
their
own
accord
desire
this
,
and
with
so
much
importunity
press
their
request
upon
one
man
,
as
if
they
would
extort
a
consent
from
him
,
and
would
take
no
denial
;
for
this
is
implied
in
that
which
is
here
said
,
that
they
should
take
hold
of
him
,
even
that
they
should
prosecute
their
suit
with
so
much
vehemency
,
as
if
they
would
force
themselves
upon
him
.
I
know
the
words
may
be
understood
of
many
women
contending
for
one
man
,
each
one
intending
to
have
him
to
her self
alone
.
But
because
Polygamy
was
usual
amongst
that
people
in
those
times
,
and
because
this
doth
best
set
forth
what
a
scarcity
there
should
be
then
of
men
,
I
do
rather
understand
it
of
many
desiring
to
be
his
wives
jointly
together
.
And
lest
he
should
deny
them
,
as
being
loth
to
bring
such
a
charge
of
wives
and
children
upon
him
,
especially
in
such
a
time
of
penury
and
want
,
therefore
they
are
said
to
add
that
which
follows
,
We
will
eat
our
own
bread
,
and
wear
our
own
apparel
;
that
is
,
we
will
no
way
be
any
charge
to
thee
,
but
will
our selves
maintain
both
us
and
ours
,
only
let
us
be
called
by
thy
name
;
that
is
,
accept
us
to
be
thy
wives
,
that
it
may
be
said
that
thou
art
our
husband
,
and
we
are
thy
wives
,
see
Gen.
48.16
.
&
Joh.
19.25
.
&
Jer.
14.9
.
There
is
in
this
expression
an
allusion
to
that
ancient
custom
of
calling
the
wife
by
the
name
of
her
husband
,
to
take
away
our
reproach
;
to
wit
,
the
reproach
of
not
having
husbands
,
or
not
having
children
;
for
because
God
had
promised
fruitfulness
in
child-bearing
as
a
great
blessing
unto
that
people
,
Deut.
7.14
.
There
shall
not
be
male
or
female
barren
among
you
;
therefore
they
looked
upon
barrenness
as
a
great
curse
and
reproach
to
them
;
whence
it
was
that
Rachel
said
upon
the
birth
of
her
son
Joseph
,
God
hath
taken
away
my
reproach
;
see
the
Note
,
1
Sam.
1.6
.
Yea
,
and
the
younger
sort
living
without
husbands
,
as
if
no
man
regarded
them
,
was
counted
a
dishonour
;
and
therefore
we
find
it
mentioned
as
one
of
the
sad
effects
of
Gods
judgments
upon
his
people
,
that
their
maidens
were
not
given
in
marriage
,
Psal.
78.63
.
Ver.
2.
In
that
day
,
&c.
]
Lest
the
foregoing
threatnings
concerning
the
destruction
and
desolation
that
was
to
come
upon
the
people
of
God
,
should
quite
discourage
the
faithful
that
were
amongst
them
,
and
cause
them
to
question
,
how
then
the
Covenant
which
God
had
made
with
his
Church
should
be
ratified
,
and
how
the
Promises
which
he
had
made
to
them
concerning
the
stability
and
increase
of
his
Church
should
be
accomplished
;
to
chear
them
up
is
this
promise
here
inserted
,
as
the
like
was
before
done
,
Chap.
1.25
,
26.
concerning
which
see
the
Notes
there
.
In
that
day
,
to
wit
,
when
God
shall
have
brought
all
the
forementioned
judgments
upon
them
,
and
thereby
shall
have
swept
away
those
that
were
incorrigibly
wicked
,
and
shall
have
exceedingly
purged
those
that
shall
be
left
,
though
then
the
people
shall
be
brought
to
so
low
a
condition
,
that
their
estate
shall
seem
to
be
hopeless
,
yet
even
then
in
that
day
shall
the
Branch
of
the
Lord
be
beautiful
and
glorious
.
And
this
is
three
several
ways
expounded
by
Interpreters
,
though
indeed
they
are
all
much
to
one
and
the
same
effect
.
1.
The
most
of
Expositors
do
by
this
Branch
of
the
Lord
understand
the
Lord
Jesus
Christ
,
the
promised
Messias
,
and
that
especially
because
the
same
,
or
the
like
Title
,
is
so
often
given
to
him
else-where
in
the
Scripture
,
as
Chap.
11.1
.
And
there
shall
come
forth
a
rod
out
of
the
stem
of
Jess
,
and
a
branch
shall
grow
out
of
his
roots
.
And
Jer.
23.5
.
I
will
raise
unto
David
a
righteous
Branch
.
And
33.15
.
At
that
time
will
I
cause
the
Branch
of
Righteousness
to
grow
up
unto
David
.
And
Zach.
3.8
.
Behold
I
will
bring
forth
my
servant
the
BRANCH
.
And
Chap.
6.12
.
Behold
the
man
whose
name
is
the
BRANCH
.
And
accordingly
they
understand
this
Prophecy
thus
,
that
after
those
forementioned
calamities
,
when
the
stock
of
Davids
family
seemed
in
a
manner
quite
withered
and
dead
,
the
Lord
should
suddenly
and
unexpectedly
cause
a
Branch
to
sprout
forth
from
that
stem
,
that
should
be
beautiful
and
glorious
;
which
is
all
one
as
if
he
had
said
,
that
from
that
family
thus
decayed
,
and
in
a
manner
quite
dead
,
God
would
raise
up
to
his
people
a
Captain
and
Commander
that
should
turn
their
sorrow
into
joy
,
and
bring
them
into
a
happy
condition
again
;
for
by
this
Branches
being
beautiful
and
glorious
to
the
remnant
of
Israel
,
may
be
meant
,
the
amiableness
,
and
the
glory
and
majesty
of
Christ
,
as
well
in
regard
of
the
transcendent
dignity
of
his
person
,
being
the
only
begotten
Son
of
God
,
that
thought
it
not
robbery
to
be
equal
with
God
,
and
every
way
replenished
abundantly
for
the
discharge
of
his
work
;
as
likewise
in
regard
of
the
eminency
of
his
office
,
and
the
wonderful
bliss
which
thereby
redounded
to
his
people
,
he
being
their
head
;
and
so
the
fountain
from
whence
all
grace
,
life
and
salvation
was
derived
to
them
;
and
so
the
meaning
in
effect
is
this
,
that
Christ
should
restore
the
remainder
of
his
spiritual
Israel
to
glory
and
honour
by
his
salvation
and
grace
.
Again
,
2ly
.
others
understand
this
place
thus
,
That
the
grace
and
favour
of
God
,
or
the
gifts
and
benefits
,
and
graces
which
God
should
bestow
upon
his
people
,
should
spring
up
and
be
visible
amongst
them
,
though
before
in
such
a
desolate
condition
,
as
a
branch
beautiful
and
glorious
.
And
indeed
we
find
an
expression
much
to
this
purpose
,
Psal.
85.11
.
concerning
which
see
the
Note
there
.
But
,
3ly
,
very
many
of
our
best
Expositors
do
by
the
branch
of
the
Lord
,
understand
the
Church
and
people
of
God
;
which
agreeth
with
that
Chap.
5.7
.
The
Vineyard
of
the
Lord
of
Hosts
is
the
house
of
Israel
,
and
the
men
of
Judah
his
pleasant
plant
.
And
44.3
,
4.
I
will
pour
my
spirit
upon
thy
seed
,
and
my
blessing
upon
thine
off-spring
,
and
they
shall
spring
up
as
among
the
grass
,
as
willows
by
the
water-courses
.
And
so
they
take
the
meaning
of
that
which
is
here
foretold
to
be
this
,
that
whereas
the
people
of
God
after
the
calamities
before
threatned
,
and
especially
after
the
Babylonian
Captivity
,
should
be
as
a
piece
of
ground
wasted
and
dried
,
and
parched
,
never
likely
to
become
a
people
any
more
,
much
less
to
recover
their
ancient
splendor
and
glory
;
yet
after
that
,
out
of
these
poor
remainder
of
Israel
,
a
branch
of
the
Lord
should
spring
forth
beautiful
and
glorious
;
that
is
,
this
poor
despised
people
should
as
a
new
Church
sprout
out
afresh
,
and
be
restored
to
as
glorious
a
condition
as
ever
.
And
however
this
was
partly
accomplished
in
the
rebuilding
of
the
City
and
Temple
of
Jerusalem
at
their
return
out
of
Babylon
,
and
more
especially
in
their
spiritual
glory
,
because
they
that
should
be
preserved
out
of
the
prophane
rabble
that
were
destroyed
,
should
be
purged
from
their
Idolatry
and
other
wickedness
,
and
so
should
become
glorious
in
Gods
sight
;
yet
doubtless
it
was
principally
fulfilled
in
the
glory
they
attained
,
when
they
became
the
people
and
Kingdom
of
Christ
.
So
that
(
as
is
said
before
)
it
is
much
at
one
,
whether
we
understand
this
of
Christ
,
who
was
the
glory
of
his
Church
,
or
of
the
Church
in
whom
Christ
was
glorified
.
And
to
be
sure
very
fit
it
was
that
Gods
people
should
for
their
comfort
be
put
upon
the
expectation
of
those
glorious
days
of
the
Gospel
,
because
even
after
their
return
from
Babylon
the
state
of
the
Church
should
be
still
in
many
regards
so
mean
and
contemptible
.
As
for
the
following
clause
,
And
the
fruit
of
the
earth
shall
be
excellent
and
comely
for
them
that
are
escaped
of
Israel
;
some
understand
this
also
of
the
excellency
and
loveliness
of
Christ
,
and
that
he
is
called
the
fruit
of
the
earth
with
respect
to
his
manhood
.
See
the
Note
,
Psal.
85.11
.
And
others
by
the
fruit
of
the
earth
,
as
before
by
the
branch
of
the
Lord
,
understand
the
Church
and
people
of
God
,
to
wit
,
that
those
poor
remainders
of
Gods
Israel
that
should
be
left
in
the
land
after
their
return
out
of
Babylon
,
should
again
grow
up
to
an
estate
of
great
excellency
and
glory
,
like
some
fruit-bearing
plant
that
should
suddenly
spring
out
of
a
dry
parched
ground
,
and
bring
forth
rich
and
goodly
fruit
,
which
they
chiefly
apply
to
that
spiritual
glory
which
they
should
attain
by
Christ
their
promised
Messias
in
the
days
of
the
Gospel
.
But
the
most
of
Expositors
do
by
the
fruit
of
the
earth
here
understand
the
rich
and
plenteous
gifts
of
Gods
bounty
and
grace
,
which
after
that
time
the
people
of
God
should
enjoy
,
as
namely
,
1.
That
the
land
should
yield
her
fruit
in
wonderful
plenty
,
excellent
and
goodly
(
under
which
all
other
things
tending
to
their
outward
happiness
and
glory
may
be
comprehended
)
,
which
whether
it
were
occasioned
by
the
lands
lying
fallow
in
most
places
so
many
years
together
,
during
the
Babylonian
Captivity
,
or
by
the
extraordinary
blessing
of
God
upon
it
,
did
tend
much
to
their
bliss
and
glory
in
outward
respects
;
whence
is
that
Ezek.
36.35
.
And
they
shall
say
,
This
land
that
was
desolate
is
become
like
the
garden
of
Eden
,
&c.
See
the
Note
also
,
Psal.
72.16
.
And
,
2ly
,
that
they
should
excel
and
become
most
amiable
and
lovely
for
the
manifold
graces
of
God
in
them
,
the
fruits
of
the
Spirit
,
wherewith
they
should
be
most
richly
adorned
;
for
thus
the
Scripture
is
wont
to
speak
of
the
holiness
and
righteousness
of
Gods
people
,
as
of
a
spiritual
fruit
,
springing
from
an
inward
principle
of
grace
in
the
heart
,
and
appearing
gloriously
in
their
lives
and
conversation
;
and
thence
is
that
Chap.
45.8
.
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
.
And
that
Chap.
61.3
.
where
the
people
of
God
are
called
the
trees
of
righteousness
,
the
planting
of
the
Lord
,
that
he
might
be
glorified
.
See
also
again
the
Note
,
Psal.
85.11
.
Ver.
3.
And
it
shall
come
to
pass
,
&c.
]
Here
the
Prophet
sets
forth
what
that
glory
chiefly
was
,
which
God
should
confer
upon
his
Church
,
to
wit
,
that
he
that
is
left
in
Zion
,
and
he
that
remaineth
in
Jerusalem
;
that
is
,
those
that
were
left
alive
,
not
in
Babylon
(
for
many
of
those
did
chuse
to
continue
there
,
despising
the
liberty
that
was
tendered
then
for
their
return
into
their
own
land
)
but
in
Zion
and
Jerusalem
,
being
returned
thither
from
their
Captivity
in
Babylon
(
under
which
may
be
comprehended
even
those
that
after
their
return
dwelt
elsewhere
in
the
land
,
because
they
also
went
up
yearly
to
Zion
to
worship
there
)
,
shall
be
called
holy
,
that
is
,
shall
be
a
holy
people
,
see
the
Note
,
Chap.
1.26
.
when
God
had
destroyed
the
wicked
that
were
amongst
them
,
and
purified
those
that
were
left
,
by
his
spirit
,
these
should
now
be
a
holy
Nation
,
even
every
one
that
is
written
among
the
living
in
Jerusalem
;
that
is
,
every
one
whom
God
had
fore-appointed
to
survive
the
calamities
of
those
times
,
and
to
be
found
living
amongst
those
that
should
return
from
Babylon
to
Jerusalem
.
Now
if
it
be
objected
against
this
Exposition
,
That
it
was
not
thus
with
the
Jews
when
they
returned
out
of
Babylon
to
Jerusalem
.
It
is
evident
by
the
story
of
those
times
,
that
even
amongst
the
little
remnant
of
Gods
people
,
there
were
many
wicked
ones
;
and
therefore
they
were
far
from
being
all
holy
.
To
this
I
answer
,
That
there
was
a
great
Reformation
then
wrought
in
the
whole
body
of
the
people
,
in
that
they
were
greatly
purged
from
their
Idolatry
,
and
other
gross
sins
,
that
were
formerly
rife
amongst
them
,
which
was
a
kind
of
shadow
of
that
thorow
Reformation
which
God
intended
to
work
in
his
Church
.
And
2.
That
so
far
as
this
Prophecy
hath
respect
to
that
real
work
of
Reformation
and
Sanctification
,
which
is
here
also
promised
,
it
must
be
intended
to
the
intire
holy
change
that
was
to
be
wrought
in
the
Church
in
all
succeeding
ages
;
which
as
it
was
began
at
that
time
of
the
purifying
of
the
people
of
God
,
when
they
were
delivered
out
of
the
Babylonian
Captivity
,
and
brought
home
to
their
own
Country
;
for
it
was
to
be
further
carried
on
in
the
days
of
the
Gospel
,
till
at
last
it
should
be
perfected
at
Christs
second
coming
.
And
if
thus
we
understand
this
Prophecy
,
then
by
that
remnant
in
Zion
and
in
Jerusalem
,
that
shall
be
called
holy
,
we
must
understand
all
the
members
of
the
Mystical
Church
,
who
are
all
truly
sanctified
by
the
spirit
of
Christ
;
and
accordingly
then
the
following
clause
,
even
every
one
that
is
written
among
the
living
in
Jerusalem
,
may
be
meant
of
such
as
God
had
decreed
unto
holiness
here
,
and
so
unto
life
eternal
in
Heaven
;
concerning
which
see
the
Notes
,
Exod.
32.32
.
Psal.
69.28
.
and
87.6
.
Ver.
4.
When
the
Lord
shall
have
washed
away
the
filth
of
the
daughters
of
Zion
,
&c.
]
That
is
of
the
inhabitants
of
Jerusalem
,
and
spiritually
,
the
visible
Members
of
the
Church
.
Yet
it
may
well
be
,
that
the
Prophet
doth
the
rather
use
this
expression
,
with
respect
to
that
which
he
had
said
,
chap.
3.16
.
concerning
the
women
daughters
of
Zion
,
which
had
a
great
stroak
in
bringing
those
sad
judgments
upon
Zion
,
whereof
he
had
before
spoken
.
And
should
this
be
so
,
observable
it
were
,
that
the
bravery
and
vanity
wherein
they
had
so
prided
themselves
,
is
here
turned
into
filth
.
Having
before
said
,
that
the
remnant
of
Gods
people
should
be
pure
and
holy
,
beautiful
and
glorious
,
excellent
and
comely
;
here
the
Prophet
sheweth
when
,
and
how
this
should
be
done
,
when
the
Lord
shall
have
washed
away
the
filth
of
the
daughters
of
Zion
;
that
is
,
their
manifold
sins
and
wickedness
,
and
shall
have
purged
the
blood
of
Jerusalem
from
the
midst
thereof
;
where
,
by
blood
,
may
be
meant
,
the
same
that
was
before
called
filth
,
namely
their
vile
and
loathsome
sins
(
for
indeed
we
look
upon
nothing
as
a
fouler
defilement
,
than
when
a
thing
is
besmeared
with
blood
,
therefore
the
filthiness
of
sin
is
sometimes
termed
blood
,
as
Ezek.
16.6
.
I
passed
by
thee
,
and
saw
thee
polluted
in
thine
own
blood
)
;
or
else
rather
,
the
blood
of
Gods
Prophets
,
and
other
innocent
men
,
which
they
had
shed
in
Jerusalem
:
or
more
generally
,
their
bloody
oppressions
and
cruelties
,
which
is
the
more
probable
,
because
this
seems
to
be
spoken
with
relation
to
the
Prophets
foregoing
complaints
,
concerning
their
bloody
sins
,
chap.
1.15
,
21.
concerning
which
see
the
Notes
there
.
As
for
the
following
words
,
thereby
is
shown
,
how
their
filth
and
blood
should
be
washed
and
purged
away
,
namely
,
by
the
spirit
of
judgment
,
and
by
the
spirit
of
burning
;
for
the
understanding
whereof
,
we
must
know
,
that
by
this
word
,
spirit
,
where
it
is
attributed
to
God
,
is
frequently
meant
in
the
Scripture
,
the
vertue
,
or
the
fervent
and
vehement
efficacy
of
every
operation
of
God
,
much
the
same
that
is
called
elsewhere
the
zeal
of
God
,
as
chap.
9.7
.
the
zeal
of
the
Lord
of
Hosts
will
perform
this
:
So
that
in
saying
,
that
their
filth
and
blood
should
be
washed
and
purged
away
by
the
spirit
of
judgment
,
the
Prophet
means
,
that
it
should
be
done
by
Gods
severe
judgments
,
executed
upon
them
,
whereby
Idolaters
,
and
other
wicked
ones
should
be
cut
off
and
destroyed
from
amongst
them
.
And
2.
By
Gods
preserving
and
reforming
the
better
sort
,
and
bringing
things
a-again
into
good
order
in
the
Church
;
and
so
likewise
in
saying
,
it
should
be
done
by
the
spirit
of
burning
,
he
means
,
that
it
should
be
done
by
a
vehement
zeal
,
hot
and
burning
like
fire
,
both
for
the
destroying
of
the
wicked
that
were
amongst
them
,
and
burning
them
up
like
stubble
(
which
some
think
also
is
spoken
with
relation
to
the
burning
of
the
Temple
and
City
of
Jerusalem
)
and
for
the
purging
away
of
the
sins
of
his
chosen
ones
,
even
as
the
dross
is
purged
away
by
the
Refiners
fire
.
But
see
the
Notes
,
chap.
1.25
,
26
,
27.
Ver.
5.
And
the
Lord
will
create
upon
every
dwelling-place
of
Mount-Zion
,
and
upon
her
assemblies
,
a
cloud
and
smoak
by
day
,
and
the
shining
of
a
flaming
fire
by
night
,
&c.
]
As
if
the
Prophet
should
have
said
,
When
the
Lord
shall
have
purged
his
Church
and
people
,
and
shall
have
brought
them
into
that
glorious
condition
here
before
promised
,
he
will
then
as
wonderfully
and
miraculously
guide
and
protect
them
in
every
dwelling-place
where
any
of
them
shall
have
their
abode
,
and
in
their
publick
assemblies
where
they
shall
meet
together
for
the
worship
and
service
of
God
,
as
he
did
the
Israelites
when
he
led
them
through
the
wilderness
by
a
cloud
and
smoak
by
day
,
that
is
,
by
a
cloud
black
and
thick
like
smoak
,
and
the
shining
of
a
flaming
fire
by
night
;
concerning
which
,
see
the
Note
,
Exod.
13.21
.
Even
when
there
should
be
no
appearance
of
any
means
for
their
preservation
,
yet
that
should
not
hinder
their
protection
,
because
the
Lord
,
as
he
did
then
for
the
Israelites
,
would
create
means
for
the
sheltring
and
securing
of
them
.
And
indeed
because
God
did
discover
such
riches
of
grace
to
his
Israel
in
the
many
wonders
that
he
wrought
for
them
in
delivering
them
out
of
Egypt
,
and
in
carrying
them
into
the
Land
of
Canaan
;
therefore
the
Prophets
do
usually
set
forth
all
the
great
things
that
God
hath
promised
to
do
for
his
Church
,
by
expressions
that
do
allude
to
that
great
work
.
And
to
the
same
purpose
is
that
following
clause
,
for
upon
all
the
glory
shall
be
a
defence
:
that
is
,
there
shall
be
a
sure
defence
over
that
remnant
of
his
people
,
of
whom
it
was
before
said
,
ver.
2.
that
they
should
be
brought
into
such
a
glorious
condition
;
or
,
that
the
glory
,
or
glorious
condition
whereto
God
would
advance
his
people
,
should
be
secured
and
maintained
by
means
of
a
divine
protection
overshadowing
every
part
of
it
:
for
herein
also
that
Prophet
seems
to
allude
to
that
clouds
covering
the
Tabernacle
,
which
was
in
it self
a
glorious
representation
of
the
Church
,
as
it
was
Gods
dwelling-place
,
as
usually
at
all
times
where
the
people
rested
,
Numb.
9.16
.
So
it
was
always
:
the
cloud
covered
it
by
day
,
and
the
appearance
of
fire
by
night
:
or
else
especially
at
that
time
when
the
Tabernacle
was
first
set
up
,
when
it
was
in
a
miraculous
manner
filled
with
the
glory
of
God
,
Exod.
40.34
.
Then
a
cloud
covered
the
tent
of
the
congregation
,
and
the
glory
of
the
Lord
filled
the
tabernacle
.
Ver.
6.
And
there
shall
be
a
tabernacle
,
&c.
]
This
may
be
added
with
reference
to
,
and
as
an
explication
of
that
foregoing
verse
,
as
if
it
had
been
said
,
And
that
cloud
which
the
Lord
shall
create
,
or
that
defence
which
shall
be
upon
all
the
glory
,
shall
be
a
tabernacle
to
shelter
them
from
all
danger
.
Or
this
may
be
another
figurative
expression
to
set
forth
how
safely
they
should
be
protected
,
And
there
shall
be
a
tabernacle
for
a
shadow
in
the
day-time
from
the
heat
,
and
for
a
place
of
refuge
,
and
for
a
cover
from
storm
and
from
rain
:
wherein
there
seems
to
be
an
allusion
to
the
tents
or
tabernacles
which
shepherds
were
wont
to
provide
to
keep
them
and
their
flocks
from
the
heat
of
the
Sun
by
day
,
and
to
shelter
them
from
storms
,
and
from
rain
both
by
day
and
by
night
:
yet
some
conceive
that
there
is
an
allusion
herein
to
God's
Tabernacle
;
and
that
the
drift
hereof
is
to
signifie
,
either
that
Gods
people
should
be
under
the
defence
before
promised
,
as
safe
as
they
that
fled
for
shelter
to
the
sanctuary
;
whereto
agreeth
that
promise
,
Ezek.
11.16
.
I
will
be
to
them
as
a
little
sanctuary
:
see
the
Note
Psal.
27.5
.
or
else
,
that
as
the
Tabernacle
was
,
by
the
covering
that
was
thereon
,
defended
from
all
annoyances
of
wind
and
weather
,
both
storms
and
rain
;
so
should
the
Church
be
defended
by
the
provident
care
of
God
over
them
,
from
all
evils
whatsoever
,
both
greater
and
lesser
evils
:
for
which
see
also
the
Notes
,
Psal.
121.5
,
6.
CHAP.
V.
VERSE
1.
NOw
will
I
sing
,
&c.
]
This
is
another
Prophecy
,
distinct
from
that
which
went
before
:
and
it
is
composed
in
the
way
of
a
mournful
ditty
,
setting
forth
the
great
care
and
cost
that
God
had
bestowed
upon
his
people
,
the
Church
of
the
Jews
,
and
how
ill
they
had
requited
him
for
all
that
good
that
he
had
done
for
them
.
And
why
God
would
have
such
like
passages
as
this
,
expressed
in
songs
,
may
be
seen
in
the
Note
upon
Deut.
31.19
.
Now
will
I
sing
to
my
well-beloved
,
&c.
Some
Expositors
hold
that
this
is
spoken
in
the
person
of
God
the
Father
,
the
Lord
of
the
Vineyard
;
and
consequently
that
it
is
Christ
,
his
well-beloved
Son
,
his
dear
Son
,
the
Son
of
his
love
,
Col.
1.13
.
of
whom
he
speaks
here
,
Now
will
I
sing
to
my
well-beloved
,
see
the
Note
,
2
Sam.
12.25
.
But
I
see
no
reason
at
all
,
why
we
should
not
take
these
words
as
spoken
by
the
Prophet
in
his
own
name
.
Now
will
I
sing
,
that
is
,
I
will
compose
,
recite
and
publish
in
the
way
of
a
Song
,
to
my
well-beloved
,
that
is
,
to
the
Lord
Christ
,
whom
with
my
soul
I
love
.
For
the
Prophets
and
Apostles
are
in
a
special
manner
,
with
respect
to
their
office
,
termed
the
friends
of
the
Bridegroom
,
Joh.
3.29
.
&
15.15
.
And
in
saying
,
Now
will
I
sing
to
my
well-beloved
,
his
purpose
is
to
shew
that
he
composed
this
Song
for
his
sake
,
that
it
might
be
to
his
praise
and
glory
,
(
according
to
that
expression
of
Davids
,
Psal.
101.1
.
To
thee
,
O
Lord
,
will
I
sing
)
,
that
he
had
not
done
it
out
of
a
desire
to
cast
any
aspersions
thereby
upon
the
Jews
,
but
out
of
love
to
God
in
Christ
,
and
zeal
to
his
glory
,
as
grieving
to
see
him
dishonoured
and
despised
by
a
people
for
whom
he
had
done
such
great
things
,
and
that
he
might
bring
them
to
repentance
,
or
at
least
leave
them
inexcusable
,
and
might
however
vindicate
Gods
justice
in
punishing
such
an
unworthy
and
ungrateful
people
.
And
then
for
the
words
that
follow
,
A
Song
of
my
beloved
touching
his
Vineyard
,
they
are
added
to
set
forth
the
subject-matter
of
the
Song
,
to
wit
,
that
though
it
were
written
in
the
way
of
an
elegant
Parable
,
yet
it
was
intended
concerning
his
beloved
,
the
Lord
Christ
,
and
touching
his
Vineyard
,
the
Church
of
the
Jews
,
it
was
written
in
his
name
,
and
by
the
inspiration
of
his
Spirit
,
and
that
to
shew
what
he
had
done
for
his
people
,
and
how
ill
they
had
requited
the
care
that
he
had
taken
of
them
,
and
the
abundant
means
that
he
had
used
to
do
them
good
.
And
indeed
the
Church
of
God
is
frequently
in
the
Scripture
compared
to
a
Vineyard
,
(
see
the
Notes
,
Psal.
80.8
,
&c.
and
Cant.
8.11
,
12.
)
1.
Because
the
Church
are
in
themselves
a
weak
and
feeble
people
,
as
the
Vine
in
comparison
of
other
Trees
,
is
a
poor
weak
plant
,
not
able
to
bear
up
it self
.
2.
Because
God
doth
so
highly
prize
,
and
dearly
love
his
Church
above
all
people
,
even
as
men
are
wont
to
esteem
and
delight
in
their
Vineyards
more
than
all
their
possessions
besides
.
3.
Because
no
part
of
mens
husbandry
do
stand
in
need
of
so
much
care
and
cost
,
as
the
Vineyards
do
.
And
,
4.
because
the
fruit
of
the
Vine
is
so
precious
,
and
the
stem
thereof
so
useless
,
if
it
bear
no
fruit
;
in
regard
whereof
,
as
in
sundry
other
respects
,
the
Church
may
well
be
compared
to
the
Vine
.
And
very
probable
it
is
,
that
hence
Christ
took
those
Parables
concerning
Vineyards
,
Mat.
20.1
.
&
21.28
,
&
33
,
&c.
My
beloved
hath
a
Vineyard
in
a
very
fruitful
hill
.
]
Here
the
Song
begins
,
where
there
is
in
the
first
place
mention
made
of
the
Vineyards
being
planted
in
a
very
fruitful
hill
,
because
indeed
Vines
thrive
best
in
hills
,
if
they
be
of
a
good
soil
,
Bacchus
amat
colles
,
whence
is
that
expression
,
Psal.
80.10
.
The
hills
were
covered
with
the
shadow
of
it
;
and
herein
it
seems
he
alludes
,
either
to
the
exceeding
great
fruitfulness
of
the
land
of
Canaan
,
Psal.
80.8
,
9.
or
rather
to
that
eminent
and
happy
estate
whereinto
God
had
brought
that
people
.
Ver.
2.
And
he
fenced
it
,
&c.
]
To
wit
,
both
with
a
hedg
,
and
with
a
wall
without
that
,
as
is
evident
by
that
which
is
said
afterward
,
ver.
5.
I
will
take
away
the
hedg
thereof
,
and
break
down
the
wall
thereof
;
for
which
see
the
Note
,
Psal.
80.12
.
And
gathered
out
the
stones
thereof
,
and
planted
it
with
the
choicest
Vine
,
and
built
a
tower
in
the
midst
of
it
;
to
wit
,
as
a
watch-tower
,
from
whence
the
keepers
of
the
Vineyard
might
over-look
the
whole
ground
round
about
it
,
and
watch
that
no
thieves
or
beasts
did
break
into
it
;
and
also
made
a
winepress
therein
,
to
wit
,
as
making
no
question
but
that
he
should
in
time
reap
the
fruit
of
his
Vineyard
,
as
a
recompence
of
all
his
cost
and
pains
.
Many
several
ways
Expositors
do
unfold
the
mystical
sense
of
the
several
branches
of
this
Parable
,
as
in
that
particular
of
the
watch-tower
,
that
thereby
Jerusalem
is
meant
,
wherein
the
Priests
and
Judges
were
to
reside
,
as
keepers
of
Gods
Vineyard
.
But
it
is
too
much
curiosity
in
expounding
this
Parable
thus
to
determine
of
every
particular
.
The
drift
of
all
in
general
is
to
set
forth
,
that
nothing
was
omitted
that
might
promote
the
fruitfulness
of
the
Vineyard
;
whereupon
that
complaint
is
inferred
in
the
next
words
;
and
he
looked
,
to
wit
,
with
a
longing
desire
and
hope
,
that
it
should
bring
forth
grapes
,
that
is
,
good
grapes
,
namely
,
when
the
Vines
were
grown
up
,
and
the
time
of
vintage
came
,
and
it
brought
forth
wild
grapes
,
that
is
,
naughty
unsavoury
grapes
,
like
those
that
grow
on
wild
vines
,
that
are
usually
found
in
hedges
.
The
meaning
is
,
that
the
Jews
did
not
return
to
God
that
service
and
obedience
which
might
justly
have
been
expected
from
them
;
but
were
most
wicked
in
their
lives
,
more
like
Heathens
than
like
Gods
peculiar
people
.
See
ver.
7.
Ver.
3.
And
now
,
O
Inhabitants
of
Jerusalem
,
and
men
of
Judah
,
judg
I
pray
you
,
between
me
and
my
Vineyard
.
]
And
thus
the
Lord
doth
unquestionably
evidence
how
unexcusable
the
Jews
were
,
and
how
just
cause
he
had
to
destroy
them
,
because
these
inhabitants
of
Jerusalem
and
men
of
Judah
,
were
those
whom
he
had
termed
the
Lords
Vineyard
;
and
therefore
they
being
called
to
judg
in
his
case
of
the
Vineyard
,
yea
any
man
amongst
them
,
this
must
needs
imply
,
that
if
God
should
appeal
to
their
own
consciences
,
or
to
the
decision
of
any
reasonable
man
amongst
them
,
they
must
needs
acquit
him
,
and
condemn
themselves
.
And
thus
our
Saviour
dealt
with
those
whom
he
intended
by
the
husbandmen
to
whom
the
Vineyard
was
let
out
,
Mat.
21.40
,
41.
Ver.
4.
What
could
have
been
done
more
to
my
Vineyard
,
that
I
have
not
done
in
it
?
&c.
]
To
wit
,
In
regard
of
outward
means
;
for
the
Lord
holds
himself
here
to
the
former
Allegory
of
the
Lord
of
a
Vineyard
,
who
can
only
take
care
that
no
outward
means
be
neglected
,
that
are
like
to
be
helpful
to
make
his
Vineyard
to
bring
forth
good
fruit
,
but
cannot
command
a
blessing
from
Heaven
upon
it
to
make
it
yield
its
increase
,
1
Cor.
3.7
.
In
applying
therefore
this
expression
to
God
,
we
must
not
say
that
God
could
do
no
more
than
he
did
to
make
the
Jews
a
holy
people
.
There
is
no
question
but
that
God
could
by
the
mighty
working
of
his
Spirit
have
changed
their
hearts
,
and
have
made
them
brought
forth
fruit
meet
for
repentance
.
But
this
God
was
not
bound
to
do
.
And
therefore
the
drift
of
this
expression
is
only
to
shew
,
that
no
outward
means
had
been
wanting
to
make
them
bring
forth
good
fruit
,
and
that
therefore
they
had
nothing
to
plead
for
themselves
,
they
were
altogether
inexcusable
,
he
had
done
enough
to
bring
them
to
live
holily
,
as
became
Gods
people
,
if
they
had
not
been
a
perverse
stubborn
people
.
And
to
this
purpose
also
tends
that
following
Expostulation
,
Wherefore
when
I
looked
that
it
should
bring
forth
grapes
,
brought
it
forth
wild
grapes
?
as
if
he
had
said
,
was
there
any
reason
it
should
be
thus
?
But
see
the
foregoing
Note
,
ver.
2.
Ver.
5.
And
now
go
to
,
I
will
tell
you
what
I
will
do
to
my
Vineyard
,
&c.
]
Thus
God
is
wont
to
forewarn
men
of
the
judgments
that
are
coming
upon
them
,
before
he
inflicts
them
:
I
will
take
away
the
hedg
thereof
,
and
it
shall
be
eaten
up
:
and
break
down
the
wall
thereof
,
and
it
shall
be
trodden
down
,
see
the
Note
above
v.
2.
&
Psal.
80.12
,
13.
Ver.
6.
And
I
will
lay
it
wast
,
&c.
]
The
drift
of
this
,
and
the
following
expressions
is
to
shew
that
God
would
no
longer
shew
so
much
care
,
nor
be
at
such
cost
for
the
good
of
this
people
,
as
formerly
;
yet
many
Expositors
do
apply
these
expressions
severally
in
a
mystical
sense
,
I
will
lay
it
wast
;
that
is
,
I
will
deprive
them
of
all
those
priviledges
which
they
enjoyed
as
my
peculiar
people
,
and
they
shall
be
left
in
the
same
condition
with
other
Nations
;
or
their
land
shall
be
left
wast
and
desolate
,
which
agreeth
with
that
of
our
Saviour
,
Behold
your
house
is
left
unto
you
desolate
,
Mat.
23.38
.
It
shall
not
be
pruned
nor
digged
;
that
is
,
there
shall
not
be
that
care
taken
of
them
by
their
teachers
to
reprove
them
,
and
reform
them
,
and
make
them
fruitful
in
good
,
as
there
hath
been
.
(
In
the
word
(
digged
)
there
is
an
allusion
to
the
custom
of
digging
about
their
vines
,
to
get
out
the
weeds
,
and
to
loosen
the
earth
,
that
the
water
wherewith
they
were
watered
,
might
the
better
come
to
the
roots
,
see
Luk.
13.8
.
)
but
there
shall
come
up
briers
and
thorns
,
that
is
,
Idolatry
and
all
kind
of
wickedness
shall
abound
amongst
them
,
and
overspread
the
land
.
I
will
also
command
the
clouds
that
they
rain
no
rain
upon
it
;
that
is
,
they
shall
have
no
teachers
to
instruct
them
;
see
the
Note
,
Psal.
74.9
.
(
for
the
instruction
of
Gods
Prophets
is
often
in
the
Scripture
compared
to
the
rain
,
see
the
Notes
,
Deut.
32.2
.
&
Job
29.23
.
)
or
if
they
have
teachers
,
there
shall
be
no
blessing
from
Heaven
to
make
their
teaching
effectual
for
their
good
.
Ver.
7.
For
the
Vineyard
of
the
Lord
of
hosts
is
the
house
of
Israel
,
and
the
men
of
Judah
his
pleasant
plant
,
&c.
]
Here
the
foregoing
Parable
is
explained
.
And
the
men
of
the
Tribe
of
Judah
are
more
particularly
termed
the
Lords
pleasant
plant
(
alluding
therein
to
that
which
was
usual
,
that
in
Vineyards
men
had
ordinarily
some
vines
,
which
they
esteemed
and
delighted
in
above
the
rest
)
because
the
Lord
had
done
more
for
them
,
than
for
all
the
other
Tribes
,
see
the
Notes
,
Psal.
78.68
,
&
87.2
.
and
that
especially
because
God
had
appointed
that
out
of
their
Tribe
the
Messiah
should
spring
;
and
the
more
God
had
done
for
them
,
the
more
abominable
was
their
ingratitude
.
And
then
in
the
next
words
is
shewn
what
the
wild
grapes
were
,
which
this
Vineyard
brought
forth
instead
of
good
grapes
;
and
he
looked
for
judgment
,
but
behold
oppression
;
for
righteousness
,
but
behold
a
cry
;
to
wit
,
sins
that
cried
to
God
for
vengeance
:
see
the
Note
,
Gen.
4.10
.
or
rather
the
cry
of
the
oppressed
,
complaining
both
to
God
and
man
of
the
injuries
done
them
.
Ver.
8.
Wo
unto
them
that
join
house
to
house
,
that
lay
field
to
field
,
&c.
]
The
Parable
being
ended
and
explained
,
here
the
Prophet
proceeds
to
an
enumeration
of
some
principal
heads
of
their
grievous
sins
,
the
wild
grapes
,
which
Gods
Vineyard
brought
forth
.
And
having
in
the
foregoing
verse
mentioned
oppression
,
as
one
of
their
great
crying
sins
,
here
in
the
first
place
he
inveighs
against
their
covetousness
,
as
that
which
was
the
root
of
all
their
oppressions
.
It
is
not
absolutely
unlawful
for
men
to
join
one
house
to
another
,
or
to
lay
one
field
to
another
,
that
is
,
to
purchase
several
houses
,
and
several
fields
.
That
which
the
Prophet
condemns
,
is
their
insatiable
covetousness
,
that
they
never
had
enough
,
but
were
still
seeking
to
enlarge
their
possessions
,
not
caring
how
unjustly
they
did
it
,
by
fraud
or
violence
wresting
other
mens
possessions
from
them
.
And
because
by
the
Law
of
God
it
was
unlawful
for
the
Jews
to
alienate
their
lands
from
one
Tribe
to
another
,
(
see
Levit.
25.23
.
&
Numb.
36.7
.
)
it
may
well
be
that
this
encroaching
upon
other
mens
possessions
is
here
amongst
others
intended
,
see
the
Note
,
1
King
.
21.3
.
Till
there
be
no
place
;
that
is
,
say
some
Expositors
,
till
there
be
no
place
left
which
they
have
not
gotten
into
their
possession
;
or
rather
,
till
there
be
no
place
left
for
their
poor
neighbours
to
dwell
near
them
;
as
if
the
land
had
been
given
only
for
them
to
dwell
in
,
which
is
implied
in
those
last
words
,
That
they
may
be
placed
alone
in
the
midst
of
the
earth
.
Ver.
9.
In
mine
ears
,
said
the
Lord
of
hosts
,
&c.
]
That
is
,
the
Lord
spake
this
which
I
shall
now
tell
you
,
in
my
hearing
;
which
agreeth
with
that
expression
of
our
Saviours
,
Luk.
4.21
.
This
day
is
this
Scripture
fulfilled
in
your
ears
;
or
,
The
Lord
revealed
it
secretly
to
me
by
the
inspiration
of
his
Spirit
.
Yet
many
translate
it
,
as
it
is
in
the
Margent
of
our
Bibles
,
This
is
in
mine
ears
,
saith
the
Lord
of
hosts
;
and
then
the
meaning
must
needs
be
,
that
the
cry
of
their
oppressions
in
joining
house
to
house
,
&c.
as
he
had
said
in
the
foregoing
verse
,
or
the
cry
of
those
that
were
oppressed
by
them
,
was
gone
up
into
the
ears
of
the
Lord
,
though
they
thought
he
regarded
it
not
.
And
it
may
well
be
that
from
hence
the
Apostle
James
borrowed
that
expression
of
his
,
Chap.
5.4
.
Behold
the
hire
of
your
labourers
which
have
reaped
down
your
fields
,
which
is
of
you
kept
back
by
fraud
,
crieth
;
and
the
cries
of
them
which
have
reaped
are
entered
into
the
ears
of
the
Lord
of
Sabbath
,
that
is
,
the
Lord
of
hosts
.
See
also
the
Note
,
Ezra
9.6
.
Of
a
truth
many
houses
shall
be
desolate
,
even
great
and
fair
without
inhabitant
;
to
wit
,
because
their
owners
should
be
slain
or
carried
into
captivity
;
which
was
fully
accomplished
at
the
Chaldeans
taking
of
Jerusalem
,
when
after
a
great
slaughter
amongst
all
sorts
of
people
,
the
Princes
,
Nobles
,
and
rich
men
were
carried
captive
into
Babylon
,
and
so
no
body
was
left
to
dwell
in
their
stately
houses
.
And
this
is
mentioned
as
a
punishment
proportioned
to
their
sin
in
joining
house
to
house
,
as
was
before
said
.
All
the
benefit
they
should
reap
by
the
multiplying
and
enlarging
their
houses
in
such
a
way
,
was
,
that
they
should
be
taken
away
from
the
enjoying
of
them
,
and
their
houses
should
be
left
desolate
and
without
an
inhabitant
.
It
is
expressed
in
the
Hebrew
with
a
conditional
particle
,
If
many
houses
shall
not
be
desolate
,
&c.
But
this
is
an
Emphatical
form
of
swearing
usual
in
the
Scriptures
,
wherein
somewhat
is
left
to
be
understood
by
those
that
hear
it
,
which
is
not
expressed
.
It
is
as
if
the
Lord
had
said
,
If
this
comes
not
to
pass
,
as
I
have
said
,
let
not
me
be
owned
for
the
true
God
;
or
,
let
me
not
be
deemed
a
just
God
,
a
God
of
truth
,
&c.
And
therefore
it
is
well
rendered
in
our
Translation
,
Of
a
truth
many
houses
shall
be
desolate
,
&c.
Ver.
10.
Yea
ten
acres
of
Vineyard
shall
yield
one
bath
,
&c.
]
Which
was
about
eight
gallons
,
see
the
Note
,
1
King
.
7.26
.
so
that
an
acre
of
ground
planted
with
vines
should
not
yield
to
the
owner
one
whole
gallon
of
wine
.
And
the
seed
of
an
homer
,
which
was
much
about
our
bushel
,
shall
yield
an
ephah
,
and
that
was
,
Ezek.
45.11
.
the
tenth
part
of
an
homer
;
and
therefore
consequently
the
meaning
must
needs
be
,
that
their
land
should
not
yield
them
above
the
tenth
part
of
the
seed
that
was
sown
in
it
.
Indeed
Exod.
16.36
.
it
is
said
expresly
,
that
an
homer
is
the
tenth
part
of
an
ephah
.
But
therefore
I
conceive
the
Omer
,
and
the
Homer
were
two
different
measures
,
as
indeed
they
are
differently
also
written
in
the
Hebrew
.
The
Omer
was
a
smaller
measure
,
the
tenth
part
of
an
Ephah
,
but
the
Homer
was
a
far
greater
measure
,
the
same
with
the
Bath
,
Ezek.
45.11
.
containing
ten
Ephahs
;
and
therefore
it
was
a
very
heavy
curse
of
God
upon
their
land
,
when
they
should
reap
but
one
Ephah
where
they
had
sown
an
Homer
,
which
was
ten
Ephahs
.
As
in
the
foregoing
verse
the
desolation
of
their
houses
was
allotted
as
the
punishment
of
their
joining
house
to
house
;
so
here
the
barrenness
of
their
land
is
threatned
as
a
just
and
fit
reward
of
their
laying
field
to
field
;
yet
it
may
be
also
added
,
as
the
cause
why
their
houses
should
be
left
desolate
.
And
besides
this
is
inferred
fitly
upon
the
foregoing
Parable
.
Because
God
had
lost
his
cost
and
labour
bestowed
upon
them
that
were
his
Vineyard
,
therefore
they
should
lose
the
cost
and
labour
they
bestowed
upon
their
lands
and
Vineyards
.
Ver.
11.
Wo
unto
them
that
rise
up
early
in
the
morning
to
follow
strong
drink
,
&c.
]
To
wit
,
as
pursuing
it
with
all
eagerness
,
being
never
well
till
they
be
at
it
,
see
the
Note
,
Eccles.
10.16
.
That
continue
until
night
,
which
is
in
the
Original
until
twilight
;
and
so
the
meaning
may
be
,
that
they
sate
at
it
,
either
from
morning
to
evening
,
or
from
morning
to
morning
;
till
wine
inflame
them
,
to
wit
,
with
unnatural
heat
,
and
so
instead
of
quenching
,
increaseth
their
thirst
,
and
so
they
many
times
fall
into
burning
fevers
,
and
are
as
it
were
set
on
fire
with
anger
and
fury
,
and
inflamed
with
burning
lusts
.
See
Prov.
23
.
29-33
.
Ver.
12.
And
the
harp
,
and
the
viol
,
the
tabret
and
pipe
,
and
wine
,
are
in
their
feasts
,
&c.
]
That
is
,
they
give
up
themselves
wholly
to
these
carnal
delights
,
not
minding
the
Lord
,
nor
their
duty
to
him
.
The
things
here
named
were
not
mentioned
as
evil
in
themselves
,
but
it
is
their
excess
herein
,
and
their
abuse
of
them
that
is
here
condemned
.
And
therefore
it
follows
,
but
they
regard
not
the
work
of
the
Lord
,
neither
consider
the
operation
of
his
hands
;
that
is
,
his
judgments
,
to
wit
,
either
those
which
God
had
already
brought
upon
their
land
;
(
for
it
is
most
probable
that
this
was
spoken
when
in
the
days
of
Ahaz
the
Syrians
,
Pekah
and
the
Philistims
,
had
made
great
havock
in
Judea
,
yea
when
the
Ten
Tribes
were
already
carried
away
captives
into
Assyria
.
And
we
see
the
Prophet
Amos
condemns
the
same
jollity
upon
this
very
ground
,
of
their
not
laying
to
heart
the
sad
calamities
that
were
befallen
the
Ten
Tribes
,
But
they
are
not
grieved
for
the
affliction
of
Joseph
,
Amos
6.6
.
)
Or
else
those
which
did
at
this
time
hang
over
their
heads
,
which
God
had
threatned
by
his
Prophets
,
and
to
which
he
had
already
begun
to
make
way
:
which
seems
most
probable
,
because
afterwards
he
speaks
of
these
,
ver.
19.
under
this
expression
,
Let
him
make
speed
and
hasten
his
work
.
Yet
I
see
not
but
that
this
may
also
be
extended
to
their
not
considering
Gods
works
of
Creation
and
Providence
in
general
,
concerning
which
see
the
Notes
,
Psal.
28.5
.
&
92.5
,
6.
so
that
this
may
be
added
to
imply
the
reason
why
they
did
so
wholly
give
up
themselves
to
pleasure
,
as
if
they
had
nothing
else
to
do
in
the
world
,
to
wit
,
because
they
did
not
by
a
due
consideration
of
his
work
,
lay
to
heart
how
great
the
Lord
was
whom
they
provoked
by
their
sins
.
Or
,
because
they
did
not
consider
that
God
,
the
work
of
whose
hands
they
were
,
and
who
had
made
,
and
by
his
Providence
brought
in
to
them
all
those
necessary
Provisions
wherewith
they
were
sustained
,
had
therefore
done
this
,
that
they
might
fear
and
serve
him
,
and
not
live
as
brutishly
as
the
beasts
do
:
And
indeed
well
might
such
men
be
charged
with
disregarding
the
works
of
God
,
because
gluttony
and
drunkenness
do
so
overwhelm
men
,
and
even
drown
reason
in
them
,
that
they
mind
nothing
but
their
bellies
;
whence
is
that
of
our
Saviour
,
Luk.
21.34
.
Take
heed
to
your selves
,
lest
at
any
time
your
hearts
be
over-charged
with
surfeiting
and
drunkenness
—
and
so
that
day
come
upon
you
unawares
.
Ver.
13.
Therefore
my
people
are
gone
into
captivity
,
&c.
]
That
is
,
they
shall
certainly
go
into
captivity
;
it
is
as
sure
as
if
it
were
done
already
.
It
may
be
indeed
the
Ten
Tribes
were
already
carried
away
;
but
it
is
the
Babylonian
captivity
that
is
here
threatned
as
the
punishment
of
those
sins
which
the
Prophet
had
now
reproved
;
because
they
have
no
knowledg
,
to
wit
,
to
take
notice
of
the
danger
they
are
in
,
by
a
due
consideration
of
the
judgments
,
either
incumbent
on
them
,
or
impendent
over
them
;
and
so
this
may
be
spoken
with
respect
to
what
he
had
said
in
the
foregoing
verse
,
they
regard
not
the
work
of
the
Lord
,
&c.
or
because
they
are
such
a
sensual
,
sensless
,
and
brutishly
ignorant
people
;
and
therefore
it
is
that
by
way
of
aggravating
this
their
wilful
ignorance
from
the
special
means
which
God
had
afforded
them
to
make
them
an
understanding
people
,
they
are
here
called
Gods
peculiar
people
,
Therefore
my
people
are
gone
into
captivity
,
because
they
have
no
knowledg
;
as
if
he
had
said
,
Though
I
have
given
them
my
Law
to
enlighten
them
,
and
sent
my
Prophets
to
teach
them
,
yet
through
their
profaneness
and
sensuality
,
they
are
as
brutish
as
the
very
bruit
beasts
,
Wine
and
new
wine
take
away
the
heart
,
saith
the
Prophet
,
Hos.
4.11
.
and
therefore
they
shall
be
carried
away
for
slaves
into
a
strange
land
.
And
their
honourable
men
are
famished
;
it
is
in
the
Original
,
their
glory
are
men
of
famine
;
but
the
meaning
is
,
That
the
great
ones
amongst
them
that
were
in
greatest
esteem
,
and
lived
in
all
pomp
and
plenty
,
being
generally
accounted
the
glory
of
their
Nation
,
should
be
starved
for
want
of
necessary
food
.
Because
in
times
of
scarcity
,
such
men
might
hope
by
their
wealth
and
greatness
to
secure
themselves
,
therefore
the
famishing
of
these
is
particularly
expressed
.
And
their
multitude
,
that
is
,
the
common
people
,
dried
up
with
thirst
,
which
I
conceive
is
meant
of
the
streights
they
should
be
brought
into
both
for
meat
and
drink
,
when
Jerusalem
should
be
besieged
by
the
Babylonians
.
And
this
is
threatned
as
a
just
reward
of
their
sin
.
They
that
had
wasted
and
abused
Gods
good
Creatures
,
when
they
had
them
in
abundance
,
by
luxury
,
gluttony
and
drunkenness
,
should
come
at
last
not
to
have
bread
to
eat
,
or
water
to
drink
.
Ver.
14.
Therefore
,
&c.
]
That
is
,
say
some
Expositors
,
because
of
the
mortality
that
shall
be
amongst
the
people
by
reason
of
the
famine
mentioned
in
the
close
of
the
foregoing
verse
;
or
rather
,
because
of
their
drunkenness
and
luxury
before
taxed
,
and
their
not
considering
the
work
of
the
Lord
,
Hell
,
that
is
,
the
grave
,
or
the
place
of
the
damned
,
see
the
Notes
,
Psal.
55.15
.
&
86.13
.
hath
enlarged
her self
,
and
opened
her
mouth
without
measure
,
that
is
,
hath
swallowed
up
innumerable
multitudes
of
people
,
men
and
women
that
died
by
sword
,
famine
and
pestilence
;
and
their
glory
,
that
is
,
their
great
ones
,
and
their
multitudes
(
for
both
which
see
the
foregoing
Note
)
and
their
pomp
,
that
is
,
the
pomp
and
jollity
of
their
great
ones
in
their
feasting
and
triumphs
(
for
the
meaning
is
,
that
all
their
state
and
glory
should
perish
together
with
them
)
;
and
he
that
rejoiceth
shall
descend
into
it
;
that
is
,
the
whole
crew
of
those
that
spent
their
days
in
such
revelling
,
mirth
and
jollity
,
drowning
all
fears
and
cares
in
rioting
and
carnal
pleasures
.
Some
conceive
that
the
drift
of
this
place
is
to
shew
,
that
because
they
had
with
such
unsatiable
greediness
swallowed
up
the
houses
,
lands
and
estates
of
their
neighbours
,
therefore
the
Grave
or
Hell
should
as
greedily
swallow
up
them
.
But
I
rather
think
that
this
is
spoken
with
reference
to
the
sin
last
mentioned
,
ver.
11.
and
so
the
drift
of
the
place
to
be
this
,
that
because
they
had
been
so
insatiable
in
their
gluttony
and
drunkenness
,
and
had
opened
their
mouths
and
throats
without
measure
to
gusle
down
wine
and
strong
drink
,
therefore
the
Grave
or
Hell
should
open
her
mouth
without
measure
,
to
swallow
them
down
in
huge
multitudes
together
,
with
all
their
pomp
and
glory
.
Ver.
15.
And
the
mean
man
shall
be
brought
down
,
and
the
mighty
man
shall
be
humbled
,
&c.
]
Before
,
the
same
words
in
a
manner
are
used
to
set
forth
their
base
crouching
and
bowing
befor
their
Idols
,
Chap.
2.9
.
The
mean
man
boweth
down
,
and
the
great
man
humbleth
himself
,
that
are
here
used
to
set
forth
the
Lords
bringing
them
down
and
laying
them
low
by
his
judgments
,
whereby
we
may
see
how
God
is
wont
to
suit
his
judgments
upon
men
according
to
their
sins
;
and
the
eyes
of
the
lofty
shall
be
humbled
,
see
the
Note
,
Chap.
2.11
.
Ver.
16.
But
the
Lord
of
hosts
shall
be
exalted
in
judgment
,
&c.
]
That
is
,
by
the
judgments
which
he
shall
execute
upon
them
,
see
the
Note
again
,
Chap.
2.11
.
&
Psal.
58.11
.
And
God
that
is
holy
shall
be
sanctified
in
righteousness
,
that
is
,
by
his
just
proceedings
against
them
in
punishing
them
for
their
wickedness
,
he
shall
be
declared
and
acknowledged
to
be
a
just
and
holy
God
,
and
men
shall
thereby
be
brought
to
fear
and
serve
him
.
See
the
note
,
Levit.
10.3
.
Ver.
17.
Then
shall
the
lambs
feed
after
their
manner
,
&c.
]
I
see
not
but
that
this
might
be
understood
literally
,
and
that
as
an
illustration
of
the
judgments
before
threatned
,
ver.
13
,
14.
to
wit
,
that
when
the
inhabitants
of
the
land
were
slain
or
carried
away
captive
,
then
cattel
,
sheep
and
lambs
should
after
their
manner
graze
freely
where
ever
they
pleased
,
all
lands
lying
now
open
without
any
Inclosures
,
and
there
being
no
body
left
to
restrain
them
,
or
keep
them
out
.
Yea
,
and
some
add
too
,
that
they
should
feed
even
in
those
places
where
their
houses
formerly
stood
,
grass
growing
there
as
in
the
open
fields
,
when
they
were
left
desolate
and
without
an
inhabitant
,
according
to
that
which
is
said
concerning
the
Syrians
also
,
Chap.
17.2
.
The
cities
of
Aroer
are
forsaken
,
they
shall
be
for
stocks
which
shall
lie
down
,
and
none
shall
make
them
afraid
.
And
so
also
we
may
understand
the
following
clause
,
and
the
wast
places
of
the
fat
ones
shall
strangers
ea●
,
to
wit
,
that
foreigners
of
the
Nations
round
about
them
should
break
in
upon
and
devour
those
places
,
being
now
laid
waste
,
where
fat
cattel
,
wherewith
the
inhabitants
pampered
themselves
,
had
wont
to
be
kept
in
full
pastures
,
or
where
their
great
and
rich
men
had
wont
to
abide
;
for
indeed
men
of
great
wealth
are
usually
set
forth
by
their
fatness
in
the
Scripture
,
see
the
Notes
,
Job
15.27
.
&
Psal.
22.29
.
&
78.31
.
And
see
also
the
Note
before
,
Chap.
1.7
.
But
I
confess
the
stream
,
and
that
especially
of
the
best
Expositors
,
doth
run
another
way
;
for
they
understand
it
figuratively
of
Gods
faithful
people
,
who
for
their
meekness
and
harmlesness
,
and
other
reasons
,
and
especially
to
set
forth
the
tender
care
that
God
hath
over
them
as
their
shepherd
,
are
usually
in
the
Scripture
termed
his
sheep
,
(
see
the
Notes
,
Psal.
23.1
,
2.
&
77.20
.
&
80.1
.
)
and
his
lambs
,
as
Chap.
40.11
.
He
shall
gather
the
lambs
with
his
arm
,
and
carry
them
in
his
bosom
.
And
accordingly
they
conceive
that
in
the
midst
of
the
denunciation
we
have
here
of
Judgments
threatned
against
the
wicked
inhabitants
of
the
land
,
this
verse
is
inserted
for
the
comfort
of
those
that
feared
God
amongst
them
,
Then
shall
the
lambs
feed
after
their
manner
;
as
if
he
should
have
said
,
Though
the
generality
of
the
people
be
destroyed
,
yet
God
will
still
approve
himself
a
faithful
shepherd
in
taking
care
for
his
poor
lambs
;
when
the
wicked
oppressors
of
his
people
,
(
who
boasted
themselves
indeed
to
be
the
sheep
of
his
flock
,
but
were
not
so
)
shall
be
destroyed
,
then
shall
those
that
are
his
lambs
indeed
feed
after
their
manner
,
that
is
,
they
shall
enjoy
the
good
of
the
land
freely
and
quietly
,
after
the
manner
as
they
had
wont
to
do
before
those
troubles
came
upon
the
land
,
or
before
they
were
driven
out
of
their
possessions
;
or
after
the
manner
as
God
hath
been
always
wont
to
provide
for
his
people
.
And
this
Expositors
hold
was
accomplished
,
partly
in
those
that
were
godly
of
the
poor
left
in
the
land
,
when
the
rest
were
carried
away
captives
into
Babylon
,
2
King
.
25.12
.
and
partly
in
those
that
at
last
returned
out
of
Babylon
;
at
which
times
it
is
most
probable
that
many
poor
people
that
had
been
as
so
many
helpless
lambs
driven
out
of
their
possessions
,
(
or
at
least
their
posterity
)
did
recover
their
own
again
,
their
mighty
oppressors
being
destroyed
,
and
so
did
live
open
in
their
inheritances
after
the
manner
as
in
former
times
they
had
done
.
And
so
likewise
they
understand
the
following
Clause
,
and
the
waste
places
of
the
fat
ones
shall
strangers
eat
;
for
the
strangers
here
meant
may
be
those
poor
righteous
servants
of
God
,
that
being
cast
out
of
their
Estates
by
oppressors
,
were
glad
to
fly
their
Country
,
and
so
wandered
up
and
down
as
strangers
in
other
Countries
,
till
hearing
how
their
proud
oppressors
were
destroyed
by
the
Babylonians
,
they
should
then
return
again
,
and
enter
upon
their
ancient
possessions
,
and
so
should
be
nourished
in
those
places
that
were
now
laid
waste
by
the
enemy
,
but
formerly
were
enjoyed
by
their
rich
and
mighty
enemies
,
that
had
lived
there
in
ease
and
plenty
:
Or
else
by
these
strangers
may
be
meant
those
poor
people
of
God
,
that
being
freed
from
their
Captivity
in
Babylon
,
where
they
had
lived
as
strangers
for
many
years
togethers
,
had
liberty
at
last
given
them
to
return
again
into
their
own
Country
,
and
so
did
not
only
enter
upon
their
own
possessions
,
to
which
they
had
been
a
long
time
strangers
,
but
also
enjoyed
the
estates
of
those
great
ones
that
had
been
slain
or
carried
away
captives
,
and
so
had
lain
waste
ever
since
.
Ver.
18.
Wo
unto
them
that
draw
iniquity
with
cords
of
vanity
,
and
sin
as
it
were
with
a-cart-rope
.
]
Because
by
iniquity
and
sin
,
in
the
Scripture
sometimes
the
punishment
of
sin
is
meant
,
(
see
the
Note
,
Psal.
31.10
.
)
therefore
some
understand
this
place
of
those
that
by
their
impenitency
and
obstinacy
in
adding
sin
to
sin
do
hasten
judgments
upon
themselves
.
And
others
understand
it
of
the
wickedness
of
those
that
use
all
possible
means
to
urge
and
draw
others
to
sin
.
But
it
is
far
better
understood
of
the
obstinacy
of
wicked
men
in
the
pursuit
of
sin
:
They
that
sin
of
infirmity
being
overborn
by
the
strength
of
temptations
,
or
by
the
violent
inclinations
of
their
own
corrupt
lusts
and
affections
,
may
be
said
to
be
hereby
drawn
away
to
sin
,
and
that
against
the
sin●●redesire
and
purpose
of
their
hearts
,
according
to
that
,
Jam.
1.14
.
Every
man
is
tempted
,
when
he
is
drawn
away
of
his
own
lusts
and
inticed
:
and
that
of
the
Apostle
Paul
,
Rom.
7.15
.
What
I
would
,
that
do
I
not
;
but
what
I
hate
,
that
do
I.
But
those
the
Prophet
here
speaks
of
,
are
such
as
being
desperately
bent
upon
,
and
abandoned
to
sin
,
do
wittingly
and
purposely
pursue
the
doing
of
evil
with
all
greediness
,
even
where
there
is
very
little
or
no
inticement
,
or
temptation
,
or
provocation
to
carry
them
away
thereto
;
so
that
it
may
be
truly
said
,
that
whilst
others
are
drawn
away
to
sin
,
they
draw
sin
upon
themselves
.
And
accordingly
by
the
cords
of
vanity
,
and
the
cart-ropes
whereby
they
draw
sin
upon
themselves
,
may
be
meant
,
either
1.
all
those
vain
encouragements
whereby
they
embolden
themselves
in
sin
,
when
conscience
,
it
may
be
,
began
to
check
them
,
and
to
stop
them
in
their
evil
courses
,
such
are
mens
presumptuous
despising
the
Judgments
of
God
,
or
those
vain
conceits
that
God
regards
not
,
nor
minds
the
ways
of
men
,
or
those
hopes
of
impunity
and
finding
favour
with
God
,
which
they
suggest
to
themselves
,
or
the
excuses
they
devise
for
the
justifying
or
extenuating
of
the
evil
they
desire
to
do
;
all
which
arguings
,
though
weak
in
themselves
,
yet
through
mans
corruption
,
and
the
instigation
of
Satan
,
do
work
strongly
upon
mens
hearts
,
and
are
as
so
many
cart-ropes
to
draw
on
sin
,
and
are
therefore
called
the
snares
of
the
Devil
,
2
Tim.
2.26
.
and
3.7
.
Or
,
2.
rather
those
strong
plots
and
projects
,
which
they
study
and
devise
in
contriving
several
ways
and
means
for
the
effecting
of
the
evil
they
desire
to
do
,
and
the
great
pains
they
take
,
their
toilsome
endeavours
with
all
possible
eagerness
to
accomplish
what
they
have
so
contrived
;
which
may
be
called
cords
of
vanity
,
because
they
are
sinful
and
wicked
,
and
do
provoke
God
to
destroy
men
;
and
because
when
men
are
once
intangled
in
such
desperate
courses
,
custom
becomes
a
cart-rope
to
draw
the
guilt
of
all
abominable
sins
upon
them
.
Ver.
19.
That
say
,
Let
him
make
speed
,
and
hasten
his
work
,
&c.
]
That
is
,
say
some
Expositors
,
that
by
adding
sin
to
sin
,
and
by
running
into
all
extremities
of
desperate
wickedness
,
do
in
a
manner
hasten
,
or
provoke
God
to
hasten
judgment
upon
themselves
.
But
I
conceive
the
Prophet
doth
plainly
set
forth
the
manner
how
these
prophane
wretches
did
deride
and
jeer
the
threatnings
of
Gods
Prophets
,
Let
him
make
speed
,
and
hasten
his
work
,
that
we
may
see
it
.
As
if
they
should
have
said
,
You
Prophets
talk
much
of
some
great
thing
which
God
is
about
to
do
suddenly
by
way
of
punishing
us
for
our
sins
,
why
is
it
not
done
?
let
him
do
it
;
we
care
not
though
he
hasten
his
work
,
as
you
say
he
will
:
or
,
these
words
of
scorn
might
be
used
to
imply
how
little
they
believed
what
they
said
,
and
how
confident
they
were
that
no
such
thing
should
be
,
Let
him
make
speed
,
and
hasten
his
work
,
that
we
may
see
it
:
you
have
threatned
these
things
again
and
again
with
many
terrible
words
,
we
wonder
when
we
shall
see
it
done
;
and
to
the
same
purpose
is
the
following
clause
,
and
let
the
counsel
of
the
Holy
One
of
Israel
draw
nigh
and
come
,
that
we
may
know
it
,
that
is
,
that
we
may
by
the
event
see
and
know
that
God
hath
indeed
determined
of
what
you
say
,
and
so
may
sensibly
feel
and
know
it
is
so
.
I
take
it
to
be
all
one
as
if
they
had
said
,
you
have
talked
long
enough
of
what
God
in
his
counsel
hath
determined
to
do
;
why
is
the
execution
delayed
so
long
?
Let
us
see
it
at
last
speedily
brought
to
effect
.
And
indeed
the
often
repeating
of
the
same
thing
,
Let
him
make
speed
,
and
let
him
hasten
his
work
,
and
let
the
counsel
of
the
Holy
One
of
Israel
draw
nigh
and
come
,
and
that
we
may
see
it
,
and
that
we
may
know
it
,
doth
plainly
shew
that
this
is
mentioned
,
as
spoken
in
a
flouting
manner
;
and
the
same
I
judg
of
their
terming
God
,
the
Holy
One
of
Israel
.
Some
indeed
think
that
they
might
use
this
expression
seriously
,
to
imply
that
the
Holy
One
of
Israel
was
not
so
changeable
as
utterly
to
cast
off
and
destroy
that
people
to
whom
he
had
obliged
himself
by
an
everlasting
Covenant
.
But
because
the
whole
is
spoken
in
a
way
of
a
derision
,
and
because
we
find
that
our
Prophet
speaking
of
God
,
was
frequently
wont
to
use
this
expression
of
the
Holy
One
of
Israel
,
(
as
we
may
see
Chap.
1.4
.
and
in
many
other
places
)
,
therefore
it
is
most
probable
that
even
this
expression
they
used
also
by
way
of
jeering
the
Prophet
.
And
this
we
may
the
rather
think
,
because
the
other
Prophets
do
often
complain
of
wicked
mens
mocking
them
for
the
words
they
spake
in
their
Preaching
to
the
people
,
as
Jer.
20.8
.
The
word
of
the
Lord
was
made
a
reproach
unto
me
,
and
a
derision
daily
;
and
Chap.
17.15
.
a
place
much
like
this
,
Behold
,
they
say
unto
me
,
Where
is
the
word
of
the
Lord
?
let
it
come
now
.
Ver.
20.
Wo
unto
them
that
call
evil
good
,
and
good
evil
,
&c.
]
This
may
be
applied
,
I
confess
,
to
those
that
by
the
wickedness
of
their
lives
do
contradict
that
which
they
know
in
their
judgment
,
and
so
do
by
their
practise
seem
to
call
that
good
,
which
in
their
Consciences
they
know
to
be
evil
,
and
that
evil
which
they
know
is
good
.
But
certainly
the
Prophet
did
hereby
intend
those
that
did
expresly
say
that
evil
was
good
,
and
good
was
evil
,
(
which
must
needs
argue
a
high
degree
of
bold
profaneness
)
and
so
did
not
only
confound
good
and
evil
,
vertue
and
vice
,
truth
and
error
,
making
both
alike
approvable
or
disapprovable
;
but
also
quite
contrary
to
that
which
was
just
right
,
did
prefer
evil
before
good
,
approving
of
evil
as
fit
to
be
loved
and
embraced
,
and
condemning
good
as
fit
to
be
hated
and
rejected
.
And
besides
,
this
is
not
meant
of
those
that
meerly
out
of
simple
ignorance
do
err
and
mistake
in
some
smaller
matters
,
but
of
those
that
do
in
the
generality
judg
perversly
of
the
whole
way
of
good
and
evil
;
which
if
it
be
done
out
of
judgment
,
is
a
high
degree
of
brutishness
,
even
that
of
being
given
up
to
a
reprobate
mind
,
as
the
Apostle
speaks
,
Rom.
1.28
.
and
must
needs
cause
them
to
run
out
into
an
unbridled
licentiousness
of
doing
evil
;
and
if
it
be
done
against
judgment
and
knowledg
,
argues
desperate
obstinacy
and
perverseness
of
spirit
.
And
yet
this
may
be
several
ways
,
as
when
men
call
evil
men
,
or
their
evil
actions
good
by
way
of
flattery
,
(
see
the
Note
,
Prov.
24.24
.
)
or
when
men
speak
evil
of
good
men
,
or
the
good
they
do
,
or
the
good
that
is
in
them
,
by
way
of
calumny
;
or
by
way
of
excusing
,
or
justifying
,
or
indulging
and
encouraging
themselves
in
any
way
of
wickedness
,
as
when
they
shall
call
prodigality
,
bounty
;
or
covetousness
,
frugality
;
or
on
the
other
hand
,
zeal
,
madness
;
and
patience
,
stupidity
and
cowardise
,
and
such
like
.
As
for
the
following
words
,
That
put
darkness
for
light
,
and
light
for
darkness
;
that
put
bitter
for
sweet
,
and
sweet
for
bitter
;
the
same
is
expressed
again
in
Metaphorical
expressions
;
for
by
darkness
is
meant
the
evil
of
error
and
sin
which
are
usually
termed
darkness
in
the
Scripture
,
because
they
proceed
from
the
ignorance
and
blindness
of
mens
minds
,
Ephes.
4.18
.
which
is
farthered
much
by
the
cunning
of
Satan
,
and
power
which
he
hath
over
them
,
who
is
therefore
called
the
ruler
of
the
darkness
of
this
world
,
Ephes.
6.12
.
because
they
affect
secresie
and
darkness
,
Ephes.
5.11
,
12.
and
cannot
endure
the
light
of
the
word
,
lest
the
evil
of
their
ways
should
thereby
be
discovered
,
Joh.
3.19
,
20.
as
likewise
because
they
make
men
lyable
to
the
over-clouding
darkness
of
Gods
displeasure
here
,
and
that
utter
eternal
darkness
which
is
provided
to
be
the
portion
of
the
damned
hereafter
,
Mat.
8.12
.
And
on
the
contrary
,
goodness
and
truth
it
is
that
is
here
called
light
,
as
most
frequently
else
where
in
the
Scripture
,
because
they
proceed
from
God
,
and
are
wrought
in
us
by
the
enlightening
of
his
word
and
spirit
,
Jam.
1.17
.
because
they
enable
men
to
judg
rightly
of
things
,
and
to
order
their
conversation
aright
,
and
makes
them
to
be
as
so
many
bright
shining
lights
in
the
world
,
Phil.
2.15
.
and
because
they
procure
to
men
the
light
of
Gods
favour
here
,
Psal.
89.15
,
16.
and
fit
men
for
heavenly
glory
,
the
inheritance
of
the
Saints
in
light
,
Col.
1.12
.
And
so
by
bitter
here
is
meant
those
ways
of
sin
and
wickedness
,
which
though
they
may
seem
pleasant
for
a
time
,
yet
they
have
no
real
sweetness
and
delight
in
them
,
and
will
be
sure
to
prove
most
bitter
in
the
end
,
Prov.
5.3
,
4.
and
by
sweet
,
the
ways
of
truth
and
holiness
,
which
are
ever
ways
of
pleasantness
,
yielding
us
peace
of
Conscience
,
and
much
sweet
refreshing
from
the
assurance
of
Gods
favour
,
see
Prov.
3.17
.
Only
withal
it
seems
apparent
that
these
Metaphorical
expressions
are
added
on
purpose
to
imply
,
that
this
miscalling
of
things
in
the
persons
here
threatned
,
did
not
proceed
from
natural
ignorance
and
infirmity
,
but
from
obstinacy
and
malice
,
they
did
it
against
Conscience
in
things
that
were
manifest
,
evident
and
clear
to
the
judgment
of
all
men
,
as
if
they
should
say
that
light
were
darkness
,
or
bitter
were
sweet
;
and
so
on
the
contrary
,
a
man
may
be
deceived
in
judging
of
things
that
are
somewhat
like
one
another
;
but
who
can
mistake
in
judging
between
light
and
darkness
,
and
bitter
and
sweet
?
A
blind
man
cannot
through
mistake
say
in
the
night
that
he
sees
it
light
,
and
a
sick
man
cannot
think
that
is
sweet
which
is
bitter
,
though
through
the
distemper
of
his
palate●
he
may
judg
that
to
be
bitter
which
is
sweet
.
Ver.
21.
Wo
unto
them
that
are
wise
in
their
own
eyes
,
and
prudent
in
their
own
sigh●
.
]
Some
limit
this
to
those
that
out
of
an
high
conceit
of
their
own
wisdom
refuse
the
instruction
of
their
teachers
,
or
that
despise
Gods
threatnings
,
thinking
by
their
great
wisdom
to
prevent
the
judgment
threatned
,
or
at
least
to
secure
themselves
.
But
I
think
it
is
best
to
extend
it
to
all
,
that
out
of
an
overweening
concern
●●
their
own
wisdom
,
do
in
any
thing
otherwise
,
than
as
God
in
his
word
hath
directed
them
.
See
the
Note
,
Prov.
3.7
.
Ver.
22.
Wo
unto
them
that
are
mighty
to
drink
wine
,
&c.
]
As
if
he
should
have
said
,
That
are
only
men
of
might
for
drinking
great
quantities
of
wine
;
stout
fellows
at
the
board
,
but
cowards
in
the
field
;
very
able
and
mighty
men
for
gusling
down
huge
measures
of
wine
,
but
such
as
if
they
should
be
called
out
to
appear
in
the
field
for
the
defence
of
their
Country
would
be
found
feeble
and
faint-hearted
enough
.
And
to
the
same
purpose
is
the
following
clause
,
and
men
of
strength
to
mingle
strong
drink
;
that
is
,
to
drink
strong
drink
.
Because
they
used
in
those
Countries
to
prepare
and
make
ready
the
wine
and
other
strong
liquors
they
were
to
drink
,
by
mingling
of
them
,
(
see
the
Note
,
Prov.
9.2
.
)
and
so
when
they
were
once
thus
prepared
and
mixed
,
then
they
drank
them
up
;
therefore
in
the
Scripture
by
mingling
wine
or
strong
drink
,
is
meant
the
pouring
it
out
;
as
upon
the
same
ground
,
Isa.
19.14
.
God
is
said
to
have
mingled
,
that
is
,
to
have
poured
out
upon
,
or
into
the
Egyptians
,
a
perverse
spirit
,
that
made
them
err
and
stagger
like
a
drunken
man
.
And
to
be
sure
the
mingling
here
mentioned
is
not
meant
of
mingling
their
wine
or
other
strong
liquor
with
water
,
for
that
tended
to
allay
the
strength
and
heat
of
it
;
whereas
the
strength
of
these
men
the
Prophet
here
speaks
of
,
consisted
in
their
being
able
to
swallow
down
and
bear
the
strongest
drinks
.
There
was
a
wo
denounced
before
against
this
sin
of
drunkenness
in
this
very
Chapter
,
ver.
11.
but
that
seems
to
be
intended
against
their
sensuality
and
excessive
jollity
in
their
drinkings
and
revellings
;
but
this
seems
to
be
particularly
directed
against
those
that
gloried
in
their
being
able
to
drink
abundance
,
and
carry
it
away
without
sinking
under
it
;
that
vaunted
in
this
as
a
matter
of
great
strength
and
valour
,
and
laboured
to
outstrip
others
.
Yet
I
confess
,
because
by
mingling
of
strong
drink
may
be
meant
the
preparing
and
making
it
ready
for
others
,
therefore
some
Expositors
would
have
the
first
clause
understood
of
their
might
in
drinking
excessively
themselves
,
and
the
second
of
their
pressing
it
upon
others
,
and
their
contending
to
overcome
others
in
drinking
.
Ver.
23.
Which
justifie
the
wicked
for
reward
,
&c.
]
See
the
Note
,
Chap.
1.23
.
This
seems
to
be
spoken
of
those
drunkards
mentioned
in
the
foregoing
verse
,
that
were
mighty
to
drink
wine
,
&c.
because
having
there
spoken
of
such
men
,
he
immediately
here
addeth
,
which
justifie
the
wicked
for
reward
,
&c.
and
there
is
not
a
particular
wo
here
prefixed
;
and
indeed
if
their
Judges
were
given
to
drunkenness
,
it
were
no
wonder
though
they
should
do
any
thing
that
were
most
unjust
.
But
yet
I
rather
think
that
another
wo
is
here
left
to
be
understood
,
as
if
it
had
been
thus
expressed
,
Wo
unto
them
also
,
which
justifie
the
wicked
for
reward
;
that
is
,
that
pronounce
him
just
,
and
give
sentence
for
him
,
as
if
his
cause
were
just
,
(
see
the
Note
,
Job
13.18
.
)
or
that
undertake
any
way
to
plead
for
,
assert
or
maintain
his
cause
to
be
just
.
Ver.
24.
Therefore
as
the
fire
devoureth
the
stubble
,
and
the
flame
consumeth
the
chaff
,
&c.
]
It
is
in
the
Original
,
as
the
tongue
of
fire
devoureth
the
stubble
,
the
ground
of
which
expression
is
,
because
the
flame
of
fire
,
both
in
the
red
colour
,
and
likewise
in
the
shape
of
it
,
hath
much
of
the
resemblance
of
a
tongue
when
it
ascends
up
,
and
this
is
the
very
reason
why
it
is
said
,
Act.
2.3
.
that
the
Holy
Ghost
came
upon
the
Apostles
in
the
appearance
of
tongues
of
fire
;
and
why
the
fire
is
usually
said
to
lick
up
those
things
that
are
consumed
by
it
,
as
1
King
.
18.
38.
Then
the
fire
of
the
Lord
fell
and
consumed
the
burnt-sacrifice
,
and
the
wood
and
the
stones
,
and
the
dust
,
and
licked
up
the
water
that
was
in
the
trench
.
But
however
the
main
thing
intended
by
this
similitude
is
,
that
as
stubble
and
chaff
do
suddenly
take
fire
,
and
being
once
set
on
fire
are
easily
,
soon
and
utterly
consumed
;
so
the
wrath
of
God
should
break
forth
suddenly
and
unexpectedly
upon
this
people
,
that
had
provoked
God
so
exceedingly
,
and
should
easily
,
suddenly
,
utterly
and
irrecoverably
destroy
them
,
(
see
the
Notes
,
Exod.
15.7
.
Job
21.18
.
)
whereby
also
the
Prophet
doth
covertly
tax
and
deride
their
foolish
security
and
confidence
in
thinking
themselves
to
be
in
such
a
safe
and
sure
condition
,
so
their
root
shall
be
rottenness
,
and
their
blossom
shall
go
up
as
dust
,
that
is
,
they
shall
be
destroyed
root
and
branch
.
Having
in
the
beginning
of
this
Chapter
compared
the
people
of
Israel
to
a
vine
,
in
allusion
thereto
he
speaks
here
accordingly
of
their
destruction
;
some
by
the
root
understand
the
parents
,
and
by
the
blossom
their
children
,
according
to
that
,
Hos.
9.16
.
Ephraim
is
smitten
,
their
root
is
dried
up
,
they
shall
bear
no
fruit
;
yea
,
though
they
bring
forth
,
yet
will
I
slay
even
the
beloved
fruit
of
their
womb
.
Others
by
the
root
understand
the
strong
ones
amongst
them
,
that
were
well
rooted
,
and
by
the
blossom
the
weak
ones
,
that
as
a
blossom
were
easily
blown
away
.
Again
others
say
,
that
by
their
root
and
blossom
is
meant
both
their
open
and
surest
strength
;
or
by
their
root
,
the
strength
of
their
Nation
,
that
which
did
bear
them
up
as
the
root
doth
the
tree
;
and
by
the
blossom
all
wherein
the
pomp
and
beauty
,
and
glory
of
the
Nation
did
consist
.
But
that
which
I
conceive
is
intended
by
these
expressions
is
,
that
they
should
be
utterly
destroyed
,
that
as
when
the
root
of
a
fruit-tree
is
rotted
in
the
earth
,
the
whole
tree
presently
dieth
and
withereth
,
so
that
the
very
blossoms
are
immediately
parched
,
and
blow
away
like
so
much
dust
into
the
air
,
and
there
is
no
possibility
that
ever
it
should
bear
fruit
again
,
so
should
it
be
with
this
Nation
,
their
root
shall
be
rottenness
,
and
their
blossom
shall
go
up
as
dust
;
see
the
Note
,
Job
18.16
.
But
yet
we
must
not
understand
this
so
as
if
the
whole
Nation
should
be
destroyed
,
(
for
a
root
of
them
were
reserved
that
returned
out
of
Babylon
,
besides
those
that
were
left
alive
in
the
land
)
but
either
it
must
be
meant
of
the
wicked
multitude
,
or
rather
of
the
state
of
Israel
in
general
,
which
in
the
Babylonian
Captivity
was
indeed
for
a
time
so
ruined
,
dissipated
and
scattered
,
that
in
an
ordinary
way
there
seemed
to
be
no
hope
of
their
recovery
.
And
the
reason
of
this
is
given
in
the
following
words
,
because
they
have
cast
away
the
Law
of
the
Lord
,
and
despised
the
word
of
the
Holy
One
of
Israel
,
that
is
,
they
did
not
only
in
some
few
things
through
ignorance
and
infirmity
transgress
Gods
commands
,
but
they
did
maliciously
cast
off
all
respect
to
his
Law
.
Ver.
25.
Therefore
is
the
anger
of
the
Lord
kindled
against
his
people
,
&c.
]
See
the
Note
,
Chap.
3.14
.
And
he
hath
stretched
forth
his
hand
against
them
,
and
hath
smitten
them
;
the
Prophet
intending
here
to
foretell
that
dreadful
judgment
wherewith
God
had
determined
to
accomplish
that
utter
ruin
threatned
in
the
foregoing
verse
,
he
first
begins
with
putting
them
in
mind
how
terribly
God
had
already
of
late
years
discovered
his
great
indignation
against
them
.
Some
indeed
would
have
it
,
that
the
Prophet
speaks
here
of
that
dreadful
judgment
that
was
coming
upon
them
,
and
that
he
expresseth
it
as
if
it
were
done
already
,
He
hath
stretched
forth
his
hand
and
hath
smitten
them
,
only
to
imply
how
certainly
it
should
be
,
see
the
Note
,
Chap.
3.1
.
But
the
Context
seems
clearly
to
carry
it
,
(
which
is
also
the
judgment
of
the
most
and
best
Expositors
)
that
first
the
Prophet
speaks
here
of
the
judgments
he
had
brought
upon
them
already
,
and
then
afterwards
of
that
utter
desolation
which
God
had
determined
ere
long
to
bring
upon
them
;
and
that
because
by
the
mention
of
what
they
had
suffered
lately
,
he
might
best
hint
unto
them
,
both
their
desperate
obstinacy
,
in
that
they
were
not
at
all
reformed
by
the
sad
judgments
that
had
already
befallen
them
,
and
likewise
their
folly
and
madness
in
those
speeches
mentioned
before
,
ver.
19.
Let
him
make
speed
,
and
hasten
his
work
,
that
we
may
see
it
,
&c.
And
though
some
refer
that
which
is
here
said
of
the
strokes
wherewith
God
had
smitten
them
already
,
to
the
great
havock
which
the
Syrians
had
made
in
Judah
in
the
days
of
Joash
,
see
the
Notes
,
2
King
.
12.12
,
17.
&
ver.
20.
and
which
the
Israelites
had
made
in
the
days
of
Amaziah
,
2
King
.
14.13
,
14.
yet
it
is
better
referred
by
others
to
those
grievous
devastations
and
butcheries
which
had
been
made
amongst
them
of
later
times
in
the
days
of
Ahaz
by
the
Syrians
;
and
Israelites
,
by
the
Philistims
and
Edomites
,
and
by
the
Assyrians
also
,
2
King
.
16.5
,
6
,
&c.
And
the
hills
did
tremble
;
as
if
he
should
have
said
,
so
dreadful
were
the
strokes
of
his
displeasure
,
that
they
might
have
made
the
hills
to
tremble
.
It
is
an
Hyperbolical
expression
,
the
better
to
set
forth
the
stupidity
of
the
people
,
that
were
not
at
all
moved
with
these
terrible
Judgments
;
and
their
carcases
were
torn
in
the
midst
of
the
streets
,
to
wit
,
with
the
wounds
they
received
,
when
they
were
hacked
and
slain
,
or
when
they
were
hewed
in
pieces
by
their
enraged
enemies
after
they
were
dead
.
But
the
chief
thing
intended
in
these
words
,
is
to
set
forth
,
that
the
multitude
of
those
that
were
slain
was
so
great
,
that
they
were
not
able
to
bury
them
,
but
they
were
left
mangled
in
a
pitiful
manner
,
putrifying
and
rotting
in
their
very
streets
;
and
therefore
some
do
translate
this
passage
thus
,
and
their
carcases
were
as
dung
in
the
midst
of
the
streets
;
and
then
it
follows
to
make
way
to
the
judgment
threatned
in
the
following
verse
,
for
all
this
his
anger
is
not
turned
away
,
but
his
hand
is
stretched
out
still
,
that
is
,
he
is
again
ready
to
fall
upon
them
with
a
more
dreadful
judgment
.
Ver.
26.
And
he
will
lift
up
an
ensign
to
the
Nations
from
far
,
&c.
]
Having
in
the
foregoing
verse
put
them
in
mind
how
God
had
punished
them
already
,
here
now
the
Prophet
makes
known
what
that
more
terrible
judgment
was
,
which
ver.
24.
he
had
told
them
that
God
had
determined
farther
ere
long
to
bring
upon
them
,
and
for
the
inflicting
whereof
he
had
said
in
the
foregoing
verse
,
that
his
hand
was
stretched
out
still
.
And
because
this
judgment
intended
was
to
be
by
an
invasion
of
foreign
enemies
from
a
very
remote
Country
,
as
God
had
long
before
threatned
by
Moses
,
Deut.
28.49
.
(
for
which
see
the
Notes
there
)
,
therefore
he
useth
this
military
word
,
that
God
would
lift
up
an
ensign
(
or
a
standard
)
to
the
Nations
from
far
;
meaning
that
as
some
Prince
or
great
Commander
doth
by
setting
up
his
standard
invite
Soldiers
to
come
in
and
list
themselves
for
his
service
,
and
by
lifting
up
an
ensign
doth
call
or
lead
out
his
Soldiers
to
march
along
,
or
to
make
an
assault
upon
the
enemy
,
so
the
Lord
would
by
his
secret
Providence
cause
an
army
to
be
raised
among
the
Nations
that
were
afar
off
,
and
cause
them
to
march
out
against
the
land
of
Israel
,
and
to
execute
his
Judgments
upon
his
people
.
And
to
the
same
purpose
are
the
next
words
,
and
will
hiss
unto
them
from
the
end
of
the
earth
;
only
this
expression
,
and
will
hiss
(
or
,
whistle
)
to
them
,
is
used
,
I
conceive
,
to
imply
how
easily
and
quickly
he
could
gather
them
together
,
and
bring
them
upon
his
people
;
there
would
be
no
need
of
giving
them
an
alarm
by
the
sounding
of
trumpets
;
if
he
did
but
hiss
or
whistle
for
them
,
that
would
be
enough
.
In
the
word
(
hiss
or
whistle
)
there
seems
to
be
an
allusion
to
those
that
have
any
so
at
their
beck
,
as
we
use
to
say
,
that
upon
the
least
notice
given
they
are
presently
ready
to
come
in
to
them
,
(
as
to
a
master
of
a
ship
,
who
is
thus
by
a
whistle
wont
to
call
the
Mariners
about
him
to
do
what
he
commands
them
;
or
a
shepherd
that
doth
thus
call
in
his
stragling
sheep
)
or
to
those
that
are
wont
by
this
way
to
call
in
those
that
are
out
of
sight
,
they
know
not
where
or
how
far
off
,
or
at
least
that
are
so
far
off
that
they
cannot
hear
what
they
would
say
to
them
.
And
accordingly
this
expression
,
And
he
will
hiss
(
or
,
whistle
)
unto
them
from
the
end
of
the
earth
,
may
be
used
,
either
with
respect
to
the
remoteness
of
the
Nations
that
God
should
call
in
(
because
a
hiss
,
or
whistle
,
is
heard
far
off
)
or
with
respect
to
the
secret
working
of
Gods
Providence
in
fetching
in
these
Nations
to
destroy
the
Jews
(
because
hissing
or
whistling
is
a
watch-word
or
warning
covertly
given
to
those
only
that
understand
the
meaning
of
it
)
or
rather
to
imply
how
easily
God
could
bring
these
Nations
upon
his
people
.
It
is
a
great
Question
amongst
Expositors
who
this
enemy
was
that
God
here
threatens
to
raise
up
against
his
people
.
Some
understand
it
of
the
Romans
under
Titus
Vespasian
,
who
indeed
utterly
ruined
the
State
of
the
Jews
;
and
indeed
these
might
most
properly
be
said
to
be
called
from
the
end
of
the
earth
.
But
because
the
Prophet
speaks
of
a
destruction
that
should
suddenly
come
upon
them
,
and
that
of
the
Romans
was
so
long
after
,
even
many
years
after
the
death
of
Christ
,
it
is
no
way
probable
that
this
was
here
intended
.
Others
think
that
it
is
the
Assyrians
that
are
here
meant
,
who
under
Sennacherib
in
the
days
of
Hezekiah
did
utterly
waste
the
land
of
Israel
,
and
carried
the
people
into
captivity
,
and
made
great
havock
in
the
land
of
Judah
,
besieging
the
very
City
Jerusalem
,
though
they
took
it
not
;
and
indeed
observable
it
is
,
that
Chap.
7.17
,
&c.
where
it
is
clear
the
Prophet
speaks
of
the
Invasion
of
the
Assyrians
,
he
speaks
much
after
the
same
manner
as
he
doth
here
.
But
yet
because
he
speaks
here
,
ver.
24.
of
the
utter
ruining
of
the
State
of
Judah
,
root
and
branch
,
I
should
conceive
it
is
rather
meant
of
the
Chaldeans
under
Nebuchadnezzar
,
who
in
the
days
of
Zedekiah
did
waste
the
land
of
Judah
,
take
and
burn
the
City
Jerusalem
,
and
carried
the
people
captives
into
Babylon
;
or
at
least
that
it
may
be
meant
of
both
these
jointly
together
,
the
one
as
the
beginning
,
the
other
as
the
consummation
of
that
extreme
ruin
that
was
brought
upon
them
.
However
it
is
clear
that
the
reason
why
he
speaks
of
Nations
in
the
Plural
Number
,
was
because
there
were
many
several
Nations
,
Parthian●
,
M●●es
,
Persians
and
others
,
that
served
under
both
the
Assyrians
and
Chaldeans
;
and
the
reason
why
they
were
so
expresly
told
that
he
would
call
in
Nations
from
far
,
and
from
the
end
of
the
earth
,
was
both
to
make
the
threatning
the
more
dreadful
(
the
farther
they
were
carried
away
captives
,
the
sadder
and
the
more
hopeless
their
condition
would
be
)
and
likewise
to
prevent
the
peoples
incredulity
,
lest
they
should
think
that
there
was
no
likelihood
o●
any
such
destruction
that
was
coming
upon
them
,
because
all
the
Nations
round
about
them
were
quiet
,
and
at
peace
with
them
,
not
meaning
them
any
hurt
;
therefore
the
Prophet
tells
them
,
that
the
Lord
could
easily
,
and
would
certainly
bring
in
enemies
upon
them
from
the
farthest
part
of
the
earth
,
that
is
,
the
farthest
part
known
commonly
to
the
people
in
those
times
;
and
behold
they
shall
come
with
speed
,
swiftly
,
which
is
added
by
way
of
answering
and
upbraiding
them
for
that
scornful
speech
of
theirs
,
v.
19.
Let
him
make
speed
,
and
hasten
his
work
,
&c.
Ver.
27.
None
shall
be
weary
,
&c.
]
To
wit
,
notwithstanding
the
length
of
their
journey
:
And
hereby
is
implied
,
both
what
lusty
able
men
they
should
be
,
and
likewise
,
how
willingly
and
chearfully
they
should
undertake
,
and
go
on
in
this
their
expedition
;
nor
shall
stumble
amongst
them
,
to
wit
,
through
weariness
,
or
faintness
,
or
by
reason
of
any
thing
lying
in
their
way
,
against
which
they
might
casually
dash
their
foot
.
The
meaning
is
,
that
nothing
should
in
the
least
hinder
or
retard
them
in
their
jurney
;
none
shall
slumber
nor
sleep
,
that
is
,
they
shall
be
so
far
from
sleeping
,
that
they
shall
not
so
much
as
slumber
,
according
as
the
same
expression
is
used
,
Psal.
121.4
.
Behold
,
he
that
keepeth
Israel
shall
neither
slumber
nor
sleep
.
It
could
not
be
,
but
they
must
sleep
sometimes
,
but
all
is
expressed
here
Hyperbolically
.
That
which
is
intended
,
is
,
that
they
should
not
go
on
in
their
journey
,
or
do
their
business
slugglishly
,
and
drowsily
,
but
with
much
liveliness
,
and
prudent
watchfulness
,
and
intentive
minding
their
work
in
hand
.
If
there
were
need
,
they
should
not
refuse
to
watch
all
night
in
their
Sieges
;
or
rather
,
to
travel
by
night
,
as
well
as
by
day
,
as
we
find
it
expressed
,
Arise
,
and
let
us
go
by
night
,
and
let
us
destroy
her
Palaces
,
Jer.
6.5
.
neither
shall
the
girdle
of
their
loins
be
loosed
;
that
is
,
they
shall
be
still
in
a
readiness
to
march
,
or
to
perform
any
other
service
of
War
;
because
the
girding
of
the
loins
helps
to
the
strengthening
of
men
,
and
so
is
often
used
by
them
that
undertake
any
journey
,
or
service
,
whereto
strength
is
required
.
See
1
Kings
18.46
.
Therefore
some
would
have
it
,
that
this
Phrase
,
of
not
loosing
the
girdle
of
their
loins
,
is
used
to
imply
their
constant
strength
.
But
questionless
,
the
meaning
rather
is
,
that
they
should
not
pull
off
their
clothes
to
go
into
a
bed
,
no
,
nor
so
much
as
disarm
themselves
;
nor
shall
the
latchet
of
their
shooes
be
broken
,
to
wit
,
as
usually
it
will
be
,
when
men
in
hast
pull
off
their
shooes
;
and
if
so
we
take
it
,
the
meaning
may
be
,
that
they
should
not
so
much
as
pull
off
their
shooes
when
they
laid
themselves
down
,
but
because
a
loose
shoo
must
needs
be
a
great
hinderance
to
men
in
travelling
,
and
put
them
to
some
stay
for
the
mending
of
it
,
I
rather
thus
understand
this
expression
,
that
nothing
should
befal
them
,
to
stay
,
or
hinder
them
in
their
way
,
not
so
much
as
the
breaking
of
a
shooe-latchet
.
So
that
the
whole
scope
of
the
place
is
to
imply
,
that
they
should
go
on
in
their
journey
so
prosperously
,
that
they
should
meet
with
no
impediment
that
should
considerably
be
any
hinderance
to
them
.
But
see
the
Note
also
,
Deut.
8.4
.
Ver.
28.
Whose
arrows
are
sharp
,
and
all
their
bows
bent
,
&c.
]
They
shall
be
well
armed
,
and
always
in
a
readiness
to
destroy
:
And
indeed
this
also
some
would
have
implied
,
in
saying
,
their
arrows
were
sharp
;
because
this
implies
,
that
they
should
not
need
to
stay
to
whet
them
:
their
horses
h●fs
shall
be
●●unted
like
flint
,
that
is
,
they
shall
be
●●
hard
,
that
they
shall
not
be
worn
out
with
travel
,
nor
in
danger
〈…〉
cunning
,
or
galloping
,
or
to
be
hurt
with
any
thing
they
shall
casually
tread
upon
:
and
their
wheels
like
a
whirlwind
,
that
is
,
the
wheels
of
their
Chariots
,
in
regard
of
their
swiftness
,
the
dreadful
noise
they
will
make
,
and
their
strong
over-bearing
power
and
violence
,
shall
come
upon
the
Jews
like
a
terrible
tempest
from
Heaven
,
carrying
all
before
them
;
because
the
Jews
might
think
,
that
in
so
long
a
journey
many
things
might
intervene
,
to
cross
,
and
hinder
their
design
;
therefore
these
things
are
added
,
to
shew
how
prosperously
they
shall
go
on
in
their
enterprise
.
Ver.
29.
Their
roaring
shall
be
like
a
lyon
,
they
shall
roar
like
young
lions
,
&c.
]
See
the
Note
,
Psal.
104.21
.
Yea
,
they
shall
roar
,
and
lay
hold
of
the
prey
,
and
shall
carry
it
away
safe
,
and
none
shall
deliver
it
;
all
which
is
to
set
forth
,
how
strong
,
and
fierce
,
and
cruel
,
and
greedy
after
the
prey
,
like
so
many
hungry
Lions
,
that
Nation
should
be
,
that
God
would
bring
upon
them
;
and
with
what
dreadful
fury
,
and
rage
,
and
hideous
clamours
they
shall
fall
upon
the
Jews
,
as
particularly
,
when
they
came
to
joyn
battel
with
them
,
or
to
undertake
the
storming
of
any
place
,
and
with
what
unresistable
violence
they
should
seize
upon
,
and
carry
away
both
the
people
and
wealth
of
the
Kingdom
,
no
body
either
doing
,
or
being
able
to
resist
them
.
But
see
the
Notes
also
,
Psal.
74.4
.
and
Job
4.10
.
Ver.
30.
And
in
that
day
they
shall
roar
against
them
,
like
the
roaring
of
the
sea
,
&c.
]
That
is
,
they
shall
break
in
upon
them
with
a
noise
,
like
that
of
the
roaring
Sea
,
when
in
a
storm
it
beats
upon
a
Ship
,
or
when
over-bearing
the
banks
it
breaks
in
,
and
over-flows
the
land
,
and
carries
all
before
it
,
like
a
mighty
deluge
;
and
if
one
look
unto
the
land
,
behold
darkness
and
sorrow
(
or
distress
)
,
that
is
,
saith
some
Expositors
,
if
one
of
this
savage
Nation
shall
but
look
towards
them
,
the
very
terror
of
his
countenance
shall
over-whelm
them
with
the
darkness
of
extream
dread
and
fear
,
and
threaten
no
less
than
the
bringing
of
the
whole
land
under
most
extream
misery
and
sorrow
.
But
indeed
this
is
far
more
generally
understood
by
Expositors
,
of
the
Inhabitants
of
the
land
:
and
if
one
look
to
the
land
,
behold
darkness
,
&c.
that
is
,
so
miserable
shall
be
the
condition
of
the
whole
land
,
by
reason
of
the
irruption
of
so
potent
and
cruel
an
enemy
,
that
if
any
of
the
people
did
look
towards
any
part
of
the
land
,
as
it
were
to
view
and
consider
the
sad
condition
whereinto
they
were
brought
,
they
should
see
nothing
but
darkness
over-spreading
the
whole
Country
;
which
way
soever
they
should
look
round
about
them
,
they
should
no where
discover
the
least
likelihood
of
help
,
there
should
not
be
any
light
of
hope
and
comfort
to
be
seen
.
And
because
in
the
first
words
of
the
Verse
it
was
said
,
that
the
enemy
should
rear
against
them
like
the
roaring
of
the
sea
,
therefore
some
conceive
,
that
in
these
words
,
and
if
one
look
to
the
land
,
&c.
there
is
an
allusion
to
a
Ship
in
a
great
storm
at
Sea
,
from
whence
the
Mariners
look
to
the
land
,
as
wishing
themselves
there
,
but
see
no
hope
of
escape
thereby
,
and
to
the
Heavens
(
of
which
there
was
mention
indeed
in
the
following
words
)
,
but
there
is
no
appearance
of
the
least
clearing
in
the
sky
.
But
I
see
not
,
but
that
without
any
such
allusion
,
the
following
words
,
and
the
light
is
darkened
in
the
Heavens
thereof
,
that
is
,
in
the
Heavens
over
the
land
of
Judea
,
may
be
added
to
imply
,
that
even
from
thence
they
should
have
no
hope
of
help
or
comfort
,
but
all
should
be
darkness
there
,
as
well
as
on
the
land
;
whithersoever
they
looked
,
upward
or
downward
,
they
should
find
themselves
in
a
sad
and
hopeless
condition
:
Or
else
the
meaning
may
be
,
that
if
any
light
of
hope
did
appear
,
raising
in
them
any
expectation
of
help
and
deliverance
,
that
should
end
in
nothing
but
misery
,
and
so
should
only
prove
a
vexation
to
them
:
or
that
their
misery
should
be
so
great
,
that
they
should
take
no
comfort
in
the
light
of
Heaven
,
no
more
than
if
it
were
overspread
with
darkness
;
yea
,
it
should
be
irksome
and
displeasing
to
them
.
And
indeed
this
must
,
I
conceive
,
be
intended
,
if
we
read
this
last
clause
as
it
is
in
the
Margin
of
our
Bibles
,
And
when
it
is
light
it
shall
be
dark
in
the
destructions
thereof
.
But
see
the
Note
Job
18.6
.
That
affliction
and
sorrow
are
termed
darkness
in
the
Scripture
,
and
prosperity
and
joy
and
comfort
,
light
,
is
apparent
in
many
places
.
See
the
Notes
,
2
Sam.
22.29
.
Job
18.18
.
Psa.
112.4
.
and
Esth.
8.16
.
CHAP.
VI.
VERSE
1.
IN
the
year
that
King
Uzziah
died
,
&c.
]
It
is
not
expresly
said
whether
Isaiah
saw
this
Vision
immediately
before
Uzziah
died
,
or
presently
after
his
death
.
But
yet
it
seems
most
probable
that
it
was
immediately
after
the
death
of
Uzziah
;
and
that
this
,
In
the
year
that
King
Uzziah
died
,
is
all
one
as
if
he
said
,
In
the
very
beginning
of
the
reign
of
Jothan
,
the
son
of
Uzziah
,
presently
after
the
death
of
his
Father
Uzziah
;
1.
Because
the
death
of
Uzziah
seems
purposely
to
be
mentioned
,
to
note
,
that
it
was
upon
that
great
change
that
was
made
by
this
Kings
death
,
that
God
did
now
again
confirm
the
Prophet
Isaiah
in
his
Prophetical
Office
.
The
coming
in
of
new
Kings
doth
many
times
cause
great
changes
and
commotions
in
Kingdoms
;
and
therefore
to
encourage
the
Prophet
against
any
fears
caused
by
this
change
,
the
Lord
was
pleased
by
this
Vision
to
confirm
him
again
in
his
Prophetical
Office
.
And
2.
Because
the
Prophet
seems
all
along
to
divide
his
Prophecy
according
to
the
Reigns
of
the
Kings
in
whose
days
he
prophecied
.
In
chap.
11.
he
names
Uzziah
as
the
first
of
the
Kings
under
whom
he
prophesied
;
and
accordingly
it
may
be
probably
thought
that
from
thence
unto
this
place
we
have
had
the
sum
of
his
Prophecies
in
the
reign
of
Uzziah
.
Then
2.
he
tells
us
the
Vision
he
saw
,
and
the
charge
which
God
gave
him
in
the
year
that
King
Uzziah
died
;
that
is
,
in
the
very
beginning
of
the
reign
of
Jotham
,
the
son
of
Uzziah
,
who
upon
the
death
of
Uzziah
succeeded
him
in
the
throne
.
Again
,
3.
Chap.
7.1
.
He
begins
his
Prophecy
under
the
Reign
of
Ahaz
the
son
of
Jotham
.
And
it
came
to
pass
in
the
days
of
Ahaz
the
son
of
Jotham
,
the
son
of
Uzziah
,
&c.
And
then
4.
in
chap.
14.28
.
he
adds
his
Prophecies
under
Hezekiah
,
the
son
of
Ahaz
,
using
the
same
expression
he
uses
here
,
In
the
year
that
King
Ahaz
died
was
this
burden
.
But
may
some
say
,
If
the
Prophet
intended
to
shew
that
this
Vision
was
seen
after
the
death
of
Uzziah
,
why
did
he
not
rather
say
,
that
it
was
in
that
reign
,
or
in
the
beginning
of
the
reign
of
Jotham
?
I
answer
,
Because
if
he
had
expressed
it
so
,
it
would
have
been
questionable
whether
it
had
been
in
the
beginning
of
Jothams
reign
,
when
he
reigned
together
with
his
father
,
and
as
his
Viceroy
during
all
the
time
of
his
leprosie
,
or
in
the
beginning
of
his
reign
when
he
came
to
be
King
in
his
own
right
,
after
the
death
of
his
father
Uzziah
,
for
which
see
the
Notes
,
2
King
.
15.5
,
32.
Indeed
because
we
have
here
a
relation
of
Isaiahs
call
to
his
Prophetical
Office
,
and
because
he
speaks
here
of
his
seeing
the
Lord
,
(
ver.
5.
)
as
a
thing
he
had
not
been
acquainted
with
,
therefore
there
are
some
that
think
that
this
was
his
first
Vision
,
and
should
therefore
have
been
placed
in
the
beginning
of
his
Prophecy
.
But
,
1.
it
is
most
improbable
that
he
should
begin
to
Prophecy
in
the
year
that
Uzziah
died
,
concerning
whom
it
is
noted
,
that
he
did
write
the
acts
of
Uzziah
first
and
last
,
2
Chron.
26.22
.
2ly
.
Because
the
Prophet
was
here
enjoined
to
denounce
that
judgment
that
God
had
past
against
the
Jews
,
that
they
should
be
given
up
to
blindness
of
mind
and
hardness
of
heart
,
(
ver.
9.
)
it
may
be
clearly
from
hence
gathered
,
that
he
had
Prophesied
to
them
many
years
under
Uzziah
;
and
had
experienced
their
obstinacy
,
for
which
this
sentence
was
pronounced
against
them
.
And
,
3ly
,
this
Vision
therefore
was
not
his
first
call
to
his
Prophetical
Office
,
but
to
confirm
and
encourage
him
herein
,
against
all
the
opposition
he
had
met
with
,
or
might
meet
with
therein
;
as
we
see
the
Apostles
Commission
was
again
and
again
renewed
to
them
for
their
greater
encouragement
.
And
indeed
considering
with
what
Majesty
and
Glory
God
presented
himself
to
the
Prophet
in
this
Vision
,
it
is
no
wonder
though
he
were
more
than
ordinarily
astonished
,
and
it
may
be
he
became
hereby
more
sensible
of
the
great
weight
of
his
Office
;
than
he
had
been
before
.
But
it
doth
not
follow
that
God
never
revealed
himself
to
him
as
a
Prophet
before
.
I
saw
also
,
&c.
]
To
wit
,
in
a
spiritual
extasie
;
or
rather
waking
,
in
an
outward
corporeal
apparition
;
whence
is
that
which
the
Prophet
afterward
saith
,
ver.
5.
Mine
eyes
have
seen
the
King
,
the
Lord
of
hosts
,
see
the
Notes
,
Gen.
15.1
.
Exod.
3.2
.
&
24.10
,
11.
&
Numb.
12.7
.
the
Lord
,
that
is
,
the
Lord
Jehovah
,
one
God
in
three
persons
;
whence
is
that
afterward
,
ver.
8.
Whom
shall
I
send
?
and
who
will
go
for
us
?
see
the
Note
,
Gen.
1.26
.
And
therefore
the
Evangelist
St.
John
doth
expresly
affirm
that
it
was
the
Lord
Christ
that
appeared
to
our
Prophet
in
this
Vision
,
Joh.
12.41
.
where
having
alledged
that
very
sentence
which
is
here
pronounced
by
the
Lord
,
ver.
9
,
10.
concerning
the
blinding
of
the
Jews
,
he
adds
,
These
things
said
Isaias
,
when
he
saw
his
glory
,
and
spake
of
him
.
And
the
Apostle
Paul
,
alledging
the
very
same
passage
,
saith
,
Well
spake
the
Holy
Ghost
by
Esaias
the
Prophet
.
It
was
therefore
the
only
true
God
,
who
is
Father
,
Son
and
Holy
Ghost
,
that
now
appeared
to
Isaiah
,
sitting
upon
a
throne
,
as
the
great
King
and
Judg
of
the
world
,
and
ready
now
to
pronounce
a
judicial
sentence
against
the
Jews
his
peculiar
people
.
High
and
lifted
up
,
that
is
,
exceeding
high
,
as
before
to
express
the
exceeding
height
of
the
cedars
of
Lebanon
,
it
was
said
they
were
high
and
lifted
up
;
or
high
may
have
respect
to
the
great
height
of
the
Throne
in
regard
of
the
frame
and
making
of
it
;
and
lifted
up
,
to
the
situation
of
it
,
in
that
it
was
seen
aloft
in
the
air
very
high
above
the
earth
;
both
being
to
set
forth
the
incomprehensible
Majesty
of
God
,
and
how
transcendently
far
this
Heavenly
judg
is
above
all
the
Kings
and
Monarchs
of
the
earth
.
And
his
train
,
that
is
,
the
skirts
of
his
royal
robes
,
or
the
skirts
thereof
,
(
as
it
is
in
the
Margent
)
that
is
,
the
utmost
parts
of
the
Throne
whereon
he
sate
,
or
,
that
which
hang
down
of
the
covering
which
lay
upon
the
Throne
,
filled
the
Temple
,
that
is
,
the
lower
parts
of
the
Temple
.
It
seems
clear
by
this
,
that
this
vision
was
seen
in
the
Temple
,
or
in
a
representation
of
the
Temple
,
as
likewise
by
that
which
follows
,
ver.
4.
where
it
is
said
that
the
posts
of
the
door
moved
at
the
cry
of
the
Seraphim
,
and
that
the
house
was
filled
with
smoke
;
and
ver.
6.
that
one
of
the
Seraphims
had
a
live
coal
in
his
hand
,
which
he
had
taken
with
the
tongs
from
off
the
altar
;
and
that
this
was
to
signifie
,
that
it
was
that
holy
God
whom
they
served
in
the
Temple
,
that
now
appeared
to
the
Prophet
;
and
that
the
Jews
might
see
how
vainly
they
boasted
so
much
in
the
Temple
,
whereas
in
this
very
Temple
that
dreadful
sentence
mentioned
ver.
9
,
10.
was
now
pronounced
against
them
.
As
for
that
which
is
said
of
his
Trains
filling
the
Temple
,
that
might
be
to
signifie
that
the
least
ray
of
the
Majesty
of
God
was
greater
than
all
the
glory
of
man
;
or
that
the
glory
of
God
is
spread
throughout
the
Church
;
or
that
the
benefits
of
Christs
Mediatorship
do
redound
from
him
to
the
replenishing
of
the
whole
Church
.
Ver.
2.
Above
it
stood
the
Seraphims
,
&c.
]
That
is
,
above
the
Throne
,
right
over
against
the
Lord
,
whose
head
and
upper
parts
,
in
that
humane
shape
wherein
he
appeared
,
were
lifted
up
far
above
the
Throne
.
And
these
were
Angels
,
who
appeared
also
in
humane
shape
,
as
is
evident
by
the
mention
that
is
made
of
their
face
and
feet
,
and
ver.
3.
of
their
humane
voice
;
and
therefore
also
it
is
said
that
they
stood
,
to
wit
,
before
the
Lord
,
in
a
way
of
reverence
,
as
attending
upon
him
,
as
Nobles
are
wont
to
stand
about
a
King
,
and
as
ministring
spirits
,
always
ready
to
do
whatever
he
shall
enjoin
them
;
all
being
intended
to
set
forth
the
astonishing
glory
of
the
Majesty
of
God
.
As
for
the
name
that
is
here
given
them
,
Seraphims
,
which
signifieth
burning
,
it
is
probable
that
they
are
so
called
either
from
their
ardent
love
to
God
,
or
zeal
for
God
,
(
see
the
Note
,
2
King
.
2.11
.
)
or
from
their
purity
,
the
swiftness
and
agility
of
their
motion
,
and
their
unresistable
power
,
see
the
Note
,
Psal.
104.4
.
or
rather
,
because
they
appeared
like
flaming
fire
,
as
was
suitable
for
the
discovery
of
Gods
fiery
indignation
against
the
Jews
,
which
is
afterward
set
forth
in
that
dreadful
judgment
,
which
ver.
9
,
10.
is
pronounced
against
them
.
We
cannot
therefore
say
,
as
some
boldly
do
,
that
these
Seraphims
were
a
peculiar
order
of
Angels
,
the
highest
and
nearest
to
God
of
all
;
for
though
it
may
be
probably
gathered
from
some
other
places
of
Scripture
,
that
there
is
some
order
amongst
the
Angels
;
yet
this
word
Seraphims
setting
forth
the
nature
,
qualities
,
and
imployments
of
the
Angels
in
general
,
it
cannot
be
concluded
from
hence
,
that
the
Seraphims
were
an
order
of
Angels
,
distinguished
from
the
rest
of
the
Angels
by
that
name
.
Concerning
their
number
,
there
is
nothing
expressed
.
That
there
were
but
two
of
them
(
as
some
say
)
answerable
to
the
Cherubims
upon
and
before
the
Mercy-seat
in
the
Tabernacle
and
Temple
,
Exod.
37.7
,
10.
&
1
King
.
6.27
.
cannot
be
concluded
from
that
which
is
said
,
ver.
3.
that
one
cried
to
another
,
see
the
Note
;
rather
we
may
probably
think
there
were
great
multitudes
of
them
,
this
tending
most
to
set
forth
the
infinite
Majesty
of
God
.
Each
one
had
six
wings
,
&c.
]
And
this
also
was
,
as
was
the
four
wings
of
the
Cherubims
in
Ezekiels
Vision
,
Ezek.
1.6
.
to
set
forth
the
agility
of
their
nature
,
and
the
swiftness
of
their
motions
;
as
likewise
it
may
signifie
their
mounting
aloft
in
the
knowledg
of
God
,
and
their
conversing
on
high
.
With
twain
he
covered
his
face
,
not
as
if
the
holy
Angels
do
not
at
all
see
God
,
(
for
our
Saviour
saith
expresly
,
Mat.
18.10
.
That
in
Heaven
the
Angels
do
always
behold
the
face
of
his
Father
)
,
but
to
imply
how
unable
they
were
,
and
how
unworthy
fully
to
behold
the
resplendent
brightness
of
Gods
glory
;
and
with
twain
he
covered
his
feet
,
which
might
be
to
imply
either
,
1.
That
the
nature
and
motions
of
the
Angels
is
hidden
from
men
below
;
and
that
as
the
Angels
are
unable
to
behold
the
glory
of
God
,
so
neither
are
men
able
to
behold
the
glory
of
the
Angels
.
And
,
2.
that
they
do
not
satisfie
themselves
in
their
Ministry
,
and
in
the
service
which
they
perform
to
God
,
as
being
conscious
to
themselves
,
and
ashamed
of
their
imperfection
and
infirmity
,
in
comparison
of
the
infinite
purity
and
perfection
of
God
;
concerning
which
see
the
Notes
,
Job
4.18
.
&
15.15
.
and
with
twain
he
did
fly
,
that
is
,
they
stood
with
their
wings
stretched
forth
,
and
perhaps
fluttering
continually
,
as
ready
to
fly
,
(
for
it
is
not
probable
that
the
Prophet
saw
them
flying
to
and
fro
)
and
hereby
was
signified
their
readiness
to
do
,
and
their
swiftness
in
doing
whatsoever
God
enjoins
them
.
Ver.
3.
And
one
cried
unto
another
,
&c.
]
That
is
,
say
some
Expositors
,
they
cried
together
with
one
consent
,
or
they
cried
out
by
turns
,
as
two
Quires
of
Singers
are
wont
to
do
,
thereby
exciting
as
it
were
,
and
stirring
up
one
another
;
as
it
is
said
the
men
and
women
did
in
that
Song
of
Thanksgiving
wherewith
they
blessed
God
,
after
their
miraculous
passage
through
the
Red-sea
,
see
the
Note
,
Exod.
15.21
.
And
said
,
Holy
,
holy
,
holy
is
the
Lord
of
Hosts
.
Now
this
threefold
repetition
of
the
word
holy
,
is
commonly
said
to
imply
the
Trinity
of
the
Persons
in
the
unity
of
the
Godhead
.
But
I
rather
conceive
that
the
intent
thereof
was
to
signifie
,
1.
The
superlative
and
transcendent
eminency
of
Gods
Holiness
,
both
in
himself
(
see
the
Note
,
1
Sam.
2.2
.
)
and
in
all
his
ways
and
works
,
yea
and
particularly
in
the
judgment
which
was
now
to
be
pronounced
against
the
Jews
.
It
is
as
if
they
had
said
,
Holy
,
yea
,
thrice-holy
,
infinitely
,
and
unchangeably
holy
unto
all
eternity
is
the
Lord
of
Hosts
.
2.
The
zeal
and
unwearied
diligence
of
the
Angels
in
setting
forth
the
Praises
of
God
.
And
,
3.
how
base
a
thing
it
was
in
the
Jews
to
forsake
this
holy
God
,
and
to
follow
after
Idols
.
The
whole
earth
is
full
of
thy
glory
,
see
the
Notes
,
Psal.
8.1
.
Yet
some
conceive
that
by
this
Clause
the
folly
of
the
Jews
is
covertly
taxed
,
who
carried
themselves
as
if
the
glory
of
the
Lord
had
been
shut
up
,
and
were
only
to
be
seen
in
the
Temple
at
Jerusalem
.
Ver.
4.
And
the
posts
of
the
door
moved
at
the
voice
of
him
that
cried
,
&c.
]
That
is
,
at
the
voice
of
every
one
of
the
Seraphims
,
as
they
cried
,
(
which
expression
I
conceive
is
proper
enough
,
though
many
of
them
cried
out
jointly
together
,
see
the
Note
above
,
ver.
3.
Or
,
at
the
voice
of
God
that
cried
,
to
wit
,
either
by
a
voice
that
came
immediately
from
him
,
or
by
the
voice
of
the
Seraphims
singing
his
Praise
;
for
though
it
be
meant
of
the
cry
of
the
Angels
,
yet
this
may
be
called
the
voice
of
God
crying
by
them
,
because
it
was
by
his
power
,
and
not
theirs
,
that
this
was
effected
,
as
it
was
Gods
power
that
caused
the
walls
of
Jericho
to
fall
down
at
the
sound
of
the
Rams-horns
,
Josh.
6.20
.
It
is
in
the
Hebrew
,
And
the
posts
of
the
Transomes
,
or
,
the
Thresholds
moved
,
that
is
,
those
pieces
above
and
beneath
the
door
,
whereto
the
side-posts
were
fastned
.
But
the
meaning
is
,
that
all
the
posts
,
together
with
the
door
of
the
Temple
that
hung
thereon
,
did
shake
and
tremble
.
And
this
was
questionless
to
signifie
the
terribleness
of
Gods
anger
now
discovered
,
and
the
dreadfulness
of
the
judgment
now
to
be
denounced
against
the
Jews
,
(
see
the
Note
above
,
Chap.
5.25
.
)
and
the
fearful
commotion
and
trembling
it
should
,
when
it
was
accomplished
,
bring
upon
the
people
.
Yea
,
and
some
add
too
,
that
it
was
a
sign
of
the
overthrow
of
the
Temple
,
together
with
the
ceasing
of
the
Ceremonies
that
were
used
therein
.
And
the
like
may
be
said
concerning
the
following
Clause
,
and
the
house
was
filled
with
smoke
;
for
this
smoke
filling
the
Temple
,
might
be
to
signifie
the
wrath
of
God
against
the
Jews
,
(
as
in
Psal.
8.8
.
There
went
up
a
smoke
out
of
his
nostrils
,
&c.
)
and
that
in
the
burning
of
Jerusalem
and
the
Temple
by
the
Chaldeans
;
yet
as
the
Cloud
that
filled
the
Temple
,
1
King
.
8.10
.
so
this
smoke
filling
the
Temple
might
be
to
signifie
Gods
presence
there
,
and
so
to
assure
the
Prophet
that
it
was
the
Lord
that
pronounced
the
following
dreadful
sentence
against
the
Jews
;
yea
,
and
some
add
,
that
the
smoke
signified
the
blinding
of
them
.
Ver.
5.
Then
said
I
,
wo
is
me
,
for
I
am
undone
,
&c.
]
The
meaning
of
this
is
,
that
upon
the
sight
of
that
glorious
apparition
,
wherein
the
Lord
had
presented
himself
to
him
,
and
the
hearing
of
that
dreadful
voice
of
the
Angels
,
owning
and
admiring
the
infinite
purity
and
holiness
of
God
,
and
the
discovery
that
was
made
of
Gods
indignation
,
mentioned
in
the
foregoing
verse
,
the
Prophet
was
astonished
and
terrified
,
as
apprehending
his
very
life
to
be
endangered
thereby
,
(
concerning
which
see
the
Notes
,
Gen.
16.13
.
&
Judg.
6.22
.
&
Exod.
33.20
.
)
and
that
the
rather
because
these
things
did
cause
him
presently
to
reflect
upon
his
own
baseness
and
impurity
,
as
rendring
him
unworthy
to
stand
before
so
glorious
and
so
pure
a
God
;
as
he
expresseth
it
in
the
following
words
,
Wo
is
me
,
for
I
am
undone
,
because
I
am
a
man
of
unclean
lips
:
But
why
doth
he
complain
only
of
the
uncleanness
of
his
lips
?
I
answer
,
1.
Because
he
was
a
Prophet
;
and
so
might
apprehend
that
he
had
been
too
remiss
in
reproving
the
sins
both
of
Princes
and
people
,
and
consequently
might
fear
that
he
had
been
in
part
the
cause
of
the
peoples
not
being
reclaimed
from
their
sins
,
and
so
of
the
Lords
breaking
forth
now
in
such
high
displeasure
against
them
.
Or
,
2.
to
imply
generally
that
he
was
all
over
a
poor
unclean
wretch
,
and
one
therefore
that
might
justly
fear
,
lest
the
wrath
of
so
holy
a
God
might
consume
and
destroy
him
.
In
confessing
the
pollution
of
his
lips
,
he
doth
withal
imply
that
corruption
of
his
nature
which
had
tainted
his
tongue
,
(
for
out
of
the
abundance
of
the
heart
the
mouth
speaketh
,
Mat.
12.34
.
)
and
so
likewise
the
whole
man
;
and
it
is
therefore
all
one
in
effect
,
as
if
he
had
said
,
I
am
all
over
unclean
,
and
therefore
unable
as
to
speak
any
thing
from
God
or
to
God
,
as
I
ought
to
do
;
so
also
to
perform
any
service
to
him
or
for
him
,
for
which
he
might
not
justly
be
offended
with
me
.
But
wherefore
doth
he
add
that
,
and
I
dwell
in
the
midst
of
a
people
of
unclean
lips
?
I
answer
,
It
may
be
only
to
imply
,
first
that
he
was
naturally
no
better
than
they
,
and
that
both
he
and
they
were
a
company
of
unclean
creatures
,
whom
God
might
justly
destroy
.
Or
,
2.
that
besides
his
own
pollution
,
he
might
justly
fear
,
that
his
very
dwelling
amongst
a
people
so
horribly
wicked
and
prophane
,
might
bring
him
to
be
involved
in
the
same
punishments
together
with
them
.
Or
rather
,
3ly
,
that
he
might
well
think
that
he
had
contracted
some
contagion
by
living
in
the
midst
of
such
a
wicked
people
,
it
being
very
hard
for
a
man
to
converse
amongst
such
,
and
not
to
be
defiled
by
them
,
but
to
be
as
the
fish
that
are
fresh
and
sweet
,
though
they
live
constantly
in
the
salt-sea
;
and
haply
the
contagion
which
he
feared
he
had
contracted
in
his
lips
,
might
be
,
that
their
contumacy
had
made
him
,
either
out
of
a
cowardly
fear
of
them
,
or
out
of
despair
of
doing
any
good
upon
them
,
more
remiss
in
contending
with
them
,
than
he
should
have
been
.
For
mine
eyes
have
seen
the
King
,
the
Lord
of
hosts
,
]
See
the
Note
above
ver.
1.
But
why
was
the
Prophet
thus
affrighted
?
I
answer
,
considering
the
exceeding
glory
and
dread
of
the
Vision
,
it
was
no
wonder
though
he
were
for
a
time
thus
startled
.
And
besides
it
was
one
chief
end
of
the
Vision
,
by
the
discovery
of
Gods
Majesty
and
glory
,
both
to
humble
the
Prophet
that
he
might
the
more
reverently
attend
upon
him
and
receive
his
commands
,
and
likewise
to
strengthen
and
encourage
him
to
go
on
couragiously
in
his
office
,
notwithstanding
all
the
opposition
he
might
meet
with
,
in
the
confidence
of
the
greatness
of
his
Lord
,
that
had
given
him
his
Commission
.
Ver.
6.
Then
flow
one
of
the
Seraphims
unto
me
,
&c.
]
To
wit
,
by
the
command
of
God
,
before
whom
the
Seraphims
stood
,
waiting
still
in
a
readiness
to
receive
his
commands
;
having
a
live
c●al
in
his
hand
,
which
he
had
taken
with
the
tongs
from
off
the
altar
,
that
is
,
from
the
altar
of
burnt-offerings
,
whereon
there
was
fire
continually
burning
,
that
did
at
first
come
down
from
Heaven
,
see
the
Note
,
Levit.
6.12
.
Here
begins
the
relation
of
that
which
God
had
ordered
to
be
done
,
to
quiet
the
troubled
mind
of
the
Prophet
,
to
free
him
from
his
fears
,
and
to
confirm
and
encourage
him
in
his
Prophetical
office
,
and
particularly
in
that
service
that
was
now
to
be
imposed
on
him
of
making
known
Gods
decree
concerning
the
blinding
of
the
●ews
.
Accordingly
this
live-●oal
taken
from
off
the
altar
,
was
intended
to
be
a
sign
of
the
purging
away
his
sins
,
(
as
it
is
explained
in
the
following
verse
)
to
wit
,
in
a
way
of
expiation
or
remission
,
or
in
a
way
of
Sanctification
or
cleansing
;
that
as
fire
doth
purge
away
the
dross
of
metals
,
so
by
Christ
(
who
is
our
sacrifice
of
Propitiation
,
and
likewise
our
altar
,
Heb.
13.10
.
)
the
sin
of
the
Prophet
should
be
pardoned
,
and
by
the
Spirit
of
Christ
and
the
graces
of
his
Spirit
,
(
out
of
whose
fulness
we
all
receive
,
Joh.
1.16
.
)
he
should
be
enlightned
,
sanctified
and
cleansed
.
Because
the
sign
was
fire
from
the
altar
,
and
so
fire
from
Heaven
,
it
was
the
fitter
to
signifie
that
no
purity
of
man
is
from
himself
,
but
from
God
in
Christ
,
the
expiatory
sacrifice
of
Christ
,
and
from
the
sanctify
my
spirit
of
Christ
,
which
is
therefore
often
compared
to
fire
,
as
Mat.
●
11.
He
shall
〈…〉
the
Holy
Ghost
and
with
fire
.
Ver.
●
.
〈…〉
my
mouth
,
and
●aid
,
&c.
]
Had
not
the
Angel
informed
the
Prophet
why
he
had
touched
his
lips
with
a
fiery
coal
from
the
altar
,
he
might
have
understood
the
meaning
of
it
,
and
so
have
been
more
terrified
,
rather
than
●●motted
by
what
was
done
;
he
might
have
apprehended
that
it
had
been
done
in
wrath
for
the
fearing
rather
than
the
purging
of
his
lips
.
And
therefore
together
with
the
sign
he
added
a
word
of
information
,
L●
,
this
hath
touched
thy
lips
,
and
th●●
〈◊〉
is
taken
away
,
and
thy
sin
is
purged
;
as
surely
as
t●●
coal
from
Gods
altar
hath
touched
thy
mouth
,
so
surely
are
all
thy
sins
forgiven
thee
,
and
particularly
the
pollution
of
thy
lips
,
whereof
thou
didst
complain
;
and
thou
shalt
be
furnished
with
gifts
fitting
for
the
service
which
shall
be
enjoined
thee
.
See
the
two
foregoing
Notes
.
There
is
no
question
to
be
made
,
but
that
the
Prophets
sins
were
pardoned
before
,
and
that
he
had
been
sanctified
,
and
set
apart
and
fitted
for
his
holy
function
,
and
that
with
his
tongue
he
had
already
done
much
holy
service
for
God
;
only
by
this
which
was
now
done
,
he
was
confirmed
in
his
Prophetical
office
,
and
assured
of
a
further
supply
of
grace
,
and
that
in
a
greater
measure
than
formerly
,
that
so
he
might
go
on
courageously
,
and
might
not
faint
or
fear
because
of
the
difficulty
of
the
service
enjoined
him
.
And
observable
it
is
,
that
the
coal
is
only
said
to
have
touched
,
his
lips
;
the
grace
signified
thereby
is
promised
as
from
God
.
Ver.
8.
Also
I
heard
the
voice
of
the
Lord
,
saying
,
&c.
]
To
wit
,
the
Lord
Jehovah
,
whom
he
then
in
a
Vision
saw
sitting
as
a
King
upon
his
Throne
;
who
now
spake
not
to
him
as
before
by
one
of
the
Seraphims
,
but
immediately
by
himself
,
Whom
shall
I
send
?
and
who
will
go
for
us
?
that
is
,
in
our
name
and
stead
upon
our
service
,
and
for
our
glory
?
We
have
the
like
expression
,
Gen.
1.26
.
for
which
see
the
Note
there
.
It
is
spoken
after
the
manner
of
men
;
and
that
to
imply
,
both
what
singular
abilities
are
requisite
for
those
whom
God
sends
forth
as
his
messengers
to
teach
a
people
,
and
how
few
there
are
that
are
fit
for
that
imployment
;
as
likewise
with
what
wonderful
wisdom
and
care
God
doth
cull
out
choice
and
fit
men
for
the
work
of
the
Ministry
,
and
particularly
that
it
was
thus
in
his
sending
the
Prophet
Isaiah
.
And
hereby
also
he
was
confirmed
and
assured
that
he
was
sent
of
God
,
that
so
he
might
not
stagger
at
that
seeming
incredible
message
he
was
now
to
carry
concerning
the
blinding
of
the
Jews
.
Whereupon
is
the
following
answer
,
which
he
presently
returned
,
Then
said
I
,
here
am
I
,
send
me
,
to
wit
,
because
he
was
now
encouraged
,
and
willing
to
undertake
any
service
which
God
should
impose
upon
him
,
though
never
so
dangerous
and
difficult
.
Ver.
9.
And
he
said
,
Go
and
tell
this
people
,
&c.
]
It
is
not
,
Go
and
tell
my
people
,
but
this
people
;
which
is
spoken
by
way
of
great
indignation
.
See
the
Notes
upon
a
like
expression
,
Exod.
32.7
.
Hear
ye
indeed
,
or
,
hear
ye
without
ceasing
(
as
it
is
in
the
Margent
)
but
understand
n●t
.
It
is
as
if
he
had
said
,
Ye
shall
have
Prophets
enough
,
who
shall
boldly
and
faithfully
make
known
my
will
to
you
,
whether
you
will
or
no
,
and
shall
be
constantly
teaching
and
exhorting
you
;
but
all
shall
do
you
no
more
good
,
than
if
they
had
not
spoken
at
all
to
you
;
ye
shall
not
effectually
understand
,
nor
mind
,
nor
lay
to
heart
what
they
say
.
And
the
like
may
be
said
of
the
following
Clause
,
and
see
ye
indeed
,
but
perceive
not
;
which
may
be
meant
of
the
signs
or
the
miracles
which
their
teachers
should
work
in
their
sight
,
and
of
the
wonderful
works
of
God
which
they
should
see
,
and
the
judgments
which
God
should
bring
upon
them
,
to
wit
,
that
they
should
not
understand
nor
be
affected
with
,
either
the
one
or
the
other
.
There
is
therefore
in
the
words
,
1.
A
prediction
of
their
blindness
and
obstinacy
,
as
if
it
had
been
expressed
in
the
future
tense
,
Ye
shall
hear
and
yet
not
understand
,
and
ye
shall
see
and
yet
not
perceive
;
as
it
is
indeed
expressed
by
the
Evangelist
,
Mat.
13.14
.
And
in
them
is
fulfilled
the
prophe●y
of
Isaias
,
which
saith
,
By
●●●ng
ye
shall
hear
,
and
shall
not
understand
;
and
seeing
ye
shall
see
,
and
shall
not
perceive
And
so
also
by
the
Apostle
,
Act.
28.25
,
26.
And
,
2.
a
commination
,
that
they
should
be
judicially
given
up
to
blindness
and
hardness
of
heart
;
as
if
it
had
been
said
,
seeing
you
are
thus
obstinately
bent
to
stop
your
ears
,
and
close
your
eyes
,
and
harden
your
hearts
,
so
that
you
will
not
be
bettered
by
any
thing
that
can
be
spoken
or
done
to
you
,
go
on
therefore
still
in
this
your
wilful
stubbornness
,
till
you
be
utterly
destroyed
.
It
is
the
will
of
God
by
withdrawing
or
withholding
his
spirit
,
thus
to
leave
you
to
your
own
perverse
and
stubborn
hearts
,
that
so
nothing
you
hear
or
see
may
do
you
any
good
.
And
so
indeed
in
other
places
this
passage
of
the
Prophets
is
cited
,
as
importing
Gods
punishing
their
wilful
refusing
to
receive
good
by
the
means
of
grace
,
by
giving
them
up
to
farther
blindness
and
obstinacy
,
as
we
may
see
,
Luk.
8.10
.
Joh.
12.40
.
&
Rom.
11.8
.
All
which
was
intended
concerning
the
Jews
,
not
only
in
the
days
of
Isaiah
,
but
also
in
the
days
of
the
Gospel
,
even
unto
this
time
,
as
is
evident
by
the
frequent
applying
of
this
Prophecy
to
them
in
the
New
Testament
.
And
it
was
the
will
of
God
to
make
known
that
he
would
thus
punish
them
by
with-holding
his
Spirit
and
Grace
,
and
leaving
them
to
the
power
of
Satan
,
and
the
perverseness
of
their
own
hearts
:
1.
That
he
might
teach
the
Prophet
not
to
startle
at
it
,
but
to
stoop
to
the
will
of
God
herein
,
if
he
found
that
he
laboured
in
vain
in
seeking
to
reclaim
a
rebellious
people
;
(
for
when
he
was
to
tell
them
thus
of
their
obstinacy
,
Hear
ye
indeed
,
but
understand
not
,
&c.
it
was
all
one
in
effect
as
if
he
had
said
,
I
know
I
shall
do
no
good
amongst
you
;
but
for
that
I
must
submit
to
the
will
of
God
.
)
And
,
2ly
,
withall
that
the
people
might
be
warned
to
take
heed
that
by
their
obstinacy
they
did
not
bring
this
spiritual
judgment
upon
themselves
.
But
why
would
God
send
the
Prophet
to
them
,
if
he
foresaw
that
he
would
not
obey
him
,
and
intended
therefore
to
punish
them
by
giving
them
over
to
greater
blindness
and
hardness
of
heart
?
I
answer
,
1.
Because
however
hereby
the
patience
and
mercy
of
God
was
magnified
in
using
this
means
to
reclaim
such
an
obstinate
people
.
2.
Because
hereby
the
people
were
left
the
more
inexcusable
.
And
,
3.
Because
some
might
be
converted
by
the
Prophets
teaching
,
though
the
generality
of
the
people
continued
blind
and
incorrigible
;
for
this
judgment
was
denounced
against
the
body
of
the
people
jointly
considered
,
and
not
against
every
particular
person
amongst
them
.
Ver.
10.
Make
the
heart
of
this
people
fat
,
&c.
]
See
the
Notes
,
Job
15.27
.
&
Psal.
119.7
.
In
this
expression
there
seems
to
be
an
allusion
to
that
fat
we
call
suet
,
which
when
it
is
cold
will
grow
stiffer
and
harder
than
other
fat
useth
to
be
;
and
so
the
fatness
of
the
heart
here
intended
may
be
such
a
frame
and
temper
of
heart
and
spirit
,
as
renders
men
not
only
dull
and
unteachable
,
but
also
stiff
,
obstinate
,
and
untractable
.
And
make
their
ears
heavy
,
that
is
,
make
them
deaf
,
or
thick
or
dull
of
hearing
;
for
as
we
use
to
say
of
those
that
hear
well
,
that
they
are
light
of
hearing
;
so
of
those
that
hear
ill
,
that
they
are
heavy
and
dull
of
hearing
;
and
the
heaviness
of
hearing
here
intended
is
,
when
men
take
no
delight
in
Gods
word
,
when
they
are
stupid
and
blockish
,
or
are
no
more
affected
with
what
is
spoken
to
them
,
than
if
they
heard
not
what
was
said
.
And
shut
their
eyes
,
that
is
,
close
them
up
and
make
them
dim
.
But
now
all
this
must
not
be
so
understood
,
as
if
the
Prophet
were
enjoined
to
intend
,
desire
,
or
endeavour
to
do
what
is
here
spoken
.
Only
the
Lord
doth
hereby
give
him
to
understand
that
even
his
teaching
should
be
an
occasion
and
means
of
their
greatest
blindness
and
obstinacy
,
making
them
more
stupid
and
hard
,
and
b●a
wo●●
hearted
than
they
were
before
and
that
yet
notwithstanding
he
must
go
on
in
his
work
.
Make
the
heart
of
this
people
fat
,
&c.
as
if
he
had
said
,
I
know
that
whatever
thou
dost
by
way
of
seeking
to
reclaim
them
,
will
but
make
them
more
stubborn
,
they
will
be
the
worse
for
that
,
whereby
they
might
have
been
bettered
.
But
yet
go
on
courageously
;
since
they
will
harden
their
hearts
,
hardened
let
them
be
;
and
go
thou
on
in
doing
that
which
belongs
to
thee
,
though
they
become
thereby
the
more
stupid
and
stubborn
.
See
the
Notes
,
1
Sam.
2.25
.
It
is
true
indeed
that
it
is
not
the
natural
effect
of
the
word
thus
to
blind
and
harden
mens
hearts
.
Only
God
foretells
that
accidentally
this
should
come
to
pass
,
by
reason
of
the
obstinacy
of
the
Jews
,
and
that
God
in
his
just
wrath
would
suffer
it
to
be
so
,
by
with-holding
his
grace
and
leaving
them
to
the
base
perverseness
of
their
own
spirits
;
that
as
sore
and
weak
eyes
are
dazled
and
blinded
with
any
great
light
,
and
tender
ears
are
stunned
and
deafned
with
any
great
noise
,
and
as
lime
burns
by
the
pouring
of
water
upon
it
,
so
the
Preaching
of
the
Prophet
should
make
them
more
blind
and
sottish
,
more
hard-hearted
and
stubborn
than
they
were
before
,
according
to
that
of
our
Saviour
,
Job
.
9.39
.
For
judgment
I
am
come
into
this
world
;
that
they
which
see
not
might
see
;
and
that
they
which
see
,
might
be
made
blind
.
And
indeed
this
message
here
commended
to
the
Prophet
concerning
the
peoples
obstinacy
,
Make
the
heart
of
this
people
fat
;
and
make
their
ears
heavy
,
and
shut
their
eyes
,
seems
to
be
expressed
in
these
terms
purposely
to
imply
how
strange
a
thing
this
was
,
that
his
holy
endeavours
should
bring
forth
an
effect
so
contrary
to
what
he
desired
,
and
that
God
in
his
just
wrath
should
design
him
hereto
;
which
is
fully
expressed
in
the
following
words
,
lest
they
see
with
their
eyes
,
and
hear
with
their
ears
,
and
understand
with
their
heart
,
and
convert
and
be
healed
,
to
wit
,
1.
by
the
pardoning
of
their
sins
,
according
to
that
expression
,
Isa.
53.5
.
With
his
stripes
we
are
healed
;
and
so
the
Evangelist
Mark
expresseth
it
,
Mark
4.12
.
Lest
at
any
time
they
should
be
converted
,
and
their
sins
should
be
forgiven
them
.
2.
By
the
healing
of
their
corruptions
,
and
reforming
their
lives
.
And
,
3ly
,
by
removing
his
judgments
,
and
making
up
all
the
breaches
which
God
by
his
judgments
had
made
in
their
state
.
Ver.
11.
Then
said
I
,
Lord
,
how
long
?
&c.
]
That
is
,
how
long
shall
this
people
continue
in
this
sad
condition
,
being
blinded
and
hardened
,
yea
,
and
made
more
and
more
rebellious
and
refractory
by
the
Preaching
of
thy
servants
the
Prophets
,
whom
thou
sendest
unto
them
?
as
if
he
had
said
,
is
there
no
end
or
period
set
to
this
their
rejection
?
And
this
it
seems
the
Prophet
spake
,
both
by
way
of
wondering
at
this
judgment
denounced
,
out
of
a
sollicitous
care
for
this
people
,
and
out
of
pity
and
compassion
towards
them
;
and
likewise
as
being
carried
thereto
by
a
secret
instinct
from
God
,
that
in
the
answer
which
God
returned
,
it
might
be
made
known
with
what
great
severity
he
meant
to
proceed
against
them
.
Until
the
cities
,
to
wit
,
of
Judah
,
be
wasted
without
inhabitant
,
and
the
houses
without
man
,
and
the
land
be
utterly
desolate
;
that
is
,
until
by
the
incursion
of
several
enemies
under
the
reign
of
the
several
Kings
that
shall
successively
sit
in
the
Throne
of
Judah
,
the
inhabitants
of
the
land
shall
be
exceedingly
wasted
and
destroyed
,
so
that
at
last
both
cities
,
and
particular
houses
standing
by
themselves
,
shall
be
in
a
manner
left
desolate
without
any
to
inhabit
them
.
And
this
extream
desolation
and
havock
that
was
made
amongst
them
might
be
intended
concerning
that
great
destruction
which
was
brought
upon
them
,
by
the
Babylonians
;
and
yet
it
may
be
extended
also
to
that
extream
devastation
that
was
made
in
that
land
by
the
Romans
,
namely
by
Titus
and
Vespasian
first
,
and
afterwards
by
Hadrian
the
Emperour
.
But
see
the
Notes
,
Chap.
1.7
.
&
5.9
.
Ver.
12.
And
the
Lord
have
removed
men
far
away
,
&c.
]
To
wit
,
the
inhabitants
of
the
land
,
whom
the
Lord
in
his
wrath
shall
cause
to
be
carried
away
captives
into
Assyria
and
Babylon
,
Countries
far
remote
from
the
land
which
God
had
given
them
.
(
The
same
expression
is
again
afterward
used
concerning
the
Captivity
of
the
Jews
in
Babylon
,
Chap.
26.15
.
Thou
hadst
removed
it
far
unto
all
the
ends
of
the
earth
)
,
and
there
be
a
great
forsaking
in
the
midst
of
the
land
,
that
is
,
and
by
this
means
the
land
shall
be
in
a
great
measure
totally
,
in
a
manner
,
forsaken
of
her
inhabitants
,
and
so
shall
be
left
desolate
.
It
is
not
therefore
Gods
forsaking
of
this
people
(
as
some
think
)
but
the
lands
being
forsaken
of
the
people
,
which
the
Prophet
here
intends
,
and
that
was
when
the
people
were
forcibly
carried
away
into
Babylon
.
Yet
some
I
know
extend
this
,
as
is
said
in
the
foregoing
Note
,
to
that
great
desolation
that
was
made
in
the
land
by
the
Romans
,
when
they
that
were
left
were
dispersed
and
scattered
all
the
world
over
.
Ver.
13.
But
yet
in
it
shall
be
a
tenth
.
]
Some
learned
Expositors
do
understand
this
of
a
tenth
King
that
should
sit
in
the
Throne
of
Judah
,
or
of
a
Decade
of
Kings
that
should
successively
reign
in
the
Kingdom
of
Judah
,
before
that
desolation
was
to
come
upon
the
land
that
was
threatned
in
the
foregoing
verses
.
And
indeed
from
the
time
when
this
was
prophesied
,
(
which
was
in
the
days
of
Jotham
,
the
Son
of
Uzziah
,
(
see
the
Note
above
,
ver.
1.
)
unto
the
time
when
the
people
were
carried
captives
into
Babylon
by
the
Chaldeans
,
there
were
just
ten
Kings
,
that
swayed
the
Scepter
of
Judah
,
to
wit
,
Jotham
,
Ahaz
,
Hezekiah
,
Manasseh
,
Amon
,
Josiah
,
Jehoahaz
,
Jehojakim
,
Jehojachin
,
and
Zedekiah
.
But
by
the
general
current
of
Expositors
it
is
far
better
understood
of
a
small
remnant
of
the
people
,
as
it
were
one
in
ten
,
that
should
be
left
in
the
land
,
according
to
a
like
expression
,
Amos
5.3
.
The
city
that
went
out
by
a
thousand
,
shall
leave
an
hundred
;
and
that
which
went
forth
by
a
hundred
,
shall
leave
ten
to
the
house
of
Israel
.
Lest
the
faithful
should
be
too
much
dejected
at
the
mention
of
that
utter
devastation
that
should
be
made
in
the
land
,
this
promise
is
annexed
for
their
comfort
,
that
the
people
should
not
be
so
universally
destroyed
and
rooted
out
,
but
that
there
should
be
a
small
remnant
of
them
left
;
which
may
be
meant
both
of
those
few
that
were
left
in
the
land
,
when
the
generality
of
the
people
were
carried
away
captives
into
Babylon
;
or
of
that
remnant
that
should
be
brought
back
out
of
Babylon
,
and
setled
again
in
their
own
land
.
And
it
may
well
be
,
that
these
are
the
rather
called
a
tenth
,
with
respect
to
the
reformation
that
should
be
wrought
in
those
that
were
reserved
,
or
to
Gods
preserving
the
faithful
amongst
them
from
the
common
destruction
,
thereby
to
imply
that
they
should
be
,
as
indeed
the
tythes
of
the
land
was
,
holy
to
the
Lord
,
see
the
Notes
,
Chap.
4.2
,
3.
And
it
shall
return
,
and
shall
be
eaten
,
&c.
]
Some
read
this
,
as
it
is
in
the
Margent
of
our
Bibles
,
When
it
is
returned
and
hath
been
broused
;
and
they
take
the
meaning
of
the
words
to
be
,
that
when
that
remnant
should
return
out
of
Babylon
,
that
had
been
so
miserably
eaten
and
broused
,
cropt
and
destroyed
,
both
before
and
in
the
captivity
,
there
should
be
but
a
tenth
of
them
in
comparison
of
what
they
formerly
were
.
But
if
we
read
the
words
as
they
are
in
our
Translation
,
then
either
no
more
is
intended
by
this
,
It
shall
return
,
and
shall
be
eaten
,
then
if
it
had
been
said
,
it
shall
be
eaten
again
;
meaning
,
that
this
remnant
should
be
again
wasted
.
For
this
is
an
Hebraism
frequent
in
the
Scripture
,
as
in
Dan.
9.25
.
the
street
shall
return
and
be
built
,
for
the
street
shall
be
built
again
.
)
Or
else
the
meaning
must
needs
be
,
that
after
the
return
of
this
remnant
,
this
tenth
,
out
of
Babylon
,
even
they
should
be
much
wasted
and
consumed
;
which
was
often
done
by
the
rage
of
their
enemies
against
them
after
their
return
from
the
Babylonian
captivity
.
As
a
teil-tree
,
and
as
an
oak
whose
substance
is
in
them
,
when
they
cast
their
leaves
;
so
the
holy
seed
shall
be
the
substance
thereof
:
That
is
,
as
when
these
trees
do
cast
their
leaves
in
winter
,
and
so
seem
to
be
in
a
manner
quite
dead
for
the
time
,
yet
there
is
a
lively
sap
remaining
in
the
root
or
body
of
the
trees
,
which
keeps
them
alive
,
and
so
is
the
substance
or
subsistence
of
them
,
by
reason
whereof
in
the
spring
they
sprout
out
again
;
so
when
my
people
shall
seem
to
be
utterly
wasted
and
destroyed
,
yet
there
shall
be
a
small
remnant
left
,
a
holy
seed
(
see
the
Note
,
Chap.
1.9
.
)
a
seed
of
Saints
,
which
shall
be
as
the
life
,
and
the
substance
and
subsistence
of
this
people
,
by
reason
of
whom
this
my
Church
and
people
shall
be
continued
in
all
succeeding
times
,
so
that
they
shall
never
be
utterly
raced
out
and
destroyed
.
Some
think
the
teil-tree
(
or
,
line-tree
)
and
the
oak
,
are
here
particularly
instanced
in
,
because
these
trees
,
buding
forth
later
in
the
spring
than
other
trees
,
are
longer
ere
they
lose
their
leaves
in
the
Autumn
,
and
so
were
fitter
to
represent
the
Kingdom
of
Judah
,
which
continued
in
a
safe
condition
after
the
people
of
the
Ten
Tribes
were
carried
away
.
But
I
rather
think
,
that
because
the
teil-tree
,
by
reason
of
its
spreading
branches
,
and
exceeding
florid
beauty
,
and
the
oak
being
a
strong
tree
,
deeply
rooted
in
the
earth
,
and
usually
very
long
lived
,
seem
most
unlike
to
become
as
dead
in
winter
,
therefore
they
are
chosen
to
set
forth
the
ruin
of
the
State
and
Kingdom
of
Judah
,
which
by
reason
of
her
prosperous
and
flourishing
condition
,
seemed
most
unlike
to
be
brought
so
low
.
Or
rather
,
because
the
Church
and
people
of
God
,
when
they
came
to
spring
up
again
,
should
like
these
trees
spread
forth
their
boughs
and
branches
very
far
.
But
see
the
Note
also
,
Chap.
1.30
.
CHAP.
VII
.
Vers.
1.
ANd
it
came
to
pass
in
the
days
of
Ahaz
the
son
of
Jotham
,
the
son
of
Uzziah
,
&c.
]
See
the
Note
,
Chap.
6.1
.
This
Ahaz
(
whose
father
and
grandfather
Jotham
and
Uzziah
are
here
mentioned
,
because
under
these
,
and
these
only
Isaiah
had
hitherto
Prophesied
)
was
one
of
the
most
wicked
Kings
of
Judah
;
yet
in
his
reign
the
Prophet
Isaiah
was
sent
with
many
comfortable
Prophesies
to
him
,
and
to
the
people
,
for
the
support
and
eneouragement
of
the
faithful
(
as
we
may
well
think
)
in
those
evil
times
;
amongst
which
this
is
one
which
is
here
related
;
the
occasion
whereof
is
said
to
be
,
that
Rezin
King
of
Syria
,
and
Pekah
the
son
of
Remaliah
,
King
of
Israel
,
(
Nations
that
were
usually
at
great
enmity
one
against
another
)
went
up
towards
Jerusalem
to
war
against
it
;
for
being
encouraged
by
the
successful
invasions
they
had
already
made
upon
the
land
of
Judah
,
each
of
them
severally
by
their
own
forces
,
wherein
they
had
slain
many
of
their
great
ones
that
were
a
chief
stay
and
support
of
their
State
,
and
huge
multitudes
of
the
flower
of
the
people
besides
,
they
assured
themselves
,
that
if
they
now
joined
their
forces
together
,
they
should
easily
subdue
this
disheartened
broken
people
,
and
thereupon
resolved
to
go
up
together
and
besiege
Jerusalem
;
which
accordingly
they
did
,
chuckering
themselves
no
doubt
with
hope
of
a
full
conquest
,
and
the
huge
spoil
they
should
carry
away
from
Jerusalem
;
(
concerning
all
which
see
the
Notes
,
2
King
.
16.5
.
)
but
could
not
prevail
against
it
;
which
is
premised
before-hand
,
to
hint
how
causless
those
their
fears
were
,
which
are
here
afterward
related
,
and
how
base
their
incredulity
was
,
and
neglect
of
God
.
Ver.
2.
And
it
was
told
the
house
of
David
,
saying
,
Syria
is
confederate
with
Ephraim
,
&c.
That
is
,
tidings
were
brought
to
the
Court
of
Judah
,
to
Ahaz
the
King
,
who
was
of
the
lineage
of
David
,
and
to
the
other
Princes
and
Officers
of
his
Court
and
State
,
that
the
Syrians
and
the
Israelites
of
the
Ten
Tribes
,
who
are
here
called
Ephraim
,
(
for
which
see
the
Note
,
Psal.
78.9
.
)
had
made
a
confederacy
together
against
Jerusalem
.
But
why
is
this
expressed
thus
,
that
it
was
told
the
house
of
David
,
and
not
that
tidings
were
brought
to
Ahaz
,
or
to
the
House
or
Court
of
Ahaz
?
I
answer
,
that
probably
we
may
think
it
was
,
either
1.
To
hint
the
reason
why
this
confederacy
against
Ahaz
should
come
to
nothing
,
namely
,
because
he
was
the
lawful
heir
of
the
Crown
,
being
descended
from
David
,
and
God
would
make
good
his
promise
to
David
concerning
the
perpetuity
of
his
Kingdom
,
see
the
Note
,
2
Sam.
7.16
.
Or
else
,
(
as
some
think
)
to
imply
how
far
Ahaz
was
degenerated
from
the
courage
of
David
,
and
other
his
holy
ancestors
,
as
was
discovered
in
that
base
fear
of
his
at
this
time
,
which
is
related
in
the
following
words
,
and
his
heart
was
moved
,
and
the
heart
of
his
people
,
as
the
trees
of
the
wood
are
moved
with
the
wind
;
that
is
,
as
the
leaves
of
trees
will
quiver
and
shake
with
the
first
breathing
of
the
wind
,
when
a
tempest
is
rising
,
so
did
their
hearts
tremble
and
shake
(
as
we
use
to
say
,
like
an
aspin
leaf
)
,
at
the
first
breath
of
that
report
that
was
brought
to
them
,
concerning
the
preparations
that
were
made
against
them
by
these
two
Kings
;
all
which
is
expressed
,
to
shew
that
the
deliverance
of
this
people
at
this
time
was
only
of
God
,
or
to
set
forth
the
wonder
of
the
deliverance
,
where
both
Princes
and
people
were
so
faint-hearted
that
they
were
no
way
able
to
make
any
resistance
against
the
mighty
forces
that
were
breaking
in
upon
them
.
Ver.
3.
Then
said
the
Lord
unto
Isaiah
,
&c.
]
Though
Ahaz
sought
not
to
God
or
his
Prophets
for
help
or
counsel
,
yet
he
sent
his
Prophet
to
him
,
with
a
message
that
he
would
deliver
him
and
his
people
from
the
danger
they
were
in
,
1.
To
magnifie
the
riches
of
his
long-suffering
and
mercy
towards
the
worst
of
men
.
2.
To
render
Ahab
and
his
people
the
more
inexcusable
.
And
,
3.
for
the
support
and
comfort
of
the
faithful
that
were
amongst
them
.
Go
forth
now
,
to
wit
,
out
of
the
city
,
as
appears
by
that
which
follows
,
to
meet
Ahaz
;
he
was
sent
to
Ahaz
,
both
in
regard
of
the
greatness
of
his
terrors
,
and
in
regard
the
care
of
providing
for
the
publick
safety
lay
chiefly
upon
him
.
Nor
was
he
to
stay
till
the
King
came
back
to
the
City
,
but
to
go
forth
to
meet
him
,
both
to
express
that
respect
and
reverence
which
was
due
to
him
as
King
,
and
because
this
was
suitable
for
him
that
had
such
good
tidings
to
carry
to
the
King
.
And
as
for
that
command
that
is
given
the
Prophet
for
carrying
his
Son
along
with
him
,
Go
forth
now
to
meet
Ahaz
,
thou
and
Shear-jashab
thy
Son
,
we
must
know
,
1.
That
Shear-jashab
is
,
being
interpreted
,
the
remnant
shall
return
.
2.
That
this
name
had
been
before
given
to
this
Son
of
the
Prophet
,
either
by
the
express
command
of
God
,
or
by
the
secret
instinct
of
Gods
Spirit
,
purposely
as
a
sign
,
either
,
1.
of
a
remnant
that
should
return
from
the
Babylonian
captivity
,
which
the
Prophets
did
often
foretell
.
(
See
the
Notes
before
,
Chap.
6.13
.
)
Or
,
2.
of
a
remnant
that
should
repent
and
return
unto
God
,
from
whom
they
had
departed
,
after
Sennacheribs
army
was
destroyed
before
Jerusalem
,
according
to
that
express
place
,
Chap.
10.21
.
The
remnant
shall
return
,
even
the
remnant
of
Jacob
,
unto
the
mighty
God
,
for
which
see
the
Note
there
.
And
indeed
many
of
those
that
returned
out
of
Babylon
,
were
such
as
had
been
purged
and
reformed
by
their
afflictions
,
and
brought
home
unto
God
.
See
the
Notes
,
Chap.
4.2
,
3.
&
6.13
.
And
3ly
,
that
the
Prophet
was
enjoined
to
take
this
his
Son
Shear-jashab
along
with
him
,
that
he
might
stand
by
as
a
visible
sign
of
the
deliverance
now
promised
,
and
of
the
ground
of
it
,
to
wit
,
Gods
purpose
still
to
preserve
a
remnant
in
this
people
,
that
,
should
be
as
a
holy
seed
for
the
perpetuating
of
the
Church
in
future
times
.
See
the
Notes
,
Chap.
1.9
.
&
6.13
.
and
upon
the
15
and
16
verses
of
this
Chapter
.
And
hence
it
seems
probable
,
that
the
reason
why
this
name
Shear-jashab
was
given
to
this
Prophets
Son
,
was
commonly
known
;
for
else
his
going
along
with
his
father
to
the
King
would
have
been
to
no
purpose
at
all
.
And
then
for
the
place
whither
the
Prophet
is
sent
to
meet
Ahaz
,
at
the
end
of
the
conduit
of
the
upper
pool
in
the
high-way
(
or
,
causey-way
)
of
the
fullers
field
;
this
is
thus
particularly
expressed
both
to
clear
the
certainty
of
the
story
,
and
to
assure
the
Prophet
of
the
certainty
of
this
Prophecy
.
We
read
of
two
Pools
that
were
in
Jerusalem
,
the
one
called
the
lower
Pool
,
we
find
mentioned
,
Chap.
22.9
.
Ye
gathered
together
the
waters
of
the
lower
pool
,
because
it
lay
on
the
west-side
of
the
lower
City
;
and
another
called
the
upper
pool
,
made
for
the
receiving
and
retaining
of
the
waters
that
came
from
the
fountain
of
Gihon
,
and
situate
on
the
south-side
of
the
upper
City
,
the
same
as
some
think
,
that
is
else-where
called
the
pool
of
Sil●ah
,
Joh.
9.8
.
and
which
is
said
to
have
been
nigh
to
the
Kings
garden
,
Neh.
3.15
.
And
this
is
that
Pool
which
is
here
meant
;
from
whence
(
it
seems
)
there
was
a
fair
way
that
led
to
the
fullers
field
,
(
which
no
doubt
they
had
chosen
,
because
the
waters
of
this
Pool
lay
conveniently
for
the
washing
and
whiting
of
their
linnen
)
and
here
it
was
that
the
Prophet
was
directed
to
meet
with
Ahaz
;
and
observable
it
is
,
that
it
was
the
very
same
place
where
afterwards
Sennachenibs
Captains
that
were
sent
by
him
to
besiege
Jerusalem
,
made
a
stand
,
and
summoned
Hezekiah
to
deliver
up
the
City
;
for
so
it
is
said
,
2
King
.
18.17
.
They
came
and
stood
by
the
conduit
of
the
upper
pool
,
which
is
in
the
high-way
of
the
fullers
field
.
What
the
cause
was
of
Ahaz
his
being
in
this
place
,
is
not
expressed
.
Some
think
that
hearing
of
these
sad
tidings
in
some
place
,
whither
he
had
removed
his
Court
out
of
the
City
,
he
was
now
coming
to
shelter
and
secure
himself
in
this
his
chief
City
;
and
so
the
Prophet
was
sent
forth
to
meet
him
there
,
and
to
comfort
him
with
a
promise
from
God
concerning
the
deliverance
of
Jerusalem
,
that
he
might
not
farther
dishearten
the
people
by
coming
in
such
a
fright
into
the
City
.
But
then
again
others
conceive
,
that
he
was
gone
thither
,
or
come
thither
from
some
place
abroad
,
that
he
might
consult
about
the
fortifying
of
that
place
,
either
because
they
feared
it
might
be
a
place
of
advantage
for
the
enemy
whereby
to
enter
the
City
,
or
because
it
was
a
matter
of
so
great
consequence
to
secure
the
waters
of
this
Pool
for
the
use
of
the
City
when
it
should
be
besieged
,
and
so
the
Prophet
was
sent
thither
,
as
it
were
,
to
tell
them
in
the
midst
of
these
their
consultations
,
that
the
Lord
whom
they
minded
not
,
would
be
instead
of
fortifications
to
the
City
,
and
would
secure
it
from
the
enemy
,
though
they
were
not
able
to
do
it
.
And
this
indeed
seems
most
probable
,
because
Rabshakeh
,
when
he
went
to
besiege
Jerusalem
,
did
make
his
first
approaches
to
the
City
at
this
place
,
2
King
.
18.17
.
and
at
that
time
Hezekiah
had
taken
all
the
care
he
could
to
secure
these
waters
,
2
Chron.
32.3
,
4.
Ver.
4.
And
say
unto
him
,
take
heed
and
be
quiet
,
&c.
]
That
is
,
take
heed
of
being
thus
unquiet
and
restless
in
thy
mind
as
thou
art
;
beware
of
all
distrust
,
and
distrustful
fears
;
be
not
disturbed
and
distracted
,
but
be
of
a
quiet
composed
mind
,
trusting
in
God
;
look
not
after
help
from
the
Assyrian
,
or
any
other
foreign
aid
,
but
rely
wholly
upon
Gods
protection
,
and
his
blessing
upon
thine
own
forces
.
And
this
last
we
may
the
more
probably
think
was
here
intended
,
because
it
is
expresly
said
,
2
King
.
16.7
.
that
Ahaz
did
immediately
after
the
invasion
of
these
two
Kings
,
send
to
Tiglath-pileser
King
of
Assyria
for
aid
,
and
therefore
it
may
well
be
that
he
had
this
already
in
his
thoughts
,
Fear
not
,
neither
be
faint-hearted
(
it
is
in
the
Hebrew
,
Let
not
thine
heart
be
tender
,
that
is
,
soft
and
apt
to
take
an
impression
of
fear
)
for
the
two
tails
of
these
smoking
fire-brands
;
so
he
calls
these
two
Kings
and
their
forces
,
of
whom
Ahaz
and
his
people
were
so
exceedingly
afraid
,
by
way
of
contempt
and
scorn
.
He
terms
them
fire-brands
,
because
indeed
they
were
coming
out
against
him
with
such
fury
and
seeming
terror
,
as
if
they
meant
to
set
all
the
land
on
a
light
flame
,
and
with
fire
and
sword
to
consume
all
before
them
.
But
withal
he
calls
them
only
tails
of
fire-brands
;
which
might
well
be
both
with
respect
to
what
had
formerly
befallen
these
Kings
(
for
indeed
their
power
had
been
of
late
already
much
wasted
,
the
Syrians
by
three
great
victories
which
Joash
the
King
of
Israel
obtained
over
them
,
2
King
.
13.25
.
and
the
Israelites
by
their
own
Civil
Wars
and
Conspiracies
,
2
King
.
15.10
)
and
likewise
with
respect
to
the
approaching
ruin
of
both
their
Kingdoms
;
for
it
was
not
long
e're
Pekah
was
slain
by
Hoshea
,
2
King
.
15.30
.
and
both
the
Kingdoms
of
Syria
and
Israel
were
utterly
destroyed
by
the
Assyrians
,
so
that
in
this
regard
they
might
well
be
compared
to
the
ends
or
tails
of
two
fire-brands
,
their
dominion
and
tyranny
not
being
like
to
last
long
.
Yea
,
he
terms
them
not
burning
,
but
smoaking
fire-brands
,
and
that
to
imply
,
that
though
they
might
be
a
great
vexation
to
them
(
as
smoke
is
to
the
eyes
)
,
and
a
great
terror
and
affrightment
,
yet
there
should
be
more
pride
and
terror
in
them
,
than
strength
and
power
for
the
effecting
of
the
mischief
they
intended
;
which
yet
must
be
understood
with
respect
to
their
great
design
of
taking
Jerusalem
,
and
the
utter
subverting
of
the
Kingdom
of
Judah
;
for
otherwise
we
find
,
that
when
they
raised
the
siege
of
Jerusalem
,
and
went
away
,
the
Syrians
did
make
much
spoil
in
other
parts
of
the
land
.
And
to
the
same
purpose
is
the
following
Clause
,
where
he
calls
Pekah
(
by
way
also
of
contempt
,
because
his
father
was
an
obscure
private
person
)
the
son
of
Remaliah
;
for
the
fierce
anger
of
Rezin
,
with
Syria
,
and
of
the
son
of
Remaliah
.
Ver.
5.
Because
Syria
,
Ephraim
,
and
the
son
of
Remaliah
,
&c.
]
Even
this
also
is
spoken
by
way
of
contempt
:
He
vouchsafes
not
so
much
as
to
name
these
two
Kings
,
by
the
report
of
whose
confederacy
they
were
so
exceedingly
terrified
,
but
terms
them
the
Syrian
,
and
the
son
of
Remaliah
(
See
the
foregoing
Note
)
have
taken
evil
counsel
against
thee
,
that
is
,
most
unjust
,
wicked
and
mischievous
counsel
,
tending
to
the
utter
ruin
of
Gods
people
,
and
the
utter
extirpation
of
the
Kingdom
of
Judah
,
the
race
and
Royal
power
of
Davids
family
;
which
is
the
rather
mentioned
(
together
with
that
confident
resolution
of
theirs
related
in
the
following
verse
)
,
because
all
this
tended
the
more
to
set
forth
their
great
danger
,
and
so
the
mercy
of
the
now
promised
deliverance
.
Ver.
6.
Let
us
go
up
against
Judah
,
&c.
]
That
is
,
against
the
Land
or
Kingdom
of
Judah
.
And
vex
it
,
to
wit
,
by
invading
and
spoiling
the
land
,
and
by
besieging
their
chief
City
,
Jerusalem
.
And
let
us
make
a
breach
therein
for
us
,
that
is
,
let
us
violently
break
in
upon
it
,
or
thorough
it
,
and
surprize
it
,
and
make
it
ours
.
Yet
some
think
,
that
because
the
great
design
which
they
had
in
their
thoughts
,
was
the
besieging
of
Jerusalem
,
therefore
the
breach
here
intended
was
the
making
a
breach
in
the
walls
thereof
,
at
which
they
might
enter
and
take
the
City
;
and
others
understand
it
of
making
a
breach
or
division
amongst
the
inhabitants
of
the
land
or
City
;
that
being
likely
to
tend
much
to
their
advantage
;
and
others
of
dividing
the
land
betwixt
them
,
each
of
them
taking
that
part
which
lay
most
convenient
for
them
.
But
the
first
Exposition
I
conceive
is
the
best
,
and
most
agreeable
to
that
which
follows
,
Let
us
make
a
breach
therein
for
us
,
and
set
a
King
in
the
midst
of
it
,
even
the
son
of
Tabeal
;
for
this
man
they
intended
doubtless
to
set
up
as
a
Viceroy
,
or
a
Tributary-King
over
the
land
,
and
one
that
should
hold
the
Kingdom
of
them
,
and
be
wholly
at
their
disposing
.
But
now
who
this
son
of
Tabeal
was
,
is
altogether
uncertain
;
that
which
is
said
by
some
of
his
being
a
Syrian
,
and
by
others
of
being
some
eminent
man
of
the
Israelites
,
that
was
a
known
enemy
to
the
house
of
David
,
are
but
meer
conjectures
.
But
see
the
foregoing
Note
.
Ver.
7.
Thus
saith
the
Lord
God
,
It
shall
not
stand
,
neither
shall
it
come
to
pass
.
]
That
is
,
Though
they
have
with
such
proud
and
bold
confidence
resolved
before
hand
,
that
they
will
thus
dispose
the
Kingdom
of
Judah
,
and
subject
it
to
themselves
,
yet
this
which
they
have
thus
determined
shall
not
take
effect
and
be
established
,
as
they
have
determined
it
shall
be
.
So
far
shall
they
be
from
making
the
Kingdom
of
Judah
theirs
,
as
they
have
resolved
,
that
they
shall
not
be
able
to
effect
that
which
they
have
determined
concerning
their
taking
of
the
City
Jerusalem
;
all
they
attempt
herein
,
shall
come
to
nothing
.
Ver.
8.
For
the
head
of
Syria
is
Damascus
,
and
the
head
of
Damascus
is
Rezin
.
]
As
if
he
had
said
,
Damascus
is
the
Metropolis
or
head-city
of
Syria
,
and
Rezin
is
the
King
and
Head
of
Damascus
;
these
are
the
bounds
which
God
hath
set
them
,
and
beyond
these
bounds
they
shall
not
extend
their
power
.
The
design
they
have
in
hand
for
the
enlarging
of
their
Dominions
shall
not
prosper
.
Neither
shall
Damascus
become
the
head
of
Judea
,
by
having
dominion
over
that
land
;
nor
shall
Rezin
become
King
of
Jerusalem
,
as
he
makes
account
to
be
;
but
Judah
and
Jerusalem
shall
continue
under
the
Government
under
which
God
hath
set
them
.
And
indeed
most
fully
was
this
made
good
within
a
short
time
,
when
the
Assyrian
,
called
into
the
help
of
Ahaz
,
took
Damascus
,
and
carried
the
people
of
it
captive
to
Kir
,
and
slew
Rezin
,
2
King
.
16.9
.
And
within
threescore
and
five
years
shall
Ephraim
be
broken
;
that
it
be
not
a
people
.
]
That
is
,
And
the
people
of
Ephraim
,
the
Kingdom
of
the
Ten
Tribes
,
shall
be
within
threescore
and
five
years
so
broken
in
pieces
,
notwithstanding
their
great
confidence
in
their
present
confederacy
with
Rezin
,
and
his
Syrians
,
that
they
shall
no
longer
be
a
people
,
that
is
,
a
distinct
State
and
people
,
living
apart
by
themselves
,
in
their
own
land
,
and
under
their
own
Laws
and
Princes
,
and
Government
.
But
now
the
great
question
is
,
how
these
threescore
and
five
years
must
be
reckoned
,
after
which
the
Israelites
were
to
cease
to
be
a
people
;
and
that
because
the
taking
of
Samaria
by
Shalmaneser
King
of
Assyria
,
and
his
carrying
away
of
the
Ten
Tribes
out
of
their
native
Country
into
his
own
dominions
,
was
in
the
ninth
year
of
Hoshea
,
which
was
the
sixth
of
Hezekiah
.
See
the
Notes
,
2
King
.
17.5
,
6.
Now
if
we
account
from
the
beginning
of
Ahaz
his
reign
to
that
Captivity
of
the
Israelites
,
that
makes
in
all
but
two
and
twenty
years
;
for
Ahaz
reigned
in
all
but
sixteen
years
,
2
King
.
16.2
.
to
which
adding
the
six
years
of
Hezekiah
his
son
(
in
whose
sixth
year
this
great
calamity
befell
the
Ten
Tribes
)
the
whole
amounts
(
I
say
)
to
no
more
than
two
and
twenty
years
.
And
yet
because
the
Kings
of
Syria
and
Israel
had
before
this
severally
invaded
the
land
of
Judah
in
Ahaz
his
time
(
as
is
noted
before
,
ver.
1.
)
therefore
it
is
most
probable
that
Isaiah
Prophesied
this
in
the
third
year
of
Ahaz
;
and
then
from
thence
to
Shalmanesers
carrying
away
the
Israelites
captive
,
there
could
be
no
more
than
about
twenty
years
.
The
most
ordinary
answer
that
is
given
by
Expositors
for
the
resolving
of
this
hard
question
is
,
that
these
threescore
and
five
years
are
to
be
numbred
,
not
from
the
time
when
Isaiah
spake
these
words
,
but
from
the
time
when
the
Prophet
Amos
did
first
foretell
this
utter
destruction
of
the
land
and
people
of
Israel
,
which
that
he
did
very
expresly
is
evident
in
many
places
of
his
Prophesie
.
And
indeed
it
is
clear
that
Amos
began
to
Prophecy
two
years
before
the
Earthquake
in
the
days
of
Uzziah
,
Amos
1.1
.
(
of
which
there
is
also
mention
made
,
Zach.
14.5
.
Ye
shall
flee
like
as
ye
fled
from
before
the
Earthquake
in
the
days
of
Uzziah
.
)
Now
if
this
Earthquake
was
in
the
seven
and
twentieth
year
of
Uzziah's
reign
,
as
the
Jewish
Writers
affirm
it
was
,
just
about
the
time
when
Uzziah
was
smitten
with
a
leprosie
;
then
it
follows
that
Amos
began
to
Prophecy
in
the
five
and
twentieth
year
of
Uzziah
;
from
whence
if
we
begin
the
account
of
the
time
prefixed
by
Amos
for
the
utter
ruin
of
Israel
,
there
will
be
seven
and
twenty
years
left
behind
of
the
reign
of
Uzziah
(
for
he
reigned
in
all
two
and
fifty
years
,
2
King
.
15.2
.
)
To
which
if
we
add
the
sixteen
years
of
his
Son
Jothams
reign
,
2
King
.
15.33
.
and
the
sixteen
of
Ahaz
,
2
King
.
16.2
.
and
six
of
Hezekiah
(
in
the
sixth
year
of
whose
reign
Samaria
was
taken
by
the
Assyrians
,
2
King
.
18.10
.
)
these
make
in
all
just
threescore
and
five
years
.
Yea
,
and
the
same
account
of
years
they
make
up
also
by
reckoning
the
years
of
the
Kings
of
Israel
;
for
Amos
,
they
say
,
began
to
Prophecy
in
the
seventeenth
year
of
Jeroboam
the
second
,
who
reigned
in
all
forty
and
one
years
,
2
King
.
14.23
.
and
if
so
,
then
he
reigned
four
and
twenty
years
after
Amos
Prophesied
the
Captivity
of
Israel
;
to
which
adding
the
ten
years
of
Menahems
reign
,
2
King
.
15.17
.
(
not
accounting
the
short
reigns
of
Zachariah
and
Shallum
,
which
made
up
together
but
seven
months
)
and
the
two
years
of
Pekahiah
,
2
King
.
15.23
.
and
the
twenty
years
of
Pekah
,
2
King
.
15.27
.
and
the
nine
years
of
Hoshea
,
in
whose
ninth
year
Samaria
was
taken
by
the
Assyrians
,
2
King
.
17.6
.
this
also
makes
just
threescore
and
five
years
.
And
whereas
it
may
seem
strange
that
Isaiah
should
speak
of
the
destruction
of
the
Israelites
after
threescore
and
five
years
,
only
because
Amos
Prophesied
of
their
destruction
so
many
years
before
it
came
to
pass
;
to
this
it
is
answered
,
that
Amos
did
not
only
foretel
this
ruin
that
should
come
upon
the
Kingdom
and
people
of
the
Ten
Tribes
,
but
did
also
prefix
the
time
when
it
should
be
,
namely
after
threescore
and
five
years
,
which
hereupon
passing
by
tradition
from
one
to
another
,
was
common
in
mens
mouths
,
and
was
often
mentioned
by
the
succeeding
Prophets
,
as
the
period
appointed
by
God
to
the
Kingdom
of
Israel
,
and
that
so
it
is
mentioned
here
by
the
Prophet
Isaiah
,
as
if
he
had
said
,
that
within
that
threescore
and
five
years
,
which
were
so
long
since
foretold
,
and
were
so
commonly
spoken
of
,
Ephraim
should
be
so
broken
that
they
should
no
longer
be
a
people
.
And
indeed
could
this
be
made
out
,
a
very
observable
aggravation
this
would
have
been
of
Pekah
,
and
his
Israelites
bold
prophaneness
and
contempt
of
Gods
Prophets
,
that
after
so
fair
a
warning
given
so
long
before
,
wherein
the
time
was
expresly
mentioned
when
they
should
cease
to
be
a
people
,
they
should
be
so
far
from
fearing
the
threatned
ruin
,
that
they
should
with
so
much
confidence
undertake
a
design
for
the
swallowing
up
of
the
Kingdom
of
Judah
.
But
the
truth
is
,
that
this
computation
of
the
threescore
and
five
years
here
mentioned
,
is
built
upon
meer
uncertain
conjectures
:
as
,
1.
That
Amos
did
foretel
that
the
Israelites
should
be
carried
away
captives
within
threescore
and
five
years
,
of
which
there
is
no
mention
at
all
in
his
Prophecy
.
And
,
2.
that
the
great
Earthquake
,
two
years
before
which
Amos
begun
to
Prophecy
,
was
in
the
seven
and
twentieth
year
of
Uzziahs
reign
,
which
can
be
no
way
made
out
from
the
Scripture
.
Or
,
3ly
,
that
this
was
just
at
the
time
when
Uzziah
was
smitten
with
a
leprosie
.
And
,
4.
that
Amos
began
to
Prophecy
in
the
seventeenth
year
of
Jerobeam
the
second
.
And
indeed
neither
of
these
two
last
assertions
can
agree
with
the
Chronology
of
the
Scripture
.
For
,
1.
if
Uzziah
reigned
but
five
and
twenty
(
or
seven
and
twenty
)
years
,
after
he
was
smitten
with
leprosie
,
then
was
Jotham
his
son
born
about
the
time
when
he
was
so
smitten
(
for
he
was
five
and
twenty
years
when
his
father
died
,
2
King
.
15.32
,
33.
)
and
how
could
that
be
,
seeing
it
is
expresly
said
,
that
Uzziah
being
upon
this
occasion
sequestred
from
the
Government
,
Jotham
the
Kings
son
was
over
the
house
,
judging
the
people
of
the
land
.
See
the
Note
,
2
King
.
15.5
.
And
for
the
second
,
of
Amos
beginning
to
Prophecy
in
the
seventeenth
year
of
Jeroboam
the
second
,
if
Uzziah
began
to
reign
in
the
seven
and
twentieth
year
of
Jeroboam
,
as
it
is
said
,
2
King
.
15.11
.
then
by
that
acccount
Amos
should
have
begun
to
Prophecy
ten
years
before
Uzziah
began
to
reign
,
which
is
contrary
to
what
is
expresly
said
,
Amos
1.1
.
whereby
it
is
apparent
that
this
way
of
accounting
these
sixty
and
five
years
,
cannot
be
justified
.
There
is
therefore
another
answer
given
by
others
to
this
great
question
,
which
is
,
that
this
breaking
of
the
Israelites
,
whereof
the
Prophet
here
speaks
,
was
not
that
when
the
main
body
of
the
Israelites
were
carried
away
captives
by
Shalmaneser
,
in
the
ninth
year
of
Hoshea
,
2
King
.
17.6
.
which
was
indeed
but
two
and
twenty
years
after
this
Prophecy
of
Isaiah
(
for
there
were
then
many
of
the
Israelites
left
behind
in
the
land
of
Israel
,
who
continued
still
to
be
a
people
by
themselves
,
though
very
much
weakened
and
broken
)
but
that
when
Ezar-hadden
,
the
son
of
Shalmaneser
,
2
King
.
19.37
.
did
sweep
away
all
those
whom
his
father
had
left
behind
,
and
carried
them
away
captives
into
his
own
Countries
,
placing
a
fuller
Colony
of
other
Nations
in
their
room
.
See
Ezra
4.2
.
at
which
time
they
were
indeed
utterly
broken
from
being
a
people
.
Now
that
this
was
threescore
and
five
years
after
this
Prophecy
of
Isaiah
they
make
out
thus
.
Taking
it
for
granted
that
Isaiah
Prophecyed
this
about
the
third
year
of
Ahaz
,
there
were
thirteen
years
after
this
of
Ahaz
his
reign
,
2
King
10.2
.
to
which
if
we
add
the
twenty
and
nine
years
of
Hezekiahs
reign
,
2
King
.
18.2
.
then
if
the
remainder
of
the
Israelites
were
carried
away
by
Ezar-b●●don
in
the
three
and
twentieth
year
of
Manasseh
(
as
it
may
be
probably
thought
,
because
about
that
time
the
Assyrians
did
invade
the
land
of
Israel
,
and
carried
away
Manasseh
himself
captive
into
Babylon
,
2
Chron.
33.11
.
)
this
makes
up
just
threescore
and
five
years
.
And
indeed
this
computation
of
these
years
,
and
exposition
of
this
place
,
is
by
latest
Expositors
best
approved
.
Ver.
9.
And
the
head
of
Ephraim
is
Samaria
,
and
the
head
of
Samaria
is
Remaliahs
son
.
]
This
must
be
understood
,
as
the
like
expression
was
in
the
foregoing
verse
concerning
Damascus
and
Rezin
;
to
wit
,
that
Samaria
(
concerning
which
see
the
Note
,
1
King
.
16.24
.
)
was
the
head-city
of
the
kingdom
of
Israel
,
but
should
never
come
to
be
the
Metropolis
of
Judea
,
and
that
Pekah
was
the
King
of
Samaria
,
but
should
never
be
the
King
of
Jerusalem
,
or
have
power
to
dispose
of
the
Kingdom
of
Judea
,
as
they
had
designed
.
Yet
by
subjoining
this
to
that
which
was
said
immediately
before
in
the
close
of
the
foregoing
verse
concerning
the
destruction
of
the
Israelites
,
it
may
seem
to
imply
,
that
Samaria
and
Pekah
,
Remaliahs
son
,
should
be
so
far
from
having
any
dominion
over
Jerusalem
,
that
they
both
should
,
together
with
the
people
of
Israel
,
be
ruined
and
destroyed
,
which
indeed
came
accordingly
to
pass
;
for
within
a
year
,
or
there-about
,
Pekah
was
slain
by
Hoshea
.
See
the
Note
,
2
King
.
15.30
.
and
in
Hoshea's
reign
Samaria
was
taken
by
the
Assyrians
,
2
King
.
18.9
,
10.
If
ye
will
not
believe
,
&c.
]
Some
read
it
,
as
it
is
in
the
Margent
,
Do
ye
not
believe
?
It
is
because
ye
are
not
stable
,
to
wit
,
in
the
faith
,
or
in
the
Covenant
,
whereof
you
make
profession
,
in
that
you
profess
your selves
to
be
Gods
peculiar
people
.
As
if
he
had
said
,
If
you
believe
not
this
promise
concerning
your
deliverance
from
these
two
Kings
that
have
conspired
against
you
,
and
thereupon
will
seek
to
secure
your selves
elsewhere
,
by
sending
to
the
Assyrian
for
help
(
as
it
is
clear
Ahaz
at
this
time
did
,
2
King
.
16.7
.
)
this
is
because
you
are
not
stedfast
and
stable
in
resting
and
relying
upon
God
,
as
you
ought
to
do
,
and
so
are
over-born
with
these
distrustful
fears
.
You
have
cast
off
God
,
and
so
do
not
put
confidence
in
his
help
,
and
this
is
the
reason
why
you
regard
not
this
promise
.
But
I
conceive
the
words
are
best
translated
as
they
are
in
our
Bibles
,
If
ye
will
not
believe
,
surely
ye
shall
not
be
established
;
that
is
,
If
you
will
not
give
credit
to
this
message
which
I
have
brought
you
,
and
rely
upon
this
deliverance
,
which
from
God
I
have
promised
you
,
you
shall
never
be
setled
in
your
minds
against
these
terrors
and
fears
,
or
rather
you
shall
not
prosper
in
any
design
you
take
in
hand
for
the
securing
and
establishing
of
your selves
;
you
shall
not
be
setled
in
your
present
state
and
condition
,
but
shall
e're
long
be
ruined
and
destroyed
.
It
seems
the
Prophet
perceived
Ahaz
,
and
his
Nobles
,
and
servants
with
him
,
still
to
continue
in
great
perplexity
and
fear
,
and
thereupon
he
added
these
words
,
If
ye
will
n●t
believe
,
sur●ly
ye
shall
not
be
established
;
which
are
fully
to
the
same
effect
with
that
which
Jehoshaphat
said
to
the
people
,
2
Chron.
20.20
.
Believe
in
the
Lord
your
God
,
so
shall
you
be
established
;
believe
his
Prophets
,
so
shall
ye
prosper
.
Ver.
10.
Moreover
the
Lord
spake
again
unto
Ahaz
,
saying
.
]
To
wit
,
by
the
Prophet
Isaiah
;
who
,
when
he
saw
that
Ahaz
answered
nothing
,
as
not
regarding
the
promise
he
had
made
him
,
and
that
he
and
those
that
were
him
,
were
still
in
as
great
an
afrightment
as
they
were
,
he
thereupon
no
doubt
by
the
special
guidance
of
Gods
Spirit
,
takes
occasion
to
add
that
which
follows
.
Ver.
11.
Ask
thee
a
sign
,
&c.
]
As
if
he
had
said
,
I
perceive
thou
believest
not
that
which
I
have
said
to
thee
,
concerning
the
deliverance
of
Jerusalem
from
these
two
Kings
that
are
combined
against
it
;
but
that
thou
mayest
know
that
I
have
spoken
nothing
without
a
Commission
from
God
,
ask
thee
a
sign
of
the
Lord
thy
God
;
that
is
,
I
leave
it
to
thy
free
choice
for
thy
farther
satisfaction
,
to
demand
any
thing
to
be
done
,
which
thou
knowest
none
but
God
Almighty
can
do
,
as
a
sign
to
bear
witness
to
the
truth
of
that
which
I
have
spoken
,
and
it
shall
be
done
for
thee
;
ask
it
,
either
in
the
depth
,
or
in
the
height
above
;
that
is
,
either
on
the
earth
beneath
,
or
in
the
Heaven
above
.
And
observable
it
is
,
that
in
proffering
this
to
Ahaz
,
he
added
those
words
(
thy
God
)
,
Ask
thee
a
sign
of
the
Lord
thy
God
,
that
is
,
who
by
external
Covenant
is
the
only
God
of
Israel
,
and
whom
thou
dost
indeed
profess
to
be
thy
God
;
for
he
did
hereby
covertly
tax
him
for
his
Apostacy
to
his
Idol-gods
.
But
indeed
that
which
is
most
considerable
is
,
1.
The
wonderful
indulgence
of
God
to
this
wicked
wretch
,
in
making
him
such
a
proffer
for
the
strengthening
of
his
faith
,
(
concerning
which
see
the
foregoing
Note
,
ver.
3.
)
And
,
2.
how
clearly
the
Prophet
did
hereby
discover
that
he
spake
nothing
to
him
,
but
by
sure
and
unquestionable
warrant
from
God
Almighty
.
Ver.
12.
But
Ahaz
said
,
I
will
not
ask
,
neither
will
I
tempt
the
Lord.
]
Some
take
this
as
spoken
by
way
of
indignation
;
as
if
Ahaz
had
said
,
I
do
not
believe
the
promise
which
you
have
made
me
,
as
you
pretend
from
God
;
nor
will
I
be
so
foolish
as
to
rely
upon
any
such
promise
in
so
great
a
danger
as
this
is
;
but
am
resolved
to
provide
for
my
safety
,
and
the
safety
of
my
Kingdom
and
people
some
other
way
,
and
therefore
I
will
not
make
any
trial
what
God
will
do
,
by
asking
any
such
sign
,
as
you
advise
me
to
ask
.
To
what
end
should
I
do
so
,
being
resolved
not
to
rely
on
God
,
or
any
miracle
that
can
be
wrought
?
And
indeed
it
is
clear
,
that
at
this
time
he
was
contriving
to
call
in
the
King
of
Assyria
to
his
help
.
See
the
Note
,
2
King
.
16.7
.
But
we
do
not
usually
call
this
making
a
trial
whether
God
will
work
such
a
wonder
,
a
tempting
of
God
;
and
it
is
hardly
to
be
thought
that
Ahaz
would
so
openly
renounce
God
.
Others
therefore
do
better
understand
it
,
as
a
refusal
to
ask
any
sign
,
either
one
or
other
,
under
a
pretence
that
he
was
content
and
satisfied
with
the
promise
which
God
had
made
,
and
was
afraid
to
sin
by
tempting
God
,
(
concerning
which
see
the
Notes
,
Deut.
6.16
.
&
Exod.
17.2
.
)
whereby
he
did
covertly
also
cast
an
imputation
upon
the
Prophet
,
in
that
he
had
advised
him
to
do
that
which
was
contrary
to
Gods
express
command
.
But
yet
doubtless
he
did
but
hypocritically
make
this
a
pretence
;
and
the
true
reason
why
he
refused
the
sign
proffered
him
,
was
not
any
religious
fear
of
offending
God
,
but
because
he
believed
not
the
Prophet
,
and
was
however
determined
to
seek
help
elsewhere
.
Or
perhaps
,
because
he
was
not
willing
that
God
and
the
true
Religion
should
be
honoured
(
to
the
reproach
of
his
Idol-gods
)
by
any
such
miracle
,
if
it
should
come
to
pass
as
the
Prophet
had
promised
;
or
else
meerly
because
he
would
to
the
Prophet
in
this
his
danger
make
a
shew
of
fearing
God
;
whereby
he
did
only
add
to
his
sin
,
seeking
hypocritically
to
cover
his
disobedience
and
ingratitude
,
by
pretending
that
which
was
not
in
his
heart
.
Ver.
13.
And
he
said
,
Hear
ye
now
,
O
house
of
David
,
&c.
]
See
the
Note
above
,
ver.
2.
By
this
Preface
the
Prophet
rouzeth
up
Ahaz
and
all
that
were
with
him
,
seriously
to
weigh
the
weightiness
of
that
which
he
intended
now
to
say
to
them
.
But
withal
by
terming
them
the
house
of
David
,
he
did
covertly
upbraid
them
for
their
being
so
far
degenerated
as
they
were
,
from
the
faith
and
piety
of
him
,
of
whose
family
they
boasted
themselves
to
be
:
Is
it
a
small
thing
for
you
to
weary
men
?
but
will
you
weary
my
God
also
?
that
is
,
Is
it
not
enough
for
you
that
you
vex
and
disquiet
men
,
to
wit
,
the
people
of
God
in
general
,
by
your
oppressions
and
persecutions
;
or
rather
more
particularly
me
and
other
the
Prophets
of
God
,
by
slighting
what
we
say
,
by
injuring
and
persecuting
us
as
poor
contemptible
men
,
but
that
you
will
needs
also
vex
and
disquiet
God
,
to
wit
,
by
despising
the
grace
proffered
in
the
sign
tendered
you
,
whereby
he
intended
to
glorifie
himself
(
and
that
the
more
wickedly
too
by
doing
it
under
a
pretence
of
piety
)
,
and
so
consequently
by
distrusting
whether
God
will
do
,
or
be
able
to
do
what
he
hath
prossered
and
promised
to
do
?
Some
understand
these
words
as
only
implying
this
aggravation
of
their
sin
in
despising
the
sign
tendered
them
by
the
Prophet
,
to
wit
,
that
the
dishonour
herein
cast
upon
the
Prophet
,
redounded
to
the
dishonour
and
reproach
of
God
himself
,
whose
servant
he
was
;
for
which
see
the
Note
,
Numb.
16.11
.
But
I
rather
think
that
this
is
not
spoken
of
their
despising
God
by
despising
his
servant
the
Prophet
,
but
of
an
affront
offered
immediately
to
God
himself
(
above
that
which
was
offered
him
in
his
servant
the
Prophet
)
,
to
wit
,
that
they
resolved
not
to
rest
upon
Gods
help
,
but
to
seek
to
secure
themselves
by
craving
aid
from
the
Assyrians
.
But
however
observable
it
is
,
that
in
pressing
this
,
he
useth
that
expression
of
my
God
,
Will
ye
weary
my
God
also
?
for
hereby
he
implied
that
he
had
spoken
nothing
but
as
Gods
messenger
or
Minister
,
and
by
commission
from
him
,
and
that
it
was
upon
account
of
that
special
relation
which
he
had
to
God
,
that
he
was
so
tenderly
sensible
of
the
great
wrong
they
had
now
done
to
him
.
Ver.
14.
Therefore
the
Lord
himself
shall
give
you
a
sign
,
&c.
]
That
is
,
seeing
you
despise
,
or
because
you
despise
and
reject
this
great
mercy
and
grace
which
God
was
pleased
to
tender
you
,
of
giving
you
whatever
sign
you
would
ask
,
for
the
confirming
of
the
promise
he
had
made
you
,
therefore
the
Lord
himself
will
of
his
own
accord
,
notwithstanding
this
your
infidelity
and
contempt
,
and
without
your
will
or
desire
,
give
you
a
sign
(
see
the
foregoing
Note
,
ver.
3.
)
and
that
indeed
far
more
strange
,
wonderful
and
miraculous
than
any
you
could
have
asked
,
Behold
a
Virgin
shall
conceive
and
bear
a
Son
;
which
doubtless
was
meant
of
our
Saviour
Jesus
Christ
,
as
is
clearly
affirmed
by
the
Evangelist
St.
Matthew
,
Chap.
1.22
,
23.
where
having
related
how
the
Angel
made
known
to
Joseph
,
that
the
Virgin
Mary
his
espoused
Wife
was
conceived
with
child
by
the
Holy
Ghost
,
and
should
bring
forth
a
Son
,
whose
name
should
be
Jesus
,
he
adds
,
Now
all
this
was
done
,
that
it
might
be
fulfilled
which
was
spoken
of
the
Lord
by
the
Prophet
,
saying
,
Behold
a
Virgin
shall
be
with
child
,
and
shall
bring
forth
a
Son
,
and
they
shall
call
(
or
,
his
name
shall
be
called
)
Emmanuel
;
which
no
way
differs
from
that
which
is
said
here
,
that
he
should
be
called
so
by
his
Virgin-mother
,
Behold
,
a
Virgin
shall
conceive
and
bear
a
Son
,
and
shall
call
his
name
Immanuel
.
Or
,
Thou
,
O
Virgin
,
shall
call
his
name
Immanuel
.
For
the
Prophets
meaning
was
not
,
that
this
name
should
be
given
unto
Christ
,
either
by
his
Mother
,
or
any
body
else
,
as
a
name
whereby
he
should
be
ordinarily
called
,
(
for
at
his
Circumcision
by
the
foreappointment
of
the
Angel
,
his
name
was
called
Jesus
,
Luk.
2.21
.
)
but
that
he
should
be
,
and
should
both
by
his
Mother
and
others
be
owned
to
be
Immanuel
,
that
is
,
God
with
us
,
Mat.
1.23
.
and
that
not
only
because
he
was
both
God
and
Man
,
the
Godhead
and
Manhood
being
in
him
Personally
united
together
,
according
to
that
of
the
Apostle
,
Col.
2.9
.
In
him
dwelleth
all
the
fulness
of
the
Godhead
bodily
;
but
also
because
by
him
there
was
a
perfect
reconcilement
made
between
God
and
us
,
2
Cor.
5.19
.
And
indeed
frequently
in
the
Scripture
it
is
said
of
Persons
and
places
,
that
they
should
be
called
by
such
or
such
a
name
,
when
the
meaning
is
not
,
that
men
in
speaking
to
them
,
or
of
them
,
should
give
them
that
name
,
but
only
that
that
which
was
signified
by
those
names
,
should
be
in
them
so
exactly
accomplished
,
that
they
might
be
in
that
regard
most
fitly
and
deservedly
called
by
those
names
.
See
the
Note
,
Chap.
1.26
.
so
we
find
it
said
upon
this
account
concerning
Solomon
,
that
his
name
should
be
Jedidiah
,
2
Sam.
12.25
.
and
yet
we
do
not
read
that
he
was
ever
ordinarily
called
by
that
name
.
And
the
like
may
be
said
concerning
those
names
given
to
Pashur
,
Jer.
20.3
.
and
to
Jerusalem
,
Ezek.
48.35
.
and
to
our
Saviour
himself
,
Chap.
9.6
.
&
Jer.
23.6
.
And
therefore
I
conceive
it
is
not
to
be
questioned
but
that
the
same
is
intended
here
,
in
saying
that
the
Son
of
the
Virgin
Mary
should
be
called
Immanuel
,
namely
,
that
he
should
be
true
Immanuel
,
God
with
us
.
And
yet
notwithstanding
I
would
not
deny
what
I
find
affirmed
by
many
learned
men
,
that
by
expressing
this
in
those
words
,
that
his
Virgin-mother
should
call
his
name
Immanuel
,
there
might
be
a
covert
intimation
of
that
great
mystery
,
that
because
he
had
no
father
upon
earth
,
therefore
it
is
said
that
he
should
be
so
called
by
his
Virgin-mother
.
But
now
the
great
question
is
,
How
this
supernatural
conception
and
birth
of
our
Saviour
Christ
,
can
be
fairly
maintained
to
be
indeed
that
sign
which
is
here
foretold
by
the
Prophet
?
The
Jews
deny
this
with
much
confidence
,
but
with
little
or
no
colour
of
truth
:
For
,
1.
whereas
they
say
,
that
the
Hebrew
word
which
we
translate
a
Virgin
,
doth
properly
signifie
any
young
Damsel
,
Virgin
or
other
,
married
or
unmarried
,
of
this
they
are
not
able
to
give
us
any
one
instance
,
where
the
word
is
so
used
in
the
whole
Scripture
.
And
besides
,
what
an
absurdity
is
it
to
think
,
that
the
birth
of
any
child
conceived
and
born
in
an
ordinary
way
,
should
be
here
foretold
by
the
Prophet
as
such
a
strange
miraculous
sign
?
And
,
2.
whereas
they
affirm
,
that
this
Son
,
whose
conception
and
birth
is
here
foretold
,
was
Hezekiah
the
son
of
Ahaz
,
(
for
so
some
of
them
say
)
and
that
of
him
it
is
said
that
his
name
should
be
called
Immanuel
,
because
in
his
days
God
was
with
them
indeed
in
an
eminent
manner
,
when
he
delivered
them
so
miraculously
from
the
mighty
army
of
the
Assyrians
,
that
had
besieged
Jerusalem
;
or
else
a
Son
which
the
Prophets
wife
bare
him
,
whose
name
was
indeed
called
Immanuel
,
as
by
way
of
prediction
,
that
God
would
be
with
them
to
deliver
them
from
the
intended
Invasion
of
the
Israelites
,
and
Syrians
;
neither
of
these
can
be
maintained
with
any
probability
of
reason
.
For
,
1.
If
Hezekiah
was
twenty
and
five
years
old
when
he
began
to
reign
,
as
it
is
said
he
was
,
2
King
.
18.2
.
then
sixteen
years
before
that
,
which
was
in
the
beginning
of
his
father
Ahaz
his
reign
,
(
for
he
reigned
in
all
but
sixteen
years
,
2
King
.
16.2
.
)
he
must
needs
be
about
nine
years
old
;
and
how
then
could
he
be
the
Son
,
whose
conception
and
birth
was
here
foretold
to
Ahaz
?
And
,
2.
for
that
which
they
say
that
the
Prophets
wife
had
three
Sons
,
who
had
all
names
given
them
by
Gods
appointment
,
as
by
way
of
Prophetical
foretelling
things
to
come
,
as
namely
,
1.
Shear-jashab
,
mentioned
above
,
ver.
3.
And
,
2.
Maher-shalal-hash-baz
,
mentioned
,
Chap.
8.3
.
And
,
3.
This
Immanuel
of
whom
the
Prophet
here
speaks
;
for
this
last
,
that
he
was
to
be
conceived
and
born
by
the
Prophets
wife
,
(
besides
that
they
have
no
Scripture-warrant
for
it
,
but
meerly
their
own
conjecture
)
can
no
way
consist
with
that
which
is
said
,
Chap.
8.8
.
for
were
this
Immanuel
to
have
been
of
no
higher
descent
,
why
should
the
Prophet
there
call
the
land
of
Judah
his
land
,
in
regard
of
his
special
interest
in
it
,
and
dominion
over
it
?
and
the
stretching
out
of
his
wings
shall
fill
the
breadth
of
thy
land
,
O
Immanuel
.
And
,
3.
however
,
neither
any
Son
of
the
King
,
or
of
the
Prophet
,
can
be
that
Immanuel
that
is
here
foretold
,
unless
it
can
be
maintained
that
his
mother
was
,
both
before
and
after
his
conception
and
birth
,
a
pure
Virgin
.
The
most
plausible
objection
indeed
that
is
made
by
the
Jews
against
this
great
truth
,
that
this
is
a
Prophecy
of
the
conception
and
birth
of
out
Saviour
Jesus
Christ
of
the
Virgin
Mary
,
is
this
:
How
that
which
was
to
come
to
pass
so
many
ages
after
,
could
be
now
given
as
a
sign
to
those
to
whom
the
Prophet
here
spake
,
to
confirm
the
promise
made
them
of
the
deliverance
of
them
,
and
the
City
Jerusalem
from
the
surprisal
of
those
two
potent
Kings
that
were
coming
against
them
,
which
the
words
indeed
do
plainly
import
?
But
to
this
it
may
be
justly
answered
,
1.
That
strange
and
wonderful
things
that
are
long
after
to
come
to
pass
,
may
be
foretold
as
signs
for
the
confirming
of
some
present
promise
given
,
because
the
confident
prediction
of
such
things
may
be
of
force
to
raise
mens
minds
to
the
more
hopeful
expectation
of
that
which
is
at
present
promised
.
Two
notable
instances
we
have
of
this
,
Exod.
3.12
.
&
2
King
.
19.29
.
concerning
which
see
the
Notes
there
.
It
is
indeed
no
more
than
as
if
he
had
said
,
You
question
whether
God
can
effect
that
deliverance
which
I
have
promised
you
;
but
I
will
tell
you
therefore
of
a
greater
wonder
that
God
will
certainly
do
,
and
that
is
a
Virgin
shall
conceive
and
bring
forth
a
Son
,
without
the
knowledg
or
help
of
man
,
by
whom
there
shall
be
a
reconciliation
made
betwixt
God
and
men
.
2.
That
the
prediction
of
the
miraculous
conception
and
birth
of
the
Lord
Christ
,
their
promised
Messiah
,
was
the
more
proper
and
seasonable
at
this
time
,
because
the
certainty
of
the
accomplishment
of
this
did
imply
the
unquestionable
preservation
of
Davids
Royal
family
,
(
from
whence
this
Son
of
the
Virgin
was
to
spring
)
,
which
was
the
thing
that
Ahaz
now
refused
to
believe
.
If
Rezin
and
Pekah
,
or
any
other
enemies
,
should
be
able
to
cut
off
the
family
of
David
,
what
would
then
become
of
the
promise
of
the
Messiah
,
that
was
to
descend
from
that
Royal
stem
?
By
giving
him
therefore
this
sign
of
the
supernatural
conception
and
birth
of
their
promised
Messiah
,
the
seed
of
the
woman
,
the
Prophet
did
not
only
tell
him
that
which
was
an
unquestionable
ground
whereon
he
might
rely
,
against
all
fear
of
the
ruin
of
Davids
family
;
but
he
did
also
discover
the
root
of
his
distrustful
fears
,
namely
,
that
he
did
not
indeed
believe
that
fundamental
promise
concerning
the
Messiah
,
nor
that
Covenant
of
Grace
which
God
had
made
with
his
people
,
which
was
established
thereon
,
and
that
therefore
it
was
no
wonder
though
he
were
continually
shaken
with
such
unbelieving
fears
.
3.
That
it
is
usual
with
the
Prophets
upon
this
ground
,
when
they
are
speaking
of
temporal
deliverances
and
mercies
promised
to
Gods
people
,
to
pass
on
a
sudden
,
as
by
a
Prophetick
rapture
,
to
make
mention
of
the
Messiah
,
in
whom
all
the
promises
of
God
are
yea
and
amen
,
2
Cor.
1.20
.
who
is
therefore
the
foundation
of
all
the
hope
and
consolation
of
Gods
people
,
in
regard
of
any
mercy
that
God
hath
promised
them
.
And
,
4.
that
together
with
this
prediction
of
the
wonder
of
the
conception
and
birth
of
their
promised
Messiah
,
there
seems
to
be
another
sign
joined
,
ver.
16.
(
concerning
which
see
the
Note
there
)
,
both
tending
to
give
them
assurance
,
that
God
would
be
with
his
people
,
in
delivering
them
from
those
two
Kings
that
were
coming
against
them
,
as
he
had
before
promised
them
.
Ver.
15.
Butter
and
honey
shall
he
eat
,
&c.
]
That
is
,
this
Immanuel
before
mentioned
,
the
Son
of
the
blessed
Virgin
Mary
,
shall
be
fed
with
butter
and
honey
,
such
meats
as
young
children
do
affect
,
and
wherewith
in
this
Country
,
by
reason
of
their
plenty
,
they
are
usually
much
fed
.
That
he
may
know
to
refuse
the
evil
and
chuse
the
good
;
that
is
,
that
he
may
grow
up
till
he
comes
to
those
years
of
discretion
,
that
he
will
be
able
to
discern
between
good
and
evil
;
to
wit
,
that
which
is
naturally
or
morally
good
and
evil
,
and
so
to
chuse
that
which
is
desirable
and
commendable
,
and
reject
that
which
is
hurtful
and
blame-worthy
;
which
yet
must
be
restrained
to
that
weaker
measure
of
knowledg
and
discretion
,
which
is
usually
found
in
little
children
,
when
first
the
exercise
of
their
reason
and
understanding
begins
to
discover
it self
in
them
,
as
we
see
where
the
same
phrase
is
used
,
Deut.
1.39
.
Your
children
which
in
that
day
had
no
knowledg
between
good
and
evil
,
they
shall
go
in
thither
.
So
that
the
drift
of
this
verse
is
clearly
to
imply
,
that
the
Lord
Christ
,
the
Son
of
the
Virgin
Mary
,
should
be
true
and
very
man
,
nourished
and
brought
up
from
his
infancy
as
other
children
are
;
and
that
he
should
be
subject
to
the
same
infirmities
and
weakness
both
of
body
and
mind
,
that
other
children
are
subject
to
;
and
should
therefore
grow
up
in
strength
and
understanding
by
little
and
little
,
as
other
children
do
,
as
it
is
expresly
said
that
Christ
did
,
Luk.
2.52
.
And
Jesus
increased
in
wisdom
and
stature
,
and
in
favour
both
with
God
and
man
.
I
know
there
are
several
learned
men
that
understand
this
verse
,
not
of
the
Son
of
the
Virgin
mentioned
in
the
foregoing
verse
,
but
of
the
Prophets
Son
Shear-jashab
,
mentioned
before
ver.
3.
and
so
they
conceive
this
is
added
to
confirm
the
foregoing
Prophecy
,
ver.
7
,
8.
concerning
the
deliverance
of
Jerusalem
,
and
Davids
house
,
from
the
combined
forces
of
Rezin
and
Pekah
,
that
were
joining
together
against
them
;
as
if
the
Prophet
had
said
,
Whereas
these
two
Kings
have
resolved
to
besiege
and
to
take
Jerusalem
,
so
far
shall
they
be
from
effecting
what
they
have
designed
,
that
this
my
child
Shear-jashab
(
whom
by
Gods
command
I
have
brought
along
with
me
as
a
sign
to
assure
you
of
the
mercy
promised
,
see
the
Note
above
,
ver.
3.
)
shall
be
,
notwithstanding
this
their
siege
,
fed
and
nourished
,
and
brought
up
as
safely
and
tenderly
as
other
young
children
use
to
be
in
times
of
greatest
peace
and
plenty
.
But
the
words
,
Butter
and
honey
shall
he
eat
,
&c.
do
so
plainly
refer
to
that
which
went
before
,
ver.
14.
Behold
a
Virgin
shall
conceive
and
bear
a
Son
,
and
shall
call
his
name
Immanuel
,
that
I
cannot
see
how
it
can
,
without
manifest
wresting
the
words
,
be
understood
of
any
other
than
that
Immanuel
mentioned
in
the
foregoing
verse
.
Ver.
16.
For
before
the
child
shall
know
to
refuse
the
evil
,
and
chuse
the
good
,
&c.
]
See
the
foregoing
Note
,
The
land
that
thou
abhorrest
,
that
is
,
the
land
of
Israel
,
against
which
thou
bearest
such
a
deadly
enmity
for
the
mischief
they
have
done
thee
,
and
the
great
evil
which
they
are
now
conspiring
to
bring
upon
thee
(
or
it
may
be
meant
both
of
the
land
of
Israel
,
and
the
land
of
Syria
,
collectively
taken
)
shall
be
forsaken
of
both
her
Kings
;
that
is
,
it
shall
be
bereaved
of
both
her
Kings
,
to
wit
,
of
Rezin
King
of
Syria
,
and
Pekah
King
of
Israel
,
that
were
now
joined
in
a
strict
Confederacy
against
Judah
,
both
of
them
being
cut
off
and
destroyed
;
so
that
the
meaning
is
,
that
these
Kings
should
be
so
far
from
effecting
what
they
had
designed
,
to
wit
,
the
surprisal
of
Jerusalem
,
and
the
cutting
off
the
Royal
family
of
David
,
that
they
themselves
should
be
each
of
them
slain
and
destroyed
;
concerning
which
see
the
foregoing
Notes
,
ver.
4
,
7
,
8
,
9.
But
now
the
great
question
again
is
,
What
child
is
here
meant
,
concerning
which
it
is
said
,
Before
the
child
shall
know
to
refuse
the
evil
,
and
chuse
the
good
,
the
land
that
thou
abhorrest
shall
be
forsaken
of
both
her
Kings
?
Many
learned
men
that
understand
not
only
the
14.
v.
but
the
15.
also
,
Butter
and
honey
shall
he
eat
,
&c.
of
the
Lord
Christ
,
the
Son
of
the
Virgin
Mary
,
do
yet
understand
this
of
any
new-born
child
;
as
if
the
Prophet
had
said
,
Before
the
child
that
is
now
newly
born
,
or
is
shortly
to
be
born
,
shall
grow
up
to
years
of
discretion
,
both
these
Kings
that
have
now
combined
against
thee
,
shall
be
destroyed
.
Now
to
prove
that
these
words
(
the
child
)
may
be
understood
indefinitely
of
any
child
,
they
alledg
another
place
,
Chap.
3.5
.
where
the
Prophet
useth
the
like
indefinite
expression
,
The
child
shall
be
have
himself
proudly
against
the
ancient
.
And
because
it
may
justly
seem
strange
that
the
Prophet
having
spoken
in
the
foregoing
verses
of
the
conception
and
birth
,
and
education
of
Christ
;
and
of
the
last
,
with
the
very
words
here
used
,
that
he
should
eat
butter
and
honey
,
that
he
may
know
to
refuse
the
evil
,
and
chuse
the
good
,
and
yet
should
now
presently
speak
of
any
child
in
general
,
now
newly
born
,
or
shortly
to
be
born
,
and
that
under
the
same
expression
,
For
before
the
child
shall
know
to
refuse
the
evil
,
and
chuse
the
good
,
the
land
that
thou
abhorrest
shall
be
forsaken
of
both
her
Kings
.
To
this
they
answer
,
that
having
in
the
foregoing
verses
grounded
the
hope
of
their
promised
deliverance
from
Rezin
and
Pekah
,
upon
a
promise
of
the
supernatural
conception
,
and
birth
,
and
education
of
their
Messiah
,
that
was
to
spring
from
that
Royal
family
of
David
,
which
these
Kings
sought
to
destroy
,
he
now
sheweth
the
time
when
they
should
be
delivered
,
to
wit
,
very
shortly
,
before
the
child
now
newly
born
should
grow
up
to
have
any
use
of
his
reason
and
understanding
.
Again
others
,
yea
indeed
the
most
of
our
late
and
best
Expositors
understand
this
not
of
any
child
in
general
,
but
of
some
particular
child
there
present
,
or
whose
mother
was
present
;
and
the
most
pitch
upon
Shear-jashab
,
mentioned
before
,
ver.
3.
And
so
they
say
,
that
whereas
in
the
foregoing
verses
the
Prophet
had
spoken
of
the
conception
and
birth
of
the
Lord
Christ
the
Messiah
,
here
now
he
adds
that
sign
which
was
before
tendered
to
Ahaz
,
to
assure
them
of
their
present
deliverance
from
the
Invasion
of
Rezin
or
Pekah
.
Because
(
say
they
)
Ahaz
might
think
that
they
might
haply
be
all
destroyed
before
the
birth
of
this
Immanuel
,
which
was
now
given
them
as
a
sign
of
their
approaching
deliverance
.
To
prevent
this
objection
of
his
,
the
Prophet
assures
him
that
they
should
be
so
far
from
preventing
the
birth
of
this
their
Messiah
,
the
Saviour
of
his
Church
,
long
after
to
be
bore
,
by
cutting
off
the
house
and
family
of
David
,
the
stock
from
whence
he
was
to
spring
,
that
before
the
child
that
was
now
newly
born
(
suppose
Shear-jashab
,
that
was
there
before
him
,
or
any
other
)
,
should
attain
to
any
years
of
discretion
,
both
these
Kings
that
were
now
combined
to
cut
off
the
House
of
David
,
should
be
destroyed
;
to
wit
,
within
three
or
four
years
.
Which
indeed
came
to
pass
accordingly
;
for
Rezin
was
slain
by
the
Assyrians
that
came
to
help
Ahaz
,
2
King
.
16.9
.
and
Pekah
was
slain
not
long
after
by
Hoshea
,
as
is
evident
,
because
Pekah
began
his
reign
the
two
and
fiftieth
,
the
last
year
of
Uzziah
,
or
Azariah
,
and
reigned
but
twenty
years
,
2
King
.
15.27
.
and
considering
that
sixteen
of
these
twenty
years
he
reigned
together
with
Jotham
the
Son
of
Uzziah
,
it
must
needs
be
that
he
was
slain
about
the
fourth
year
of
Ahaz
the
Son
of
Jotham
.
So
that
if
Shear-jashab
were
at
this
time
one
or
two
years
old
,
it
must
needs
be
that
Rezin
and
Pekah
were
slain
before
he
attained
any
great
ability
of
discerning
between
good
and
evil
.
And
the
same
may
be
said
of
any
other
new-born
child
,
or
shortly
to
be
born
,
that
should
be
here
particularly
intended
.
But
indeed
,
1.
Because
it
may
well
be
thought
,
that
if
the
Prophet
had
spoken
this
of
Shear-jashab
,
or
any
other
particular
child
,
he
would
have
said
,
Before
(
this
)
child
shall
know
to
refuse
the
evil
and
chuse
the
good
,
&c.
And
,
2ly
,
because
the
words
do
so
clearly
seem
to
have
respect
to
that
child
already
spoken
of
in
the
two
foregoing
verses
,
and
more
especially
to
that
v.
16.
Butter
and
honey
shall
he
eat
,
that
he
may
know
to
refuse
the
evil
and
chuse
the
good
,
I
cannot
but
think
that
this
also
is
to
be
understood
of
the
Lord
Christ
,
the
Son
of
the
Virgin
,
as
well
as
the
two
foregoing
verses
.
The
great
objection
against
this
is
,
how
the
Prophet
could
intend
this
to
comfort
Ahaz
against
his
fears
concerning
Rezin
and
Pekah
,
if
his
meaning
had
been
,
that
before
Christ
,
that
was
to
be
conceived
and
born
so
many
hundred
years
after
,
should
be
able
to
discern
between
good
and
evil
,
the
land
which
he
abhorred
should
be
forsaken
of
both
her
Kings
.
But
to
this
three
answers
are
given
:
first
,
(
which
indeed
seems
to
me
of
all
most
improbable
)
that
the
Prophet
doth
not
speak
this
of
the
death
of
Rezin
and
Pekah
,
but
of
the
death
of
one
Obodas
,
King
of
Damascus
,
and
of
Herod
King
of
Samaria
,
which
was
not
long
after
the
birth
of
Christ
.
Secondly
,
that
the
drift
of
the
Prophet
is
not
to
shew
how
suddenly
,
but
how
certainly
Rezin
and
Pekah
should
be
destroyed
.
As
fully
resolved
as
they
were
to
destroy
the
House
of
David
from
whence
the
promised
Messiah
,
the
true
Immanuel
,
was
to
spring
,
before
this
his
miraculous
conception
,
and
birth
,
and
education
,
both
these
Kings
should
be
destroyed
.
And
thirdly
,
That
the
meaning
is
only
this
,
that
within
as
short
a
space
of
time
as
should
be
between
the
birth
of
this
Immanuel
,
the
child
Jesus
,
and
his
being
grown
up
to
the
usual
years
of
discretion
,
both
these
Kings
that
were
now
preparing
to
make
war
against
Ahaz
should
be
cut
off
and
destroyed
.
This
I
find
mentioned
by
the
Dutch
Annotations
;
and
it
seems
to
me
the
most
satisfying
answer
.
Ver.
17.
The
Lord
shall
bring
upon
thee
and
upon
thy
people
,
&c.
]
See
the
Notes
,
Exod.
32.7
.
And
upon
thy
fathers
house
;
that
is
,
the
Royal
family
of
David
,
and
especially
his
own
posterity
,
days
that
have
not
come
,
from
the
day
that
Ephraim
departed
from
Judah
;
that
is
,
such
sad
and
evil
times
as
never
befell
the
Kingdom
of
Judah
since
the
first
revolt
of
the
Ten
Tribes
from
them
in
the
days
of
Rehoboam
,
which
is
mentioned
here
as
the
saddest
blow
that
ever
was
given
to
the
Kingdom
of
Judah
,
as
being
indeed
a
most
deadly
wound
to
that
people
,
and
that
which
was
the
original
cause
of
all
their
following
wars
and
miseries
.
Even
the
King
of
Assyria
;
as
if
he
should
have
said
,
And
these
evil
days
shall
come
upon
you
by
the
King
of
Assyria
,
by
whom
thou
hopest
to
defend
thy self
against
these
two
Kings
that
are
combined
against
thee
;
which
I
conceive
is
meant
of
the
successive
Invasions
of
the
Kings
of
Assyria
,
first
Tiglath-pileser
,
who
sorely
distressed
Ahaz
,
2
Chron.
28.20
.
2ly
,
Sennacherib
,
who
invaded
the
land
of
Judah
in
the
days
of
Hezekiah
,
and
brought
them
into
great
straits
,
2
King
.
19.3
.
3ly
,
Ezar-haddon
,
whose
Captains
took
Manasseh
and
carried
him
away
into
captivity
,
2
Chron.
33.11
.
But
,
4ly
,
and
especially
Nebuchadnezzar
King
of
Babylon
,
and
of
Assyria
too
,
who
utterly
ruined
the
State
of
Judah
,
2
Chron.
36.17
.
The
Prophet
having
hitherto
sought
to
appease
the
fears
of
Ahaz
by
assuring
him
of
the
approaching
ruin
of
Rezin
and
Pekah
,
here
now
he
begins
to
threaten
him
with
far
greater
evils
,
which
should
notwithstanding
come
at
last
upon
him
,
his
family
and
people
,
for
his
great
wickedness
,
and
particularly
for
his
contempt
of
Gods
grace
at
this
time
,
his
infidelity
,
and
calling
in
the
King
of
Assyria
to
his
help
;
telling
him
,
that
though
God
would
make
good
his
promise
for
the
deliverance
of
Jerusalem
,
and
the
House
of
David
,
from
these
two
Kings
,
yet
he
should
have
no
great
cause
long
to
triumph
herein
,
and
that
because
within
a
while
for
greater
miseries
should
befall
him
and
his
people
,
and
that
by
those
very
〈◊〉
whom
he
intended
to
call
into
his
aid
.
And
yet
withal
this
might
be
foretold
too
,
to
fore-arm
the
faithful
,
that
their
hearts
might
not
sink
,
when
they
should
see
such
dreadful
evils
come
upon
the
Nation
.
Ver.
18.
And
it
shall
come
to
pass
in
that
day
,
that
the
Lord
shall
hiss
,
&c.
]
See
the
Note
,
Chap.
5.26
.
for
the
fly
that
is
in
the
utmost
parts
of
the
rivers
of
Egypt
;
whereby
some
understand
the
Egyptians
themselves
,
(
and
those
too
in
the
farthest
parts
of
it
)
that
had
their
dwelling
by
those
several
water-courses
which
were
cut
out
of
the
river
Nilus
,
for
the
watering
of
their
land
;
who
they
say
are
termed
flyes
,
not
only
with
respect
to
their
invading
the
land
of
Judah
with
such
huge
multitudes
of
people
like
so
many
swarms
of
flyes
;
but
also
with
respect
to
the
situation
of
their
Country
,
which
lying
low
,
full
of
ponds
and
ditches
,
and
being
withal
a
very
hot
Country
,
was
usually
much
pestered
with
flyes
.
And
indeed
we
find
that
the
land
of
Judah
was
sorely
oppressed
by
Pharoah
Necho
,
King
of
Egypt
,
who
flew
Josiah
their
good
King
,
and
afterward
deposed
his
Son
Jehoahaz
,
and
carried
him
prisoner
into
Egypt
,
and
set
up
his
brother
in
his
stead
,
&c.
See
the
Notes
,
2
King
.
23.29
,
33.
And
again
others
understand
those
Nations
that
bordered
upon
Egypt
,
either
towards
the
Sea
,
where
Nilus
brancheth
forth
it self
into
several
Channels
,
(
See
Chap.
11.15
.
)
or
near
the
head
of
Nilus
,
which
at
its
first
entrance
into
Egypt
is
cut
out
into
many
Channels
,
as
namely
,
the
Philistines
,
the
Edomites
,
the
Lybians
and
Ethiopians
;
which
they
say
was
accomplished
when
the
Edomites
and
Philistines
invaded
Judah
in
the
days
of
Ahaz
;
for
which
see
the
Note
,
2
King
.
16.7
.
Or
when
the
Assyrian
or
Babylonian
King
did
subdue
the
land
,
because
it
is
most
probable
that
he
having
at
that
time
vanquished
Egypt
,
and
all
those
adjacent
parts
,
did
bring
with
him
bands
of
all
these
Nations
that
served
in
his
army
,
for
which
see
the
Notes
,
2
King
.
24.2
,
7.
And
then
for
the
following
words
,
And
for
the
Bee
that
is
in
the
land
of
Assyria
;
we
must
know
that
the
Assyrians
,
and
Chaldeans
(
who
are
both
here
intended
,
as
serving
both
under
one
King
)
,
are
compared
to
Bees
,
not
only
with
respect
to
their
multitudes
and
fury
(
for
which
see
the
Notes
,
Deut.
1.44
.
&
Psal.
118.12
.
)
and
to
Chaldea's
abounding
with
Bees
,
as
being
a
woody
Country
,
as
much
as
Egypt
with
flyes
,
but
also
especially
because
these
were
far
the
more
dreadful
Nations
for
their
military
power
and
discipline
,
and
the
exceeding
great
cruelty
they
should
shew
to
the
Jews
,
when
they
subdued
their
Country
.
Yea
,
and
some
think
that
their
arrows
,
and
darts
,
and
javelins
,
are
particularly
here
intended
by
the
stings
wherewith
the
Bee
is
armed
.
Ver.
19.
And
they
shall
come
,
and
shall
rest
all
of
them
in
the
desolate
valleys
,
and
in
the
holes
of
the
rocks
,
and
upon
all
thorns
,
and
upon
all
bushes
.
]
Or
,
as
it
is
in
the
Margent
,
commendable
trees
,
that
is
,
goodly
fair
trees
.
The
Prophet
proceeds
in
the
foregoing
metaphor
,
ver.
18.
And
because
flyes
and
gnats
do
usually
love
to
be
,
and
are
found
in
greatest
abundance
in
low
moist
grounds
,
and
to
rest
upon
trees
,
and
bushes
,
and
shrubs
;
and
because
Bees
love
to
harbour
and
nestle
themselves
in
holes
and
clefts
of
rocks
(
see
the
Notes
,
Deut.
32.19
.
)
therefore
in
allusion
hereto
,
he
saith
of
the
Assyrians
,
that
they
should
rest
in
the
desolate
vallies
,
&c.
And
some
conceive
that
those
words
(
all
of
them
)
are
purposely
inserted
,
And
they
shall
come
,
and
shall
rest
all
of
them
in
the
desolate
valleys
,
to
imply
,
that
the
number
of
their
army
should
not
be
diminished
by
the
length
of
their
march
,
or
any
distress
that
should
befall
them
by
the
way
.
See
the
Note
,
Chap.
5.27
.
But
however
the
meaning
is
,
that
the
Assyrians
being
entered
the
land
,
should
over-spread
the
whole
Country
,
by
reason
of
the
multitude
of
their
army
,
and
should
seize
upon
and
possess
themselves
of
all
places
,
high
and
low
,
fruitful
and
barren
,
eating
up
and
consuming
all
they
could
meet
with
in
every
corner
of
the
land
,
yea
in
the
most
desolate
and
uninhabited
places
;
by
reason
whereof
too
,
there
would
be
no
place
of
shelter
for
the
inhabitants
;
though
they
should
fly
to
the
caves
and
most
desolate
vallies
to
hide
themselves
,
it
would
be
in
vain
;
for
every
where
they
should
find
the
enemy
ready
to
surprize
them
.
Some
Expositors
I
know
there
are
,
that
by
the
desolate
vallies
understand
the
Cities
in
the
vallies
,
which
the
inhabitants
had
out
of
fear
forsaken
;
and
by
the
holes
of
the
rocks
,
the
Cities
built
on
the
rocky
mountains
;
and
by
thorns
and
bushes
,
the
villages
,
wherein
the
Country-people
dwelt
.
But
the
foregoing
Exposition
is
,
I
conceive
,
far
more
clear
and
easie
.
Ver.
20.
In
the
same
day
shall
the
Lord
shave
with
a
razor
that
is
hired
,
namely
,
by
them
beyond
the
river
,
&c.
]
To
wit
,
Euphrates
;
see
the
Notes
,
Exod.
23.31
.
&
Psal.
72.8
.
by
the
King
of
Assyria
;
See
the
Note
above
,
ver.
17.
the
head
,
that
is
,
the
King
;
and
the
hair
of
the
feet
,
that
is
,
of
the
secret
and
lower
part
of
the
body
,
(
according
to
the
like
expression
,
Judg.
3.25
.
for
which
see
the
Notes
there
,
and
2
King
.
18.27
.
where
mens
urine
is
in
the
Original
termed
,
the
water
of
the
feet
)
,
meaning
the
meaner
sort
of
people
;
and
it
shall
also
consume
,
that
is
,
quite
take
away
the
beard
;
whereby
some
understand
the
strong
men
in
the
land
,
(
with
respect
to
the
beards
being
a
sign
of
virility
)
;
others
the
Nobles
that
usually
are
about
the
King
;
and
others
the
Priests
,
or
the
wise
men
and
elders
of
the
people
.
The
devastation
which
the
Assyrians
,
and
the
Chaldeans
especially
,
should
make
in
the
land
of
Judea
,
is
here
expressed
by
shaving
with
a
razor
,
1.
To
imply
that
these
enemies
should
be
only
as
an
instrument
in
Gods
hand
for
the
executing
of
his
just
vengeance
upon
that
people
,
not
able
to
move
one
jot
any
farther
than
God
was
pleased
to
make
use
of
them
.
2.
To
imply
the
clean
riddance
they
should
make
in
the
land
,
both
by
cutting
off
the
inhabitants
,
and
the
several
ranks
of
men
amongst
them
;
and
likewise
by
their
striping
them
of
all
the
good
of
the
land
,
every
thing
that
was
of
any
worth
or
use
,
especially
all
that
was
the
beauty
and
glory
of
the
State
,
and
wherein
the
comeliness
of
the
land
lay
.
A
razor
makes
quick
and
clear
dispatch
where
it
comes
,
taking
away
all
the
hair
to
the
very
skin
,
and
not
leaving
any
stumps
behind
,
as
it
will
be
where
the
hair
is
cut
with
scizzers
.
And
so
should
the
land
of
Judah
on
a
sudden
be
le●t
bare
and
naked
by
these
shavers
the
Assyrians
.
3.
To
hint
the
hope
that
should
be
still
left
of
this
peoples
sprouting
forth
again
in
after-times
,
even
as
the
roots
of
the
hair
which
are
not
pluckt
up
in
shaving
,
will
in
time
grow
forth
again
.
And
,
4.
perhaps
also
to
imply
the
servitude
whereinto
they
should
be
brought
,
because
slaves
in
those
times
used
to
be
shaven
,
according
to
that
which
is
said
of
the
Tyrians
,
with
respect
to
Nebuchadnezzars
carrying
them
into
captivity
,
Every
head
was
made
bald
,
Ezek.
29.18
.
Again
,
by
a
razor
that
is
hired
,
some
think
that
nothing
else
is
meant
but
a
very
sharp
razor
,
and
that
because
commonly
when
men
hire
any
thing
for
their
money
,
they
will
have
the
best
;
and
others
hold
that
this
epethite
is
used
to
imply
what
thorough
use
God
would
make
of
the
Assyrians
in
wasting
Judea
,
and
destroying
the
people
,
(
to
wit
,
that
they
should
do
it
with
all
possible
easiness
and
fury
)
even
as
men
are
wont
not
to
spare
those
things
which
they
hire
for
their
money
.
But
methinks
it
is
most
clear
that
the
Assyrians
are
here
compared
to
a
razor
that
is
hired
,
either
with
respect
to
the
Lords
drawing
them
on
to
the
invasion
of
that
wealthy
Kingdom
with
the
hope
of
the
great
spoil
they
should
get
there
,
as
elsewhere
it
is
said
that
God
gave
the
spoil
of
Egypt
to
Nebuchadnezzar
,
as
his
hire
for
the
great
service
he
had
done
for
God
in
destroying
Tyrus
,
Ezek.
29.18
,
19.
or
else
simply
with
respect
to
that
rich
present
,
or
great
sum
of
money
wherewith
Ahaz
hired
Tiglath-pileser
to
come
into
his
aid
,
2
King
.
16.7
,
8.
which
seems
the
more
probable
,
because
then
the
words
imply
a
sharp
intimation
of
Ahaz
his
folly
,
in
that
the
land
it
is
said
should
be
thus
shaven
with
a
razor
,
which
himself
had
hired
.
And
if
this
be
so
,
observable
it
is
too
,
that
the
great
desolation
that
is
here
threatned
must
take
in
all
the
waste
that
was
made
by
the
Assyrians
in
that
land
by
Tiglath-pileser
and
others
,
as
is
noted
before
,
ver.
17.
and
not
be
limited
only
to
that
utter
destruction
,
which
was
at
last
brought
upon
them
by
the
Chaldeans
;
though
indeed
the
utter
desolation
here
threatned
was
never
consummated
till
then
,
when
they
were
indeed
shaven
from
top
to
toe
;
whence
it
is
said
,
Lam.
1.10
.
The
adversary
hath
spread
out
his
hand
upon
all
her
pleasant
things
.
And
Jer.
8.16
.
They
have
devoured
the
land
and
all
that
is
in
it
.
And
Isa.
39.6
.
All
shall
be
carried
to
Babylon
,
nothing
shall
be
left
.
Ver.
21.
And
it
shall
come
to
pass
in
that
day
,
&c.
]
In
the
remainder
of
this
Chapter
the
Prophet
sets
forth
in
what
a
sad
desolate
manner
the
land
of
Judea
should
lye
,
after
the
Assyrians
had
made
such
havock
amongst
the
inhabitants
,
partly
by
slaying
them
,
and
partly
by
carrying
them
into
captivity
,
and
after
they
had
so
extreamly
plundered
and
pillaged
the
whole
Country
;
and
in
what
a
poor
condition
those
should
live
that
were
left
behind
in
the
land
.
And
it
shall
come
to
pass
in
that
day
,
that
a
man
(
that
is
,
any
man
of
those
that
are
left
)
,
shall
nourish
a
young
cow
,
and
two
sheep
;
the
meaning
is
,
that
there
should
be
only
a
few
here
and
there
left
in
the
land
,
and
that
those
that
were
left
should
live
very
meanly
;
they
should
not
then
join
field
to
field
as
formerly
;
even
that
man
perhaps
that
had
formerly
kept
great
herds
of
kine
and
oxen
,
and
flocks
of
sheep
,
should
now
keep
only
one
young
heifer
,
and
two
sheep
,
the
whole
substance
he
had
reserved
to
himself
,
and
glad
he
should
be
of
these
too
,
to
keep
him
and
his
alive
in
that
miserable
condition
wherein
they
were
lest
.
And
see
the
Note
,
2
King
.
25.12
.
Ver.
22.
And
it
shall
come
to
pass
for
the
abundance
of
milk
they
shall
give
,
he
shall
eat
butter
,
&c.
]
The
meaning
is
,
that
because
there
should
be
such
plenty
of
Pasture
,
there
being
so
few
cattel
left
in
the
land
to
eat
it
up
,
this
one
cow
and
two
sheep
,
should
yield
store
and
plenty
of
milk
;
and
that
because
the
poor
man
that
kept
them
should
have
so
few
in
his
family
;
and
besides
there
should
be
none
in
a
manner
about
him
to
buy
it
of
him
,
(
so
great
should
be
the
desolation
of
the
land
by
reason
of
the
general
depopulation
which
the
Assyrians
had
made
therein
)
they
should
therefore
have
not
only
milk
enough
and
enough
,
but
they
should
be
able
also
to
make
plenty
of
Butter
,
whereon
they
should
feed
also
without
sparing
.
For
butter
and
honey
shall
every
one
eat
that
is
left
in
the
land
.
]
As
if
he
should
have
said
,
And
indeed
this
ordinary
common
Country-fare
,
milk
,
and
butter
,
and
honey
,
(
to
wit
,
such
as
was
commonly
found
in
the
woods
)
,
shall
be
the
sole
provision
wherewith
that
poor
remainder
of
people
that
are
left
in
the
land
should
sustain
themselves
,
and
that
because
the
land
shall
be
so
wasted
that
flesh
and
corn
,
and
wine
and
oyl
,
which
were
formerly
in
great
plenty
amongst
them
,
should
not
be
then
to
be
had
;
a
just
punishment
of
their
former
luxury
.
Yea
,
and
because
it
is
in
the
Original
,
every
one
that
is
left
in
the
midst
of
the
land
;
some
would
have
this
to
imply
,
that
this
scarcity
and
penury
should
be
in
the
best
and
most
fruitful
parts
of
the
land
,
because
all
should
lye
waste
and
desolate
there
,
as
well
as
in
the
barren
mountains
.
Ver.
23.
And
it
shall
come
to
pass
in
that
day
,
that
every
place
,
&c.
]
In
these
words
we
have
a
farther
description
how
waste
and
desolate
the
land
should
lye
,
and
so
also
a
reason
why
every
one
left
in
the
land
should
live
upon
such
poor
Country-fare
,
as
was
said
in
the
foregoing
verse
,
namely
,
because
the
richest
and
most
pleasant
places
in
the
land
should
lye
desolate
and
unfrequented
,
wholly
overgrown
with
briers
and
thorns
,
every
place
shall
be
where
there
were
a
thousand
vines
at
a
thousand
silverlings
,
it
shall
be
even
for
briers
and
thorns
;
that
is
,
those
places
which
were
formerly
esteemed
the
most
fruitful
and
delightful
places
in
the
land
,
where
they
had
rich
corn-grounds
,
or
rather
gardens
and
olive-yards
,
and
vineyards
,
shall
then
lye
like
so
many
thickets
of
briers
and
thorns
for
want
of
Husbandmen
to
till
,
and
plant
,
and
dress
them
.
He
instanceth
therefore
in
vineyards
only
,
because
therein
they
chiefly
delighted
;
as
if
he
had
said
,
Those
places
(
for
instance
)
where
they
had
formerly
the
goodliest
and
most
precious
vineyards
,
vineyards
planted
with
the
rarest
and
choicest
vines
,
(
a
thousand
such
vines
being
worth
a
thousand
silverlings
or
pieces
of
silver
;
that
is
,
as
most
interpreters
take
it
,
a
thousand
shekels
.
See
the
Note
,
Cant.
8.11
.
)
shall
then
become
very
forrests
and
deserts
.
And
thus
those
spiritual
briers
and
thorns
which
were
found
in
the
people
,
Gods
vineyard
(
see
the
Notes
,
Chap.
5.6
.
)
were
punished
with
that
horrid
desolation
,
whereto
their
Country
was
exposed
.
Ver.
24.
With
arrows
and
with
bows
shall
men
come
thither
,
&c.
]
That
is
,
If
the
inhabitants
have
any
occasion
to
go
into
those
places
where
formerly
they
had
such
rich
vineyards
,
being
now
become
like
so
many
woods
and
thickets
,
they
must
go
armed
with
bow
and
arrows
,
to
wit
,
to
defend
themselves
from
robbers
and
wild
beasts
,
that
use
to
lye
lurking
in
such
places
.
And
indeed
the
over-running
of
the
land
with
wild
beasts
,
when
it
should
be
laid
desolate
,
is
a
judgment
wherewith
Moses
did
long
before
threaten
this
people
,
Levit.
26.22
.
Some
,
I
know
,
understand
this
of
mens
going
thither
with
bow
and
arrows
to
hunt
those
wild
beasts
,
that
use
for
covert
to
haunt
such
places
.
But
in
describing
the
sad
condition
of
the
land
,
it
seems
not
so
probable
that
such
a
passage
concerning
hunting
,
which
is
an
exercise
of
pleasure
,
should
be
inserted
;
the
drift
of
adding
this
passage
is
clearly
,
I
conceive
,
to
set
forth
how
many
years
the
land
should
lye
thus
desolate
,
even
till
the
briers
in
such
places
were
grown
up
to
such
a
height
,
that
they
should
become
like
so
many
woods
and
forrests
for
wild
beasts
to
lurk
in
;
which
accordingly
came
to
pass
in
the
Babylonian
Captivity
,
by
reason
of
the
small
number
of
the
inhabitants
that
were
left
in
the
land
.
Because
all
the
land
shall
become
briers
and
thorns
.
]
And
so
even
their
Vineyards
,
and
other
the
choicest
and
most
pleasant
places
in
the
land
,
shall
lye
desolate
,
and
be
turned
into
very
wildernesses
;
the
Lord
hereby
depriving
them
of
the
plenty
which
they
had
formerly
abused
to
drunkenness
and
luxury
.
Ver.
25.
And
on
all
hills
that
shall
be
digged
with
the
mattock
,
there
shall
not
come
thither
the
fear
of
briers
and
thorns
,
&c.
]
This
place
is
several
ways
expounded
by
Interpreters
.
But
there
are
only
two
Expositions
that
seem
to
me
to
have
any
great
probability
in
them
,
if
we
read
the
words
,
as
they
are
rendered
in
our
Translation
.
The
first
is
,
that
on
all
those
hilly
places
that
should
be
curiously
kept
and
digged
for
Vineyards
,
or
Orchards
and
Gardens
,
by
the
richer
sort
,
either
for
their
profit
or
pleasure
,
and
fenced
about
with
hedges
of
thorns
and
briers
,
that
so
they
might
be
secured
from
the
breaking
in
and
biting
of
cattel
,
those
thorny
fences
should
be
on
every
side
so
trodden
and
broken
down
,
and
taken
away
,
that
there
should
be
no
fear
of
them
to
keep
beasts
from
entring
in
.
But
it
shall
be
for
the
sending
forth
of
oxen
,
and
for
the
treading
of
lesser
cattel
;
that
is
,
these
curious
grounds
being
thus
laid
open
,
there
shall
be
free
entrance
for
all
kind
of
cattel
,
as
well
great
as
small
,
to
feed
and
graze
there
at
pleasure
.
And
then
the
second
is
,
(
which
to
me
seems
far
the
most
probable
)
that
whereas
the
lower
grounds
should
be
over-grown
with
briers
and
thorns
,
as
thick
and
as
high
as
so
many
woods
and
forrests
,
as
was
said
in
the
foregoing
verses
;
on
the
contrary
,
upon
the
hills
and
mountains
,
that
formerly
used
to
lye
desolate
,
wholly
over-grown
with
briers
and
thorns
,
there
should
then
be
no
fear
of
briers
and
thorns
,
and
that
because
those
inhabitants
that
were
left
in
the
land
should
fly
to
these
hills
and
mountains
for
refuge
,
as
being
steep
and
high
,
and
inaccessible
places
(
according
to
that
Luk.
21.21
.
Then
let
them
which
are
in
Judea
flee
to
the
mountains
)
,
and
so
being
there
,
should
clear
those
places
of
briers
and
thorns
by
stubbing
them
up
with
the
mattock
,
and
turn
them
into
Pasture-ground
for
their
cattel
to
feed
in
;
and
so
then
the
very
treading
of
the
cattel
would
prevent
the
fear
of
the
growing
up
of
those
thorns
and
briers
any
more
.
CHAP.
VIII
.
Vers.
1.
MOreover
the
Lord
said
unto
me
,
&c.
]
Because
the
Prophecy
in
the
foregoing
Chapter
concerning
the
utter
subversion
of
the
Kingdoms
of
Syria
and
Samaria
might
seem
incredible
,
and
was
,
as
it
is
likely
,
but
little
regarded
;
the
Lord
appeared
again
to
the
Prophet
,
and
gave
him
this
Prophecy
in
charge
,
contained
in
the
five
following
Chapters
,
in
the
beginning
whereof
the
same
thing
,
though
in
other
words
,
and
by
other
ways
,
is
again
foretold
;
and
that
too
in
a
more
publick
way
;
that
which
was
before
more
privately
made
known
to
Ahaz
and
his
Courtiers
,
being
here
appointed
to
be
written
by
the
Prophet
in
a
great
roul
,
and
that
no
doubt
purposely
that
it
might
be
affixed
on
some
Gate
of
the
Temple
,
or
set
up
in
some
other
publick
place
,
that
so
it
might
be
published
abroad
,
and
exposed
to
every
mans
view
.
And
indeed
observable
it
is
,
that
the
particular
direction
here
given
for
the
setting
forth
of
this
Prophecy
thus
to
publick
view
,
is
an
argument
that
the
Prophets
were
not
wont
to
fix
all
their
Prophecies
on
the
Temple-gate
,
as
some
have
thought
,
(
see
the
Note
,
Chap.
1.1
.
)
but
only
when
this
was
expresly
enjoined
them
.
Take
thee
a
great
roul
,
and
write
in
it
with
a
mans
pen
concerning
Maher-shalal-hash-baz
;
which
is
the
very
name
that
the
Prophet
was
afterwards
enjoined
to
give
to
his
new-born
Son
,
vers.
3.
which
is
,
being
interpreted
,
as
it
is
rendered
in
the
Margent
of
our
Bibles
,
In
making
speed
to
the
spoil
,
he
hasteneth
the
prey
;
or
,
Make
speed
to
the
spoil
,
hasten
the
prey
;
and
the
drift
of
it
was
questionless
to
signifie
,
that
the
Assyrian
should
by
the
secret
all-ruling
Providence
of
God
be
speedily
called
into
the
spoil
of
the
two
Kingdoms
Syria
and
Samaria
,
that
were
now
combined
together
against
Judah
;
that
so
the
faithful
might
hereby
be
comforted
in
their
present
fears
,
and
might
be
assured
,
that
though
the
Assyrian
was
hired
by
Ahaz
,
yet
it
was
not
without
the
determinate
counsel
and
providence
of
God
that
it
was
so
done
.
Some
think
that
this
name
of
his
Son
Maher-shalal-hash-baz
,
was
all
that
the
Prophet
was
appointed
to
write
in
the
roul
;
and
that
this
Prophecy
concerning
the
destruction
that
was
coming
upon
the
Syrians
and
the
Israelites
,
was
purposely
expressed
in
so
few
words
,
that
every
one
that
read
it
,
might
the
more
easily
remember
it
,
and
carry
it
home
with
them
,
and
that
so
it
might
be
frequent
in
the
months
of
men
,
as
a
a
token
given
them
from
God
of
the
ruin
that
should
suddenly
come
upon
their
great
enemies
,
that
were
making
such
mighty
preparation
against
them
.
But
why
then
should
there
be
so
great
a
roul
provided
to
write
it
in
?
It
was
,
say
they
,
because
these
words
were
to
be
written
in
it
with
great
Capital
Letters
,
that
every
one
that
should
cast
their
eyes
upon
it
might
read
it
,
yea
though
they
stood
afar
off
;
according
to
a
like
command
given
,
Habbak.
2.2
.
Write
the
Vision
,
and
make
it
plain
upon
tables
,
that
he
may
run
that
readeth
it
.
But
then
others
hold
,
that
the
Prophet
was
enjoined
to
take
a
great
roul
;
because
the
Prophecy
was
great
that
was
to
be
written
in
it
,
all
(
say
some
)
that
is
expressed
in
the
four
first
verses
of
this
Chapter
,
tending
to
shew
what
was
signified
by
this
strange
name
that
was
to
be
imposed
on
the
Prophets
Son
;
yea
,
the
whole
following
Prophecy
,
say
others
;
which
may
be
justly
thought
the
more
probable
,
both
because
that
which
was
to
be
written
in
the
roul
is
said
to
be
,
not
Maher-shalal-hash-baz
,
but
concerning
Maher-shalal-hash-baz
;
and
because
it
cannot
well
be
thought
that
the
people
when
they
come
to
read
the
writing
,
would
have
understood
the
meaning
of
it
,
if
the
whole
Prophecy
had
not
been
ingrossed
in
it
.
And
for
the
same
end
is
that
added
,
that
the
Prophet
was
to
write
that
which
was
to
be
written
in
this
roul
with
a
mans
pen
;
that
is
,
with
such
a
pen
,
and
with
such
letters
as
were
ordinarily
used
by
men
in
writing
;
not
with
any
strange
unusual
characters
,
such
as
secret
mysteries
were
sometimes
expressed
with
,
which
none
but
Gods
Prophets
could
read
,
(
as
we
see
in
that
writing
which
Belshazzar
saw
written
on
the
wall
,
Dan.
5.7
,
8.
)
but
such
plain
familiar
letters
as
were
commonly
used
by
all
sorts
of
men
in
writing
,
that
so
the
simplest
amongst
the
people
might
easily
read
it
.
Very
many
I
know
there
are
that
do
quite
otherwise
understand
this
whole
Prophecy
;
for
they
conceive
that
this
Maher-shalal-hash-baz
,
was
a
Prophetick
name
given
to
Christ
,
to
signifie
that
he
should
speedily
come
,
and
should
then
victoriously
rescue
poor
sinners
out
of
the
power
of
Satan
,
and
so
should
spoil
these
Principalities
and
Powers
,
and
should
disarm
them
,
and
dispossess
them
of
their
prey
;
and
accordingly
they
hold
that
this
was
written
in
a
great
roul
,
only
to
imply
the
greatness
of
the
mystery
signified
thereby
.
But
I
find
nothing
here
in
the
Prophet
,
that
should
induce
me
to
think
that
any
such
mystery
was
hereby
intended
.
Ver.
2.
And
I
took
unto
me
faithful
witnesses
to
record
,
&c.
]
That
is
,
credible
witnesses
,
against
whose
testimony
no
exception
could
be
justly
taken
,
Uriah
the
Priest
,
the
same
no
doubt
that
is
mentioned
2
King
.
16.10
.
in
the
story
of
Ahaz
;
And
Zachariah
the
son
of
Jeberichiah
,
the
same
,
as
is
most
probably
thought
,
that
is
in
2
King
.
18.2
.
said
to
have
been
the
father
of
Abi
,
or
Abijah
,
the
wife
of
Ahaz
,
and
mother
of
Hezekiah
;
and
therefore
a
man
no
doubt
of
great
note
in
the
State
.
Indeed
we
read
in
the
Sacred
story
of
several
others
that
were
called
by
this
name
:
As
,
1.
Zechariah
the
Son
of
Jehojada
the
Priest
,
who
was
slain
by
the
Jews
in
the
days
of
Joash
,
2
Chron.
24.20
,
21.
And
,
2.
Zechariah
that
was
a
Prophet
in
the
days
of
Uzziah
,
see
the
Note
,
2
Chron.
26.5
.
And
,
3.
Zechariah
the
Son
of
Barachiah
,
who
Prophecyed
in
the
days
of
Darius
.
See
the
Note
,
Ezra
5.1
.
But
neither
of
these
lived
in
the
days
of
Ahaz
,
when
this
was
done
.
And
though
there
was
indeed
a
Levite
of
that
name
in
the
days
of
Hezekiah
,
2
Chron.
29.13
.
who
therefore
might
also
be
living
at
this
time
;
yet
because
that
Zechariah
mentioned
2
King
.
18.2
.
was
a
man
of
far
greater
eminency
,
as
being
the
father
in
law
of
Ahaz
,
and
the
grandfather
of
Hezekiah
by
the
mother
side
,
it
is
far
more
probable
that
it
was
he
that
was
taken
together
with
Urijah
the
high
Priest
to
be
the
Prophets
Witnesses
,
for
by
this
means
he
had
two
Witnesses
of
greatest
note
,
the
one
in
the
Ecclesiastical
,
the
other
in
the
Civil
State
.
But
what
was
it
that
these
were
to
witness
?
I
answer
,
only
that
which
in
the
foregoing
verse
it
is
said
God
had
enjoined
the
Prophet
to
do
,
as
the
order
of
the
words
do
clearly
import
.
They
were
to
witness
that
the
Prophet
had
according
to
Gods
commandment
taken
a
great
roul
,
and
had
written
in
it
Maher-shalal-hash-baz
,
and
had
set
it
up
,
either
on
the
Temple-gate
,
or
in
some
other
publick
place
,
that
so
it
might
be
exposed
to
the
view
and
reading
of
all
the
people
;
(
and
it
may
well
be
,
which
some
think
,
that
they
did
also
subscribe
the
roul
as
witnesses
hereto
)
;
and
that
to
this
end
,
that
when
that
which
by
this
writing
God
did
foretel
concerning
utter
subversion
of
the
Kingdoms
of
Syria
and
Samaria
,
did
accordingly
come
to
pass
,
it
might
be
certainly
known
by
the
testimony
of
these
men
,
that
God
had
before-hand
foretold
that
it
should
so
be
;
which
might
also
render
them
the
more
fearful
of
those
other
judgments
against
Judah
,
which
the
Prophet
had
likewise
foretold
at
the
same
time
.
I
know
that
very
many
add
too
,
that
they
were
to
witness
the
Prophets
imposing
of
this
name
upon
his
child
,
which
is
related
in
the
following
verse
.
But
it
is
clear
,
I
conceive
,
that
they
were
called
only
to
witness
that
which
God
had
enjoined
the
Prophet
to
do
in
the
foregoing
verse
.
And
indeed
the
absurdity
that
seemed
to
follow
upon
making
that
a
part
of
their
testimony
which
is
added
ver.
3.
And
I
went
unto
the
Prophetess
,
and
she
conceived
,
&c.
was
the
only
cause
why
some
have
conceited
that
all
this
which
is
here
related
,
was
only
seen
in
a
Vision
by
the
Prophet
,
of
which
otherwise
there
is
not
the
least
ground
in
the
Tezt
.
As
for
that
scruple
which
some
have
raised
,
how
Uriah
could
be
here
termed
a
faithful
witness
,
who
carried
himself
so
unfaithfully
in
his
place
,
when
he
complied
with
King
Ahaz
so
far
,
as
to
build
him
an
Idolatrous
altar
after
the
fashion
of
an
altar
which
he
had
seen
at
Damascus
,
2
King
.
16.11
.
To
this
it
may
be
justly
answered
,
1.
That
Uriah
had
not
yet
discovered
his
base
hypocrisie
,
as
in
that
business
he
did
afterwards
,
but
was
haply
of
great
esteem
at
present
amongst
the
people
.
And
,
2.
that
men
may
be
looked
upon
as
faithful
witnesses
,
that
are
not
the
faithful
servants
of
God
.
In
regard
that
he
was
at
that
time
the
high
Priest
,
he
must
needs
be
looked
upon
as
a
most
credible
witness
;
and
in
regard
too
of
his
interest
in
Ahaz
,
none
could
be
judged
fitter
for
this
service
.
Ver.
3.
And
I
went
unto
the
Prophetess
,
&c.
]
That
is
,
my
wife
,
the
same
no
doubt
by
whom
he
had
before
that
former
Son
that
was
called
Shear-jashub
,
Chap.
7.3
.
Who
is
called
the
Prophetess
,
because
she
was
the
wife
of
a
Prophet
,
as
with
us
a
Dukes
wife
is
called
a
Dutchess
,
and
a
Count
or
Earls
wife
is
called
a
Countess
,
and
so
it
is
with
many
others
.
For
methinks
it
is
very
hard
to
think
that
which
some
others
say
,
that
he
calls
her
the
Prophetess
,
because
the
bringing
forth
of
the
child
,
to
whom
God
had
appointed
such
a
Prophetical
name
,
was
a
kind
of
Prophecying
.
It
is
in
the
Hebrew
,
And
I
approached
unto
the
Prophetess
,
whereby
he
modestly
expresseth
,
after
the
manner
of
the
Scripture
,
Gen.
6.4
.
&
29.23
,
30.
that
he
lay
carnally
with
her
,
and
thereupon
it
follows
,
and
she
conceived
and
bear
a
Son
.
But
however
clear
it
is
,
that
if
this
which
is
here
related
concerning
the
birth
of
this
Son
of
the
Prophet
,
was
presently
after
the
writing
of
the
forementioned
Prophetical
roul
;
then
his
going
in
to
the
Prophetess
,
and
her
conception
thereupon
,
was
long
before
,
and
so
should
rather
have
been
rendred
,
And
I
had
gone
in
to
the
Prophetess
,
and
she
conceived
;
and
on
the
other
side
if
this
his
going
in
to
the
Prophetess
was
after
the
writing
of
this
roul
,
then
it
was
well
nigh
a
twelvemonth
after
e're
this
his
Son
was
born
,
and
that
God
gave
him
that
following
command
concerning
his
name
,
Then
said
the
Lord
to
me
,
call
his
name
Maher-shalal-hash-baz
.
And
therefore
I
question
not
but
that
this
was
a
different
passage
from
that
related
in
the
two
foregoing
verses
;
and
that
some
time
after
the
setting
up
of
this
roul
,
upon
the
birth
of
this
his
Son
,
he
was
enjoined
to
call
him
by
that
mysterious
name
,
which
was
written
in
the
roul
,
and
that
to
confirm
that
foregoing
Prophecy
,
and
that
this
name
of
his
child
might
be
a
continual
memorial
of
that
Prophecy
,
written
in
the
forementioned
roul
concerning
the
destruction
of
the
Syrians
and
the
Israelites
.
Ver.
4.
For
before
the
child
shall
have
knowledg
to
cry
,
My
father
,
and
my
mother
,
&c.
]
Some
understand
this
indefinitely
,
as
they
did
the
like
expression
before
Chap.
7.16
.
(
concerning
which
see
the
Note
there
of
any
new-born
child
.
But
methinks
it
is
clearly
spoken
with
reference
to
that
which
was
said
in
the
foregoing
verse
,
to
wit
,
that
before
that
new-born
Son
of
the
Prophets
,
whom
God
had
appointed
to
be
named
Maher-shalal-hash-baz
,
should
begin
to
discern
his
Parents
from
strangers
,
and
be
able
to
speak
that
which
was
intended
by
that
name
should
come
to
pass
;
and
so
in
these
words
there
is
a
reason
given
,
why
God
appointed
this
name
to
be
given
to
his
child
,
namely
,
to
make
known
how
suddenly
that
foretold
destruction
should
come
upon
those
two
Kings
and
their
chief
Cities
;
For
before
the
child
,
that
is
,
this
new-born
child
of
the
Prophets
,
called
Maher-shalal-hash-baz
,
shall
have
knowledg
to
cry
,
My
father
,
and
my
mother
,
that
within
a
year
,
or
a
year
and
a
half
,
or
thereabouts
,
the
riches
of
Damascus
,
and
the
spoil
of
Samaria
shall
be
taken
away
before
the
King
of
Assyria
;
that
is
,
the
Kingdoms
of
Syria
and
Damascus
shall
be
plundered
and
wasted
in
his
sight
,
and
at
his
command
;
or
in
these
words
,
before
the
King
of
Assyria
,
there
may
be
an
allusion
to
the
custom
of
carrying
the
rich
spoils
they
had
gotten
from
any
vanquished
people
,
before
the
Conqueror
,
when
he
returned
in
triumph
into
his
own
Country
.
And
it
may
be
read
too
,
as
it
is
in
the
Margent
of
our
Bibles
,
He
that
is
before
the
King
of
Assyria
,
that
is
,
his
Officers
and
Ministers
,
or
his
Captains
and
Commanders
,
shall
take
away
the
riches
of
Damascus
,
and
the
spoil
of
Samaria
.
But
however
it
is
clear
,
I
conceive
,
that
the
accomplishment
of
this
was
when
,
in
or
about
the
fourth
year
of
Ahaz
,
Tiglath-pileser
the
King
of
Assyria
took
Damascus
,
and
slew
Rezin
their
King
,
and
carried
away
the
people
into
captivity
,
2
King
.
16.9
.
at
which
time
he
made
great
havock
also
in
the
land
of
Israel
,
1
King
.
15.29
.
though
he
did
not
take
and
destroy
Samaria
,
as
he
did
Damascus
(
for
that
was
done
sometime
after
by
Salmaneser
in
the
days
of
Hoshea
,
2
King
.
17.6
.
)
and
this
some
conceive
to
be
the
reason
,
why
it
is
said
here
that
the
riches
of
Damascus
should
be
taken
away
by
the
Assyrian
,
and
that
he
should
only
take
some
spoil
in
Samaria
.
Ver.
5.
The
Lord
spake
also
unto
me
again
,
saying
.
]
To
wit
,
in
the
same
,
or
some
other
Vision
afterwards
.
Ver.
6.
Forasmuch
as
this
people
refuseth
the
waters
of
Shiloah
that
go
softly
,
&c.
]
That
is
,
that
run
on
gently
and
silently
,
not
with
any
such
violence
and
noise
as
other
great
rivers
do
.
We
read
of
the
pool
of
Siloam
,
Joh.
9.7
.
and
of
the
tower
in
Siloam
,
Luk.
13.4
.
and
it
is
generally
said
,
that
this
Siloam
or
Shiloah
was
the
same
that
is
else-where
called
Gihon
;
see
the
Note
,
1
King
.
1.33
.
a
little
brook
at
the
foot
of
Mount
Sion
,
which
running
into
Jerusalem
,
or
about
some
part
of
it
,
must
needs
be
a
great
refreshing
to
the
inhabitants
,
but
could
be
no
great
defence
to
the
City
,
and
that
therefore
the
weak
estate
of
the
Kingdom
of
Judah
at
this
time
is
here
intended
by
the
waters
of
Shiloah
that
go
softly
,
concerning
which
see
the
Note
,
Psal.
46.4
.
The
great
question
is
,
what
people
it
is
of
whom
the
Prophet
here
saith
,
For
so
much
as
this
people
refuseth
the
waters
of
Shiloah
that
go
softly
,
and
rejoice
in
Rezin
and
Remaliahs
Son
;
the
most
Expositors
understand
it
of
the
people
of
Judah
,
to
wit
,
that
the
generality
of
them
(
for
there
were
some
●
a
better
temper
amongst
them
,
whom
the
Lord
afterwards
,
ver.
16.
calls
his
Disciples
)
,
did
either
,
1.
Approve
of
Ahaz
his
sending
for
the
Assyrian
,
as
distrusting
their
own
weak
estate
,
and
not
minding
the
promise
which
God
had
made
for
their
deliverance
against
the
threatned
invasion
of
the
two
Kings
of
Syria
and
Israel
,
and
relying
wholly
upon
the
mighty
army
which
he
would
bring
with
him
(
the
warlike
noise
whereof
is
here
opposed
to
the
soft
running
of
the
waters
of
Shiloah
)
,
in
the
confidence
whereof
they
should
even
rejoice
to
be
fighting
with
Rezin
and
Pekah
.
Or
,
2ly
,
did
wish
themselves
to
be
in
such
a
rich
and
flourishing
estate
as
the
Israelites
and
Syrians
were
,
and
under
the
command
of
such
potent
Kings
as
Rezin
and
Pekah
were
.
Or
,
3.
that
considering
to
what
a
low
ebb
the
Kingdom
of
Judah
was
brought
,
and
how
unable
they
should
be
to
resist
the
invasion
of
these
two
mighty
Kings
,
they
did
indeed
desire
that
these
Kings
might
reign
over
them
,
or
at
least
that
Son
of
Tabeal
,
mentioned
before
,
Chap.
7.6
.
whom
they
intended
to
leave
as
their
Viceroy
amongst
them
,
and
for
the
better
effecting
hereof
had
under-hand
some
treacherous
compliance
with
them
.
But
now
because
we
find
not
the
least
mention
in
the
Sacred
story
of
any
such
intended
defection
of
the
men
of
Judah
from
Ahaz
and
the
House
of
David
;
and
because
it
cannot
be
thought
without
manifest
forcing
the
Text
,
how
it
should
be
well
said
that
the
people
of
Judah
did
rejoice
in
Rezin
and
Remaliahs
Son
,
that
were
coming
out
against
them
with
such
fury
and
bloody
intentions
;
therefore
I
conceive
that
others
do
far
better
understand
by
this
people
here
mentioned
,
the
people
of
Israel
;
for
so
much
as
this
people
,
that
is
,
this
army
of
the
Israelites
and
Syrians
that
are
now
combined
against
Judah
,
refuseth
the
waters
of
Shiloah
that
goeth
softly
,
that
is
,
do
slight
and
scorn
the
weak
estate
of
Jerusalem
,
that
hath
no
great
river
for
its
defence
,
but
only
the
small
brook
of
Shiloah
,
and
rejoice
in
Rezin
and
Remaliahs
Son
,
that
is
,
in
the
power
of
these
two
great
Kings
,
by
whose
conjoined
forces
they
made
account
they
should
certainly
subdue
the
Jews
,
and
bring
Jerusalem
under
their
power
.
And
observable
it
is
with
what
contempt
these
two
Kings
are
still
mentioned
(
Rezin
and
Remaliahs
Son
,
see
Chap.
7.4
.
)
in
whose
great
strength
these
invaders
of
Judah
did
so
exceedingly
triumph
.
Ver.
7.
Now
therefore
,
behold
the
Lord
bringeth
up
upon
them
the
waters
of
the
river
,
strong
and
many
,
&c.
]
They
that
understand
the
foregoing
verse
of
the
people
of
Judahs
distrusting
their
own
weak
estate
,
and
desiring
the
aid
of
the
Assyrian
to
help
them
against
the
two
Kings
of
Syria
and
Israel
,
do
accordingly
understand
this
verse
of
the
havock
which
the
Assyrians
should
make
in
the
land
of
Judah
;
to
wit
,
that
since
the
people
of
Judah
were
not
satisfied
with
their
own
defences
,
the
waters
of
Shiloah
that
go
softly
,
(
notwithstanding
Gods
express
promise
for
their
deliverance
)
,
but
desired
the
great
strength
of
other
potent
Princes
,
and
that
the
Assyrian
should
be
hired
to
come
into
their
aid
,
therefore
God
would
by
those
forces
of
Assyria
,
as
with
a
mighty
flood
,
over-run
and
waste
their
land
.
And
accordingly
they
understand
the
last
Clause
,
And
he
shall
come
up
over
all
his
channels
,
and
go
over
all
his
banks
;
to
wit
,
that
the
Assyrian
would
not
keep
to
the
Promises
,
and
Oaths
,
and
Covenants
,
whereby
he
had
bound
himself
to
Ahaz
,
when
he
hired
him
to
come
into
his
help
,
but
would
break
thorough
them
all
,
and
do
them
much
mischief
,
as
it
is
said
,
2
Chron.
28.20
.
The
King
of
Assyria
came
unto
him
and
distressed
him
,
but
strengthened
him
no●
▪
But
now
understanding
it
,
according
to
what
is
said
in
the
foregoing
Note
,
of
the
people
of
Israel
,
together
with
their
associates
the
Syrians
,
the
meaning
of
the
words
is
plainly
thus
,
Because
this
army
of
Rezin
and
Pekah
despised
Jerusalem
for
her
weakness
,
the
waters
of
Shiloah
that
go
softly
;
therefore
(
saith
the
Prophet
)
the
Lord
bringeth
up
upon
them
the
waters
of
the
river
,
strong
and
many
;
that
is
,
of
the
river
Euphrates
,
(
see
the
Note
,
Chap.
7.20
.
)
meaning
the
Assyrian
army
,
which
as
a
mighty
strong
river
should
presently
over-run
them
,
and
sweep
them
away
;
for
so
he
explains
himself
in
the
next
words
,
even
the
King
of
Assyria
and
all
his
glory
;
that
is
,
his
army
consisting
of
many
glorious
Princes
,
brave
Captains
and
Soldiers
,
that
should
make
a
gallant
shew
when
they
came
marching
into
the
land
,
and
in
whom
the
King
of
Assyria
would
exceedingly
glory
and
boast
,
according
to
that
which
is
said
,
Chap.
10.8
,
13.
Are
not
my
Princes
altogether
Kings
?
and
he
shall
come
up
over
all
his
channels
,
and
go
over
all
his
banks
;
that
is
,
he
shall
come
out
of
Assyria
as
a
river
,
that
in
a
great
flood
swells
up
above
all
his
channels
,
and
goeth
over
all
his
banks
,
and
so
shall
invade
and
over-run
the
whole
land
of
Israel
.
And
how
this
was
accomplished
,
first
by
Tiglath-pileser
,
and
afterwards
by
his
successors
,
see
in
the
foregoing
Note
,
vers.
4.
and
likewise
Chap.
7.17
,
20.
Ver.
8.
And
he
shall
pass
through
Judah
,
&c.
]
That
is
,
the
Assyrian
having
over-run
the
land
of
Israel
,
shall
also
break
into
the
land
of
Judah
;
He
shall
over-flow
and
go
over
,
that
is
,
as
an
over-flowing
river
he
shall
over-run
that
Country
also
;
which
though
it
may
include
that
damage
which
Tiglath-pileser
brought
upon
Judea
,
when
he
came
to
aid
Ahaz
against
the
Syrians
and
Israelites
,
1
Chron.
28.20
.
yet
it
must
needs
be
principally
meant
of
that
Invasion
of
the
Assyrians
in
the
days
of
Hezekiah
,
when
Sennacherib
entred
the
land
with
a
mighty
army
,
and
took
in
a
manner
all
their
fenced
Cities
,
2
King
.
18.13
.
as
is
evident
in
the
following
words
,
He
shall
reach
even
to
the
neck
;
the
meaning
whereof
is
,
either
,
1.
That
the
Assyrian
army
,
having
almost
over-run
the
whole
land
round
about
(
for
still
they
are
in
their
proceedings
compared
to
the
inundation
of
some
great
river
)
should
at
last
swell
so
high
,
that
they
should
come
up
to
the
very
walls
of
Jerusalem
,
which
was
their
Head-city
.
Or
,
2ly
,
that
they
should
prevail
so
far
,
that
all
Judah
should
be
in
danger
to
be
utterly
lost
,
being
in
the
condition
of
a
man
upon
whom
a
deluge
of
waters
breaking
in
,
they
rise
and
swell
up
at
last
to
his
very
neck
,
so
that
he
hath
much
ado
to
keep
his
head
above
water
,
and
is
in
apparent
danger
of
being
wholly
over-whelmed
and
drowned
;
and
indeed
the
like
expression
we
find
else-where
used
to
set
forth
a
dangerous
and
even
desperate
condition
,
as
Chap.
30.28
.
His
breath
as
an
over-flowing
stream
shall
reach
to
the
midst
of
the
neck
;
see
also
Habbak.
3.13
.
And
the
stretching
out
of
his
wings
shall
fill
the
breadth
of
thy
land
,
O
Immanuel
;
that
is
,
his
numerous
troops
and
companies
of
Soldiers
(
which
we
still
usually
call
the
wings
of
an
army
)
shall
over-spread
and
subdue
the
whole
land
of
Judea
,
which
is
neither
his
nor
theirs
,
but
thine
,
O
Christ
,
see
the
Note
,
Chap.
7.14
.
The
Prophet
calls
it
his
land
,
not
so
much
because
he
was
to
be
born
there
,
as
because
he
had
given
it
to
be
the
habitation
of
his
peculiar
people
,
his
Church
,
amongst
whom
he
was
to
reign
as
King
,
according
to
that
Psal.
2.6
.
I
have
set
my
King
upon
my
holy
hill
of
Zion
;
and
that
Joh.
1.11
.
He
came
unto
his
own
,
and
his
own
received
him
not
.
And
had
setled
it
to
be
the
peculiar
place
of
his
Worship
.
Yet
the
drift
,
I
conceive
,
of
this
turning
his
speech
to
Christ
,
was
not
only
to
imply
the
indignity
of
the
fact
,
that
his
land
should
be
so
surprized
and
wasted
by
his
proud
enemies
,
but
also
to
hint
this
comfort
to
the
faithful
,
that
though
they
should
prevail
far
in
Judea
,
yet
they
should
not
be
able
to
hinder
the
coming
forth
of
their
Immanuel
there
;
as
likewise
an
earnest
desire
and
hope
that
they
should
not
be
able
to
cast
him
out
of
his
inheritance
,
but
that
their
Immanuel
would
protect
them
from
the
present
Invasion
of
R●zin
and
Pekah
,
as
is
afterwards
expressed
,
ver.
10.
and
that
when
the
Assyrian
should
break
out
in
greatest
rage
against
them
,
Judah
should
not
be
wholly
over-whelmed
by
them
,
as
Israel
should
be
.
Ver.
9.
Associate
your selves
,
O
ye
people
,
&c.
]
It
is
in
the
Original
(
peoples
)
in
the
Plural
number
,
and
thereby
is
meant
both
the
Syrians
and
Israelites
,
that
were
combined
against
Judah
and
Jerusalem
,
as
likewise
the
Assyrians
that
afterwards
invaded
Judea
in
the
days
of
Hezekiah
,
(
see
the
Note
,
Chap.
7.18
.
)
whose
army
consisted
of
several
Nations
.
Yea
,
I
conceive
it
is
purposely
expressed
in
such
general
terms
to
imply
,
that
this
which
is
here
foretold
,
should
be
the
issue
of
the
associations
of
all
the
enemies
of
Gods
Church
and
people
.
Associate
your selves
,
O
ye
people
,
and
ye
shall
be
broken
in
pieces
.
Having
made
mention
of
Immanuel
in
the
latter
end
of
the
foregoing
verse
,
in
the
confidence
of
his
assistance
the
Prophet
breaks
forth
here
into
a
holy
insultation
over
their
enemies
,
assuring
them
,
that
all
they
did
should
end
at
last
in
their
own
utter
ruin
;
hereby
seeking
to
chear
up
the
faithful
,
that
were
like
to
be
much
dejected
with
the
misery
which
the
enemy
for
a
time
were
like
to
bring
upon
Judea
.
As
for
the
following
words
,
and
give
ear
all
ye
of
far
countries
,
some
take
that
also
to
be
spoken
Ironically
,
as
if
he
had
said
,
O
ye
Nations
afar
off
,
if
you
long
to
be
broken
in
pieces
,
give
ear
to
the
Assyrian
,
when
he
invites
you
to
join
with
him
for
the
invading
of
Judah
.
But
others
,
and
I
think
better
,
understand
it
as
a
warning
to
those
Nations
to
attend
to
what
the
Prophet
now
said
,
and
so
to
beware
of
joining
with
those
that
should
invade
Gods
people
,
lest
they
perished
together
with
them
.
Not
that
there
was
any
hope
that
they
should
come
to
hear
what
the
Prophet
had
said
,
but
only
the
more
emphatically
hereby
to
express
,
how
certain
it
was
that
all
that
joined
in
that
attempt
should
be
ruined
and
destroyed
,
as
we
see
it
came
to
pass
in
that
miraculous
destruction
and
routing
of
the
Assyrian
army
,
2
King
.
19.35
.
To
which
end
he
doth
again
and
again
repeat
that
holy
insultation
,
gird
your selves
,
that
is
,
arm
your selves
,
and
ye
shall
be
broken
in
pieces
;
gird
your selves
,
and
ye
shall
be
broken
in
pieces
;
to
wit
,
either
to
set
forth
the
undoubted
certainty
of
it
,
or
that
the
words
might
make
the
deeper
impression
upon
those
that
heard
them
;
or
else
to
imply
,
that
though
being
rooted
,
they
should
muster
new
forces
,
they
should
get
nothing
thereby
but
a
second
routing
;
yea
,
that
though
they
should
never
so
often
invade
and
assault
Gods
people
,
all
should
be
in
vain
.
Ver.
10.
Take
counsel
together
,
and
it
shall
come
to
nought
,
&c.
]
This
is
added
to
shew
,
that
as
the
enemy
should
not
prevail
against
Gods
people
by
their
great-power
,
so
neither
by
their
crafty
consultations
and
plots
.
Speak
the
word
,
that
is
,
determine
never
so
resolutely
what
you
will
do
,
and
it
shall
not
stand
;
that
is
,
you
shall
never
be
able
to
effect
it
.
For
God
is
with
us
,
that
is
,
God
through
Christ
is
with
us
to
protect
and
defend
us
.
He
alludes
to
the
name
Immanuel
,
concerning
which
see
the
Note
,
Chap.
7.14
.
Ver.
11.
For
the
Lord
spake
thus
to
me
,
&c.
]
Here
the
Prophet
gives
a
reason
,
why
he
had
in
the
foregoing
words
spoken
with
such
contempt
and
scorn
of
all
the
consultations
and
preparations
of
the
enemies
of
Gods
people
against
them
,
and
had
thereby
sought
to
encourage
the
faithful
not
to
fear
them
.
For
(
saith
he
)
the
Lord
spake
thus
●●
me
with
a
strong
hand
;
that
is
,
he
spake
thus
to
me
,
and
made
a
strong
impression
upon
my
heart
,
by
accompanying
his
word
with
the
mighty
power
of
his
spirit
in
me
,
to
wit
,
thereby
to
hearten
me
against
the
terrors
of
the
generality
of
the
unbelieving
Jews
,
who
were
so
extreamly
affrighted
with
the
Confederacy
of
the
two
Kings
of
Syria
and
Israel
against
them
,
that
I
might
not
be
discouraged
by
their
infidelity
,
nor
carried
away
with
their
fears
,
but
might
rather
encourage
those
that
were
faithful
amongst
the
people
,
against
them
.
And
observable
it
is
,
that
by
alledging
with
how
strong
a
hand
he
was
confirmed
herein
,
he
implys
how
hard
a
thing
it
is
,
not
to
be
carried
away
in
an
evil
course
,
when
the
generality
of
a
people
amongst
whom
men
alive
,
do
unnimously
run
on
therein
;
and
instructed
me
that
I
should
not
walk
in
the
way
of
this
people
,
that
is
,
that
I
should
not
say
as
they
said
,
nor
do
as
they
did
;
that
I
should
not
join
with
them
in
their
unbelieving
fears
,
and
in
their
desires
and
design
to
call
in
the
Assyrians
,
that
by
them
they
might
be
enabled
to
withstand
the
feared
invasion
of
the
Israelites
and
Syrians
.
Ver.
12.
Say
ye
not
,
A
confederacy
,
to
all
them
to
whom
this
people
shall
say
,
A
confederacy
,
&c.
]
That
is
,
say
some
Expositors
,
Let
not
the
faithful
in
the
land
talk
as
men
affrighted
,
as
the
generality
of
the
people
do
,
saying
,
Oh
,
there
's
a
confederacy
,
there
's
a
confederacy
of
the
two
mighty
Kings
of
Israel
and
Syria
against
us
;
and
therefore
we
shall
be
utterly
ruined
,
we
shall
never
be
able
to
stand
before
them
;
for
that
this
,
say
they
,
is
intended
here
,
we
may
see
by
that
which
is
added
by
way
of
explaining
this
,
neither
fear
ye
their
fear
,
nor
be
afraid
;
that
is
,
fear
not
that
which
are
they
afraid
of
.
But
according
to
our
Translation
,
I
conceive
it
must
be
understood
of
making
a
confederacy
with
the
Assyrians
,
Say
ye
not
a
confederacy
to
all
them
to
whom
this
people
shall
say
,
a
confederacy
;
that
is
,
Do
not
thou
say
,
nor
let
not
the
faithful
in
the
land
say
,
as
this
people
do
,
Oh!
we
must
make
a
confederacy
with
the
Assyrian
,
or
else
we
shall
never
be
able
to
withstand
these
two
Kings
that
are
coming
against
us
.
Whenever
this
people
are
in
any
danger
of
enemies
,
they
are
still
talking
of
making
a
league
with
some
potent
State
or
other
,
the
Egyptian
or
Assyrian
,
or
some
other
Nation
,
by
whose
aid
they
may
hope
to
secure
themselves
;
and
so
it
is
now
,
there
is
nothing
almost
to
be
heard
amongst
them
but
about
a
confederacy
with
the
Assyrian
;
that
's
the
only
way
they
can
take
to
preserve
their
Country
.
But
do
not
ye
so
much
as
by
a
word
of
your
mouths
join
with
them
herein
.
Neither
fear
ye
their
fear
,
nor
be
afraid
;
that
is
,
fear
not
your
enemies
with
such
an
unbelieving
,
excessive
fear
;
as
they
do
;
be
not
affrighted
and
dismayed
as
men
that
have
no
hope
nor
confidence
in
God
.
Thus
the
words
must
be
understood
here
subjectively
;
of
the
fear
which
was
in
Ahaz
and
his
people
;
though
indeed
in
1
Pet.
3.14
.
(
where
the
Apostle
doth
plainly
allude
to
this
place
)
the
fear
intended
is
to
be
understood
effectively
of
the
fear
wherewith
the
enemy
sought
to
affright
Gods
people
,
Be
not
afraid
of
their
terror
,
neither
be
troubled
.
Ver.
13.
Sanctifie
the
Lord
of
hosts
himself
,
&c.
]
That
is
,
make
it
evident
that
you
acknowledg
him
the
great
and
holy
God
that
doth
rule
and
govern
the
whole
world
,
and
that
is
faithful
to
make
good
all
his
promises
,
and
so
glorifie
and
advance
his
great
name
;
to
wit
,
by
resting
upon
him
,
his
promise
and
protection
,
without
dreading
the
power
of
any
creature
;
and
by
fearing
him
with
a
filial
fear
of
offending
him
;
and
exposing
your selves
to
his
fatherly
chastisements
,
by
distrusting
his
promises
,
and
being
frighted
with
the
power
and
rage
of
your
enemie
〈◊〉
so
causing
the
name
of
●od
to
●e
blasphemed
by
your
means
.
See
the
Notes
,
Levi●
.
10.3
.
&
Numb.
2●
.
12
.
And
so
the
following
words
are
added
by
way
of
explaining
these
that
went
before
,
and
let
him
be
your
fear
,
and
let
him
be
your
dread
;
that
is
,
fear
him
so
,
as
to
fear
nothing
else
in
comparison
of
him
.
And
just
so
the
Apostle
Peter
also
explains
these
that
went
before
,
and
let
him
be
your
fear
,
and
let
him
be
your
dread
,
that
is
,
fear
him
so
,
as
to
fear
nothing
else
in
comparison
of
him
.
And
just
so
the
Apostle
Peter
also
explains
these
words
,
1
Pet.
3.14
,
15.
Be
not
afraid
of
their
terror
,
neither
be
troubled
;
But
sanctifie
the
Lord
God
in
your
hearts
.
Ver.
14.
And
he
shall
be
for
a
Sanctuary
,
&c.
]
As
if
he
had
said
,
The
holy
God
will
be
as
a
Sanctuary
,
a
sacred
and
inviolable
place
of
refuge
to
those
holy
and
faithful
ones
that
do
sanctifie
him
,
as
was
said
in
the
foregoing
verse
;
we
find
the
same
expression
,
Ezek.
11.16
.
I
will
be
to
them
as
a
little
Sanctuary
in
the
countries
where
they
shall
come
.
And
in
both
places
there
seems
to
be
an
allusion
in
the
words
to
the
custom
of
mens
flying
for
shelter
to
the
Tabernacle
or
Temple
,
see
the
Note
,
Psal.
27.5
.
But
for
a
stone
of
stumbling
,
and
a
rock
of
offence
to
both
the
houses
of
Israel
,
that
is
,
to
the
rest
of
the
wicked
and
ungodly
ones
,
even
to
the
whole
body
of
the
Israelites
,
both
in
the
Kingdom
of
Judah
,
and
that
of
Ephraim
,
that
refuse
to
be
ruled
by
him
,
and
to
rely
upon
his
promises
,
the
Lord
will
be
as
a
stone
lying
in
the
way
,
at
which
men
stumble
,
or
as
a
rock
against
which
if
a
man
or
ship
casts
violently
,
it
will
bruise
and
break
them
;
that
is
,
he
will
be
an
occasion
of
their
ruin
,
in
that
they
shall
stumble
and
take
offence
at
his
word
,
not
believing
what
he
said
,
and
so
shall
bring
destruction
upon
themselves
.
And
to
the
same
purpose
are
the
following
words
added
,
For
a
gin
and
for
a
snare
to
the
inhabitants
of
Jerusalem
;
to
wit
,
to
shew
that
his
word
would
be
but
as
a
snare
to
intangle
them
to
their
utter
perdition
;
only
it
is
withal
observed
,
that
these
words
,
to
the
inhabitants
of
Jerusalem
,
are
here
inserted
purposely
to
imply
,
either
,
1.
That
it
was
not
the
Royal
seat
,
or
Gods
Sanctuary
then
,
that
should
secure
them
,
but
that
they
also
should
suffer
with
the
rest
.
Or
,
2.
that
God
in
his
word
should
be
an
occasion
of
ruin
,
not
only
to
the
meaner
sort
of
people
,
but
also
to
the
chief
amongst
them
,
even
to
the
Rulers
and
Priests
at
Jerusalem
.
Now
the
main
drift
of
all
this
was
,
to
encourage
the
faithful
not
to
be
carried
away
with
the
stream
of
the
people
,
that
would
not
believe
nor
obey
Gods
Word
,
because
the
Lord
would
be
a
Sanctuary
to
those
that
did
believe
and
obey
,
but
a
stone
of
stumbling
and
a
rock
of
offence
to
the
rest
.
But
withal
most
observable
it
is
,
that
in
many
places
of
the
New
Testament
this
is
applied
to
Christ
the
true
Immanuel
,
mentioned
before
ver.
8.
as
in
Act.
4.11
.
This
is
the
stone
which
was
set
at
nought
of
you
builders
,
which
is
become
the
head
of
the
corner
.
And
Rom.
9.32
▪
33.
where
it
is
said
of
the
unbelieving
Jews
,
They
stumbled
at
that
stumbling-stone
,
as
it
is
written
,
Behold
I
lay
in
Sion
a
stumbling-stone
and
rock
of
offence
.
And
,
1
Pet.
2.7
,
8.
Unto
you
therefore
which
believe
he
is
precious
;
but
unto
them
which
be
disobedient
,
the
stone
which
the
builders
disallowed
,
the
same
is
made
the
head
of
the
corner
;
and
a
stone
of
stumbling
,
and
a
rock
of
offence
,
even
to
them
which
stumble
at
the
word
.
See
also
Mat.
23.42
.
And
the
ground
of
this
is
,
because
Christ
,
and
so
God
in
him
,
was
to
those
that
believed
in
him
,
a
foundation-stone
,
a
rock
of
Salvation
(
concerning
which
see
the
Note
,
Psal.
118.22
.
)
but
to
others
,
who
through
their
blindness
and
madness
took
offence
at
the
meanness
of
his
outward
condition
,
and
the
Doctrine
of
life
and
salvation
,
which
he
taught
them
,
he
became
a
stumbling-stone
and
a
rock
of
offence
,
that
is
,
an
occasion
of
their
ruin
and
perdition
;
and
thus
he
was
the
savour
of
death
unto
death
to
some
,
but
the
savour
of
life
unto
life
to
others
,
2
Cor.
2.16
.
and
was
set
for
the
fall
and
rising
again
of
many
in
Israel
,
Luk.
2.34
.
see
also
Joh.
9.39
.
Ver.
16.
Bind
up
the
Testimony
,
&c.
]
This
is
a
part
of
that
charge
,
which
(
as
is
said
before
,
ver.
11.
)
was
given
by
God
particularly
to
the
Prophet
by
way
of
informing
him
what
he
should
do
,
Bind
up
the
Testimony
,
seal
the
Law
among
my
disciples
.
By
the
testimony
may
be
meant
,
1.
The
Law
or
Word
of
God
in
general
,
which
is
often
so
called
in
Scripture
.
See
the
Notes
,
Exod.
25.16
.
&
Psal.
19.7
.
&
78.5
.
and
that
because
the
Lord
hath
therein
made
known
his
will
to
his
people
,
and
by
a
solemn
and
severe
sanction
had
attested
thereto
.
Or
,
2.
the
great
roul
which
the
Prophet
was
commanded
to
write
,
mentioned
ver.
1.
of
this
Chapter
,
and
that
because
there
was
therein
a
Testimony
written
concerning
the
defence
of
this
people
,
and
the
ruin
of
their
enemies
that
were
combined
against
them
.
Or
,
3.
The
whole
Word
of
God
which
he
had
now
delivered
to
them
,
both
in
the
roul
which
he
had
written
and
set
up
for
the
people
to
read
,
and
in
that
Prophecy
which
he
had
now
spoken
to
them
in
the
name
of
the
Lord
;
the
Doctrine
which
he
had
now
taught
them
,
and
wherein
he
had
testified
what
the
Lords
will
was
that
the
faithful
should
do
,
namely
that
they
should
not
walk
in
the
way
of
that
incredulous
people
.
Yea
,
herein
also
may
be
included
what
he
fore-prophecyed
concerning
the
Messiah
,
the
true
Immanuel
,
that
mystery
which
was
testified
afore
by
the
Prophets
,
Rom.
1.2
.
And
so
likewise
the
same
may
be
meant
by
the
Law
,
to
wit
,
either
the
Word
of
God
in
general
,
or
else
that
word
or
message
he
had
now
delivered
to
them
,
to
which
they
were
bound
to
yield
obedience
,
as
to
a
command
or
Law
given
them
from
God
.
But
now
what
is
meant
by
binding
up
the
Testimony
and
sealing
up
the
Law
amongst
Gods
disciples
?
I
answer
,
that
this
is
diversly
expounded
by
Expositors
;
for
,
1.
some
conceive
that
the
Prophet
was
hereby
charged
to
fold
and
bind
up
that
roul
again
,
mentioned
before
ver.
1.
that
the
promise
therein
contained
concerning
their
approaching
deliverance
,
might
not
be
any
longer
exposed
to
the
neglect
,
and
scorn
,
and
derision
of
an
incredulous
people
▪
but
that
withal
he
should
still
preach
and
press
the
truth
therein
contained
upon
the
faithful
his
followers
,
that
were
capable
of
understanding
such
mysteries
,
and
ready
to
receive
and
embrace
them
;
and
that
he
should
more
and
more
assure
them
of
the
certainty
of
it
,
that
it
might
be
esteemed
as
a
sealed
truth
amongst
them
,
and
an
established
Law
,
according
to
the
direction
whereof
they
were
to
order
themselves
.
2ly
,
Others
,
understanding
it
of
the
whole
Word
of
God
which
he
had
now
delivered
them
,
take
it
to
be
an
information
given
to
the
Prophet
concerning
the
success
his
words
should
find
amongst
the
people
,
to
wit
,
that
his
Disciples
only
that
were
enlightened
and
taught
by
him
,
should
understand
and
embrace
them
,
as
matter
of
authentick
truth
,
having
Gods
seal
stamped
on
it
;
but
that
unto
the
rest
of
the
people
they
should
be
as
a
Book
that
is
closed
and
sealed
up
;
that
is
,
they
should
be
hidden
from
them
,
so
that
they
should
not
understand
them
;
and
so
indeed
we
find
the
same
expression
used
afterwards
,
Chap.
29.11
,
12.
And
thus
these
words
,
bind
up
and
seal
,
are
understood
to
imply
both
the
hiding
of
this
Prophecy
from
the
incredulous
people
,
and
the
keeping
and
preserving
it
charily
for
the
use
of
the
faithful
;
and
this
some
conceive
is
principally
meant
of
the
mysteries
therein
revealed
,
in
part
concerning
the
Messiah
,
which
were
to
be
reserved
as
a
hidden
secret
til
the
days
of
the
Gospel
.
See
Dan.
12.4
.
&
Rev.
5.1
.
And
,
3ly
,
therefore
I
conceive
the
main
intent
of
these
words
was
to
make
known
to
the
Prophet
that
it
would
be
in
vain
to
press
his
Doctrine
upon
an
obstinate
incredulous
people
,
but
yet
that
he
should
not
be
discouraged
herewith
,
because
though
it
were
despised
by
the
generality
of
the
people
,
yet
there
were
some
few
that
should
believe
and
embrace
it
,
whom
he
calls
Disciples
,
as
the
Christians
were
at
first
called
,
Act.
11.26
.
Ver.
17.
And
I
will
wait
upon
the
Lord
that
hideth
his
face
from
the
house
of
Jacob
,
and
I
will
look
for
him
.
]
As
if
he
should
have
said
,
seeing
God
hath
commanded
me
not
to
walk
in
the
way
of
this
people
,
not
to
be
transported
with
their
fears
,
(
ver.
11.
)
and
hath
promised
to
be
a
Sanctuary
and
rock
of
refuge
to
them
that
sanctifie
his
name
and
trust
in
him
,
(
ver.
13
,
14.
)
I
will
quietly
and
constantly
wait
upon
the
Lord
for
that
help
and
deliverance
which
he
hath
promised
us
;
let
both
King
and
people
look
,
if
they
will
,
after
the
Assyrians
for
help
,
I
will
constantly
wait
upon
God
,
and
expect
deliverance
only
from
him
,
notwithstanding
the
Lord
doth
indeed
shew
himself
to
be
highly
displeased
with
his
people
for
their
wickedness
,
both
by
the
judgments
he
hath
already
brought
upon
them
,
and
those
he
hath
now
farther
threatned
.
And
thus
he
encourageth
the
people
by
his
example
to
trust
in
God
,
and
to
wait
upon
him
for
deliverance
.
Or
else
thus
;
seeing
God
hath
revealed
this
to
me
,
that
my
words
shall
be
hidden
from
the
generality
of
this
rebellious
people
,
and
some
few
only
shall
believe
and
embrace
it
,
I
will
go
on
in
my
work
,
quietly
waiting
upon
him
for
that
success
which
he
is
pleased
to
give
to
my
labours
,
and
patiently
submitting
to
his
good
will
and
pleasure
,
even
when
he
hideth
his
face
in
anger
,
and
doth
punish
their
obstinacy
by
withdrawing
his
grace
and
spirit
from
them
,
and
so
causeth
his
word
to
be
as
it
were
bound
and
sealed
up
from
them
.
Ver.
18.
Behold
,
I
,
and
the
children
whom
the
Lord
hath
given
me
,
are
for
signs
,
and
for
wonders
in
Israel
,
&c.
]
Because
these
words
,
Behold
,
I
,
and
the
children
which
God
hath
given
me
,
are
by
the
Apostle
,
Heb.
2.13
.
applyed
to
Christ
,
therefore
many
learned
Expositors
hold
,
that
they
are
not
the
words
of
the
Prophet
,
speaking
of
himself
and
his
Disciples
,
or
followers
;
but
the
very
words
of
Christ
,
speaking
to
the
Prophet
,
and
that
to
comfort
him
against
the
hatred
of
the
wicked
,
and
the
scorn
and
contempt
which
they
cast
upon
him
,
by
his
own
example
,
who
taking
upon
him
in
our
nature
the
work
of
a
Prophet
,
was
to
be
used
as
scornfully
and
contemptuously
himself
;
as
if
it
had
been
said
,
Behold
I
(
who
am
the
Son
of
God
,
and
the
great
Prophet
of
the
Church
)
and
my
Disciples
,
that
shall
through
the
grace
of
God
embrace
my
Doctrine
,
the
children
which
God
shall
give
me
(
according
to
that
Chap.
53.10
.
When
thou
shalt
make
his
soul
an
offering
for
sin
,
he
shall
see
his
seed
)
,
shall
be
esteemed
as
monsters
,
derided
and
reproached
amongst
Gods
people
;
and
therefore
it
is
no
wonder
though
they
use
thee
so
.
The
disciple
is
not
above
his
master
,
nor
the
servant
above
his
Lord
,
Mat.
10.24
.
But
to
make
these
not
to
be
the
words
of
the
Prophet
,
but
of
Christ
only
,
is
methinks
very
harsh
,
and
overthrows
the
whole
passage
of
the
Context
.
Nor
is
it
necessary
they
should
be
so
taken
,
because
the
Apostle
applies
them
to
Christ
;
nothing
being
more
usual
in
the
New
Testament
than
to
apply
many
passages
to
Christ
,
that
in
the
Old
Testament
were
spoken
of
others
that
were
Types
of
Christ
,
as
we
may
see
(
for
instance
)
in
2
Sam.
7.14
.
for
which
see
the
Note
there
.
Others
therefore
do
better
,
I
conceive
,
take
them
to
be
the
Prophets
own
words
;
but
withal
they
differ
in
their
opinion
concerning
the
meaning
of
them
.
For
,
1.
Some
understand
this
of
the
Prophets
children
,
born
to
him
by
his
lawful
wife
,
to
wit
,
Shear-jashub
,
and
Maher-shalal-hash-baz
,
mentioned
before
,
Chap.
7.3
.
&
8.3
.
and
accordingly
they
conceive
that
the
Prophet
in
these
words
did
either
,
1.
Call
upon
the
faithful
to
look
upon
him
,
his
constancy
and
undaunted
resolution
,
(
upon
that
express
revelation
he
had
received
from
God
)
and
upon
his
children
,
by
whose
mysterious
and
Prophetick
names
he
had
assured
them
of
those
things
that
should
come
to
pass
,
to
wit
,
the
good
which
God
would
do
for
his
people
,
and
the
evil
he
would
bring
upon
their
enemies
,
that
so
their
faith
might
be
strengthened
thereby
,
and
they
encouraged
against
the
terrors
of
the
generality
of
the
people
.
Or
else
,
2ly
,
bewail
their
condition
,
in
that
whilst
he
and
his
children
were
ordered
by
God
to
be
for
Prophetick
signs
unto
the
people
,
(
see
Chap.
20.2
,
3.
)
they
were
for
this
hooted
and
pointed
at
,
as
so
many
monsters
,
scoffed
at
and
flouted
by
the
prophane
multitude
,
as
it
is
also
said
,
Zach.
3.8
.
Thou
and
thy
fellows
that
sit
before
thee
,
are
men
wondered
at
.
And
,
2ly
,
some
understand
it
of
the
faithful
,
such
as
were
ver.
16.
called
Disciples
,
that
believed
and
obeyed
his
Doctrine
,
whom
he
calls
here
the
children
which
God
had
given
him
,
because
through
grace
he
had
begotten
them
again
unto
God
,
according
to
that
of
the
Apostle
,
1
Cor.
4.15
.
In
Christ
Jesus
I
have
begotten
you
through
the
Gospel
.
See
also
Gal.
4.19
.
And
accordingly
they
conceive
the
words
,
Behold
I
and
the
children
whom
the
Lord
hath
given
me
,
are
for
signs
and
wonders
in
Israel
:
To
be
spoken
,
1.
By
way
of
complaining
of
the
ineffectualness
of
his
labours
amongst
the
people
,
and
the
great
contempt
that
was
cast
upon
him
and
his
Disciples
and
followers
,
in
that
being
but
a
few
,
and
not
going
along
with
them
in
their
way
,
they
looked
upon
them
as
so
many
prodigies
and
monsters
,
(
see
the
Note
,
Psal.
71.7
.
)
and
did
reproach
and
deride
them
.
And
,
2.
by
way
of
rendring
themselves
ready
to
be
ordered
by
the
Lord
in
all
things
,
Behold
I
and
the
children
whom
the
Lord
hath
given
me
,
are
for
signs
and
wonders
in
Israel
,
even
amongst
Gods
professed
people
;
as
if
he
should
have
said
,
Let
others
do
what
they
will
,
behold
I
and
my
children
,
my
Disciples
and
followers
,
are
ready
and
willing
to
rest
upon
thy
promises
,
to
obey
thy
commands
,
and
to
make
known
thy
will
,
whatever
contempt
and
scorn
we
may
endure
for
so
doing
.
And
then
for
the
last
words
,
From
the
Lord
of
Hosts
which
dwelleth
in
mount
Zion
;
they
are
added
to
imply
,
either
,
1.
That
it
was
by
Gods
appointment
that
he
and
his
children
(
if
of
them
we
understand
the
foregoing
words
)
were
Prophetick
signs
,
and
that
his
children
were
called
by
those
Prophetick
n●mes
that
were
given
them
.
And
then
God
is
here
called
the
Lord
of
hosts
,
purposely
to
tax
the
incredulity
of
the
people
,
that
were
so
over-born
with
fear
,
notwithstanding
they
had
a
promise
of
deliverance
from
God
,
who
was
the
Lord
of
hosts
.
Or
else
,
2ly
,
That
it
was
by
express
warrant
from
God
that
he
and
his
Disciples
did
rest
upon
Gods
promise
,
and
durst
not
go
in
the
way
of
the
generality
of
the
people
in
seeking
after
the
Assyrians
;
and
that
therefore
however
they
boasted
of
the
God
that
dwelt
in
Mount
Zion
,
yet
the
truth
was
,
that
by
opposing
,
and
despising
and
reproaching
them
that
were
his
faithful
servants
,
they
did
oppose
and
despise
the
Lord
of
hosts
himself
that
dwelt
there
.
Of
,
3ly
,
that
they
knew
it
was
not
without
the
will
and
appointment
of
God
,
that
they
should
be
so
despised
and
derided
,
and
hooted
at
by
the
rude
multitude
,
and
therefore
they
would
patiently
bear
it
.
Thus
I
conceive
these
words
are
to
be
understood
.
As
for
the
Apostles
applying
those
words
to
Christ
,
Heb.
2.13
.
Behold
,
I
,
and
the
children
which
God
hath
given
me
,
the
ground
of
that
was
,
because
Isaiah
being
a
type
of
Christ
,
that
which
Isaiah
there
spake
of
himself
,
might
well
be
applied
to
Christ
,
as
spoken
in
his
person
,
in
regard
that
,
1.
Christ
did
in
our
very
nature
exercise
his
Prophetical
office
;
and
,
2.
that
Christs
Disciples
were
by
him
begotten
again
to
God
,
and
in
that
regard
might
be
called
his
children
,
as
Isaiah
called
his
Disciples
.
3.
That
it
was
by
the
special
grace
of
God
,
that
Christs
Disciples
as
well
as
the
Prophets
were
so
begotten
again
,
according
to
that
of
our
Saviour
,
Joh.
6.44
.
No
man
can
come
unto
me
,
except
my
father
which
hath
sent
me
draw
him
.
And
again
,
Chap.
17.6
.
Thine
they
were
,
and
thou
gavest
them
me
.
And
,
4.
that
as
Isaiah
presented
his
Disciples
to
God
,
as
ready
to
cleave
to
God
,
and
to
obey
him
in
all
things
,
so
are
the
faithful
continually
presented
before
God
by
Christ
their
Mediator
.
Ver.
19.
And
when
they
shall
say
unto
you
,
&c.
]
These
are
still
the
words
of
the
Prophet
to
the
faithful
.
Because
this
people
were
prone
in
time
of
great
troubles
and
danger
,
to
run
to
Sorcerers
for
counsel
;
therefore
the
Prophet
adviseth
the
Faithful
to
beware
that
they
were
not
drawn
away
by
these
,
And
when
they
shall
say
unto
you
,
Seek
unto
them
that
have
familiar
Spirits
,
and
unto
Wizzards
;
that
is
Sorcerers
,
such
as
were
usually
called
Cunning-men
.
The
word
in
the
Original
which
we
translate
them
that
have
familiar
Spirits
,
is
derived
from
an
Hebrew
word
which
signifieth
a
Bottle
;
because
when
their
evil
Spirits
entred
into
them
,
as
sometimes
they
did
,
they
used
to
swell
and
blow
up
their
Bodies
like
a
bladder
or
bottle
,
and
then
gave
answers
from
within
them
,
out
of
their
bellies
,
or
out
of
their
throats
.
And
therefore
are
those
words
added
,
I
conceive
by
way
of
derision
,
that
peep
and
that
mutter
,
either
first
because
these
evil
spirits
spake
in
them
with
a
low
,
whispering
and
puling
voice
,
like
chickens
not
yet
hatched
;
or
with
a
hollow
,
grumbling
and
grunting
voice
,
a
broken
and
scarce
articulate
sound
,
they
could
not
well
be
heard
or
understood
,
that
so
they
might
the
better
deceive
those
that
heard
them
;
or
because
the
witches
or
wizzards
themselves
used
a
kind
of
muttering
or
low
way
of
speaking
in
their
charms
,
or
in
the
answers
they
gave
,
that
they
might
strike
those
that
repaired
to
them
with
the
greater
dread
or
awe
of
them
.
Or
,
3.
because
at
least
they
spake
so
obscurely
that
their
hearers
did
not
know
what
to
make
of
their
words
.
And
hence
are
the
like
expressions
used
by
our
Prophet
,
Chap.
29.4
.
Thy
speech
shall
be
low
out
of
the
dust
,
and
thy
voice
shall
be
as
of
one
that
hath
a
familiar
spirit
out
of
the
ground
,
and
thy
speech
shall
whisper
out
of
the
dust
.
Should
not
a
people
seek
unto
their
God
?
&c.
]
These
words
may
be
taken
either
as
an
argument
whereby
the
Prophet
seeks
to
disswade
them
from
harkening
to
such
seducers
,
or
as
the
answer
which
they
should
return
to
those
that
should
perswade
them
to
go
to
witches
and
wizzards
;
as
if
it
had
been
expressed
thus
,
When
they
shall
say
unto
you
,
seek
unto
them
that
have
familiar
spirits
and
unto
wizzards
,
let
this
be
your
answer
,
should
not
a
people
seek
unto
their
God
?
as
if
they
should
have
said
,
Every
Nation
will
yield
this
,
that
in
their
straits
it
is
fit
they
should
seek
to
their
God
for
counsel
and
direction
;
and
shall
not
we
much
more
do
so
,
that
serve
the
living
and
the
true
God
?
For
the
living
to
the
dead
?
that
is
,
will
any
rational
men
go
to
enquire
of
dead
men
on
the
behalf
of
those
that
are
living
?
to
wit
,
by
seeking
to
witches
that
they
may
raise
up
the
dead
to
give
them
counsel
,
concerning
which
see
the
Notes
,
Deut.
18.10
.
Some
I
know
read
it
from
the
living
to
the
dead
;
intending
thereby
that
it
was
a
vain
thing
to
go
from
the
living
Prophets
,
or
from
the
living
God
to
dead
men
.
But
I
conceive
it
is
better
rendered
,
as
in
our
Translation
,
for
the
living
to
the
dead
;
so
to
imply
how
absurd
a
thing
it
was
on
the
behalf
of
living
men
to
go
to
enquire
of
dead
men
,
that
can
know
nothing
of
what
is
done
upon
earth
.
Ver.
20.
To
the
Law
and
to
the
Testimony
,
&c.
]
That
is
,
let
them
seek
to
the
Word
of
God
for
counsel
and
direction
;
which
may
include
both
the
written
word
,
(
see
the
Note
above
,
ver.
16.
)
or
the
present
teaching
of
the
Prophet
or
Prophets
.
If
they
speak
not
according
to
this
word
,
that
is
,
according
to
what
I
now
say
,
to
wit
,
that
men
are
not
to
enquire
of
witches
nor
wizzards
,
nor
any
where
else
,
but
only
from
the
Word
of
God
,
It
is
because
there
is
no
light
in
them
,
or
(
as
it
is
in
the
Hebrew
)
because
there
is
no
morning
in
them
,
that
is
,
because
they
have
no
truth
in
them
;
or
because
they
are
stark
blind
,
void
of
common
sense
and
understanding
.
Ver.
21.
And
they
shall
pass
through
it
,
&c.
]
That
is
,
this
wicked
people
that
would
not
rely
upon
God
,
but
would
seek
help
elsewhere
,
and
go
to
witches
and
wizzards
for
advice
,
shall
pass
through
the
land
of
Judea
,
to
wit
,
either
as
the
enemy
are
carrying
them
away
captives
into
a
strange
Country
,
or
in
a
way
of
wandring
up
and
down
from
one
place
to
another
to
find
some
relief
,
help
,
and
refuge
,
yet
no where
finding
any
,
(
no
not
in
that
land
wherein
God
had
promised
to
give
them
a
quiet
and
setled
habitation
,
Gen.
17.8
.
)
being
every
where
hunted
and
pursued
by
their
enemies
,
hardly
bestead
and
hungry
,
that
is
,
suffering
many
hard
and
grievous
things
,
being
stripped
and
spoiled
of
all
they
enjoyed
,
and
ready
to
starve
for
want
of
food
.
And
it
shall
come
to
pass
,
that
when
they
shall
be
hungry
,
they
shall
fret
themselves
,
and
shall
curse
their
King
and
their
God
,
&c.
]
That
is
,
being
overwhelmed
with
misery
,
out
of
extream
impatience
of
spirit
,
and
being
stricken
with
a
kind
of
desperate
rage
and
madness
,
they
shall
not
only
curse
their
King
,
as
judging
him
the
cause
of
their
calamities
,
in
that
he
had
called
in
the
Assyrian
,
or
had
some
way
ill
managed
the
business
with
him
,
and
so
had
provoked
him
against
them
,
but
their
God
also
,
to
wit
,
because
he
had
not
helped
them
.
Some
indeed
conceive
that
this
last
is
meant
of
their
false
gods
,
whom
they
should
curse
when
they
should
by
experience
find
how
vainly
they
had
expected
help
from
them
.
But
I
see
not
but
that
it
might
be
meant
of
the
true
God
,
and
that
this
is
purposely
added
to
set
forth
the
extream
height
of
their
wickedness
and
fury
,
according
to
what
is
foretold
of
those
desperate
wretches
under
the
Beast
,
Revel.
16.10
,
11.
They
gnawed
their
tongues
for
pain
,
and
blasphemed
the
God
of
heaven
because
of
their
pains
.
But
however
,
if
we
understand
it
of
their
Idol-gods
,
very
observable
is
the
event
of
their
sin
.
They
would
not
trust
in
Gods
promise
,
but
forsook
him
,
and
placed
all
their
hope
in
the
policy
of
their
King
;
and
now
the
issue
is
,
that
they
come
to
curse
their
King
and
their
false
gods
,
to
whom
they
(
with
their
King
)
had
given
away
the
honour
of
the
true
God
.
As
for
the
last
words
,
and
look
upward
,
though
some
would
have
it
imply
,
that
being
convinced
of
their
former
folly
in
resting
upon
men
,
they
should
now
begin
to
look
Heavenward
for
help
;
yet
because
it
is
joined
so
immediately
with
their
cursing
of
God
,
I
cannot
think
that
can
be
intended
.
And
therefore
I
conceive
that
either
here
the
Prophet
begins
to
relate
the
desperateness
of
their
condition
,
in
that
first
they
should
in
vain
look
upward
to
God
for
help
,
(
for
which
see
the
Note
,
2
Sam.
22.42
.
)
and
afterwards
to
as
little
purpose
should
look
to
the
earth
,
as
it
is
expressed
in
the
following
verse
;
or
else
rather
,
that
this
is
added
the
better
to
set
forth
the
desperate
madness
of
these
blaspheming
wretches
,
to
wit
,
that
even
with
their
faces
looking
Heavenward
they
should
curse
God
.
All
which
most
Expositors
do
understand
of
that
miserable
condition
whereinto
this
people
were
brought
in
the
days
of
Zedekiah
,
when
Jerusalem
was
taken
by
the
Babylonians
,
2
King
.
26.45
,
&c.
Ver.
22.
And
they
shall
look
unto
the
earth
,
&c.
]
They
that
understand
the
last
words
of
the
foregoing
verse
,
and
look
upward
,
of
their
looking
to
Heaven
for
help
,
do
accordingly
conceive
,
that
here
a
reason
is
given
why
they
should
at
last
look
Heavenward
,
to
wit
,
because
on
earth
there
was
nothing
to
be
discovered
but
misery
and
sorrow
.
But
rather
,
the
drift
of
the
words
is
to
imply
,
that
in
the
whole
land
they
should
find
no
hope
of
help
and
comfort
;
and
so
if
that
last
Clause
in
the
foregoing
verse
were
to
imply
,
that
they
should
in
vain
look
upward
to
Heaven
for
help
,
(
as
it
is
there
noted
that
some
hold
)
then
these
words
are
added
,
And
they
shall
look
unto
the
earth
,
and
behold
trouble
and
darkness
,
to
imply
,
that
neither
in
Heaven
nor
on
earth
any
hope
of
help
should
appear
,
so
that
in
their
trouble
they
should
be
as
men
in
the
dark
not
knowing
which
way
to
turn
themselves
.
The
expressions
here
used
are
much
like
those
,
Chap.
5.30
.
concerning
which
see
the
Note
there
.
And
to
the
same
purpose
are
the
following
words
,
dimness
of
anguish
;
and
so
also
the
last
Clause
,
and
they
shall
be
driven
to
darkness
;
for
this
implies
that
their
misery
,
and
their
anguish
,
and
perplexity
of
mind
in
their
misery
,
should
encrease
daily
more
and
more
.
A
man
driven
headlong
in
the
dark
must
needs
fall
the
more
desperately
.
And
so
the
Prophet
would
imply
it
should
be
with
them
.
CHAP.
IX
.
Vers.
1.
NEvertheless
the
dimness
shall
not
be
such
,
&c.
]
Lest
the
faithful
should
be
over-pressed
with
fear
and
sorrow
,
hearing
of
such
a
sad
and
a
black
day
that
was
coming
upon
the
land
,
in
regard
of
those
grievous
miseries
and
straits
that
should
befall
them
,
mentioned
in
several
places
of
the
foregoing
Chapter
,
and
especially
in
the
last
verse
,
where
he
speaks
of
the
trouble
,
and
darkness
,
and
dimness
of
anguish
that
should
come
upon
them
,
therefore
the
Prophet
doth
here
add
a
promise
by
way
of
consolation
,
telling
them
of
that
which
might
much
allay
the
bitterness
of
the
calamities
which
are
there
threatned
.
Some
indeed
hold
that
the
promise
made
to
the
faithful
begins
not
till
the
second
verse
.
The
first
verse
they
conceive
it
rather
inserted
by
way
of
aggravating
the
darkness
threatned
in
the
foregoing
Chapter
,
Nevertheless
the
dimness
shall
not
be
such
as
was
in
her
vexation
,
when
at
the
first
he
lightly
afflicted
the
land
of
Zebulun
,
&c.
as
if
he
had
said
,
No
marvel
though
it
be
said
that
the
people
shall
be
in
such
perplexity
,
as
is
before
described
,
when
the
calamities
there
threatned
shall
come
upon
them
;
for
this
affliction
when
it
comes
,
shall
darken
the
land
otherwise
,
that
is
,
in
a
far
more
grievous
manner
than
it
was
darkened
by
the
invasions
of
enemies
in
former
times
.
And
indeed
if
the
calamities
threatned
in
the
foregoing
Chapter
(
the
dimness
here
spoken
of
)
be
understood
of
the
destruction
made
in
the
land
by
the
Chaldeans
in
the
days
of
Zedekiah
,
when
the
City
Jerusalem
was
taken
,
and
the
Temple
burnt
,
and
the
people
were
carried
captives
into
Babylon
,
that
was
in
it self
a
blacker
day
of
distress
than
ever
had
been
seen
in
the
land
of
Israel
,
when
the
Assyrians
had
made
the
saddest
havock
amongst
them
.
Well
,
but
yet
because
this
expression
,
the
dimness
shall
not
be
such
as
was
in
her
vexation
,
seems
in
an
ordinary
way
of
speaking
,
to
import
that
it
should
not
be
so
great
;
and
especially
because
the
following
verse
seems
plainly
to
be
added
,
as
a
farther
explanation
of
that
which
is
said
here
,
The
people
that
walked
in
darkness
have
seen
a
great
light
,
&c.
therefore
I
rather
conceive
that
the
drift
of
this
verse
also
is
to
mitigate
their
fears
,
by
assuring
them
,
that
though
the
judgments
threatned
in
the
foregoing
Chapter
should
fall
very
heavy
upon
the
land
of
Israel
or
Judah
,
yet
in
some
respect
it
should
not
be
such
,
that
is
,
so
great
as
it
was
in
those
vexations
of
the
land
of
Israel
by
the
Assyrians
,
mentioned
in
the
latter
part
of
the
verse
.
And
accordingly
I
understand
the
words
thus
;
Nevertheless
the
dimness
,
(
to
wit
,
that
threatned
in
the
foregoing
Chapter
,
whether
we
understand
thereby
the
calamities
they
underwent
in
the
days
of
Hezekiah
,
by
Sennacheribs
invading
the
land
with
such
a
mighty
army
,
or
the
grievous
destruction
that
was
brought
upon
them
by
the
Chaldeans
in
the
days
of
Zedekiah
)
shall
not
be
such
,
that
is
,
in
every
respect
so
great
as
was
in
her
vexation
;
that
is
,
as
it
was
when
the
land
was
vexed
and
afflicted
by
those
two
Invasions
of
the
Assyrians
,
mentioned
in
the
following
words
,
when
at
the
first
he
lightly
afflicted
the
land
of
Zebulun
,
and
the
land
of
Naphtali
;
which
may
be
meant
either
first
of
that
Invasion
of
the
land
of
Israel
,
when
Pul
the
Assyrian
made
an
inroad
into
the
Country
in
the
days
of
Menahem
,
and
then
was
presently
hired
with
a
sum
of
money
to
be
gone
again
,
for
which
see
the
Notes
,
2
King
.
15.19
.
which
seems
to
me
most
probable
;
or
else
,
2.
of
that
Invasion
made
by
Tiglath-pileser
,
which
fell
chiefly
indeed
upon
the
Tribes
of
Zebulun
and
Naphtali
,
and
wherein
they
might
well
be
said
to
be
more
lightly
afflicted
,
because
then
only
some
of
the
Tribes
(
about
five
of
them
)
were
carried
away
captives
,
and
not
all
of
them
,
as
they
were
afterwards
by
Salmanasser
;
for
which
see
the
Note
,
2
King
.
15.29
.
And
afterward
did
more
grievously
afflict
her
;
which
may
be
meant
of
that
more
grievous
hand
of
God
upon
the
whole
Kingdom
of
the
Ten
Tribes
in
the
days
of
Hoshea
,
when
by
Salmanasser
Samaria
was
taken
,
and
the
whole
people
of
Israel
in
a
manner
were
carried
away
captives
into
Assyria
,
2
King
.
17.3
,
&c.
for
which
see
the
Notes
there
.
Or
rather
of
the
Invasion
of
Tiglath-pileser
,
which
may
be
termed
more
grievous
with
respect
to
the
foregoing
inroad
of
Pul
;
which
I
think
is
far
most
probable
;
for
whereas
it
may
be
,
and
it
is
usually
objected
,
that
the
Prophet
speaks
here
of
calamities
that
had
formerly
come
upon
the
land
of
Israel
;
and
it
is
clear
,
that
neither
the
Invasion
by
Tiglath-pileser
,
nor
that
by
Salmanasser
,
were
come
to
pass
when
the
Prophet
spake
this
,
though
indeed
he
lived
to
see
them
both
accomplished
.
Though
to
this
it
may
be
answered
,
that
it
was
usual
with
the
Prophets
to
speak
of
things
to
come
,
as
if
they
were
past
and
done
already
,
only
to
imply
the
certainty
of
them
;
yet
I
should
think
that
this
objection
may
be
better
prevented
by
holding
that
the
Prophet
speaks
here
of
two
Invasions
of
the
land
of
Israel
that
were
in
a
manner
past
already
,
to
wit
,
that
of
Pul
,
and
that
of
Tiglath-pileser
,
which
was
now
immediately
coming
upon
them
,
and
in
a
manner
in
being
.
And
indeed
the
following
description
of
that
part
of
the
land
of
Canaan
,
which
was
to
feel
the
misery
of
this
more
grievous
affliction
,
agrees
best
with
the
Invasion
of
T●glath-pileser
,
and
cannot
so
well
be
understood
of
that
of
Salmanasser
,
when
the
whole
Kingdom
of
the
Ten
Tribes
was
over-run
and
dispeopled
;
as
first
,
in
that
this
is
said
to
have
been
by
the
way
of
the
Sea
;
for
this
cannot
so
well
be
meant
of
the
midland-Sea
,
called
the
great
Sea
,
Josh.
1.4
.
which
was
the
utmost
border
of
the
land
of
Israel
,
westward
,
and
very
far
remote
from
Jordan
(
which
is
also
here
mentioned
.
)
And
that
which
is
said
by
some
is
altogether
uncertain
,
to
wit
,
that
the
tract
of
land
of
which
he
speaks
here
,
is
said
to
have
been
by
the
way
of
the
Sea
,
because
there
was
a
high-way
in
those
parts
about
Jordan
,
whereby
they
carried
their
wares
,
which
were
to
be
transported
through
the
land
to
the
Sea-side
,
which
was
hereupon
called
the
way
of
the
Sea
.
And
therefore
I
rather
think
it
is
meant
of
that
part
of
the
Country
which
lay
upon
the
Lake
of
Gennesareth
,
as
it
is
called
,
Luk.
5.1
.
which
was
also
called
the
Sea
of
Cinnereth
,
Josh.
13.27
.
or
the
Sea
of
Gennesareth
;
and
Mat.
4.18
.
The
Sea
of
Galilee
;
and
Joh.
21.1
.
The
Sea
of
Tiberias
.
And
the
like
may
be
said
of
the
following
words
,
Beyond
Jordan
in
Galilee
of
the
Nations
;
or
as
some
translate
it
,
in
populous
Galilee
;
for
though
the
whole
land
of
Galilee
was
divided
into
two
parts
,
the
one
whereof
was
called
the
upper
Galilee
,
and
the
other
the
lower
,
and
some
think
the
lower
Galilee
is
here
meant
,
which
was
in
the
Tribe
of
Zebulun
;
and
that
it
was
called
populous
Galilee
,
because
it
was
so
full
of
people
:
and
others
think
the
upper
Galilee
is
here
meant
,
which
was
in
the
Tribe
of
Naphtali
,
which
they
say
was
called
Galilee
of
the
Nations
,
because
there
were
many
of
the
Heathens
usually
inhabiting
there
,
in
regard
that
it
was
near
to
the
Tyrians
and
Zidonians
,
or
for
some
other
reason
,
(
for
which
see
the
Notes
,
Gen.
14.1
.
Josh.
12.23
.
Judg.
4.2
.
&
1
King
.
9.11
.
)
Yet
,
first
,
because
it
is
evident
that
the
Prophet
speaks
here
of
a
storm
that
fell
upon
those
parts
of
the
land
that
lay
near
to
Jordan
,
and
not
upon
the
whole
Kingdom
of
the
Ten
Tribes
;
as
that
Invasion
of
Salmanasser
did
.
2.
Because
it
is
clear
that
Tiglath-pileser
did
indeed
subdue
and
carry
into
captivity
the
Tribes
without
Jordan
,
and
those
within
Jordan
,
to
wit
,
on
the
East-side
of
it
,
even
all
the
inhabitants
both
of
the
upper
and
lower
Galilee
,
(
which
may
therefore
be
here
said
to
be
beyond
Jordan
,
with
respect
to
those
without
Jordan
,
that
were
at
the
same
time
carried
away
into
captivity
)
,
see
the
Note
,
2
King
.
15.29
.
And
3.
because
the
Evangelist
citing
this
passage
of
Isaiah
,
Mat.
4.14
,
15
,
16.
seems
to
speak
of
those
places
about
Jordan
,
where
our
Saviour
first
Preached
the
Gospel
;
therefore
it
seems
to
me
most
probable
that
the
Prophet
speaks
here
of
the
Invasion
of
Tiglath-pileser
.
Well
,
but
however
,
whether
this
more
grievous
affliction
of
the
land
of
Israel
be
meant
of
the
Invasion
of
Tiglath-pileser
,
or
of
that
of
Salmanasser
;
yet
if
that
judgment
which
the
Prophet
in
the
foregoing
Chapter
foretold
should
come
upon
Judah
,
be
meant
of
that
destruction
which
was
made
by
Nebuchadnezzar
in
the
days
of
Zedekiah
,
when
Jerusalem
was
taken
,
and
both
the
City
and
the
Temple
it self
was
sacked
and
burnt
,
and
the
Jews
for
the
generality
were
all
carried
away
captives
into
Babylon
,
(
which
was
doubtless
the
greatest
blow
that
was
ever
given
to
the
land
)
how
can
it
be
said
that
the
dimness
then
was
not
such
,
that
is
,
so
great
as
it
was
in
her
vexation
by
those
two
foregoing
Invasions
of
the
land
of
Israel
by
the
Assyrians
?
Indeed
if
the
judgment
threatned
against
Judah
in
the
foregoing
Chapter
,
were
the
Invasion
of
Sennacherib
in
the
days
of
Hezekiah
(
which
many
think
most
probable
)
that
might
well
be
said
to
be
not
so
great
as
were
the
two
foregoing
Invasions
of
the
land
of
Israel
by
the
Assyrians
.
But
if
that
threatned
in
the
foregoing
Chapter
were
that
dreadful
ruin
that
was
made
in
Jerusalem
,
and
in
the
land
of
Judah
by
Nebuchadnezzar
,
how
can
that
be
said
to
have
been
not
so
great
as
those
two
Invasions
of
the
Kingdom
of
the
Ten
Tribes
by
the
Assyrians
?
I
answer
,
1.
Because
this
dimness
was
not
perpetual
,
as
the
other
was
.
The
Jews
that
were
carried
captives
into
Babylon
returned
afterward
back
again
into
their
own
Country
(
which
the
Israelites
that
were
carried
away
by
the
Assyrians
never
did
)
at
which
time
both
the
City
and
Temple
at
Jerusalem
were
rebuilt
again
.
And
,
2.
Because
some
few
years
after
,
the
promised
Messiah
should
come
,
and
then
they
should
enjoy
the
light
of
the
Gospel
,
which
to
the
faithful
should
yield
so
great
comfort
,
that
it
would
make
them
forget
all
their
former
sufferings
and
sorrows
.
And
indeed
it
is
clear
,
that
the
Evangelist
St.
Matthew
doth
in
the
place
above
cited
apply
that
which
he
saith
there
concerning
the
springing
up
of
the
light
of
the
Gospel
to
the
places
here
mentioned
by
the
Prophet
;
implying
that
as
those
parts
first
tasted
of
the
miseries
here
spoken
of
,
so
they
should
be
first
revived
by
the
bright
shining
of
the
Gospel
amongst
them
.
Ver.
2.
The
people
that
walked
in
darkness
,
have
seen
a
great
light
,
&c.
]
This
was
in
part
accomplished
,
first
,
when
Sennacheribs
army
was
destroyed
,
wherewith
he
had
besieged
Jerusalem
in
the
days
of
Hezekiah
,
and
so
the
siege
was
broken
up
,
and
the
enemies
were
forced
to
fly
out
of
the
land
with
great
confusion
and
shame
;
for
then
the
people
of
Judea
might
well
be
said
to
have
seen
a
great
light
,
not
only
because
their
joy
must
needs
then
be
exceeding
great
,
after
such
a
dark
time
of
extream
distress
and
sorrow
,
but
also
because
their
deliverance
in
such
a
miraculous
way
was
so
apparently
the
mighty
hand
and
work
of
God
.
2.
When
the
Jews
were
delivered
out
of
Babylon
,
and
brought
back
again
into
their
own
land
,
at
which
time
some
of
the
Ten
Tribes
also
returned
,
in
regard
whereof
it
may
be
spoken
of
the
whole
Nation
of
Israel
.
And
indeed
considering
that
when
by
Nebuchadnezzar
the
City
and
Temple
of
Jerusalem
was
destroyed
,
and
so
the
people
were
wholly
taken
off
from
the
publick
Worship
of
God
,
it
might
seem
hereby
that
the
Covenant
betwixt
God
and
them
was
broked
off
,
and
the
hope
they
had
of
the
promised
Messiah
was
at
end
,
therefore
when
the
Lord
had
brought
them
back
again
from
the
land
of
their
captivity
,
their
joy
must
needs
be
exceeding
great
,
see
Psal.
126.2
,
3.
But
,
3.
principally
and
most
clearly
by
the
coming
of
Christ
,
and
the
breaking
forth
of
the
light
of
the
Gospel
,
when
the
Jews
(
and
Gentiles
too
)
were
enlightened
by
the
shining
of
that
Sun
of
Righteousness
amongst
them
,
and
delivered
from
that
blindness
,
and
that
bondage
under
sin
and
Satan
,
wherein
formerly
they
abode
(
whereof
the
Babylonian
captivity
was
a
type
)
,
and
brought
into
an
estate
of
clearer
knowledg
,
and
greater
joy
than
ever
that
people
had
enjoyed
before
in
the
time
of
the
Law
.
And
indeed
,
as
is
partly
noted
before
,
this
I
conceive
is
the
chief
reason
why
Zebulun
and
Naphtali
,
and
the
land
about
Jordan
,
were
particularly
mentioned
in
the
foregoing
verse
,
to
wit
,
because
the
light
of
the
Gospel
did
first
break
forth
in
those
parts
;
and
there
Christ
wrought
his
first
Miracles
,
and
the
chief
of
his
Apostles
were
there
first
called
.
And
the
same
is
intended
in
the
following
words
,
They
that
dwell
in
the
land
of
the
shadow
of
death
,
upon
them
hath
the
light
shined
;
for
this
also
may
comprehend
both
the
deliverance
of
the
Jews
out
of
Babylon
,
where
they
seemed
to
have
been
in
as
hopeless
a
condition
,
as
men
are
that
lye
dead
in
their
graves
,
according
to
that
which
is
said
of
them
,
Ezek.
37.12
.
O
my
people
,
I
will
open
your
graves
,
and
cause
you
to
come
up
out
of
your
graves
,
and
bring
you
into
the
land
of
Israel
.
And
likewise
more
especially
the
deliverance
of
Christs
redeemed
ones
from
that
darkness
of
sin
and
death
,
both
temporal
and
eternal
,
under
which
they
lay
by
nature
,
see
the
Note
,
Job
3.5
.
And
observable
it
is
,
that
to
express
how
certain
it
was
that
this
should
be
,
the
Prophet
still
speaks
of
that
which
was
to
come
to
pass
many
years
after
,
as
if
it
were
done
already
.
Ver.
3.
Thou
hast
multiplied
the
Nation
,
and
not
encreased
the
joy
,
&c.
]
The
Prophet
still
proceeds
in
a
Prophetical
strain
,
speaking
of
future
things
,
as
if
they
were
past
already
.
The
words
may
be
read
,
as
it
is
in
the
Margent
of
our
Bibles
,
Thou
hast
●●●●ipli●●●he
Nation
,
and
to
him
encreased
the
joy
;
as
if
he
had
said
,
Thou
wilt
multiply
this
Nation
,
and
wilt
increase
their
joy
.
And
indeed
,
whether
we
understand
this
of
the
joy
of
the
Jewish
Nation
,
either
,
1.
at
their
deliverance
from
Sennacheribs
army
that
had
besieged
Jerusalem
:
Or
,
2.
at
their
deliverance
from
the
Babylonian
captivity
:
Or
,
3ly
,
at
their
deliverance
by
Christ
,
their
promised
Messiah
,
these
two
may
well
be
joined
together
concerning
the
multiplying
of
the
Nation
,
and
the
increasing
of
their
joy
:
Because
,
1.
When
Sennacherib
had
made
great
havock
amongst
the
people
in
the
land
,
after
his
army
was
destroyed
so
miraculously
,
to
the
great
joy
of
that
Nation
,
God
was
pleased
to
cause
them
to
multiply
and
thrive
again
,
according
to
that
promise
made
to
Hezekiah
,
Chap.
37.31
.
And
the
remnant
that
is
escaped
of
the
house
of
Judah
,
shall
again
take
root
downward
,
and
bear
fruit
upward
.
2ly
,
Because
after
their
joyful
return
out
of
Babylon
,
through
the
blessing
of
God
upon
them
,
the
people
did
great
multiply
,
as
was
foretold
by
the
Prophets
,
Jer.
31.27
.
Behold
the
days
come
,
saith
the
Lord
,
that
I
will
sow
the
house
of
Israel
,
and
the
house
of
Judah
,
with
the
seed
of
man
,
and
with
the
seed
of
beast
.
And
Zach.
2.4
.
Jerusalem
shall
be
inhabited
as
Towns
without
walls
for
the
multitude
of
men
and
cattel
therein
.
And
,
3ly
,
Because
at
the
coming
of
Christ
,
which
was
a
time
indeed
of
greatest
joy
,
the
people
of
God
were
exceedingly
multiplied
,
by
the
confluence
of
multitudes
of
the
Gentiles
that
joined
themselves
to
the
Church
of
Christ
.
See
the
Notes
,
Chap.
3.1
,
2.
&
Psal.
17.1
,
&c.
And
this
Marginal
reading
of
the
Text
I
cannot
but
judg
far
the
most
probable
,
because
according
to
this
Translation
of
the
words
,
the
meaning
of
the
place
is
so
clear
and
easie
;
whereas
if
we
read
it
as
it
is
in
our
Bibles
,
Thou
hast
multiplied
the
Nation
,
and
not
increased
the
joy
;
there
seems
to
be
a
manifest
contradiction
betwixt
this
and
the
following
words
,
They
joy
before
thee
according
to
the
joy
in
harvest
,
and
as
men
rejoice
when
they
divide
the
spoil
.
Whence
it
is
that
so
many
ways
have
been
found
out
by
Expositors
to
salve
this
seeming
contradiction
:
For
,
first
,
some
understand
the
first
part
of
the
verse
of
the
Assyrian
,
to
wit
,
that
though
the
Assyrian
had
raised
,
or
though
God
by
his
Providence
had
suffered
him
to
raise
a
very
numerous
army
,
yet
their
joy
was
not
answerable
thereto
,
because
by
the
sword
of
an
Angel
there
was
such
havock
made
amongst
them
,
as
they
lay
before
Jerusalem
,
and
so
they
returned
not
home
rejoicing
and
triumphing
in
their
victory
,
as
they
thought
to
have
done
.
And
then
the
following
words
they
understand
of
the
Jews
,
to
wit
,
that
they
had
cause
of
abundant
joy
,
though
the
Assyrian
had
none
.
They
joy
before
thee
according
to
the
joy
in
harvest
,
and
as
men
rejoice
when
they
divide
the
spoil
.
And
,
2ly
,
Some
understand
both
branches
of
the
verse
of
the
Jews
in
the
days
of
the
Gospel
,
that
then
they
were
many
in
number
,
as
God
had
promised
,
or
that
they
were
multiplied
by
the
access
of
the
Gentiles
,
who
joined
themselves
to
the
Church
of
the
Jews
;
but
that
this
was
without
any
great
joy
of
the
Jews
,
the
Nation
to
whom
Christ
and
the
Gospel
were
peculiarly
promised
,
because
so
few
of
them
did
embrace
the
faith
of
Christ
;
or
because
they
did
very
much
envy
the
Preaching
of
the
Gospel
amongst
the
Gentiles
,
or
because
they
were
within
a
few
years
after
rooted
out
by
the
Romans
.
Or
else
,
of
the
Church
of
Christ
,
as
made
up
both
of
Jews
and
Gentiles
;
to
wit
,
that
though
Gods
people
were
then
mightily
increased
in
number
,
yet
their
joy
was
not
answerable
thereunto
,
and
that
because
of
the
grievous
persecutions
,
and
the
manifold
calamities
and
miseries
that
were
continually
their
portion
.
And
now
because
in
both
these
joys
there
was
a
mixture
of
much
grief
and
trouble
of
spirit
,
therefore
they
say
in
the
following
words
,
this
joy
of
theirs
is
compared
to
the
joy
of
men
in
harvest
,
when
their
joy
is
mixed
with
a
great
deal
of
toil
and
labour
;
and
to
the
joy
of
those
that
divide
the
spoil
,
which
is
not
obtained
without
much
hardship
,
and
after
many
sharp
and
bitter
conflicts
.
But
,
3ly
,
others
understand
that
the
Prophet
in
the
first
part
of
the
verse
speaks
of
the
Jews
in
former
times
,
to
wit
,
that
God
had
exceedingly
multiplied
that
Nation
in
former
ages
,
as
he
had
promised
(
under
which
term
some
also
comprehend
the
advancing
of
them
,
and
their
growing
great
in
riches
,
power
,
and
many
glorious
victories
)
;
but
that
their
joy
then
was
comparatively
nothing
in
regard
of
that
joy
they
should
have
in
the
breaking
forth
of
that
light
whereof
he
had
spoken
in
the
foregoing
verse
.
Then
their
joy
should
be
such
as
it
had
never
been
since
God
began
first
to
multiply
that
Nation
;
which
is
therefore
set
forth
in
the
following
words
by
those
expressions
,
They
joy
before
thee
according
to
the
joy
in
harvest
,
&c.
And
this
may
be
understood
of
their
joy
:
Either
,
1.
When
Jerusalem
was
delivered
from
Sennacheribs
army
.
Or
,
2.
when
the
Jews
were
delivered
from
the
Babylonian
captivity
.
Or
,
3.
when
Christ
came
to
deliver
them
from
the
bondage
of
Sin
,
Satan
,
Death
and
Hell
.
And
indeed
because
it
is
expresly
said
,
that
the
joy
of
this
Nation
when
they
were
returned
out
of
Babylon
,
and
had
begun
to
build
their
City
and
Temple
again
,
was
not
so
great
as
it
had
been
in
former
times
,
see
the
Note
,
Ezra
3.12
.
therefore
I
conceive
the
joy
the
Prophet
here
speaks
of
,
is
chiefly
meant
of
the
joy
that
redounded
to
believers
by
Christ
;
which
was
indeed
as
much
greater
than
all
the
joys
of
Gods
people
in
former
ages
had
been
,
as
the
light
of
the
Sun
is
greater
than
the
light
of
a
candle
;
and
that
because
this
was
the
greatest
mercy
that
ever
was
promised
Gods
people
,
and
because
the
light
of
the
knowledg
of
God
,
and
the
way
of
Salvation
was
far
more
clearly
discovered
and
imparted
to
them
,
than
ever
it
had
been
in
former
times
.
As
for
that
expression
,
they
joy
before
thee
,
&c.
either
that
is
spoken
with
respect
to
the
thank-offerings
and
praises
which
they
offered
up
unto
God
,
upon
their
deliverances
,
in
the
Sanctuary
,
and
in
the
assemblies
of
his
people
.
Or
else
to
set
forth
the
heartiness
,
and
reality
,
and
sincerity
of
their
joy
,
to
wit
,
that
they
should
be
indeed
heartily
and
inwardly
joyed
,
as
acknowledging
Gods
wonderful
work
in
their
deliverance
.
Ver.
4.
For
thou
hast
broken
,
&c.
]
Here
the
Prophet
shews
us
what
the
ground
should
be
of
that
wonderful
joy
promised
to
Gods
people
in
the
foregoing
verse
,
to
wit
,
Gods
wonderful
delivering
of
them
from
that
miserable
bondage
under
which
they
had
been
sorely
oppressed
;
which
as
it
may
be
partly
understood
of
the
Jews
deliverance
both
from
that
bondage
under
which
Sennacherib
endeavoured
to
bring
them
,
and
from
the
yoke
of
the
Babylonian
captivity
;
yet
it
must
be
principally
understood
as
looking
farther
,
even
to
that
great
redemption
of
Gods
people
by
Christ
,
when
the
yoke
of
Satan
,
and
sin
,
and
the
world
,
and
death
,
and
hell
was
broken
,
and
they
were
brought
into
the
glorious
liberty
of
Gods
children
.
Thou
hast
broken
the
yoke
of
his
burden
,
that
is
,
the
burdensome
yoke
of
that
bondage
,
and
those
many
heavy
pressures
under
which
thy
people
lay
;
and
the
staff
of
his
shoulder
,
that
is
,
the
staff
wherewith
their
shoulders
were
beaten
;
the
rod
of
the
oppressor
,
that
is
,
the
tyrannical
rule
of
those
that
oppressed
him
,
or
the
rod
wherewith
their
task-masters
were
wont
to
beat
them
,
by
way
of
forcing
them
to
pay
their
taxes
,
or
to
dispatch
those
works
of
drudgery
that
were
imposed
upon
them
;
as
in
the
day
of
Midian
,
that
is
,
totally
,
and
easily
,
and
wholly
by
the
out-stretched
arm
of
God
,
without
the
help
of
man
and
military
forces
,
as
when
Gideon
overcame
the
Midianites
.
And
to
this
it
is
thought
the
deliverance
here
promised
is
compared
,
because
the
deliverance
of
the
Jews
from
Sennacheribs
army
,
and
from
the
Babylonian
captivity
,
but
especially
our
deliverance
by
Christ
,
was
indeed
effected
,
not
by
the
power
of
man
and
weapons
of
war
,
but
solely
by
the
almighty
power
of
God
,
and
because
in
the
manner
of
Gideons
vanquishing
the
Midianites
there
was
such
a
notable
typical
resemblance
of
the
victory
of
Christ
and
his
members
over
Satan
,
that
great
oppressor
of
his
people
,
for
which
see
the
Notes
,
Judg.
7.19
.
Ver.
5.
For
every
battel
of
the
warrier
is
with
confused
noise
,
&c.
]
If
we
read
this
verse
according
to
the
Translation
that
is
set
in
the
Margent
of
our
Bibles
,
When
the
whole
battel
of
the
warrier
was
with
confused
noise
,
and
garments
rolled
in
blood
,
&c.
then
the
whole
verse
seems
clearly
to
be
meant
of
that
overthrow
of
the
Midianites
mentioned
in
the
foregoing
verse
,
when
the
whole
army
of
the
Midianites
being
suddenly
struck
with
a
panick
fear
,
there
was
a
confused
noise
amongst
them
,
and
they
fell
upon
,
and
flew
one
another
,
so
that
they
lay
tumling
in
their
own
blood
.
And
if
we
thus
read
the
Text
,
then
the
meaning
of
the
last
clause
,
and
it
was
with
burning
and
fuel
of
fire
,
must
needs
be
this
,
either
that
the
bodies
of
the
Midianites
,
together
with
their
garments
,
being
thus
soaked
and
spoiled
with
the
abundance
of
blood
that
was
spilt
,
were
fain
to
be
burnt
,
and
made
fuel
of
fire
;
or
else
that
by
this
their
slaughtering
one
another
,
their
whole
army
was
easily
,
instantly
,
and
utterly
destroyed
,
as
when
any
combustible
matter
is
suddenly
consumed
and
burnt
up
with
a
flaming
fire
.
But
now
if
we
read
it
,
as
it
is
in
our
Bibles
,
as
consisting
of
two
parts
,
the
one
opposed
to
the
other
,
For
every
battel
of
the
warrier
is
with
confused
noise
,
and
garments
rolled
in
blood
,
but
this
shall
be
with
burning
and
fuel
of
fire
,
then
these
words
must
needs
be
added
to
set
forth
,
why
he
had
compared
the
deliverance
now
promised
,
to
that
of
Gideons
victory
over
the
Midianites
,
namely
,
because
it
should
be
effected
in
a
strange
and
miraculous
way
,
and
not
by
the
vanquishing
of
their
enemies
in
battel
,
as
usually
people
are
delivered
;
For
every
battel
of
the
warrier
is
with
confused
noise
,
and
garments
rolled
in
blood
,
that
is
,
with
the
confused
noise
of
Drums
and
Trumpets
,
the
clattering
of
arms
,
and
neighing
of
horses
,
the
shouting
of
Soldiers
,
and
the
cries
and
skreeks
of
men
wounded
and
slain
,
that
lay
weltring
in
their
blood
;
but
this
shall
be
with
burning
and
fuel
of
fire
,
that
is
,
this
deliverance
of
Gods
people
which
is
now
promised
,
shall
not
be
effected
by
the
power
of
man
,
by
fighting
and
bloodshed
,
but
by
the
almighty
power
of
God
,
consuming
the
enemy
on
a
sudden
in
a
miraculous
way
,
as
with
a
flame
of
fire
.
And
this
some
think
is
meant
of
that
miraculous
destruction
of
Sennacheribs
army
,
that
had
besieged
Jerusalem
in
the
days
of
Hezekiah
,
which
was
effected
without
any
tumult
of
a
battel
,
without
any
fighting
or
bloodshed
,
multitudes
of
the
Assyrian
army
being
suddenly
slain
in
the
dead
of
the
night
by
the
stroke
of
an
Angel
,
and
so
were
destroyed
,
as
if
they
had
been
smitten
with
lightning
from
Heaven
,
and
burnt
up
and
consumed
like
so
much
fuel
of
fire
.
But
others
understand
it
of
the
deliverance
of
Gods
people
by
Christ
from
the
bondage
of
Sin
and
Satan
,
which
is
not
accomplished
by
weapons
of
war
,
battels
and
bloodshed
,
but
by
the
Preaching
of
the
Gospel
,
and
the
mighty
working
of
the
Spirit
of
God
,
purifying
their
hearts
,
and
burning
up
their
lusts
and
corruptions
,
the
strong
holds
of
Satan
,
2
Cor.
10.4
,
5.
even
as
when
any
combustible
matter
is
burnt
up
and
consumed
by
fire
.
See
the
Note
,
Chap.
4.4
.
Or
else
(
as
some
think
)
of
Christs
destroying
the
enemies
of
his
people
in
a
strange
and
wonderful
way
,
and
his
making
them
at
last
the
fuel
of
Hell-fire
.
Ver.
6.
For
unto
us
a
child
is
born
,
unto
us
a
son
is
given
.
]
To
wit
,
Jesus
Christ
,
the
great
gift
of
Gods
free
Grace
,
who
as
he
was
the
only
begotten
Son
of
God
,
(
see
the
Notes
,
Psal.
2.7
.
&
2
Sam.
7.14
.
)
so
he
was
also
a
child
conceived
and
born
of
the
Virgin
Mary
;
the
same
that
was
before
foretold
by
the
name
Immanuel
,
Chap.
7.14
.
(
for
which
see
the
Note
there
;
for
much
is
there
said
to
shew
the
ground
why
these
Prophesies
concerning
Christ
are
inserted
in
these
places
,
and
to
prove
that
they
cannot
be
meant
of
Hezekiah
,
as
the
Jews
would
have
it
.
)
To
imply
the
certainty
of
that
which
is
here
foretold
,
the
Prophet
still
expresseth
this
which
was
to
be
done
many
years
after
,
as
if
it
were
done
already
,
For
unto
us
a
child
is
born
,
&c.
where
by
those
words
unto
us
,
the
Jewish
Nation
may
be
primarily
and
peculiarly
meant
,
from
whose
Royal
stock
he
was
descended
,
according
to
that
which
the
Angel
said
to
the
shepherds
,
Luk.
2.11
.
Unto
you
is
born
this
day
in
the
city
of
David
,
a
Saviour
,
which
is
Christ
the
Lord
.
And
hereby
it
is
clear
,
which
is
observable
,
that
Christ
was
given
of
God
to
be
a
Saviour
,
even
to
those
that
lived
in
the
days
of
the
Old
Testament
.
But
withal
they
must
be
extended
to
all
mankind
in
general
,
because
this
Son
of
God
by
taking
mans
nature
upon
him
,
became
a
Saviour
for
man
in
general
,
upon
condition
of
believing
in
him
;
and
because
all
that
do
believe
in
him
(
to
whom
only
he
is
effectually
given
to
be
a
Saviour
)
become
spiritually
the
seed
,
and
are
joined
in
one
body
with
the
Church
of
the
Jews
.
Now
this
concerning
the
birth
of
Christ
is
here
inserted
,
as
a
reason
of
all
that
was
said
before
,
For
unto
us
a
child
is
born
,
&c.
1.
Because
the
deliverance
of
Gods
people
by
Christ
was
the
great
mercy
that
was
principally
intended
in
the
foregoing
promises
,
the
victory
which
was
to
be
accomplished
without
tumult
and
bloodshed
,
and
that
which
should
be
the
matter
of
such
exceeding
great
joy
to
them
;
see
the
foregoing
Notes
,
ver.
2
,
3
,
4
,
5.
2ly
,
Because
the
great
mercy
intended
in
those
temporal
deliverances
,
included
also
in
the
foregoing
promises
,
to
wit
,
that
when
Jerusalem
was
saved
from
Sennacherib
,
and
that
of
the
Jews
return
out
of
Babylon
was
the
preservation
of
the
Royal
stock
of
David
,
that
so
from
thence
this
great
Redeemer
the
Lord
was
to
spring
,
in
whom
that
Kingdom
of
David
was
to
be
continued
unto
eternity
,
and
by
whom
the
restauration
of
the
Church
,
begun
in
the
return
from
Babylon
,
was
to
be
perfected
and
brought
to
a
more
flourishing
and
joyful
estate
than
ever
.
And
,
3ly
,
Because
even
those
temporal
deliverances
of
the
Jews
before
mentioned
were
effected
by
this
their
Messiah
,
and
the
virtue
of
the
great
work
of
his
Redemption
.
And
the
Government
shall
be
upon
his
shoulder
.
]
That
is
,
God
shall
appoint
him
to
be
the
King
of
his
Church
,
and
impose
upon
him
the
Government
of
his
Church
,
yea
he
shall
make
him
his
Viceroy
for
the
ruling
and
governing
of
the
whole
world
under
him
,
that
so
he
may
the
better
protect
and
provide
for
his
Church
,
and
order
all
things
for
the
benefit
and
advantage
thereof
.
See
the
Note
,
Psal.
2.6
.
This
phrase
,
The
Government
shall
be
upon
his
shoulder
,
may
seem
to
allude
to
the
custom
of
carrying
a
Scepter
upon
the
shoulder
,
as
the
sign
of
Regal
power
;
as
the
like
is
noted
in
that
which
is
said
concerning
Eliakim
,
Chap.
22.22
.
The
key
of
the
house
of
David
will
I
lay
upon
his
shoulder
;
but
the
meaning
is
clear
,
that
God
should
commit
the
Government
of
the
Church
to
him
,
and
so
the
care
of
it
should
in
all
regards
lye
upon
him
,
and
he
should
uphold
it
with
his
care
and
power
;
he
should
not
commit
the
Government
of
it
to
others
,
as
needing
no
other
to
help
him
to
bear
the
burthen
of
it
,
but
he
should
manage
it
wholly
by
his
own
power
;
and
whereas
other
Kings
are
wont
to
be
burdensome
to
their
subjects
,
it
should
not
be
so
with
him
,
because
he
should
bear
his
subjects
as
his
burden
.
Yet
there
may
be
also
in
these
words
an
allusion
to
that
which
he
had
said
before
,
ver.
4.
Thou
hast
broken
the
staff
of
his
shoulder
;
and
so
the
drift
of
them
may
be
to
imply
,
that
having
freed
them
from
the
tyrannous
oppression
of
their
enemies
,
they
should
live
as
a
free
and
happy
people
under
his
just
and
righteous
Government
.
And
his
name
shall
be
called
,
&c.
]
That
is
,
he
shall
be
,
and
shall
by
God
and
his
people
be
owned
to
be
,
Wonderful
,
Counsell●r
,
&c.
The
Jews
that
they
may
with
some
shew
of
reason
,
apply
this
Prophecy
to
Hezekiah
,
do
violently
transpose
the
words
of
the
Text
,
and
read
it
thus
,
He
that
is
Wonderful
,
Counsellor
,
the
mighty
God
,
the
everlasting
Father
,
shall
call
his
name
,
The
Prince
of
Peace
.
But
the
words
as
they
are
in
the
Hebrew
,
will
not
bear
such
a
reading
as
many
of
their
own
do
acknowledg
;
for
they
stand
clearly
in
the
order
as
they
are
rendered
in
our
Translation
,
And
his
name
shall
be
called
Wonderful
,
Counsellor
,
the
mighty
God
,
&c.
First
Wonderful
,
to
wit
,
with
respect
to
that
incomprehensible
wonder
of
his
two
natures
,
the
Divine
and
Humane
nature
,
united
together
in
one
person
;
as
likewise
with
respect
to
the
wonder
of
his
Concepton
,
Death
,
Resurrection
and
Ascension
,
together
with
all
the
miraculous
works
that
were
done
by
him
,
and
especially
that
great
and
astonishing
work
of
mans
Redemption
,
which
the
Angels
themselves
did
admire
,
1
Pet.
1.12
.
2ly
,
Counsellor
,
as
being
abundantly
furnished
to
reveal
all
truths
to
his
people
,
and
in
all
things
to
counsel
and
direct
them
what
to
do
.
See
the
Note
,
Prov.
8.14
.
3ly
,
The
mighty
God
,
which
shews
clearly
that
this
cannot
be
understood
of
Hezekiah
,
or
any
other
mortal
man
,
but
only
of
the
Lord
Christ
.
4ly
,
The
Everlasting-Father
,
to
wit
,
because
it
is
he
that
regenerates
the
faithful
in
all
ages
,
and
is
the
father
of
eternity
,
the
author
of
life
eternal
to
all
that
believe
on
him
.
And
,
5ly
,
The
Prince
of
Peace
,
to
wit
,
because
he
should
not
advance
his
Kingdom
by
force
of
arms
,
but
in
a
way
of
peace
;
because
he
makes
our
peace
with
God
,
and
united
Jews
and
Gentiles
together
,
as
one
people
;
and
because
he
is
the
sole
author
of
all
the
peace
of
his
people
,
outward
and
inward
,
temporal
and
eternal
.
See
the
Note
,
Chap.
2.4
.
Ver.
7.
Of
the
increase
of
his
Government
and
peace
there
shall
be
no
end
,
&c.
]
This
is
added
with
respect
to
the
last
Title
,
given
to
Christ
in
the
foregoing
verse
,
The
Prince
of
Peace
,
to
wit
,
that
the
extending
of
his
Principality
and
Government
,
and
the
peace
and
prosperity
thereof
,
should
never
come
to
an
end
,
but
should
still
proceed
farther
and
farther
;
which
is
especially
accomplished
by
the
enlargement
of
his
Kingdom
amongst
the
Gentiles
.
See
the
Note
,
Psal.
2.8
.
And
observable
it
is
,
that
by
foretelling
the
increase
of
the
peace
of
his
Kingdom
,
together
with
the
great
extent
of
his
dominions
,
these
singular
priviledges
are
implied
,
1.
That
his
Kingdom
should
be
carried
on
,
not
by
the
sword
,
but
by
the
Gospel
of
peace
.
And
,
2.
that
whereas
the
enlargement
of
other
Princes
Kingdoms
do
usually
tend
to
their
ruin
,
it
should
not
be
so
with
his
.
As
for
that
which
followeth
,
1.
It
is
said
that
this
his
Government
should
be
upon
the
throne
of
David
,
and
upon
his
Kingdom
,
because
Christ
was
Davids
son
and
heir
,
and
Davids
Kingdom
was
a
type
of
Christs
,
see
the
Notes
,
2
Sam.
7.11
,
16.
Ps.
72.1
.
&
132.11
.
And
accordingly
even
in
Jerusalem
,
the
seat
of
Davids
Kingdom
,
Christ
Preached
the
Gospel
,
and
was
owned
as
the
Son
of
David
,
and
vanquished
the
spiritual
enemies
;
and
from
thence
the
Gospel
of
the
Kingdom
went
forth
into
all
the
world
.
2ly
,
It
is
said
that
this
should
be
to
order
it
,
and
to
establish
it
,
that
is
,
for
the
well-ordering
,
the
strengthening
and
setling
of
his
Church
and
Kingdom
,
with
judgment
and
with
justice
,
that
is
,
with
just
judgment
;
or
by
punishing
the
wicked
,
and
protecting
and
rewarding
the
righteous
.
See
the
Notes
,
Psal.
89.14
.
Prov.
16.12
.
And
,
3ly
,
it
is
said
that
this
shall
be
from
henceforth
even
for
ever
,
that
is
,
from
the
time
that
Christ
in
mans
nature
shall
undertake
the
Government
of
his
Church
,
unto
all
eternity
.
And
,
4ly
,
because
the
accomplishing
of
these
great
things
which
he
had
promised
,
might
in
the
declining
estate
of
Davids
Kingdom
seem
impossible
,
therefore
he
addeth
that
clause
,
The
zeal
of
the
Lord
of
Hosts
will
perform
this
;
for
which
see
the
Notes
,
2
King
.
19.31
.
Ver.
8.
The
Lord
sent
a
word
in
to
Jacob
,
&c.
]
It
is
not
a
matter
of
any
concernment
to
know
whether
this
be
a
new
Prophecy
,
or
a
continuation
of
that
which
went
before
;
clear
it
is
,
that
after
the
interlacing
of
the
foregoing
comfortable
promises
,
the
Prophet
here
returns
to
foretell
the
judgments
that
were
coming
upon
the
men
of
Israel
,
and
that
for
the
comfort
of
Judah
,
who
were
now
terrified
with
the
confederacy
of
Israel
with
Rezin
King
of
Syria
against
them
.
The
Lord
sent
a
word
into
Jacob
,
that
is
,
the
Lord
hath
by
me
,
or
rather
by
the
many
Prophets
that
have
been
sent
to
them
,
made
known
the
ruin
that
is
coming
upon
the
posterity
of
Jacob
in
the
Ten
Tribes
;
and
it
hath
lighted
upon
Israel
,
that
is
,
it
shall
light
upon
Israel
;
however
they
flatter
themselves
,
even
upon
them
it
shall
fall
;
it
shall
certainly
come
upon
them
,
as
it
hath
been
foretold
.
See
the
Note
before
,
ver.
7.
Yet
there
are
some
Expositors
that
would
have
it
understood
thus
,
and
it
hath
lighted
upon
Israel
,
that
is
,
the
word
sent
unto
them
,
was
accordingly
delivered
to
them
,
and
known
amongst
them
,
falling
amongst
them
,
as
the
seed
doth
on
the
ground
where
it
is
sown
.
Ver.
9.
And
all
the
people
shall
know
,
&c.
]
That
is
,
when
the
judgment
threatned
shall
come
upon
them
,
then
they
shall
all
know
to
their
cost
experimentally
,
that
it
was
indeed
the
word
of
God
that
was
spoken
to
them
,
though
now
they
will
not
believe
it
,
but
do
vainly
flatter
themselves
,
even
Ephraim
,
(
see
the
Note
,
Psal.
78.9
.
]
and
the
inhabitants
of
Samaria
,
that
is
,
of
the
Kingdom
of
Samaria
,
to
wit
,
the
Kingdom
of
the
Ten
Tribes
of
Israel
:
or
rather
the
inhabitants
of
the
City
Samaria
,
the
Royal
and
chief
City
of
that
Kingdom
;
who
are
particularly
mentioned
by
way
of
intimating
to
them
that
they
should
not
escape
by
the
strength
of
their
fortifications
,
but
should
the
rather
be
destroyed
for
their
vain
confidence
therein
,
as
is
more
clearly
set
forth
in
the
following
words
,
that
say
in
the
pride
and
stoutness
of
heart
,
to
wit
,
that
which
is
added
in
the
next
verse
.
Ver.
10.
The
bricks
are
fallen
down
,
but
we
will
build
with
hewn
stones
,
&c.
]
That
is
,
our
enemies
have
beaten
down
our
brick-buildings
,
but
we
will
build
them
again
of
hewn
stones
,
which
will
be
far
more
costly
,
and
strong
and
stately
;
the
Sycomores
are
cut
down
,
but
we
will
change
them
into
cedars
;
that
is
,
they
have
hewn
and
broken
down
our
houses
made
of
the
timber
of
Sycamore-trees
,
which
was
of
no
great
reckoning
;
but
we
will
build
others
of
Cedar-Timber
,
far
more
stately
and
lasting
.
Some
,
I
know
,
understand
this
last
Clause
of
planting
Cedars
in
the
room
of
those
Sycamore-trees
,
which
the
enemies
had
cut
down
,
when
they
made
all
the
spoil
they
could
in
the
Countrey
;
which
cannot
so
probably
be
thought
to
be
here
intended
.
But
however
the
meaning
of
these
Proverbial
Expressions
is
,
that
though
their
State
and
Land
had
suffer'd
much
by
their
Enemies
,
yet
they
would
soon
bring
all
things
into
a
more
splendid
and
glorious
condition
than
ever
they
had
been
in
before
;
insomuch
that
the
ruines
the
Enemy
had
made
should
prove
an
advantage
to
them
,
as
being
an
occasion
of
making
their
Cities
more
beautiful
,
and
their
defences
and
fortifications
stronger
,
than
they
were
before
.
And
most
probable
it
is
,
that
this
is
meant
of
that
havock
which
Pul
had
made
in
the
Land
of
Israel
,
2
Kin.
15.19
.
Or
else
it
must
be
meant
of
that
which
after
him
Tiglath-Pileser
was
to
make
amongst
them
,
2
Kin.
15.29
.
Vers.
11.
Therefore
the
Lord
shall
set
up
the
Adversaries
of
Rezin
against
him
,
&c.
]
In
shewing
how
the
Judgment
threatned
against
the
Israelites
should
light
upon
them
,
as
the
Prophet
had
said
before
,
vers.
8.
First
he
tells
them
,
how
the
Lord
would
raise
up
Adversaries
against
Rezin
,
with
whom
they
had
made
a
Confederacy
,
and
on
whose
side
they
did
so
much
rely
,
and
would
make
them
prevail
over
him
;
which
is
meant
of
the
Assyrians
,
who
did
indeed
invade
Syria
,
and
took
Damascus
their
chief
City
,
and
slew
Rezin
,
2
Kin.
16.9
.
And
then
he
adds
,
And
joyn
his
enemies
together
;
which
some
would
have
to
be
understood
of
the
many
Nations
that
should
be
joyned
together
in
the
Assyrians
Army
against
Rezin
.
But
I
rather
think
,
that
having
first
shewed
how
the
Lord
would
cut
off
Rezin
,
in
whose
Confederacy
they
so
much
gloried
,
he
then
adds
,
that
this
being
done
,
he
would
then
joyn
his
enemies
together
,
that
is
,
Israels
Enemies
,
to
wit
,
those
mentioned
in
the
following
words
.
Vers.
12.
The
Syrians
before
,
and
the
Philistins
behinde
,
&c.
]
That
is
,
the
Syrians
,
in
whose
help
they
put
so
much
confidence
,
being
subdued
by
the
Assyrian
,
and
become
his
Subjects
,
shall
come
under
his
conduct
;
and
being
joyned
with
his
Forces
,
shall
invade
the
Israelites
on
one
side
,
and
the
Philistines
at
the
same
time
shall
invade
them
on
the
other
side
;
And
they
shall
devour
Israel
with
open
mouth
,
that
is
,
As
so
many
ravenous
beasts
,
that
with
open
mouth
fall
upon
their
prey
,
they
shall
with
all
greadiness
and
eagerness
seek
utterly
to
devour
and
destroy
them
.
For
all
this
his
anger
is
not
turned
away
,
but
his
hand
is
stretched
out
still
.
For
which
see
the
Note
,
Chap.
5.25
.
Vers.
13.
For
the
people
turneth
not
unto
him
that
smiteth
them
,
&c.
]
That
is
,
they
are
not
reclaimed
and
brought
home
to
God
,
by
the
Judgments
that
God
brings
upon
them
,
and
therefore
greater
must
follow
;
Neither
do
they
seek
the
Lord
of
Hosts
,
to
wit
,
by
Prayer
and
Repentance
.
Vers.
14.
Therefore
the
Lord
will
cut
off
from
Israel
head
and
tail
,
&c.
]
That
is
,
all
of
all
sorts
,
from
the
highest
to
the
lowest
,
from
the
chiefest
to
the
basest
and
most
despised
amongst
the
people
,
see
the
Note
,
Deut.
28.13
.
And
such
another
Proverbial
Form
of
Speech
is
that
which
follows
,
Branch
and
rush
:
For
thereby
seems
to
be
meant
,
both
the
strong
and
weak
;
or
more
particularly
,
their
choice
young
men
,
the
beauty
of
each
Family
from
whence
they
sprang
,
as
the
Branch
doth
out
of
the
Tree
;
and
likewise
those
of
the
poorer
and
meaner
sort
of
people
.
And
it
is
said
,
that
this
should
be
done
in
one
day
;
that
is
,
at
one
and
the
same
time
;
they
should
be
all
cut
off
suddenly
and
together
:
Which
was
done
when
they
were
all
carried
away
into
Captivity
by
Shalmaneser
,
and
other
Nations
planted
in
their
stead
,
2
King
.
17.
But
withal
observable
it
is
,
that
in
setting
forth
this
destruction
of
the
Kingdom
of
the
Tribes
,
he
threatens
the
cutting
off
the
branch
,
not
the
cutting
down
of
the
tree
;
because
the
root
and
stock
of
this
people
was
still
to
be
preserved
.
Nor
is
it
wholly
to
be
disregarded
which
some
add
,
that
in
those
words
,
The
Lord
will
cut
off
from
Israel
head
and
tail
;
He
speaks
of
the
Israelites
,
as
of
a
people
that
were
transformed
into
a
beast
,
and
that
to
imply
their
Wickedness
and
brutish
Sins
.
Vers.
15.
The
ancient
and
the
honourable
,
he
is
the
head
,
&c.
]
The
Prince
and
Magistrate
,
he
that
is
of
high
account
for
Age
or
Office
,
he
is
the
Head
;
to
wit
,
because
the
Magistrate
doth
take
care
for
,
order
and
govern
the
people
,
even
as
the
Head
doth
the
Body
.
As
for
the
word
honourable
,
See
the
Note
Chap.
3.3
.
And
the
Prophet
that
teacheth
Lies
,
he
is
the
tail
:
And
I
conceive
lying
Prophets
are
so
called
,
to
imply
,
how
base
such
men
were
in
the
esteem
both
of
God
and
good
men
,
according
to
that
which
God
spake
of
the
wicked
Priests
,
Mal.
2.9
.
I
have
made
you
contemptible
and
base
before
all
the
people
.
Yet
it
might
be
also
spoken
with
respect
to
their
abject
and
base
outward
condition
,
because
it
is
likely
that
their
false
Prophets
were
of
the
meanest
and
lowest
of
the
people
,
as
Jeroboam's
Priests
also
were
;
See
the
Note
,
1
King
.
12.31
.
Neither
is
it
wholly
to
be
disregarded
what
some
Learned
Expositors
have
added
,
that
the
Prophet
that
taught
Lies
,
might
well
be
compared
to
the
Tail
:
1.
Because
instead
of
going
before
the
people
with
holy
Doctrine
,
and
an
exemplary
holy
Life
and
Conversation
,
as
it
was
fit
the
Lord's
Prophets
should
do
,
they
were
still
ready
to
comply
with
the
people
,
the
great
ones
especially
,
in
saying
whatever
they
would
have
them
say
,
and
doing
whatsoever
they
would
have
them
do
,
turning
and
winding
themselves
after
them
;
even
as
the
tail
of
a
beast
follows
and
turns
about
which
way
soever
the
beast
goeth
.
And
2.
Because
for
their
Bellies
sake
,
even
for
pieces
of
Bread
,
as
the
Prophet
Ezekiel
saith
,
Ezek.
13.19
.
they
were
wont
with
vile
and
sordid
Flatteries
to
fawn
upon
the
People
,
and
especially
those
that
were
in
high
places
,
even
as
dogs
(
to
whom
such
lying
Prophets
are
compared
,
Chap.
56.11
.
)
use
to
fawn
upon
men
with
wagging
their
tails
.
Now
if
it
be
questioned
▪
why
the
Prophet
doth
not
here
explain
what
was
meant
in
the
foregoing
verse
by
branch
and
rush
,
as
well
as
what
was
meant
by
head
and
tail
:
To
this
it
is
answered
,
that
the
reason
of
this
was
,
because
he
intended
chiefly
to
strike
at
those
that
were
the
chiefest
Offenders
,
and
that
were
a
main
cause
of
all
the
wickedness
that
was
amongst
the
people
.
Yet
it
may
be
that
which
follows
,
vers.
17.
may
be
added
to
explain
that
Proverbial
expression
of
the
branch
and
rush
.
Vers.
16.
For
the
Leaders
of
this
people
cause
them
to
err
,
&c.
]
See
the
Note
,
Chap.
3.12
.
This
is
added
as
a
reason
why
God
would
cut
off
both
head
and
tail
;
to
wit
,
Because
the
Leaders
were
Seducers
,
and
the
people
were
so
ready
to
be
misled
by
them
.
Vers.
17.
Therefore
the
Lord
shall
have
no
joy
in
their
young
men
,
&c.
]
This
may
be
intended
to
explain
what
was
meant
before
,
vers.
14.
by
branch
and
rush
.
And
the
meaning
is
,
That
whereas
usually
when
the
people
of
God
do
walk
as
becomes
his
people
,
the
Lord
doth
rejoyce
in
them
,
and
in
seeing
them
in
a
prosperous
condition
,
according
to
that
,
Chap.
65.19
.
I
will
rejoyce
in
Jerusalem
,
and
joy
in
my
people
;
and
that
which
David
saith
,
That
the
Lord
hath
pleasure
in
the
Prosperity
of
his
Servants
,
Psal.
35.27
.
See
the
Note
,
Deut.
28.63
.
And
consequently
is
delighted
to
see
their
young
men
to
grow
up
and
prosper
,
as
being
a
chief
stay
and
strength
for
them
:
Now
on
the
contrary
,
because
of
their
sins
,
he
would
not
rejoyce
in
them
,
nor
in
their
young
men
,
nor
in
any
thing
that
should
be
for
their
welfare
;
but
as
being
grieved
at
their
wickedness
,
Psal.
95.10
.
He
would
not
spare
them
nor
shew
them
any
favour
,
but
would
punish
and
destroy
them
.
This
I
conceive
is
the
full
intent
of
this
expression
.
Yet
it
may
be
understood
Figuratively
thus
,
The
Lord
shall
have
no
joy
in
their
young
men
;
that
is
,
he
will
detest
and
abhor
them
:
Neither
shall
have
mercy
on
the
fatherless
and
widows
;
as
if
he
should
have
said
,
Though
these
even
bloody
enemies
are
sometimes
wont
to
spare
;
or
,
though
God
be
usually
very
favourable
to
these
,
and
very
tenderly
careful
and
watchful
over
them
;
yet
now
he
will
not
spare
them
,
he
will
regard
neither
Sex
,
nor
Age
,
nor
State
;
For
every
one
is
an
hypocrite
,
and
an
evil
d●er
,
and
every
mouth
speaketh
folly
,
or
villany
,
as
it
is
in
the
Margin
.
The
meaning
is
,
That
they
were
not
ashamed
openly
and
impudently
to
declare
their
wickedness
:
For
all
this
his
anger
is
not
turned
away
,
&c.
See
the
Note
,
Chap.
5.25
.
Vers.
18.
For
wickedness
burneth
as
the
fire
,
&c.
]
Some
understand
this
meerly
of
the
growth
of
wickedness
amongst
the
Israelites
,
to
wit
,
that
as
a
fire
in
combustible
matter
doth
spread
and
rise
higher
and
higher
,
so
had
all
kind
of
wickedness
grown
and
increased
amongst
that
people
,
so
that
it
had
overspread
the
whole
land
,
and
was
grown
up
to
a
mighty
height
.
But
the
words
seem
plainly
to
intend
the
destruction
of
a
people
.
And
therefore
I
take
this
to
be
the
meaning
of
them
,
that
as
a
fire
kindled
in
the
underwood
,
the
briers
and
thorns
,
in
some
great
wood
or
forest
,
doth
first
devour
them
,
and
then
afterward
taking
hold
of
the
higher
trees
,
doth
likewise
consume
them
,
(
which
is
expressed
in
these
words
,
It
shall
devour
the
briers
and
thorns
,
it
shall
kindle
in
the
thickets
of
the
forest
)
,
so
this
peoples
wickedness
,
by
reason
of
the
wrath
of
God
it
would
bring
upon
men
,
should
consume
and
destroy
the
whole
people
,
even
in
the
most
populous
places
,
from
the
lowest
to
the
highest
;
see
the
Notes
,
Deut.
32.22
.
Psal.
97.3
.
&
83.14
.
And
they
shall
mount
up
like
the
lifting
up
of
smoke
,
that
is
,
the
people
being
made
the
fuel
of
Divine
vengeance
,
shall
be
utterly
consumed
,
and
vanish
away
to
nothing
.
See
the
Note
,
Psal.
37.20
.
yet
some
add
,
that
hereby
may
also
be
implied
,
that
their
punishments
should
be
a
terror
to
all
that
were
about
them
.
Vers.
19.
Through
the
wrath
of
the
Lord
of
Hosts
is
the
land
darkned
,
&c.
]
That
is
,
the
land
of
Israel
shall
be
brought
into
a
very
calamitous
,
sad
,
dreadful
and
hopeless
condition
,
see
the
Notes
,
Chap.
5.30
.
&
8.22
.
In
this
expression
,
I
conceive
,
the
Prophet
alludes
to
the
last
words
of
the
foregoing
verse
,
they
shall
mount
up
like
the
lifting
up
of
smoke
;
as
is
the
more
evident
by
the
following
words
,
and
the
people
shall
be
as
the
fuel
of
the
fire
,
concerning
which
see
the
foregoing
Note
:
No
man
shall
spare
his
brother
,
that
is
,
as
men
in
the
dark
,
they
shall
fall
foul
upon
one
another
,
and
consume
and
destroy
one
another
.
The
land
shall
be
full
of
uproars
,
seditions
,
and
civil
dissentions
,
wherein
they
shall
mutually
spoil
and
destroy
one
another
,
not
sparing
their
nearest
relations
;
which
yet
cannot
be
meant
of
those
civil
outrages
mentioned
,
2
King
.
15.
because
they
were
before
this
was
Prophecyed
.
Lest
the
people
should
flatter
themselves
with
a
vain
hope
that
none
of
the
evil
here
threatned
by
the
Prophet
should
come
upon
them
,
because
there
was
no
appearance
nor
likelihood
of
any
enemy
that
should
invade
them
,
therefore
they
are
told
,
that
rather
than
God
would
want
those
that
should
execute
his
vengeance
upon
them
,
he
would
arm
them
against
themselves
,
and
make
every
one
destroy
his
brother
.
Ver.
20.
And
he
shall
snatch
on
the
right
hand
,
and
be
hungry
;
and
he
shall
eat
on
the
left
hand
,
and
they
shall
not
be
satisfied
,
&c.
]
That
is
,
they
shall
spoil
and
plunder
all
that
are
about
them
on
every
side
,
without
making
any
difference
of
the
persons
of
whom
they
make
a
prey
,
whether
they
be
rich
or
poor
,
strangers
or
near
relations
;
like
so
many
famished
,
starved
men
,
they
shall
snatch
at
every
thing
they
come
nigh
,
and
yet
after
all
this
they
shall
still
be
hungry
and
unsatisfied
;
which
is
added
,
either
to
imply
the
extream
scarcity
that
should
be
in
the
land
,
in
that
those
that
used
such
violence
to
supply
their
wants
,
should
not
be
able
to
get
enough
to
satisfie
the
necessity
of
nature
;
or
else
to
imply
their
insatiable
covetousness
or
cruelty
,
and
the
apparent
curse
of
God
that
was
upon
them
.
They
shall
eat
every
man
the
flesh
of
his
own
arm
;
that
is
,
they
shall
prey
upon
their
nearest
Relations
,
being
herein
like
so
many
distracted
men
,
or
so
many
men
turned
mad
with
extremity
of
hunger
,
that
gnaw
and
eat
their
own
flesh
.
Yea
,
because
by
spoiling
and
destroying
their
Brethren
,
they
spoiled
and
destroyed
those
that
might
have
been
a
defence
to
them
;
therefore
it
is
said
,
that
they
should
eat
not
only
their
own
flesh
,
but
also
the
flesh
of
their
own
arm
.
Ver.
21.
Manasseh
,
Ephraim
;
and
Ephraim
,
Manasseh
,
&c.
]
Manasseh
shall
rob
,
and
eat
,
and
devour
Ephraim
,
and
Ephraim
shall
do
the
same
to
Manasseh
.
These
two
Tribes
are
particularly
mentioned
,
because
they
were
obliged
to
one
another
by
somewhat
a
more
singular
relation
,
as
being
not
only
descended
from
Jacob
,
as
the
other
Tribes
also
were
;
but
likewise
as
being
both
of
them
the
Posterity
of
Joseph
,
which
the
other
Tribes
were
not
:
And
therefore
it
was
the
worse
in
them
mutually
to
spoil
and
destroy
one
another
:
And
they
together
shall
be
against
Judah
:
that
is
,
They
shall
both
joyn
together
to
destroy
their
Brethren
of
the
Tribe
of
Judah
;
though
that
were
the
Tribe
to
whom
God
had
assigned
the
Regal
Power
,
and
from
whom
God
had
promised
their
Messiah
should
descend
.
And
this
haply
might
be
accomplished
,
when
the
Israelites
of
the
ten
Tribes
were
subdued
by
the
Assyrians
,
and
so
might
serve
under
the
command
of
Sennacherib
,
Eswhaddon
or
Nebuchadnezzar
,
when
they
invaded
the
Land
of
Judah
.
As
for
that
clause
,
which
was
before
twice
inserted
,
vers.
12
,
and
17.
For
all
this
his
anger
is
not
turned
away
,
&c.
See
the
Notes
,
chap
5.25
.
CHAP.
X.
VERSE
1.
WO
unto
them
that
decree
unrighteous
decrees
,
&c.
]
Here
again
the
Prophet
returns
to
mention
some
notorious
Sins
,
for
which
the
Judgments
before
threatned
should
come
upon
them
;
as
namely
,
the
Oppressions
of
their
Magistrates
:
which
he
the
rather
insists
on
,
to
let
them
know
,
that
as
they
had
a
chief
hand
in
the
Sins
of
the
Land
,
so
they
should
be
the
first
or
the
chief
in
the
Punishment
:
Wo
unto
them
that
decree
unrighteous
decrees
;
that
is
,
the
Princes
that
make
unrighteous
Laws
,
and
the
Judges
that
pronounce
unjust
Sentences
in
Courts
of
Judgment
.
And
the
very
same
thing
may
be
intended
by
the
following
Clause
,
And
that
write
grievously
what
they
have
prescribed
;
that
is
,
That
cause
Laws
,
or
Decrees
,
to
be
written
down
,
entred
and
enrolled
,
that
were
very
grievous
and
burdensome
to
the
poor
Subjects
,
not
being
ashamed
that
they
should
be
kept
as
a
publick
Monument
of
their
Injustice
.
But
yet
there
are
divers
Learned
Expositors
that
do
rather
read
the
second
Clause
,
as
it
is
in
the
Margin
of
our
Bibles
,
And
to
the
writers
that
write
grievousness
which
they
have
prescribed
,
and
so
hold
that
Judgment
is
here
denounced
severally
;
1.
Against
those
that
made
such
unrighteous
Laws
,
and
pronounced
such
unjust
Decrees
:
And
2.
against
their
Scribes
or
Registers
,
that
were
subservient
to
them
,
in
writing
and
enrolling
these
Decrees
;
which
to
me
seems
most
probable
.
Ver.
2.
To
turn
aside
the
needy
from
judgment
,
&c.
]
That
is
,
To
keep
the
poor
from
being
able
to
proceed
in
a
course
of
Law
before
their
Tribunals
against
those
that
wrong
them
,
and
so
at
last
to
get
a
day
of
hearing
;
or
some
way
to
obstruct
the
course
of
Law
,
that
Justice
shall
not
be
done
them
,
nor
a
just
Sentence
pronounced
for
them
;
which
last
is
more
clearly
expressed
in
the
following
words
,
And
to
take
away
the
right
from
the
poor
of
my
people
.
Some
would
limit
the
Injustice
of
those
Laws
and
Decrees
,
whereby
the
Judgment
of
the
poor
was
turned
aside
,
to
their
making
the
Fees
and
Charges
of
Law-suits
so
insupportable
,
that
a
poor
man
could
not
in
a
way
of
Law
seek
at
any
time
to
right
himself
.
But
I
see
not
why
it
should
be
limited
to
this
.
Many
other
ways
the
poor
might
be
kept
from
having
Justice
done
them
.
As
for
that
expression
,
The
poor
of
my
people
.
See
the
Notes
,
Chap.
3.12
,
15.
That
widows
may
be
their
prey
,
and
that
they
may
rob
the
fatherless
.
See
the
Notes
,
Chap.
1.17
,
23.
Ver.
3.
And
what
will
ye
do
,
&c.
]
This
is
spoken
to
the
unjust
Princes
,
reproved
in
the
two
foregoing
verses
;
And
what
will
you
do
in
the
day
of
visitation
,
and
in
the
desolation
which
shall
come
from
far
?
That
is
,
from
the
Land
of
Assyria
.
Even
their
coming
from
a
Countrey
so
far
off
,
did
imply
them
to
be
a
mighty
Nation
;
because
else
they
could
not
have
born
the
charge
of
so
great
an
Expedition
.
But
see
the
Notes
,
Chap.
5.26
.
and
7.17
,
18.
And
see
the
Note
also
Job
31.14
.
To
whom
will
ye
flee
for
help
?
As
if
he
had
said
,
You
that
would
not
be
a
refuge
to
the
poor
,
when
they
fled
to
you
for
help
,
shall
in
that
day
find
no
refuge
for
your selves
.
Your
great
friend
Rezin
will
then
be
cut
off
;
and
the
Syrians
,
now
your
Confederates
,
shall
then
joyn
with
your
Enemies
against
you
(
see
the
Note
Chap.
9.12
.
)
and
your
Idol-gods
will
be
then
found
no
way
able
to
defend
you
,
so
that
you
will
be
left
destitute
of
any
help
:
And
where
will
you
leave
your
Glory
?
that
is
,
your
Riches
and
your
Bravery
,
wherein
you
did
so
exceedingly
glory
?
where
will
ye
find
a
place
wherein
you
may
secure
them
?
where
will
ye
find
any
to
whose
trust
ye
may
commit
them
,
that
so
afterwards
ye
may
receive
them
back
again
?
As
if
he
should
have
said
,
Alas
,
there
will
be
no
saving
them
,
the
enmy
will
make
a
prey
of
them
all
.
And
could
they
be
hidden
in
any
place
of
safety
,
when
you
are
carried
away
into
captivity
what
benefit
or
advantage
will
the
securing
of
them
be
unto
you
?
Or
else
by
their
Glory
may
be
meant
their
Honour
and
Greatness
,
their
Dignity
and
Eminency
in
the
World
:
Where
will
ye
leave
your
Glory
?
It
is
Ironically
spoken
;
as
if
he
had
said
,
And
what
will
then
become
of
your
Glory
?
you
will
then
be
cast
down
from
your
high
state
and
dignity
.
Now
ye
exalt
your selves
above
the
people
like
so
many
Demi-gods
,
and
very
glorious
titles
of
honour
are
still
given
you
;
but
who
will
make
any
reckoning
of
your
greatness
and
glory
,
or
give
you
any
such
titles
in
that
day
?
The
Sword
of
the
enemy
will
put
no
difference
betwixt
you
and
the
meanest
of
the
people
.
Ver.
4.
Without
me
they
shall
bow
down
under
the
prisoners
,
and
they
shall
fall
under
the
slain
,
&c.
]
According
to
this
Translation
of
ours
,
the
meaning
must
needs
be
,
either
1.
That
were
it
not
that
God
had
respect
to
the
glory
of
his
Name
,
and
to
his
faithfulness
in
making
good
his
Promises
,
and
did
thereupon
resolve
to
remember
mercy
in
the
midst
of
Judgment
;
they
should
be
all
miserably
destroyed
,
either
captivated
or
slain
.
Or
2ly
.
That
they
should
be
all
made
Prisoners
or
slain
,
but
without
any
fault
in
God
;
their
destruction
would
be
wholly
of
themselves
,
Hos.
13.9
.
Or
3ly
.
That
because
they
had
cast
off
God
,
and
God
had
justly
cast
off
them
,
therefore
as
a
people
that
had
no
interest
in
God
,
nor
hope
of
help
from
God
,
they
should
be
most
miserably
destroyed
.
For
this
,
They
shall
bow
down-under
the
prisoners
,
and
they
shall
fall
under
the
slain
,
may
be
an
Hyperbolical
expression
,
implying
,
either
1.
That
they
should
humble
themselves
,
crouch
and
bow
to
their
enemies
,
even
beneath
those
that
are
taken
Prisoners
,
and
those
that
are
slain
;
or
rather
,
2ly
.
That
their
misery
should
exceed
the
misery
of
those
that
were
extreamly
miserable
,
that
they
should
be
more
hardly
,
cruelly
,
and
reproachfully
used
,
than
other
captives
and
slain
men
used
to
be
.
And
this
was
done
when
Salmaneser
took
Samaria
,
2
King
.
17.6
.
And
observable
it
is
also
,
that
this
is
spoken
to
their
wicked
Princes
and
Judges
;
as
if
it
had
been
said
,
And
this
shall
be
the
end
of
all
your
Glory
.
As
for
that
which
is
again
repeated
,
for
all
this
his
anger
is
not
turned
away
,
&c.
See
the
Note
above
Chap.
9.25
.
Ver.
5.
O
Assyrian
,
&c.
]
Here
the
Prophet
begins
to
threaten
the
Assyrians
with
destruction
,
and
that
to
support
and
comfort
his
faithful
ones
amongst
his
people
,
as
giving
them
to
understand
hereby
,
that
though
for
a
time
he
might
make
use
of
the
Assyrian
by
way
of
scourging
his
people
for
their
sins
,
yet
it
should
not
be
long
ere
he
would
call
them
to
an
account
,
and
destroy
them
for
all
their
wickedness
.
O
Assyrian
;
it
is
in
the
Hebrew
O
Ashur
;
for
so
it
seems
the
land
of
Assyria
or
the
Inhabitants
thereof
,
were
called
,
either
from
Ashur
,
the
son
of
Shem
,
Gen.
10.22
.
as
it
is
most
genera'ly
thought
,
or
from
one
of
the
posterity
of
Ham
,
of
the
same
name
.
See
the
Notes
Gen.
10.11
.
and
Psal.
83.8
.
And
hereby
in
this
place
is
meant
the
King
of
Assyria
,
to
wit
,
Sennacherib
,
(
together
with
his
army
)
as
appears
plainly
,
ver.
7.
Are
not
my
Princes
altogether
Kings
?
and
in
many
other
such
like
passages
.
As
for
this
expression
,
O
Assyrian
the
rod
of
mine
anger
,
either
it
may
be
taken
,
as
spoken
by
God
in
a
way
of
calling
the
Assyrian
to
come
and
destroy
the
I●raelites
,
according
to
the
Commission
which
God
in
his
anger
against
Israel
had
given
him
;
or
else
as
in
a
way
of
lamenting
the
sad
miseries
that
were
coming
upon
his
people
,
when
the
Assyrian
should
be
used
as
his
rod
to
punish
them
for
their
sins
:
which
is
also
repeated
in
the
following
words
,
and
the
staff
in
their
hand
is
mine
indignation
.
The
meaning
whereof
seems
to
be
,
That
as
the
Assyrians
were
Gods
Rod
to
correct
his
people
,
so
the
staff
in
their
hand
,
the
weapons
wherewith
they
came
armed
,
and
all
the
power
which
they
had
wherewith
to
fight
against
the
Israelites
,
were
but
the
Instruments
of
Gods
Indignation
for
the
punishing
of
the
people
.
Indeed
,
if
we
read
the
first
words
,
as
they
are
in
the
margin
of
our
Bibles
,
Wo
to
the
Assyrian
,
the
rod
of
mine
anger
;
then
the
next
clause
may
be
read
also
,
as
it
is
there
rendred
,
though
the
staff
in
their
hand
is
mine
indignation
.
And
then
the
drift
of
this
clause
,
must
be
to
imply
,
that
though
God
in
his
just
indignation
would
make
use
of
the
Assyrian
for
the
punishing
of
his
people
;
yet
woful
destruction
would
at
last
come
upon
the
Assyrians
for
all
that
;
so
that
this
is
clearly
added
for
the
comfort
of
Gods
people
,
to
whom
the
very
name
of
the
Assyrians
must
needs
be
dreadful
,
because
of
some
incursions
they
had
formerly
made
into
the
land
of
Israel
.
Ver.
6.
I
will
send
him
against
an
hypocritical
Nation
,
and
against
the
people
of
my
wrath
will
I
give
him
a
charge
,
&c.
]
That
is
,
against
the
people
of
Israel
,
that
do
continually
and
without
ceasing
provoke
me
to
wrath
against
them
,
and
against
whom
therefore
I
am
highly
offended
,
and
have
determined
to
pour
forth
my
wrath
,
upon
them
;
yea
,
this
expression
,
the
people
of
my
wrath
,
may
seem
to
imply
that
there
was
nothing
in
them
,
but
what
might
justly
stir
up
Gods
indignation
against
them
,
to
take
the
spoil
,
and
to
take
the
prey
,
&c.
which
is
fully
an
explanation
of
what
was
signified
by
that
Prophetick
name
given
lately
to
the
Prophets
Son
,
Maher-shalal-hash-baz
,
for
which
see
the
Note
Chap.
8.1
.
Ver.
7.
Howbeit
he
meaneth
not
so
,
neither
doth
his
heart
think
so
,
&c.
]
To
wit
,
That
he
is
imployed
by
me
,
as
the
Rod
of
mine
anger
,
or
that
he
is
sent
by
me
to
punish
the
wickedness
of
my
people
;
no
such
thought
will
ever
come
into
his
heart
.
All
that
he
will
mind
,
will
be
the
satisfying
of
his
cruel
and
ambitious
desires
,
by
conquering
Kingdoms
,
and
destroying
the
people
.
As
for
that
which
may
be
objected
,
how
then
did
Rabshakeh
say
to
Hezekiah
,
2
Kin.
18.25
.
Am
I
now
come
up
without
the
Lord
against
this
place
to
destroy
it
?
the
Lord
said
to
me
,
Go
up
against
this
land
,
and
destroy
it
;
see
how
this
may
be
answered
in
the
Note
there
.
Ver.
8.
For
he
saith
,
Are
not
my
Princes
altogether
Kings
?
That
is
,
Are
not
my
Nobles
and
Princes
,
that
attend
upon
me
,
every
way
equal
to
Kings
in
riches
,
glory
,
state
and
power
?
Or
,
Are
not
the
several
King
that
I
have
subdued
,
become
my
Princes
,
holding
me
as
their
Soveraign
,
and
serving
under
my
command
?
And
thus
from
the
pride
of
the
Assyrian
,
the
confidence
he
had
in
his
own
greatness
and
power
,
the
Prophet
proves
what
he
had
said
in
the
foregoing
verse
,
that
he
minded
not
God
in
his
expedition
against
the
land
of
Israel
,
but
went
forth
meerly
in
the
proud
confidence
he
had
of
his
own
unresistible
power
.
Ver.
9.
Is
not
Calno
as
Carchemish
?
Is
not
Hamath
as
Arpad
?
Is
not
Samaria
as
Damascus
?
]
As
if
he
should
have
said
,
Have
not
I
,
my
Father
and
other
Progenitors
,
subdued
all
these
strong
Cities
and
Provinces
,
as
well
the
one
as
the
other
?
When
any
one
of
them
stood
out
against
us
,
were
they
not
brought
under
our
power
,
as
the
other
before
had
been
?
And
thus
from
his
prevailing
over
these
,
he
intends
to
infer
,
that
he
should
certainly
prevail
over
others
whom
he
had
not
yet
subdued
,
and
particularly
over
Jerusalem
.
In
2
King
.
18.34
.
we
find
a
like
vaunting
speech
uttered
by
Rabshakeh
,
wherein
some
of
the
places
here
named
,
are
also
mentioned
.
And
because
that
,
and
divers
other
of
the
vaunting
and
blasphemous
speeches
of
his
there
recorded
,
are
so
like
to
these
wherewith
the
Prophet
doth
here
set
forth
the
blasphemous
pride
and
self-confidence
of
the
Assyrian
,
it
seems
most
probable
that
it
is
that
Invasion
of
Sennacherib
that
is
here
pointed
at
.
Because
Calno
,
or
Calneh
,
Amos
6.2
.
is
said
to
have
been
in
the
land
of
Shinar
,
Gen.
10.10
.
and
Carchemish
is
expresly
said
to
be
a
City
lying
by
Euphrates
,
2
Chron.
35.20
.
therefore
it
is
thought
the
most
of
the
places
here
named
were
in
those
parts
.
Ver.
10.
As
my
hand
hath
found
the
Kingdoms
of
the
Idols
,
&c.
]
That
is
,
As
I
have
subdued
and
gotten
to
my self
by
my
great
power
several
Kingdoms
that
were
under
the
patronage
and
protection
of
their
several
Gods
,
and
whose
graven
Images
did
excel
them
of
Jerusalem
and
Samaria
;
that
is
,
were
mightier
Gods
than
theirs
.
But
for
the
better
understanding
of
this
passage
,
we
must
know
,
1.
That
to
set
forth
how
easily
he
subdued
these
Kingdoms
,
he
useth
this
expression
,
As
my
hand
hath
found
the
Kingdoms
of
the
Idols
;
he
found
it
no
harder
work
to
take
these
Kingdoms
,
than
it
is
for
a
man
to
take
up
a
birds-nest
that
he
finds
in
his
way
,
as
he
doth
afterwards
express
himself
,
ver.
14.
2ly
.
That
his
intention
was
blasphemously
to
insult
,
not
only
over
the
Nations
whom
he
had
vanquished
,
and
also
over
their
Gods
,
whom
he
also
esteemed
Gods
not
able
to
defend
their
people
,
purposely
that
he
might
in
like
manner
reproach
the
God
of
Jerusalem
,
on
whose
aid
he
knew
Hezekiah
and
his
people
did
with
much
confidence
rely
;
for
agreable
hereto
were
these
blasphemous
vauntings
of
Rabshakeh
,
2
King
.
18.33
,
34
,
35.
and
19.12
.
3ly
.
That
he
calls
their
gods
Idols
and
Graven-Images
,
either
because
it
was
the
constant
course
of
the
heathens
to
worship
their
gods
in
and
before
Idols
and
graven
Images
;
or
else
as
by
way
of
contempt
,
as
not
accounting
their
gods
worthy
the
name
of
gods
in
comparison
of
their
great
God
Nizrech
,
2
King
.
19.37
.
that
had
advanced
the
Assyrian
Empire
to
such
a
mighty
height
.
4ly
.
That
the
reason
why
he
doth
so
peremptorily
aver
,
that
the
graven
Images
of
the
Kingdoms
whom
he
had
vanquished
did
excel
them
of
Jerusalem
and
of
Samaria
,
was
because
they
judged
of
the
greatnese
and
power
of
their
Gods
,
according
to
the
multitude
and
greatness
,
the
riches
and
prosperity
,
the
success
and
victories
of
the
people
that
worshipped
them
:
and
it
may
be
to
according
to
the
multitude
of
Sacrifices
that
were
offered
them
,
and
the
Pomp
and
Solemnity
used
in
their
Worship
.
And
observable
also
it
is
herein
,
with
what
horrid
Blasphemy
,
by
preferring
those
Idols
before
the
God
of
Jerusalem
,
this
Miscreant
makes
thr
true
God
less
than
nothing
;
for
an
Idol
is
nothing
,
saith
the
Apostle
,
1
Cor.
8.4
,
5.
That
the
words
of
this
Verse
are
an
abrupt
and
imperfect
kind
of
speech
,
As
my
hand
hath
found
the
Kingdoms
of
the
Idols
,
and
whose
graven
Images
did
excel
them
of
Jerusalem
and
Samaria
;
as
if
he
had
said
,
so
shall
my
hand
also
much
more
find
and
subdue
Jerusalem
too
,
as
is
more
fully
expressed
in
the
following
verse
.
Ver.
11.
Shall
I
not
,
as
I
have
done
to
Samaria
and
her
Idols
,
so
do
to
Jerusalem
and
her
Idols
?
]
Hezekiah
had
demolished
all
the
Idols
in
Judah
,
when
the
Assyrian
went
up
against
Jerusalem
;
but
this
Heathenish
King
after
his
manner
speaks
no
otherwise
of
the
true
God
,
the
God
of
Jerusalem
,
than
of
the
Idols
of
other
Nations
.
Ver.
12.
Wherefore
it
shall
come
to
pass
,
that
when
the
Lord
hath
performed
his
whole
work
upon
Mount
Zion
and
on
Jerusalem
,
&c.
]
To
wit
,
his
Church
and
People
;
and
see
also
the
Note
,
Chap.
1.27
.
When
the
Lord
hath
fully
done
by
the
Assyrian
what
he
means
to
do
,
by
way
of
taking
vengeance
on
his
People
for
their
wickedness
,
(
for
that
is
his
work
,
as
he
is
the
just
Judg
of
the
world
)
and
by
way
of
Fatherly
Correction
,
for
the
humbling
,
purging
and
reforming
his
chosen
ones
;
when
he
hath
sufficiently
quieted
them
under
his
hand
,
and
brought
them
home
by
Repentance
unto
himself
;
then
,
saith
the
Lord
,
I
will
punish
the
fruit
of
the
stout
heart
of
the
King
of
Assyria
;
that
is
,
his
blasphemous
and
reproachful
speeches
uttered
against
God
,
and
against
his
Servants
,
his
proud
vaunting
speeches
concerning
himself
,
and
all
his
hard
and
cruel
usage
of
God's
people
.
It
is
in
the
Hebrew
,
I
will
visit
upon
the
fruit
of
the
stout
heart
of
the
King
of
Assyria
;
an
Expression
used
with
respect
to
God's
forbearing
,
and
not
seeming
to
mind
the
wickedness
of
a
people
for
a
time
,
when
yet
afterward
he
appears
against
them
to
punish
them
;
as
likewilse
to
imply
,
that
God
never
punishes
or
corrects
without
a
due
cognizance
of
the
Cause
and
Crime
;
see
the
Note
,
Gen.
11.5
.
As
for
the
last
words
,
And
the
glory
of
his
high
looks
,
thereby
is
meant
all
the
Assyrian
did
proudly
and
contemptuously
against
God
and
his
people
.
Ver.
13.
For
he
saith
,
By
the
strength
of
my
hand
I
have
done
it
,
&c.
]
That
is
,
By
my
great
Power
,
by
the
multitude
and
strength
of
my
Armies
,
and
by
my
wisdom
,
for
I
am
prudent
;
that
is
,
by
my
Craft
and
Policy
,
in
sowing
Discords
amongst
Nations
,
in
raising
occasions
amongst
them
for
my
invading
of
them
,
and
other
such-like
State-stratagems
,
and
by
my
wise
managing
of
all
my
Designs
when
I
did
invade
them
:
And
I
have
removed
the
bounds
of
the
people
,
to
wit
,
by
bringing
them
all
as
one
people
under
my
Dominion
,
and
distributing
them
under
the
Government
of
my
Viceroys
after
what
manner
I
pleased
:
and
have
robbed
their
treasures
,
that
is
,
their
secretest
stores
and
treasures
,
whether
publick
or
private
;
and
I
have
put
down
the
Inhabitants
like
a
valiant
man
,
that
is
,
like
a
man
of
extraordinary
courage
and
strength
,
I
have
destroyed
the
Inhabitants
,
though
never
so
many
,
and
never
so
strongly
fortified
.
Ver.
14.
And
my
hand
hath
found
as
a
nest
the
riches
of
the
people
,
&c.
]
That
is
,
I
have
as
easily
seized
upon
the
riches
of
the
people
,
in
the
several
places
that
have
been
subdued
by
me
,
as
a
man
may
take
eggs
out
of
a
Birds
nest
,
where
all
the
labour
indeed
is
in
finding
the
Nest
;
when
a
man
hath
once
found
it
,
he
may
easily
put
in
his
hand
and
take
the
eggs
away
with
him
:
which
is
more
fully
expressed
in
the
following
words
;
and
as
one
gathereth
eggs
that
are
left
,
to
wit
,
the
Dam
not
being
there
,
or
flying
away
for
fear
;
have
I
gathered
all
the
earth
;
that
is
,
even
with
as
much
ease
have
I
gathered
together
,
and
taken
to
my self
the
wealth
of
the
whole
world
;
and
so
he
speaks
in
a
proud
vaunting
manner
:
because
he
had
conquered
the
greatest
part
of
the
Earth
then
known
,
and
brought
it
under
his
Dominion
.
Some
I
know
in
this
Phrase
,
of
his
gathering
all
the
Earth
,
would
have
his
carrying
away
the
Inhabitants
of
the
Land
included
,
as
well
as
his
surprising
of
their
Treasures
.
But
I
conceive
that
is
not
here
,
at
least
principally
,
intended
.
And
with
how
little
difficulty
he
did
this
,
is
farther
set
forth
in
the
following
words
,
wherein
proceeding
still
in
the
same
Similitude
,
he
adds
,
And
there
was
none
that
moved
the
wing
,
or
opened
the
mouth
,
or
peeped
.
Birds
when
they
are
in
their
Nests
,
will
sometimes
in
defence
of
their
eggs
strike
with
their
wings
,
or
peck
with
their
bills
,
or
make
some
kind
of
peeping
noise
,
out
of
a
kind
of
discontent
against
those
that
disturb
them
;
or
else
they
will
fly
about
,
and
with
some
chattering
or
crying
Note
will
express
their
anger
against
those
that
rob
them
.
And
therefore
to
express
how
easily
he
took
away
the
wealth
of
those
places
where
he
prevailed
,
he
compares
himself
to
one
that
takes
away
the
eggs
out
of
a
birds
nest
,
where
there
is
no
bird
in
the
least
to
stir
against
him
;
there
was
none
that
moved
the
wing
,
or
opened
the
mouth
,
or
peeped
;
that
is
,
there
was
none
that
durst
in
a
manner
make
any
resistance
against
him
.
Such
a
terror
fell
upon
them
,
that
they
scarce
durst
lift
up
a
hand
,
or
mutter
against
me
,
or
so
much
as
expostulate
the
matter
with
me
,
or
complain
or
cry
to
others
for
help
.
Ver.
15.
Shall
the
Ax
boast
,
&c.
]
This
is
inserted
by
the
Prophet
by
way
of
discovering
the
absurdity
of
the
fore-recited
vauntings
of
the
Assyrian
:
Shall
the
ax
boast
it self
against
him
that
heweth
therewith
?
Or
shall
the
saw
magnifie
it self
against
him
that
sh●keth
it
?
That
is
,
when
the
workman
hath
made
a
piece
of
work
,
shall
the
ax
or
saw
,
which
he
made
use
of
,
glory
and
vaunt
,
that
it
was
they
which
made
the
work
,
and
not
the
Artificer
that
made
use
of
them
?
That
were
against
all
reason
.
It
were
absurd
enough
,
if
an
Ax
or
Saw
of
a
better
metal
,
and
sharper
than
another
,
should
advance
it self
against
one
that
were
blunter
and
of
a
worse
metal
;
and
that
because
it
is
not
from
it self
,
but
merely
from
the
pleasure
of
him
that
made
them
,
that
they
are
better
or
sharper
than
others
;
but
much
more
absurd
it
would
be
,
if
they
should
advance
themselves
against
him
that
made
use
of
them
.
And
every
way
as
absurd
it
was
for
the
Assyrian
to
advance
himself
against
God
,
that
made
use
of
him
for
the
hewing
,
and
wounding
,
and
cutting
down
the
Nations
,
considering
that
he
had
all
the
Power
he
had
from
God
;
neither
could
he
have
done
any
thing
against
them
,
had
not
God
been
pleased
to
make
use
of
●im
herein
.
And
to
the
same
purpose
is
the
following
clause
,
As
if
the
rod
should
shake
it self
against
them
that
lift
it
up
;
or
as
if
the
staff
should
lift
up
it self
,
as
if
it
were
no
wood
;
that
is
,
as
it
were
absurd
for
a
rod
or
staff
to
advance
themselves
against
the
man
that
should
smite
with
them
,
saying
,
It
was
we
that
gave
the
strokes
,
and
not
you
;
so
forgetting
,
as
it
were
,
that
they
are
but
pieces
of
dead
wood
,
no
way
able
of
themselves
to
stir
or
move
themselves
;
even
so
absurd
and
ridiculous
it
was
in
the
Assyrian
,
who
was
raised
up
by
God
,
and
inabled
by
him
to
do
what
he
did
,
to
exalt
himself
against
God
,
and
to
ascribe
all
that
he
did
to
himself
;
so
forgetting
what
a
poor
contemptible
creature
he
was
in
himself
,
unable
to
have
done
any
thing
,
had
not
God
been
pleased
to
make
use
of
him
as
a
rod
and
a
staff
,
to
scourge
and
beat
his
people
.
This
last
clause
may
be
read
,
as
it
is
in
the
Margin
of
our
Bibles
,
As
if
a
rod
should
shake
them
that
lift
it
up
,
or
as
if
the
staff
should
lift
up
that
which
is
not
wood
;
which
implies
the
very
same
thing
,
that
as
it
is
against
all
sense
and
reason
to
think
that
a
rod
or
staff
should
have
power
over
a
living
man
,
that
is
not
a
dead
piece
of
wood
,
as
that
is
;
so
it
was
a
most
unreasonable
thing
for
the
Assyrian
to
exalt
himself
against
God
.
But
the
Translation
which
is
in
our
Bibles
is
(
I
think
)
clearly
the
best
.
Ver.
16.
Therefore
shall
the
Lord
,
the
Lord
of
hosts
,
send
among
his
fat
ones
leanness
,
&c.
]
That
is
,
Because
of
this
proud
and
blasphemous
boasting
of
the
Assyrian
against
the
Lord
,
and
because
of
his
rage
and
cruelty
against
his
people
,
God
will
pull
down
his
great
strength
and
power
,
in
the
confidence
whereof
he
doth
thus
arrogantly
exalt
himself
.
In
denouncing
this
judgment
,
he
gives
God
the
title
,
The
Lord
,
the
Lord
of
Hosts
,
by
way
of
opposing
the
Lords
Almighty
Power
to
the
weakness
and
pride
of
the
Assyrian
;
and
the
hosts
which
God
hath
under
his
command
both
in
Heaven
and
Earth
,
to
Sennacherib's
Army
,
which
he
deemed
so
invincible
:
and
the
Judgment
intended
is
the
dreadful
destruction
that
was
brought
upon
the
Assyrian
Army
,
whilst
it
lay
before
Jerusalem
,
by
one
of
the
Lord
's
Heavenly
Host
.
As
for
this
Figurative
expression
wherewith
their
destruction
is
set
forth
,
The
Lord
shall
send
among
his
fat
ones
leanness
;
either
that
slaughter
is
meant
that
was
made
amongst
the
Princes
and
great
Commanders
of
his
Army
,
of
whom
he
had
boasted
before
,
ver.
8.
(
for
which
see
the
Note
2
Kin.
19.35
.
and
what
is
noted
upon
the
like
expressions
,
Job
15.27
.
and
Psal.
22.29
.
)
Or
more
generally
,
that
the
vast
and
huge
body
of
the
Assyrian
Army
should
by
the
slaughter
of
so
many
thousands
be
suddenly
consumed
and
brought
down
to
a
very
poor
and
thin
company
.
A
Similitude
therefore
the
fitter
,
because
the
Assyrian
in
his
exalting
himself
against
God
,
is
thereby
covertly
compared
to
some
fat
pamper'd
horse
,
that
will
not
be
under
command
,
but
kicks
and
flings
,
and
at
last
casts
off
the
man
that
rides
him
.
See
the
Note
,
Deut.
32.15
.
And
then
in
the
following
words
the
same
judgment
is
set
forth
under
another
Similitude
,
And
under
his
glory
he
shall
kindle
a
burning
like
the
burning
of
a
fire
;
whereby
is
meant
,
that
his
glorious
and
victorious
Army
,
whereof
he
vaunted
so
greatly
,
and
for
which
he
was
so
glorious
and
dreadful
amongst
all
the
Nations
round
about
,
should
be
suddenly
and
utterly
consumed
,
even
as
so
much
wood
would
instantly
be
burnt
up
by
a
fire
that
should
be
kindled
under
it
.
And
herein
it
may
well
be
there
is
an
Allusion
either
to
that
Custome
which
was
used
in
those
times
,
of
burning
the
dead
bodies
of
men
upon
piles
of
wood
,
whereon
they
were
laid
;
or
else
to
the
manner
of
that
miraculous
destruction
of
Sennacherib's
Army
,
which
some
say
was
done
by
a
burning
Pestilence
,
and
others
by
some
strange
kind
of
blasting
,
such
as
was
that
of
Nadab
and
Abihu
,
Levit.
10.2
.
and
that
of
the
Israelites
,
Numb.
11.1
.
But
see
the
Note
above
,
Chap.
9.5
.
and
likewise
Psal.
21.9
.
and
83.14
.
Ver.
17.
And
the
light
of
Israel
shall
be
for
a
fire
,
&c.
]
That
is
,
The
God
of
Israel
who
is
usually
the
enlightner
and
comforter
of
his
people
,
both
by
chearing
them
up
in
their
afflictions
,
and
by
delivering
them
out
of
the
darkness
of
their
tribulations
,
as
he
was
to
the
Jews
at
that
time
of
their
great
distress
,
when
they
were
besieged
by
the
Assyrian
Army
,
(
the
Prophet
alludes
to
what
he
had
said
before
,
Chap.
9.2
.
for
which
see
the
Note
there
)
shall
be
as
a
fire
to
burn
up
their
enemies
,
and
his
holy
One
for
a
flame
;
See
the
Note
,
Chap.
1.4
.
The
meaning
is
,
that
the
holy
God
,
who
had
sanctified
Israel
to
be
his
peculiar
people
,
would
manifest
himself
to
be
such
,
both
by
defending
them
and
destroying
their
enemies
;
And
it
shall
burn
and
devour
his
thorns
and
his
briers
;
that
is
,
the
Souldiers
of
his
Army
,
that
as
briers
and
thorns
had
sorely
galled
and
distressed
God's
people
,
in
one
day
,
that
is
altogether
at
one
and
the
same
time
;
the
Army
that
was
so
long
a
time-gathering
and
forming
,
should
be
all
suddenly
destroyed
.
And
indeed
though
this
were
done
in
the
night
,
2
King
.
19.35
.
yet
it
might
be
properly
enough
said
to
have
been
done
in
one
day
;
because
the
night
is
a
part
of
the
natural
day
.
Some
would
have
the
briers
and
thorns
to
be
meant
of
the
meaner
sort
of
the
Assyrian
Army
.
But
I
conceive
that
this
,
concerning
the
destruction
of
all
sorts
amongst
them
,
great
and
small
,
may
rather
be
thought
to
be
set
forth
in
the
following
verse
.
Ver.
18.
And
shall
consume
the
glory
of
his
forest
,
and
of
his
fruitful
field
,
&c.
]
That
is
,
the
Bravery
and
Pride
of
his
glorious
Army
,
(
See
the
Note
before
,
vers.
16.
)
which
by
reason
of
the
multitude
of
the
Soldiers
therein
,
and
by
reason
of
the
Spears
and
Launces
wherewith
they
were
armed
,
seemed
to
resemble
some
mighty
forest
,
full
of
all
sorts
of
trees
,
as
thick
as
they
can
stand
one
by
another
;
or
some
rich
field
,
wherein
the
ears
of
corn
do
lift
up
their
heads
as
close
as
they
can
possibly
grow
together
:
This
seems
to
be
the
plain
meaning
of
this
Metaphorical
Expression
.
Yet
it
may
also
well
be
,
which
some
think
,
that
by
the
glory
of
his
forest
may
be
meant
the
great
ones
,
his
Princes
and
Commanders
in
the
Army
,
that
were
as
so
many
lofty
and
stately
trees
;
and
by
the
fruitful
field
,
the
meaner
and
inferior
body
of
his
Soldiery
:
Or
else
,
that
his
Camp
being
of
a
very
large
extent
,
that
part
of
his
Army
that
lay
encamped
in
the
higher
and
more
eminent
places
,
is
compared
to
the
high
trees
of
a
Forest
;
and
that
part
that
lay
in
the
plains
and
lower
grounds
,
is
compared
to
●corn
in
the
Valleys
.
The
greatest
difficulty
is
in
the
following
words
,
Both
Soul
and
Body
,
which
is
in
the
Hebrew
,
From
the
Soul
,
and
even
to
the
flesh
:
And
therefore
it
is
so
many
several
ways
expounded
;
As
1.
that
the
vengeance
of
God
should
fall
not
upon
their
Bodies
only
,
but
upon
their
Souls
too
.
Or
2.
that
both
man
and
beast
should
be
destroyed
.
Or
3.
that
not
only
the
Soul
should
●e
smitten
,
and
the
Life
taken
away
,
but
also
their
Bodies
should
be
destroyed
and
consumed
.
Or
4.
that
by
smiting
their
Bodies
,
they
should
be
bereaved
of
their
Souls
,
their
Lives
,
and
so
they
should
be
utterly
destroyed
.
Before
they
were
threatned
with
a
consumption
or
leanness
,
vers.
16.
which
might
be
without
loss
of
Life
:
but
here
it
is
expressed
that
they
should
be
slain
and
utterly
destroyed
,
even
as
fire
by
burning
the
body
doth
take
away
the
Life
.
Or
5.
that
the
Commanders
and
Captains
,
who
were
as
the
Soul
and
Spirit
of
that
vast
body
of
their
Army
,
should
be
cut
off
;
and
withal
the
body
,
that
was
enlivened
,
as
it
were
,
and
governed
by
the
Soul
,
should
be
destroyed
.
And
these
two
last
indeed
I
judge
may
most
probably
be
here
intended
.
And
they
shall
be
as
when
a
Standard-bearer
fainteth
.
]
That
is
,
As
when
a
Standard-bearers
heart
melteth
away
,
because
he
sees
his
Souldiers
forsake
their
Colours
,
and
thereupon
he
flies
with
the
rest
,
and
so
the
Standard
is
taken
;
or
as
when
a
Standard-bearer
faints
,
and
falls
and
dies
,
the
whole
Army
is
usually
then
discouraged
and
routed
;
so
it
shall
be
with
the
Assyrian
Army
,
upon
this
miraculous
havock
that
shall
by
an
Angel
be
made
amongst
them
,
they
shall
be
all
dismayed
,
and
irrecoverably
disordered
and
forced
to
fly
.
But
yet
some
do
particularly
apply
this
to
the
fainting
and
flight
of
Sennacherib
their
King
,
2
King
.
19.36
,
37.
and
the
terror
that
fell
upon
the
Nations
under
his
command
,
upon
his
destruction
.
Ver.
19.
And
the
rest
of
the
trees
of
his
forest
shall
be
few
,
that
a
Child
may
write
them
.
]
That
is
,
of
the
Soldiers
of
that
numberless
Army
,
there
shall
be
but
a
very
few
left
alive
.
Some
shall
escape
,
that
they
may
report
in
their
own
Country
what
the
God
of
Israel
had
done
to
them
;
but
they
shall
be
but
a
poor
small
number
.
In
this
expression
,
A
child
may
write
them
,
there
seems
to
be
an
Allusion
to
the
enrolling
and
listing
of
the
names
of
the
Soldiers
by
the
Muster-masters
,
or
Clerks
of
their
bands
;
and
so
it
is
all
one
in
effect
,
as
if
the
Prophet
said
,
that
there
would
be
no
need
of
any
such
Officer
to
keep
a
Roll
of
them
;
even
a
Child
would
be
sufficient
to
take
an
account
of
them
.
And
indeed
observable
herein
it
is
what
was
the
issue
of
the
proud
boasting
of
Rabshakeh
,
2
King
.
18.23
.
Ver.
20.
And
it
shall
come
to
pass
in
that
day
,
&c.
]
To
wit
,
when
the
Lord
hath
finished
his
whole
work
upon
his
people
,
and
hath
punished
the
Assyrians
,
by
whom
he
was
pleased
to
correct
them
,
That
the
remnant
of
Israel
,
and
such
as
are
escaped
of
the
house
of
Jacob
,
that
is
,
the
remnant
that
shall
escape
and
not
be
destroyed
in
the
Assyrian
Invasion
,
shall
no
more
again
stay
upon
him
that
smote
them
,
that
is
,
the
Assyrian
,
but
shall
stay
upon
the
Lord
,
the
Holy
One
of
Israel
.
See
the
Note
,
Chap.
1.4
.
In
truth
,
that
is
,
sincerely
,
not
hypocritically
,
as
they
had
formerly
done
,
when
they
made
an
outward
profession
indeed
of
trusting
in
God
,
but
did
rely
wholly
upon
the
Assyrians
.
The
meaning
is
,
that
when
the
remnant
that
were
escaped
had
experimentally
found
the
sad
fruit
of
their
own
folly
,
in
calling
in
the
Assyrian
to
their
help
,
and
in
resting
upon
him
with
so
much
confidence
,
in
that
he
had
proved
a
scourge
to
them
instead
of
an
help
,
and
God
had
made
them
sorely
to
smart
for
it
;
and
when
by
God's
destroying
the
Assyrian
,
they
had
learnt
what
a
reed
the
Assyrian
was
to
be
leaned
upon
,
and
how
Almighty
and
Merciful
the
Lord
was
,
this
should
make
them
resolve
never
more
to
stay
themselves
upon
the
Assyrians
,
or
any
such
as
they
were
,
but
wholly
and
solely
to
rely
upon
the
Lord
.
Ver.
21.
The
remnant
shall
return
,
even
the
remnant
of
Jacob
,
unto
the
mighty
God
.
]
To
wit
,
of
whose
infinite
Power
they
should
have
clear
experience
by
that
Destruction
which
God
would
bring
upon
the
Assyrian
Army
,
and
the
Deliverance
which
thereby
should
be
wrought
for
Jerusalem
,
which
they
had
straitly
besieged
.
It
is
as
if
the
Prophet
had
said
,
And
indeed
so
it
shall
be
;
that
which
I
foretold
by
the
Prophetick
name
of
my
Son
Shear-jashah
,
which
is
,
being
interpreted
,
The
remnant
shall
return
,
(
concerning
which
see
the
Note
,
Chap.
7.3
.
)
shall
certainly
come
to
pass
;
a
remnant
shall
escape
,
that
shall
not
only
come
back
to
the
places
of
their
abode
,
from
whence
they
had
been
driven
by
the
Assyrian
;
but
also
return
to
God
by
unfeigned
Repentance
.
Ver.
22.
For
though
thy
people
Israel
be
as
the
sand
of
the
Sea
,
yet
a
remnant
of
them
shall
return
.
]
That
is
,
only
a
small
remnant
of
them
shall
escape
,
and
by
Repentance
return
to
the
Lord
their
God
.
If
we
read
these
words
,
as
if
Israel
were
spoken
to
in
the
V●cative
Case
,
For
though
thy
people
,
O
Israel
,
be
as
the
sand
of
the
Sea
,
they
may
be
taken
as
spoken
by
way
of
Apostrophe
,
either
to
the
Patriarch
Jacob.
Though
the
Promise
made
to
thee
concerning
the
wonderful
encrease
of
thy
Posterity
shall
be
wonderfully
made
good
to
thee
,
yet
but
a
remnant
of
them
shall
be
saved
:
Or
else
to
the
people
of
Israel
:
Though
thy
people
,
O
Israel
,
shall
be
as
the
sand
of
the
Sea
,
yet
but
a
few
of
them
shall
be
saved
.
But
as
they
are
expressed
in
our
Bibles
,
they
seem
rather
the
words
of
God
to
the
Prophet
,
For
though
thy
people
Israel
be
as
the
sand
of
the
Sea
,
yet
a
remnant
of
them
shall
return
.
And
indeed
when
the
Assyrian
had
not
only
carried
away
the
ten
Tribes
of
the
Kingdom
of
Israel
into
Captivity
,
but
also
had
so
far
impaired
the
number
of
the
other
Tribes
that
were
of
the
Kingdom
of
Judah
,
by
the
havock
he
hade
made
amongst
them
in
the
days
of
Hezekiah
,
this
was
then
clearly
accomplished
concerning
a
remnant
only
that
should
be
preserved
.
And
because
this
was
a
clear
Type
of
those
few
of
the
Jewish
Nation
that
were
in
the
Apostles
time
converted
to
the
Faith
of
the
Gospel
,
therefore
St.
Paul
speaks
of
that
,
as
an
accomplishment
of
that
which
the
Prophet
here
saith
,
Rom.
9.27
.
Esaias
also
crieth
concerning
Israel
,
Though
the
number
of
the
children
of
Israel
be
as
the
sand
of
the
Sea
,
a
remnant
shall
be
saved
.
The
consumption
decreed
shall
overflow
with
righteousness
.
]
Or
,
in
righteousness
,
as
it
is
in
the
Margin
.
The
meaning
is
,
that
the
destruction
wherewith
God
had
determined
to
consume
and
waste
the
Jews
,
should
as
a
mighty
floud
(
see
the
Notes
before
,
Chap.
8.7
,
8.
)
overflow
the
Land
,
and
thereby
sweep
away
the
Inhabitants
,
to
wit
,
so
far
as
God
had
withal
decreed
it
should
go
;
and
that
this
should
be
done
with
righteousness
,
or
in
righteousness
,
in
that
hereby
he
should
proceed
with
great
Justice
and
Righteousness
for
the
punishing
of
the
wickedness
of
his
people
,
and
withal
approve
himself
faithful
and
just
in
reserving
a
remnant
according
to
the
Promise
he
had
formerly
made
for
the
preservation
of
the
seed
of
Abraham
,
and
the
raising
of
the
Messiah
out
of
his
stock
.
This
I
conceive
is
the
clear
meaning
of
this
clause
;
and
that
this
is
purposely
added
,
to
shew
why
he
had
said
in
the
foregoing
words
,
that
only
a
remnant
of
them
should
return
.
But
yet
many
others
hold
,
that
by
the
consumption
decreed
is
meant
that
little
remnant
that
should
be
left
of
the
people
thus
wasted
and
destroyed
;
and
that
it
is
said
that
this
consumption
decreed
should
overflow
with
righteousness
;
because
this
remnant
being
reclaimed
and
refined
by
their
Afflictions
,
should
abound
in
Holiness
and
Righteousness
;
which
they
say
was
partly
fulfilled
in
the
remnant
that
returned
unto
the
Lord
in
Hezekiah's
days
,
when
God
had
so
miraculously
delivered
Jerusalem
from
the
Assyrian
Army
;
but
most
remarkably
in
that
eminent
Grace
that
was
so
conspicuous
in
that
remnant
of
the
Jews
that
embraced
the
Faith
of
Christ
,
the
Apostles
and
other
Christians
of
the
Primitive
Church
.
Yea
others
would
extend
this
further
,
namely
,
that
this
small
remnant
left
of
the
consumption
decreed
,
should
cause
Holiness
and
Righteousness
to
overflow
the
whole
world
,
to
wit
,
by
their
spreading
of
the
Gospel
amongst
all
Nations
.
Ver.
23.
For
the
Lord
God
of
Hosts
shall
make
a
consumption
,
even
determined
,
in
the
midst
of
all
the
Land
.
]
That
the
Jews
might
not
slight
all
the
Prophet
had
spoken
,
either
in
the
confidence
of
their
own
strength
,
or
as
pretending
it
to
be
incredible
,
that
God
should
bring
such
a
consumption
and
destruction
upon
his
people
,
to
whom
he
had
made
so
many
gracious
Promises
,
and
with
whom
he
had
made
an
everlasting
Covenant
;
the
Prophet
doth
here
yet
once
again
assure
them
,
that
so
it
should
be
;
the
Lord
,
even
the
Lord
of
Hosts
,
would
certainly
bring
this
desolation
upon
them
,
even
in
the
midst
of
all
the
Land
,
that
is
,
all
the
Land
over
;
or
,
even
in
the
heart
and
inmost
places
of
the
Land
.
Where
the
Apostle
Paul
cites
some
part
of
the
foregoing
verse
,
to
prove
that
there
would
be
only
a
remnant
of
the
Jews
converted
and
saved
;
he
adds
also
the
words
of
this
verse
,
but
according
to
the
Translation
of
the
Septuagint
,
Rom.
9.28
.
For
he
will
finish
the
work
,
and
cut
it
short
in
righteousness
;
because
a
short
work
will
the
Lord
make
upon
the
earth
:
wherein
though
the
words
seem
to
differ
much
from
these
here
,
which
are
rendred
according
to
the
Hebrew
;
yet
the
sense
is
the
same
,
the
drift
of
the
Apostle
being
thereby
to
shew
,
that
what
the
Prophet
did
of
old
foretel
,
should
be
fulfilled
in
those
times
;
because
God
had
proposed
to
make
a
short
work
of
the
business
,
even
speedily
and
within
a
short
time
,
to
cut
off
in
a
manner
the
whole
Nation
of
the
Jews
,
to
wit
,
by
the
Romans
;
and
so
then
likewise
only
a
remnant
should
be
saved
.
Ver.
24.
Therefore
thus
saith
the
Lord
God
of
Hosts
,
&c.
]
See
the
Note
above
,
ver.
16.
Because
the
Prophet
had
spoken
of
such
an
universal
consumption
that
should
be
amongst
the
people
of
the
Land
,
lest
the
faithful
amongst
them
should
be
overmuch
disheartned
and
discouraged
thereby
,
he
now
by
commission
from
God
chears
up
them
;
and
because
the
immediate
storm
that
was
coming
,
and
was
most
likely
to
be
dreadful
to
them
,
was
the
Siege
of
Jerusalem
,
therefore
he
addresses
his
Speech
particularly
to
the
Inhabitants
of
that
City
,
together
with
those
that
had
fled
thither
for
refuge
,
O
my
my
people
that
dwellest
in
Zion
,
be
not
afraid
of
the
Assyrian
,
that
is
,
be
not
extremely
terrified
when
the
Assyrian
shall
come
to
invade
you
and
besiege
you
,
because
of
this
which
I
have
said
;
to
which
purpose
observable
it
is
,
that
in
these
words
he
owns
them
still
as
his
people
,
and
hints
to
them
the
tender
respect
he
had
to
Zion
;
which
he
had
chosen
to
be
his
dwelling-place
;
He
shall
smite
thee
with
a
rod
,
and
shall
lift
up
a
staff
against
thee
after
the
manner
of
Egypt
.
This
hath
respect
to
that
which
he
had
said
before
,
vers.
5.
O
Assyrian
the
rod
of
mine
anger
,
&c.
for
which
see
the
Notes
there
:
And
the
meaning
is
,
that
as
formerly
God
suffered
the
Egyptians
to
oppress
them
sorely
,
but
did
not
suffer
them
to
destroy
them
,
or
to
keep
them
in
perpetual
bondage
,
but
did
at
last
destroy
Pharaoh
,
and
deliver
them
;
so
it
should
be
with
the
Assyrian
;
God
would
use
him
as
a
rod
to
scourge
his
people
,
and
as
a
staff
to
beat
them
,
but
not
as
a
Sword
to
slay
them
;
he
should
not
be
able
utterly
to
ruine
them
as
he
intended
;
but
God
would
at
last
seasonably
deliver
them
,
and
destroy
Sennacherib
,
as
he
did
Pharaoh
.
And
so
likewise
under
this
might
be
implyed
,
that
at
the
near
approaching
Invasion
of
the
Assyrians
by
Sennacherib
,
they
should
not
take
Jerusalem
,
(
he
should
only
lift
up
his
staff
against
them
,
and
threaten
them
sorely
,
as
it
is
said
afterwards
,
ver.
32.
He
shall
shake
his
hand
against
the
mount
of
the
daughter
of
Zion
)
and
that
they
should
not
carry
away
the
people
into
Captivity
,
as
they
had
carried
away
the
ten
Tribes
of
Israel
.
But
now
if
we
read
this
passage
according
to
the
Translation
that
is
set
in
the
Margin
of
our
Bibles
,
He
shall
smite
thee
with
a
rod
,
but
he
shall
lift
up
his
staff
for
thee
after
the
manner
of
Egypt
;
then
the
meaning
must
needs
be
clearly
this
,
that
though
God
would
sharply
chastise
them
by
the
Assyrian
,
his
rod
,
as
he
did
their
Forefathers
by
Pharoah
,
yet
as
then
by
the
lifting
up
of
Moses's
Rod
upon
the
Red-Sea
,
he
did
save
their
Fathers
,
and
destroy
Pharaoh
and
all
his
mighty
Army
,
so
he
would
now
lift
up
his
staff
for
the
defence
of
Jerusalem
and
his
people
,
when
they
should
seem
to
be
in
as
desperate
danger
,
as
the
Israelites
were
in
at
the
Red-Sea
;
they
should
only
stand
still
and
see
the
Salvation
of
God
;
the
Lord
of
Hosts
himself
would
lift
up
a
staff
for
the
securing
of
them
,
and
for
the
utter
destruction
of
Sennacherib
and
his
terrible
Army
.
Ver.
25.
For
yet
a
very
little
while
,
and
the
indignation
shall
cease
,
and
mine
anger
in
their
destruction
.
]
That
is
,
It
shall
be
but
a
very
little
while
before
I
will
utterly
destroy
the
Assyrian
,
and
so
in
his
destruction
there
shall
be
an
end
of
mine
anger
and
indignation
against
mine
own
people
.
But
now
because
there
was
not
an
end
of
God's
anger
against
the
Jews
,
upon
the
destruction
of
Sennacherib's
Army
,
therefore
some
would
extend
this
very
little
while
,
to
the
deliverance
of
the
Jews
out
of
Babylon
.
But
I
conceive
there
is
no
necessity
of
that
.
Upon
the
destruction
of
Sennacherib's
Army
God
did
no
more
for
a
time
afflict
the
Jews
by
the
Assyrians
;
and
this
may
be
all
that
is
intended
in
this
Promise
.
Ver.
26.
And
the
Lord
of
Hosts
,
&c.
]
See
the
Note
before
,
ver.
16.
These
words
may
be
taken
either
as
the
words
of
God
,
speaking
of
himself
in
a
third
person
;
or
else
rather
as
the
words
of
the
Prophet
.
And
the
Lord
of
Hosts
shall
stir
up
a
scourge
for
him
,
that
is
for
the
Assyrian
;
As
if
he
had
said
,
When
God
hath
chastised
his
people
by
the
Assyrian
,
as
a
Father
corrects
his
Child
with
a
rod
,
he
shall
bring
a
sorer
judgment
upon
the
Assyrian
,
beating
them
with
a
scourge
,
as
a
Master
doth
his
Slave
;
according
to
the
slaughter
of
Midian
,
that
is
,
suddenly
,
even
in
one
night
,
by
the
immediate
hand
of
God
,
without
the
loss
of
any
one
of
God's
people
.
See
the
Note
before
,
Chap.
9.4
.
At
the
r●ck
of
Oreb
,
see
the
Note
,
Judg.
7.25
.
And
as
his
rod
was
upon
the
Sea
,
so
shall
he
lift
it
up
after
the
manner
of
Egypt
.
See
the
Note
above
,
ver.
24.
Ver.
27.
And
it
shall
come
to
pass
in
that
day
,
&c.
]
As
above
ver.
20.
that
his
burd●n
shall
be
taken
away
from
off
thy
shoulder
,
and
his
yoke
from
off
thy
neck
;
see
the
Note
,
Chap.
9.4
.
for
under
this
may
be
comprehended
the
deliverance
of
the
Jews
from
their
captivity
in
Babylon
,
(
which
the
taking
off
the
yoke
from
their
neck
doth
most
properly
imply
)
but
principally
and
most
immediately
I
conceive
it
is
meant
of
the
freeing
of
the
Jews
from
that
tribute
,
and
those
heavy
pressures
and
exactions
which
the
Assyrians
had
imposed
upon
them
,
and
from
that
perpetual
bondage
under
which
Sennacherib
intended
to
bring
them
,
by
Gods
miraculous
destroying
of
his
mighty
Army
,
wherewith
he
went
up
to
besiege
Jerusalem
.
1.
Because
the
drift
of
the
Prophet
here
,
seems
to
be
the
comforting
of
Gods
faithful
Servants
against
the
terrors
of
the
near
approaching
invasion
;
and
2ly
,
because
in
the
following
verses
there
seems
to
be
a
Description
of
Sennacheribs
going
up
against
Jerusalem
.
And
though
Hezekiah
had
assayed
to
shake
off
this
yoke
by
refusing
to
pay
the
Assyrian
his
tribute
;
yet
it
was
not
done
till
God
destroyed
Sennacheribs
Army
.
And
the
yoke
shall
be
destroyed
,
(
that
is
,
not
only
taken
off
and
broken
for
the
time
,
but
also
so
marred
and
spoiled
,
that
thou
shalt
be
no
more
afflicted
therewith
,
as
thou
hast
been
)
because
of
the
anointing
,
that
is
,
because
of
Christ
the
promised
Messiah
,
Gods
anointed
;
see
the
Notes
,
Psal.
2.2
.
and
45.7
.
and
132.17
.
Or
because
of
the
eternal
Kingdom
promised
to
Davids
posterity
in
Christ
,
whereof
the
anointing
of
the
Kings
of
Judah
was
a
type
.
So
that
hereby
is
implied
,
both
that
God
would
preserve
the
Royal
stock
of
David
,
with
respect
to
the
accomplishment
of
his
promise
for
the
springing
up
of
the
Messiah
from
thence
(
and
so
under
this
may
be
comprehended
his
respect
to
holy
Hezekiah
,
in
destroying
the
Assyrian
Army
upon
his
Prayer
)
and
likewise
that
God
would
deliver
his
people
for
the
sake
of
his
annointed
,
the
Lord
Christ
.
And
thus
way
is
made
,
as
some
conceive
,
to
that
glorious
Prophecy
concerning
Christ
,
which
is
inserted
in
the
following
Chapter
.
Ver.
28.
He
is
come
to
Aiath
,
&c.
]
That
is
,
the
Assyrian
mentioned
before
,
ver.
24.
Here
the
Prophet
begins
to
describe
the
march
of
Sennacherib
with
his
Army
(
to
wit
,
the
head-quarters
of
his
Army
,
where
himself
was
present
;
for
his
Army
was
no
doubt
spread
abroad
all
the
Countrey
over
)
how
he
passed
along
from
one
place
to
another
;
and
what
Cities
he
took
and
plundred
one
after
another
by
the
way
,
as
he
went
up
to
besige
Jerusalem
.
And
that
which
was
designed
hereby
,
was
,
That
when
all
things
came
exactly
to
pass
,
as
is
here
foretold
,
the
faithful
might
be
assured
hereby
that
the
Assyrian
moved
not
a
foot
,
but
according
to
the
foreknowledge
,
and
fore-appointment
of
God
;
and
that
therefore
their
deliverance
foretold
likewise
by
the
Prophet
,
would
be
exactly
accomplished
,
as
this
was
;
yea
,
and
withall
,
the
manner
how
the
Prophet
relates
this
is
observable
,
to
wit
,
as
if
he
had
seen
all
this
done
in
a
Prophetical
rapture
or
vision
;
or
as
if
he
were
telling
the
rumours
that
were
every
where
in
the
affrighted
peoples
mouths
,
concerning
the
raging
and
prevailing
of
the
Assyrian
Army
;
He
is
come
to
Aiath
,
or
Ai
,
see
the
Note
,
Josh.
7.2
.
He
is
passed
to
Migron
,
see
the
Note
1
Sam.
14.21
.
at
Michmash
he
hath
layed
up
his
carriages
;
a
place
not
far
from
Migron
and
Gibeah
,
1
Sam.
13.2
.
and
14.5
.
and
it
is
probable
,
that
there
he
left
his
carriages
,
wherein
he
had
his
train
of
Artillery
,
and
all
kind
of
luggage
and
provision
for
his
Army
,
purposely
that
he
might
march
with
the
more
speed
against
Jerusalem
;
and
because
he
looked
upon
that
as
a
convenient
place
where
he
might
lodge
them
safely
under
the
custody
of
some
few
of
his
forces
,
and
supply
his
Army
from
thence
as
occasion
did
require
.
Yet
some
would
have
it
,
that
he
did
it
out
of
confidence
,
That
he
should
presently
take
Jerusalem
,
and
so
should
then
return
thither
again
.
Ver.
29.
They
are
gone
over
the
passage
,
&c.
]
That
is
,
Having
left
his
Carriages
at
Michmash
,
as
is
said
in
the
foregoing
verse
,
he
with
his
Army
went
over
that
strait
,
rocky
and
difficult
passage
between
the
Mountains
,
which
in
1
Sam.
13.23
.
is
called
The
passage
of
Michmash
,
concerning
which
see
also
the
Note
,
1
Sam.
14.4
.
They
have
taken
up
their
lodgings
at
Geba
,
which
I
take
also
to
be
the
same
that
is
called
also
Gibeah
,
1
Sam.
14.5
.
because
the
passage
there
spoken
of
is
said
to
lye
between
Michmash
and
Gibeah
.
But
however
,
there
was
a
Geba
in
the
Tribe
of
Benjamin
,
(
in
whose
lot
all
the
rest
of
the
Cities
here
mentioned
were
)
as
we
may
see
in
Josh.
21.17
.
and
Neh.
11.31
.
And
the
mention
that
is
here
made
of
their
lodging
at
Geba
,
may
seem
to
be
to
imply
,
that
the
hard
labour
they
had
undergone
in
getting
thorough
the
passage
at
Michmash
,
made
them
glad
to
stay
a
while
to
refresh
themselves
at
Geba
,
or
Gibeah
;
and
yet
that
withal
they
were
so
eager
to
pass
on
to
Jerusalem
,
that
they
lodged
there
but
one
night
,
and
then
presently
away
they
went
.
Ramah
is
afraid
,
as
being
near
to
Geba
.
Gibeah
of
Saul
is
fled
;
that
is
,
the
Inhabitants
of
that
Gibeah
where
Saul
of
old
dwelt
:
See
1
Sam.
10.26
.
and
11.4
.
And
this
I
coneive
is
also
added
to
shew
how
easily
Sennacherib
should
take
these
places
,
when
the
rumour
of
his
approach
should
strike
the
Inhabitants
with
such
a
terror
,
that
multitudes
of
them
should
immediately
fly
away
to
save
their
lives
.
Ver.
30.
Lift
up
thy
voice
,
O
daughter
of
Gallim
,
&c.
]
See
the
Notes
,
1
Sam
25.44
.
and
2
King
.
19.21
.
The
meaning
is
,
that
there
should
be
a
grievous
outcry
amongst
the
Inhabitants
in
that
City
,
upon
the
breaking
in
of
the
Assyrians
upon
them
;
and
the
same
is
intended
in
that
which
is
added
concerning
Anathoth
,
one
of
the
Towns
in
the
Land
of
Benjamin
that
were
given
to
the
Priests
,
where
the
Prophet
Jeremy
was
born
and
had
his
abode
,
Jer.
1.1
.
Cause
it
to
be
heard
unto
Laish
,
O
poor
Anathoth
.
That
is
,
Do
thou
also
,
O
poor
Anathoth
,
lift
up
thy
voice
so
,
that
it
may
be
heard
unto
the
utmost
borders
of
the
Land
of
Israel
,
(
which
is
an
Hyperbolical
expression
,
to
set
forth
the
extremity
of
her
misery
,
with
respect
whereto
also
he
calls
the
Town
,
poor
Anathoth
.
)
For
that
Laish
was
in
the
utmost
North-parts
of
Canaan
nigh
unto
Zidon
,
see
Josh.
19.47
.
and
Judg.
18.29
.
Ver.
31.
Madmenah
is
removed
,
&c.
]
That
is
,
the
Inhabitants
of
Madmenah
(
which
was
a
City
in
Judah
,
Josh.
15.31
.
)
are
fled
and
gone
.
See
the
Note
above
,
ver.
29.
yet
some
conceive
there
is
an
Hyperbole
in
the
expression
the
Prophet
here
useth
;
as
if
he
had
said
,
That
Madmenah
was
so
shaken
,
as
if
it
would
have
removed
to
some
other
place
;
Or
,
that
the
terrified
Inhabitants
were
in
such
a
tumult
,
as
if
they
would
have
carried
the
City
away
with
them
;
the
Inhabitants
of
Gebim
gather
themselves
to
flee
,
that
is
,
every
man
being
afraid
to
flee
apart
by
himself
,
they
gather
themselves
together
to
flee
in
companies
,
that
they
might
the
better
defend
themselves
,
if
they
should
meet
with
any
stragling
Soldiers
of
the
enemy
by
the
way
.
Ver.
32.
As
yet
shall
he
remain
at
Nob
that
day
,
&c.
]
According
to
our
Translation
,
the
meaning
of
these
words
seems
to
be
this
,
That
though
the
Assyrian
with
his
Army
got
as
far
as
Nob
(
a
City
of
the
Priests
in
the
Tribe
of
Benjamin
,
see
the
Note
1
Sam.
21.1
.
)
that
day
that
he
marched
from
Geba
,
where
he
lodged
for
a
night
,
ver.
29.
yea
,
as
the
words
seem
to
import
,
some
good
time
before
night
(
so
great
speed
they
made
to
get
to
Jerusalem
)
yet
being
a●
Nob
,
he
should
remain
there
that
day
,
to
wit
,
to
order
his
Affairs
for
the
Siege
of
Jerusalem
.
And
because
at
Nob
he
was
so
nigh
to
Jerusalem
,
that
he
might
see
Mount
Zion
;
therefore
it
followeth
,
he
shall
shake
his
hand
against
the
Mount
of
the
daughter
of
Zion
(
see
the
Note
Chap.
1.8
.
)
the
hill
of
Jerusalem
,
to
wit
,
by
way
of
contempt
and
threatning
,
as
intimating
that
it
should
not
be
long
ere
he
would
be
with
her
.
And
now
all
this
concerning
the
Assyrians
carrying
all
this
as
a
torrent
before
him
,
is
thus
set
forth
,
purposely
to
shew
,
That
it
was
meerly
by
the
mighty
hand
of
God
,
that
the
Jews
were
afterwards
delivered
from
him
.
And
indeed
as
much
is
covertly
intimated
in
that
which
is
said
here
of
his
shaking
of
his
hand
against
Jerusalem
;
for
this
implieth
,
That
this
was
all
he
should
be
able
to
do
to
her
.
He
might
straiten
and
affright
her
,
but
she
should
never
come
to
assault
her
.
And
therefore
,
as
in
opposition
to
this
shaking
of
the
Assyrians
hand
against
her
,
it
was
afterwards
promised
,
That
in
a
way
of
scorn
and
derision
she
should
shake
her
head
at
him
,
2
King
.
19.21
.
Ver.
33.
Behold
the
Lord
,
the
Lord
of
Hosts
,
&c.
]
See
the
Note
above
ver.
16.
Many
learned
Expositors
hold
,
That
here
the
Prophet
proceeds
to
shew
in
this
and
the
following
verse
,
what
havock
the
Lord
would
make
by
this
victorious
Army
of
the
Assyrian
amongst
the
Jews
,
both
high
and
low
,
rich
and
poor
.
And
the
principal
reason
that
induced
them
to
think
that
this
passage
was
thus
to
be
understood
,
was
,
because
the
mention
that
is
made
in
the
following
verse
of
the
●elling
of
Lebanon
,
and
the
thickets
of
the
forest
,
with
iron
,
was
not
so
proper
to
express
the
destruction
of
the
Assyrian
Army
,
as
the
destruction
of
the
Jews
,
to
whom
Lebanon
did
belong
;
and
who
were
indeed
hewn
down
with
iron
,
that
is
,
by
the
sword
of
the
Assyrian
;
whereas
the
Assyrians
were
destroyed
by
the
stroke
of
an
Angel
.
But
these
Objections
may
be
easily
answered
.
Neither
seems
it
to
me
probable
,
That
the
Prophet
should
thus
largely
set
forth
,
as
he
hath
in
the
foregoing
verses
,
how
the
Assyrian
Army
should
over-run
all
without
any
opposition
,
till
he
came
to
Jerusalem
;
and
yet
then
should
add
nothing
concerning
the
miraculous
destruction
of
his
Army
there
.
And
therefore
I
rather
understand
both
these
verses
,
of
the
hewing
down
of
the
Assyrian
Army
.
Behold
,
the
Lord
,
the
Lord
of
Hosts
shall
lop
the
boughs
with
terror
;
as
if
he
had
said
,
When
the
Assyrian
is
thus
gotten
to
the
very
walls
of
Jerusalem
,
behold
suddenly
and
unexpectedly
,
and
in
a
manner
that
shall
bring
great
terror
and
affrightment
with
it
,
God
shall
hew
down
this
strong
and
mighty
Army
of
the
Assyrian
,
or
,
the
strong
and
mighty
ones
of
this
Army
:
and
the
high
ones
of
stature
shall
be
hewn
down
,
and
the
haughty
shall
be
humbled
;
that
is
,
his
Princes
and
Commanders
shall
be
utterly
destroyed
.
Ver.
14.
And
he
shall
cut
down
,
&c.
]
As
before
the
Prophet
had
compared
the
destruction
of
Sennacheribs
Army
to
the
burning
of
a
Wood
or
Forest
,
(
see
the
Notes
above
ver.
17
,
18.
)
so
here
he
compares
it
to
the
hewing
down
of
a
Forest
;
And
he
shall
cut
down
the
thickets
of
the
Forests
with
iron
,
that
is
,
the
Lord
shall
hew
down
the
main
body
,
the
mixed
multitude
of
the
common
Soldiers
,
in
the
Assyrians
numerous
Army
,
made
up
of
many
several
Nations
,
even
as
a
Wood
is
cut
down
with
Axes
and
Hatchets
;
and
Lebanon
shall
fall
by
a
mighty
one
,
that
is
,
the
mighty
Army
of
the
Assyrians
that
shall
be
like
to
Mount
Lebanon
for
the
tall
Cedars
and
abundance
of
thick
Woods
that
are
thereon
,
shall
fall
by
the
immediate
stroke
of
an
Angel
,
2
King
.
19.35
.
Some
I
know
,
understand
this
literally
of
the
waste
made
in
Mount
Labanon
by
the
Assyrians
hewing
down
the
trees
there
,
according
to
that
which
is
said
of
him
,
2
King
.
19.23
.
With
the
multitude
of
my
Chariots
I
am
come
up
to
the
height
of
the
Mountains
,
to
the
sides
of
Lebanon
,
and
will
cut
down
the
tall
Cedars
thereof
,
and
the
choice
Fir-trees
thereof
.
But
for
that
see
the
Note
there
.
Here
the
destruction
of
the
Assyrian
Army
is
rather
intended
by
the
felling
of
Lebanon
,
as
is
before
said
,
in
the
foregoing
Note
.
And
that
there
is
no
impropriety
of
speech
herein
,
is
evident
enough
,
because
elsewhere
the
Assyrian
King
is
called
a
Cedar
of
Lebanon
,
to
wit
,
Ezek.
31.3
.
CHAP.
XI
.
VERSE
1.
AND
there
shall
come
forth
a
rod
out
of
the
stem
of
Jesse
,
&c.
]
They
that
understand
the
two
last
verses
of
the
foregoing
Chapter
,
of
the
Assyrians
hewing
down
the
State
and
people
of
the
Jews
,
even
as
when
a
whole
Wood
is
felled
and
cut
down
to
the
ground
,
do
accordingly
hold
,
That
this
is
added
to
shew
,
that
notwithstanding
this
grievous
devastation
made
amongst
them
,
there
should
afterwards
a
little
sprig
spring
forth
from
the
seeming
dead
stock
of
Davids
family
,
to
wit
,
the
promised
Messiah
,
that
should
by
degrees
grow
up
to
a
mighty
Wood
which
should
overspread
the
whole
world
.
But
rather
the
inference
of
this
promise
concerning
Christ
,
upon
that
which
went
before
,
may
be
by
way
of
rendering
a
reason
of
that
which
had
been
said
in
the
foregoing
Chapter
,
verse
27.
That
God
would
deliver
Judah
from
the
Assyrian
bondage
,
because
of
the
anointing
,
namely
,
because
there
was
a
necessity
of
preserving
the
Royal
Stock
of
Davids
Family
,
from
whence
the
promised
Messiah
,
the
Lord
Christ
,
was
to
spring
;
and
because
the
accomplishment
of
the
great
promise
of
sending
Christ
into
the
World
,
was
the
foundation
,
fountain
and
cause
of
all
other
mercies
and
deliverances
,
which
God
should
at
any
time
afford
his
people
.
And
there
shall
come
forth
a
rod
out
of
the
stem
of
Jesse
,
and
a
branch
shall
grow
out
of
his
roots
;
that
is
,
when
Davids
Family
shall
be
in
a
manner
utterly
ruined
,
so
that
there
shall
not
be
the
least
appearance
of
any
Regal
Dignity
in
it
,
but
it
shall
be
reduced
to
a
very
mean
and
low
estate
,
like
the
stub
,
the
trunk
,
or
stump
of
a
tree
,
that
is
cut
down
almost
close
to
the
ground
;
so
that
there
is
nothing
left
of
it
,
but
a
little
dead
stock
that
hath
its
roots
still
in
the
ground
;
then
unexpectedly
there
shall
spring
up
a
small
,
weak
,
contemptible
twig
or
branch
out
of
this
seeming
dry
and
dead
stump
,
and
shall
grow
up
,
that
at
last
in
and
by
him
,
the
family
and
Kingdom
of
David
,
yea
,
that
whole
seed
of
Abraham
shall
mount
up
to
a
greater
estate
of
Glory
than
ever
formerly
they
enjoyed
.
And
observable
it
is
,
that
●●e
better
to
set
this
forth
,
it
is
said
,
That
this
rod
or
sprig
should
come
forth
out
of
th●
stem
▪
●ot
of
David
,
but
Jesse
,
to
imply
,
that
when
this
should
be
done
,
Davids
Family
should
be
in
as
low
a
condition
,
as
it
was
in
the
days
of
his
Father
Jesse
,
who
was
a
mean
obscure
man
,
see
the
Note
1
Sam.
10.27
.
Now
of
Hezekiah
,
as
the
Jews
would
have
it
,
this
cannot
be
meant
;
because
in
his
days
the
Family
of
David
was
never
brought
so
low
.
And
far
greater
things
are
here
spoken
of
this
branch
,
than
can
with
any
shew
of
reason
be
applied
to
Zorobabel
,
or
any
other
Ruler
of
the
Jews
after
their
return
from
the
Babylonian
Captivity
.
But
now
in
Jesus
Christ
this
was
fully
accomplished
;
because
by
the
mean
condition
of
the
Virgin
Mary
his
Mother
,
(
who
at
her
Purification
brought
the
Offering
of
the
poorer
sort
of
people
,
Luke
2.24
.
)
and
his
Foster-father
Joseph
,
to
whom
she
was
married
,
a
poor
Carpenter
,
it
appears
plainly
,
that
the
Royal
Family
of
David
,
from
whom
they
both
were
lineally
descended
,
was
at
that
time
brought
to
a
very
contemptible
condition
,
even
like
to
the
dry
and
dead
stump
of
a
tree
.
And
accordingly
the
outward
condition
of
Christ
,
the
weak
and
poor
twig
that
sprung
from
this
withered
stub
,
was
very
base
in
the
eye
of
the
world
.
But
yet
we
see
to
what
a
height
of
Spiritual
Glory
the
Kingdom
of
David
was
in
Christ
soon
advanced
by
the
preaching
of
the
Gospel
.
By
the
last
clause
,
and
a
branch
shall
grow
cut
of
his
roots
,
the
same
in
effect
(
I
conceive
)
is
meant
;
yet
some
would
have
it
,
That
by
growing
out
of
his
roots
,
is
meant
his
being
descended
from
Abraham
and
others
the
Progenitors
of
David
,
to
whom
the
Messiah
was
promised
.
And
because
the
Hebrew
word
here
translated
a
Branch
,
is
Nezer
;
therefore
some
conceive
there
is
an
allusion
herein
to
the
City
Nazareth
,
where
Christ
usually
dwelt
,
Matth.
2.23
.
Ver.
2.
And
the
Spirit
of
the
Lord
shall
rest
upon
him
,
&c.
]
That
,
is
the
Holy
Ghost
,
and
therewith
the
gifts
of
the
Holy
Ghost
shall
take
up
its
perpetual
uninterrupted
residence
with
him
,
and
in
him
;
which
was
signified
at
the
Baptism
of
Christ
,
when
the
Holy
Ghost
came
down
upon
Christ
in
the
likeness
of
a
Dove
;
and
as
the
Baptist
said
,
it
abode
upon
him
,
Joh.
1.32
.
Indeed
we
read
of
the
Spirit
's
resting
upon
others
,
as
upon
the
seventy
Elders
that
were
chosen
to
assist
Moses
in
the
government
of
the
people
,
Numb.
11.25
.
upon
Elisha
,
2
King
.
2.15
.
yea
,
upon
all
real
Christians
,
1
Pet.
4.14
.
If
ye
be
reproached
for
the
Name
of
Christ
,
happy
are
ye
;
for
the
Spirit
of
Glory
and
of
God
resteth
upon
you
.
But
we
must
know
,
that
the
Spirit
rested
upon
Christ
in
a
more
special
and
singular
manner
than
it
doth
,
or
ever
did
upon
others
.
1.
Because
in
him
dwelleth
all
the
fulness
of
the
Godhead
bodily
,
Col.
2.9
.
2ly
,
Because
the
gifts
of
the
Holy
Ghost
were
conferred
upon
his
human
nature
in
all
perfection
,
both
for
number
and
measure
,
Joh.
3.34
.
See
the
Note
Psal.
45.7
.
Amongst
men
,
some
have
some
gifts
of
the
Spirit
,
and
others
have
other
gifts
;
but
Christ
had
all
that
others
have
,
and
more
than
all
others
have
.
And
again
,
others
have
gifts
requisite
for
the
members
of
the
Church
,
some
in
a
greater
measure
,
and
some
in
a
less
;
but
now
Christ
had
gifts
requisite
for
the
head
,
proper
and
peculiar
to
himself
.
And
3ly
,
Because
the
Spirit
so
rested
upon
him
,
even
in
regard
of
his
person
,
that
it
was
impossible
it
should
ever
be
removed
from
him
.
However
observable
it
is
,
how
clearly
it
is
hereby
implied
,
That
the
Kingdom
of
Christ
was
to
be
wholly
a
spiritual
Kingdom
;
in
that
the
Prophet
having
in
the
foregoing
verse
spoken
of
his
first
coming
into
the
World
,
and
then
undertaking
here
to
shew
how
he
should
be
in
his
person
fitted
for
the
discharge
of
the
Office
of
the
Messiah
,
he
mentions
this
,
as
that
wherein
the
whole
Power
,
and
Glory
,
and
Majesty
of
his
Kingdom
should
consist
.
That
the
Spirit
of
God
should
in
so
eminent
a
manner
rest
upon
him
,
and
that
he
should
be
so
superabundanly
furnished
with
spiritual
gifts
,
even
that
he
might
be
as
an
everlasting
treasure
from
whence
these
gifts
should
be
continually
imparted
to
his
Church
.
And
accordingly
the
Prophet
does
here
recite
some
of
the
choice
endowments
wherewith
he
should
be
fully
replenished
both
for
the
managing
of
his
spiritual
Kingdom
,
and
the
constant
supply
of
his
people
;
the
Spirit
of
wisdom
and
understanding
,
whereby
men
are
enabled
to
understand
things
aright
,
and
to
order
all
things
wisely
and
prudently
;
the
Spirit
of
Counsel
and
might
,
whereby
men
are
inabled
to
judge
rightly
in
difficult
cases
and
straits
,
and
courageously
to
undertake
and
go
through
with
any
thing
they
are
called
to
do
or
to
suffer
in
a
just
cause
.
(
See
also
the
Notes
,
Chap.
9.6
.
)
The
Spirit
of
Knowledge
,
and
of
the
fear
of
the
Lord
;
that
is
,
the
power
of
discerning
the
most
hidden
things
,
and
a
reverential
fear
towards
God
.
But
now
we
must
know
,
that
under
these
all
other
the
manifold
gifts
of
the
Spirit
are
by
a
Synechdoche
comprehended
;
only
these
seem
to
be
particularly
mentioned
,
with
respect
to
Christs
Regal
Power
for
judging
his
people
,
whereto
these
gifts
here
named
,
are
principally
requisite
.
Ver.
3.
And
shall
make
him
of
quick
understanding
,
&c.
]
That
is
,
the
Spirit
of
the
Lord
that
shall
rest
upon
him
,
shall
make
him
exceedingly
,
yea
,
infallibly
sagacious
in
discovering
persons
and
things
;
for
the
Prophet
having
in
the
foregoing
verse
,
shown
the
excellent
endowments
of
the
person
of
Christ
,
here
he
proceeds
to
shew
how
he
should
exercise
these
his
gifts
and
endowments
in
the
Administration
of
his
Regal
power
.
It
is
in
the
original
,
And
he
shall
make
him
sent
or
smell
in
the
fear
of
the
Lord
;
which
therefore
some
expound
thus
:
That
by
reason
of
this
his
being
so
abundantly
anointed
with
the
holy
Spirit
of
God
,
he
should
breathe
forth
nothing
but
what
was
sweetly
pious
and
religious
;
or
that
in
all
his
courses
he
should
send
forth
a
sweet
sent
suitable
to
the
precious
savour
of
his
spiritual
unction
.
But
rather
by
this
figurative
expression
is
only
meant
that
which
we
have
in
our
Translation
,
And
shall
make
him
of
quick
understanding
in
the
fear
of
the
Lord
.
By
the
smell
we
discover
things
more
secret
,
than
those
things
are
which
appear
to
the
eye
or
ear
;
and
likewise
by
the
smell
we
discover
things
more
easily
and
quickly
than
any
other
way
;
so
that
when
it
is
said
,
That
the
Spirit
should
make
Christ
sent
or
smell
in
the
fear
of
the
Lord
;
This
seems
to
intend
,
that
he
should
be
of
a
sharp
and
quick
understanding
,
certainly
and
presently
to
discover
the
truth
of
things
;
as
in
our
ordinary
speech
we
use
to
say
of
a
man
that
doth
quickly
find
out
a
thing
,
That
he
hath
soon
smelt
out
the
matter
.
As
for
that
which
is
added
concerning
the
fear
of
the
Lord
,
and
shall
make
him
of
quick
understanding
in
the
fear
of
the
Lord
,
thereby
is
shown
wherein
the
quickness
of
his
understanding
should
be
discovered
,
to
wit
,
not
in
earthly
things
,
which
are
far
beneath
his
Cognizance
;
but
in
the
things
that
appertain
to
Religion
and
the
fear
of
God
,
and
in
judging
of
mens
persons
,
as
to
the
inward
frame
of
their
Spirits
;
that
looking
into
their
hearts
,
he
would
soon
discover
whether
they
were
such
as
did
truly
fear
the
Lord
,
or
such
as
did
not
fear
God
,
even
when
they
did
hypocritically
make
the
fairest
shews
of
Piety
;
yea
,
and
some
would
have
this
also
farther
included
in
that
expression
,
That
he
should
judge
of
men
in
these
regards
according
to
the
fear
of
God
,
that
is
,
justly
and
uprightly
,
acquitting
and
saving
those
that
truly
fear
God
,
and
judging
and
condemning
those
that
are
void
of
his
fear
;
and
he
shall
not
judge
after
the
sight
of
his
eyes
,
neither
reprove
after
the
hearing
of
his
ears
;
that
is
,
he
shall
not
be
carried
away
with
respect
of
persons
,
neither
shall
he
acquit
or
condemn
any
man
meerly
upon
outward
appearances
,
the
looks
,
or
gestures
,
or
words
of
men
,
or
what
is
rumoured
,
reported
or
affirmed
by
others
,
but
according
to
the
clear
knowledg
which
he
shall
have
of
their
hearts
.
Men
that
have
no
other
way
to
judge
,
but
according
to
what
they
see
or
hear
,
are
often
mistaken
in
judging
.
But
so
it
could
not
be
with
Christ
,
because
he
should
of
himself
know
all
things
,
yea
,
even
the
thoughts
and
intentions
of
mens
hearts
.
Ver.
4.
But
with
righteousness
shall
he
judge
the
poor
,
&c.
]
See
the
Note
before
,
Chap.
2.4
.
and
likewise
the
Notes
,
Psal.
72.1
,
2.
The
meaning
is
,
That
he
should
do
justice
to
the
poor
as
well
as
to
the
rich
,
though
he
should
not
favour
them
in
any
unjust
thing
because
of
their
poverty
;
or
,
that
he
should
,
as
a
righteous
King
,
rule
and
govern
his
people
,
poor
,
broken-hearted
,
self-condemned
sinners
,
protecting
them
against
all
their
enemies
temporal
and
spiritual
.
And
much
to
the
same
purpose
is
the
following
clause
,
and
reprove
with
equity
for
the
meek
of
the
earth
,
to
wit
,
That
he
should
plead
the
cause
of
his
poor
people
that
were
meek
and
gentle
under
their
sufferings
,
rebuking
and
punishing
their
proud
Oppressors
.
Or
,
that
he
would
correct
his
own
meek
ones
,
but
it
should
be
with
gentleness
and
moderation
,
as
intending
to
reform
and
not
to
destroy
them
.
And
he
shall
smite
the
earth
with
the
rod
of
his
mouth
,
and
with
the
breath
of
his
lips
shall
he
slay
the
wicked
.
]
This
may
be
understood
,
1.
of
the
preaching
of
the
Gospel
,
(
which
as
it
is
elsewhere
called
the
word
of
his
mouth
,
Rev.
2.16
.
and
19.15
.
so
here
it
is
called
the
rod
of
his
mouth
,
and
the
breath
of
his
lips
,
to
wit
,
that
with
this
word
,
as
with
the
Scepter
of
his
Kingdom
,
Christ
should
sharply
smite
those
that
dwell
on
the
earth
,
as
with
a
rod
,
reproving
and
convincing
them
of
their
sins
with
such
mighty
efficacy
,
that
some
should
thereby
be
brought
to
submit
themselves
,
and
so
his
word
should
be
the
savour
of
life
unto
life
to
them
;
and
others
should
be
mortally
wounded
,
even
to
despair
,
and
so
the
Gospel
should
be
the
savour
of
death
unto
death
to
them
:
And
2ly
,
of
the
Almighty
Will
,
the
sovereign
sentence
and
command
of
God
,
to
wit
,
That
Christ
should
only
with
a
word
of
his
mouth
smite
the
earth
,
that
is
,
wicked
earthly-minded
men
,
the
enemies
of
God
and
his
people
,
and
should
utterly
destroy
them
,
as
we
know
it
is
peculiarly
said
of
Antichrist
,
That
the
Lord
shall
consume
him
with
the
Spirit
of
his
mouth
,
2
Thes.
2.8
.
Ver.
5.
And
righteousness
shall
be
the
girdle
of
his
loyns
,
&c.
]
Because
in
those
times
,
1.
men
did
constantly
use
girdles
to
bind
their
loose
Garments
close
to
their
bodies
:
And
2ly
,
by
binding
up
their
long
Garments
about
their
loyns
,
they
were
the
better
fitted
and
strengthened
for
the
dispatch
of
any
work
or
service
they
undertook
:
And
3ly
,
they
wore
also
their
Girdles
as
a
choice
Ornament
;
and
there
was
a
Belt
or
Girdle
that
was
usually
the
special
Ornament
of
Princes
(
for
all
which
,
see
the
Notes
Job
12.18
.
)
therefore
it
is
said
here
,
That
righteousness
should
be
the
Girdle
of
Christs
loyns
,
and
faithfulness
the
Girdle
of
his
reins
,
to
imply
,
1.
That
he
should
be
constantly
and
eminently
fitted
and
funished
with
righteousness
and
faithfulness
for
the
execution
of
the
Office
which
God
had
imposed
upon
him
.
2ly
,
That
he
should
most
justly
,
faithfully
and
industriously
manage
and
perfect
the
work
he
had
undertaken
for
the
Salvation
of
his
people
.
And
3ly
,
This
should
be
an
honour
and
glory
to
him
throughout
the
world
.
These
glorious
endowments
of
Gods
Spirit
should
be
to
him
instead
of
those
outward
Ornaments
that
are
usually
wore
by
the
great
Princes
and
Potentates
of
the
World
.
Ver.
6.
The
Wolf
also
shall
dwell
with
the
Lamb
,
and
the
Leopard
shall
lye
down
with
the
Kid
,
and
the
Calf
,
and
the
young
Lyon
,
and
the
fatling
together
,
&c.
]
That
is
,
those
men
that
were
before
of
a
proud
,
fierce
,
cruel
and
savage
disposition
,
most
untractable
,
most
brutish
,
and
ravenous
,
and
shameful
in
the
places
where
they
lived
,
more
like
Wolves
,
and
Lyons
,
and
Leopards
than
men
,
when
they
shall
once
be
subdued
by
the
Gospel
and
Spirit
of
Christ
,
and
give
up
their
names
to
him
,
shall
become
meek
and
gentle
,
tame
and
tractable
,
so
that
they
shall
live
and
converse
together
in
the
same
Church
with
other
poor
Christians
quietly
and
harmlesly
;
and
the
weakest
that
are
,
shall
not
need
to
fear
them
.
Now
this
is
mentioned
as
one
of
the
strangest
and
most
glorious
effects
of
the
Kingdom
and
Government
of
Christ
,
that
thereby
the
most
wicked
and
mischievous
men
should
be
changed
,
as
if
they
were
transformed
out
of
beasts
into
men
;
and
so
consequently
to
shew
what
wonderful
peace
and
concord
there
should
be
in
the
Church
of
Christ
.
All
which
I
conceive
was
chiefly
accomplished
in
the
conversion
of
the
Gentiles
.
And
a
little
child
shall
lead
them
.
]
That
is
,
though
they
were
never
so
fierce
before
,
yet
being
converted
and
brought
into
Christ
,
they
will
become
so
tame
and
tractable
,
that
it
will
be
an
easie
thing
for
any
body
to
guide
and
govern
them
.
Though
their
Pastors
given
them
of
God
to
be
their
guides
,
be
never
so
mean
and
contemptible
in
the
World
(
as
we
know
it
was
eminently
so
with
the
Apostles
)
yet
they
shall
readily
and
willingly
give
up
themselves
to
obey
them
,
and
to
be
ordered
and
governed
by
them
;
there
will
be
no
need
of
any
external
power
to
compel
them
;
yea
,
they
will
be
willing
to
be
taught
and
directed
by
the
meanest
that
is
able
in
any
thing
to
inform
them
and
counsel
them
for
the
best
.
Ver.
7.
And
the
Cow
and
the
Bear
shall
feed
,
&c.
]
To
wit
,
together
,
as
it
follows
in
the
next
words
,
their
young
ones
shall
lye
down
together
;
which
is
added
,
the
better
to
set
forth
the
real
change
that
should
be
wrought
in
these
ravenous
Creatures
,
in
that
their
regard
to
their
young
ones
should
not
make
them
,
as
it
is
usually
with
such
beasts
,
the
more
eager
and
violent
to
make
a
prey
of
all
they
come
near
;
and
the
Lyon
shall
eat
straw
like
the
Ox
,
that
is
,
say
some
,
the
greatest
and
mightiest
,
and
those
that
were
most
savage
amongst
them
,
shall
yield
themselves
to
be
fed
with
the
word
and
Sacraments
,
no
less
than
the
meanest
of
the
common
sort
of
people
;
Or
,
as
others
say
,
they
shall
not
live
any
longer
upon
spoil
and
rapine
,
but
shall
be
content
with
what
they
can
get
by
any
honest
labour
and
imployment
.
And
it
may
well
be
,
which
some
think
,
that
in
this
expression
here
used
,
there
is
an
allusion
to
the
state
the
Creatures
lived
in
at
their
first
Creation
before
man
sinned
;
when
,
as
many
learned
men
think
,
they
all
lived
upon
such
fruit
as
grew
out
of
the
earth
,
Gen.
1.29
,
30.
neither
was
there
any
that
lived
by
prey
and
devouring
of
other
Creatures
.
But
indeed
,
all
that
I
conceive
is
intended
hereby
,
is
,
that
those
men
that
were
before
most
fierce
and
mischievous
,
upon
the
change
that
should
be
wrought
in
them
by
the
Spirit
of
Christ
,
should
be
as
harmless
towards
those
with
whom
they
conversed
,
as
any
others
were
.
Ver.
8.
And
the
sucking
Child
shall
play
on
the
hole
of
the
Asp
,
&c.
]
That
is
,
The
weakest
and
simplest
amongst
Gods
people
(
some
say
,
those
that
are
newly
converted
,
new-born
Babes
in
Christ
)
shall
without
any
danger
converse
with
those
that
formerly
were
most
subtile
,
poysonous
and
hurtful
;
yea
,
the
expression
here
used
of
their
playing
on
the
hole
of
the
asp
,
may
seem
to
imply
,
that
they
should
count
it
a
recreation
and
delight
to
converse
with
them
.
And
the
same
is
in
other
words
repeated
again
in
the
following
clause
,
And
the
weaned
child
shall
put
his
hand
on
the
Cockatrice
den
,
to
wit
,
out
of
a
childish
curiosity
to
thrust
his
hand
,
as
if
it
were
into
a
birds-nest
,
to
feel
what
is
there
.
Ver.
9.
They
shall
not
hurt
nor
destroy
,
&c.
]
As
if
he
had
said
,
they
shall
be
so
far
from
destroying
,
that
they
shall
not
so
much
as
hurt
one
another
,
in
all
my
holy
mountain
;
that
is
,
in
my
whole
Church
,
spread
abroad
throughout
the
whole
World
,
see
the
Note
,
Psal.
15.1
.
Whereas
other
mountains
are
usually
full
of
ravenous
beasts
,
it
shall
not
be
so
(
saith
the
Lord
)
in
my
holy
mountain
;
and
that
because
Gods
people
there
,
shall
be
a
holy
people
.
And
therefore
we
see
that
this
wonderful
change
here
spoken
of
,
is
meant
only
of
those
that
are
true
Believers
,
truly
regenerate
and
made
new
Creatures
;
for
the
earth
shall
be
full
of
the
knowledg
of
the
Lord
,
that
is
,
of
the
true
and
saving
Knowledge
of
God
in
Christ
,
as
the
waters
cover
the
Sea
,
that
is
,
those
hollow
places
of
the
earth
wherein
the
Sea
is
held
.
The
meaning
is
,
That
the
Knowledge
of
God
should
be
spread
abroad
every
where
all
the
World
over
,
as
there
is
water
every
where
in
the
Sea
;
and
that
there
should
be
far
more
abundant
Knowledge
in
those
days
,
than
there
had
been
in
the
time
of
the
Law
;
by
means
whereof
there
should
be
such
a
marvellous
change
made
in
the
Spirits
of
men
.
And
therefore
the
Prophet
speaks
of
this
,
as
of
a
rare
and
unusual
thing
,
that
had
not
hitherto
been
seen
in
the
World
.
Ver.
10.
And
in
that
day
,
&c.
]
This
is
added
,
as
the
cause
of
that
wonderful
peace
that
should
be
amongst
men
,
mentioned
in
the
foregoing
verses
,
even
amongst
those
that
were
formerly
of
such
a
brutish
and
savage
temper
of
Spirit
.
And
in
that
day
there
shall
be
a
root
of
Jesse
,
that
is
,
that
Rod
or
Branch
mentioned
before
,
vers.
1.
springing
up
out
of
the
root
of
Jesse
(
for
which
see
the
Note
there
)
namely
,
the
Lord
Christ
;
we
have
the
like
expression
concerning
Israel
,
Hos.
14.5
.
He
shall
grow
as
the
Lillie
,
and
cast
forth
his
roots
as
Lebanon
;
and
concerning
Christ
also
,
as
Chap.
53.2
.
He
shall
grow
up
before
him
as
a
tender
plant
,
and
as
a
root
out
of
a
dry
ground
;
and
Rev.
5.5
.
and
22.16
.
where
he
is
called
the
root
of
David
,
that
is
,
the
branch
that
sprung
out
of
Davids
stock
or
family
.
And
as
for
that
which
follows
,
which
shall
stand
for
an
ensign
of
the
people
;
the
meaning
of
that
is
,
That
this
low
contemptible
branch
should
by
degrees
mount
up
to
such
a
height
,
that
he
should
be
as
an
ensign
lifted
up
in
the
sight
of
all
the
Nations
of
the
World
,
who
should
thereupon
through
Faith
,
as
by
a
kind
of
Divine
instinct
,
gather
themselves
together
to
him
from
all
parts
of
the
earth
,
even
as
soldiers
do
to
a
Standard
or
Ensign
that
is
set
up
,
that
under
his
conduct
and
defence
they
may
maintain
a
constant
fight
against
their
spiritual
enemies
.
All
which
was
accomplished
when
Christ
was
lifted
up
first
on
the
Cross
,
John
8.28
.
and
1●
.
32
.
and
afterward
in
the
Ministry
of
the
Gospel
,
whereby
he
was
made
known
to
all
Nations
;
concerning
which
,
see
the
Note
Numb.
25.8
.
yea
,
and
the
expression
here
used
is
observable
,
a
root
of
Jesse
shall
stand
for
an
ensign
of
the
people
,
because
this
implies
,
that
though
the
enemy
should
bend
all
their
force
against
this
ensign
(
as
in
Battels
it
useth
to
be
)
Luke
2.34
.
Behold
,
this
Child
is
set
for
a
sign
,
which
shall
be
spoken
against
;
yet
it
should
still
stand
victoriously
,
neither
should
they
be
able
to
over-bear
,
or
overcome
it
:
to
it
shall
the
Gentiles
seek
,
that
is
,
they
shall
voluntarily
come
in
to
him
,
as
their
Saviour
and
Redeemer
,
even
as
soldiers
are
wont
to
flock
in
to
their
ensign
.
See
the
Note
Gen.
49.10
.
And
so
the
Apostle
doth
expresly
expound
this
Prophecy
concerning
Christ
,
Rom.
15.12
.
And
again
Esaias
saith
,
There
shall
be
a
root
of
Jesse
,
and
he
that
shall
rise
to
reign
over
the
Gentiles
,
in
him
shall
the
Gentiles
trust
.
As
for
the
last
words
,
and
his
rest
shall
be
glorious
;
some
understand
this
of
Christs
death
and
burial
,
to
wit
,
how
ignominious
soever
his
death
should
be
to
him
in
the
sight
of
the
world
,
yet
he
should
be
then
and
thereby
exceedinlgy
glorified
,
according
to
that
which
he
said
when
he
was
preparing
himself
to
dye
,
Joh.
17.1
.
Father
,
the
hour
is
come
,
glorifie
thy
Son
,
that
thy
Son
also
may
glorifie
thee
.
And
indeed
it
cannot
be
denied
,
but
that
this
Rest
of
his
,
was
glorious
,
first
,
because
he
then
overcame
all
the
powers
of
darkness
:
and
2ly
.
because
his
name
was
then
highly
honoured
by
the
great
and
wonderful
things
that
were
done
at
his
Death
,
and
the
eclipsing
of
the
Sun
,
&c.
and
especially
by
his
Resurrection
,
honoured
with
the
apparition
of
Angels
,
and
many
miraculous
passages
,
and
by
his
triumphant
Ascension
into
Heaven
;
and
3ly
.
because
of
the
great
Glory
given
him
by
the
Chuch
for
that
great
work
of
their
Redemption
.
But
yet
I
do
rather
conceive
,
that
the
meaning
of
these
words
in
this
place
,
is
either
,
that
the
Rest
and
Peace
of
his
Church
would
be
very
glorious
;
or
else
that
his
Church
,
the
place
where
he
had
determined
to
settle
his
perpetual
residence
,
(
according
to
that
,
Psal.
132.13
,
14.
The
Lord
hath
chosen
Zion
,
he
hath
desired
it
for
his
habitation
:
this
is
my
Rest
for
ever
,
&c.
and
that
,
Matth.
28.20
.
Lo
,
I
am
with
you
always
even
unto
the
end
of
the
world
;
and
the
people
upon
whom
he
had
setled
his
love
and
favour
,
should
be
very
glorious
,
to
wit
,
in
regard
of
the
glorious
signs
and
effects
of
his
presence
amongst
them
,
in
the
abundant
knowledge
and
eminent
holiness
that
should
be
wrought
in
them
by
his
word
and
Spirit
,
and
in
the
great
and
wonderful
things
that
should
be
done
amongst
them
for
their
deliverance
and
safegard
.
And
herein
there
seems
to
be
an
Allusion
to
that
which
is
often
formerly
said
,
That
the
Tabernacle
and
Temple
was
filled
with
the
Glory
of
God
.
See
Exod.
40.34
,
35.
Lev.
9.23
.
and
1
King
.
8.11
.
And
see
also
the
Note
before
,
Chap.
4.2
,
4.
Ver.
11.
And
it
shall
come
to
pass
in
that
day
,
&c.
]
In
the
foregoing
verse
,
the
Prophet
foretold
the
Conversion
of
the
Gentiles
;
here
now
he
adds
,
that
at
the
same
time
the
Jews
should
also
be
converted
.
And
it
shall
come
to
pass
in
that
day
,
that
the
Lord
shall
set
his
hand
again
the
second
time
,
&c.
Some
understand
the
first
deliverance
here
intimated
to
be
that
of
the
Israelites
out
of
Egypt
;
and
the
second
here
promised
,
to
be
that
of
the
Jews
out
of
Babylon
.
But
because
the
Jews
that
were
delivered
out
of
Babylon
,
were
for
the
generality
only
of
the
two
Tribes
of
Judah
and
Benjamin
;
and
here
the
Prophet
speaks
of
the
deliverance
of
his
people
of
all
the
Tribes
from
all
parts
of
the
World
,
and
that
too
in
the
days
of
the
Messiah
(
that
ensign
that
should
be
lifted
up
,
whereof
he
had
spoken
in
the
foregoing
verse
)
I
rather
think
,
that
this
is
meant
of
their
deliverance
by
Christ
from
the
spiritual
Bondage
of
Satan
,
Sin
,
Death
and
Hell
,
to
wit
,
that
as
the
Lord
did
once
before
with
an
out
stretched
arm
,
deliver
the
Israelites
out
of
Egypt
by
the
Ministry
of
Moses
,
so
he
would
the
second
time
with
great
zeal
again
set
himself
to
recover
the
remnant
of
his
people
which
shall
be
left
;
that
is
,
to
bring
home
to
himself
by
Christ
those
of
his
ancient
people
the
Jews
,
which
shall
there
remain
undestroyed
amongst
the
Gentiles
,
as
being
still
mindful
of
the
Covenant
he
had
formerly
made
with
them
.
And
this
was
partly
accomplished
in
those
many
thousands
of
Jews
,
Act.
21.20
.
(
though
but
a
remnant
in
comparison
of
the
whole
body
of
the
Nation
)
that
were
by
Christ
and
his
Apostles
won
to
embrace
the
Faith
of
the
Gospel
;
and
shall
be
more
fully
performed
,
when
the
main
body
of
the
residue
of
that
Nation
shall
in
the
last
days
be
brought
in
to
Christ
;
of
which
the
Apostle
speaks
clearly
,
Rom.
11.25
,
26.
And
indeed
because
the
Prophet
doth
in
this
place
,
first
foretel
the
gathering
in
of
the
Gentiles
to
Christ
(
in
the
foregoing
verse
)
and
then
doth
here
after
that
,
add
this
concerning
the
bringing
in
of
the
Jews
;
therefore
many
learned
Divines
have
thought
that
it
is
that
last
Conversion
of
the
Jews
,
that
is
here
principally
intended
by
the
Prophet
.
As
for
the
places
here
mentioned
,
from
which
the
believing
Jews
should
be
gathered
from
Assyria
,
and
from
Egypt
,
and
from
Buthros
,
and
from
Cush
,
and
from
Elam
,
and
from
Shinar
,
and
from
Hamath
,
and
from
the
Islands
of
the
Sea
;
it
is
hard
clearly
to
determine
what
all
these
Countrys
are
.
It
may
suffice
us
to
know
,
that
upon
the
grievous
miseries
that
were
brought
upon
this
people
,
first
by
the
Assyrians
,
and
afterward
by
the
Babylonians
,
many
of
them
did
of
their
own
accord
leave
the
Land
of
Judea
,
and
flee
into
Egypt
,
(
of
which
,
Pathros
seems
to
have
been
one
particular
Province
,
Jer.
44.1
,
15.
)
See
Jer.
43.57
.
and
44.27
,
28.
and
so
likewise
into
other
Countrys
;
and
that
many
of
them
that
were
carried
away
Captives
by
the
Assyrians
and
Babylonians
,
might
by
them
be
sold
to
other
Nations
,
and
so
be
dispersed
all
the
world
over
:
And
evident
it
is
in
Scripture
,
that
all
those
Countrys
that
bordered
upon
the
Sea
,
and
were
divided
from
them
by
the
Sea
,
were
by
the
Jews
usually
called
the
Islands
of
the
Sea
,
Jer.
47.4
.
See
also
the
Note
Gen.
10.5
.
Ver.
12.
And
he
shall
set
up
an
ensign
for
the
Nations
,
&c.
]
See
the
Note
before
ver.
10.
But
this
I
conceive
is
a
farther
Explanation
of
what
was
said
in
the
foregoing
verse
,
concerning
the
Conversion
of
the
Jews
;
and
therefore
by
saying
,
that
the
Lord
should
set
up
the
ensign
of
the
Gospel
for
the
Nations
,
either
the
Prophet
intended
,
that
the
Jews
should
be
gathered
in
hereby
to
the
Church
from
the
Nations
amongst
whom
they
were
dispersed
;
or
else
,
that
the
Nations
should
hereby
be
summoned
to
bring
in
the
Jews
unto
Christ
;
or
at
least
,
that
the
Jews
should
be
converted
by
the
preaching
of
the
Gospel
,
together
with
other
Nations
:
for
that
the
Prophet
doth
principally
here
speak
of
the
Conversion
of
the
Jews
.
And
therefore
by
saying
that
the
Lord
should
set
up
the
ensign
of
the
Gospel
for
the
Nations
,
either
the
Prophet
intended
,
that
the
Jews
should
be
gathered
in
hereby
to
the
Church
from
the
Nations
,
amongst
whom
they
were
dispersed
;
or
else
,
that
the
Nations
hereby
should
be
summoned
to
bring
the
Jews
unto
Christ
;
or
at
least
,
that
the
Jews
should
be
converted
by
the
preaching
of
the
Gospel
,
together
with
other
Nations
;
for
that
the
Prophet
doth
principally
here
speak
of
the
Conversion
of
the
Jews
,
is
evident
by
the
following
words
,
and
shall
assemble
the
out-casts
of
Israel
.
(
See
the
Note
Psal.
147.2
.
)
and
gather
together
the
dispersed
of
Judah
,
from
the
four
corners
of
the
earth
.
It
is
in
the
Herew
,
from
the
four
wings
of
the
earth
,
that
is
,
from
all
parts
of
the
world
,
even
from
the
utmost
skirts
of
the
earth
;
wherein
there
is
a
clear
Allusion
to
that
promise
made
to
the
Israelites
,
concerning
Gods
bringing
them
home
upon
their
Repentance
from
the
uttermost
parts
of
the
world
,
Deut.
13.3
,
4.
Ver.
13.
The
envy
also
of
Ephraim
shall
depart
,
&c.
]
That
is
,
in
the
days
of
the
Messiah
they
of
the
ten
Tribes
shall
not
envy
those
of
Judah
,
as
now
they
do
;
and
the
Adversaries
of
Judah
shall
be
cut
off
;
that
is
,
As
they
shall
not
be
any
longer
enemies
one
to
another
,
so
also
their
Foreign
enemies
shall
be
destroyed
,
that
so
they
may
every
way
enjoy
the
greater
peace
.
Ephraim
shall
not
envy
Judah
,
and
Judah
shall
not
vex
Ephraim
:
The
sum
of
all
is
briefly
this
;
By
foretelling
the
ceasing
of
all
envy
and
discord
between
Ephraim
and
Judah
,
who
had
been
so
many
years
contending
about
the
Kingdom
of
Israel
;
that
which
the
Prophet
intends
is
,
That
the
people
of
God
under
Christ
should
live
peaceably
together
,
as
well
Jews
as
Gentiles
,
without
any
discord
or
enmity
one
against
another
.
How
the
truth
of
this
Prophecy
can
consist
with
the
great
Dissentions
and
Wars
that
have
been
,
and
are
still
amongst
Christians
,
see
in
the
foregoing
Note
verse
9.
and
in
the
Notes
Chap.
2.4
.
The
Prophet
speaks
only
of
real
Christians
,
and
doth
comprehend
in
these
words
that
peaceable
estate
whereto
all
shall
be
brought
to
at
last
.
Ver.
14.
But
they
shall
flee
upon
the
shoulders
of
the
Philistines
towards
the
west
,
&c.
]
That
is
,
The
people
of
God
,
both
of
Ephraim
and
Judah
,
shall
joyntly
together
with
much
speed
and
fervency
of
zeal
,
fall
upon
the
Gentiles
by
the
preaching
of
the
Gospel
,
even
as
an
Eagle
or
Hawk
doth
fall
upon
the
shoulders
of
any
thing
,
Lamb
or
Kid
,
or
smaller
Bird
,
which
they
seize
upon
as
their
prey
;
and
some
of
them
they
shall
bring
in
to
Christ
,
and
others
they
shall
at
least
render
inexcusable
;
yet
indeed
this
expression
of
fleeing
upon
the
shoulders
of
the
Philistines
,
may
imply
the
bringing
of
them
under
the
yoke
and
dominion
of
Christ
,
Matth.
11.28
.
because
the
yoke
or
burden
on
the
shoulder
,
is
an
Emblem
of
servitude
.
See
the
Notes
Chap.
9.4
.
and
10.27
.
They
shall
spoil
them
of
the
East
together
;
that
is
,
They
shall
gather
in
Gods
elect
from
amongst
them
,
in
despite
of
all
the
mighty
men
of
the
world
that
shall
oppose
them
.
See
the
Note
Chap.
2.6
.
They
shall
lay
their
hand
upon
Edom
and
Moab
,
that
is
,
They
shall
seize
upon
them
,
and
subdue
them
,
according
to
that
expression
,
Psal.
89.26
.
I
will
set
his
hand
also
in
the
Sea
,
and
his
right
hand
in
the
Rivers
.
And
some
think
too
,
that
this
implies
,
how
suddenly
and
easily
they
should
be
subdued
by
the
Gospel
,
even
with
as
much
ease
as
a
man
may
put
his
hand
into
a
birds-nest
,
to
take
the
young
ones
from
thence
.
And
so
there
may
be
an
Allusion
to
what
the
Assyrian
had
said
before
in
a
vaunting
way
,
Chap.
10.14
.
and
the
children
of
Ammon
shall
obey
them
,
to
wit
,
by
embracing
the
Doctrine
of
of
the
Gospel
.
The
drift
therefore
of
all
these
expressions
,
is
to
shew
,
how
the
remnant
of
the
Jews
that
should
believe
in
Christ
,
should
immediately
with
all
chearfulness
and
diligence
bestir
themselves
to
spread
abroad
the
Gospel
for
the
Conversion
of
the
Gentiles
.
But
in
expressing
this
,
he
mentions
only
those
neighbouring
Nations
that
were
making
War
upon
the
land
of
Israel
;
the
Philistines
,
the
Edomites
,
and
Moabites
,
either
because
the
Christian
Jews
did
first
carry
the
Gospel
into
those
neighbouring
Countrys
,
and
then
afterwards
into
the
remoter
parts
of
the
world
(
as
indeed
we
read
of
Philips
preaching
of
the
Gospel
at
Azotus
,
or
Ashdod
,
Act.
8.40
.
and
Peters
at
Lydda
,
Act.
9.32
.
and
at
Joppa
,
Act.
10.5
.
which
were
Cities
in
the
Country
of
the
Philistines
)
or
else
to
imply
,
that
when
this
blessed
peace
foretold
should
be
wrought
amongst
them
by
the
Gospel
,
even
those
Nations
that
were
now
continually
afflicting
them
,
should
by
them
be
subdued
to
the
Scepter
of
Christ
.
Ver.
15.
And
the
Lord
shall
utterly
destroy
the
tongue
of
the
Egyptian
Sea
,
&c.
]
By
the
tongue
of
the
Egyptian
Sea
,
here
,
is
meant
the
Red-Sea
,
that
out
of
the
main
Ocean
shoots
up
into
the
land
,
between
Arabia
and
Egypt
,
in
the
form
and
fashion
of
a
tongue
,
broader
at
the
first
,
but
growing
narrower
still
by
degrees
,
and
licking
the
land
,
as
it
goeth
along
;
for
having
before
,
ver.
11.
compared
that
second
deliverance
there
promised
them
,
to
wit
,
their
deliverance
from
their
spiritual
bondage
,
and
the
reducing
of
them
to
the
obedience
of
their
Messiah
,
the
Lord
Christ
,
to
the
first
deliverance
of
the
Israelites
out
of
Egypt
;
suitable
hereunto
he
doth
in
these
words
promise
,
that
as
in
that
first
deliverance
,
God
made
way
for
his
people
to
go
into
Canaan
by
dividing
the
Red-Sea
before
them
,
so
in
that
second
here
promised
,
he
would
not
divide
,
but
destroy
the
tongue
of
the
Egyptian
Sea
,
that
is
,
utterly
dry
it
up
,
that
it
should
be
no
more
.
But
the
meaning
is
only
,
that
he
would
in
the
days
of
the
Gospel
utterly
remove
all
lets
and
obstacles
,
that
might
hinder
the
bringing
of
his
people
unto
Christ
,
by
whom
a
way
was
opened
for
them
into
the
Heavenly
Canaan
;
and
with
his
mighty
wind
shall
he
shake
his
hand
over
the
River
,
and
shall
smite
it
in
the
seven
streams
,
and
make
men
go
over
dry-shod
;
that
is
,
he
shall
utterly
dry
up
the
River
Nilus
in
her
seven
streams
,
as
formerly
by
a
mighty
wind
he
divided
the
Red-Sea
before
the
Israelites
,
Exod.
14.21
.
It
is
evident
by
many
ancient
Writers
,
that
Nilus
,
called
the
River
of
Egypt
,
Josh.
15.4
.
did
,
as
it
drew
near
to
the
Sea
,
divide
it self
into
seven
Channels
,
which
were
commonly
called
the
seven
Mouths
of
Nilus
,
whereby
it
emptied
it self
into
the
Sea
.
Now
because
the
passages
out
of
Countrys
are
chiefly
for
the
most
part
shut
up
by
Seas
and
Rivers
,
therefore
to
imply
,
that
nothing
should
be
able
to
hinder
the
Apostles
and
others
from
spreading
the
Gospel
over
all
the
world
,
and
from
bringing
in
Gods
Elect
to
Christ
from
all
Nations
;
the
Prophet
in
a
figurative
expression
saith
here
,
that
to
the
Red-Sea
,
and
the
River
Nilus
,
even
near
the
Sea
,
when
it
was
deepest
,
should
be
dried
up
before
them
.
As
for
that
expression
of
shaking
his
hand
,
with
his
mighty
wind
shall
he
shake
his
hand
over
the
River
,
either
it
is
mentioned
as
a
gesture
of
threatning
(
see
the
Note
Chap.
10.32
.
)
Or
else
by
way
of
alluding
to
Moses
lifting
up
his
Rod
over
the
Red-Sea
,
when
it
was
thereby
divided
before
the
Israelites
.
Ver.
16.
And
there
shall
be
a
high-way
for
the
remnant
of
his
people
,
which
shall
be
left
from
Assyria
,
&c.
]
That
is
,
a
plain
,
easie
Causey-way
;
Because
the
Israelites
of
the
ten
Tribes
,
that
were
already
carried
into
Assyria
,
when
the
Prophet
spoke
this
,
or
were
shortly
to
be
carried
thither
,
might
seem
to
be
utterly
lost
and
cast
off
by
God
without
all
hope
of
recovery
,
as
being
carried
much
farther
than
those
of
Judah
were
,
that
were
carried
into
Babylon
,
and
not
likely
to
return
back
to
their
Country
,
when
those
of
Judah
should
return
;
therefore
the
Prophet
doth
here
particularly
assure
them
,
that
even
they
should
at
last
be
brought
home
to
Christ
by
the
preaching
of
the
Gospel
.
However
incredible
it
might
seem
in
the
eye
of
Reason
,
yet
God
would
make
a
clear
way
for
this
their
return
,
like
as
it
was
to
Israel
in
the
day
that
he
came
up
out
of
the
land
of
Egypt
;
as
God
did
miraculously
effect
that
,
so
he
would
as
miraculously
accomplish
this
.
CHAP.
XII
.
VERSE
1.
AND
in
that
day
,
&c.
]
That
is
,
In
that
day
when
the
root
of
Jesse
shall
by
the
preaching
of
the
Gospel
be
lifted
up
as
an
ensign
for
the
gathering
in
of
Gods
people
(
see
the
Notes
before
Chap.
11.10
,
11.
)
Thou
shalt
say
,
O
Lord
,
I
will
praise
thee
,
that
is
,
Thou
my
Church
and
people
(
he
speaks
to
them
collectively
,
as
to
one
man
,
because
of
that
firm
Union
of
hearts
that
should
be
amongst
them
,
Act.
4.32
.
)
shalt
praise
God
with
a
Song
of
Thanksgiving
,
as
once
the
Israelites
did
,
when
they
were
delivered
out
of
Egypt
,
Exod.
15.1
.
for
having
in
the
latter
end
of
the
foregoing
Chapter
,
ver.
11
,
15
,
16.
compared
the
deliverance
of
Gods
people
by
Christ
to
the
deliverance
of
the
Israelites
out
of
Egypt
,
even
in
this
gratulatory
Song
that
is
here
prescribed
,
there
may
be
also
an
Allusion
,
as
I
conceive
,
to
that
Song
of
Moses
.
And
though
it
might
be
intended
as
a
Psalm
of
Thanksgiving
for
their
deliverance
out
of
the
Babylonian
Captivity
,
as
that
was
a
type
of
our
Redemption
by
Christ
;
yet
it
is
evident
by
those
promises
in
the
foregoing
Chapter
,
that
this
Song
doth
chiefly
relate
to
the
great
deliverance
of
Gods
redeemed
ones
in
the
days
of
the
Gospel
;
there
being
also
further
assurance
given
them
of
the
assured
certainty
of
that
great
work
,
by
prescribing
them
a
Song
to
be
sung
by
them
.
Though
thou
wast
angry
with
me
,
thine
anger
is
turned
away
,
and
thou
comfortedst
me
.
]
that
is
,
Though
in
thy
just
displeasure
thou
seemedst
utterly
to
have
cast
us
off
,
by
driving
us
out
of
our
Country
,
depriving
us
of
thine
Ordinances
,
and
scattering
us
abroad
all
the
world
over
;
yet
now
by
calling
us
home
to
thy self
,
thou
hast
fully
comforted
us
again
.
Ver.
2.
Behold
,
God
is
my
salvation
:
I
will
trust
and
not
be
afraid
,
&c.
]
This
may
have
particular
respect
to
that
wonderful
work
of
our
Redemption
by
Christ
,
who
was
true
and
very
God
;
for
the
Lord
Jehovah
is
my
strength
and
my
Song
,
he
also
it
become
my
Salvation
.
See
the
Note
Exod.
15.2
.
Ver.
3.
Therefore
with
joy
shall
ye
draw
water
out
of
the
Wells
of
Salvation
.
]
By
the
Waters
here
promised
,
may
be
meant
all
the
benefits
which
Christ
hath
purchased
for
poor
sinners
;
and
move
especially
the
word
of
life
,
and
the
Spirit
of
Christ
,
together
,
with
the
Graces
and
Comforts
of
his
Spirit
,
which
are
often
compared
to
Water
in
the
Scripture
,
as
Joh.
7.38
.
1.
Because
they
wash
and
purifie
men
spiritually
,
Ezek.
36.26
.
Then
will
●●inkle
clean
Waters
upon
you
,
and
ye
shall
be
clean
,
&c.
2ly
.
Because
they
make
men
fruitful
in
good
works
,
see
the
Note
Psal.
1.3
.
And
3ly
.
because
they
do
fully
quench
the
thirst
of
mens
souls
,
as
well
by
taking
away
mens
insatiable
thirst
after
earthly
things
,
as
by
satisfying
their
earnest
desires
after
righteousness
and
life
eternal
,
Joh.
4.14
.
Whosoever
shall
drink
of
the
water
that
I
shall
give
him
,
shall
never
thirst
,
&c.
And
then
by
the
Wells
of
Salvation
,
may
be
meant
,
either
the
promises
of
the
Gospel
,
or
else
Christ
himself
,
from
whom
all
these
Blessings
are
derived
unto
Believers
,
Joh.
1.16
.
And
of
his
fulness
have
all
we
received
and
Grace
for
Grace
:
so
that
the
meaning
of
the
words
is
summarily
this
,
That
in
the
days
of
the
Gospel
Believers
should
abundantly
,
day
after
day
,
with
ready
and
strong
desires
draw
forth
unto
themselves
from
Christ
and
his
Gospel-Promises
and
Ordinances
,
all
those
precious
Benefits
which
are
there
stored
up
for
them
;
and
that
with
as
much
joy
,
as
when
thirsty
men
do
meet
with
pure
and
wholesom
waters
wherewith
they
may
quench
their
thirst
;
yet
withall
,
these
words
[
with
joy
]
may
be
inserted
,
as
in
opposition
to
the
hard
labour
which
men
do
usually
undergo
,
in
drawing
water
out
of
deep
Wells
;
thereby
to
imply
,
that
their
endeavours
to
draw
forth
these
Spiritual
Waters
for
themselves
,
should
be
no
way
grievous
and
burdensome
to
them
,
as
the
drawing
of
water
useth
to
be
unto
men
.
V.
4.
And
in
that
day
shall
ye
say
,
Praise
ye
the
Lord
,
&c.
]
See
the
Note
1
Chro.
16.8
.
The
meaning
is
,
That
in
those
days
the
faithful
should
not
only
praise
God
themselves
,
but
should
also
stir
up
one
another
to
do
it
;
yea
,
and
that
they
should
take
care
for
the
converting
of
others
,
that
they
who
being
brought
in
to
Christ
might
praise
God
together
with
them
:
Call
upon
his
name
,
to
wit
,
as
thereby
acknowledging
,
that
in
him
is
all
your
hope
of
Salvation
;
yet
it
may
be
read
as
it
is
in
the
Margin
,
Pro●●nim
his
name
,
to
wit
,
by
your
thanksgiving
and
speaking
to
his
praise
;
declare
his
doing
among
the
people
,
to
wit
,
as
all
other
the
great
works
of
God
,
so
especially
what
he
hath
done
for
mans
Redemption
by
Christ
.
See
the
Note
Psal.
57.9
.
make
mention
,
that
his
name
is
exalted
,
to
wit
,
by
the
great
things
he
hath
done
,
and
by
the
making
of
them
known
throughout
all
Nations
.
Ver.
5.
Sing
unto
the
Lord
;
for
he
hath
done
excellent
things
,
&c.
]
Even
this
is
also
principally
meant
of
the
excellent
things
done
by
Christ
for
the
Salvation
of
his
redeemed
Ones
.
And
therefore
is
that
added
,
this
is
known
in
all
the
earth
.
Ver.
6.
Cry
out
and
shout
,
thou
Inhabitant
of
Zion
,
&c.
]
that
is
,
shout
for
joy
all
ye
that
are
of
the
Church
and
people
of
God
,
for
great
is
the
holy
One
of
Israel
in
the
midst
of
thee
;
that
is
,
God
;
see
the
Notes
Chap.
1.4
.
and
Psal.
48.1
.
But
it
may
be
meant
also
of
Christ
,
who
dwelt
in
the
midst
of
his
people
in
regard
of
his
bodily
presence
,
whilst
he
lived
upon
earth
,
and
did
great
and
ineffable
things
for
them
,
even
when
he
was
of
so
little
esteem
in
the
eyes
of
the
world
;
and
hath
promised
,
that
he
will
by
his
Spirit
be
continually
with
them
even
unto
the
end
.
CHAP.
XIII
.
VERSE
1.
THE
burden
of
Babylon
,
&c.
]
See
the
Note
2
King
.
9.25
.
which
Isaiah
the
son
of
Amos
did
see
;
for
which
,
see
the
Note
Chap.
1.1
.
In
the
twelve
following
Chapters
the
Prophet
foretels
the
sore
Judgments
and
ruine
that
should
shortly
come
upon
most
of
the
foreign
States
and
Nations
round
about
them
;
those
especially
upon
whose
help
they
had
most
relied
,
or
by
whom
they
had
been
,
or
were
hereafter
like
to
be
most
vexed
and
oppressed
,
such
as
were
the
Moabites
,
the
Syrians
and
others
.
And
this
was
purposely
done
,
that
Gods
people
might
see
,
that
these
Judgments
being
thus
foretold
,
came
from
God
;
and
that
all
Nations
are
under
his
power
and
command
,
that
they
might
be
afraid
of
those
sins
for
which
they
saw
them
punished
so
severely
;
as
considering
,
that
if
God
spared
not
the
wickedness
of
those
heathen
people
,
much
less
would
he
spare
them
that
had
the
Law
and
Word
of
God
to
inform
them
.
3ly
.
That
they
might
not
think
that
God
dealt
worse
with
them
,
than
with
others
;
or
that
he
favoured
those
wicked
Nations
.
And
4ly
.
That
they
might
be
comforted
with
this
discovery
of
Gods
love
to
them
,
and
tender
care
over
them
,
in
the
vengeance
he
would
bring
upon
their
mischievous
enemies
.
Accordingly
therefore
he
begins
first
with
foretelling
the
Destruction
that
should
come
upon
Babylon
,
the
chief
City
of
the
Caldean
or
Babylonian
Empire
,
built
at
first
,
as
it
is
generally
held
,
by
Semiramis
;
but
,
it
seems
,
greatly
enlarged
and
beautified
by
Nebuchadnezzar
,
as
appears
by
that
vaunting
speech
of
his
,
Dan.
4.30
.
Is
not
this
great
Babylon
that
I
have
built
for
the
house
of
the
Kingdom
,
by
the
might
of
my
power
,
and
for
the
Honour
of
my
Majesty
?
For
because
the
Babylonians
(
against
whom
this
Prophecy
was
delivered
in
the
year
that
King
Ahaz
died
,
Chap.
14.28
.
)
were
like
to
prove
their
most
formidable
enemies
,
by
whom
Jerusalem
was
to
be
destroyed
,
the
Temple
burnt
,
and
the
people
carried
Captives
into
Babylon
;
therefore
to
fore-arm
the
faithful
against
the
terror
of
these
sad
Calamities
,
and
to
support
the
poor
Captives
in
that
long
Captivity
,
it
was
most
necessary
,
that
the
downfal
of
the
Babylonian
should
be
foretold
,
as
the
means
whereby
a
way
should
be
opened
unto
them
for
their
return
again
into
their
own
Country
.
Ver.
2.
Lift
ye
up
a
standard
upon
the
high
mountain
,
&c.
]
This
is
spoken
as
in
Gods
name
to
the
Medes
and
Persians
that
were
to
destroy
Babylon
;
And
indeed
the
Medes
are
afterward
in
this
Chapter
expresly
named
,
ver.
17.
Behold
,
I
will
stir
up
the
Medes
against
them
.
By
the
high
mountain
some
understand
Babylon
;
and
that
this
City
,
though
situated
in
a
low
,
plain
Country
,
is
so
called
,
either
because
in
its
vast
greatness
,
and
the
exceeding
height
and
eminency
of
her
buildings
,
it
looked
like
some
great
Mountain
,
and
seemed
too
as
unmoveable
as
a
Mountain
;
or
else
because
the
State
of
Babylon
did
so
proudly
lift
up
her self
,
and
was
at
that
time
in
Power
and
Glory
exalted
above
all
other
Nations
.
And
indeed
it
is
clear
,
that
upon
these
accounts
Babylon
is
elsewhere
called
a
mountain
,
Jer.
51
,
25.
Behold
,
I
am
against
thee
,
O
destroying
mountain
,
faith
the
Lord
.
Now
they
that
thus
understand
these
words
,
do
accordingly
hold
,
that
by
lifting
up
a
standard
upon
this
high
mountain
,
the
taking
of
Babylon
is
intended
,
because
when
a
City
is
taken
,
the
soldiers
are
wont
to
set
up
their
colours
upon
the
walls
;
and
as
a
parallel
place
hereto
,
they
alledge
that
passage
,
Jer.
51.12
.
Set
up
the
standard
upon
the
walls
of
Babylon
;
and
to
the
same
purpose
they
also
expound
the
following
words
,
Exalt
the
voice
unto
them
,
shake
the
hand
,
because
,
say
they
,
there
is
never
more
shouting
,
nor
lifting
up
and
brandishing
the
sword
in
the
hand
,
than
when
a
City
is
taken
;
but
with
most
of
our
best
Expositors
,
I
rather
conceive
,
that
the
mention
here
made
of
lifting
up
a
standard
,
is
to
foretel
the
gathering
together
of
a
mighty
Army
for
this
service
against
Babylon
.
See
the
Note
Chap.
5.26
.
and
to
imply
how
readily
upon
the
least
sign
or
notice
given
,
soldiers
should
come
flowing
in
to
them
;
and
the
standard
is
appointed
to
be
lifted
up
upon
the
high
mountain
,
because
they
used
in
this
case
to
set
up
their
Ensigns
,
and
display
their
Banners
upon
the
tops
of
hills
and
mountains
,
from
whence
such
a
signal
might
best
be
descryed
.
As
for
the
following
words
,
exalt
the
voice
unto
them
,
shake
the
hand
,
either
the
same
thing
is
intended
,
to
wit
,
the
calling
in
of
soldiers
near
or
far
off
,
by
crying
out
,
or
by
beckning
to
them
with
the
hand
;
or
else
it
is
meant
of
giving
them
a
signal
,
whether
by
shaking
the
hand
,
or
by
some
shout
or
word
of
command
,
by
way
of
encouraging
them
to
make
an
assault
upon
the
City
;
and
that
also
to
signifie
how
ready
they
should
be
to
do
it
;
that
they
may
go
into
the
gates
of
the
Nobles
,
that
is
,
into
the
houses
of
the
Nobles
,
which
is
said
,
because
soldiers
at
such
a
time
are
wont
to
chuse
to
break
into
such
houses
,
where
they
expect
the
most
and
best
pillage
;
or
into
the
gates
of
Babylon
,
where
the
King
kept
his
Court
commonly
,
and
so
most
of
the
Nobility
had
their
constant
residence
there
;
or
where
many
of
the
Inhabitants
by
reason
of
their
great
wealth
,
lived
like
Princes
or
Nobles
.
And
withal
,
observable
it
is
,
that
to
signifie
how
easily
they
should
prevail
over
this
seeming
strong
and
invincible
City
,
he
speaks
of
the
taking
of
it
,
as
if
there
were
no
more
to
be
done
for
the
effecting
of
it
,
but
their
meer
going
into
the
gates
without
any
resistance
.
Ver.
3.
I
have
commanded
my
sanctified
ones
,
&c.
]
That
is
,
by
a
secret
instinct
and
guidance
of
my
providence
I
will
stir
up
the
Medes
and
Persians
under
the
conduct
of
Cyrus
and
Darius
,
to
go
against
Babylon
.
And
he
calls
them
his
sanctified
ones
,
because
he
had
set
them
apart
,
destined
and
prepared
them
for
that
holy
service
of
destroying
the
wicked
Babylonians
.
Those
that
are
separated
to
any
any
holy
service
of
God
,
are
usually
said
to
be
sanctified
thereto
,
as
we
see
in
that
which
is
said
of
Jeremiah
,
Chap.
1.5
.
Before
thou
camest
forth
out
of
the
womb
,
I
sanctified
thee
,
and
I
ordained
thee
a
Prophet
unto
the
Nations
.
And
accordingly
because
the
Scripture
doth
usually
speak
of
the
slaughtering
of
wicked
men
,
as
of
a
sacrifice
offered
up
to
God
,
Ezek.
37.17
.
Speak
unto
evey
feathered
fowl
,
and
to
every
beast
of
the
field
,
Assemble
your selves
and
come
,
gather
your selves
on
every
side
to
my
sacrifice
that
I
do
sacrifice
for
you
,
&c.
And
Zeph.
1.7
,
8.
The
Lord
hath
prepared
a
sacrifice
,
he
hath
bid
his
guests
:
And
it
shall
come
to
pass
in
the
day
of
the
Lords
sacrifice
,
that
I
will
punish
the
Princes
,
&c.
therefore
the
Lord
here
calls
those
that
were
to
slay
the
Babylonians
,
his
sanctified
ones
.
See
the
Note
also
Exod.
32.29
.
And
so
in
the
following
words
he
calleth
them
his
mighty
Ones
,
I
have
also
called
my
mighty
Ones
for
mine
anger
;
to
signifie
,
that
God
would
furnish
them
with
courage
and
strength
to
fit
them
for
the
service
he
had
called
them
to
,
even
the
pouring
forth
of
his
vengeance
upon
the
Babylonians
,
even
them
(
saith
the
Lord
)
that
rejoyce
in
my
highness
,
that
is
,
that
will
be
chearfully
forward
to
do
my
work
upon
Babylon
,
with
great
bravery
and
gallantry
;
and
then
will
with
great
exaltation
triumph
in
the
doing
of
it
.
And
this
their
valour
,
their
gallant
success
,
victory
and
triumph
is
called
Gods
Highness
;
1.
because
it
was
by
God
their
Commander
in
chief
,
that
they
should
so
gallantly
demean
themselves
,
and
attain
so
great
glory
by
subduing
and
triumphing
over
the
pride
of
Babylon
.
And
,
2ly
.
because
the
infinite
eminency
of
Gods
Power
,
and
Holiness
,
and
Justice
,
as
likewise
of
his
Mercy
and
Faithfulness
,
was
gloriously
discovered
by
the
just
vengeance
that
he
brought
upon
that
wicked
and
mighty
City
Babylon
,
and
the
great
deliverance
which
thereby
he
effected
for
his
own
people
.
Ver.
4.
The
noise
of
a
multitude
,
&c.
]
The
Prophet
speaks
this
in
such
a
manner
,
as
if
he
would
report
,
that
he
heard
that
actually
doing
,
which
in
the
foregoing
verse
the
Lord
said
he
had
commanded
to
be
done
.
As
a
Watchman
set
upon
a
Watch-Tower
is
wont
first
to
relate
what
he
hears
,
and
afterwards
when
he
discovers
what
that
noise
was
,
then
to
make
known
that
too
;
so
doth
the
Prophet
here
:
The
noise
(
saith
he
)
of
a
multitude
in
the
Mountains
,
as
of
a
great
people
;
as
if
he
should
have
said
,
Methinks
I
hear
a
confused
noise
upon
the
Mountains
,
as
is
wont
to
be
in
a
place
where
a
great
multitude
of
people
are
gathered
together
.
And
then
he
tells
what
this
noise
was
,
and
that
God
was
amongst
them
;
a
tumultuous
noise
of
the
Kingdoms
of
Nations
gathered
together
,
that
is
,
of
people
of
several
Nations
and
Kingdoms
;
which
is
said
,
because
the
army
gathered
against
Babylon
,
was
to
consist
of
many
Nations
,
according
to
that
of
the
Prophet
Jeremy
,
Chap.
50.9
.
I
will
raise
and
cause
to
come
against
Babylon
an
assembly
of
great
Nations
from
the
North-Country
.
And
so
again
Chap.
51.27
,
28.
The
Lord
of
hosts
mustereth
the
host
of
the
battel
,
as
if
he
had
said
,
And
where
this
King
of
Nations
is
Commander
in
chief
,
it
is
no
marvel
though
such
a
numberless
multitude
come
in
to
him
upon
the
setting
up
of
his
standard
,
as
was
said
before
,
ver.
2.
even
a
mighty
army
fit
to
vanquish
such
a
mighty
City
.
As
for
the
mountains
here
mentioned
,
thereby
may
be
meant
,
either
the
mountains
of
Media
and
Persia
,
where
this
huge
Army
was
to
be
first
gathered
and
mustered
;
or
else
the
mountains
over
which
the
Army
was
to
march
,
that
they
might
break
into
Chaldea
;
yet
some
think
the
mountains
are
particularly
mentioned
,
because
Armies
are
wont
to
seize
upon
them
,
as
places
of
greatest
strength
and
security
,
and
from
thence
their
none
is
most
easily
heard
far
abroad
;
according
to
that
,
Joel
2.5
.
Like
the
noise
of
Chariots
on
the
tops
of
mountains
shall
they
leap
.
Ver.
5.
They
come
from
a
far
Country
,
&c.
]
To
wit
,
from
Media
and
Persia
,
Countrys
far
distant
from
Babylon
.
See
the
Notes
,
Chap.
1.7
.
and
5.26
.
from
the
end
of
heaven
;
see
the
Note
,
Neh.
1.9
.
even
the
Lord
,
and
the
weapons
of
his
indignation
;
that
is
,
the
armies
,
together
with
all
their
warlike
Provision
,
wherewith
the
Lord
intends
to
fight
in
his
wrath
against
Babylon
,
to
destroy
the
whole
Land
;
to
wit
,
not
only
the
City
,
but
also
the
whole
Country
of
Babylon
.
Ver.
6.
Howl
ye
,
&c.
]
As
if
he
had
said
,
You
,
O
Babylonians
,
that
are
now
in
so
great
jollity
,
shall
shortly
howl
for
the
extream
miseries
that
are
coming
upon
you
:
for
the
day
of
the
Lord
,
that
is
,
the
day
wherein
the
Lord
hath
determined
to
take
vengeance
on
Babylon
,
(
See
the
Notes
,
Job
24.1
.
and
Psal.
37.13
.
)
is
a●
hand
;
which
is
spoken
as
with
reference
to
what
the
Prophet
had
said
before
,
wherein
he
had
spoken
of
those
that
were
to
execute
this
vengeance
upon
Babylon
,
as
if
they
had
been
already
upon
their
way
going
thither
.
It
is
true
indeed
that
Jerusalem's
destruction
was
nearer
at
hand
than
Babylon's
(
for
it
was
about
two
hundred
years
ere
Babylon
was
destroyed
)
and
therefore
there
might
seem
to
be
greater
cause
to
call
upon
the
inhabitants
of
Jerusalem
to
howl
,
than
the
inhabitants
of
Babylon
.
But
for
this
we
must
know
,
that
the
drift
of
the
Prophet
here
,
was
to
comfort
the
Jews
against
they
came
to
be
Captives
in
Babylon
,
by
letting
them
know
how
confidently
they
might
expect
that
Destruction
that
is
here
threatned
to
Babylon
.
And
notwithstanding
it
was
so
long
ere
Babylon
was
to
be
destroyed
,
yet
1.
with
reference
to
God
,
to
whom
so
long
a
time
was
but
as
a
day
;
And
2ly
,
with
reference
to
the
security
of
the
Babylonians
,
who
were
so
confident
in
the
strength
of
their
City
and
Empire
,
it
might
well
be
said
,
That
this
day
of
the
Lord
was
at
hand
,
it
being
nearer
indeed
than
any
of
them
would
have
expected
;
and
see
the
Notes
on
the
last
verse
of
this
Chapter
,
it
shall
come
as
a
Destruction
from
the
Almighty
;
that
is
,
it
shall
be
inevitable
and
irreparable
,
so
grievous
and
horrid
,
that
every
one
shall
plainly
see
,
that
it
was
the
work
,
and
from
the
wrath
of
an
Almighty
God
.
Ver.
7.
Therefore
shall
all
hands
be
faint
,
and
every
mans
heart
shall
melt
.
]
See
the
Notes
2
Sam.
4.1
.
Josh.
7.5
.
and
Psal.
22.14
.
The
Prophet
doth
here
covertly
deride
the
proud
confidence
of
the
Babylonians
;
for
when
God
should
thus
bereave
them
of
all
courage
and
strength
,
what
good
,
alas
,
would
all
their
Wealth
do
them
,
and
all
the
strong
Fortifications
of
their
seeming
invincible
City
?
Ver.
8.
And
they
shall
be
afraid
,
&c.
]
That
is
,
extream
fear
shall
surprize
them
.
And
this
is
mentioned
as
the
cause
of
that
feebleness
and
faintness
threatred
in
the
foregoing
verse
,
Pangs
and
sorrows
shall
take
hold-on
them
,
they
shall
be
in
pain
as
a
woman
that
travelleth
,
that
is
they
shall
be
inwardly
tortured
with
grievous
vexation
and
anguish
of
Spirit
,
that
shall
suddenly
seize
upon
them
by
reason
of
their
terrors
,
they
shall
be
amazed
one
at
another
,
that
is
,
they
shall
stand
silent
,
gazing
upon
one
another
,
as
men
astonished
;
to
wit
,
either
as
wondring
mutually
at
their
fear
and
faint-heartedness
,
that
they
that
had
wont
to
be
so
renowned
for
courage
and
valour
,
should
now
be
so
heartless
and
cowardly
,
suffering
themselves
to
be
enslaved
by
the
Medes
and
other
Nations
that
had
been
formerly
in
subjection
to
them
;
or
else
out
of
desperate
perplexity
of
Spirit
,
as
being
at
their
wits
end
,
not
knowing
what
to
think
,
or
what
to
say
,
or
which
way
to
turn
themselves
;
though
they
were
able
enough
to
resist
their
enemies
,
yet
they
should
have
no
heart
to
do
any
thing
that
might
tend
thereto
;
but
as
men
overwhelmed
with
despair
,
they
should
stand
staring
one
upon
another
,
unable
to
encourage
or
counsel
one
another
,
or
so
much
as
to
express
their
minds
or
sorrows
;
their
faces
shall
be
as
flames
,
that
is
,
red
like
fire
,
say
some
,
as
blushing
for
shame
at
the
consideration
of
their
strange
distraction
,
dismayedness
,
and
base
fears
,
according
to
that
,
Ezek.
7.18
.
shame
shall
be
upon
all
faces
;
or
,
as
others
think
,
as
being
inflamed
with
anger
and
fury
;
which
indeed
will
usually
make
the
blood
to
come
into
mens
faces
,
as
if
they
were
all
on
a
fire
.
But
I
rather
think
it
is
meant
of
the
paleness
of
their
faces
through
fear
,
which
is
that
the
Prophet
is
here
speaking
of
;
and
that
therefore
it
is
said
,
their
faces
shall
be
as
flames
,
either
because
their
faces
should
look
pale
,
and
wan
,
like
the
flame
of
a
fire
;
or
else
because
their
faces
should
be
pale
,
and
swarthy
,
and
dim
,
and
dead-coloured
,
and
full
of
horror
,
even
as
it
useth
to
be
with
men
that
work
at
the
Forge
,
or
that
stand
before
some
kind
of
fire
,
that
use
to
look
as
if
they
had
no
blood
in
their
bodies
,
so
that
this
place
may
well
be
parallel'd
with
those
,
Jer.
30.5
,
6.
We
have
heard
a
voice
of
trembling
of
fear
—
and
all
faces
are
turned
into
paleness
;
and
Joel
2.6
.
Before
their
faces
the
people
shall
be
much
pained
;
all
faces
shall
gather
blackness
.
Ver.
9.
Behold
,
the
day
of
the
Lord
cometh
,
cruel
,
both
with
wrath
and
fierce
anger
,
&c.
]
This
is
thus
expressed
,
to
set
forth
how
cruelly
God
should
cause
the
enemy
to
deal
with
them
as
it
is
said
of
Babylons
enemies
,
Jer.
50.42
.
They
are
cruel
,
and
will
not
shew
mercy
;
and
that
it
should
be
from
Gods
just
wrath
against
them
,
that
they
should
be
so
severely
handled
.
To
lay
the
Land
desolate
,
and
he
shall
destroy
the
sinners
thereof
out
of
it
,
that
is
,
the
wicked
ungodly
inhabitants
thereof
,
especially
the
great
ones
amongst
them
.
Ver.
10.
For
the
stars
of
heaven
,
and
the
constellations
thereof
,
shall
not
give
their
light
,
&c.
]
To
wit
,
those
figures
in
the
Heavens
,
consisting
of
many
bright
Stars
,
such
as
those
mentioned
Job
9.9
.
The
Sun
shall
be
darkened
in
his
going
forth
,
and
the
moon
shall
not
cause
her
light
to
shine
.
The
drift
of
all
these
expressions
,
is
to
set
forth
,
that
the
state
of
the
Babylonians
in
that
day
,
should
●e
extreamly
sad
and
dreadful
,
so
full
of
horror
,
confusion
and
distraction
,
that
they
should
not
have
,
neither
by
day
nor
by
night
,
the
least
glimps
of
comfort
.
They
may
be
intended
to
imply
,
that
the
calamity
of
those
times
should
be
so
grievous
and
horrible
,
that
the
Heaven
should
,
as
it
were
,
muffle
up
it self
,
that
it
might
not
behold
it
:
Or
,
because
when
the
Sun
,
and
other
the
Heavenly
lights
do
shine
clear
and
bright
,
God
seems
to
smile
upon
men
;
therefore
Gods
frowning
upon
the
inhabitants
of
Babylon
,
may
be
implyed
by
this
darkning
of
them
.
But
I
rather
think
,
that
all
that
is
implied
is
,
that
they
should
be
in
a
most
doleful
and
dismal
Condition
,
void
of
all
Comfort
,
and
not
knowing
which
way
to
turn
themselves
;
insomuch
that
the
very
light
of
the
Sun
,
Moon
and
Stars
,
which
are
so
pleasing
and
delightsome
to
others
,
should
be
as
no
light
,
no
way
comfortable
to
them
,
but
rather
displeasing
and
distastful
to
them
;
neither
should
any
of
the
Creatures
yield
them
any
refreshing
or
comfort
.
See
the
like
expressions
Ezek.
32.7
.
Joel
2.10
,
31
,
and
Matth.
24.29
.
Ver.
11.
And
I
will
punish
the
World
for
their
evil
,
and
the
wicked
for
their
iniquity
,
&c.
]
By
the
World
is
meant
the
Babylonian
Monarchy
,
that
had
brought
the
greatest
part
of
the
then
known
World
into
subjection
under
them
,
according
to
that
which
Daniel
said
to
Nebuchadnezzar
,
Dan.
4.22
.
Thy
greatness
is
grown
and
reacheth
unto
heaven
,
and
thy
dominion
to
the
end
of
the
earth
And
it
is
the
rather
thus
expressed
,
to
imply
,
that
no
strength
that
is
,
can
stand
before
God
;
and
that
if
all
the
world
conspire
to
rebel
against
him
,
he
can
easily
destroy
them
,
as
he
did
the
old
world
;
and
I
will
cause
the
arrogancy
of
the
proud
to
cease
,
and
I
will
lay
low
the
haughtiness
of
the
terrible
.
See
the
Notes
Chap.
2.11
.
and
10.12
.
Ver.
12.
I
will
make
a
man
more
precious
than
fine
Gold
,
even
a
man
than
the
golden
wedge
of
Ophir
.
]
The
meaning
is
either
,
1.
That
the
enemy
should
make
such
a
mighty
slaughter
amongst
the
Babylonians
,
that
there
should
be
but
a
very
few
of
them
left
alive
;
a
man
shall
be
a
rare
thing
to
be
found
amongst
them
.
See
the
Note
1
Sam.
3.1
.
Or
,
2ly
.
That
the
soldiers
should
be
so
cruel
to
them
,
that
they
should
not
spare
their
lives
for
the
greatest
quantities
of
the
purest
gold
that
could
be
tendered
to
them
,
according
to
that
which
followeth
,
ver.
17.
Behold
,
I
will
stir
up
the
Medes
against
them
,
which
shall
not
regard
silver
,
and
as
for
gold
they
shall
not
delight
in
it
;
which
may
seem
the
more
probable
,
because
we
read
,
that
in
that
night
when
Babylon
was
taken
,
Belshazzar
their
King
was
slain
,
Dan.
5.30
.
And
it
is
likely
that
with
him
,
many
of
the
great
ones
were
likewise
cut
off
,
that
would
have
been
glad
to
have
redeemed
their
lives
at
a
great
rate
.
But
yet
because
we
find
not
either
in
the
Scripture
,
or
in
any
other
History
,
that
there
was
such
a
general
slaughter
made
of
the
inhabitants
,
when
Babylon
was
taken
by
the
Medes
and
Persians
,
therefore
many
learned
Expositors
do
understand
both
this
,
and
that
which
follows
,
of
the
utter
Destruction
of
Babylon
in
future
times
,
whereof
this
subduing
of
that
proud
City
by
the
Medes
and
Persians
,
should
be
only
the
beginning
;
yea
,
our
Annotations
do
propound
it
as
considerable
,
whether
this
that
is
said
here
,
That
a
man
shall
be
more
precious
than
fine
gold
,
may
not
be
spoken
with
respect
to
Babylons
being
utterly
deserted
in
the
time
of
this
her
great
danger
,
by
those
auxiliary
forces
which
they
had
taken
in
for
their
defence
;
of
which
the
Prophet
speaks
afterward
again
,
ver.
14.
Ver.
13.
Therefore
,
&c.
]
To
wit
,
that
I
may
be
avenged
on
them
for
their
wickedness
,
mentioned
before
,
ver.
11.
Or
,
by
reason
of
this
grievous
terror
and
dread
that
shall
seize
upon
them
,
when
the
Medes
and
Persians
shall
invade
them
;
I
will
shake
the
heavens
,
and
the
earth
shall
remove
out
of
her
place
,
that
is
,
they
shall
be
in
such
extream
confusion
and
destruction
,
that
the
very
Heaven
and
earth
shall
seem
to
them
to
shake
and
tremble
.
See
the
Notes
Chap.
5.26
.
and
2
Sam.
22.8
.
and
Psal.
76.8
.
Ver.
14.
And
it
shall
be
as
the
chased
Roe
,
and
as
a
Sheep
that
no
man
taketh
up
,
&c.
]
That
is
,
Babylon
,
or
the
Babylonian
army
shall
flee
as
a
Roe
,
chased
by
some
Huntsman
or
wild
beast
,
or
shall
wander
up
and
down
like
a
stragling
sheep
,
that
is
not
able
neither
by
flight
,
nor
otherwise
,
to
secure
it self
;
and
that
hath
no
shepherd
to
take
it
up
or
defend
it
.
See
Ezek.
34.6
.
The
meaning
is
,
that
they
should
not
be
able
to
bear
the
sight
of
the
enemy
,
but
should
presently
run
away
,
and
seek
to
shift
for
themselves
;
and
that
no
man
should
be
able
to
keep
them
to
their
colours
,
or
to
bring
them
to
make
a
stand
,
or
to
rally
again
together
;
or
else
,
that
no
man
should
dare
to
receive
them
into
their
houses
when
they
fled
,
to
shelter
and
hide
them
there
.
And
indeed
,
that
this
is
chiefly
meant
of
the
auxiliary
forces
,
which
they
had
taken
into
Babylon
from
other
Nations
,
that
they
should
disband
and
be
gone
for
fear
,
or
flee
before
the
enemy
,
is
apparent
by
the
following
words
,
they
shall
every
man
turn
to
his
own
people
,
and
flee
every
one
into
his
own
Land
;
which
fully
agreeth
with
that
which
the
Prophet
Jeremy
foretold
concerning
Babylon
,
Jer.
50.16
.
and
51.9
.
Ver.
15.
Every
one
that
is
found
shall
be
thrust
through
:
and
every
one
that
is
joyned
unto
them
,
shall
fall
by
the
sword
.
]
Some
think
that
here
the
Prophet
speaks
of
the
slaughter
that
should
be
made
in
the
City
,
having
spoken
in
the
foregoing
verse
of
those
that
should
seek
to
save
themselves
by
flight
.
But
I
rather
think
that
it
may
better
be
understood
of
all
,
both
within
and
without
the
City
;
and
that
the
meaning
is
,
that
the
enemy
should
put
all
to
the
sword
they
could
find
,
whether
they
were
Natives
,
or
Strangers
that
lived
amongst
them
,
or
that
had
joyned
themselves
to
them
as
soldiers
that
came
in
to
aid
them
.
Or
else
by
them
that
were
found
,
are
meant
,
those
that
were
found
wandring
and
fleeing
alone
by
themselves
;
and
by
those
that
were
joyned
,
those
that
were
gotten
together
into
a
body
,
or
were
gathered
together
into
any
place
of
strength
for
the
defence
of
themselves
.
Ver.
16.
Their
Children
also
shall
be
dashed
in
pieces
before
their
eyes
,
&c.
]
See
the
Note
Psal.
137.9
.
And
thus
the
Babylonians
,
through
the
just
Judgment
of
God
,
were
destroyed
with
the
same
cruelty
wherewith
they
had
destroyed
Gods
people
;
for
they
slew
the
Children
of
Zedekiah
before
his
eyes
.
See
the
Note
2
King
.
25.7
.
and
in
2
Chron.
36.17
.
it
is
said
,
that
they
had
no
compassion
upon
young
man
or
maiden
,
old
man
,
or
him
that
stooped
for
age
.
And
the
same
must
be
understood
of
that
which
follows
,
their
houses
shall
be
spoiled
,
and
their
wives
ravished
,
to
wit
,
before
their
eyes
.
See
the
Notes
before
,
Chap.
1.7
.
And
herein
likewise
the
Babylonians
had
dealt
so
with
the
Jews
;
whence
is
that
,
Chap.
33.1
.
Wo
to
thee
that
spoilest
,
and
thou
wert
not
spoiled
—
when
thou
shalt
cease
to
spoil
,
thou
shalt
be
spoiled
;
and
that
Jer.
50.15
.
Take
vengeance
upon
her
;
as
she
hath
done
,
do
unto
her
.
And
Lam.
5.
they
ravished
the
Women
in
Zion
.
Ver.
17.
Behold
,
I
will
stir
up
the
Medes
against
them
,
&c.
]
To
wit
,
together
with
the
Persians
,
for
they
also
joyned
with
the
Medes
in
this
Expedition
against
Babylon
;
whence
was
that
Exposition
of
the
Hand-writing
on
the
wall
made
by
David
to
Belshazzar
,
Dan.
5.28
.
PERES
,
thy
Kingdom
is
divided
,
and
given
to
the
Medes
and
Persians
.
But
the
Medes
are
here
only
named
,
because
the
Expedition
was
chiefly
undertaken
upon
their
account
;
for
,
as
we
find
in
other
Histories
,
the
proud
Babylonian
joyning
with
Craesus
,
King
of
the
Lydians
,
had
made
war
upon
the
Medes
,
whose
King
Cyaxares
then
was
,
who
is
also
called
Darius
the
Son
of
Ahasuerus
,
of
the
seed
of
the
Medes
,
Dan.
9.1
.
Hereupon
Cyrus
King
of
the
Persians
,
the
Son-in-law
of
this
Cyaxares
or
Darius
,
rising
up
in
the
defence
of
his
Father-in-law
,
and
having
first
subdued
the
Lydians
,
did
afterwards
joyn
with
Cyaxares
or
Darius
his
Father-in-law
,
then
sixty
and
two
years
old
,
in
this
Expedition
against
Babylon
.
See
the
Note
,
Ezra
1.1
.
And
indeed
considering
that
this
was
foretold
by
the
Prophet
about
two
hundred
years
before
it
came
to
pass
,
when
the
Medes
had
no
quarrel
against
Babylon
,
and
were
besides
,
a
poor
despised
people
comparatively
,
and
no
way
likely
to
subdue
such
a
mighty
City
;
this
was
a
clear
evidence
,
that
the
Prophet
had
this
by
revelation
from
God
.
As
for
that
which
is
here
added
concerning
the
Medes
,
which
shall
not
regard
silver
;
and
as
for
gold
,
they
shall
not
delight
in
it
,
see
the
Note
before
,
ver.
12.
They
would
not
spare
the
lives
of
the
Babylonians
,
neither
for
silver
nor
gold
;
but
when
they
had
destroyed
them
,
they
were
eager
enough
upon
the
pillage
;
whence
is
that
in
the
foregoing
verse
of
their
spoiling
mens
houses
.
Ver.
18.
Their
bows
also
shall
dash
the
young
men
to
pieces
,
&c.
]
The
meaning
may
be
either
,
1.
That
not
staying
to
shoot
them
,
they
dashed
out
their
brains
with
their
Bows
;
or
2ly
.
that
not
content
to
have
shot
them
through
,
and
slain
them
(
so
great
should
be
their
rage
)
they
should
afterwards
beat
their
dead
bodies
to
pieces
;
and
they
shall
have
no
pity
on
the
fruit
of
the
Womb
,
that
is
,
the
Child
whilst
it
is
yet
in
the
Womb
;
yet
hereby
may
be
meant
young
Children
in
general
,
who
are
called
the
fruit
of
the
Womb
,
Psal.
127.3
.
And
then
the
same
is
repeated
again
in
other
terms
in
the
following
words
,
Thine
eye
shall
not
spare
Children
,
that
is
,
tender
Infants
and
young
Children
crying
out
and
clinging
to
to
their
Mother
for
help
.
See
the
Note
before
,
ver.
16.
Ver.
19.
And
Babylon
the
glory
of
Kingdoms
,
&c.
]
That
is
,
the
chiefest
and
most
glorious
State
and
Monarchy
that
ever
was
;
therefore
termed
the
Lady
of
Kingdoms
,
Chap.
47.5
.
and
the
praise
of
the
whole
earth
,
Jer.
51.41
.
and
compared
to
a
head
of
fine
gold
in
Nebuchadnezzars
Dream
,
Dan.
2.32
.
the
beauty
of
the
Chaldees
excellency
,
that
is
,
the
City
,
in
the
beauty
whereof
the
Chaldees
did
exceedinly
vaunt
themselves
,
and
might
well
indeed
be
said
to
excel
all
other
Nations
,
that
City
being
in
those
times
counted
one
of
the
seven
wonders
of
the
World
,
shall
be
as
when
God
overthrew
Sodom
and
Gomorrha
,
to
wit
,
not
only
because
it
was
utterly
and
irreparably
destroyed
,
and
in
such
a
manner
,
that
it
was
apparent
to
be
from
the
wrath
and
indignation
of
God
against
her
,
as
when
God
overthrew
those
Cities
;
but
also
because
in
the
Destruction
of
Babylon
,
one
of
the
most
goodly
places
in
the
world
was
laid
desolate
,
as
it
was
in
the
overthrow
of
Sodom
and
Gomorrha
,
of
the
pleasantness
and
fruitfulness
of
whose
scituation
,
see
Gen.
13.10
.
Ver.
20.
It
shall
never
be
inhabited
,
neither
shall
it
be
dwelt
in
from
generation
to
generation
,
&c.
]
To
wit
,
after
it
is
once
utterly
destroyed
,
never
to
be
built
up
again
.
It
was
not
indeed
thus
utterly
destroyed
by
Cyrus
●●e●
he
took
it
,
but
it
stood
long
after
that
,
in
great
splendor
and
glory
.
But
then
it
lost
the
Empire
,
and
Ctesiphon
,
and
Seleucia
being
some
years
after
built
not
far
from
Babylon
,
they
by
degrees
drained
away
the
riches
and
glory
of
Babylon
;
and
so
some
ages
after
,
followed
her
total
ruine
;
for
that
is
now
still
remaining
as
another
Babylon
,
built
not
far
from
the
Babylon
which
still
lies
desolate
.
See
the
Note
above
ver.
12.
Neither
shall
the
Arabian
pitch
tent
there
,
that
is
,
the
people
of
Ararabia
the
desart
,
a
thievish
wild
people
,
that
used
not
to
dwell
in
houses
,
but
in
Tents
,
which
they
removed
from
one
place
to
another
,
as
they
wandred
about
to
seek
herbage
for
their
cattel
;
and
the
same
may
be
intended
in
the
following
words
,
neither
shall
the
Shepherds
make
their
fold
there
;
or
else
the
meaning
may
be
,
that
neither
the
Arabians
,
nor
any
other
Shepherd
should
seek
to
fleed
their
cattel
there
.
See
Jer.
50.3
.
to
wit
,
either
because
there
should
be
no
grass
,
where
the
ruines
of
the
City
lay
,
but
only
nettles
,
and
thorns
,
and
briars
should
grow
up
there
;
or
because
of
those
terrible
and
hurtful
Creatures
that
should
lodg
there
,
as
is
expressed
in
the
following
verse
;
or
as
some
think
,
because
the
very
soil
of
the
land
thereabouts
should
be
accursed
of
God
.
However
,
the
drift
of
these
words
is
to
set
forth
the
wonderful
change
that
God
would
bring
upon
Babylon
,
in
that
thievish
Arabians
and
poor
shepherds
shall
not
vouchsafe
to
have
their
abode
there
,
where
Kings
and
Princes
had
wont
to
dwell
.
Ver.
21.
But
wild
beasts
of
the
desert
shall
lye
there
,
&c.
]
That
is
,
such
as
use
to
lodge
in
desert
places
.
The
word
in
the
Original
,
Ziim
,
is
derived
from
an
Hebrew
word
,
which
signifieth
a
wild
and
waste
place
,
Psal.
68.6
.
And
therefore
it
is
sometimes
used
for
people
,
that
inhabit
such
dry
and
desert
places
,
as
in
Psal.
72.8
.
where
this
word
is
translated
,
they
that
dwell
in
the
wilderness
.
But
here
it
must
needs
be
meant
of
some
wild
Creatures
living
in
such
solitary
places
;
for
which
see
the
Note
also
Psal.
74.14
.
and
their
houses
shall
be
full
of
doleful
Creatures
(
Octim
it
is
in
the
Hebrew
)
which
seems
to
be
derived
from
an
Interjection
of
exclaiming
and
crying
out
in
a
time
of
affrightment
and
fear
;
or
else
of
mourning
or
groaning
;
and
consequently
Interpreters
hold
,
that
the
word
imports
either
Creatures
of
such
a
terrible
aspect
,
that
they
should
make
men
,
when
they
see
them
,
cry
out
for
fear
;
or
else
such
as
make
a
mournful
,
doleful
noise
;
and
Owls
shall
dwell
there
,
see
the
Note
,
Job
30.29
.
It
is
in
the
Hebrew
,
the
daughters
of
the
Owle
,
that
are
wont
to
make
a
dreadful
skreeking
noise
when
their
Dams
are
from
them
,
especially
when
they
want
food
.
But
that
may
be
only
an
Hebraism
;
and
Satyrs
shall
dance
there
,
whereby
I
conceive
is
meant
either
some
kind
of
strange
,
monstrous
,
ugly
beasts
(
which
seems
the
more
probable
,
because
elsewhere
the
Prophet
speaks
of
them
,
as
of
beasts
that
are
wont
to
cry
one
to
another
,
Chap.
34.14
.
The
wild
beasts
of
the
desert
shall
also
meet
with
the
wild
beasts
of
the
Island
,
and
the
Satyr
shall
cry
to
his
fellow
)
;
or
else
Divels
,
appearing
to
men
like
hairy
,
shag
Creatures
.
See
the
Note
Lev.
17.7
.
such
as
it
may
well
be
the
Satyrs
were
,
of
whom
the
Ancients
speak
so
often
,
that
used
to
haunt
Woods
and
Deserts
,
having
faces
and
hands
like
men
,
and
going
upright
as
men
do
,
but
yet
were
horned
,
and
hairy
,
and
cloven-footed
like
Goats
.
And
indeed
such
unclean
Spirits
love
to
appear
,
and
to
haunt
men
in
such
solitary
places
,
because
there
men
are
most
apt
to
lie
struck
with
terror
;
and
thence
may
that
be
,
Math.
12.43
.
When
the
unclean
Spirit
is
gone
out
of
a
man
,
he
walketh
through
dry
places
.
And
that
Prophecy
concerning
mystical
Babylon
is
fully
parallel
with
this
,
Revel.
18.2
.
Babylon
the
great
is
fallen
,
is
fallen
,
and
is
become
the
habitation
of
devils
,
and
the
hold
of
every
foul
spirit
,
and
a
●●ge
of
every
unclean
and
hateful
bird
.
Ver.
22.
And
the
wild
beasts
of
the
Islands
,
&c.
]
That
is
,
that
breed
or
keep
in
Islands
void
of
Inhabitants
,
and
whereto
others
do
seldom
or
never
come
,
Shall
cry
in
their
desolate
houses
,
and
Dragons
in
their
pleasant
Palaces
;
that
is
,
shall
answer
one
another
with
a
loud
cry
.
See
the
foregoing
Note
.
And
her
time
is
near
to
come
,
&c.
]
That
is
,
the
time
of
the
beginning
of
the
miseries
here
threatned
against
her
,
when
Babylon
was
to
be
taken
by
the
Medes
and
Persians
.
See
the
Note
above
,
ver.
6.
And
so
likewise
in
the
following
words
,
And
her
days
shall
not
be
prolonged
;
either
the
same
is
again
repeated
,
to
wit
,
that
the
day
of
her
overthrow
should
not
long
be
deferred
;
or
the
meaning
may
be
,
that
the
days
of
her
prosperity
should
not
continue
much
longer
.
CHAP.
XIV
.
VERSE
1.
FOR
the
Lord
will
have
mercy
on
Jacob
,
&c.
]
This
is
given
as
a
reason
,
why
God
would
hasten
the
destruction
of
Babylon
,
foretold
in
the
foregoing
Chapter
,
as
he
had
said
he
would
do
in
the
last
words
of
that
Chapter
;
to
wit
,
that
the
Jews
might
by
Cyrus
,
who
was
to
subdue
Babylon
,
be
sent
home
again
into
their
own
Country
.
See
the
Note
,
Ezra
1.1
.
For
the
Lord
will
have
mercy
on
Jacob
,
and
will
yet
choose
Israel
,
and
set
them
in
their
own
Land
;
that
is
,
He
will
yet
again
receive
them
into
his
favour
,
whom
he
had
cast
off
for
a
time
,
as
if
he
had
chosen
them
anew
;
or
,
He
will
by
appearing
wonderfully
for
them
,
make
it
evident
,
that
they
were
his
chosen
people
;
or
,
He
will
chuse
or
pick
out
the
remnant
of
his
people
,
whom
he
intends
to
deliver
,
out
of
the
places
where
they
were
dispersed
.
And
by
Jacob
and
Israel
are
meant
the
Posterity
of
Jacob
,
the
Jews
,
principally
those
of
the
Tribes
of
Judah
and
Benjamin
;
but
together
with
them
,
those
likewise
of
the
ten
Tribes
,
that
came
in
to
those
of
Judah
in
the
days
of
Hezekiah
,
and
so
were
with
them
carried
into
Babylon
,
and
afterward
sent
back
with
them
into
the
Land
of
Judea
:
And
the
strangers
shall
be
joyned
with
them
,
and
they
shall
cleave
to
the
house
of
Jacob
:
that
is
,
many
of
the
Heathens
amongst
whom
they
had
lived
in
Babylon
,
Chaldeans
,
Medes
and
Persians
,
being
converted
to
the
Jewish
Religion
,
either
by
the
instruction
and
perswasion
of
the
Jews
,
or
by
observing
the
holiness
of
their
lives
,
or
by
taking
notice
of
the
wonder
of
their
deliverance
out
of
Babylon
,
(
see
the
Note
,
Psal.
126.2
.
)
shall
joyn
themselves
to
them
,
and
go
along
with
them
to
Jerusalem
,
(
see
Ezra
2.65
.
)
as
it
was
with
the
Israelites
when
they
went
out
of
Egypt
,
see
the
Note
,
Exod.
12.38
.
But
though
this
was
partly
thus
accomplished
,
as
in
a
Type
,
by
strangers
joyning
themselves
to
the
Jews
in
their
return
into
their
own
Land
;
yet
the
conversion
of
the
Gentiles
in
the
days
of
the
Gospel
,
when
they
joyned
themselves
to
the
Church
of
the
Jews
,
is
the
principal
thing
here
intended
.
Ver.
2.
And
the
people
shall
take
them
,
and
bring
them
to
their
place
,
&c.
]
That
is
,
say
some
Expositors
,
the
several
Tribes
and
Families
of
the
Jews
shall
take
those
strangers
,
those
Proselites
mentioned
in
the
foregoing
verse
,
that
had
joyned
themselves
to
the
house
of
Jacob
,
and
receiving
them
into
their
company
and
society
,
shall
carry
them
along
with
them
into
the
Land
of
Israel
.
But
the
meaning
rather
is
,
that
the
people
of
several
Nations
,
the
Babylonians
,
Medes
and
Persians
;
with
others
that
dwelt
in
the
way
,
whereby
the
Jews
were
to
return
home
into
their
own
Country
,
should
afford
the
Jews
all
the
respect
and
help
they
could
,
in
and
for
their
return
into
Judea
,
entertaining
them
and
encouraging
them
on
their
way
,
and
furnishing
them
with
cattel
,
and
carriages
,
and
all
other
necessary
accommodations
for
their
Journey
,
as
Cyrus
had
commanded
.
See
the
Note
,
Ezra
1.4
.
and
see
also
Neh.
2.7.9
.
And
the
house
of
Israel
shall
possess
them
in
the
land
of
the
Lord
(
see
the
Note
,
Exod.
15.17
.
)
for
servants
and
handmaids
;
that
is
,
many
of
these
people
shall
become
servants
to
the
Jews
,
when
they
are
setled
in
their
own
Land
.
And
this
some
understand
of
those
Proselites
or
Strangers
that
had
joyned
themselves
to
the
Jews
,
either
that
they
should
be
as
serviceable
to
the
Jews
,
as
any
servants
could
be
;
or
else
that
in
process
of
time
some
of
them
,
or
their
children
,
should
be
sold
to
them
for
servants
,
which
was
indeed
agreeable
to
God's
Law
concerning
Servants
,
Levit.
25.44
,
45
,
46.
And
others
again
understand
it
of
the
Babylonians
,
who
being
vanquished
by
the
Medes
and
Persians
,
should
be
sold
by
them
to
the
Jews
for
slaves
;
or
by
reason
of
their
penury
should
voluntarily
yield
themselves
up
to
be
their
servants
.
Whereupon
it
follows
,
And
they
shall
take
them
captives
,
whose
captives
they
were
,
and
they
shall
rule
over
their
oppressors
;
that
is
,
those
Nations
should
be
servants
to
the
Jews
,
to
whom
the
Jews
had
formerly
been
in
bondage
:
which
some
also
extend
to
the
Jews
vanquishing
and
bringing
into
bondage
those
Nations
,
after
their
return
out
of
Babylon
,
in
the
days
of
the
Maccabees
,
as
had
before
lorded
over
them
.
But
now
most
Expositors
understand
all
this
spiritually
,
as
well
they
may
,
of
the
conversion
of
the
Gentiles
by
the
Ministry
of
the
Jews
in
the
days
of
the
Gospel
;
to
wit
,
that
the
Jews
should
by
the
Preaching
of
the
Gospel
bring
those
Nations
under
the
yoke
of
Christ
,
to
whom
they
had
formerly
been
captives
;
and
hereupon
the
Gentiles
should
shew
great
respect
to
them
,
as
owning
them
to
be
God's
first-born
people
,
and
should
submit
themselves
to
the
word
of
the
Gospel
,
and
should
be
subservient
to
the
believing
Jews
,
in
labouring
to
establish
Christ's
Kingdom
in
the
world
,
and
in
gathering
in
his
Elect
to
his
Church
.
So
that
the
Dominion
here
promised
to
the
Jews
over
the
Gentiles
,
is
not
a
Temporal
Dominion
,
but
a
Spiritual
;
their
ruling
over
them
in
the
Lord
.
See
2
Cor.
10.3
,
4
,
5.
L●ke
22.25
,
26.
2
Cor.
1.24
.
and
1
Pet.
5.3
.
Ver.
3.
And
it
shall
come
to
pass
in
that
day
,
that
the
Lord
shall
give
thee
rest
from
thy
sorrow
,
&c.
]
That
is
,
when
thou
shalt
be
delivered
from
thy
Captivity
in
Babylon
,
and
from
all
the
griefs
,
and
fears
,
and
sore
miseries
thou
there
enduredst
.
Ver.
4.
That
thou
shalt
take
up
this
Proverb
,
&c.
]
or
taunting
speech
;
See
the
Note
,
Numb.
21.27
.
against
the
King
of
Babylon
,
to
wit
,
Belshazzar
,
the
last
of
the
Babylonian
Monarchs
,
together
with
whom
that
State
fell
;
and
say
,
How
hath
the
Oppressor
ceased
?
the
golden
City
ceased
?
That
is
,
the
City
that
was
so
full
of
Gold
,
and
was
so
confident
in
her
excessive
wealth
.
And
therefore
set
forth
by
a
head
of
Gold
,
Dan.
2.32
,
38.
and
by
a
golden
cup
,
Jer.
51.7
.
Babylon
hath
been
a
golden
cup
in
the
Lords
hand
.
It
is
spoken
by
way
of
deriding
Babels
pride
and
confidence
:
as
if
it
had
been
said
,
How
is
it
possible
that
this
cruel
Tyrant
and
his
golden
Monarchy
should
be
thus
ruined
in
one
night
,
and
so
by
that
means
the
poor
people
of
God
be
delivered
from
their
bondage
?
That
which
we
render
,
the
golden
city
,
some
translate
,
the
exactress
of
gold
;
that
is
,
the
City
that
drained
all
the
gold
from
other
Nations
:
But
our
Translation
I
conceive
is
the
best
.
However
observable
it
is
,
that
the
word
in
the
Original
seems
to
be
Syriack
,
the
language
then
used
amongst
the
Chaldeans
,
Dan.
2.4
.
and
so
the
Prophet
mocks
the
Chaldees
with
a
word
taken
from
the
Chaldean
tongue
.
Ver.
5.
The
Lord
hath
broken
the
staff
of
the
wicked
,
and
the
Scepter
of
the
Rulers
.
]
See
the
Notes
,
Chap.
9.4
.
and
10.5
.
This
is
in
answer
to
the
foregoing
question
,
vers.
4.
as
if
the
Prophet
had
said
,
Wonder
not
at
the
sudden
destruction
of
Babel
:
It
is
the
Lord
that
hath
done
it
by
way
of
taking
vengeance
on
them
for
their
horrid
wickedness
and
oppression
.
Ver.
6.
He
who
smote
the
people
in
wrath
,
&c.
]
To
wit
,
Not
in
a
way
of
Justice
,
but
of
Rage
and
Fury
,
with
a
continul
stroak
;
that
is
,
immoderately
,
and
implacably
,
and
with
extreme
cruelty
.
He
never
thought
he
had
laid
on
load
enough
;
neither
was
there
any
pacifying
his
wrath
.
And
therefore
the
Prophet
adds
,
that
the
like
should
be
done
to
him
,
He
that
ruled
the
Nation
in
anger
,
is
persecuted
,
and
none
hindereth
;
that
is
,
he
shall
be
destroyed
inevitably
and
irreparably
:
he
shall
not
be
able
to
defend
himself
;
and
for
others
,
they
shall
not
be
able
,
neither
shall
they
have
any
mind
to
do
it
.
Ver.
7.
The
whole
earth
is
at
rest
and
quiet
,
&c.
]
That
is
,
the
Inhabitants
of
the
world
,
that
could
never
be
quiet
for
this
proud
City
:
They
break
forth
into
singing
;
to
wit
,
for
the
downfal
of
this
great
oppressing
Empire
.
Ver.
8.
Yea
,
the
Fir-trees
rejoice
at
thee
,
&c.
]
Some
understand
this
Figuratively
of
those
States
and
Princes
that
had
been
oppressed
formerly
by
the
Babylonians
.
See
the
Note
,
Chap.
2.13
.
But
it
is
better
understood
literally
,
that
it
should
be
a
joy
,
as
it
were
,
to
the
trees
of
the
Forest
,
that
the
Babylonian
was
destroyed
,
because
he
had
wont
to
make
such
havock
in
felling
down
the
Fir-trees
,
and
as
it
follows
,
the
cedars
of
Lebanon
,
that
were
so
far
from
him
,
partly
to
make
passages
for
his
Armies
,
and
partly
for
the
building
of
his
Houses
and
Ships
,
and
for
the
raising
of
his
Bulwarks
,
and
other
uses
in
his
Wars
;
whereas
now
,
the
Babylonian
being
hewed
down
,
they
should
stand
quietly
in
their
places
without
any
molestation
,
Since
thou
art
laid
down
,
(
say
they
)
no
feller
is
come
up
against
us
.
And
indeed
it
may
well
be
,
that
this
is
spoken
with
reference
to
that
which
had
been
said
before
,
Chap.
2.13
.
concerning
the
great
havock
that
should
be
made
by
the
Babylonian
in
the
forest
of
Israel
.
Ver.
9.
Hell
from
beneath
,
&c.
]
Or
rather
,
the
grave
from
beneath
,
because
this
agrees
best
with
that
which
followeth
,
ver.
11.
Thy
pomp
is
brought
down
to
the
grave
—
the
worm
is
spread
under
thee
,
and
the
worms
cover
thee
.
Having
related
,
how
all
the
inhabitants
of
the
earth
,
yea
,
even
the
senseless
creatures
,
the
trees
,
should
rejoyce
at
the
down-fall
of
the
Babylonian
Monarch
,
the
Prophet
now
proceeds
to
shew
,
in
a
like
poetical
strain
,
that
not
only
the
living
,
but
the
dead
also
from
beneath
should
rejoice
at
his
ruin
and
death
,
and
insult
over
him
:
To
which
end
he
speaks
here
of
Hell
,
or
the
grave
,
as
under
the
person
of
some
great
Prince
or
King
,
having
the
dead
under
his
dominion
and
command
.
Hell
,
or
the
grave
from
beneath
is
moved
for
thee
,
to
meet
thee
at
thy
comming
;
whereby
seems
to
be
meant
,
either
1.
That
this
Prince
of
the
lower
Regions
was
moved
with
fear
,
to
wit
,
at
the
report
of
the
coming
of
this
mighty
Monarch
towards
them
,
as
fearing
lest
he
would
cause
as
great
troubles
amongst
the
dead
as
he
had
done
amongst
the
living
,
and
that
he
was
coming
to
subdue
them
under
his
dominion
,
as
he
had
done
the
several
Nations
of
the
world
above
;
and
thereupon
was
resolved
to
meet
him
,
and
to
oppose
his
coming
thither
:
Or
else
2.
That
he
was
moved
with
awe
of
his
greatness
,
and
with
care
about
entertaining
him
with
all
requisite
solemnity
,
as
people
use
to
be
when
they
hear
of
some
great
King
that
is
coming
towards
them
,
and
so
thought
to
go
forth
to
meet
,
and
to
receive
him
magnificently
,
with
all
the
honour
they
could
afford
him
.
Or.
3.
That
he
was
moved
with
astonishment
at
his
fall
,
or
with
indignation
against
him
for
his
horrid
oppressions
and
cruelty
,
and
so
intended
to
go
out
to
meet
him
,
that
they
might
keep
him
off
,
as
unworthy
to
be
buried
and
lodged
amongst
them
,
or
that
he
might
insult
over
him
for
his
pride
and
cruelty
;
which
last
seems
indeeed
the
more
probable
,
because
this
is
afterwards
expressed
.
And
accordingly
we
must
understand
that
which
followeth
;
it
stirreth
up
the
dead
for
thee
,
even
all
the
chief
ones
of
the
earth
;
to
wit
,
that
Hell
or
the
grave
had
stirred
up
all
the
dead
under
his
power
to
resist
him
,
or
to
entertain
him
honourably
,
or
to
deride
and
scoff
at
him
;
and
amongst
the
rest
,
all
the
great
Kings
and
Monarchs
that
were
amongst
the
dead
;
to
wit
,
either
as
their
King
,
all
little
enough
to
resist
him
,
or
that
the
presence
of
those
might
contribute
much
to
the
honour
of
his
entertainment
,
or
because
those
great
ones
that
had
been
slain
by
him
,
were
fittest
to
insult
over
him
.
And
indeed
observable
it
is
,
that
in
the
last
clause
,
it
hath
raised
up
from
their
thrones
all
the
kings
of
the
nations
;
by
their
thrones
are
meant
their
Sepulchers
;
or
Royal
Monuments
,
wherein
their
bodies
lay
interred
;
or
the
Prophet
speaks
of
them
in
a
Poetical
way
,
as
if
they
had
thrones
in
the
lower
Region
,
as
they
had
when
they
lived
in
the
world
;
and
that
phrase
of
their
being
raised
up
from
their
thrones
,
may
seem
to
imply
,
that
as
Princes
are
wont
to
rise
up
from
their
seats
to
some
great
Monarch
,
so
should
these
Kings
rise
up
from
their
graves
before
the
Babylonian
,
as
to
him
that
had
conquered
them
,
their
Lord
and
Soveraign
.
But
still
all
is
spoken
by
way
of
derision
and
scorn
.
Ver.
10.
All
they
shall
speak
,
and
say
unto
thee
,
&c.
]
That
is
,
when
the
dead
,
even
the
chief
among
the
dead
before
mentioned
,
that
were
stirred
up
to
meet
thee
,
or
to
resist
thee
,
or
insult
over
thee
,
shall
see
thee
come
naked
and
unarmed
,
not
to
subdue
Hell
or
the
grave
,
but
to
be
there
in
the
same
condition
with
other
dead
people
,
they
shall
then
say
to
thee
,
as
in
a
way
of
derision
,
Art
thou
also
become
weak
as
we
?
Art
thou
become
like
unto
us
?
As
if
they
should
have
said
,
What!
art
thou
come
amongst
us
?
Is
it
possible
!
How
camest
thou
to
die
as
others
dye
?
Thou
that
wert
feared
by
all
Nations
,
as
if
thou
hadst
been
invincible
,
that
wert
extolled
by
thy
Parasites
,
as
if
thou
hadst
been
some
Demi
God
,
and
that
wert
ready
to
adore
thy self
,
as
somewhat
more
than
a
man
,
art
thou
at
last
found
to
be
a
poor
mortal
creature
,
as
we
were
?
Ver.
11.
Thy
pomp
is
brought
down
to
the
grave
,
and
the
noise
of
thy
viols
,
&c.
]
That
is
,
all
the
pomp
and
glory
,
together
with
the
delights
and
pleasures
wherein
thou
hast
lived
,
and
wherein
thou
wert
exalted
far
above
others
,
is
now
laid
in
the
dust
,
and
buried
in
the
grave
with
thee
.
And
it
may
well
be
also
,
that
in
the
mention
that
is
made
of
his
Viols
,
there
is
some
respect
had
to
that
mighty
feast
which
Belshazzar
made
for
his
Princes
(
that
jollity
whereof
we
may
well
think
was
accompanied
with
variety
of
musick
)
at
the
very
time
when
the
City
of
Babylon
was
surprised
,
Dan.
5.1
.
the
worm
is
spread
under
thee
,
and
the
worms
cover
thee
.
]
That
is
,
maggots
and
worms
shall
be
thy
bed
or
carpets
under
thee
,
and
thy
coverlets
over
thee
.
Instead
of
a
soft
bed
to
lye
upon
,
or
of
rapistry
carpets
,
whereon
thou
wert
wont
to
tread
or
sit
;
and
instead
of
those
rich
and
gorgeous
coverlets
,
wherewith
thou
wert
wont
to
cover
thee
,
thou
shalt
have
worms
under
thee
,
and
worms
above
thee
.
Yet
some
there
are
that
refer
this
wholly
to
the
Babylonians
being
cast
forth
without
burial
;
to
wit
,
that
instead
of
being
embalmed
and
wrapped
up
in
sere-clothes
and
fine
linnen
,
as
great
Princes
used
to
be
,
that
their
bodies
might
be
preserved
from
putrefaction
,
he
should
be
left
to
rot
above
ground
,
and
to
be
eaten
up
of
worms
:
Yea
,
some
extend
it
to
that
of
the
worm
that
never
dieth
,
Mark
9.44
.
And
here
I
conceive
is
the
end
of
the
speech
of
the
dead
to
the
Babylonian
,
begun
ver.
10.
and
that
in
the
following
verse
the
Prophet
proceeds
on
in
that
proverbial
taunting
speech
or
song
,
began
ver.
4.
Ver.
12.
How
art
thou
fallen
from
Heaven
,
O
Lucifer
!
&c.
]
Or
,
O
day-star
!
see
2
Pet.
1.19
.
son
of
the
morning
;
that
is
,
that
art
usually
the
immediate
fore-runner
of
the
morning
;
and
therefore
also
called
the
morning-star
,
see
Rev.
2.28
.
because
this
is
the
greatest
and
brightest
of
all
the
stars
(
whence
it
is
observed
,
that
the
beams
of
none
of
the
stars
do
cause
a
shadow
but
this
only
;
and
that
this
is
seen
in
the
Firmament
a
while
after
the
Sun-rising
,
when
none
of
the
stars
else
can
be
seen
)
,
therefore
to
set
forth
,
that
the
Babylonian
Monarch
seemed
to
be
advanced
,
as
it
were
,
to
the
very
Heavens
for
his
riches
and
glory
,
and
did
as
far
exceed
all
other
Kings
of
the
earth
in
splendor
and
Majesty
,
as
this
did
excel
all
the
other
stars
in
beauty
and
brightness
;
and
that
there
seemed
to
be
no
more
fear
of
his
downfall
,
than
there
seemed
to
be
of
the
falling
of
this
day-star
out
of
the
Heavens
;
therefore
(
I
say
)
is
the
wonder
of
the
fall
of
this
great
Monarch
,
or
Monarchy
,
expressed
in
these
terms
,
How
art
thou
fallen
from
Heaven
,
O
Lucifer
,
son
of
the
morning
▪
And
to
the
same
purpose
are
the
following
words
,
how
art
thou
cut
down
to
the
ground
,
to
wit
,
like
some
lofty
tree
,
that
being
hewn
down
is
laid
along
on
the
earth
;
which
didst
weaken
the
nations
?
That
is
,
oppress
,
waste
and
destroy
them
.
Ver.
13.
For
thou
hast
said
in
thine
heart
,
&c.
]
This
is
added
as
a
reason
of
the
Babylonians
downfal
;
to
wit
,
that
it
should
be
for
his
proud
exalting
himself
against
the
great
God
of
Heaven
:
Thou
hast
said
in
thine
heart
,
I
will
ascend
into
Heaven
,
that
is
,
I
will
assume
unto
my self
the
honour
and
glory
due
only
to
God
;
I
will
exalt
my self
,
as
it
is
expressed
in
the
following
verse
,
as
one
like
the
most
High
,
as
one
that
intended
to
fight
against
God
:
I
will
exalt
my
throne
above
the
stars
of
God
,
that
is
,
the
highest
or
brightest
stars
,
see
the
Note
,
Psal.
104.16
.
Or
rather
the
stars
of
God's
making
,
and
which
he
hath
set
in
the
Heaven
,
the
place
of
his
own
peculiar
habitation
.
Now
though
these
things
may
be
said
of
the
Babylonian
Monarch
,
(
or
Monarchy
)
with
respect
to
any
thought
of
his
,
wherein
out
of
a
presumptuous
conceit
of
his
own
wisdom
and
power
,
he
arrogated
any
thing
to
himself
,
above
what
could
justly
be
ascribed
to
man
;
as
his
affecting
the
universal
Monarchy
of
the
world
,
that
he
might
have
all
Mankind
under
his
command
;
and
his
requiring
to
be
owned
and
worshipped
as
a
God
,
(
in
his
image
)
Dan.
3.5
.
Yet
I
conceive
they
are
principally
spoken
with
respect
to
his
proud
resolving
to
invade
and
subdue
the
Jews
,
Gods
peculiar
people
,
together
with
his
Temple
and
Sanctuary
,
never
minding
the
Almighty
Power
of
God
,
whereby
he
heard
they
were
defended
,
which
was
all
one
in
effect
,
as
if
he
had
resolved
to
subdue
and
dethrone
God
himself
:
And
if
thus
we
understand
that
which
is
said
here
,
then
the
following
words
may
seem
to
be
added
by
way
of
explaining
these
,
I
will
sit
also
upon
the
mount
of
the
congregation
,
in
the
sides
of
the
North
,
see
the
Note
,
Psal.
48.2
.
That
is
,
I
will
set
my
Throne
upon
Mount
Sion
,
called
here
,
The
Mount
of
the
Congregation
,
because
there
God's
people
used
to
assemble
themselves
together
to
meet
with
their
God
;
as
for
the
same
reasons
the
Tabernacle
was
of
old
called
,
The
Tabernacle
of
the
Congregation
,
see
the
Note
,
Exod.
29.42
.
And
hereby
may
be
meant
,
either
that
he
would
assume
the
same
honour
to
himself
,
which
by
the
Jews
was
given
to
God
in
Mount
Sion
;
or
else
rather
,
that
he
would
bring
Jerusalem
,
and
the
Temple
in
Mount
Sion
into
subjection
under
him
.
And
indeed
Belshazzars
proud
triumphing
in
this
was
the
immediate
fore-runner
of
Babylon's
ruin
.
For
the
same
night
that
City
was
taken
,
by
way
of
insulting
over
God
,
he
sate
drinking
with
his
Princes
and
Concubines
in
the
vessels
that
had
been
taken
out
of
the
Temple
,
Dan.
5.2
.
Ver.
14.
I
will
ascend
above
the
heights
of
the
clouds
,
I
will
be
like
the
most
High
.
]
See
the
foregoing
Note
.
Ver.
15.
Yet
thou
shalt
be
brought
down
to
Hell
,
&c.
]
That
is
,
instead
of
climbing
up
to
Heaven
,
thou
shalt
be
cast
down
to
Hell
,
or
the
Grave
.
See
above
,
vers.
9.
To
the
sides
of
the
pit
;
as
if
it
had
been
said
,
Instead
of
sitting
upon
Mount
Sion
in
the
sides
of
the
North
,
(
for
to
that
foregoing
brag
of
the
Babylonian
,
vers.
13.
there
is
a
clear
Allusion
in
this
place
)
thou
shalt
be
cast
down
into
the
basest
room
of
the
infernal
Pit
;
or
rather
,
into
some
obscure
corner
of
some
common
pit
,
digged
upon
some
other
occasion
;
and
that
this
shall
be
to
thee
instead
of
a
Sepulcher
.
And
indeed
it
is
probable
,
that
Belshazzar
was
in
the
fury
of
the
Surprize
of
Babylon
thus
cast
out
amongst
others
that
were
slain
,
without
any
decent
burial
.
Ver.
16.
They
that
see
thee
,
&c.
]
This
may
be
understood
either
of
the
living
,
that
should
behold
the
Babylonians
carcase
so
cast
out
,
as
is
beforesaid
;
or
else
of
the
dead
,
as
formerly
;
ver.
13.
that
should
gaze
upon
him
,
when
he
came
among
them
.
They
that
see
thee
,
shall
narrowly
look
upon
thee
,
and
consider
thee
;
that
is
,
they
shall
look
wistly
upon
thee
,
to
wit
,
as
wondring
at
his
great
,
and
sudden
,
and
unexpected
fall
,
doubting
whether
it
were
he
or
no
,
and
scarce
believing
their
own
eyes
:
Saying
,
Is
this
the
man
that
made
the
earth
to
tremble
,
that
raised
an
earthquake
,
as
it
were
,
throughout
the
world
,
that
did
shake
Kingdoms
?
to
wit
,
by
the
terrors
,
the
troubles
,
the
ruins
and
alterations
which
he
brought
upon
them
.
Ver.
17.
That
made
the
world
as
a
wilderness
,
and
destroyed
the
Cities
thereof
,
&c.
]
That
is
,
that
laid
all
waste
where
he
came
,
slaughtering
the
Inhabitants
,
or
carrying
them
into
Captivity
,
and
burning
up
the
houses
where
they
dwelt
:
That
opened
not
the
house
of
his
prisoners
,
that
is
,
say
some
,
so
inhumane
he
was
,
that
he
would
never
suffer
his
prisoners
to
stir
out
of
the
Prison-doors
,
though
with
Shackles
about
their
heels
.
But
rather
the
cruelty
of
the
Babylonian
here
intended
is
,
that
he
would
never
release
those
whom
he
had
once
cast
into
Prison
;
either
he
would
slay
them
,
or
else
damn
them
to
perpetual
Imprisonment
.
And
therefore
some
read
this
place
,
as
it
is
in
the
Margin
of
our
Bibles
,
That
did
not
let
his
prisoners
loose
homeward
;
that
is
,
never
set
his
prisoners
free
,
that
they
might
go
away
to
their
own
homes
:
which
may
be
said
with
special
respect
to
the
Jews
,
that
could
never
get
to
be
released
and
sent
back
to
their
own
Country
,
till
the
Medes
and
Persians
had
subdued
and
destroyed
Babylon
.
Ver.
18.
All
the
Kings
of
the
Nations
,
even
all
of
them
,
lie
in
glory
,
every
one
in
his
own
house
.
]
That
is
,
the
Kings
of
all
Nations
are
ordinarily
laid
up
in
stately
Tombs
and
Sepulchers
,
which
they
had
before-hand
provided
for
themselves
,
or
which
belonged
of
old
to
their
Families
,
and
where
their
Ancestors
were
buried
;
which
usually
were
in
their
own
lands
or
possessions
.
See
the
Notes
,
1
Sam.
25.1
.
and
1
Kin.
2.10
.
Ver.
19.
But
thou
art
cast
out
of
thy
grave
,
&c.
]
That
is
,
Thy
dead
body
shall
be
cast
out
amongst
the
carcases
of
other
mean
men
,
and
shall
never
be
honourably
laid
up
in
that
Sepulcher
which
thou
preparedst
for
thy self
,
and
wherein
thou
hopedst
to
lye
amongst
thy
Progenitors
;
like
an
abominable
branch
,
that
is
,
like
some
fruitless
base
plant
,
which
men
are
wont
to
grub
up
;
or
like
some
branch
of
a
tree
,
which
as
being
dead
,
and
withered
,
and
hurtful
to
the
tree
(
as
are
the
suckers
especially
that
sprout
out
from
the
root
)
,
men
do
therefore
cut
off
and
cast
away
;
or
which
being
pruned
away
,
as
good
for
nothing
,
are
suffered
to
lye
rotting
upon
the
ground
,
till
they
become
so
loathsom
,
that
no
body
will
care
to
touch
them
:
And
as
the
raiment
of
those
that
are
slain
,
thrust
through
with
a
Sword
;
that
is
,
the
garment
of
one
slain
in
the
battel
,
that
is
so
cut
and
mangled
,
and
besmeared
with
blood
,
that
it
is
thence-forth
good
for
nothing
,
neither
will
any
man
scarce
vouchsafe
to
touch
it
,
and
therefore
they
cast
it
away
together
with
the
carcase
,
whereon
it
was
found
;
which
is
that
the
Prophet
intends
in
the
following
words
,
That
go
down
to
the
stones
of
the
pit
;
that
is
,
which
slain
men
(
together
with
their
garments
)
are
unstript
,
cast
into
the
bottom
of
any
pit
that
is
near
at
hand
,
where
stones
lye
scattered
here
and
there
;
or
upon
which
(
the
dead
being
laid
there
)
they
afterward
cast
a
heap
of
stones
:
As
a
carcass
trodden
under
foot
,
that
is
,
some
stinking
carrion
,
or
the
carcase
of
a
man
,
which
out
of
hatred
,
or
in
the
heat
and
fury
of
war
,
is
not
only
left
to
lye
and
rot
above
ground
,
but
is
so
trampled
upon
,
bruised
and
broken
,
that
no
man
well
can
,
or
much
less
will
undertake
the
burying
of
it
.
And
all
this
is
thus
expressed
,
to
shew
how
abominable
the
Babylonian
should
be
unto
all
men
for
his
Pride
and
Cruelty
.
Ver.
20.
Thou
shalt
not
be
joyned
with
them
in
burial
,
&c.
]
That
is
,
Thou
shalt
not
have
that
honour
done
thee
in
thy
burial
,
which
other
Kings
of
the
Nations
have
usually
done
for
them
,
(
for
this
is
spoken
with
reference
to
that
which
was
said
before
,
ver.
18.
)
Thou
shalt
not
be
laid
in
such
a
stately
Sepulchre
amongst
thy
Progenitors
,
nor
be
carried
thereto
with
that
Pomp
and
Solemnity
,
as
other
Kings
use
to
be
;
because
thou
hast
destroyed
thy
land
,
and
stain
thy
people
,
to
wit
,
the
land
of
Babylon
,
and
his
subjects
there
.
For
though
some
would
have
this
to
be
understood
of
the
land
and
people
which
he
had
made
his
by
Conquest
;
and
others
that
understand
it
of
his
Hereditary
Kingdoms
,
do
withal
hold
,
that
he
is
said
to
have
destroyed
this
his
land
,
and
to
have
slain
his
people
,
only
because
by
his
wickedness
he
had
provoked
God
to
destroy
them
;
yet
I
rather
conceive
that
this
it
is
that
is
here
intended
,
as
a
great
aggravation
of
his
Tyranny
,
that
not
content
with
the
ruin
that
he
brought
upon
other
Kingdoms
and
Nations
;
he
did
likewise
destroy
his
own
Land
,
and
his
own
people
,
to
wit
,
by
the
sore
burdens
and
exactions
wherewith
he
oppressed
them
,
and
by
the
cruelties
he
exercised
amongst
them
,
as
bloody
Tyrants
are
wont
to
do
.
The
seed
of
evil
doers
shall
never
be
renowned
.
]
That
is
,
instead
of
being
renowned
,
the
memory
of
them
shall
be
abhorred
,
yea
the
remembrance
of
them
shall
utterly
perish
.
See
the
Note
Prov.
10.7
.
They
shall
by
degrees
be
cut
off
,
so
that
at
last
there
shall
not
be
one
left
to
be
called
by
their
name
,
neither
shall
there
be
any
mention
made
of
them
.
And
this
,
though
delivered
in
general
terms
,
is
here
inserted
with
relation
to
Belshazzar
and
his
wicked
Progenitors
,
as
a
reason
why
he
was
cut
off
,
and
after
him
all
his
posterity
too
,
as
is
farther
threatned
in
the
following
Verses
.
Ver.
21.
Prepare
slaughter
for
his
children
,
&c.
]
That
taunting
Speech
,
or
Song
,
begun
ver.
4.
being
ended
with
the
foregoing
verse
;
here
the
Prophet
doth
again
proceed
to
foretel
the
destruction
of
the
Babylonian
,
and
his
Posterity
,
Prepare
slaughter
for
his
children
,
for
the
iniquity
of
their
fathers
,
see
the
Note
,
Josh.
7.25
.
Now
this
is
spoken
as
to
the
Medes
and
Persians
that
did
at
first
surprize
Babylon
,
as
that
before
Chap.
13.2
.
so
to
all
others
that
were
in
after-times
to
execute
farther
vengeance
upon
Babylon
,
till
it
was
utterly
destroyed
:
That
they
do
not
rise
,
nor
possess
the
land
,
nor
fill
the
face
of
the
world
with
Cities
;
that
is
,
that
they
may
not
grow
up
in
their
fathers
stead
,
and
raise
up
again
that
State
and
Empire
which
God
had
overturned
,
and
replenish
the
world
with
another
wicked
generation
,
that
might
dom
neer
and
make
as
much
havock
in
the
world
,
and
enlarge
their
Dominion
by
building
and
beautifying
many
Cities
called
by
their
names
,
as
their
Fathers
had
done
before
them
.
Ver.
22.
For
I
will
rise
up
against
them
,
saith
the
Lord
of
hosts
,
&c.
]
Having
in
the
foregoing
verse
enjoyned
the
Medes
,
Persians
,
and
others
,
to
cut
off
the
issue
of
the
Babylonian
King
,
that
they
might
not
rise
nor
possess
the
land
;
here
he
assures
them
,
that
this
should
be
effected
,
how
incredible
soever
it
might
seem
in
an
eye
of
reason
,
because
the
Lord
himself
would
rise
up
against
them
,
who
would
certainly
bring
it
to
pass
,
and
cut
off
from
Babylon
,
that
is
,
from
the
King
of
Babylon
,
the
name
and
remnant
,
that
is
,
all
his
Posterity
,
see
the
Notes
Psal.
9.5
.
1
King
.
14.10
.
and
so
it
is
expounded
in
the
following
words
,
and
Son
and
Nephew
.
But
yet
there
are
very
many
Expositors
understand
this
more
generally
,
that
God
would
cut
off
from
Babylon
the
name
;
that
is
,
the
great
fame
and
glory
which
that
City
had
gotten
by
the
renown
of
their
King
;
and
remnant
,
and
Son
,
and
Nephew
,
that
is
,
the
Posterity
of
the
inhabitants
of
Babylon
.
Ver.
23.
I
will
also
make
it
a
possession
for
the
Bittern
,
&c.
]
A
kind
of
water-fowl
,
that
thrusting
her
bill
into
the
mire
,
or
some
broken
cane
,
doth
thereby
several
times
together
make
a
most
hideous
noise
,
like
the
braying
of
an
Asse
:
which
translation
of
the
original
word
seems
the
more
probable
,
because
of
the
following
words
,
and
pools
of
water
,
and
because
elsewhere
the
Bitter
and
the
Cormorant
(
another
water-fowl
)
are
joyned
together
,
Chap.
34.11
.
But
the
Cormorant
and
the
Bittern
shall
p●ssess
it
,
and
so
also
Zeph.
2.14
.
As
for
that
which
is
said
here
,
of
making
Babylon
pools
of
water
,
the
most
Expositors
hold
,
that
this
was
occasioned
by
Cyrus
his
letting
out
the
River
Euphrates
into
many
ditches
which
he
had
cut
for
that
purpose
,
that
so
he
might
with
his
Army
pass
over
that
great
River
and
surprise
Babylon
;
by
means
whereof
the
Country
or
Land
thereabouts
,
that
was
low
and
watry
before
,
became
much
more
moorish
and
fenny
,
especially
in
after-times
;
when
by
degrees
the
dams
and
sluces
came
to
be
more
and
more
neglected
,
and
the
dikes
to
be
choaked
up
:
and
I
will
sweep
it
with
the
besome
of
destruction
,
saith
the
Lord
;
to
wit
,
by
clearing
it
of
all
the
riches
and
inhabitants
thereof
:
See
the
Notes
,
Chap.
13.19
,
20.
and
1
Kings
14.10
.
Ver.
24.
The
Lord
of
hosts
hath
sworn
,
saying
,
Surely
as
I
have
thought
,
so
shall
it
come
to
pass
,
&c.
]
See
the
Note
,
Chap.
5.9
.
Ver.
25.
That
I
will
break
the
Assyrian
,
&c.
]
The
rod
of
Gods
anger
,
as
the
Prophet
had
before
called
him
,
Chap.
10.5
.
in
my
land
;
that
is
,
the
land
of
Judea
,
which
God
had
given
to
his
people
,
and
where
he
had
promised
to
dwell
amongst
them
;
and
upon
my
mountains
;
that
is
,
the
mountains
of
Judea
,
or
those
about
Jerusalem
:
tread
him
under
foot
,
as
in
great
wrath
and
contempt
.
See
the
Note
,
Psal.
44.5
.
And
this
I
conceive
is
meant
of
the
destruction
of
Sennacherib
,
King
of
Assyria
,
and
his
Army
,
related
2
Kings
19.35
,
36.
which
was
done
not
far
from
Jerusalem
,
which
they
were
come
to
besiege
,
that
hereby
it
might
be
the
more
apparent
,
that
it
was
the
God
of
Israel
that
destroyed
him
,
and
that
for
seeking
to
ruine
his
people
;
then
shall
his
yoke
depart
from
off
them
,
and
his
burden
depart
from
off
their
shoulders
:
that
is
,
then
shall
the
Assyrian
yoke
be
taken
from
off
my
people
.
See
the
Note
,
Chap.
10.27
.
Some
indeed
hold
,
that
it
is
the
Babylonian
that
is
here
called
the
Assyrian
(
See
the
Note
,
Ezra
6.22
.
)
to
wit
,
because
the
Assyrian
Empire
was
translated
to
the
Babylonians
when
they
subdued
the
Assyrians
,
and
because
when
the
Babylonian
invaded
the
land
of
Judea
,
his
Army
consisted
chiefly
of
the
Assyrians
,
who
were
then
under
his
command
,
and
nearest
to
Judea
,
and
upon
pretence
of
whose
old
quarrel
against
the
Jews
,
it
may
well
be
that
he
took
occasion
to
invade
them
.
But
this
cannot
be
;
for
it
is
clear
,
that
the
Babylonian
was
broken
by
the
Medes
and
Persians
in
Babylon
,
and
not
in
Gods
land
,
and
upon
his
mountains
,
as
it
is
here
said
the
Assyrian
should
be
.
Rather
therefore
this
which
is
here
said
concerning
the
Assyrian
is
inserted
,
both
to
confirm
again
that
which
he
had
before
foretold
,
concerning
the
ruin
of
Sennacherib
and
his
Army
,
Chap.
10.33
,
34
,
and
likewise
that
hereby
that
which
he
had
now
also
foretold
concerning
the
ruin
of
the
Babylonians
,
might
be
the
more
readily
believed
;
this
being
all
one
,
as
if
he
had
said
,
As
I
will
now
shortly
destroy
Sennacherib
,
the
Assyrian
,
when
he
shall
invade
you
,
so
will
I
in
time
to
come
destroy
the
Babylonian
too
,
as
I
have
now
told
you
:
And
this
your
first
deliverance
from
the
Assyrian
,
shall
be
a
sign
to
you
of
your
future
deliverance
from
the
Babylonian
.
Yea
,
some
Expositors
conceive
,
that
the
foregoing
Prophecy
,
concerning
the
destruction
of
the
Babylonian
,
was
delivered
by
Isaiah
after
the
destruction
of
Sennacherib
;
and
then
indeed
the
destruction
of
Sennacherib
,
the
Assyrian
,
could
be
here
mentioned
only
to
assure
them
,
that
as
he
had
already
destroyed
the
Assyrian
,
and
delivered
them
from
his
yoke
,
so
he
would
also
destroy
the
Babylonian
,
as
he
had
now
foretold
,
and
would
deliver
them
from
their
bondage
under
him
;
or
that
as
he
had
begun
to
destroy
the
Assyrians
under
Sennacherib
,
so
he
would
quite
destroy
them
when
they
were
under
the
command
of
the
Babylonian
,
and
that
Empire
should
also
be
ruined
,
as
the
Prophet
had
now
foretold
.
And
this
they
judg
the
more
probable
,
because
in
the
days
of
Ahaz
there
was
yet
no
cause
of
fearing
the
Babylonian
.
But
this
is
altogether
uncertain
:
and
for
this
see
the
following
Note
,
ver.
29.
Ver.
26.
This
is
the
purpose
that
is
purposed
upon
the
whole
earth
,
&c.
]
That
is
,
this
which
I
have
now
foretold
,
is
that
which
shall
come
upon
that
great
Babylonian
Empire
that
shall
have
the
whole
earth
in
a
manner
under
their
command
:
and
this
is
the
hand
that
is
stretched
out
upon
all
the
nations
;
to
wit
,
the
nations
that
are
in
subjection
to
Babylon
.
See
the
Note
,
Chap.
13.11
.
And
this
therefore
seems
to
be
added
to
assure
Gods
people
of
the
truth
of
that
which
had
been
now
foretold
concerning
the
ruin
of
the
Babylonian
Empire
,
however
incredible
it
might
seem
to
them
.
Though
the
Babylonian
had
never
so
many
Nations
under
his
command
,
yet
that
should
not
hinder
his
ruine
.
But
yet
there
are
some
,
I
know
,
that
hold
,
that
this
is
spoken
with
relation
to
that
which
was
said
in
the
foregoing
verse
,
concerning
the
Assyrian
;
This
is
the
purpose
that
is
purposed
upon
the
whole
earth
,
&c.
that
is
,
this
which
I
have
purposed
and
decreed
concerning
the
Assyrian
,
I
have
also
purposed
concerning
Babylon
;
or
this
which
I
have
determined
concerning
the
Assyrian
,
I
purpose
also
to
do
to
all
Nations
,
that
shall
attempt
to
destroy
my
people
.
And
this
indeed
hath
much
probability
in
it
.
Ver.
28.
In
the
year
that
King
Ahaz
died
,
was
this
burden
.
]
That
is
,
say
some
,
the
foregoing
Prophecy
against
Babylon
.
See
the
Notes
,
chap.
13.1
.
and
2
King
.
9.25
.
But
the
most
of
Expositors
understand
hereby
the
following
Prophecy
against
Palestine
;
and
that
this
concerning
the
time
when
this
Prophecy
was
delivered
,
to
wit
,
In
the
year
that
King
Ahaz
died
,
is
purposely
inserted
,
to
imply
the
occasion
of
this
Prophecy
,
which
was
the
exceeding
triumphing
of
the
Philistines
upon
the
death
of
Ahaz
,
as
is
clearly
hinted
in
the
following
verse
;
or
else
because
here
the
Prophecies
begin
under
Hezekiah
,
the
Son
of
Ahaz
.
For
which
see
the
Note
,
chap.
6.1
.
Ver.
29.
Rejoice
not
thou
whole
Palestina
,
because
the
rod
of
him
that
smote
thee
is
broken
,
&c.
]
By
Palestina
is
meant
that
part
of
the
land
of
Canaan
,
that
was
inhabited
by
the
Philistines
,
called
elsewhere
Philistia
,
Psal.
60.8
.
Now
because
Uzziah
King
of
Judah
(
or
rather
the
state
of
Judah
under
Uzziah
)
had
in
his
days
sorely
smitten
this
Land
and
People
of
the
Philistines
,
2
Chron.
26.6
.
(
concerning
which
see
the
Note
,
2
Kin.
15.3
.
)
and
because
this
rod
of
him
that
smote
them
,
that
is
,
the
power
of
the
state
of
Judah
,
was
very
much
broken
,
weakned
and
brought
down
in
the
days
of
his
wicked
grand-child
Ahaz
,
when
both
the
Philistines
and
divers
other
Nations
had
mightily
subdued
them
,
and
made
great
havock
in
their
land
,
2
Chron.
28.17
,
18
,
19.
(
concerning
which
see
the
Note
,
2
King
.
16.7
.
)
and
the
Philistines
might
hope
it
was
utterly
in
a
manner
ruined
and
broken
,
when
Ahaz
was
dead
,
(
for
then
there
was
no
longer
any
fear
,
lest
he
,
by
the
help
of
his
confederate
,
the
Assyrian
,
should
seek
to
be
revenged
on
those
Nations
that
had
invaded
his
land
;
and
of
Hezekiah
his
Son
,
who
was
young
and
tender
,
there
was
no
great
fear
)
therefore
it
is
most
probable
,
that
this
people
of
the
Philistines
did
indeed
mightily
rejoyce
and
triumph
all
the
land
over
,
when
they
heard
Ahaz
was
dead
,
as
being
fully
perswaded
,
that
now
they
should
quite
swallow
up
the
Kingdom
of
Judah
;
and
hereupon
it
is
that
the
Prophet
speaks
this
,
as
in
a
way
of
deriding
the
jollity
of
the
Philistines
,
Rejoice
not
thou
,
Palestina
,
because
the
rod
of
him
that
smote
thee
is
broken
;
as
if
he
should
have
said
,
Alas
!
thy
jollity
will
be
soon
turned
into
bitter
mourning
,
by
reason
of
thy
miseries
,
even
all
thy
land
over
;
For
out
of
the
Serpents
root
shall
come
forth
a
Cockatrice
,
(
or
,
an
adder
;
)
That
is
,
out
of
the
stock
of
Uzziah
(
who
did
bite
or
sting
thee
,
as
a
Serpent
)
I
will
raise
up
Hezekiah
,
the
Son
of
his
Grandchild
Ahaz
,
who
shall
be
a
sorer
plague
to
thee
,
than
ever
Uzziah
was
,
even
by
how
much
a
Cockatrice
is
worse
than
a
Serpent
;
yea
he
shall
be
worse
to
thee
than
so
,
which
is
expressed
in
the
following
words
,
And
his
fruit
shall
be
a
fiery
flying
Serpent
,
concerning
which
see
the
Note
,
Numb.
21.6
.
And
indeed
Hezekiah
did
mightily
prevail
against
the
Philistines
,
see
the
Note
,
2
King
.
18.8
.
And
it
may
well
be
too
,
that
his
speed
in
subduing
the
Philistines
,
is
implied
by
terming
him
a
fiery
flying
Serpent
.
And
not
only
Hezekiah
,
but
also
the
state
of
Judah
under
Hezekiah
,
may
be
the
Cockatrice
and
fiery
flying
Serpent
here
intended
.
Ver.
30.
And
the
first-born
of
the
poor
shall
feed
,
and
the
needy
shall
lie
down
in
safety
,
&c.
]
That
is
,
The
people
of
God
,
the
Jews
,
that
were
under
Ahaz
brought
to
extreme
poverty
,
even
to
be
the
poorest
of
all
poor
people
(
see
the
Note
,
Job
18.13
.
)
by
his
exactions
,
and
the
manifold
miseries
wherewith
the
land
was
involved
through
his
wickedness
,
shall
under
Hezekiah
enjoy
great
peace
,
and
shall
live
in
great
plenty
of
all
things
in
their
own
Country
,
and
not
be
made
a
prey
to
their
enemies
,
as
they
formerly
were
;
See
the
Note
,
Chap.
5.17
.
and
Psal.
23.2
.
And
thus
he
that
shall
be
a
Cockatrice
and
a
fiery
flying
Serpent
to
you
,
O
Philistines
,
shall
be
as
a
Shepherd
to
feed
and
to
defend
the
poor
people
of
God
.
Yet
some
by
the
first-born
of
the
poor
,
here
,
understand
the
very
poorest
amongst
the
people
;
to
wit
,
that
even
they
should
come
to
enjoy
plenty
of
all
things
;
and
by
their
feeding
,
some
also
understand
their
feasting
together
with
great
joy
,
upon
Hezekiah's
destroying
the
Philistines
.
And
I
will
kill
thy
root
with
famine
;
that
is
,
I
the
Lord
God
will
utterly
destroy
thee
,
O
Palestina
,
even
as
a
tree
is
destroyed
,
whose
root
withereth
for
want
of
moisture
;
See
the
Note
,
Chap.
5.24
.
And
he
shall
stay
thy
remnant
;
as
if
he
should
have
said
,
When
I
shall
have
destroyed
thee
with
famine
,
then
the
Cockatrice
Hezekiah
(
or
the
state
of
Judah
under
Hezekiah
)
shall
slay
the
remnant
with
the
sword
,
2
King
.
18.8
.
But
yet
others
do
rather
think
that
it
is
God
that
is
intended
in
both
clauses
,
though
it
be
delivered
in
different
persons
,
I
will
kill
,
saith
the
Lord
;
and
he
shall
slay
,
saith
the
Prophet
.
And
indeed
the
Philistines
were
not
utterly
destroyed
by
Hezekiah
,
as
is
evident
by
the
mention
that
is
made
of
that
Nation
by
the
Prophets
,
after
the
days
of
Hezekiah
;
but
God
did
it
by
degrees
,
at
several
times
,
and
by
several
instruments
.
However
the
drift
of
this
whole
verse
seems
to
be
,
to
assure
God's
people
,
that
however
the
Philistines
might
insult
over
them
for
a
time
;
yet
ere
long
there
should
be
a
great
change
:
the
Philistines
should
be
ruined
and
undone
;
and
they
should
live
in
great
peace
and
plenty
.
Ver.
31.
Howl
,
O
gate
,
&c.
]
That
is
,
You
Rulers
and
Princes
of
Palestina
,
that
are
wont
to
sit
in
the
gates
of
your
Cities
.
See
the
Note
,
Gen.
22.17
.
Cry
,
O
City
;
That
is
,
You
the
inhabitants
of
each
City
there
.
Yet
by
Gate
and
City
the
same
thing
may
be
meant
,
to
wit
,
the
Inhabitants
of
all
their
Cities
in
general
:
concerning
whom
the
Prophet
doth
hereby
foretel
,
that
instead
of
rejoycing
at
the
misery
of
God's
people
,
(
of
which
he
had
spoken
before
,
ver.
29.
)
they
should
howl
for
the
extreme
miseries
that
were
coming
upon
themselves
.
Thou
whole
Palestina
art
dissolved
,
or
melted
;
and
the
meaning
is
,
that
they
should
be
affrighted
or
utterly
ruined
,
see
the
Notes
,
Psal.
46.6
.
and
75.3
.
And
observable
is
the
expression
,
Thou
whole
Palestina
art
dissolved
,
as
in
reference
to
what
was
said
before
,
ver.
29.
Rejoyce
not
thou
whole
Palestina
;
for
hereby
is
implied
,
that
their
dread
and
desolation
should
be
as
general
,
as
before
their
joy
and
triumph
was
.
For
there
shall
come
from
the
North
a
smoak
;
that
is
,
from
Judea
,
or
Jerusalem
,
(
which
partly
lay
North-east
from
Gaza
and
other
Cities
in
Palestina
)
Hezekiah
shall
break
in
upon
you
with
a
mighty
Army
;
which
is
termed
a
smoak
,
because
as
a
black
,
thick
,
stifling
smoak
,
that
ariseth
upon
the
kindling
of
some
great
fire
,
cannot
be
kept
out
,
but
fills
all
places
where
it
comes
,
and
darkens
the
air
,
and
doth
exceedingly
vex
and
annoy
men
,
and
drive
them
out
of
the
places
of
their
abode
,
and
breaks
out
at
last
into
a
devouring
flame
;
so
should
this
Army
of
Hezekiah's
break
in
unresistably
upon
them
,
and
overspread
the
whole
land
,
overwhelming
them
with
the
darkness
of
extreme
misery
and
terror
,
and
setting
the
whole
land
by
degrees
on
a
light
flame
:
And
none
shall
be
alone
in
his
appointed
times
,
or
assemblies
;
that
is
,
the
people
shall
not
come
in
singly
one
by
one
,
but
in
whole
Companies
and
Troops
,
at
the
set
times
,
or
the
set
places
appointed
for
their
assembling
together
;
so
readily
and
cheerfully
shall
they
joyn
themselves
to
Hezekiah
in
this
his
expedition
for
the
invading
of
the
Philistines
.
Yet
some
would
have
the
meaning
to
be
,
that
no
man
should
withdraw
himself
from
this
service
,
and
through
faint-heartedness
stay
alone
at
home
.
Ver.
32.
What
shall
one
then
answer
the
messengers
of
the
nation
?
&c.
]
Either
the
word
nation
must
be
here
collectively
taken
,
nation
for
nations
;
What
shall
one
then
answer
the
messengers
of
the
nations
?
And
then
the
meaning
may
be
,
either
1.
That
when
Embassadors
should
be
sent
to
Jerusalem
to
congratulate
this
great
victory
of
theirs
over
the
Philistines
;
or
when
messengers
should
be
sent
to
Judea
upon
any
other
occasion
,
and
coming
thither
,
should
enquire
of
the
late
overthrow
of
the
Philistines
;
the
answer
that
should
be
returned
in
Judea
to
these
Embassadors
,
or
Messengers
of
the
Nations
,
should
be
,
that
the
Lord
hath
founded
Zion
;
that
is
,
that
he
had
built
it
,
and
appointed
it
to
be
the
place
where
he
would
dwell
amongst
his
people
;
and
that
accordingly
he
would
protect
and
establish
it
for
ever
.
See
the
Note
,
Psal.
78.69
.
and
87.1
.
and
that
the
poor
of
his
people
shall
trust
in
it
;
that
is
,
they
shall
account
themselves
safe
in
Jerusalem
,
because
they
shall
be
under
Gods
protection
therein
.
And
the
meaning
is
,
that
the
Jews
should
answer
the
Embassadors
,
or
Messengers
of
the
Nations
,
that
by
this
which
God
had
done
to
the
Philistines
,
it
was
evident
,
that
God
had
undertaken
to
establist
and
defend
Zion
;
and
that
therefore
all
his
enemies
must
needs
be
destroyed
.
Or
2.
That
when
the
Embassadors
,
or
Messengers
of
the
Nations
returning
home
from
Judea
to
their
own
Countries
(
and
it
may
be
extended
to
any
strangers
that
had
been
there
)
,
should
relate
what
a
wonderful
victory
the
Jews
had
gotten
over
the
Philistines
,
every
one
there
should
be
ready
to
answer
,
that
surely
the
Lord
hath
founded
Zion
,
&c.
And
if
thus
we
understand
the
words
,
it
is
all
one
in
effect
,
as
if
it
had
been
said
,
What
think
ye
will
be
the
report
that
will
be
spread
all
the
world
over
,
concerning
this
great
overthrow
of
the
Philistines
by
Hezekiah
?
Why
truly
,
that
God
hath
engaged
himself
for
the
protecting
and
preserving
of
Zion
;
and
that
therefore
his
people
,
even
when
they
are
brought
to
the
poorest
condition
,
may
well
rely
upon
her
safety
.
But
now
by
the
Messengers
of
the
Nation
may
be
meant
,
the
Embassadors
of
the
Philistines
,
the
Nation
spoken
of
in
the
foregoing
verses
:
And
then
the
meaning
seems
to
be
this
,
that
in
case
the
Philistines
should
,
upon
the
death
of
Ahaz
(
supposing
Judah
then
to
be
in
a
weak
condition
)
,
send
Embassadors
to
Hezekiah
with
many
proud
demands
,
denouncing
War
against
him
if
those
demands
were
not
granted
;
or
rather
,
if
after
their
defeat
they
should
send
to
desire
peace
of
Hezekiah
,
but
yet
upon
very
unequal
and
unreasonable
terms
;
the
answer
which
Hezekiah
,
or
some
other
for
him
,
should
return
to
these
Messengers
of
the
Philistines
,
would
be
this
,
that
the
Lord
hath
founded
Zion
,
and
the
poor
of
his
people
shall
trust
in
it
,
or
shall
betake
themselves
unto
it
;
to
wit
,
as
a
place
of
refuge
and
safety
.
CHAP.
XV.
VERSE
.
1.
THE
burden
of
Moab
,
&c.
]
See
the
Notes
Chap.
13.1
.
and
2
Reg.
9.25
.
Some
say
the
destruction
here
threatned
,
was
brought
upon
them
by
the
Assyrian
,
either
Salmanassur
,
or
Ezarhaddon
,
of
which
Amos
they
say
prophesyed
in
the
days
of
Uzziah
,
Amos
2.2
.
and
others
,
by
Nebuchadnezzar
after
he
had
taken
and
destroyed
Jerusalem
;
concerning
which
it
is
hard
to
determine
any
thing
;
yet
the
last
seems
the
most
probable
,
because
that
destruction
of
Moa●
of
which
Jeremy
prophecyed
Chap.
48.
must
needs
be
that
by
the
Babylonians
.
And
this
may
be
well
deemed
to
be
the
same
with
that
,
because
Jeremy
seems
to
describe
the
Destruction
with
many
of
the
same
expressions
that
are
used
here
;
but
see
the
Note
Chap.
16.14
.
It
may
well
be
,
that
both
the
one
and
the
other
are
here
intended
.
Because
in
the
night
,
&c.
]
And
so
suddenly
and
unexpectedly
,
when
they
were
secure
and
fearless
,
and
must
be
needs
struck
with
the
greater
terror
;
Ar
of
Moab
(
see
the
Notes
Numb.
21.28
and
Deut.
2.9
.
)
is
laid
waste
and
brought
to
silence
,
that
is
,
the
inhabitants
thereof
are
destroyed
and
slain
(
See
the
Note
1
Sam.
2.9
.
)
or
the
Place
thereof
is
destroyed
and
left
desolate
.
And
besides
,
in
this
expression
of
her
being
brought
to
silence
,
there
may
be
a
close
intimation
of
the
just
hand
of
God
upon
her
,
in
that
her
inhabitants
,
that
had
wont
to
let
loose
their
tongues
to
blaspheme
the
God
of
Israel
,
and
to
insult
over
,
abuse
,
and
deride
his
people
,
should
then
have
their
mouths
stopped
.
But
this
clause
may
be
read
,
as
it
is
in
the
margin
,
Ar
of
Moab
is
laid
waste
and
cut
off
,
that
is
,
not
only
spoiled
and
plundered
,
but
also
utterly
ruined
and
destroyed
;
because
in
the
night
Kir
of
Moab
is
laid
waste
and
brought
to
silence
;
and
this
was
another
chief
City
of
the
Moabites
,
called
here
haply
Kir
of
Moab
,
to
distinguish
it
from
another
City
of
that
name
in
Media
,
2
King
.
16.9
.
but
elsewhere
Kir-hereseth
and
Kirharesh
,
Chap.
16.7
,
11.
Ver.
2.
He
is
gone
up
to
Bajith
,
and
to
Dibon
,
the
high
places
to
weep
.
]
That
is
,
the
Moabites
,
the
people
of
Moab
,
shall
in
this
their
great
distress
go
up
to
their
high
places
at
Bajith
,
and
Dibon
,
and
elsewhere
,
to
bewail
their
misery
before
their
Idol-Gods
(
Chemosh
especially
,
see
the
Note
Numb.
21.29
.
)
and
with
much
weeping
and
howling
,
and
many
sacrifices
offered
,
to
cry
to
them
for
help
and
defence
.
And
this
is
added
by
way
of
deriding
their
folly
in
steeing
thus
,
some
to
one
high
place
,
and
some
to
another
;
and
perhaps
in
running
from
one
God
,
and
from
one
altar
to
another
for
relief
and
succor
,
when
alas
,
neither
the
one
nor
the
other
were
able
to
help
them
.
Moab
shall
howl
over
Nebe
,
and
over
Medeba
,
&c.
]
To
wit
,
for
the
miseries
already
come
upon
these
Cities
,
or
ready
to
come
upon
them
.
As
for
the
Cities
or
Towns
here
mentioned
,
Dibon
,
and
Neb●
,
and
Medeba
;
it
is
evident
,
that
they
were
in
the
possession
of
the
Tribes
of
Israel
without
Jordan
;
see
Numb.
21
.
3●
.
and
32.3
.
and
Josh.
13.9
,
16.
But
it
seems
in
aftertimes
they
were
again
recovered
from
the
Israelites
,
and
repossessed
by
the
Moabites
:
on
all
their
heads
shall
be
baldness
,
and
every
beard
cut
off
;
see
the
Notes
Lev.
19.27
.
and
21.5
.
and
Deut.
14.1
.
and
Job
.
1.20
.
Ver.
3.
In
their
streets
they
shall
gird
themselves
with
sackcloth
,
&c.
]
See
the
Note
Chap.
3.24
.
On
the
tops
of
their
houses
,
and
in
their
streets
every
one
shall
howl
,
weeping
abundantly
;
that
is
,
within
their
doors
and
without
,
there
shall
be
nothing
but
weeping
and
howling
.
The
tops
of
their
houses
(
concerning
which
,
see
the
Note
,
Deut.
22.8
.
)
are
mentioned
,
because
thither
they
might
flee
,
to
get
as
far
as
they
could
from
the
enemy
;
or
that
thence
they
might
see
what
the
enemy
did
in
the
streets
;
or
because
thither
they
were
wont
to
go
up
to
pray
,
and
to
cry
to
heaven
for
help
,
as
it
is
said
,
Jer.
32.29
.
that
on
their
roofs
they
offered
incense
,
unto
Baal
,
and
Zeph.
1.5
.
That
they
worshipped
the
host
of
heaven
on
the
house-tops
.
As
for
those
last
words
,
weeping
abundantly
,
it
is
in
the
Hebrew
,
descending
into
weeping
,
or
,
coming
down
with
weeping
;
and
that
which
is
intended
thereby
,
seems
to
be
either
,
that
they
were
dissolved
into
weeping
,
or
that
their
eyes
ran
down
with
tears
;
or
rather
,
that
as
they
went
up
to
their
high
places
,
and
to
the
tops
of
their
houses
to
weep
,
so
they
came
down
again
weeping
,
not
finding
any
hope
of
help
or
Comfort
there
.
Ver.
4.
And
Heshbon
shall
cry
,
and
Elealeh
,
&c.
]
These
places
were
also
formerly
in
the
possession
of
the
Israelites
,
Numb.
32.57
.
but
were
,
it
seems
,
in
after-times
,
gotten
from
them
by
the
Moabites
:
Their
voice
shall
be
heard
even
unto
Jahaz
,
a
Town
in
the
utmost
border
of
Moab
,
Numb.
21.23
.
so
that
hereby
is
implyed
,
either
that
there
should
be
an
out-cry
of
the
people
all
the
land
over
,
or
how
lamentable
their
out-cry
should
be
,
in
that
it
should
be
heard
so
far
off
;
therefore
the
armed
soldiers
of
Moab
shall
cry
out
,
that
is
,
the
soldiers
themselves
shall
be
so
perplexed
and
terrified
with
the
howling
of
the
people
,
that
even
they
also
instead
of
fighting
,
shall
cry
out
with
the
rest
;
his
life
,
that
is
,
the
life
of
each
man
of
the
Moabites
,
or
of
the
armed
soldiers
,
shall
be
grievous
unto
him
,
they
shall
be
all
weary
of
their
lives
.
Yet
some
would
have
these
words
imply
,
that
every
man
should
be
afflicted
for
his
own
danger
,
not
minding
his
nearest
Relations
.
Ver.
5.
My
heart
shall
cry
out
for
Moab
,
&c.
]
Some
take
these
to
be
the
words
of
the
Moabites
,
or
of
the
armed
men
of
Moab
(
mentioned
in
the
foregoing
verse
)
professing
how
heartily
they
were
grieved
for
the
misery
that
was
come
upon
their
poor
Country
;
and
that
hereby
is
implied
,
how
lamentable
a
sight
it
would
be
,
to
see
such
a
goodly
Country
lay
desolate
.
But
the
most
of
Expositors
,
take
them
to
be
the
words
of
the
Prophet
,
as
if
he
should
have
said
,
Though
the
Moabites
be
enemies
,
yet
my
very
heart
is
troubled
for
them
,
and
I
cannot
but
mourn
inwardly
,
when
I
think
of
the
cruel
and
dreadful
destruction
that
is
coming
upon
them
.
And
this
seems
the
more
probable
,
because
we
find
the
very
same
thing
in
a
manner
,
spoken
concerning
the
Moabites
,
by
the
Prophet
Jeremy
,
Chap.
48.31
.
Therefore
will
I
howl
for
Moab
,
and
I
will
cry
out
for
all
Moab
.
And
again
,
verse
36.
Therefore
mine
heart
shall
sound
for
Moab
like
pipes
,
and
mine
heart
shall
sound
like
pipes
for
the
men
of
Kir-heres
.
And
of
this
sorrow
and
mourning
the
reason
seems
to
be
given
in
the
following
words
,
his
fugitives
shall
flee
unto
Zoar
,
that
is
,
those
of
the
Moabites
that
endeavor
to
escape
the
rage
of
their
enemies
,
shall
flee
unto
Zoar
,
there
to
secure
themselves
;
or
that
from
thence
they
might
flee
out
of
the
Land
.
And
indeed
,
if
Zoar
stood
in
the
utmost
borders
of
Moab
(
as
some
say
it
did
)
it
is
like
that
this
last
is
hinted
thereby
.
And
then
for
the
following
words
,
an
heifer
of
three
years
old
,
thereby
is
meant
an
heifer
that
is
in
her
prime
,
as
at
those
years
they
use
to
be
fat
and
lusty
,
and
strong
,
and
fair
,
and
wanton
,
and
never
yet
brought
under
the
yoke
.
And
this
some
apply
to
Zoar
as
holding
that
she
is
compared
to
an
heifer
of
three
years
old
,
either
to
imply
,
that
this
City
,
however
little
at
first
,
was
become
by
degrees
,
a
place
of
much
strength
and
beauty
,
that
had
never
yet
been
subdued
,
and
that
this
was
the
cause
why
the
Moabites
fled
thither
for
refuge
;
or
else
to
imply
,
that
her
inhabitants
had
lived
as
a
wanton
Heifer
,
in
great
plenty
and
pleasure
,
and
had
never
seen
sorrow
,
though
then
she
should
share
in
the
misery
that
was
come
upon
the
whole
Country
.
And
indeed
,
in
Jer.
48.34
.
it
seems
to
be
Zoar
,
that
is
there
compared
to
an
Heifer
of
three
years
old
;
from
Zoar
,
even
unto
H●ronaim
,
as
an
heifer
of
three
years
old
.
And
some
also
apply
it
to
Moab
,
or
the
fugitives
of
Moab
;
and
so
apprehend
the
meaning
to
be
,
that
though
Moab
had
hitherto
lived
in
great
abundance
and
wantonness
,
and
had
never
been
brought
under
the
yoke
of
her
enemies
,
like
a
young
heifer
,
yet
then
she
should
flee
before
her
enemies
,
even
to
Zoar
;
or
else
,
that
they
should
flee
to
Zoar
,
as
a
young
Heifer
is
wont
to
run
from
one
place
to
another
when
she
wants
any
thing
,
lowing
and
crying
out
as
she
runs
.
Thus
,
I
say
,
this
difficult
passage
may
be
understood
as
it
is
rendered
in
our
Translation
.
But
now
if
we
read
it
according
to
the
Translation
that
is
set
in
the
Margin
of
our
Bibles
,
My
heart
shall
cry
out
for
Moab
to
the
borders
thereof
,
unto
Zoar
,
even
as
an
heifer
of
three
years
old
;
then
the
meaning
seems
to
be
,
that
his
heart
should
cry
out
aloud
,
after
the
lowing
of
a
lusty
strong
Heifer
,
so
that
it
should
be
heard
,
even
to
Zoar
,
which
was
in
the
borders
of
Moab
.
And
taking
these
to
be
the
words
of
the
Moabitish
soldiers
,
as
is
before
said
,
then
that
which
some
say
,
may
be
the
meaning
,
to
wit
,
That
they
should
cry
aloud
to
the
flying
Moabites
,
to
stay
and
defend
the
strong
places
in
the
borders
of
Moab
;
and
that
their
crying
with
so
loud
voice
,
as
a
lusty
strong
heifer
,
was
,
because
otherwise
their
voice
would
not
have
been
heard
in
the
midst
of
that
out-cry
and
howling
that
was
amongst
the
people
.
For
by
the
mounting
up
of
Luhith
with
weeping
shall
they
go
it
up
,
&c.
]
that
is
,
as
they
go
up
this
high
hill
,
they
shall
cry
and
weep
all
the
way
as
they
go
.
And
to
the
same
purpose
is
the
following
clause
,
for
in
the
way
of
Horonaim
(
concerning
which
place
,
see
the
Note
Neh.
2.10
.
)
they
shall
raise
up
a
cry
of
destruction
,
that
is
,
they
shall
cry
out
as
people
use
to
do
,
when
enemies
are
killing
and
destroying
them
.
And
this
is
here
added
,
as
some
think
,
to
shew
why
the
soldiers
should
cry
out
with
such
a
loud
voice
for
the
staying
of
the
people
,
as
is
said
in
the
foregoing
Note
.
But
I
rather
think
,
that
the
drift
of
it
,
is
to
set
forth
,
that
as
the
people
fled
to
the
mountains
,
or
as
they
fled
to
Zoar
;
or
that
all
the
land
over
,
all
places
should
be
filled
with
weeping
and
outcries
.
Ver.
6.
For
the
waters
of
Nimrim
shall
be
desolate
,
&c.
]
See
the
Note
,
Numb.
32.3
.
The
meaning
is
,
that
even
Nimrim
,
though
a
place
so
gallantly
watered
,
and
therefore
exceeding
pleasant
,
and
fruitful
,
and
populous
,
should
lye
utterly
desolate
,
both
the
Inhabitants
and
their
cattel
being
either
slain
or
carried
away
.
For
the
hay
is
withered
away
;
that
is
,
the
grass
,
which
should
have
grown
up
for
hay
:
The
grass
faileth
,
that
is
,
the
herbage
newly
grown
up
:
There
is
no
green
thing
,
to
wit
,
because
the
Pastures
should
be
quite
spoiled
,
as
being
either
eaten
up
by
the
enemies
horse
,
o●
trampled
into
the
mire
with
their
feet
.
This
I
conceive
to
be
the
true
meaning
of
this
place
;
and
that
this
is
added
,
to
imply
what
just
cause
there
should
be
of
that
general
out-cry
in
the
land
,
foretold
in
the
foregoing
Verses
.
Yet
because
this
which
is
said
here
,
That
there
should
be
no
green
thing
,
seems
to
be
added
with
reference
to
that
which
went
before
,
for
the
waters
of
Nimrah
shall
be
desolate
;
Therefore
some
hold
,
that
by
the
desolation
of
the
waters
of
Nimrah
,
is
meant
that
the
waters
of
Nimrim
should
by
the
enemy
be
diverted
elsewhere
in
other
channels
,
and
so
the
land
thereabouts
should
become
dry
and
barren
.
And
others
again
would
have
the
meaning
of
the
whole
verse
to
be
only
this
,
That
by
the
destruction
which
the
enemy
should
make
amongst
the
Inhabitants
,
even
the
rich
pastures
and
land
about
Nimrim
should
lye
as
desolate
,
as
if
there
were
neither
waters
nor
grass
growing
there
for
the
use
of
them
that
should
dwell
in
that
place
.
Ver.
7.
Therefore
the
abundance
they
have
gotten
,
and
that
which
they
have
laid
up
,
shall
they
carry
away
to
the
brook
of
the
willows
.
]
First
,
this
may
be
understood
,
either
of
the
inhabitants
of
Nimrim
,
(
mentioned
in
the
foregoing
verse
)
that
they
,
because
there
was
no
water
nor
pasture
there
,
should
remove
their
cattel
and
other
goods
to
some
well-watered
grounds
elsewhere
,
called
The
brook
of
the
willows
;
or
else
of
the
Moabites
in
general
,
That
they
,
when
the
enemy
should
break
in
with
such
rage
upon
them
,
should
carry
away
what
they
could
of
the
great
riches
which
they
had
stored
up
,
and
hide
it
in
some
obscure
place
amongst
the
Willows
,
or
it
may
be
in
the
very
River
it self
;
to
wit
,
so
much
of
it
as
might
be
kept
there
without
damage
,
in
hope
afterwards
to
find
it
there
again
;
and
that
because
there
was
no
place
of
strength
in
the
land
,
where
they
could
hope
to
secure
it
from
the
enemy
.
But
,
Secondly
,
it
may
rather
be
understood
of
the
enemy
;
to
wit
,
that
they
should
carry
away
the
abundance
and
mighty
spoil
,
which
they
had
gotten
from
the
Moabites
,
to
some
place
in
or
near
to
the
land
of
Moab
,
called
,
The
brook
of
the
willows
,
and
there
to
leave
it
together
under
some
guard
,
with
a
purpose
afterward
to
go
thither
again
,
when
they
had
done
pillaging
the
Country
,
and
to
divide
the
booty
amongst
themselves
.
Yea
,
and
some
that
understand
this
of
the
enemies
carrying
away
the
riches
of
Moab
to
the
brook
of
the
willows
,
do
yet
think
that
the
foregoing
words
,
The
abundance
they
have
gotten
,
and
that
which
they
have
laid
up
,
must
be
understood
of
the
Moabites
;
and
so
would
have
the
meaning
of
the
place
to
be
this
,
that
though
the
Moabites
should
get
in
all
the
wealth
and
provision
they
could
,
that
they
might
be
the
better
able
to
hold
it
out
in
their
strong
places
against
their
enemies
,
when
they
should
besiege
them
;
yet
their
enemies
should
break
in
upon
them
,
and
empty
all
their
Store-houses
,
and
carry
all
away
with
them
:
Or
,
that
though
the
Moabites
should
hide
in
abundance
so
much
of
the
best
of
their
wealth
and
treasures
,
as
they
could
possibly
get
together
,
at
least
of
that
which
was
left
;
yet
their
enemies
should
find
it
,
seize
upon
it
,
and
carry
it
away
to
the
brook
of
the
willows
.
And
besides
,
because
the
words
which
are
rendred
in
our
Bibles
,
The
brook
of
the
willows
,
may
be
translated
,
as
it
is
in
the
Margin
,
The
valley
of
the
Arabians
;
therefore
the
meaning
may
be
,
either
that
the
Arabians
should
carry
away
the
spoil
of
the
Moabites
Country
,
either
as
serving
under
the
Assyrians
or
Babylonians
;
or
as
afterwards
entring
the
land
,
to
pillage
and
carry
away
what
the
Assyrians
or
Babylonians
had
left
:
or
else
,
that
the
Assyrians
and
Babylonians
should
carry
away
the
prey
they
had
gotten
from
the
Moabites
,
to
the
valley
of
the
Arabians
;
their
Confederates
,
there
to
be
kept
a
while
by
them
,
intending
afterwards
to
convey
them
from
thence
into
their
own
Countrey
.
But
however
clear
it
is
,
that
this
is
mentioned
as
one
cause
of
the
great
outcry
in
the
land
of
Moab
,
of
which
the
Prophet
is
here
speaking
.
Ver.
8.
For
the
cry
is
gone
round
about
the
borders
of
Moab
,
&c.
]
That
is
,
Because
of
these
grievous
miseries
that
shall
come
upon
the
Moabites
,
there
shall
be
a
dreadful
outcry
amongst
them
all
the
land
over
,
both
of
them
that
are
slain
,
and
of
them
that
flee
from
the
enemy
:
The
howling
thereof
unto
Eglaim
,
and
the
howling
thereof
unto
Beer-elim
;
that
is
,
the
howling
of
this
cry
shall
reach
unto
these
places
.
See
the
Notes
,
Numb.
21.16
.
Ver.
9.
For
the
waters
of
Dimon
shall
be
full
of
blood
,
&c.
]
To
wit
,
with
the
blood
of
the
slaughtered
Moabites
:
So
that
this
is
also
added
as
a
reason
of
that
great
out-cry
before
spoken
of
,
that
should
be
in
the
land
.
Whether
Dimon
be
the
name
of
a
River
,
or
of
a
City
,
is
altogether
uncertain
;
for
we
find
it
no
where
else
mentioned
.
However
it
seems
that
there
was
in
this
place
some
greater
slaughter
made
amongst
the
people
,
than
in
any
other
part
of
the
land
;
either
because
they
here
stood
out
longest
in
the
defence
of
some
place
against
the
enemy
;
or
for
some
reason
that
is
not
expressed
.
And
some
think
that
Dimon
is
the
same
City
that
was
before
,
ver.
2.
called
Dibon
,
the
name
being
changed
,
and
of
Dimon
called
Dibon
,
which
signifieth
bloody
,
upon
that
occasion
.
Yea
and
very
many
learned
Expositors
hold
,
that
there
is
an
Allusion
in
these
words
to
the
Story
in
2
King
.
3.20
,
21
,
23.
concerning
a
stream
of
water
that
came
running
down
from
the
land
of
Edem
into
the
Wilderness
,
where
there
was
an
Army
of
three
Kings
that
were
going
against
the
Moabites
,
which
appeared
to
the
Moabites
to
be
blood
,
and
were
afterward
indeed
died
red
with
their
blood
;
as
if
the
Prophet
would
have
said
,
That
as
then
the
stream
was
onee
before
died
with
blood
,
so
it
should
be
again
:
Whereas
to
me
it
seems
more
than
probable
,
that
the
waters
mentioned
in
that
place
were
miraculously
sent
of
God
for
the
refreshing
of
those
Armies
,
and
were
not
the
waters
of
a
River
that
did
constantly
run
thorow
that
Wilderness
.
And
therefore
for
those
following
words
,
For
I
will
bring
more
(
it
is
in
the
Original
,
additions
)
upon
Dimon
;
I
do
not
think
the
meaning
of
that
is
,
that
whereas
those
waters
were
made
red
with
blood
at
that
time
,
when
those
three
Kings
slew
the
Moabites
;
now
there
should
be
more
blood
there
,
because
the
slaughter
of
the
Moabites
by
the
Babylonians
,
should
be
far
greater
than
that
formerly
was
by
those
three
Kings
.
The
meaning
of
those
words
rather
is
;
either
,
1.
That
God
would
add
streams
of
blood
to
the
waters
of
Dimon
,
which
running
into
it
from
several
places
,
should
make
the
river
rise
and
swell
more
and
more
.
Or
,
2.
that
God
would
bring
more
and
greater
vengeance
upon
Dimon
,
than
upon
other
parts
of
the
land
;
the
slaughter
should
be
greater
there
,
and
so
more
blood
should
be
shed
there
,
than
in
any
other
place
besides
.
Or
,
3.
that
God
would
bring
more
evils
upon
Dimon
,
than
what
he
had
hitherto
spoken
of
,
concerning
the
spoiling
of
their
pastures
,
and
the
plundering
of
their
goods
,
ver.
6
,
7.
even
this
here
mentioned
,
the
shedding
of
their
blood
in
so
great
abundance
:
yea
(
say
some
)
more
than
that
here
mentioned
,
to
wit
,
that
after
the
miseries
brought
upon
them
by
the
Assyrians
,
the
Babylonians
should
also
in
process
of
time
utterly
destroy
them
.
Or
,
4.
That
to
the
judgment
here
threatned
,
that
the
waters
of
Dimon
shall
be
full
of
blood
,
he
would
add
yet
more
;
to
wit
,
the
judgment
set
forth
in
the
following
words
,
Lions
upon
him
that
escapeth
of
Moab
,
and
upon
the
remnant
of
the
land
;
which
though
some
understand
of
men
fierce
and
savage
as
Lions
,
as
namely
the
Babylonian
,
or
the
Assyrian
,
who
though
he
was
only
as
a
Bear
to
other
parts
of
Moab
,
yet
he
would
be
as
a
Lion
to
Dimon
:
Yet
I
rather
think
it
is
to
be
understood
literally
,
to
wit
,
that
those
Moabites
that
had
escaped
the
Sword
,
and
were
left
in
the
land
,
should
be
slain
by
Lions
,
(
and
other
wild
beasts
)
to
wit
,
either
in
the
wilderness
,
whither
they
should
flee
to
escape
the
Sword
;
or
in
their
own
land
,
which
lying
desolate
,
Lions
should
breed
in
it
,
as
it
was
with
the
Colonies
in
Samaria
,
2
King
.
17.25
.
CHAP.
XVI
.
VERSE
1.
SEnd
ye
the
Lamb
to
the
Ruler
of
the
land
,
from
Sela
to
the
wilderness
,
unto
the
mount
of
the
daughter
of
Zion
.
]
There
are
only
two
Expositions
of
this
place
,
which
can
consist
with
our
Translation
.
The
first
is
,
that
by
the
Lamb
here
is
meant
a
Sacrifice
of
Atonement
,
which
the
Moabites
are
here
stirred
up
to
send
to
the
Temple
at
Jerusalem
:
Only
there
is
this
difference
amongst
those
that
do
thus
conceive
of
the
Lamb
to
be
sent
,
1.
That
some
think
the
Prophet
doth
here
seriously
advise
the
Moabites
to
send
Lambs
and
other
such
like
cattel
,
to
be
offered
up
in
Sacrifice
to
God
,
the
Ruler
of
the
whole
world
,
at
the
Temple
at
Jerusalem
,
there
to
pacifie
God's
displeasure
against
them
.
And
2.
that
others
take
it
to
be
Ironically
spoken
,
and
by
way
of
insulting
over
the
Moabites
;
as
if
he
had
said
,
You
that
had
wont
to
despise
and
blaspheme
the
God
of
Israel
,
now
that
you
see
your selves
in
such
desperate
danger
;
now
that
you
are
so
miserably
destroyed
,
you
had
best
send
your
Sacrifices
to
the
Ruler
of
the
world
at
the
Temple
in
Mount
Zion
:
But
alas
,
if
you
had
a
mind
to
do
so
,
it
is
now
,
you
see
,
too
late
.
But
then
the
(
2.
)
is
,
that
by
the
Lamb
,
which
the
Moabites
are
here
advised
to
send
to
the
Ruler
of
the
land
,
is
meant
the
Tribute
which
they
were
wont
to
pay
to
the
King
of
Judah
;
Because
it
is
evident
,
that
the
Moabites
were
subdued
by
David
,
and
became
Tributaries
to
him
.
See
the
Notes
,
2
Sam.
8.2
.
And
it
is
most
probable
,
that
the
Tribute
agreed
upon
was
that
which
is
mentioned
2.
King
.
3.4
.
An
hundred
thousand
Lambs
,
with
an
hundred
thousand
Rams
,
with
the
wool
:
which
it
seems
they
paid
duly
to
the
Kings
of
Israel
,
after
that
Kingdom
was
divided
from
the
Kingdom
of
Judah
,
till
after
the
death
of
Ahab
,
when
they
refused
to
pay
their
Tribute
any
longer
,
either
to
Ahaziah
or
Joram
his
Son
.
See
the
Notes
2
King
.
1.1
.
and
35.
Therefore
it
is
thought
the
Moabites
are
here
advised
to
pay
their
wonted
Tribute
again
to
the
King
of
Judah
,
Send
ye
the
Lamb
,
that
is
,
the
Tribute
which
you
formerly
paid
of
Lambs
and
other
cattel
,
to
the
Ruler
of
the
Land
;
that
is
,
to
the
King
of
Judah
,
to
whom
of
right
you
are
Vassals
,
ever
since
David
subdued
you
:
From
Sela
,
some
chief
City
in
the
South-borders
of
the
Land
of
Moab
,
which
was
afterwards
taken
by
Amaziah
King
of
Judah
,
and
called
Joktheel
,
See
the
Note
,
2
King
.
14.7
.
To
the
wilderness
,
that
is
the
wilderness
of
Jordan
,
in
the
North-border
:
Unto
the
mount
of
the
daughter
of
Zion
,
that
is
,
to
Jerusalem
.
See
the
Note
,
Chap.
1.8
.
Which
is
all
one
therefore
as
if
he
had
said
,
Let
all
the
people
all
the
Land
over
,
gather
up
this
Tribute
and
send
it
.
But
indeed
many
Expositors
understand
this
as
spoken
in
a
way
of
derision
,
as
if
the
Prophet
had
said
,
You
had
best
(
to
prevent
the
ruin
that
from
Judah
will
be
brought
upon
you
)
to
send
the
old
Tribute
again
you
had
wont
to
pay
to
Hezekiah
,
the
Ruler
of
the
land
(
and
it
is
like
in
your
straits
you
will
think
of
doing
so
)
but
alas
it
will
do
no
good
;
that
will
not
then
keep
off
the
destruction
,
which
will
certainly
come
upon
you
.
Ver.
2.
For
it
shall
be
,
that
as
a
wandring
bird
cast
out
of
the
nest
,
(
or
,
as
a
nest
forsaken
)
so
the
daughters
of
Moab
shall
be
at
the
fords
of
Arnon
.
]
A
river
in
the
utmost
borders
of
the
land
of
Moab
,
Numb.
21.13
.
The
meaning
therefore
seems
to
be
,
that
as
a
wandring
bird
,
driven
out
of
her
nest
,
or
as
a
brood
of
young
birds
,
forsaken
of
their
damme
,
or
cast
out
of
their
nest
,
do
fly
up
and
down
,
not
having
any
body
to
protect
them
,
not
knowing
whither
to
go
,
or
where
to
take
up
their
rest
;
so
the
daughters
of
Moab
,
that
is
,
the
Inhabitants
of
the
Towns
of
Moab
,
or
the
Moabitish
women
,
(
see
Chap.
3.16
,
17.
and
Luk.
13.34
.
even
they
,
as
well
as
the
men
,
shall
flee
away
out
of
their
Country
,
and
wander
up
and
down
in
desart
places
,
not
knowing
where
to
settle
themselves
:
Or
,
they
shall
be
carried
away
captives
into
Assyria
over
the
River
Arnon
.
But
now
we
must
know
,
that
this
may
be
taken
as
spoken
only
conditionally
,
to
wit
,
that
thus
it
should
be
with
the
Moabites
,
if
they
did
not
hearken
to
the
advice
given
them
in
the
foregoing
verse
.
But
others
,
that
understand
that
which
is
said
in
the
foregoing
verse
,
as
spoken
Ironically
,
do
accordingly
understand
this
as
added
to
shew
why
there
would
be
no
thinking
to
send
a
Lamb
,
either
by
way
of
pacifying
God's
anger
by
Sacrifices
,
or
by
way
of
procuring
their
Peace
,
by
paying
their
former
Tribute
;
because
instead
of
that
,
they
should
flee
in
great
dread
from
the
Sword
of
the
Enemy
,
or
should
be
carried
away
by
the
Enemy
into
Captivity
,
as
easily
as
a
bird
is
driven
out
of
her
nest
.
Ver.
3.
Take
counsel
,
&c.
]
That
is
,
say
some
Expositors
,
Consult
together
how
you
may
escape
the
destruction
that
is
coming
upon
you
.
And
they
that
do
understand
these
first
words
thus
,
do
accordingly
hold
,
that
in
the
next
words
the
Prophet
tells
them
what
would
be
the
best
course
they
could
take
,
if
they
desired
to
prevent
their
approaching
ruin
;
namely
,
to
be
courteous
and
kind
to
the
out-casts
of
God's
people
in
their
distress
,
Execute
Judgment
,
make
thy
shadow
as
the
night
,
&c.
But
I
rather
conceive
,
that
these
first
words
do
intend
the
same
thing
with
those
that
follow
after
;
Take
counsel
,
that
is
,
Consider
with
your selves
,
and
consult
together
;
to
wit
,
how
you
may
any
way
protect
,
and
relieve
,
and
procure
the
good
of
my
people
in
their
affliction
and
distress
:
Execute
judgment
,
that
is
,
Do
that
for
them
,
which
in
all
Justice
and
Equity
you
ought
to
do
;
be
not
injurious
to
my
people
in
their
distresses
,
as
you
have
formerly
been
;
but
shew
them
that
compassion
,
which
is
due
to
a
people
in
such
misery
:
Make
thy
shadow
as
the
night
in
the
midst
of
the
noon-day
;
that
is
,
when
my
people
are
driven
out
of
their
Country
,
and
flee
to
you
to
shelter
them
from
their
enemies
,
let
them
be
concealed
and
hidden
by
you
,
that
even
at
Noon-day
they
may
be
as
if
they
were
covered
with
the
darkness
or
shadow
of
the
night
,
when
no
body
can
see
them
,
or
find
them
out
;
or
rather
,
let
the
harbour
and
entertainment
they
find
amongst
you
,
be
as
a
safe
and
sweet
refuge
and
refreshment
,
against
the
noon-day
heat
of
the
Assyrians
breaking
in
upon
them
,
even
as
the
pillar
of
the
cloud
(
to
which
haply
this
Expression
doth
allude
)
was
a
covert
to
the
Israelites
against
the
heat
of
the
Sun
,
as
they
travelled
through
the
Wilderness
to
Canaan
;
hide
the
out-casts
,
bewray
not
him
that
wandereth
;
that
is
,
Hide
those
,
that
being
driven
out
of
their
own
Land
,
wander
up
and
down
amongst
you
,
to
seek
for
some
place
of
shelter
,
and
do
not
deliver
them
up
into
the
hands
of
their
enemies
.
But
now
all
this
is
understood
by
many
,
as
spoken
Ironically
;
Take
counsel
,
execute
Judgment
,
&c.
as
if
he
had
said
,
Now
when
the
enemy
is
broken
in
upon
you
,
it
may
be
you
will
wish
you
had
done
what
it
was
indeed
your
duty
to
have
done
to
Gods
poor
people
,
when
they
were
persecuted
and
pursued
by
their
enemies
.
But
alas
,
it
is
now
too
late
;
you
had
wont
to
reject
them
,
and
to
deal
cruelly
with
them
at
such
times
;
and
now
you
will
meet
with
the
same
hard
measure
.
Ver.
4.
Let
mine
outcasts
dwell
with
thee
,
Moab
,
&c.
]
That
is
,
those
of
my
people
that
are
driven
out
of
the
land
which
I
had
given
them
,
and
that
I
own
still
as
my
people
,
though
I
have
at
present
in
just
displeasure
against
them
,
cast
them
out
for
their
sins
;
Be
thou
a
covert
to
them
from
the
face
of
the
spoiler
,
as
if
he
should
have
said
,
As
at
the
first
bringing
of
my
people
out
of
Egypt
,
you
did
discover
your
spleen
against
them
,
(
See
the
Notes
Deut.
23.4
.
)
so
you
have
done
ever
since
,
being
still
ready
to
side
with
their
enemies
that
have
prevailed
against
them
,
and
to
deal
hardly
with
them
in
their
distress
;
but
beware
,
do
not
so
still
,
but
rather
let
them
have
a
hiding-place
amongst
you
,
to
shelter
them
from
the
rage
of
their
enemies
,
to
wit
,
the
Assyrians
,
as
most
Expositors
do
here
conceive
.
But
now
the
drift
of
all
this
is
only
to
shew
,
what
in
all
reason
the
Moabites
ought
to
have
done
;
and
,
as
some
think
,
to
insult
over
their
destruction
,
because
they
had
not
done
so
:
for
the
Extortioner
is
at
an
end
,
the
spoiler
ceaseth
,
the
oppressors
are
consumed
out
of
the
land
;
that
is
,
the
Land
of
Judea
shall
be
quite
freed
from
the
enemy
that
came
to
spoil
and
oppress
her
,
which
,
I
say
,
most
Expositors
understand
of
the
quick
dispatch
that
God
made
of
Sennacherib
and
his
army
,
2
King
.
19.35
.
so
that
the
drift
of
this
passage
seems
to
be
this
;
that
considering
the
calamity
that
was
to
come
upon
Gods
people
,
was
not
like
to
last
long
,
but
that
they
should
be
speedily
setled
again
peaceably
in
their
own
Land
;
the
Moabites
had
no
cause
to
reject
the
Jews
,
when
they
fled
to
them
for
shelter
,
as
fearing
lest
the
Assyrians
should
be
enraged
against
them
for
it
;
but
rather
might
do
well
therein
to
gratifie
the
Jews
,
thereby
to
make
them
their
friends
for
the
time
to
come
.
And
all
this
we
must
know
,
is
spoken
by
way
of
insulting
over
the
Moabites
in
their
destruction
,
because
they
had
not
done
that
,
which
in
all
reason
and
equity
they
should
have
done
.
Ver.
5.
And
in
mercy
shall
the
throne
he
established
,
&c.
]
Or
,
prepared
.
That
is
,
However
the
Throne
of
Judah
shall
be
dangerously
shaken
by
the
invasion
of
the
Assyrian
,
which
shall
cause
the
Jews
to
flee
to
thee
,
O
Moab
;
yet
it
shall
not
be
utterly
overthrown
and
ruined
;
but
through
the
mercy
and
free
grace
of
God
,
it
shall
be
established
and
setled
again
in
great
strength
and
power
,
for
him
to
whom
it
belongs
.
Some
,
I
know
,
understand
those
words
[
in
mercy
]
of
the
mercy
of
the
King
of
Judah
,
whereby
his
Throne
should
be
established
for
him
,
and
for
his
Successors
.
But
I
question
not
,
but
that
it
is
meant
of
Gods
mercy
to
the
Kingdom
of
Judah
.
And
thereupon
it
follows
,
and
he
shall
sit
upon
it
in
truth
,
&c.
which
words
must
be
understood
,
both
of
Christ
,
and
of
Hezekiah
as
he
was
a
type
of
Christ
.
Understanding
it
of
Hezekiah
,
the
meaning
is
,
That
he
should
sit
upon
the
Throne
of
Judah
in
truth
,
i.
e.
certainly
;
or
surely
,
firmly
and
constantly
;
or
that
he
should
govern
the
people
sincerely
,
and
uprightly
;
in
the
Tabernacle
of
David
,
that
is
,
in
the
house
and
palace
of
David
;
judging
,
and
seeking
Judgment
,
and
hastning
Righteousness
,
that
is
,
being
careful
to
execute
Judgment
and
Justice
amongst
them
without
partiality
,
and
without
delay
.
But
understanding
it
of
Christ
,
who
is
indeed
principally
here
intended
;
the
meaning
then
is
,
That
God
would
raise
him
up
out
of
the
Posterity
of
David
,
and
that
he
should
sit
upon
the
Throne
of
David
for
ever
,
(
See
the
Note
Chap.
9.7
.
)
protecting
his
people
,
and
executing
Judgment
upon
his
and
their
enemies
(
see
the
Note
Chap.
11.5
.
)
And
accordingly
the
drift
of
this
passage
seems
to
be
;
first
,
more
particularly
,
that
in
regard
the
Assyrian
should
be
destroyed
,
and
Hezekiah
setled
in
the
Throne
of
Judah
,
it
would
be
better
for
the
Moabites
to
side
with
the
Jews
,
than
with
the
Assyrians
.
And
2ly
.
more
generally
,
that
it
was
meer
folly
in
the
Moabites
and
others
,
to
expect
the
ruine
of
the
Throne
and
Kingdom
of
Judah
,
upon
every
prevailing
of
their
enemies
against
them
;
there
being
a
King
to
arise
in
the
posterity
of
David
,
who
should
sit
on
that
Throne
,
and
should
justly
govern
and
prosperously
defend
Gods
people
for
ever
.
Ver.
6.
We
have
heard
of
the
pride
of
Moab
,
&c.
]
Some
Expositors
hold
,
that
God
speaks
here
of
himself
in
the
Plural
Number
,
as
in
Gen.
1.26
.
for
which
,
see
the
Note
there
.
And
others
suppose
,
that
this
is
spoken
in
the
name
of
other
people
,
alledging
the
pride
of
the
Moabites
,
as
a
reason
why
it
was
no
wonder
to
them
to
hear
of
their
Destruction
.
But
more
generally
it
is
thought
by
Expositors
,
that
in
this
word
[
We
]
the
Prophet
doth
include
the
Lord
God
himself
,
the
Jews
,
and
all
the
neighbour
Nations
,
and
that
it
is
all
one
in
effect
,
as
if
he
had
said
,
That
the
Pride
of
Moab
was
on
all
sides
well
known
;
We
have
heard
of
the
Pride
of
Moab
(
he
is
very
proud
)
even
of
his
haughtiness
,
and
his
pride
,
and
his
wrath
;
that
is
,
the
wrath
,
which
out
of
his
great
pride
and
haughtiness
he
hath
discovered
against
the
Jews
.
The
full
scope
of
this
whole
passage
,
may
be
thus
expressed
.
These
things-whereto
the
Moabites
have
been
here
advised
,
verse
1
,
3
,
4.
they
ought
in
all
reason
to
have
done
;
but
alas
,
they
are
too
proud
to
do
any
such
thing
:
we
have
heard
of
their
proud
boastings
and
threats
.
Because
they
are
a
great
and
wealthy
people
,
and
their
Country
and
Cities
are
very
strong
,
therefore
they
fear
nothing
;
and
instead
of
carrying
themselves
to
the
people
of
God
,
according
to
the
counsel
before
given
them
;
they
on
the
contrary
,
do
in
their
pride
deal
despitefully
and
injuriously
with
them
.
But
this
their
pride
shall
not
secure
them
,
but
shall
rather
prove
their
ruine
;
which
is
implied
in
the
following
words
,
but
his
lies
shall
not
be
so
,
that
is
,
their
vain
confidence
,
their
proud
boastings
and
threatnings
shall
prove
but
lies
;
that
which
they
vainly
and
proudly
conceit
,
and
boast
,
and
threaten
,
shall
not
come
to
pass
.
Ver.
7.
Therefore
,
&c.
]
That
is
,
because
of
their
horrid
pride
,
Moab
shall
howl
for
Moab
,
that
is
,
say
some
,
the
living
Moabites
shall
howl
for
the
dead
;
or
rather
,
they
shall
mutually
howl
one
to
another
,
or
one
for
another
;
so
that
,
as
it
follows
,
every
one
shall
howl
,
that
is
,
there
shall
be
a
general
howling
all
the
Land
over
;
for
the
foundations
of
Kir-hareseth
(
See
the
Note
Chap.
15.1
.
)
shall
ye
mourn
,
that
is
,
not
for
the
plundring
or
defacing
of
it
,
but
for
the
utter
subverting
of
it
,
and
razing
the
very
foundations
of
it
;
and
the
rather
haply
,
because
ye
thought
them
invinsible
.
This
,
indeed
,
may
be
read
as
it
is
in
the
Margin
of
our
Bibles
,
for
the
foundations
of
Kir-hareseth
shall
ye
mutter
.
And
they
that
read
it
so
,
conceive
the
meaning
to
be
,
That
they
should
mutter
within
themselves
,
that
seeing
that
Town
had
formerly
stood
out
against
the
siege
of
three
Kings
,
(
for
which
,
see
the
Note
2
King
.
3.25
.
)
and
was
now
in
as
good
strength
as
ever
;
therefore
they
should
be
well
enough
able
to
defend
it
:
and
accordingly
they
hold
,
that
in
the
following
words
,
surely
they
are
stricken
,
the
vanity
of
these
their
hopes
is
discovered
,
in
that
notwithstanding
this
their
muttering
,
the
foundations
of
this
their
strong
Town
,
were
stricken
,
that
is
,
overthrown
or
destroyed
;
or
they
that
flattered
themselves
thus
,
were
stricken
;
that
is
,
wounded
or
slain
.
But
I
conceive
the
former
Translation
to
be
far
the
best
;
and
that
in
the
last
words
the
reason
is
given
why
they
should
mourn
for
the
foundations
of
Kir-hareseth
,
namely
,
because
they
should
surely
be
stricken
,
that
is
,
razed
and
ruined
.
Ver.
8.
For
the
fields
of
Heshbon
languish
,
&c.
]
That
is
,
they
lye
waste
and
desert
;
see
the
Note
Chap.
15.4
.
and
the
vine
of
Sibmah
,
a
City
formerly
taken
from
the
Amorites
by
the
Children
of
Israel
,
Numb.
32.38
.
but
now
in
the
possession
of
the
Moabites
;
both
were
places
it
seems
of
great
note
for
their
Vineyards
;
so
that
the
mention
of
these
imports
,
that
the
most
pleasant
and
fruitful
of
the
Land
should
be
destroyed
:
The
Lords
of
the
Heathen
have
broken
down
the
principal
plants
thereof
;
that
is
,
the
Princes
and
Commanders
of
the
armies
invading
the
Land
of
Moab
,
whether
Assyrians
or
Chaldeans
;
or
those
great
Potentates
and
Conquerors
that
have
in
a
manner
subdued
all
the
Nations
far
and
near
,
have
by
their
armies
utterly
wasted
the
choice
plants
of
these
Vineyards
;
they
are
come
even
unto
Jazer
,
a
City
in
the
confines
of
Moab
,
formerly
a
City
of
refuge
in
the
Tribe
of
Gad
,
Josh.
21.39
.
And
some
understand
hereby
,
that
the
Lords
of
the
Heathen
went
on
,
wasting
the
Vineyards
even
unto
Jazer
,
and
so
on
to
the
Wilderness
,
&c.
as
it
followeth
in
the
next
words
,
because
so
far
that
goodly
track
of
Land
was
replenished
with
Vineyards
.
And
others
understand
hereby
the
peoples
fleeing
,
or
being
carried
Captives
,
even
unto
Jazer
,
through
the
Wilderness
,
and
over
the
Sea
;
for
so
also
they
understood
those
words
that
follow
,
they
wandred
through
the
Wilderness
,
and
they
are
gone
over
the
Sea
.
But
because
there
is
afterward
again
mention
made
of
the
Vineyards
,
her
branches
are
stretched
out
;
I
rather
conceive
that
this
,
with
all
that
follows
,
is
spoken
of
the
Vineyards
of
that
goodly
Country
;
and
that
the
drift
of
the
words
is
,
either
1.
to
set
forth
the
large
extent
of
those
Vineyards
,
that
so
the
former
flourishing
condition
of
those
places
might
stir
up
the
greater
lamentation
for
the
sad
devastation
that
was
coming
upon
them
;
They
are
come
even
unto
Jazer
,
that
is
,
these
Vineyards
of
Sibmah
do
stretch
forth
themselves
,
even
as
far
as
Jazer
;
they
wandred
through
the
wilderness
,
that
is
,
they
went
along
,
winding
this
way
and
that
,
through
the
Wilderness
,
to
wit
,
of
Moab
;
see
the
Note
above
,
vers.
1.
Her
branches
are
stretched
out
,
they
are
gone
over
the
Sea
;
that
is
,
they
ran
out
as
far
as
the
Sea
,
that
is
,
the
Dead-Sea
,
the
Lake
of
Sodom
;
yet
in
Jer.
48.32
.
it
is
expressed
thus
,
Thy
plants
are
gone
over
the
Sea
,
they
reach
even
to
the
Sea
of
Jazer
;
or
else
,
2ly
.
to
shew
how
these
their
Vines
,
as
being
very
precious
,
and
their
Wines
(
under
which
all
their
wealth
may
also
be
comprehended
)
were
carried
away
(
together
with
their
persons
)
even
unto
Jazer
,
and
so
through
the
Wilderness
,
and
over
the
Sea
,
into
some
remote
Country
.
See
the
Note
Chap.
15.7
.
Ver.
9.
Therefore
I
will
bewail
,
&c.
]
This
may
be
taken
as
spoken
by
the
Prophet
,
either
in
the
person
of
the
Moabites
,
or
in
his
own
person
;
See
the
Note
before
,
Chap.
15.5
.
and
it
is
expressed
thus
to
imply
,
that
the
misery
of
Moab
should
be
so
great
,
that
it
would
cause
any
man
to
mourn
bitterly
with
them
;
I
will
bewail
with
the
weeping
of
Jazer
,
the
vine
of
Sibmah
;
that
is
,
I
will
bewail
the
destruction
of
the
Vineyards
of
Sibmah
,
with
the
weeping
wherewith
men
wept
over
Jaz●r
;
I
will
weep
as
bitterly
for
the
destroying
of
these
precious
vines
of
Sibmah
,
as
men
wept
for
the
destruction
of
that
goodly
City
Ja●●r
.
I
will
water
thee
with
my
tears
,
O
Heshb●n
and
Elealeh
,
&c
]
That
is
,
I
will
weep
abundantly
for
thee
,
powring
forth
even
streams
of
tears
.
And
see
the
Note
Chap.
15.4
.
Yea
,
considering
that
Heshbon
was
famous
for
her
fish-pools
,
as
appears
by
that
expression
in
Solomons
Song
,
Chap.
7.4
.
thine
eyes
like
the
fish-pools
in
Heshbon
;
it
may
well
be
,
that
the
drift
of
this
expression
might
be
the
same
,
as
if
he
had
said
,
that
Heshbon
should
not
want
his
tears
to
water
her
,
though
he
knew
her
to
be
abundantly
watered
already
.
And
why
he
would
weep
so
bitterly
for
these
places
,
he
sheweth
in
the
following
words
,
for
the
shouting
for
thy
Summer-fruits
,
and
for
thy
harvest
is
fallen
;
that
is
,
your
wonted
singing
and
shouting
with
a
great
deal
of
jollity
at
the
bringing
in
of
your
Harvest
and
Vintage
,
is
now
ceased
;
to
wit
,
because
your
Corn
and
vines
are
spoiled
by
the
enemies
.
But
this
clause
now
may
be
read
as
it
is
in
the
margin
,
for
the
alarm
is
fallen
upon
thy
Summer-fruits
,
and
upon
thy
Harvest
;
as
if
the
Prophet
had
said
,
In
Harvest
and
Vintage-time
the
enemy
shall
break
in
upon
you
with
a
hideous
shouting
,
(
and
indeed
so
it
is
expressed
Jer.
48.32
.
The
spoiler
is
fallen
upon
thy
Summer-fruits
,
and
upon
thy
Vintage
)
and
that
shall
be
instead
of
the
joyful
shouting
that
used
to
be
in
your
fields
at
those
times
;
for
if
this
last
clause
be
thus
translated
,
yet
that
this
is
implied
,
is
evident
by
the
next
verse
.
Ver.
10.
And
gladness
is
taken
away
,
and
joy
out
of
the
plentiful
field
,
and
in
the
Vineyards
there
shall
be
no
singing
,
neither
shall
there
be
shouting
,
&c.
]
To
wit
,
as
at
such
times
of
Harvest
and
Vintage
there
used
to
be
;
see
the
Notes
Judg.
9.27
.
and
Psal.
126.5
,
6.
and
that
because
there
should
be
no
Corn
to
reap
,
nor
grapes
to
tread
,
the
enemy
having
destroyed
all
,
by
reason
of
God's
just
wrath
against
them
,
as
it
is
expressed
in
the
following
words
,
The
treaders
shall
tread
out
no
wine
in
their
presses
;
I
,
saith
the
Lord
,
have
made
their
vintage-shouting
to
cease
.
Ver.
11.
Wherefore
my
bowels
shall
sound
like
an
harp
for
Moab
,
and
mine
inward
parts
for
Kir-heresh
.
]
See
the
foregoing
Notes
,
ver.
9.
and
Chap.
15
ver.
1
,
and
5.
In
Jer.
48.36
.
it
is
expressed
thus
,
Mine
heart
shall
sound
for
Moab
likr
pipes
,
&c.
And
therefore
this
of
the
sounding
of
his
bowels
and
inward
parts
,
may
be
meant
only
of
the
deep
sighs
and
groans
that
came
from
his
heart
.
Yet
because
extremity
of
grief
will
many
times
cause
a
mans
bowels
to
roll
together
,
and
so
to
rumble
and
make
a
noise
within
him
,
it
may
be
meant
of
this
,
according
to
that
,
Jer.
31.20
.
where
God
saith
of
Ephraim
,
My
bowels
are
troubled
for
him
;
which
is
in
the
Hebrew
,
my
bowels
do
sound
for
him
.
And
there
may
be
also
an
Allusion
to
the
old
Custom
of
using
mournful
Musick
,
and
singing
doleful
Songs
,
when
they
bewailed
their
dead
Friends
,
or
at
any
other
time
of
great
lamentation
.
Ver.
12.
And
it
shall
come
to
pass
,
when
it
is
seen
that
Moab
is
weary
on
the
high
places
,
&c.
]
That
is
,
when
it
is
evident
that
the
Moabites
are
even
wearied
and
tired
out
with
seeking
help
of
their
Idol-gods
,
upon
their
high-places
,
the
ordinary
places
where
they
used
to
serve
them
;
to
wit
,
partly
by
their
running
from
one
high
place
to
another
,
and
partly
by
their
weeping
and
praying
there
,
and
the
multitude
of
their
Sacrifices
which
in
each
high
place
they
offered
up
to
their
gods
;
but
especially
by
the
fruitlesness
of
all
these
their
endeavours
,
in
that
they
can
procure
no
help
from
their
gods
by
all
they
do
:
That
he
shall
come
to
his
Sanctuary
to
pray
;
to
wit
,
some
place
reputed
more
holy
than
their
ordinary
high
places
,
the
Temple
(
as
it
is
most
probable
)
of
their
chief
Idol
Chemosh
,
(
See
the
Note
,
1
Kin.
11.7
.
)
whither
they
shall
fly
as
their
last
refuge
,
and
their
chief
Sanctuary
in
times
of
great
distress
,
hoping
there
at
last
to
find
some
help
and
relief
;
But
he
shall
not
prevail
,
that
is
,
even
there
also
they
shall
lose
their
labour
,
and
shall
not
prevail
with
their
god
to
come
to
their
help
.
And
this
now
is
added
in
the
close
of
all
the
Judgments
threatned
against
the
Moabites
,
as
the
height
of
their
misery
;
to
wit
,
that
when
in
their
distress
they
should
seek
to
their
gods
for
succour
,
they
should
be
ashamed
and
confounded
,
because
all
would
be
lost
labour
:
the
longer
they
wearied
themselves
therein
,
the
worse
things
should
still
go
with
them
.
And
indeed
so
this
is
expressed
by
the
Prophet
Jeremy
,
Chap.
48.13
.
And
Moab
shall
be
ashamed
of
Chemosh
,
&c.
Ver.
13.
This
is
the
word
that
the
Lord
hath
spoken
concerning
Moab
since
that
time
.
]
That
is
,
this
which
hath
hitherto
been
foretold
concerning
the
Moabites
is
the
word
which
God
hath
spoken
,
since
that
time
,
that
the
Judgment
which
God
had
passed
against
them
,
was
first
revealed
to
me
.
That
which
follows
,
ver.
14.
was
after
revealed
.
Yet
I
do
not
see
,
but
that
these
words
may
be
the
entrance
into
the
following
Prophecy
,
wherein
the
precise
time
is
set
down
,
when
this
destruction
now
threatned
should
come
upon
the
Moabites
.
Having
largely
related
the
burden
of
Moab
,
Chap.
15.1
.
that
is
,
the
Prophecy
which
God
had
revealed
to
him
concerning
the
miseries
that
were
coming
upon
Moab
;
as
in
reference
to
that
,
now
he
adds
This
,
that
is
,
this
Prophecy
that
followeth
in
the
next
verse
,
is
the
word
that
the
Lord
hath
spoken
concerning
Moab
since
that
time
;
that
is
,
since
the
revelation
of
the
foregoing
Prophecy
.
Ver.
14.
But
now
the
Lord
hath
spoken
,
saying
,
&c.
]
As
if
he
should
have
said
,
Since
the
time
of
the
revelation
of
the
foregoing
Prophecy
,
God
hath
now
further
made
known
his
Will
concerning
Moab
;
But
now
the
Lord
hath
spoken
,
saying
,
Within
three
years
,
as
the
years
of
an
hireling
,
and
the
glory
of
Moab
shall
be
contemned
,
with
all
that
great
multitude
;
and
the
remnant
shall
be
very
small
and
feeble
.
That
is
,
Three
years
hence
,
at
the
end
of
three
years
,
the
glory
of
Moab
in
the
multitude
of
his
people
,
wherein
he
now
prideth
himself
,
and
whereon
he
relies
with
so
much
confidence
,
shall
be
brought
very
low
,
by
the
great
destruction
which
their
enemies
shall
make
amongst
them
.
And
as
for
those
words
,
As
the
years
of
an
hireling
,
they
are
added
to
imply
,
that
this
Calamity
should
come
upon
them
precisely
at
the
end
of
three
years
,
neither
sooner
,
nor
later
;
even
as
an
hireling
goeth
away
from
his
Master
,
just
at
the
expiring
of
the
time
for
which
he
was
hired
;
sooner
than
that
his
Master
will
not
let
him
go
,
and
a
day
longer
than
that
he
will
not
stay
:
it
being
usual
with
such
hired
Servants
earnestly
to
long
for
the
expiring
of
the
time
of
their
services
,
for
which
see
the
Notes
,
Job
.
7.1
.
and
14.5
.
The
great
question
is
concerning
the
three
years
,
the
time
prefixed
for
the
destruction
here
threatned
.
Indeed
if
we
should
understand
these
words
,
within
three
years
,
as
some
do
,
of
the
space
of
time
that
should
be
spent
by
the
enemy
in
the
destroying
of
it
,
there
would
then
be
no
difficulty
in
the
words
,
because
they
might
be
understood
of
any
three
years
at
any
time
whatsoever
.
But
questionless
the
Prophet
doth
here
determine
the
time
,
when
Moab
should
be
wasted
,
as
is
here
foretold
,
and
that
purposely
for
the
encouragement
of
God's
people
,
by
letting
them
know
,
how
soon
this
ruin
should
come
upon
these
their
proud
enemies
the
Moabites
.
And
therefore
too
I
cannot
think
,
that
this
is
meant
,
as
some
would
have
it
,
of
Nebuchadnezzars
destroying
the
Moabites
,
three
years
after
he
had
destroyed
Jerusalem
.
The
foregoing
Prophecy
is
rather
meant
of
the
destruction
of
Moab
by
the
Babylonians
,
at
least
principally
of
that
,
(
see
the
Notes
,
Chap.
15.1
.
)
And
this
is
added
as
another
Prophecy
distinct
from
that
,
and
revealed
to
the
Prophet
since
that
;
and
therefore
must
be
meant
of
some
destruction
brought
upon
them
by
the
Assyrians
three
years
after
the
promulgation
of
this
Prophecy
.
First
therefore
,
Some
hold
that
this
was
prophecied
in
the
beginning
of
Hezekiah's
Reign
,
and
that
it
was
fulfilled
accordingly
in
the
fourth
year
of
Hezekiah
,
when
Shalmaneser
went
against
Samaria
,
2
King
.
18.9
.
and
so
as
he
went
thither
,
might
subdue
and
destroy
the
Moabites
,
that
he
might
not
leave
an
enemy
behind
his
back
.
Or
else
that
this
was
foretold
by
the
Prophet
,
when
Shalmaneser
did
first
besiege
Samaria
,
and
that
when
he
had
taken
Samaria
,
(
which
was
after
he
had
besieged
it
three
years
,
2
Kin.
17.5
.
)
he
went
against
the
Moabites
,
and
brought
this
calamity
upon
them
,
that
is
here
foretold
:
which
last
seems
of
the
two
the
most
probable
;
because
those
foregoing
passages
,
Chap.
16.3
,
4.
seem
to
upbraid
the
Moabites
for
their
former
inhumane
dealing
with
God's
people
,
when
they
fled
to
them
for
shelter
;
which
may
be
meant
of
those
of
the
ten
Tribes
,
that
fled
to
them
upon
that
invasion
of
their
land
by
Shalmaneser
.
Again
2ly
,
Some
hold
,
that
the
Prophet
foretold
the
destruction
here
threatned
about
the
eleventh
year
of
Hezekiah
,
and
it
was
executed
upon
the
Moabites
by
Sennacherib
,
when
three
years
after
,
to
wit
,
in
the
fourteenth
year
of
Hezekiah
,
he
invaded
the
land
of
Judah
,
2
Kin.
18.13
.
to
wit
,
that
as
he
marched
with
his
Army
out
of
Assyria
,
with
a
purpose
to
subdue
Jerusalem
,
he
fell
upon
the
Moabites
by
the
way
,
(
which
might
be
,
though
Rabshakeh
makes
no
particular
mention
of
Moab
amongst
the
people
whom
his
Master
had
vanquished
,
2
Kin.
18.34
.
)
For
indeed
after
the
siege
of
Jerusalem
it
could
not
be
,
because
his
Army
was
then
so
miraculously
destroyed
.
And
thirdly
,
Others
think
that
this
was
threatned
by
the
Prophet
about
the
fourteenth
or
fifteenth
year
of
Hezekiah
,
and
executed
upon
Moab
about
the
seventeenth
or
eighteenth
year
of
Hezekiah
,
and
that
by
Ezarhaddon
the
Son
of
Sennacherib
,
when
he
swept
away
the
remainder
of
the
Israelites
that
were
left
in
their
land
,
and
so
might
well
destroy
the
Moabites
at
the
same
time
;
for
which
see
the
Note
before
,
Chap.
7.8
.
CHAP.
XVII
.
VERSE
1.
THe
burden
of
Damascus
,
&c.
]
The
chief
City
of
Syria
,
Chap.
7.8
.
So
that
under
this
the
ruin
of
the
whole
Land
of
Syria
is
threatned
.
And
see
the
Notes
also
,
Chap.
13.1
.
and
2
King
.
9.25
.
Behold
,
Damascus
is
taken
away
from
being
a
City
,
and
it
shall
be
a
ruinous
heap
.
As
if
the
Prophet
should
have
said
,
How
impossible
soever
it
may
seem
to
you
,
yet
assure
your selves
the
time
shall
come
when
you
shall
see
that
great
Damascus
,
of
which
you
are
now
so
exceedingly
afraid
,
to
be
made
a
very
heap
of
stones
and
rubbish
.
When
this
was
effected
,
it
is
hard
to
determine
:
We
find
that
Damascus
was
taken
and
sacked
,
and
the
Inhabitants
carried
into
Captivity
by
Tiglath-Pileser
,
in
the
days
of
Ahaz
.
See
the
Note
,
2.
King
.
16.9
.
And
indeed
,
because
in
this
place
the
destruction
of
Israel
is
threatned
together
with
the
destruction
of
Syria
,
it
may
well
be
,
that
the
intent
of
this
Prophecy
was
to
comfort
the
men
of
Judah
against
the
invasion
of
the
two
Kings
of
Syria
and
Israel
,
whereof
so
much
hath
been
spoken
before
,
Chap.
7.
But
now
if
this
was
prophecied
,
as
it
is
thought
by
most
Expositors
,
in
the
days
of
Hezekiah
,
then
it
may
be
that
Damascus
was
again
taken
,
and
totally
ruined
and
destroyed
by
Shalmaneser
,
in
that
expedition
of
his
,
wherein
he
took
Samaria
,
2
King
.
18.9
.
Or
else
by
Sennacherib
,
as
he
went
against
Jerusalem
,
2
King
.
18.13
.
For
we
see
before
,
Chap.
10.9
.
Shalmaneser
,
as
it
is
commonly
thought
,
is
brought
in
boasting
of
the
conquest
of
Damascus
by
him
or
his
Father
:
And
if
the
City
were
so
ruined
at
that
time
,
and
the
Inhabitants
so
slaughtered
or
carried
away
captives
,
that
it
ceased
to
be
a
City
;
yet
certainly
it
was
repaired
and
fortified
again
:
And
therefore
we
read
of
another
destruction
brought
upon
Syria
and
Damascus
by
the
Babylonians
,
Jer.
49.23
,
&c.
And
some
think
this
is
that
which
is
here
foretold
by
our
Prophet
.
Ver.
2.
The
Cities
of
Aroer
are
forsaken
,
&c.
]
Some
think
this
Aroer
was
a
Country
in
Syria
,
near
the
River
Arnon
.
But
others
more
generally
hold
,
that
by
the
Cities
of
Aroer
,
here
are
meant
the
Cities
in
the
land
of
Israel
without
Jordan
,
near
unto
the
City
Aroer
,
which
was
scituated
by
the
banks
of
the
River
Arnon
.
See
Deut.
2.36
.
and
Numb.
32.34
.
Only
some
hold
that
those
Cities
were
in
the
possession
of
the
Syrians
when
this
desolation
came
upon
them
;
and
others
say
,
that
the
Prophet
here
threatens
the
destruction
of
the
Israelites
together
with
the
Syrians
,
because
they
should
be
both
destroyed
together
:
However
the
meaning
of
that
which
is
said
here
,
that
these
Citi●s
of
Aroer
should
be
forsaken
,
is
,
that
they
should
be
left
desolate
,
the
Inhabitants
being
slain
,
or
carried
away
Captives
by
the
Assyrians
,
upon
the
invasion
of
Tiglath-pileser
,
or
Shalmaneser
:
Whereupon
it
followeth
,
They
shall
be
for
flocks
,
which
shall
lye
down
,
and
none
shall
make
them
afraid
;
to
wit
,
because
the
Inhabitants
should
be
all
gone
,
and
so
there
should
be
no
body
to
disturb
them
.
Ver.
3.
The
fortress
also
shall
cease
from
Ephraim
,
&c.
]
That
is
,
say
some
,
Damascus
being
destroyed
,
the
Israelites
of
the
ten
Tribes
(
see
the
Note
,
Psal.
78.9
.
)
shall
lose
that
which
was
wont
to
be
their
fortress
and
refuge
;
they
being
wont
in
their
dangers
and
troubles
still
to
fly
to
the
Syrians
of
Damascus
for
defence
and
succour
.
But
I
rather
conceive
that
the
Prophets
intent
here
is
to
foretel
,
that
the
Israelites
and
Syrians
should
both
be
destroyed
,
that
were
so
often
joyned
together
against
Judah
.
The
fortress
also
shall
cease
from
Ephraim
;
that
is
,
Samaria
,
and
all
other
the
strong
holds
in
the
Kingdom
of
the
Ten
Tribes
,
shall
be
ruined
and
destroyed
:
And
the
Kingdom
from
Damascus
and
from
the
remnant
of
Syria
;
that
is
,
Damascus
shall
cease
to
be
a
Royal
City
,
the
seat
of
the
Kings
of
Syria
,
nor
shall
the
Syrians
that
are
left
after
the
ruine
of
Damascus
be
a
Kingdom
any
longer
,
or
have
a
King
to
reign
over
them
,
their
King
Rezin
being
slain
,
see
2
King
.
16.9
.
but
shall
become
a
Province
belonging
to
Assyria
.
And
observable
the
difference
is
which
the
Prophet
makes
between
the
destruction
of
Damascus
and
Ephraim
,
(
to
wit
,
in
this
,
that
because
the
Israelites
of
the
ten
Tribes
continued
a
Kingdom
,
even
after
Tiglathpileser
had
made
great
havock
amongst
them
,
which
Damascus
did
not
;
(
see
the
Note
,
2
King
.
16.9
.
)
Therefore
he
doth
not
say
,
That
the
Kingdom
should
cease
from
Ephraim
,
as
he
doth
of
Damascus
;
but
only
that
Ephraim's
Fortresses
should
be
beaten
down
and
destroyed
.
And
then
it
follows
,
They
shall
be
as
the
glory
of
the
children
of
Israel
;
that
is
,
the
Syrians
shall
be
in
the
same
glorious
condi●ion
with
the
children
of
Israel
;
which
is
spoken
Ironically
,
and
the
meaning
is
,
that
the
Syrians
should
be
stripped
of
all
wherein
they
had
formerly
gloried
,
their
multitude
,
strength
and
riches
,
even
as
the
Israelites
were
.
The
glory
of
the
Israelites
came
at
last
to
this
,
that
they
were
utterly
ruined
,
and
carried
away
captives
;
and
so
shall
it
be
with
Damascus
.
Ver.
4.
And
in
that
day
it
shall
come
to
pass
,
that
the
glory
of
Jacob
shall
be
made
thin
,
&c.
]
This
is
added
by
way
of
explaining
that
which
the
Prophet
had
said
in
the
foregoing
verse
,
that
the
Syrians
should
be
as
the
glory
of
the
children
of
Israel
;
to
wit
,
that
as
the
glory
of
the
Israelites
should
be
exceedingly
impaired
,
so
should
it
be
with
the
Syrians
too
,
and
that
much
about
the
same
time
.
See
the
Note
also
Chap.
16.14
.
And
the
fatness
of
his
flesh
shall
wax
lean
.
See
the
Note
,
Chap.
10.16
.
Deut.
32.15
.
Job
15.27
.
and
Psal.
22.29
.
Ver.
5.
And
it
shall
be
as
when
the
harvest-man
gathereth
the
corn
,
and
reapeth
the
ears
with
his
arm
,
&c.
]
That
is
,
When
the
Judgment
before
threatned
shall
be
executed
on
the
Israelites
,
it
shall
be
that
as
the
harvest-man
doth
easily
cut
down
the
corn
,
though
it
grow
never
so
thick
,
and
binds
and
carries
it
away
by
whole
arm-fulls
,
so
shall
the
Assyrians
with
ease
,
partly
mow
down
with
the
Sword
,
and
partly
carry
away
into
Captivity
,
even
the
whole
body
of
Israel
in
a
manner
,
though
there
be
never
so
great
multitudes
of
them
;
so
that
the
Land
of
Israel
shall
be
left
as
a
corn-field
that
is
newly
reaped
,
a
very
few
,
a
little
gleaning
of
them
being
only
left
;
and
this
was
done
,
partly
by
Tiglath-pileser
,
2
Kin.
15.29
.
but
more
fully
by
Shalmaneser
,
2
Kin.
17.6
.
And
it
shall
be
as
he
that
gathereth
ears
in
the
valley
of
Rephaim
;
that
is
,
afterwards
those
few
that
are
left
shall
also
be
carried
away
,
even
as
the
scattered
ears
that
are
left
in
a
corn-field
are
with
all
diligence
gathered
up
and
carried
away
by
poor
people
:
And
this
was
done
by
Ezarhaddon
,
Ezra
4.2
.
As
for
the
valley
of
Rephaim
,
a
valley
on
the
North-side
of
Jerusalem
,
rendred
the
valley
of
Giants
,
Josh.
15.8
.
is
expressed
by
name
only
because
it
was
famously
known
for
its
great
fruitfulness
.
Ver.
6.
Yet
gleaning
grapes
shall
be
left
in
it
,
&c.
]
That
is
,
Though
the
Assyrians
shall
thus
again
and
again
carry
away
the
Israelites
captive
out
of
their
Land
,
as
is
before-said
,
yet
shall
they
not
make
such
a
clear
riddance
of
them
,
but
that
there
shall
be
a
gleaning
there
,
some
few
that
shall
be
still
left
in
the
Land
.
See
the
Note
,
Chap.
6.13
.
As
the
shaking
of
an
Olive-tree
,
two
or
three
berries
in
the
top
of
the
uppermost
bough
,
four
or
five
in
the
outmost
fruitful
branches
thereof
,
saith
the
Lord
God
of
Israel
;
which
last
words
are
added
,
not
only
to
assure
them
,
that
what
the
Prophet
had
now
foretold
should
certainly
come
to
pass
;
but
also
to
imply
,
that
because
God's
Covenant
was
with
Israel
as
well
as
with
Judah
,
that
he
would
for
ever
be
their
God
,
therefore
even
of
them
also
there
should
be
a
remnant
left
.
Ver.
7.
At
that
day
shall
a
man
look
to
his
Maker
,
&c.
]
That
is
,
In
that
day
of
their
calamity
,
several
of
the
Israelites
owning
and
repenting
of
their
former
Idolatry
,
shall
return
to
the
true
God
,
the
Lord
their
Creator
,
who
had
separated
them
to
be
a
holy
people
to
himself
:
See
the
Note
,
Deut.
32.6
.
And
shall
seek
to
him
for
help
,
resting
upon
him
,
as
their
only
sure
refuge
:
which
is
repeated
again
in
other
words
,
And
his
eyes
shall
have
respect
to
the
holy
One
of
Israel
,
see
the
Note
,
Chap.
1.4
,
And
this
was
accomplished
,
partly
in
the
days
of
Hezekiah
,
when
divers
of
Asher
,
and
Manasseh
,
and
Zebulun
,
being
invited
thereto
by
Hezekiah
,
came
to
Jerusalem
to
keep
the
Passover
,
and
helped
to
destroy
all
the
Altars
,
and
Groves
,
and
Images
that
were
left
,
not
only
in
Judah
and
Benjamin
,
but
also
in
Ephraim
and
Manasseh
,
2
Chron.
30.11
,
14.
and
31.1
.
and
partly
afterward
in
the
days
of
Josiah
,
2
Chron.
34.33
.
Ver.
8.
And
he
shall
not
look
to
the
Altars
,
the
work
of
his
hands
,
&c.
]
That
is
,
which
he
made
of
his
own
hand
without
any
warrant
or
command
from
God
,
and
that
for
the
worship
of
his
Idol-gods
;
and
therefore
is
that
which
follows
added
,
Neither
shall
respect
that
which
his
fingers
have
made
,
either
the
groves
or
the
Images
,
See
the
Note
,
Chap.
2.8
.
For
the
groves
here
joyned
with
their
Images
,
See
the
Notes
,
Gen.
21.33
.
Deut.
16.21
.
and
2
King
.
23.6
.
The
word
in
the
Original
,
which
is
translated
in
our
Bibles
,
Images
,
may
be
rendred
as
it
is
in
the
Margin
,
Sun-images
;
whereby
it
is
like
are
meant
,
either
images
that
stood
abroad
open
in
the
air
,
where
the
Sun
might
shine
upon
them
;
or
rather
such
images
,
wherein
they
worshipped
the
Sun
,
and
which
haply
were
made
round
,
to
represent
the
Orb
of
the
Sun
.
Ver.
9.
In
that
day
,
&c
▪
]
That
is
,
In
that
day
of
Israels
great
calamity
,
mentioned
before
ver.
4
,
and
5
,
(
for
the
three
verses
immediatly
fore-going
are
by
our
Translators
included
in
a
Parenthesis
)
shall
his
strong
Cities
be
as
a
forsaken
bough
;
that
is
,
as
the
small
twigs
and
branches
growing
out
of
a
tree
,
which
the
Husband-man
passeth
by
and
leaves
,
when
he
lops
the
tree
,
not
vouchsafing
to
cut
them
off
:
And
an
uppermost
branch
;
that
is
,
a
bough
left
standing
on
the
top
of
a
tree
,
when
all
the
rest
are
lopped
away
,
and
so
the
tree
is
left
naked
and
bare
.
The
meaning
is
,
that
Israels
strong
Cities
,
wherein
they
had
so
greatly
trusted
,
should
be
left
in
a
poor
despised
condition
,
ruined
and
forsaken
of
the
greatest
part
of
their
inhabitants
,
standing
alone
and
desolate
,
all
the
smaller
Towns
and
Villages
round
about
them
being
utterly
wasted
and
destroyed
.
I
know
that
some
Expositors
by
a
forsaken
bough
do
understand
a
bough
stripped
of
all
her
beauty
▪
fruit
and
leaves
,
and
so
accordingly
hold
that
hereby
is
signified
,
that
their
strong
Cities
should
be
lest
ruined
,
stripped
of
all
their
Riches
,
Glory
and
Inhabitants
,
all
being
fled
,
slain
,
or
carried
into
Captivity
.
But
the
former
Exposition
is
far
the
best
:
And
suitably
hereunto
I
understand
the
following
words
,
which
they
left
because
of
the
children
of
Israel
,
that
is
,
which
strong
Cities
,
thus
ruined
,
the
Assyrians
left
for
the
little
remnant
of
the
Israelites
to
dwell
in
,
that
were
not
destroyed
;
God
in
his
Providence
so
disposing
it
,
that
there
should
be
some
poor
refuge
left
for
the
small
remnant
of
his
people
,
which
he
determined
should
escape
,
and
not
be
cut
off
.
This
indeed
is
also
,
I
know
,
otherwise
expounded
by
divers
Learned
men
,
namely
thus
,
which
they
left
because
of
the
children
of
Israel
;
that
is
,
which
strong
Cities
the
Canaanites
did
formerly
leave
and
forsake
for
fear
of
the
Children
of
Israel
,
or
being
dispossessed
thereof
by
the
Children
of
Israel
;
who
would
have
the
meaning
of
the
place
to
be
this
,
That
the
strong
Cities
of
Israel
should
be
left
as
a
forsaken
bough
,
in
that
they
should
be
no
more
able
to
defend
the
Israelites
against
the
Assyrians
,
than
in
former
times
they
were
able
to
defend
the
Canaanites
against
the
Israelites
;
but
as
the
Canaanites
did
forsake
those
Cities
,
though
fenced
with
strong
and
high
walls
,
for
fear
of
the
Israelites
,
so
now
the
Israelites
should
forsake
them
for
fear
of
the
Assyrians
.
As
for
the
last
words
,
And
there
shall
be
desolation
;
either
it
is
meant
of
the
Cities
before-mentioned
,
that
even
in
those
that
were
left
,
there
should
be
great
desolation
;
or
else
of
the
Country
in
general
,
that
not
only
in
the
Cities
,
but
even
in
the
whole
Land
ther
should
be
extreme
desolation
.
Ver.
10.
Because
thou
hast
forgotten
the
God
of
thy
salvation
,
&c.
That
is
,
Because
thou
hast
slighted
and
despised
the
God
that
hath
so
often
saved
and
delivered
thee
from
thine
enemies
,
and
so
would
still
have
done
,
hadst
thou
not
forsaken
him
,
and
gone
after
strange
gods
,
and
hast
not
been
mindful
of
the
rock
of
thy
strength
,
See
the
Note
,
Deut.
32.4
.
a
surer
refuge
than
their
strongest
Cities
could
have
been
:
Therefore
shalt
thou
plant
pleasant
plants
,
that
is
,
with
much
care
and
pains
thou
shalt
husband
thy
grounds
,
planting
it
with
the
choicest
plants
thou
canst
get
;
And
shalt
set
it
with
strange
slips
,
that
is
,
slips
brought
from
far
out
of
foreign
Countries
,
which
thou
shalt
tend
and
nurse
with
greatest
care
,
as
esteeming
them
highly
for
the
rarity
and
the
excellency
of
them
.
But
all
this
shalt
thou
do
in
vain
,
as
is
expressed
in
the
following
verse
.
Ver.
11.
In
the
day
thou
shalt
make
thy
plant
to
grow
,
and
in
the
morning
shalt
thou
make
thy
seed
to
flourish
,
&c.
]
That
is
,
Day
by
day
,
yea
early
every
morning
,
thou
shalt
use
all
possible
means
to
cause
thy
plants
,
and
the
seeds
thou
hast
sown
,
to
grow
up
;
and
accordingly
they
shall
successfully
spring
up
and
flourish
,
and
give
thee
great
hope
of
a
plentiful
crop
:
But
the
harvest
shall
be
a
heap
in
the
day
of
grief
and
desperate
sorrow
;
that
is
,
in
the
day
when
your
Country
shall
be
destroyed
by
the
Assyrians
,
they
shall
spoil
and
carry
away
all
your
encrease
,
and
so
your
great
hopes
shall
come
to
nothing
.
That
which
this
expression
of
their
harvest
being
made
a
heap
,
seems
to
aim
at
,
is
,
either
that
it
should
be
laid
in
heaps
for
the
enemy
to
divide
and
share
amongst
them
;
or
else
,
that
it
should
be
suddenly
consumed
,
even
as
a
little
heap
of
corn
would
be
,
if
a
mighty
Army
of
hungry
Soldiers
should
come
to
live
upon
it
.
Indeed
this
clause
may
be
read
,
as
it
is
in
the
Margin
,
But
the
harvest
shall
be
removed
in
the
day
of
inheritance
,
and
there
shall
be
deadly
sorrow
;
that
is
,
In
the
day
when
thou
shouldest
come
to
inherit
,
and
possess
that
which
thou
hast
long
hoped
and
waited
for
,
all
shall
be
snatched
up
and
carried
away
by
the
Assyrians
;
and
so
,
though
in
the
time
of
thy
planting
and
sowing
,
all
went
forward
joyfully
,
yet
when
harvest
comes
thou
shalt
reap
nothing
of
thy
labours
,
but
extreme
grief
and
sorrows
.
See
Deut.
28.33
.
This
I
conceive
is
the
meaning
of
this
place
.
Only
we
must
consider
,
that
under
this
particular
of
the
enemies
robbing
and
spoiling
the
fruit
of
their
ground
,
their
plundering
and
carrying
away
all
the
wealth
,
which
with
much
labour
they
had
gathered
together
,
is
also
comprehended
.
Ver.
12.
Wo
to
the
multitude
of
many
people
,
&c.
]
Some
understand
this
of
the
multitude
of
the
Israelites
and
Syrians
,
that
under
the
command
of
Pekah
and
Rezin
invaded
the
Land
of
Judah
in
the
days
of
Ahaz
,
Chap.
7.1
.
And
others
again
understand
it
of
the
Assyrians
,
and
others
with
them
that
invaded
the
Israelites
of
the
ten
Tribes
.
For
,
say
they
,
having
in
the
foregoing
part
of
this
Chapter
spoken
of
the
destruction
of
the
Syrians
and
Israelites
by
the
Assyrians
,
(
see
the
Note
above
,
ver.
1.
)
here
he
foretels
,
how
even
these
Assyrians
should
likewise
afterward
be
destroyed
:
And
that
this
wo
is
denounced
by
the
Prophet
against
them
,
even
out
of
pity
to
Israel
,
upon
whom
these
Assyrians
should
exercise
so
great
cruelty
.
But
now
because
of
that
which
followeth
,
ver.
13
,
14.
in
the
description
of
the
destruction
of
these
Assyrians
,
the
most
Expositors
understand
this
of
that
numerous
Army
,
made
up
of
many
several
Nations
,
that
brake
into
the
Land
of
Judah
under
Sennacherib
;
and
this
is
added
to
comfort
them
against
that
havoch
that
should
be
made
by
the
Assyrians
amongst
the
Ten
Tribes
.
For
lest
they
should
think
,
when
they
have
vanquished
the
Syrians
and
Israelites
(
as
is
before
related
)
what
if
they
should
break
into
our
Country
too
?
To
this
the
Prophet
answers
,
that
though
indeed
they
should
so
do
,
yet
God
would
then
destroy
them
.
Wo
to
the
multitude
of
many
people
,
which
make
a
noise
like
the
noise
of
the
Seas
;
and
to
the
rushing
of
Nations
,
that
make
a
rushing
like
the
rushing
of
mighty
(
or
,
many
)
waters
;
where
the
breaking
in
of
the
Assyrians
with
a
mighty
and
confused
no
s●
into
the
Land
of
Judah
,
is
compared
to
the
breaking
in
of
the
Seas
,
or
an
overflowing
Deluge
of
many
waters
;
to
imply
,
with
what
violence
,
and
on
a
sudden
,
their
numerous
Army
should
over-run
their
whole
Country
,
so
that
no
body
should
be
able
to
escape
them
,
or
stand
before
them
.
See
the
Notes
▪
Chap.
5.30
.
and
8.7
.
and
13.4
.
and
Psal.
93.3
.
Ver.
13.
The
Nations
shall
rush
like
the
rushing
of
many
waters
,
&c.
]
See
the
foregoing
Note
.
But
God
shall
rebuke
them
.
In
great
fury
and
indignation
God
shall
destroy
them
.
See
the
Notes
Psal.
6.1
.
and
2.5
.
and
119.21
.
Even
as
he
rebukes
the
raging
of
the
roaring
Seas
,
so
shall
he
still
their
fury
,
see
the
Note
,
Psal.
65.7
.
And
this
was
done
in
the
destruction
of
Sennacherib's
Army
.
See
the
Note
,
2
Kin.
19.35
.
And
they
shall
flee
far
off
;
to
wit
,
Sennacherib
,
and
some
few
with
him
,
that
escaped
and
fled
back
into
their
own
Country
;
and
shall
be
chased
as
the
chaff
of
the
mountains
before
the
wind
,
which
is
far
more
easily
and
suddenly
blown
away
,
than
the
chaff
or
dust
that
is
in
the
Valleys
,
because
there
the
wind
hath
most
power
.
And
See
also
the
Note
,
Job
21.18
.
and
Psal.
35.5
.
And
like
a
rolling
thing
before
the
whirlwind
.
That
is
,
like
a
round
wisp
of
stubble
,
or
some
other
light
thing
,
first
gathered
together
in
a
bundle
,
and
then
carried
away
with
a
Whirlwind
.
But
now
by
some
this
last
clause
is
rendred
,
and
like
thistle-down
before
the
whirlwind
,
which
is
a
thing
indeed
that
must
needs
be
easily
driven
away
and
scattered
.
Ver.
14.
And
behold
,
at
evening-tide
trouble
,
and
before
the
morning
he
is
not
,
&c.
]
This
may
be
understood
of
the
Assyrians
,
that
in
the
night
(
which
is
somtimes
called
,
the
Evening
,
see
the
Notes
Gen.
1.5
.
)
were
terribly
affrighted
,
and
put
into
a
confused
tumult
,
by
the
sudden
and
unexpected
slaughter
which
an
Angel
made
amongst
them
,
and
before
morning
were
all
slain
or
fled
.
See
the
Notes
,
2
Kin.
19.35
,
36.
And
perhaps
too
the
evening-tide
is
mentioned
,
because
then
the
Angel
began
to
slay
them
.
But
I
conceive
it
is
rather
spoken
of
the
Inhabitants
of
Jerusalem
;
to
wit
,
that
they
should
be
over
night
in
great
terror
and
trouble
,
because
of
Sennacherib's
mighty
Army
that
had
besieged
the
City
,
and
because
of
some
late
blasphemies
and
menaces
of
Rabshakeh
,
and
yet
before
morning
he
and
all
his
numerous
Army
are
all
dead
or
gone
away
,
there
's
not
an
enemy
to
be
seen
.
The
Prophet
seems
to
imply
,
that
the
fury
of
the
Assyrians
,
of
which
he
had
spoken
in
the
foregoing
verse
,
should
be
but
like
a
Tempest
,
that
ariseth
in
the
Evening
,
and
is
gone
in
the
Morning
;
as
they
should
on
a
sudden
invade
the
Land
of
Judea
,
so
on
a
sudden
they
should
be
destroyed
.
This
is
the
portion
of
them
that
spoil
us
,
and
the
lot
of
them
that
rob
us
.
]
That
is
,
The
like
to
this
shall
befal
all
that
make
a
prey
of
God's
people
,
and
that
by
the
decree
and
appointment
of
God
,
according
to
that
of
the
Apostle
,
1
Pet.
2.8
.
Whereunto
also
they
were
appointed
.
See
also
the
Note
,
Job
20.19
.
CHAP.
XVIII
.
VERSE
1.
WO
to
the
Land
shadowing
with
wings
,
which
is
beyond
the
Rivers
of
Ethiopia
.
]
This
Chapter
is
throughout
very
obscure
:
and
the
difficulty
of
it
is
chiefly
from
hence
,
that
it
is
very
questionable
,
what
Nation
it
is
against
whom
the
wo
here
mentioned
is
denounced
.
Several
reasons
are
given
by
Expositors
,
why
the
land
here
threatned
is
called
a
land
shadowing
with
wings
;
As
1.
Because
it
was
shadowed
with
huge
high
Mountains
,
that
were
spread
out
like
wings
in
the
utmost
coasts
of
the
Country
.
Or
2.
Because
it
abounded
with
swarms
of
flies
,
and
bees
,
and
locusts
,
and
huge
flights
of
fowl
,
that
out
of
colder
Countries
flew
thither
in
great
flocks
,
by
reason
whereof
the
air
was
often
darkned
.
Or
3.
Because
they
used
to
cover
over
the
lands
,
whither
they
went
,
with
their
huge
Armies
,
winged
with
troops
of
horsmen
,
(
see
the
Note
,
Chap.
8.8
.
)
like
so
many
thick
clouds
of
Locusts
;
of
which
indeed
we
have
a
notable
instance
,
2
Chron.
14.9
.
where
there
is
mention
of
an
Army
of
Ethiopians
that
came
against
Asa
,
the
like
whereof
for
number
we
read
not
of
,
either
in
the
Scripture
,
or
(
I
think
)
in
any
other
History
.
Or
,
4.
Because
the
Inhabitants
of
this
Land
were
wont
to
extend
their
power
for
the
protecting
and
shadowing
of
their
neighbouring
Nations
,
or
at
least
to
promise
that
they
would
with
their
Auxiliary-forces
shelter
them
from
their
enemies
;
and
so
caused
them
,
the
people
of
God
especially
,
to
trust
much
in
the
shadow
of
their
protection
.
And
indeed
it
is
usual
in
the
Scripture
to
speak
of
any
defence
or
protection
under
this
Figurative
expression
,
of
a
shadow
or
covering
,
and
shadowing
with
wings
.
See
the
Note
,
Numb.
14.9
.
Judg.
9.15
.
Psal.
91.1
,
4.
and
Ruth
2.12
.
Or
,
5.
Because
it
was
a
Land
that
abounded
with
Ships
,
that
shadowed
the
Sea
where
they
lay
,
and
when
they
were
carried
before
the
Wind
or
the
Seas
,
seemed
like
so
many
flying
Birds
,
both
in
regard
of
the
swiftness
of
their
motion
,
and
because
their
Sails
were
thereon
like
wings
,
according
to
that
of
the
Poet
,
—
Velorum
pandimus
alas
.
But
then
the
great
Question
is
,
What
that
Country
was
,
that
is
here
called
the
Land
shadowing
with
wings
?
Very
many
Expositors
hold
that
it
is
Egypt
,
that
is
so
called
.
And
true
it
is
,
that
most
of
the
reasons
before
given
,
why
it
is
called
,
The
Land
shadowing
with
wings
,
do
very
well
suit
with
Egypt
,
especially
the
two
last
,
which
seem
the
most
probable
.
For
Egypt
abounded
with
ships
,
and
traded
much
in
merchandising
,
and
the
Jews
trusted
much
in
the
aid
of
the
Egyptians
,
being
still
ready
to
fly
to
them
for
shelter
,
and
to
send
to
them
for
succour
,
when
they
were
in
danger
to
be
invaded
by
any
other
Nation
.
But
yet
,
1.
Because
in
the
following
Chapter
Egypt
is
threatned
by
it self
.
And
2.
because
in
the
very
next
words
it
is
said
,
which
is
beyond
the
rivers
of
Ethiopia
;
whereas
Egypt
lay
nearer
to
the
land
of
Canaan
than
Ethiopia
did
;
it
is
rather
thought
that
Egypt
is
not
the
land
shadowing
with
wings
,
against
which
the
wo
is
here
denounced
;
but
rather
the
land
of
Ethiopia
,
or
at
least
that
part
of
it
which
lay
Southward
of
Judea
,
near
to
the
Red-Sea
,
together
with
those
other
neighbouring
Nations
that
are
usually
mentioned
together
with
the
Ethiopians
,
as
we
may
see
Jer.
46.9
.
and
Ezek.
30.5
.
Which
seems
most
probable
,
1.
Because
Ethiopia
was
a
rich
Country
,
very
populous
,
(
and
therefore
their
Armies
were
usually
exceeding
numerous
,
as
is
before-noted
)
full
of
Havens
,
Ships
▪
and
merchandizing
,
that
often
joyned
with
Egypt
in
aiding
the
Jews
against
their
enemies
,
that
were
in
danger
to
swallow
up
them
,
together
with
the
Jews
;
and
a
land
that
might
well
,
for
all
the
other
reasons
before-given
,
be
termed
a
land
shadowing
with
wings
.
And
2.
Because
having
here
denounced
destruction
against
this
land
shadowing
with
wings
,
and
against
Egypt
in
the
following
Chapter
,
then
in
the
20th
Chap.
he
seems
to
joyn
them
both
together
,
and
there
the
Egyptians
and
Ethiopians
are
expresly
named
,
ver.
4.
So
shall
the
King
of
Assyria
lead
away
the
Egyptians
prisoners
,
and
the
Ethiopians
captives
.
That
indeed
which
makes
this
most
questionable
is
,
that
concerning
this
land
shadowing
with
wings
,
those
words
are
added
,
which
is
beyond
the
rivers
of
Ethiopia
.
But
considering
that
all
Expositors
in
a
manner
agree
,
that
by
the
rivers
of
Ethiopia
,
the
streams
of
Nilus
are
here
principally
meant
,
so
called
,
because
from
and
thorough
the
land
of
Ethiopia
,
they
run
down
into
Egypt
(
though
other
rivers
that
run
into
Nilus
may
be
also
included
.
)
I
see
not
but
that
the
reason
of
adding
this
clause
,
which
is
beyond
the
rivers
of
Ethiopia
,
may
be
to
shew
,
that
the
judgment
here
denounced
should
fall
even
upon
the
utmost
parts
of
Ethiopia
,
that
were
beyond
the
springs
of
Nilus
.
So
that
I
conclude
,
that
according
to
our
Translation
,
wherein
the
wo
is
clearly
denounced
against
the
land
shadowing
with
wings
,
Ethiopia
must
needs
be
meant
:
And
that
this
wo
is
here
denounced
against
the
Ethiopians
,
either
because
the
Ethiopians
had
been
often-times
great
enemies
to
the
Jews
,
as
we
may
see
2
Chron.
12.3
.
and
14.9
.
Or
else
rather
to
discover
to
the
Jews
their
folly
in
resting
upon
the
Ethiopians
for
help
,
that
should
not
be
able
to
secure
themselves
.
The
very
drift
of
this
Phrase
,
Wo
to
the
land
shadowing
with
wings
,
being
to
imply
,
(
according
to
the
Reasons
before
given
for
it
)
that
notwithstanding
her
high
shadowing
Mountains
,
or
the
multitude
of
shipping
,
or
her
huge
Armies
,
or
her
forwardness
to
be
a
shadow
of
defence
to
others
,
even
she
her self
should
be
miserably
destroyed
by
the
Assyrians
.
And
many
hold
,
that
this
was
done
by
the
Assyrians
,
when
Tirhakah
the
King
of
Ethiopia
went
out
to
fight
against
them
,
2
King
.
19.9
.
Ver.
2.
That
sendeth
Ambassadors
by
Sea
,
&c.
]
According
to
our
Translation
this
is
clearly
spoken
of
the
Land
described
in
the
foregoing
Verse
,
that
is
,
the
people
inhabiting
that
Land
,
to
wit
the
Ethiopian
,
that
sendeth
Ambassadors
by
Sea
,
that
is
,
by
the
River
Nilus
,
say
some
(
it
being
usual
with
the
Hebrews
to
call
all
great
waters
Seas
)
or
by
the
Red-Sea
,
which
had
Egypt
and
Ethiopia
on
the
one
side
,
and
Arabia
on
the
other
,
and
was
therefore
also
called
,
The
Gulf
of
Arabia
;
even
in
vessels
of
bulrushes
upon
the
waters
,
that
is
,
in
boats
,
barks
or
ships
made
of
bulrushes
,
but
overlaid
with
pitch
,
both
within
and
without
,
to
keep
out
the
water
;
for
indeed
we
find
in
many
ancient
Writers
,
that
such
kind
of
Vessels
were
much
used
in
those
times
,
both
in
Egypt
and
Ethiopia
;
not
only
because
by
reason
of
their
lightness
they
sailed
the
more
swiftly
;
but
also
because
they
did
not
sink
so
deep
into
the
water
,
as
our
Vessels
made
of
Timber
usually
do
,
but
did
rather
float
and
glide
on
the
top
or
surface
of
the
water
(
with
respect
whereto
some
think
this
expression
is
used
of
Vessels
of
Bulrushes
upon
the
waters
)
and
so
were
in
the
less
danger
of
being
split
or
broken
upon
the
rocks
and
shelves
,
of
which
there
were
many
in
the
River
Nilus
:
Yea
,
and
because
where
there
were
great
Cataracts
,
or
steep
downfals
of
water
,
they
could
hale
them
ashore
,
and
carry
them
on
their
shoulders
over
land
,
and
then
put
them
into
the
river
again
beyond
those
downfals
.
But
whither
were
these
Ambassadors
sent
by
the
Ethiopians
?
I
answer
,
That
is
set
forth
in
the
following
words
,
wherein
the
Ethiopians
are
brought
in
,
Saying
,
Go
ye
swift
messengers
to
a
Nation
scattered
and
peeled
,
&c.
For
the
understanding
whereof
we
must
know
,
That
1.
some
understand
this
of
the
Embassadors
or
Heralds
sent
by
the
Ethiopians
to
denounce
war
against
the
Assyrian
,
(
which
they
conceive
was
done
when
Tirhakah
King
of
Ethiopia
went
out
against
them
,
2
Kin.
19.9
.
)
and
that
they
are
called
swift
messengers
,
with
respect
to
the
lightness
or
swiftness
of
the
vessels
wherein
they
were
sent
.
And
accordingly
,
as
with
respect
to
the
Assyrians
,
they
understand
the
description
that
is
here
given
us
of
the
Nation
to
whom
they
were
sent
,
to
a
Nation
scattered
and
peeled
;
they
are
said
to
be
scattered
,
because
their
Forces
were
dispersed
abroad
,
some
in
Judea
,
and
some
in
other
Countries
;
and
peeled
,
because
the
people
were
by
this
means
left
bare
of
their
Soldiery
:
Or
,
because
they
had
been
peeled
and
made
bald
by
long
continuing
Wars
,
see
Ezek.
29.18
.
(
and
if
we
read
this
,
as
it
is
in
the
Margin
,
outspread
and
polished
,
the
meaning
must
needs
be
,
that
they
were
a
Nation
that
had
large
Territories
,
and
were
glorious
for
all
outward
bravery
)
to
a
people
terrible
from
their
beginning
hitherto
;
that
is
,
that
have
been
from
their
first
original
unto
this
time
a
terror
to
other
Nations
,
by
reason
of
their
fierceness
and
cruelty
,
and
the
many
Countries
that
had
been
subdued
by
them
:
A
Nation
meted
out
and
trodden
down
,
that
is
,
that
shall
shortly
be
meted
out
and
destroyed
.
See
the
Notes
,
2
Sam.
8.2
.
and
2
King
.
21.13
.
or
as
it
is
in
the
Margin
,
A
Nation
that
meteth
out
and
treadeth
down
,
that
is
,
that
meteth
out
other
Nations
to
destroy
them
,
or
that
trampleth
and
treadeth
them
down
at
their
pleasure
:
Or
,
that
seeketh
to
bring
all
the
Nations
round
about
into
subjection
to
them
,
to
impose
what
yoke
,
what
Laws
and
conditions
they
please
upon
them
,
or
else
they
tread
them
under
foot
:
whose
land
the
rivers
have
spoiled
;
or
,
as
it
is
in
the
Margin
,
whose
Land
the
Rivers
despise
,
that
is
,
whose
land
the
Ethiopians
despise
,
as
being
so
compassed
about
with
great
Rivers
,
that
they
have
no
cause
at
all
to
be
afraid
of
the
Assyrians
.
Thus
,
I
say
,
several
Expositors
understand
this
passage
of
the
Ethiopians
sending
out
their
Messengers
to
denounce
War
against
the
Assyrians
,
whom
they
describe
in
this
manner
,
A
Nation
scattered
and
peeled
,
&c.
Purposely
to
imply
,
that
their
expedition
against
them
would
be
easie
and
just
;
because
against
a
Nation
scattered
and
peeled
▪
and
from
whom
the
scituation
of
their
own
Country
,
being
environed
with
great
Rivers
,
would
surely
defend
them
;
and
just
,
because
against
a
Tyrannous
People
,
that
were
fit
to
be
opposed
and
curbed
.
And
the
drift
of
all
this
(
say
they
)
is
,
to
discover
the
folly
of
the
Ethiopians
confidence
,
who
in
the
trust
of
their
own
strength
,
and
the
strength
of
the
Egyptians
,
their
associates
,
did
thus
slight
the
Assyrians
,
by
whom
not
long
after
they
should
be
utterly
ruined
.
Again
,
2ly
.
Others
understand
this
of
Embassadors
sent
by
the
Ethiopians
to
the
Jews
,
with
promises
of
aid
and
supplies
from
themselves
and
from
the
Egyptians
for
their
defence
against
the
Assyrians
,
Go
ye
swift
Messengers
,
say
they
,
to
a
Nation
scattered
and
peeled
,
that
is
,
to
the
poor
Jews
,
a
Nation
miserably
afflicted
,
and
exceedingly
exhausted
by
divers
devastations
that
have
been
made
in
their
Country
;
To
a
people
terrible
from
their
beginning
hitherto
,
that
is
,
to
a
people
,
that
from
their
first
being
a
people
,
or
their
first
being
God's
peculiar
people
,
unto
that
present
time
,
had
been
ever
and
anon
in
such
a
sad
and
dreadful
condition
,
by
reason
of
the
Judgments
executed
upon
them
for
their
sins
,
that
they
were
an
astonishment
to
other
Nations
,
Deut.
28.37
.
it
was
enough
to
terrifie
and
affright
men
to
behold
into
what
a
dismal
plight
they
were
brought
:
Or
rather
,
to
a
people
that
from
their
first
beginning
unto
that
time
had
been
terrible
to
other
Nations
,
in
regard
of
the
great
and
wonderful
works
God
had
wrought
for
them
in
all
ages
,
and
the
strange
Judgments
he
had
executed
upon
their
Enemies
.
A
Nation
meted
out
and
trodden
down
;
that
is
,
that
hath
been
often
by
their
Enemies
subdued
and
destroyed
,
or
that
is
now
by
the
Assyrians
designed
to
be
utterly
wasted
and
destroyed
:
Whose
land
the
rivers
have
spoiled
;
that
is
,
the
Nations
breaking
in
upon
them
like
an
overflowing
Torrent
,
that
carrieth
all
before
it
:
See
the
Note
,
Chap.
8.7
.
And
now
they
that
thus
understand
this
place
of
the
Ethiopians
sending
Ambassadors
to
the
Jews
,
with
a
promise
that
they
would
come
in
to
their
aid
against
the
Assyrian
,
do
accordingly
conceive
,
that
by
inserting
this
,
the
Prophet's
drift
is
covertly
to
tax
the
folly
of
the
Jews
,
in
resting
so
much
upon
these
vaunting
promises
of
the
Ethiopians
,
that
were
themselves
to
be
destroyed
by
the
Assyrians
,
as
well
as
they
.
But
3ly
.
Others
hold
,
that
the
Messengers
here
mentioned
,
are
supposed
to
be
sent
by
the
Ethiopians
to
the
Egyptians
,
or
by
the
Eastern
Ethiopians
that
dwelt
in
Arabia
,
a
part
of
Asia
,
(
where
the
Seat
of
that
great
Kingdom
was
)
to
the
Western
Ethiopians
,
that
inhabited
a
part
of
Africa
,
on
the
South
of
Egypt
,
and
were
divided
from
the
Eastern
Ethiopians
by
the
Red-sea
,
or
the
Gulf
of
Arabia
;
and
that
these
Messengers
were
sent
,
either
to
stir
them
up
(
which
some
think
)
to
invade
and
vex
the
Jews
:
or
else
rather
to
inform
them
of
the
great
preparations
made
by
the
Assyrians
against
those
parts
,
and
to
perswade
them
to
levy
Forces
,
that
they
might
aid
the
Jews
against
the
Assyrians
,
and
so
withal
secure
their
own
Countries
against
such
a
potent
prevailing
Enemy
,
that
having
subdued
Judea
,
would
be
likely
enough
presently
to
over-run
their
Countries
too
.
And
accordingly
they
understand
the
description
here
given
us
by
the
Prophet
,
of
the
Nation
to
whom
they
were
sent
,
Go
ye
swift
Messengers
to
a
Nation
scattered
and
peeled
;
that
is
,
to
the
Egyptians
,
or
rather
to
the
Ethiopians
,
who
are
called
a
scattered
Nation
,
or
(
as
it
is
the
Margin
)
out-spread
,
because
of
their
large
Territories
,
or
the
great
extent
of
Land
,
that
was
overspread
by
them
;
and
peeled
,
or
polished
,
because
they
were
a
beardless
,
smooth-skin'd
people
;
or
because
they
were
to
be
peeled
and
plundered
of
all
they
had
by
the
Assyrians
;
or
,
scattered
and
peeled
,
because
they
were
an
abject
,
base
Nation
,
commonly
sold
up
and
down
for
Slaves
,
as
indeed
the
Moors
use
to
be
:
To
a
people
terrible
from
their
beginning
hitherto
,
that
is
,
that
from
the
first
had
been
a
grim
,
fierce
and
savage
people
,
and
so
still
were
:
A
Nation
meted
out
and
trodden
down
,
or
,
that
meteth
out
and
treadeth
down
▪
that
is
,
a
Nation
that
is
designed
of
God
to
be
destroyed
,
or
that
useth
to
subdue
and
level
all
before
them
,
where
they
came
:
Whose
land
the
rivers
have
spoiled
,
to
wit
,
the
great
Rivers
of
Ethiopia
,
by
their
mighty
Inundations
;
or
rather
,
whose
land
the
rivers
despise
,
that
is
,
the
Assyrians
,
who
making
account
to
break
in
upon
Ethiopia
,
like
some
mighty
overflowing
rivers
,
as
they
have
been
wont
to
do
upon
other
Countries
,
as
is
before
noted
;
do
despise
and
slight
the
strength
of
the
Land
,
not
doubting
but
that
they
shall
easily
over-run
and
subdue
it
.
And
indeed
this
last
Exposition
of
this
verse
,
I
judge
the
most
probable
,
to
wit
,
that
the
Ethiopians
are
the
Nation
here
described
,
they
being
the
people
against
whom
the
Prophet
here
denounceth
a
Wo
;
and
that
either
by
way
of
comforting
the
Jews
,
by
foretelling
the
utter
destruction
of
these
their
enemies
;
or
rather
by
way
of
hinting
the
folly
of
the
Jews
,
in
relying
with
so
much
confidence
upon
the
Egyptians
and
Ethiopians
,
that
were
shortly
to
be
destroyed
by
the
Assyrians
,
as
well
as
themselves
.
Ver.
3.
All
ye
inhabitants
of
the
world
,
and
dwellers
on
the
earth
,
see
ye
when
he
lifteth
up
an
ensign
on
the
mountains
;
and
when
he
bloweth
a
trumpet
,
hear
ye
.
]
Very
many
learned
Expositors
do
understand
this
of
God's
overthrowing
the
Assyrians
.
The
Prophet
,
say
they
,
having
in
the
foregoing
verses
foretold
the
woful
destruction
that
should
come
upon
the
Ethiopians
,
thereby
covertly
taxing
the
folly
of
his
people
in
relying
upon
them
,
and
their
Associates
,
for
help
,
that
should
not
be
able
to
defend
themselves
from
the
Assyrians
;
here
he
adds
,
for
the
comfort
of
his
people
,
that
though
they
should
be
disappointed
of
the
help
which
they
vainly
expected
from
Ethiopia
and
Egypt
,
yet
the
Lord
should
so
wonderfully
deliver
them
,
and
destroy
their
Enemies
,
the
Assyrians
,
that
all
the
Nations
far
and
near
should
see
and
acknowledg
,
that
it
was
God
that
had
fought
against
them
in
the
defence
of
his
people
,
whom
they
sought
to
destroy
.
But
I
rather
conceive
with
others
,
that
the
Prophet
doth
here
still
proceed
,
in
setting
forth
the
woful
destruction
that
should
come
upon
Ethiopia
and
her
Associates
,
and
that
by
calling
upon
all
the
inhabitants
of
the
world
,
and
dwellers
on
the
earth
,
to
see
when
he
lifteth
up
an
ensign
upon
the
mountains
,
and
to
hear
when
he
bloweth
a
trumpet
;
he
implies
,
Either
1.
That
several
of
all
Nations
,
far
and
near
,
should
come
in
to
serve
in
the
War
,
which
was
made
by
the
Assyrians
or
Chaldeans
against
Ethiopia
,
as
readily
,
as
if
the
Lord
had
by
the
sound
of
Trumpets
,
or
the
lifting
up
of
an
Ensign
upon
the
mountains
,
summoned
them
to
come
in
;
See
the
Notes
,
chap.
5.26
.
and
13.2
.
Or
2.
That
all
the
Nations
round
about
should
see
the
Assyrians
or
Chaldeans
returning
triumphantly
and
in
great
jollity
,
with
Colours
flying
and
sound
of
Trumpets
,
from
the
conquest
of
Ethiopia
;
which
tends
to
assure
God's
people
of
the
certainty
of
this
,
which
in
regard
of
the
strength
of
Ethiopia
,
might
seem
to
them
impossible
.
Or
,
3.
That
the
judgment
of
God
upon
the
Ethiopians
should
be
so
strange
and
wonderful
,
that
all
the
world
in
a
manner
should
ring
of
it
;
yea
,
and
all
Nations
should
take
notice
of
it
,
and
be
as
fully
satisfied
,
that
it
was
God
that
had
brought
this
ruin
upon
them
,
as
if
they
had
seen
the
Lord
lifting
up
an
Ensign
on
the
Mountains
,
and
blowing
a
Trumpet
,
by
way
of
gathering
his
Armies
,
and
leading
them
on
against
that
people
.
Ver.
4.
For
so
the
Lord
said
unto
me
,
I
will
take
my
rest
,
&c.
]
That
is
,
I
will
sit
quietly
in
my
house
,
and
not
interpose
my self
to
hinder
or
cross
the
proceedings
of
my
peoples
enemies
.
The
Lord
speaks
here
of
himself
after
the
manner
of
man
,
I
will
take
my
rest
,
and
I
will
consider
in
my
dwelling-place
,
that
is
,
in
my
Temple
,
the
place
which
I
have
chosen
for
my
setled
habitation
▪
Psal.
132.13
,
14.
Or
rather
in
Heaven
,
my
set
dwelling
,
as
it
is
here
called
in
the
Hebrew
,
I
will
sit
quietly
,
and
only
from
thence
behold
and
consider
what
is
done
upon
earth
.
Divers
of
our
best
Expositors
hold
,
that
the
drift
of
this
verse
is
merely
to
assure
the
Jews
,
That
in
the
midst
of
the
confusions
that
should
be
amongst
them
,
and
the
Heathen
Nations
round
about
them
,
God
would
take
care
to
bless
,
and
chear
up
and
prosper
them
.
The
Prophet
,
say
they
,
having
threatned
destruction
to
the
Ethiopians
and
their
Associates
in
the
foregoing
verses
,
(
to
which
he
returns
again
in
the
verse
after
this
)
in
this
verse
he
interposeth
a
promise
concerning
the
care
that
he
would
take
of
his
people
,
in
the
midst
of
these
confusions
.
I
will
take
my
rest
,
and
I
will
consider
in
my
dwelling
place
;
As
if
he
had
said
,
I
will
indeed
for
a
time
sit
still
and
take
my
rest
in
my
dwelling-place
,
as
if
I
minded
not
what
the
Enemy
intended
and
did
against
my
people
;
I
will
suffer
the
Assyrian
to
go
on
in
subduing
many
Nations
,
and
to
invade
and
waste
Judea
,
yea
to
go
up
to
the
besieging
of
Jerusalem
;
and
when
the
Ethiopians
and
their
Associates
shall
raise
up
Forces
to
withstand
the
Assyrians
and
to
aid
Judea
,
I
will
suffer
the
Assyrians
to
vanquish
and
destroy
these
Auxiliary
Forces
,
that
were
coming
in
to
the
aid
of
my
people
,
and
will
only
look
on
as
a
Spectator
of
that
bloody
Tragedy
:
But
in
the
mean
season
I
will
in
my
dwelling-place
consider
of
what
I
see
done
;
when
the
Assyrians
after
this
conquest
of
the
Ethiopians
come
flying
upon
the
Jews
,
I
will
take
notice
of
their
doings
and
their
rage
,
(
as
it
is
said
,
2
Kin.
19.27
.
I
know
thy
abode
,
and
thy
going
out
,
and
thy
coming
in
,
and
thy
rage
against
me
)
and
I
will
consider
of
the
danger
of
my
people
and
my
dwelling-place
in
Jerusalem
,
and
what
is
fit
to
be
done
,
that
so
though
I
do
not
presently
exert
my
power
in
driving
away
the
Assyrians
,
yet
I
may
seasonably
secure
my
people
and
my
dwelling-place
,
and
not
suffer
my self
to
be
dispossessed
thereof
by
the
Assyrian
.
And
then
to
shew
what
should
be
the
effect
of
his
provident
care
over
his
people●
,
even
when
he
seemed
to
sit
still
and
nor
to
mind
them
,
he
adds
those
last
words
,
I
will
consider
in
my
dwelling-place
like
a
clear
heat
upon
herbs
,
(
or
,
after-rain
)
and
like
a
Cloud
of
dew
in
the
heat
of
harvest
;
That
is
,
as
the
heat
of
the
Sun
shining
upon
herbs
in
a
clear
day
,
or
after
rain
doth
refresh
the
herbs
,
and
cause
them
to
spring
up
and
flourish
very
sweetly
;
and
as
a
shadowy
cloud
,
that
doth
not
pour
down
hurtful
showers
of
rain
,
but
only
distil
a
cooling
dew
,
doth
comfortably
allay
the
extremity
of
Harvest-heat
,
and
so
doth
refresh
not
the
Husbandman
only
,
but
the
Corn
also
,
and
make
it
the
more
flowry
;
so
the
Lord
's
provident
care
over
his
people
will
at
last
manifest
it self
by
shining
comfortably
on
them
,
when
arising
from
his
rest
,
he
shall
destroy
the
Assyrians
,
and
so
by
a
timely
deliverance
shall
revive
and
refresh
them
,
after
all
their
fears
and
dangers
by
reason
of
the
heat
of
their
Enemies
Invasion
.
And
some
think
too
,
that
there
may
be
an
Allusion
in
the
words
,
to
that
Pillar
of
a
Cloud
and
Fire
,
that
went
before
the
Israelites
in
the
Wilderness
;
for
which
see
the
Note
,
Chap.
4.5
.
Thus
,
I
say
,
divers
learned
Expositors
understand
this
verse
,
as
inserted
merely
for
the
comfort
of
the
Jews
,
by
setting
forth
the
care
that
God
would
take
of
them
,
even
whilst
he
seemed
not
to
mind
them
;
but
to
suffer
the
enemy
to
go
on
as
they
pleased
.
And
therefore
also
some
do
read
the
foregoing
words
,
as
it
is
in
the
Margin
;
not
,
I
will
consider
in
my
dwelling-place
;
but
,
I
will
regard
my
set
dwelling
;
that
is
,
I
will
however
take
care
for
Zion
.
But
because
the
Prophet
seems
clearly
to
intend
the
same
thing
in
this
and
the
two
following
verses
,
I
conceive
it
is
better
understood
by
others
;
Either
1.
Of
the
Ethiopians
and
their
Confederates
,
that
whilst
they
mustered
great
Forces
,
and
went
out
with
great
Pride
and
Confidence
against
the
Assyrians
,
God
would
sit
still
,
and
seem
to
shine
favourably
from
his
dwelling-place
upon
them
,
Like
a
clear
heat
upon
herbs
,
and
like
a
cloud
of
dew
in
the
heat
of
harvest
,
till
thereby
they
became
ripe
for
that
destruction
,
when
the
Assyrians
overthrew
them
,
and
made
such
a
dreadful
slaughter
amongst
them
.
Or
else
,
2.
Of
the
Assyrians
,
that
when
they
invaded
the
Land
of
Israel
,
God
would
not
presently
oppose
them
,
but
would
rather
be
unto
them
like
a
clear
heat
upon
herbs
,
and
like
a
cloud
of
dew
in
the
heat
of
harvest
,
which
are
the
ordinary
means
whereby
the
Corn
and
other
Fruits
of
the
earth
are
cherished
,
and
that
cause
them
to
prosper
and
flourish
,
and
hasten
the
ripening
of
them
:
And
so
the
meaning
is
,
That
God
would
suffer
them
to
go
on
prosperously
and
successfully
(
as
they
did
in
their
vanquishing
the
Ethiopians
,
that
were
coming
in
to
the
aid
of
Judea
)
and
with
a
great
deal
of
triumphant
joy
to
proceed
in
their
intended
design
for
the
subduing
of
Jerusalem
;
and
yet
after
all
this
would
suddenly
cut
them
off
.
I
know
that
divers
Expositors
do
understand
this
last
clause
,
I
will
consider
in
my
dwelling
place
like
a
clear
heat
upon
herbs
,
and
like
a
cloud
of
dew
in
the
heat
of
harvest
,
of
Gods
destroying
the
Ethiopians
,
or
Assyrians
;
to
wit
,
that
God
would
be
unto
them
as
a
torrid
heat
,
that
scorcheth
and
parcheth
herbs
;
or
as
those
Dews
,
that
in
Harvest-time
do
rot
and
blast
the
corn
.
But
I
see
no
probable
ground
for
this
Exposition
.
The
drift
of
the
words
is
rather
to
shew
,
that
even
when
God
seems
to
sit
still
in
his
dwelling-place
,
as
if
he
minded
not
the
Government
of
the
world
,
nor
what
became
of
his
people
;
yea
whilst
he
seems
to
shine
favourably
upon
his
and
his
peoples
enemies
,
yet
even
then
by
the
secret
working
of
his
Providence
,
he
makes
way
to
their
ruin
,
and
doth
only
ripen
them
for
destruction
.
Ver.
5.
For
afore
the
harvest
,
&c.
]
Under
Harvest
the
Vintage
is
here
also
comprehended
,
as
before
,
Chap.
17.11
.
because
they
usually
are
together
:
when
the
bud
is
perfect
,
that
is
,
when
the
bud
,
that
first
appears
,
is
become
a
perfect
,
but
a
green
grape
;
and
the
sowre
grape
is
ripening
in
the
flowre
,
that
is
,
when
the
grapes
,
that
are
grown
out
of
the
flower
,
and
are
yet
sowr
,
begin
to
ripen
;
to
wit
,
when
the
Harvest
or
Vintage
is
nigh
at
hand
;
He
shall
cut
off
the
sprigs
with
pruning
hooks
,
and
take
away
and
cut
down
the
branches
;
that
is
,
he
shall
cut
down
both
the
smaller
twigs
,
and
the
greater
boughs
or
branches
,
together
with
the
green
grapes
growing
thereon
.
Now
some
understand
this
of
the
Assyrian
,
to
wit
,
that
when
he
had
vanquished
the
Ethiopians
,
and
thereupon
should
begin
to
think
,
that
his
design
for
the
taking
of
Jerusalem
did
ripen
apace
,
as
making
full
account
that
it
was
in
a
manner
his
own
,
and
that
he
should
reap
a
rich
harvest
of
all
his
labours
,
on
a
sudden
the
Lord
should
mow
down
his
mighty
Army
,
both
Captains
and
common
Soldiers
,
2
Kin.
19.35
.
and
so
all
his
endeavours
should
be
frustrate
before
they
came
to
maturity
.
But
rather
this
is
spoken
of
the
Ethiopians
,
whose
destruction
is
set
forth
all
along
in
this
Chapter
,
and
that
as
an
effect
of
that
which
the
Prophet
had
said
in
the
foregoing
verse
,
concerning
the
Lords
taking
his
rest
in
his
dwelling-place
,
and
suffering
the
Ethiopians
to
prosper
,
yea
his
seeming
to
shine
favourably
upon
them
;
namely
,
that
when
they
had
raised
a
great
Army
to
beat
off
the
Assyrians
,
and
were
gone
forth
with
great
assurance
of
breaking
them
in
pieces
,
before
they
had
effected
what
they
intended
,
they
should
be
cut
down
and
destroyed
by
the
Assyrians
,
great
and
small
,
fathers
and
children
,
even
as
when
the
sprigs
and
greater
branches
of
a
Vine
are
lopped
in
the
prime
of
her
pride
,
when
she
was
full
of
grapes
,
but
green
and
not
fit
to
be
eaten
.
The
same
thing
therefore
that
was
said
in
the
foregoing
verse
,
is
here
asserted
again
under
other
Figurative
expressions
,
to
wit
,
That
God
doth
not
always
cut
off
his
enemies
presently
,
but
suffers
them
to
flourish
for
a
time
;
yet
afterward
when
their
hopes
are
greatest
of
bringing
their
Designs
to
perfection
,
he
suddenly
heweth
down
both
them
and
their
Posterity
.
But
indeed
some
understand
this
here
of
the
destruction
that
was
brought
upon
the
Ethiopians
by
the
Babylonians
.
Ver.
6.
They
shall
be
left
together
unto
the
fowls
of
the
mountains
,
and
to
the
beasts
of
the
earth
,
&c.
]
That
is
,
Those
Vine-sprigs
and
branches
mentioned
in
the
foregoing
verse
,
with
the
branches
of
unripe
grapes
thereon
,
being
cut
down
and
cast
away
,
shall
be
left
lying
on
heaps
together
,
for
the
fowls
that
usually
breed
and
abide
on
the
Mountains
,
to
feed
on
,
and
for
the
beasts
of
the
field
to
browse
on
:
And
the
fowls
shall
summer
upon
them
,
and
all
the
beasts
of
the
earth
shall
winter
upon
them
,
that
is
,
both
the
fowls
and
beasts
shall
abide
on
them
,
as
finding
harbour
and
food
there
,
all
the
year
long
,
both
Summer
and
Winter
.
Now
this
some
understand
of
the
wealth
of
the
land
,
or
the
people
therein
still
abiding
,
being
left
as
a
prey
to
their
Conquerors
and
new
Lords
,
or
to
Thieves
and
Robbers
,
as
it
usually
falls
out
in
Countries
that
have
been
lately
subdued
and
wasted
by
the
invasion
of
enemies
.
But
according
to
the
Exposition
of
the
foregoing
verse
,
it
is
better
understood
of
the
dead
carcases
of
the
Assyrians
,
say
some
,
slain
by
the
Angel
,
2
King
.
19.35
.
but
rather
of
the
Ethiopians
slain
by
the
Assyrians
,
(
and
indeed
some
extend
it
to
both
together
)
to
wit
,
that
they
should
be
meat
for
Eagles
,
and
Vulturs
,
and
such
like
fowls
of
prey
,
here
called
Fowls
of
the
mountains
,
and
for
the
beasts
of
the
earth
,
and
that
for
a
whole
year
together
,
by
reason
of
the
multitudes
of
those
that
shall
be
slain
,
and
that
there
shall
be
none
left
to
bury
them
,
which
is
implied
in
those
last
words
,
And
the
fowls
shall
summer
upon
them
,
and
all
the
beasts
of
the
earth
shall
winter
upon
them
.
Ver.
7.
In
that
time
shall
the
present
be
brought
unto
the
Lord
of
hosts
,
of
a
people
scattered
and
peeled
,
&c.
]
According
to
the
Exposition
before
given
of
the
second
verse
,
to
which
the
Prophet
doth
here
clearly
allude
,
we
must
certainly
understand
this
also
:
1.
They
that
hold
,
that
it
is
the
Assyrians
,
that
are
there
called
,
A
Nation
scattered
and
peeled
,
&c.
do
accordingly
understand
these
words
thus
,
That
at
that
time
when
the
Assyrians
should
be
destroyed
by
the
Angel
of
the
Lord
,
(
as
they
conceived
is
foretold
in
the
foregoing
verses
)
from
the
spoil
of
that
their
ruined
Army
,
who
should
then
indeed
be
a
people
scattered
and
peeled
,
the
Jews
should
bring
Presents
to
the
Lord
at
Zion
.
See
the
Note
,
Psal.
76.11
.
Again
,
2.
They
that
say
,
that
by
a
Nation
scattered
and
peeled
,
&c.
is
meant
the
Jews
,
do
likewise
understand
this
place
of
them
,
to
wit
,
thus
;
Either
,
1.
That
they
that
were
looked
upon
with
pity
and
contempt
,
as
a
people
scattered
and
peeled
,
when
they
should
see
,
that
though
the
Ethiopians
were
destroyed
by
the
Assyrians
,
on
whose
help
they
had
vainly
relied
,
yet
the
Lord
had
miraculously
delivered
them
from
their
proud
enemies
,
should
thereupon
go
with
a
Present
of
Praise
and
Thanksgiving
,
Sacrifices
,
and
other
Gifts
and
Offerings
,
unto
the
dwelling-place
of
God
in
Zion
.
Or
else
,
2.
That
after
that
time
,
when
the
Lord
had
destroyed
the
Ethiopians
and
Assyrians
,
a
remnant
of
God's
people
,
then
indeed
a
scattered
and
peeled
people
,
should
by
Cyrus
be
sent
home
out
of
Babylon
with
many
rich
Gifts
,
and
so
should
be
brought
as
a
Present
to
the
Lord
at
Mount
Zion
.
But
3.
Because
the
whole
Argument
of
this
Chapter
is
concerning
the
Ethiopians
,
therefore
it
seems
more
probable
,
that
as
before
,
verse
2.
so
here
also
they
are
The
people
scattered
and
peeled
,
&c.
of
whom
the
Prophet
here
speaks
,
foretelling
,
that
after
all
these
ruins
and
calamities
from
this
people
,
or
of
this
people
,
there
should
be
a
present
brought
unto
the
Lord
of
Hosts
at
Zion
;
The
meaning
whereof
is
,
either
that
many
of
the
Ethiopians
should
by
the
Jews
,
that
lived
amongst
them
,
be
brought
to
embrace
their
Faith
and
Religion
,
(
even
before
the
coming
of
Christ
into
the
world
)
and
so
should
bring
Gifts
to
the
Temple
at
Jerusalem
,
and
worship
the
true
God
there
,
as
the
Ethiopian
Eunuch
did
,
Act.
8.27
.
Or
else
,
that
in
the
days
of
the
Gospel
they
should
embrace
the
Christian
Faith
,
and
so
should
be
brought
in
as
a
present
to
God
,
joyning
themselves
to
the
Church
of
Christ
,
whereof
Zion
was
a
Type
;
the
first
fruits
whereof
we
find
accomplished
in
the
conversion
of
that
noble
Ethiopian
before-mentioned
.
And
thus
this
Prophecy
seems
to
be
the
same
with
that
,
Zeph.
3.10
.
From
beyond
the
rivers
of
Ethiopia
,
my
Suppliants
,
even
the
daughter
of
my
dispersed
shall
bring
mine
offering
.
See
also
the
Notes
,
Psal.
68.31
.
and
72.10
.
CHAP.
XIX
.
VERSE
1.
THE
burden
of
Egypt
,
&c.
]
See
the
Notes
,
Chap.
13.1
.
and
2
King
.
2.25
.
Because
the
Egyptians
joyned
with
the
Ethiopians
against
the
Assyrian
,
by
way
of
aiding
the
Jews
,
therefore
the
Prophet
,
having
in
the
foregoing
Chapter
foretold
the
ruin
of
the
Ethiopians
,
here
he
also
prophecieth
against
the
Egyptians
their
Associates
;
and
that
still
to
shew
the
Jews
their
folly
,
in
relying
so
much
upon
these
Nations
.
Behold
,
(
he
speaketh
as
of
a
thing
that
was
presently
to
come
to
pass
;
and
he
speaks
of
God
,
as
of
a
King
that
with
his
Troops
of
Horse
breaks
in
upon
an
enemies
Country
)
the
Lord
rideth
upon
a
swift
cloud
,
and
shall
come
into
Egypt
.
As
for
this
expression
of
his
riding
upon
a
swift
cloud
,
(
for
which
see
also
the
Notes
,
2
Sam.
22.11
,
12.
Psal.
68.3
.
and
104.3
.
)
It
is
to
imply
,
that
he
should
break
in
upon
Egypt
,
like
a
violent
Storm
,
suddenly
,
speedily
,
and
irresistibly
:
For
how
could
their
walls
and
bulwarks
keep
out
him
,
that
from
the
clouds
would
break
in
upon
them
?
Nor
is
it
improbable
,
which
some
think
,
that
this
expression
of
a
stormy
Cloud
,
is
the
rather
used
also
,
because
in
Egypt
,
where
they
have
no
rain
,
Zach.
14.18
.
Clouds
were
very
unusual
,
and
so
the
more
dreadful
.
All
which
is
doubtless
meant
of
the
Assyrians
invading
Egypt
under
Sennacherib
,
(
and
some
say
the
Babylonians
under
Nebuchadnezzar
)
with
Armies
that
should
overshadow
the
land
like
a
cloud
.
And
the
Idols
of
Egypt
shall
be
moved
at
his
presence
,
&c.
]
That
is
,
Their
Vanity
shall
be
discovered
,
in
that
they
shall
not
be
able
to
help
the
people
.
See
the
Note
,
Exod.
12.12
.
Or
they
shall
be
broken
down
and
dashed
in
pieces
,
and
carried
away
by
the
Conquerors
into
Captivity
,
as
our
Prophet
speaks
,
Chap.
46.1
,
2.
Yea
,
and
the
meaning
may
be
too
,
that
the
Devils
,
that
were
worshipped
in
those
Idols
,
should
tremble
at
the
great
discovery
of
God's
indignation
against
them
.
And
the
heart
of
Egypt
shall
melt
in
the
midst
of
it
;
That
is
,
The
courage
and
strength
of
the
Inhabitants
of
the
Land
shall
fail
,
even
where
they
might
think
themselves
surest
and
safest
.
See
the
Notes
,
Josh.
7.5
.
and
Psal.
22.14
.
Ver.
2.
And
I
will
set
the
Egyptians
against
the
Egyptians
,
&c.
]
That
is
,
I
will
order
it
so
,
that
they
shall
break
out
into
Civil
War
amongst
themselves
:
And
they
shall
fight
every
one
against
his
brother
,
and
every
one
against
his
neighbour
:
See
the
Notes
before
,
Chap.
9.19
,
20.
City
against
City
,
and
Kingdom
against
Kingdom
;
where
by
Kingdoms
are
meant
the
several
Provinces
whereinto
Egypt
was
divided
.
Now
this
,
some
say
,
was
accomplished
,
when
after
the
death
of
Sethon
,
Civil
Wars
arising
amongst
them
,
Egypt
was
divided
into
twelve
Kingdoms
;
and
then
afterwards
upon
new
dissentions
,
Psammitichus
,
one
of
their
new
Kings
,
being
cast
out
by
the
rest
,
by
the
help
of
his
Friends
,
and
the
aid
of
foreign
Forces
which
he
called
in
,
he
vanquished
his
enemies
,
and
brought
all
Egypt
under
his
sole
dominion
:
For
this
,
they
say
,
was
about
the
end
of
Hezekiah's
,
or
the
beginning
of
Manasseh's
reign
.
But
now
others
think
,
that
this
is
meant
of
those
Tumults
and
Dissentions
that
arose
in
Egypt
,
when
the
Assyrians
had
vanquished
that
huge
Army
of
the
Ethiopians
,
and
Egyptians
their
Associates
,
which
Tirrakah
King
of
Ethiopia
had
led
out
against
them
;
for
,
say
they
,
the
Assyrians
by
the
advantage
of
this
Victory
being
likely
to
invade
and
subdue
Egypt
,
the
Egyptians
hereupon
fell
into
intestine
Combustions
among
themselves
;
some
of
them
standing
for
the
submitting
of
themselves
to
the
dominion
of
the
Assyrian
King
,
and
others
opposing
this
with
all
their
power
.
But
indeed
,
what
the
cause
was
of
the
Civil
Wars
here
threatned
,
is
altogether
uncertain
.
▪
Ver.
3.
And
the
spirit
of
Egypt
shall
fail
in
the
midst
thereof
,
&c
]
That
is
,
say
●ome
,
the
Egyptians
shall
become
as
dead
men
,
void
of
life
:
Or
,
say
others
,
their
strength
or
courage
within
them
shall
fail
them
.
But
I
rather
take
the
meaning
to
be
,
that
their
understanding
and
wisdom
should
fail
them
,
(
for
the
failing
of
their
courage
was
spoken
of
before
,
vers.
1.
)
and
see
also
the
Note
,
Prov.
15.13
.
And
hereto
agrees
that
which
followeth
,
And
I
will
destroy
the
counsel
thereof
;
that
is
,
I
will
bereave
them
of
all
ability
to
advise
what
should
be
done
for
the
securing
of
themselves
,
or
their
State
;
they
shall
be
in
their
astonishment
like
so
many
fools
or
mad-men
,
not
knowing
which
way
to
turn
themselves
.
See
the
Notes
,
Job
5.17
,
20
,
24.
Or
,
All
their
consultations
shall
come
to
nothing
.
And
indeed
the
more
observable
that
is
which
is
here
threatned
,
because
the
Egyptians
in
those
times
were
highly
conceited
of
themselves
for
their
great
Learning
and
Wisdom
,
and
were
indeed
for
these
things
mightily
admired
throughout
the
world
.
That
which
is
translated
in
our
Bibles
,
And
the
spirit
of
Egypt
shall
fail
in
the
midst
thereof
,
is
in
the
Hebrew
,
And
the
spirit
of
Egypt
shall
be
emptied
in
the
midst
thereof
;
as
if
the
Prophet
had
said
,
All
their
Wit
and
Understanding
shall
be
drained
out
.
And
herein
there
may
be
an
Allusion
to
their
folly
in
draining
away
the
waters
of
the
river
Nilus
;
whereof
some
think
the
Prophet
speaks
afterward
,
ver.
5
,
6.
And
they
shall
seek
to
the
Idols
,
&c
]
To
wit
,
by
praying
to
them
:
See
the
Note
before
,
Chap.
15.2
.
Or
,
by
asking
counsel
at
the
Oracles
they
had
there
;
according
to
that
which
followeth
,
And
to
the
Charmers
,
and
to
them
that
have
Familiar
Spirits
,
and
to
the
Wizzards
;
For
which
see
the
Note
,
Chap.
8.19
.
And
this
is
added
as
a
clear
evidence
,
how
void
of
wisdom
and
counsel
they
should
be
,
in
that
not
knowing
what
to
do
,
they
should
thus
run
from
one
vain
means
to
another
,
as
men
that
were
indeed
at
their
wits
end
.
Ver.
4.
And
the
Egyptians
will
I
give
over
into
the
hand
of
a
cruel
Lord
,
&c.
]
It
is
in
the
Hebrew
,
Lords
;
which
therefore
many
understand
of
those
twelve
Lords
,
that
after
the
death
of
Sethon
divided
the
Kingdom
of
Egypt
into
twelve
petty
Kingdoms
,
and
did
each
of
them
in
their
several
Dominions
by
causeless
huge
Taxes
,
and
their
civil
Broils
amongst
themselves
,
mightily
oppress
the
people
.
And
accordingly
the
next
clause
And
a
fierce
King
shall
rule
over
them
,
they
understand
of
Psammitichus
,
who
at
last
subdued
them
all
,
and
tyrannized
cruelly
over
the
whole
Land
;
of
which
see
the
Note
before
,
ver.
2.
But
now
many
again
understand
both
the
one
and
the
other
,
of
foreign
Kings
,
that
often
vanquished
the
Egyptians
,
and
made
slaves
of
them
,
and
sometimes
subdued
the
Land
.
Thus
some
think
the
Assyrian
to
be
the
cruel
Lord
,
and
the
fierce
King
here
intended
,
according
to
that
which
is
said
in
the
following
Chapter
,
ver.
4.
So
shall
the
King
of
Assyria
lead
away
the
Egyptians
prisoners
;
and
others
think
it
is
meant
of
Nebuchadnezzar
,
King
of
Babylon
,
who
,
amongst
other
Nations
,
did
at
last
subdue
and
cruelly
waste
the
whole
Land
of
Egypt
,
according
to
that
which
we
find
often
foretold
by
the
Prophets
,
as
in
Jer.
46.26
.
where
God
saith
of
the
Egyptians
,
I
will
deliver
them
into
the
hand
of
those
that
seek
their
lives
,
and
into
the
hand
of
Nebuchadrezzar
,
&c.
And
Ezek.
29.19
.
Behold
,
I
will
give
the
Land
of
Egypt
unto
Nebuchadrezzar
,
King
of
Babylon
,
&c.
And
indeed
we
may
the
rather
think
,
that
this
is
here
intended
,
because
the
expression
here
used
in
the
Hebrew
,
seems
to
imply
a
total
and
perfect
subduing
of
Egypt
,
which
was
effected
by
Nebuchadrezzar
.
And
the
Egyptians
will
I
shut
up
into
the
hand
of
a
cruel
Lord
;
That
is
,
I
will
give
them
up
so
absolutley
into
his
power
,
that
he
shall
mightily
oppress
them
,
and
they
shall
be
no
way
able
to
shake
off
his
yoke
,
or
to
rescue
themselves
out
of
their
bondage
.
Yea
some
hold
,
that
all
the
several
evils
before-mentioned
,
that
came
upon
the
Egyptians
,
may
be
here
included
.
For
,
say
they
,
the
drift
of
this
Prophecy
being
to
shew
the
Folly
of
the
Jews
in
relying
so
much
upon
Egypt
,
(
which
they
did
even
to
the
reign
of
the
Sons
of
Josiah
)
the
Prophet
doth
accordingly
foretel
,
what
a
succession
of
sad
times
were
coming
upon
Egypt
,
wherein
they
should
not
be
able
to
secure
themselves
,
and
much
less
to
help
the
Jews
.
Ver.
5.
And
the
waters
shall
fail
from
the
Sea
,
&c.
]
By
the
Sea
here
some
understand
the
River
Nilus
,
because
the
Hebrews
call
all
great
waters
,
Seas
)
and
so
they
make
it
the
same
with
that
which
followeth
;
And
the
river
,
(
that
is
Nilus
,
see
the
Note
,
Chap.
11.15
.
)
shall
be
wasted
and
dried
up
.
But
others
again
understand
it
,
as
the
words
do
plainly
seem
to
import
,
the
first
clause
of
the
sinking
or
failing
of
the
waters
of
the
Sea
,
and
the
second
of
the
drying
up
of
the
waters
of
Nilus
.
But
what
was
the
failing
of
the
waters
of
the
Sea
and
Nilus
,
that
is
here
threatned
?
I
answer
,
1.
It
may
be
understood
to
be
only
Figuratively
and
Hyperbolically
spoken
.
Because
,
say
some
,
the
Egyptians
thought
the
Sea
and
Nilus
such
a
sure
defence
unto
their
Country
,
that
there
was
no
fear
of
their
being
invaded
by
foreign
Enemies
:
therefore
by
the
expression
here
used
,
the
Prophet
would
imply
,
that
these
should
be
no
defence
to
them
,
but
that
the
Assyrians
(
or
Chaldeans
)
should
break
in
upon
them
,
as
easily
as
if
the
waters
of
the
Sea
,
and
the
river
Nilus
,
were
dried
up
.
Or
,
say
others
,
because
the
wealth
and
plenty
of
Egypt
did
much
depend
upon
their
Traffique
by
Sea
,
and
upon
the
overflowings
of
Nilus
,
which
instead
of
rain
,
watered
their
grounds
;
and
by
such
slimy
stuff
,
as
it
brought
down
with
it
,
made
the
Soyl
exceeding
fruitful
:
Therefore
by
this
expression
the
Prophet
intimates
,
that
partly
by
their
Civil
Wars
,
and
partly
by
the
invasion
of
Foreign
Enemies
,
Egypt
should
be
brought
into
as
poor
,
and
forlorn
,
and
miserable
a
condition
,
as
if
the
wate●s
should
fail
from
the
Sea
,
and
the
river
Nilus
should
be
wasted
and
dried
up
;
see
the
Note
,
2
King
.
19.24
.
But
2.
it
may
be
understood
Literally
;
as
namely
,
either
1.
of
a
great
drought
that
God
should
bring
upon
Egypt
,
whereby
,
and
that
especially
by
the
low
ebb
that
should
be
in
the
river
Nilus
,
there
should
be
a
sore
Dearth
and
Famine
all
over
the
land
.
Or
,
2.
of
that
great
check
that
was
given
to
the
overflowing
of
Nilus
,
and
the
manifold
detriment
which
thereby
redounded
to
the
whole
land
,
when
those
twelve
Kings
of
Egypt
,
mentioned
in
the
foregoing
verse
,
drained
the
river
in
several
places
,
and
by
several
channels
,
for
the
more
conveniency
of
their
building
those
two
huge
Pyramids
,
and
a
Labyrinth
not
far
from
them
,
(
which
were
in
after-times
for
their
bigness
and
workmanship
the
wonder
of
the
world
)
and
some
say
too
for
the
making
of
that
vast
Lake
,
called
the
Lake
of
Moeris
,
or
Meroe
;
all
which
they
did
merely
to
satisfie
their
own
Lust
and
Ambition
,
mightily
thereby
oppressing
the
people
,
whom
they
imployed
in
these
stupendious
works
,
and
impoverishing
the
land
in
many
regards
,
by
weakning
the
river
so
,
that
it
could
not
overflow
the
Country
,
as
it
had
formerly
done
.
And
this
indeed
suits
well
with
the
description
given
us
in
the
following
verses
,
of
the
manifold
mischiefs
which
Egypt
underwent
by
the
failing
of
their
waters
.
Ver.
6.
And
they
shall
turn
the
rivers
far
away
,
&c.
]
That
is
,
The
seven
streams
of
Nilus
,
see
the
Note
,
Chap.
11.15
.
Or
rather
,
the
brooks
or
water-courses
drawn
from
thence
.
It
is
spoken
of
those
that
by
draining
the
river
had
been
the
cause
of
the
failing
of
the
waters
,
mentioned
in
the
foregoing
verse
.
And
this
expression
of
turning
the
rivers
far
away
,
as
if
they
minded
them
not
,
seems
to
imply
their
slighting
and
disregarding
the
common
good
of
the
land
,
in
the
overflowings
of
Nilus
:
And
the
brooks
of
defence
shall
be
emptied
and
dried
up
;
That
is
,
The
brooks
or
rivers
drawn
out
of
Nilus
,
which
were
a
great
defence
to
Egypt
,
or
which
were
purposely
drawn
out
for
the
environing
and
defending
many
of
their
Cities
and
strong
Holds
;
or
the
brooks
which
were
defended
or
kept
in
with
strong
banks
.
The
meaning
is
,
that
the
brooks
of
Nilus
should
be
dried
up
,
where
they
were
widest
and
deepest
,
and
where
the
river
ran
with
the
strongest
stream
.
The
reeds
and
flags
shall
wither
;
to
wit
,
for
want
of
moisture
.
And
these
are
the
rather
mentioned
,
because
the
Egyptians
did
many
ways
make
great
use
of
them
;
for
of
these
they
made
darts
,
mats
for
their
beds
,
weeles
for
their
fishing
,
baskets
,
and
many
such
things
;
yea
their
boats
and
barks
.
See
the
Note
before
,
Chap.
18.1
.
Ver.
7.
The
Paper-reeds
by
the
brooks
,
by
the
mouth
of
the
brooks
,
&c.
]
By
Paper-reeds
here
are
meant
reeds
,
of
whose
rind
or
skin
they
made
Paper
,
which
was
a
great
commodity
in
Egypt
in
those
days
;
and
by
the
mouth
of
the
brooks
is
meant
,
the
bank
or
brink
of
the
brooks
,
where
these
canes
or
reeds
used
to
grow
.
For
it
seems
not
so
probable
which
some
say
,
that
by
the
mouth
of
the
brooks
should
be
meant
the
Fountain
or
Spring-head
of
the
river
Nilus
,
at
which
the
waters
issued
out
as
at
a
mouth
(
which
was
not
in
Egypt
)
;
or
those
passages
,
where
the
water
of
the
river
did
first
enter
and
disgorge
it self
into
those
channels
and
water-courses
that
were
drawn
from
thence
;
and
that
because
the
Prophet's
aim
is
to
shew
,
that
all
things
should
wither
all
the
land
over
,
even
in
those
places
which
lay
close
to
the
banks
or
brinks
of
those
brooks
,
that
were
drawn
from
the
river
,
which
used
to
be
the
most
fruitful
places
;
according
to
that
which
follows
,
And
every
thing
sown
by
the
brooks
shall
wither
,
be
driven
away
,
and
be
no
more
;
whereby
is
meant
,
that
as
those
things
that
grew
of
themselves
,
so
those
things
also
that
were
set
or
sown
,
should
wither
and
utterly
perish
,
even
in
the
most
fertile
places
.
Yet
some
,
I
know
,
understand
this
of
the
spoil
that
should
be
made
of
those
things
by
the
rage
of
war
.
Ver.
8.
The
Fishers
also
shall
mourn
,
&c.
]
Because
the
Egyptians
fed
much
on
fish
,
wherewith
that
Country
abounded
,
(
and
the
more
,
by
reason
they
did
superstitiously
forbear
the
killing
and
eating
of
many
sorts
of
beasts
)
whence
was
that
of
the
Israelites
,
Numb.
11.5
.
We
remember
the
fish
we
did
eat
in
Egypt
freely
;
and
so
many
lived
on
the
trade
of
fishing
:
Therefore
it
is
said
,
that
they
should
mourn
,
to
wit
,
because
their
Trade
would
be
quite
marred
,
the
fish
dying
for
want
of
water
:
And
all
they
that
cast
angle
into
the
brooks
shall
lament
,
and
they
that
spread
nets
upon
the
waters
shall
languish
;
to
wit
,
as
pining
away
for
grief
,
when
they
should
see
their
way
of
getting
a
livelihood
quite
decayed
and
brought
to
nothing
.
Ver.
9.
Moreover
,
they
that
work
in
fine
flax
,
and
they
that
weave
net-works
(
or
,
white
works
)
shall
be
confounded
.
]
That
is
,
They
shall
be
ashamed
and
overwhelmed
with
vexation
,
to
see
their
Trade
quite
lost
,
for
want
of
materials
to
work
upon
;
fine
yarn
and
fine
linnen
were
of
the
principal
commodities
of
Egypt
,
whence
is
that
of
the
Harlot
,
Prov.
7.16
.
I
have
deckt
my
bed
with
fine
linnen
of
Egypt
;
See
also
the
Note
,
1
King
.
10.28
.
And
therefore
the
better
to
set
forth
,
how
their
land
should
be
impoverished
by
the
failing
of
their
waters
,
this
also
is
added
,
that
they
should
want
materials
for
the
making
of
these
things
,
which
were
their
chief
traffique
in
foreign
parts
.
Indeed
,
because
in
the
foregoing
verse
the
Prophet
had
spoken
of
the
mourning
of
their
fishermen
,
some
hold
that
by
networks
here
are
meant
nets
for
fishing
.
But
because
fine
flax
is
here
forementioned
,
as
the
stuff
whereof
these
net-works
were
made
,
it
is
more
probably
thought
,
that
hereby
is
meant
pure
white
linnen-cloth
,
or
garments
woven
or
wrought
net-wise
,
See
the
Note
,
Chap.
3.18
.
Ver.
10.
And
they
shall
be
broken
in
the
purposes
thereof
,
all
that
make
sluces
and
ponds
for
fish
.
]
This
place
is
very
differently
rendered
by
Interpreters
,
and
thereupon
several
different
Expositions
are
given
of
it
.
The
words
which
we
translate
,
in
the
purposes
thereof
,
are
in
the
Hebrew
,
in
the
foundations
thereof
.
And
so
in
the
latter
clause
,
those
words
which
we
translate
ponds
for
fish
,
are
in
the
Original
,
ponds
of
the
soul
,
or
,
of
souls
:
Whereby
some
think
is
meant
,
not
ponds
of
living
things
,
or
ponds
of
fish
,
(
as
it
is
best
rendered
in
our
Translation
)
but
ponds
made
for
delight
and
pleasure
.
Now
they
that
thus
render
the
words
of
this
verse
,
do
accordingly
understand
it
of
the
great
task
imposed
upon
the
Egyptians
by
those
twelve
Tyrants
,
that
had
divided
the
land
amongst
them
,
in
digging
and
making
that
huge
Lake
of
Moeris
,
or
Meroe
,
(
mentioned
before
in
the
Note
,
ver.
5.
)
which
was
three
thousand
and
six
hundred
Furlongs
in
compass
,
and
in
making
channels
and
water-courses
for
the
conveying
of
the
waters
of
Nilus
into
the
said
Lake
.
And
the
meaning
of
the
place
they
would
have
to
be
this
,
That
the
poor
people
of
the
Land
that
were
imployed
in
making
these
huge
works
,
meerly
for
the
delight
and
pleasure
of
their
great
Lords
,
should
be
broken
in
the
foundations
thereof
;
that
is
,
multitudes
of
them
should
miserably
perish
,
being
slain
and
broken
to
pieces
by
the
falling
down
of
the
foundations
of
the
earth
upon
them
.
But
now
in
our
translation
,
that
which
is
in
the
Hebrew
,
in
the
foundations
thereof
,
is
rendered
in
the
purposes
thereof
;
because
projects
or
purposes
are
the
foundation
of
action
.
And
the
words
being
read
thus
,
as
they
are
in
our
Bibles
,
And
they
shall
be
broken
in
the
purposes
thereof
,
all
that
make
sluces
and
ponds
for
fish
,
the
meaning
must
needs
be
,
either
1.
That
those
that
lived
by
the
fish
of
Nilus
;
and
to
that
end
made
ponds
to
keep
fish
in
,
and
sluces
to
let
the
waters
of
Nilus
into
those
ponds
,
should
be
miserably
broken
and
undone
by
the
purposes
and
projects
of
Egypt
,
and
the
Lords
thereof
,
in
draining
the
River
Nilus
,
as
is
before
said
;
whereupon
there
should
follow
such
a
failing
of
the
waters
,
to
the
marring
of
their
Trade
of
fish
:
or
by
their
own
purposes
,
in
advancing
those
to
be
their
Kings
that
should
so
miserably
oppress
them
:
Or
else
,
2.
That
they
should
be
broken
in
their
purposes
and
projects
for
the
great
gain
they
expected
to
make
of
the
fish
they
resolved
to
have
always
in
a
readiness
in
the
ponds
they
digged
for
that
purpose
,
and
that
because
by
the
failing
of
the
waters
they
would
be
disappointed
of
their
hopes
.
As
before
he
shewed
,
ver.
8.
that
there
should
be
no
catching
of
fish
;
so
here
,
that
there
should
be
no
keeping
of
fish
in
the
dams
and
ponds
,
which
to
this
end
they
had
prepared
.
Ver.
11.
Surely
,
&c.
]
Here
the
Prophet
doth
again
return
,
farther
to
set
forth
that
which
he
had
said
before
,
ver.
3.
concerning
the
Lords
infatuating
the
Egyptians
;
for
which
see
the
Note
there
.
Surely
the
Princes
of
Zoan
are
fools
;
and
Zoan
was
one
of
the
Royal
Cities
of
the
Egyptians
,
see
the
Note
,
Psal.
78.12
.
It
is
as
if
he
had
said
,
Let
them
think
never
so
highly
of
themselves
,
and
let
others
admire
them
never
so
much
for
their
great
wisdom
,
yet
surely
they
are
fools
.
Yea
,
not
only
their
Princes
and
Nobles
are
fools
,
but
even
the
wisest
of
their
Counsellors
also
(
whereas
those
that
are
eminent
above
others
for
wisdom
,
are
usually
chosen
to
be
of
a
Kings
Privy-Council
)
:
And
therefore
is
that
added
,
the
counsel
of
the
wise
counsellors
of
Pharaoh
is
become
bruitish
:
by
their
sottish
doings
they
carry
themselves
more
like
brute
beasts
than
understanding
men
.
And
this
he
chargerh
them
with
,
to
imply
,
1.
That
their
Land
was
like
to
be
impoverished
and
destroyed
,
not
so
much
by
the
invasion
and
power
of
foreign
Enemies
,
as
by
their
own
foolish
Counsels
,
and
by
the
silly
and
unadvised
designs
which
they
put
their
Kings
upon
,
or
wherein
they
flattered
them
,
and
soothed
them
up
.
2.
That
now
they
were
in
danger
,
they
were
neither
able
to
foresee
,
nor
to
prevent
the
ruin
that
was
coming
upon
them
.
And
3.
That
being
unable
to
do
any
thing
that
might
procure
Gods
favour
,
which
only
could
tend
to
true
happiness
,
their
wisdom
in
all
other
regards
was
no
better
than
folly
.
How
say
ye
unto
Pharaoh
,
I
am
the
son
of
the
wise
,
the
son
of
ancient
Kings
]
?
This
the
Prophet
speaks
to
the
Princes
and
Counsellors
of
the
King
of
Egypt
;
and
some
would
restrain
it
to
Sithon
,
a
foolish
King
,
who
they
say
,
was
invaded
by
the
Assyrian
in
the
days
of
Hezekiah
;
and
others
to
Psammi●i●hus
,
under
whose
tyranny
much
of
the
calamities
here
threatned
came
upon
Egypt
.
But
it
is
better
,
I
think
,
to
understand
it
of
their
Kings
in
general
▪
However
,
either
it
may
be
taken
as
an
expression
of
the
way
,
how
they
flattered
their
King
,
labouring
thereby
to
puff
him
up
with
a
vain
conceit
of
his
own
eminent
wisdom
,
and
of
the
antiquity
of
his
stock
,
drawn
down
by
a
continued
line
through
many
generations
;
How
say
ye
unto
Pharaoh
,
I
am
the
son
of
the
wise
,
the
son
of
ancient
Kings
?
That
is
,
why
do
ye
prescribe
this
form
of
glorying
to
him
?
Why
do
ye
perswade
him
to
say
thus
of
himself
,
as
if
because
of
this
he
must
needs
be
well
instructed
;
or
as
if
Wisdom
,
together
with
his
Regal
Power
,
were
his
by
inheritance
,
and
that
therefore
there
was
no
cause
why
he
should
fear
any
foreign
Power
?
Or
else
it
may
be
taken
,
as
spoken
to
their
King
by
way
of
vaunting
of
their
own
great
Wisdom
,
thereby
commending
themselves
to
him
,
that
they
might
procure
the
greater
respect
to
their
counsel
;
How
say
ye
unto
Pharaoh
?
That
is
,
with
what
face
can
you
that
are
Pharaoh's
Princes
and
Counsellors
,
say
every
one
of
you
to
him
in
a
boasting
way
,
I
am
the
son
of
the
wise
,
the
son
of
ancient
Kings
?
That
is
,
I
have
been
the
Scholar
of
wise
men
(
as
those
that
were
trained
up
in
the
Schools
of
the
Prophets
,
were
called
the
sons
of
the
Prophets
;
see
the
Note
1
Kings
20.35
.
)
or
literally
,
I
am
descended
from
wise
men
and
ancient
Kings
,
because
the
Egyptians
boasted
much
of
their
great
Learning
,
as
if
all
Nations
had
received
the
knowledg
they
had
in
all
Arts
and
Sciences
from
them
;
and
likewise
of
the
antiquity
of
their
Nation
and
Kingdom
,
that
they
were
many
thousand
years
before
any
other
People
(
which
they
grounded
upon
this
pretence
,
that
Egypt
,
where
there
was
no
rain
,
was
not
drowned
,
as
the
rest
of
the
world
was
in
the
general
deluge
)
;
and
because
the
ancient
Kings
of
those
Eastern
Countries
,
were
men
of
eminent
Wisdom
and
Learning
,
and
had
left
many
Monuments
thereof
behind
them
,
and
that
especially
for
Magick
and
Divination
;
and
so
others
in
after-times
professed
themselves
their
Scholars
,
or
that
they
were
of
their
Families
;
therefore
the
Prophet
derides
them
for
their
vain
boastings
,
How
say
ye
unto
Pharaoh
,
I
am
the
son
of
the
wise
?
&c.
as
if
he
should
have
said
,
Why
do
ye
brag
thus
,
as
if
you
were
sure
to
defend
the
Kingdom
by
your
Wisdom
,
whereas
the
event
will
indeed
be
,
that
you
will
destroy
it
by
your
foolish
counsels
?
Ver.
12.
Where
are
they
?
&c.
]
This
the
Prophet
speaks
to
the
King
of
Egypt
,
by
way
of
insulting
over
him
.
Where
are
they
?
That
is
,
they
that
boasted
themselves
to
be
the
Sons
of
the
wise
,
and
of
ancient
Kings
?
Ver.
11.
Where
are
thy
wise
men
?
That
is
,
thy
wise
Counsellors
,
thy
Wizzards
and
Diviners
,
that
pretend
to
so
much
skill
in
foretelling
future
things
?
What
is
become
of
these
men
now
?
Why
do
they
not
appear
in
this
time
of
thy
great
danger
?
And
let
them
tell
thee
now
;
that
is
,
As
becomes
wise
and
faithful
Counsellors
,
let
them
advise
thee
of
the
evil
that
is
coming
upon
thee
,
and
what
thou
shouldst
do
to
prevent
it
:
And
let
them
know
what
the
Lord
of
Hosts
hath
purposed
upon
Egypt
;
that
is
,
let
them
see
if
they
can
find
out
,
and
so
tell
thee
,
what
God
hath
determined
to
do
unto
Egypt
.
Ver.
13.
The
Princes
of
Zoan
are
become
fools
,
and
the
Princes
of
Noph
are
deceived
,
&c.
]
See
the
Note
before
,
ver.
11.
This
Noph
was
another
of
Egypts
Chief
and
Royal
Cities
,
the
same
that
is
elsewhere
called
in
the
Hebrew
Moph
,
Hos.
9.6
.
Where
by
our
Translators
it
is
rendered
Memphis
,
as
it
is
commonly
called
by
profane
Writers
,
near
unto
which
the
Pyramids
were
built
,
according
to
that
of
the
Poet
,
Barbara
pyramidum
sileat
miracula
Memphis
;
And
it
is
thought
to
be
the
same
,
that
at
this
time
is
called
Grand-Cairo
.
Now
having
said
that
the
Princes
of
this
City
were
deceived
,
to
wit
,
by
the
proud
and
high
conceit
which
they
had
of
themselves
,
or
by
the
just
Judgment
of
God
upon
them
,
he
adds
,
They
have
also
seduced
Egypt
;
that
is
,
the
people
of
Egypt
by
their
Flatteries
and
foolish
Counsels
,
and
false
Predictions
of
peace
and
prosperity
,
yea
by
their
not
foretelling
the
calamities
that
were
coming
upon
them
:
Even
they
that
are
the
stay
of
the
Tribes
thereof
;
that
is
,
of
the
several
Provinces
or
Precincts
of
Egypt
;
for
the
Prophet
in
calling
them
Tribes
,
speaks
only
after
the
language
and
custom
of
his
own
Country
.
It
is
in
the
Hebrew
,
Even
the
corners
of
the
tribes
thereof
;
that
is
,
say
some
,
all
Egypt
from
one
end
to
the
other
:
Or
rather
,
the
Princes
thereof
.
And
that
which
is
intended
seems
to
be
,
that
the
Princes
of
Zoan
and
Noph
,
that
were
by
their
place
to
have
been
the
support
and
glory
of
Egypt
,
as
the
corner-stones
are
the
supports
and
beauty
of
a
building
,
were
the
men
that
had
deceived
and
destroyed
the
land
.
See
the
Notes
,
Psal.
118.22
.
and
Job
38.6
.
Ver.
14.
The
Lord
hath
mingled
a
perverse
spirit
in
the
midst
thereof
,
&c.
]
It
is
in
the
Hebrew
,
a
spirit
of
perversities
;
that
is
,
an
erring
,
foolish
,
giddy
mind
or
spirit
,
carrying
them
away
into
crooked
and
cross
counsels
and
courses
,
and
putting
them
upon
doing
things
contrary
to
all
reason
,
and
to
what
they
intended
,
tending
to
the
ruin
of
their
State
,
which
they
thought
to
advance
.
In
the
Phrase
here
used
,
The
Lord
hath
mingled
a
perverse
spirit
;
there
seems
to
be
an
Allusion
to
the
mingling
,
preparing
,
or
giving
to
men
a
cup
of
Wine
or
strong
Liquor
(
see
the
Notes
,
Chap.
5.22
.
and
Prov.
9.2
.
)
whereinto
something
is
put
that
makes
men
giddy-headed
,
or
outrageous
and
mad
.
And
indeed
the
Judgments
of
God
upon
wicked
men
are
often
compared
hereto
in
the
Scripture
,
see
the
Notes
,
Job
21.20
.
Psal.
60.3
.
and
75.8
.
And
thence
it
followeth
here
,
And
they
have
caused
Egypt
to
err
in
every
work
thereof
;
That
is
,
to
mistake
and
act
foolishly
in
every
thing
they
do
;
as
a
drunken
man
staggereth
in
his
vomit
;
that
is
,
as
a
man
that
staggereth
,
that
is
so
extremely
drunk
,
that
he
goes
up
and
down
vomiting
as
he
goeth
;
or
as
a
man
tumbles
about
in
his
vomit
.
As
the
more
such
a
man
rowls
himself
in
his
vomit
,
the
more
he
is
defiled
;
so
the
more
busling
they
shall
make
,
the
worse
and
worse
their
condition
should
still
be
.
The
meaning
of
all
is
,
That
it
was
no
wonder
,
though
the
wise
men
of
Egypt
should
thus
play
the
fools
,
because
the
Lord
should
infatuate
them
.
Ver.
15.
Neither
shall
there
be
any
work
for
Egypt
,
which
the
head
or
tail
,
branch
or
rush
may
do
.
]
That
is
,
Neither
the
King
nor
his
Wizzards
,
neither
high
nor
low
shall
be
able
to
advise
or
do
any
thing
,
or
at
least
to
effect
any
thing
intended
or
desired
,
that
may
be
any
advantage
to
them
,
to
save
or
help
them
.
See
the
Notes
,
Chap.
9.14
,
15.
Ver.
16.
In
that
day
shall
Egypt
be
like
unto
women
,
&c.
]
That
is
,
the
Egyptians
shall
be
fearful
and
faint-hearted
;
see
the
Note
above
,
ver.
1.
and
it
shall
be
afraid
and
fear
,
because
of
the
shaking
of
the
hand
of
the
Lord
of
hosts
,
which
he
shaketh
over
it
:
That
is
,
because
the
Lord
God
,
whose
wrath
and
power
is
irresistible
,
shall
by
raising
up
the
Assyrians
to
invade
them
,
terrifie
Egypt
,
and
as
it
were
,
threaten
to
destroy
it
;
see
the
Note
,
Chap.
10.32
.
In
this
expression
of
the
the
Lords
shaking
his
hand
over
it
,
there
seems
to
be
an
allusion
to
Moses
his
stretching
out
his
hand
at
Gods
command
over
the
Red-sea
,
for
the
bringing
back
of
the
waters
thereof
upon
the
Egyptians
,
whereby
they
were
drowned
and
destroyed
,
Exod.
14.26
,
27.
Ver.
17.
And
the
Land
of
Judah
shall
be
a
terror
unto
Egypt
,
&c.
]
As
if
the
Prophet
had
said
,
Yea
,
before
the
Assyrians
shall
invade
Egypt
,
when
the
Egyptians
shall
hear
of
the
Assyrians
prevailing
in
the
Land
of
Judah
,
and
the
great
havock
they
had
made
there
,
that
Hezekiah
had
sent
the
Treasures
of
his
Kingdom
and
of
the
Temple
to
him
,
and
had
tendered
to
become
his
Tributary
Vassal
,
and
yet
could
not
by
all
this
purchase
.
Peace
from
him
,
(
concerning
all
which
see
2
King
.
18.13
,
14.
)
this
shall
exceedingly
affright
the
Egyptians
;
the
land
of
Judah
being
thus
sorely
afflicted
and
endangered
shall
be
a
terror
unto
the
land
of
Egypt
:
1.
Because
Judea
being
such
a
near
neighbouring
Country
,
and
standing
as
a
wall
between
them
and
the
Assyrians
,
the
land
of
Judah
being
subdued
,
there
would
be
a
clear
way
opened
for
the
Assyrian
to
enter
Egypt
,
and
little
hope
there
would
be
that
they
alone
should
be
able
to
withstand
such
a
potent
Enemy
.
2.
Because
of
the
strict
Confederacy
that
had
often
been
betwixt
these
two
States
of
Egypt
and
Judea
,
and
the
readiness
of
the
Egyptians
upon
all
occasions
to
help
the
Jews
(
see
2
King
.
17.4
.
and
18.21
.
)
which
might
provoke
the
Assyrian
the
more
against
Egypt
.
And
3.
Because
if
God
had
not
spared
his
own
people
,
the
Egyptians
might
well
think
that
he
would
much
less
spare
them
.
This
I
conceive
is
the
true
meaning
of
this
place
.
And
accordingly
it
followeth
,
Every
one
that
maketh
mention
thereof
,
shall
be
afraid
in
himself
;
That
is
,
every
Egyptian
(
yea
,
some
extend
this
to
all
other
Nations
)
that
shall
have
occasion
to
speak
of
the
land
of
Judah
,
to
wit
,
of
the
miseries
that
are
befallen
that
Country
,
shall
be
struck
with
terror
;
the
very
thinking
of
the
place
shall
make
them
tremble
;
Because
of
the
counsel
of
the
Lord
of
Hosts
,
which
he
hath
determined
against
it
;
that
is
,
because
of
God's
determinate
Counsel
for
the
destruction
of
the
Land
of
Judah
,
which
they
shall
see
executed
upon
it
:
Or
,
because
by
the
ruin
brought
upon
the
Land
of
Judah
,
they
shall
see
that
he
hath
determined
also
to
destroy
Egypt
.
Some
I
know
understand
this
whole
verse
of
the
fear
wherewith
the
Egyptians
should
be
surprized
,
when
they
should
hear
how
wonderfully
God
had
destroyed
the
Assyrian
Army
,
that
under
Sennacherib
had
invaded
Judea
;
to
wit
,
that
finding
hereby
what
a
mighty
God
the
Jews
had
to
defend
them
,
they
should
not
only
fear
the
Lord
;
but
also
the
people
of
the
Lord
,
according
to
that
which
the
Egyptians
said
of
old
,
Exod.
14.25
.
Let
us
flee
from
the
face
of
Israel
;
for
the
Lord
fighteth
for
them
against
the
Egyptians
:
and
that
,
Deut
28.10
.
And
all
people
of
the
earth
shall
see
that
thou
art
called
by
the
Name
of
the
Lord
,
and
they
shall
be
afraid
of
thee
.
See
also
2
Chron.
32.23
.
But
the
former
Exposition
I
judg
the
more
genuine
.
Yet
some
that
understand
it
so
,
hold
it
is
meant
of
the
destruction
brought
upon
the
Land
of
Judah
by
the
Chaldeans
,
not
of
the
waste
that
was
made
therein
by
the
Assyrians
.
Ver.
18.
In
that
day
,
&c.
That
is
,
after
these
judgements
have
been
fully
executed
upon
Egypt
,
see
the
Note
,
Chap.
4.2
.
shall
five
cities
in
the
land
of
Egypt
speak
the
language
of
Canaan
;
that
is
,
the
Hebrew
tongue
,
the
language
which
the
people
of
God
spake
,
that
were
planted
by
God
in
the
Land
of
Cannaan
;
which
is
therefore
also
called
the
Jews
language
,
Neh.
13.24
.
See
the
Note
also
,
Gen.
11.1
.
But
the
meaning
is
,
that
the
inhabitants
of
certain
Cities
in
Egypt
(
such
as
God
had
ordained
unto
life
eternal
)
should
embrace
the
Religion
of
the
Jews
,
and
become
one
people
with
them
,
professing
the
same
Faith
,
and
conversing
together
with
them
,
as
if
they
had
been
the
same
people
,
and
spake
all
the
same
tongue
(
notwithstanding
the
deadly
enmity
that
had
formerly
been
between
the
Egyptians
and
the
children
of
Israel
;
of
which
see
Gen.
43.32
.
)
Yea
,
and
that
they
should
by
their
praying
to
God
,
and
praising
of
God
,
and
by
the
holiness
of
their
speech
in
every
regard
,
manifest
themselves
to
be
the
people
of
the
Holy
God
of
Israel
,
according
to
that
;
Zeph.
3.9
.
Then
will
I
turn
to
the
people
a
pure
language
,
that
they
may
call
upon
the
name
of
the
Lord
,
to
serve
him
with
one
consent
.
As
for
the
number
of
five
cities
here
mentioned
,
In
that
day
shall
five
cities
in
the
land
of
Egypt
speak
the
language
of
Canaan
;
I
do
not
think
that
this
is
spoken
with
reference
to
the
five
Principalities
that
were
formerly
in
the
Land
of
Egypt
,
1
Sam.
6.4
.
(
for
in
the
times
the
Prophet
was
immediately
before
speaking
of
,
Egypt
was
divided
into
Twelve
Kingdoms
)
.
Nor
that
the
Prophets
intent
was
hereby
to
imply
,
that
a
fith
part
in
five
of
the
Cities
of
Egypt
should
embrace
the
Faith
(
which
some
hold
)
,
because
of
the
following
clause
,
one
shall
be
called
the
City
of
destruction
.
It
is
only
,
I
conceive
,
a
certain
number
put
for
an
uncertain
;
and
that
which
is
only
intended
is
,
that
a
considerable
number
of
the
Cities
of
Egypt
should
embrace
the
Religion
of
Gods
people
.
And
because
he
speaks
of
the
conversion
of
Cities
in
general
,
this
must
needs
be
meant
of
their
conversion
to
the
Faith
in
the
days
of
the
Gospel
;
not
of
some
few
that
might
be
won
to
embrace
the
Jewish
Religion
in
the
days
before
Christ
,
by
those
Jews
that
should
fly
into
Egypt
for
shelter
,
upon
occasion
of
any
troubles
that
should
be
in
the
Land
of
Judah
.
And
so
likewise
we
must
understand
those
following
words
,
and
swear
to
the
Lord
of
hosts
;
to
wit
,
that
the
Egyptians
should
by
being
baptized
,
renounce
all
idolatries
,
and
give
up
themselves
to
the
service
of
the
true
God
,
even
as
Subjects
are
wont
to
take
an
Oath
of
Fealty
and
Allegiance
to
their
earthly
Princes
,
as
owning
the
Lord
to
be
only
Omniscient
God
,
and
the
Judg
of
the
world
,
that
will
be
avenged
on
all
perjured
persons
,
see
the
Note
,
Psal.
63.11
.
And
then
for
the
last
clause
,
some
read
it
as
it
is
in
the
Margin
,
one
shall
be
called
the
city
of
the
sun
:
and
so
they
take
the
meaning
to
be
,
that
the
city
of
the
sun
,
where
there
was
a
Temple
built
to
the
Sun
,
one
of
the
chief
Idols
of
the
Heathens
(
which
they
take
to
be
the
same
that
is
by
the
Greeks
called
Heliopolis
)
,
should
be
one
of
those
Cities
that
should
speak
the
Language
of
Canaan
;
and
that
the
Prophet's
intent
is
hereby
to
signifie
,
that
even
those
that
were
most
addicted
to
Idolatry
,
should
embrace
the
Christian
Faith
.
But
if
we
read
it
as
it
is
in
our
Bibles
,
One
shall
be
called
the
city
of
destruction
,
the
meaning
must
needs
be
,
either
1.
That
some
few
of
the
Cities
of
Egypt
should
refuse
to
embrace
the
Christian
Faith
,
as
many
o●her
of
their
Neighbour-Cities
had
done
,
and
so
should
be
esteemed
by
the
faithful
Cities
,
destined
to
eternal
destruction
:
Or
else
,
2.
That
amongst
those
Cities
that
should
speak
the
language
of
Canaan
,
there
should
be
some
few
,
or
one
particularly
,
that
for
its
former
horrid
idolatry
,
or
for
its
standing
out
long
obstinately
against
the
Doctrine
of
the
Gospel
,
should
be
deemed
a
City
near
to
destruction
,
or
appointed
to
destruction
,
that
should
yet
afterwards
embrace
the
Truth
,
and
become
,
together
with
the
rest
,
the
people
of
God
.
Ver.
19.
In
that
day
shall
there
be
an
altar
to
the
Lord
,
in
the
midst
of
the
land
of
Egypt
,
&c.
]
That
is
,
in
the
very
inmost
parts
of
the
land
:
but
see
the
Note
,
Chap.
10.2
.
The
meaning
is
,
that
even
in
Egypt
they
should
worship
the
God
of
Israel
in
the
spiritual
Gospel-way
,
whereof
the
Altars
and
Sacrifices
amongst
the
Israelites
,
in
the
time
of
the
Law
,
were
types
and
shadows
;
For
thus
it
is
usual
in
the
Old
Testament
to
speak
of
the
worship
of
God
in
Gospel-times
,
under
those
expressions
of
the
Rites
and
Ceremonies
that
were
then
in
use
amongst
the
people
,
as
in
Mal.
1.11
.
My
name
shall
be
great
among
the
Gentiles
,
and
in
every
place
incense
shall
be
offered
to
my
name
,
and
a
pure
offering
.
See
also
Chap.
56.7
.
and
Joel
2.28
.
And
hereto
agrees
that
which
followeth
,
and
a
pillar
in
the
border
thereof
to
the
Lord
:
That
is
,
a
pillar
erected
to
the
honour
of
the
true
God
,
or
whereon
there
should
be
engraven
,
To
the
Lord
Jehovah
;
even
as
it
was
a
custom
to
set
up
pillars
,
as
marks
of
the
bounds
of
Countries
and
Kingdoms
,
whereon
there
used
to
be
the
Arms
,
or
some
other
memorial
of
the
Prince
to
whom
the
Country
belonged
.
But
there
is
doubtless
an
allusion
in
these
words
to
the
pillars
which
the
people
of
God
were
wont
to
set
up
,
as
monuments
and
memorials
of
some
special
mercies
they
had
there
received
from
God
,
or
of
their
worshipping
of
God
there
:
See
the
Notes
,
Gen.
28.14
.
Exod.
24.4
.
and
Josh.
24.26
,
27.
So
that
the
meaning
of
that
which
is
here
said
,
is
only
this
,
That
all
Egypt
over
;
yea
,
in
the
very
border
and
out-skirts
of
the
Country
,
in
the
pure
exercises
of
Gods
worship
,
and
other
monuments
and
tokens
of
Christian
piety
,
there
should
be
such
evident
signs
of
the
true
Religion
being
setled
there
,
that
as
soon
as
any
man
should
enter
into
the
land
of
Egypt
,
he
should
presently
see
,
that
they
owned
the
God
of
Israel
to
be
their
God
,
and
that
the
true
Religion
was
professed
there
.
Ver.
20.
And
it
,
&c.
]
That
is
,
That
Altar
(
and
consequently
also
that
Pillar
)
,
set
up
in
the
land
of
Egypt
,
mentioned
in
the
foregoing
verse
,
shall
be
for
a
sign
and
for
a
witness
unto
the
Lord
of
hosts
in
the
Land
of
Egypt
:
That
is
,
they
shall
be
a
sign
,
that
the
Egyptians
do
own
themselves
to
be
his
peculiar
people
,
and
that
he
is
worshipped
there
.
And
what
is
meant
by
the
Altar
and
Pillar
,
is
shown
in
the
foregoing
Note
;
to
wit
,
the
open
profession
they
should
make
of
their
Faith
,
and
their
thankful
acknowledgment
of
the
free
Grace
of
God
,
in
bringing
them
into
a
state
of
Salvation
,
together
with
the
service
which
they
should
constantly
and
openly
yield
unto
God
in
praying
to
him
,
and
praising
his
Name
.
For
they
shall
cry
unto
the
Lord
because
of
the
oppress●rs
,
&c.
]
This
is
added
,
say
some
,
to
shew
how
the
Egyptians
came
to
be
converted
,
and
to
own
and
serve
the
true
God
:
and
accordingly
some
understand
this
,
of
those
spiritual
oppressors
,
Satan
,
Sin
and
Death
;
to
wit
,
that
being
brought
to
be
sensible
of
this
spiritual
sore
bondage
,
under
which
they
were
he●d
,
they
cried
unto
the
Lord
for
deliverance
;
which
may
seem
the
more
probable
,
because
of
that
which
follows
,
and
be
sent
them
a
saviour
;
to
wit
,
Jesus
Christ
.
And
again
,
others
understand
it
of
Tyrants
that
oppressed
them
in
their
outward
estate
;
but
withal
hold
,
that
this
is
mentioned
as
the
occasion
of
their
turning
to
the
true
God
;
to
wit
,
that
being
sorely
afflicted
hereby
,
and
finding
no
help
in
their
Idol-Gods
,
they
should
hereby
be
the
better
fitted
and
prepared
to
turn
unto
the
true
God
,
when
,
in
the
Ministry
of
the
Gospel
,
Grace
came
to
be
tendered
unto
them
;
whereupon
that
followeth
,
and
he
shall
send
them
a
saviour
,
and
a
great
one
(
that
is
,
a
great
Saviour
,
the
great
God
and
our
saviour
Jesus
Christ
,
as
the
Apostle
speaks
,
Tit.
2.13
.
)
and
he
shall
deliver
them
.
But
I
rather
think
,
that
this
is
spoken
of
the
Egyptians
after
their
conversion
,
and
that
this
is
added
,
to
shew
how
those
signs
of
their
worshipping
the
true
God
should
come
to
be
every
where
seen
amongst
them
(
the
Altar
and
the
Pillar
intended
in
the
foregoing
Verse
)
;
namely
,
because
under
all
their
oppressors
they
should
cry
unto
the
Lord
;
and
their
Saviour
,
the
Lord
Christ
,
should
surely
deliver
them
.
Ver.
21.
And
the
Lord
shall
be
known
to
Egypt
,
and
the
Egyptians
shall
know
the
Lord
in
that
day
,
&c.
]
The
same
thing
seems
to
be
said
here
two
several
ways
,
and
that
because
this
of
their
being
brought
to
the
true
knowledg
of
God
,
was
a
mercy
of
so
great
importance
,
even
the
foundation
of
all
their
bliss
and
happiness
;
yet
two
distinct
things
may
be
implied
hereby
,
as
1.
That
God
should
reveal
himself
to
the
Egyptians
by
the
preaching
of
the
Gospel
.
And
2.
That
hereby
,
through
the
enlightning
of
Gods
Spirit
,
they
should
effectually
be
brought
to
know
the
Lord
;
and
so
God
that
was
before
known
only
in
Judea
,
should
be
now
known
in
Egypt
too
.
Or
by
the
first
clause
may
be
meant
,
that
the
Egyptians
should
be
brought
to
the
knowledg
of
God
;
and
by
the
second
,
that
they
should
make
acknowledgment
of
that
God
whom
they
now
knew
,
by
serving
him
in
a
Gospel-way
,
which
is
expressed
figuratively
in
those
following
words
,
and
shall
do
sacrifice
and
oblation
,
&c.
for
which
see
the
foregoing
Note
,
ver.
19.
Ver.
22.
And
the
Lord
shall
smite
Egypt
,
he
shall
smite
and
heal
it
,
&c.
]
That
is
,
His
strokes
shall
not
be
mortal
and
destructive
,
because
after
he
hath
smitten
them
,
he
shall
heal
them
again
:
Or
rather
,
he
shall
smite
them
so
,
that
by
smiting
them
,
he
shall
heal
them
;
to
wit
,
spiritually
,
by
working
a
saving
work
of
grace
in
them
.
And
this
may
be
meant
,
either
of
the
evils
above
mentioned
,
which
should
be
an
occasion
of
their
conversion
,
or
of
those
afflictions
,
whereby
after
their
conversion
God
should
seek
to
reclaim
them
,
when
they
went
astray
.
And
to
both
these
may
that
also
be
referred
which
followeth
,
and
they
shall
return
even
to
the
Lord
,
and
he
shall
be
intreated
of
them
,
and
shall
heal
them
;
to
wit
,
by
delivering
them
out
of
their
troubles
.
Ver.
23.
In
that
day
shall
there
be
a
high-way
out
of
Egypt
to
Assyria
;
and
the
Assyrian
shall
come
into
Egypt
,
and
the
Egyptian
into
Assyria
,
&c.
]
That
is
,
These
two
Nations
that
had
formerly
been
in
continual
hostility
one
against
the
other
,
shall
both
embrace
the
Christian
Faith
;
and
so
then
they
shall
be
at
peace
,
and
there
shall
be
free
commerce
between
them
,
and
loving
communion
,
especially
in
matters
of
Religion
.
See
the
Notes
,
Chap.
11.13
,
16.
and
the
Egyptians
shall
serve
with
the
Assyrians
:
that
is
,
They
shall
both
serve
one
and
the
same
God
joyntly
together
,
with
one
and
the
same
worship
,
after
one
and
the
same
way
.
Yet
there
are
some
that
would
have
this
understood
also
of
their
being
ready
to
serve
one
another
in
love
,
as
the
Apostle
speaks
,
Gal.
5.13
.
Ver.
24.
In
that
day
shall
Israel
be
the
third
with
Egypt
and
with
Assyria
,
&c.
]
That
is
,
A
third
with
those
,
amongst
whom
this
mutual
Concord
and
Amity
should
be
.
The
meaning
is
,
that
whereas
hitherto
the
Israelites
had
been
disjoyned
from
all
other
Nations
,
as
being
God's
only
peculiar
people
,
now
there
should
be
no
distinction
betwixt
Jew
and
Gentile
;
the
believing
Jew
should
now
own
the
Egyptian
and
Assyrian
,
(
and
under
these
all
other
Nations
are
comprehended
)
as
the
Israel
of
God
,
no
less
than
themselves
,
and
converse
with
them
in
all
brotherly
Love
,
as
such
.
Yet
I
know
some
conceive
that
there
is
more
than
this
intended
in
these
words
,
that
Israel
shall
be
the
third
with
Egypt
and
with
Assyria
;
namely
,
That
Israel
,
whose
land
lay
between
Egypt
and
Assyria
,
should
come
in
,
as
it
were
,
as
a
third
person
,
to
make
peace
between
the
Egyptian
and
the
Assyrian
,
to
wit
,
by
bringing
them
to
be
joyned
together
in
the
profession
of
the
same
Faith
under
Christ
their
Head
,
as
one
Church
and
one
People
;
so
that
whereas
formerly
Israel
had
wont
to
be
the
occasion
of
war
between
Egypt
and
Assyria
,
by
imploring
sometimes
the
aid
of
the
Assyrians
against
the
Egyptians
,
and
sometimes
the
aid
of
the
Egyptians
against
the
Assyrians
,
now
he
should
be
a
means
of
uniting
them
together
in
holy
Love
and
Communion
;
as
with
themselves
,
so
also
one
with
another
.
And
this
indeed
seems
to
be
the
more
probable
,
because
of
the
following
words
,
even
a
blessing
in
the
midst
of
the
land
.
For
this
seems
to
have
special
respect
to
Israel
,
to
wit
,
that
the
Israelites
should
be
a
blessing
,
that
is
,
a
means
of
conveying
a
blessing
to
all
the
Nations
in
the
world
round
about
them
:
both
in
regard
of
the
Messiah
,
that
was
to
spring
from
them
,
and
because
by
their
means
the
Nations
should
be
converted
and
brought
in
to
be
God's
people
:
Or
,
that
they
should
be
a
form
and
pattern
of
blessing
.
For
all
which
see
the
Notes
,
Gen.
12.2
,
3.
and
Psal.
72.17
.
Yet
I
confess
this
last
clause
may
be
extended
to
all
the
three
before-mentioned
;
to
wit
,
that
Israel
,
Assyria
and
Egypt
should
be
a
blessing
in
the
midst
of
the
land
:
That
is
,
that
they
should
be
Nations
blessed
of
God
through
Christ
,
whereto
agrees
that
which
followeth
in
the
next
verse
.
Ver.
25.
Whom
the
Lord
of
Hosts
shall
bless
,
&c.
]
To
wit
,
effectually
,
saying
,
Blessed
be
Egypt
,
my
people
,
to
wit
,
no
less
than
Israel
had
formerly
been
;
and
Assyria
the
work
of
mine
hands
,
to
wit
,
in
regard
of
Regeneration
,
God's
workmanship
,
as
such
are
called
,
Ephes.
2.10
.
See
the
Note
also
,
Deut.
32.6
.
And
Israel
mine
inheritance
,
that
is
,
my
chosen
people
,
most
dear
to
me
,
see
the
Note
,
Deut.
32.10
.
But
indeed
some
special
Prerogative
,
belonging
peculiarly
to
Israel
,
seems
to
be
hereby
implied
;
as
namely
,
that
Israel
had
been
his
people
of
old
for
many
generations
,
and
therefore
called
God's
First-born
.
See
the
Note
,
Exod.
4.22
.
CHAP.
XX.
VERSE
1.
IN
the
year
,
&c.
]
The
Prophet
having
before
denounced
the
Judgments
that
were
to
come
upon
the
Ethiopians
,
Chap.
18.
and
the
Judgments
that
were
to
come
upon
the
Egyptians
,
Chap.
19.
doth
in
this
Chapter
again
joyntly
together
foretel
the
calamities
that
were
coming
upon
both
these
Nations
,
and
withal
expresseth
the
time
when
he
foretold
this
;
In
the
year
that
Tartan
came
unto
Ashdod
,
(
when
Sargon
the
King
of
Assyria
sent
him
)
and
fought
against
Ashdod
and
took
it
.
Some
think
that
it
is
Salmaneser
,
who
carried
away
the
ten
Tribes
of
Israel
captive
into
Assyria
,
that
is
here
called
Sargon
,
and
that
he
sent
Tartan
against
Ashdod
,
who
accordingly
subdued
and
took
it
,
about
the
fourth
or
fifth
year
of
Hezekiah
,
2
Kin.
18.9
,
10.
And
others
conceive
,
that
this
Sargon
was
the
Son
of
Salmaneser
,
and
Father
of
Sennacherib
,
and
that
he
desiring
to
prosecute
his
Fathers
designs
,
and
to
enlarge
his
Dominions
,
did
invade
the
land
of
the
Philistins
,
that
bordered
on
the
West
upon
the
land
of
Israel
,
and
beginning
with
Ashdod
,
besieged
that
(
the
siege
whereof
might
last
three
years
,
as
Samaria
did
,
1
Kin.
17.5
.
)
and
that
when
the
Egyptians
and
Ethiopians
came
in
with
great
Forces
to
the
relief
of
this
City
,
they
were
by
the
Assyrians
vanquished
and
carried
away
captives
in
that
shameful
manner
,
as
is
here
afterward
related
.
But
because
,
2
Kin.
18.17
.
Tartan
is
mentioned
to
have
been
one
of
those
three
Captains
,
or
Colonels
,
that
were
sent
by
Sennacherib
to
summon
Hezekiah
to
render
up
Jerusalem
to
him
;
therefore
it
is
more
generally
held
,
that
this
Sargon
was
Sennacherib
,
(
it
being
usual
in
those
times
for
men
to
have
two
several
names
)
and
when
he
first
invaded
Judea
,
in
the
fourteenth
year
of
Hezekiah
,
2
Kin.
18.13
.
he
had
amongst
other
the
strong
Cities
of
Judah
,
taken
Ashdod
,
by
some
forces
sent
against
it
under
the
command
of
Tartan
,
(
which
they
conceive
was
one
of
the
Cities
that
Hezekiah
had
lately
recovered
out
of
the
hands
of
the
Philistines
,
2
Kin.
18.8
.
)
and
that
in
this
year
it
was
that
Isaiah
was
appointed
to
foretel
the
destruction
of
the
Egyptians
and
Ethiopians
;
which
they
conceive
came
to
pass
three
years
after
(
see
the
Note
here
,
ver.
3.
)
when
Tirhakah
the
Ethiopian
came
out
against
Sennacherib
,
being
then
wasting
the
Land
of
Judea
,
and
was
vanquished
by
him
,
2
Kin.
19.9
.
Thus
,
I
say
,
many
Expositors
do
judge
of
the
time
of
this
Prophecy
.
But
however
clear
it
is
,
that
the
drift
of
this
Prophecy
was
more
fully
still
to
convince
the
Jews
,
what
a
folly
it
would
be
in
them
to
rely
upon
the
Egyptians
and
Ethiopians
for
help
,
that
could
not
defend
themselves
from
the
Assyrians
.
And
indeed
considering
how
in
that
Invasion
of
Sennacherib
the
land
of
Judea
was
in
a
manner
wholly
subdued
,
(
excepting
only
Jerusalem
)
it
is
most
probable
that
the
Jews
,
according
to
their
wonted
manner
,
began
then
to
look
after
the
Egyptians
,
and
their
Confederates
the
Ethiopians
,
for
aid
,
(
and
therefore
we
see
that
Sennacherib
did
upbraid
them
herewith
,
2
King
.
18.21
.
)
and
that
they
were
much
encouraged
herein
,
when
they
heard
that
Tirhakah
was
indeed
come
out
against
the
Assyrian
,
and
that
Sennacherib
was
already
forced
to
send
forth
part
of
his
Army
out
of
Judea
,
to
stop
him
in
his
way
.
So
that
upon
this
account
it
was
necessary
to
convince
the
Jews
,
at
this
time
,
of
their
Sin
and
Folly
,
in
resting
with
so
much
confidence
upon
these
Nations
.
Ver.
2.
At
the
same
time
spake
the
Lord
by
Isaiah
,
the
Son
of
Amoz
,
saying
,
&c.
]
The
meaning
is
,
That
when
God
commanded
Isaiah
that
which
followeth
,
he
did
withal
charge
him
to
acquaint
the
people
,
that
it
was
by
the
Lords
special
command
that
he
did
so
.
It
is
in
the
Hebrew
,
The
Lord
spake
by
the
hand
of
Isaiah
,
that
is
,
by
the
Ministry
of
Isaiah
,
as
it
is
said
,
Levit.
8.36
.
That
Aaron
and
his
Sons
did
all
things
which
the
Lord
commanded
by
the
hand
of
Moses
.
Yet
some
think
that
this
expression
might
be
used
with
respect
to
the
custom
of
the
Prophets
writing
their
Prophecies
.
Go
and
loose
thy
sackcloth
from
off
thy
loins
;
that
is
,
The
sackcloth
,
say
some
,
wherewith
the
Prophet
was
clothed
at
that
time
,
purposely
as
a
token
of
his
bewailing
the
Captivity
of
the
Ten
Tribes
,
and
the
dreadful
calamities
that
he
foresaw
were
coming
upon
the
whole
land
of
Judea
,
for
the
wickedness
and
stubbornness
of
the
people
left
therein
.
And
to
the
same
purpose
might
that
also
be
enjoyned
which
follows
,
and
put
off
thy
shoe
fr●m
thy
foot
,
see
2
Sam.
2.30
.
But
rather
the
sackcloth
here
mentioned
was
that
rough
hairy
garment
,
which
was
the
usual
attire
of
the
Prophets
,
See
the
Note
2
Kin.
1.8
.
And
why
he
was
enjoyned
to
put
this
off
,
is
set
forth
in
the
two
following
verses
.
And
he
did
so
,
walking
naked
and
bare-foot
.
]
That
this
was
not
done
in
a
Vision
only
,
as
some
think
,
is
evident
;
because
in
doing
this
,
he
was
to
be
a
sign
to
the
people
,
to
represent
in
their
sight
the
misery
that
was
coming
upon
the
Egyptians
and
Ethiopians
,
in
whom
they
trusted
.
And
that
he
went
not
up
and
down
stark
naked
,
the
immodesty
and
impudency
of
such
an
act
may
easily
convince
us
;
but
besides
,
had
he
been
stark
naked
,
what
need
would
there
have
been
of
adding
that
of
his
going
bare-foot
,
Walking
naked
and
bare-foot
?
The
meaning
therefore
must
be
,
either
that
he
did
only
put
off
,
according
to
God's
appointment
,
his
Prophetical
outward
Garment
or
Mantle
,
which
covered
all
his
body
,
and
went
up
and
down
only
in
some
short
close
Coat
,
that
he
used
to
wear
under
that
,
for
which
see
the
Note
,
1
Sam.
19.24
.
Or
else
,
that
having
put
off
his
Sackcloth
,
he
walked
up
and
down
,
not
only
bare-footed
and
bare-legged
,
but
also
in
such
poor
,
ragged
,
torn
and
tattered
garments
,
that
in
many
places
did
not
cover
his
naked
body
,
just
as
Slaves
and
Captives
used
to
go
;
thereby
to
represent
in
what
a
pitiful
manner
the
Egyptians
and
Ethiopians
should
be
carried
away
into
Captivity
.
And
though
this
were
done
only
,
as
some
think
,
when
the
Prophet
went
forth
to
foretel
the
miseries
that
were
coming
upon
these
Nations
;
yet
we
may
be
sure
that
such
a
spectacle
,
in
so
grave
and
holy
a
Prophet
,
and
one
that
was
also
of
Noble
Descent
,
must
needs
mightily
affect
the
people
,
and
make
them
eager
to
enquire
what
the
meaning
thereof
should
be
.
Ver.
3.
And
the
Lord
said
,
&c.
]
To
wit
,
by
Isaiah
,
who
by
God's
appointment
informed
the
people
what
God
intended
to
signifie
to
them
by
that
his
strange
attire
,
Like
as
my
servant
Isaiah
hath
walked
naked
and
bare-foot
three
years
for
a
sign
and
wonder
upon
Egypt
and
Ethiopia
;
That
is
,
say
many
Expositors
,
for
a
three
years
sign
,
a
sign
that
three
years
after
that
,
the
Egyptians
and
Ethiopians
should
just
in
that
manner
be
carried
away
captives
;
Or
,
that
their
Countries
should
be
wasted
,
and
they
carried
into
Captivity
for
three
years
together
.
And
the
more
clearly
to
express
this
,
some
think
that
he
went
out
in
this
manner
prophecying
three
several
times
,
or
three
several
days
.
But
of
this
supposition
there
is
no
necessity
:
For
as
Jeremiah's
putting
a
yoke
upon
his
neck
but
for
one
day
,
signified
a
Captivity
of
seventy
years
continuance
,
Jer.
27.2
.
so
might
Isaiah's
going
naked
and
bare-foot
signifie
the
Captivity
of
the
Egyptians
and
Ethiopians
three
years
after
,
or
for
three
years
together
,
though
he
should
have
done
it
but
once
.
However
,
as
the
words
are
rendered
in
our
Bibles
,
they
clearly
hold
forth
,
that
Isaiah
went
naked
and
bare-foot
three
years
together
,
as
is
said
in
the
foregoing
Note
.
And
indeed
it
is
probable
enough
that
he
did
so
,
the
more
to
affect
the
people
with
that
dreadful
misery
that
was
coming
upon
these
Nations
,
upon
whom
they
relied
for
help
.
Ver.
4.
So
shall
the
King
of
Assyria
lead
away
the
Egyptians
prisoners
,
and
the
Ethiopians
captives
,
&c.
]
To
wit
,
Sargon
or
Sennacherib
,
see
the
Note
before
,
vers.
1.
And
if
this
were
done
when
he
vanquished
Tirhakah
the
Ethiopian
,
(
which
some
think
,
as
is
there
noted
;
)
this
sheweth
that
the
Egyptians
did
then
joyn
with
Tirhakah
in
that
Expedition
:
Young
and
old
,
naked
and
bare-foot
,
even
with
their
buttocks
uncovered
to
the
shame
of
Egypt
,
and
so
likewise
of
Ethiopia
.
And
this
is
meant
of
their
being
ashamed
,
not
only
of
their
nakedness
,
but
also
of
their
former
Pride
and
Self-confidence
.
Ver.
5.
And
they
shall
be
afraid
and
ashamed
of
Ethiopia
their
expectation
,
and
of
Egypt
their
glory
.
]
That
is
,
The
Jews
,
or
whoever
else
they
were
that
had
relied
on
these
Nations
for
aid
,
shall
be
stricken
with
terror
,
when
they
shall
see
these
their
Confederates
cut
off
,
and
so
might
expect
that
the
Assyrians
would
now
use
them
as
they
had
done
the
other
;
see
the
Note
,
Chap.
19.17
.
and
withal
they
shall
be
ashamed
of
their
folly
in
their
former
hope
and
confidence
in
them
.
And
thus
these
Nations
,
that
had
been
before
the
cause
of
their
vain
confidence
and
pride
,
should
now
become
the
cause
of
their
fear
and
shame
.
Ver.
6.
And
the
inhabitant
of
this
Isle
shall
say
in
that
day
,
&c.
]
That
is
,
The
Inhabitants
of
Judea
,
and
the
Land
of
the
Philistines
may
also
be
included
,
as
being
a
part
of
the
Land
of
Canaan
.
Several
Reasons
are
,
I
know
,
given
by
Expositors
,
why
this
land
should
be
called
an
Isle
,
which
seem
not
to
me
to
have
the
least
probability
in
them
;
as
,
because
Judea
was
the
Lord's
peculiar
Inheritance
,
separated
from
the
rest
of
the
world
,
as
an
Island
from
the
Mainland
;
or
because
it
had
the
Mediterranean-Sea
on
the
West
,
the
Red-Sea
,
Jordan
,
the
Sea
of
Genesareth
,
and
the
Dead-Sea
on
other
sides
of
it
.
But
indeed
the
most
that
can
be
probably
said
for
this
is
,
that
it
is
called
an
Isle
,
because
it
bordered
upon
the
Sea-coasts
.
And
considering
that
the
word
here
used
in
the
Original
is
in
several
other
places
of
Scripture
used
,
even
concerning
Inland
Countries
;
I
conceive
it
is
better
rendered
here
,
as
it
is
in
the
Margin
of
our
Bibles
,
And
the
inhabitant
of
this
Countrey
shall
say
in
that
day
.
However
those
words
,
this
Isle
or
this
Countrey
,
seem
clearly
to
import
,
that
the
Prophet
speaks
here
of
his
own
Country-men
,
that
they
should
say
,
Behold
such
is
our
expectation
,
whither
we
flee
for
help
to
be
delivered
from
the
King
of
Assyria
.
As
if
they
should
have
said
,
You
see
what
is
become
of
those
Nations
by
whom
we
expected
to
be
aided
against
the
Assyrians
;
and
how
shall
we
escape
?
That
is
,
If
the
Assyrians
have
destroyed
these
mighty
Nations
,
on
whom
we
relied
;
how
shall
we
escape
their
fury
?
They
that
were
not
able
to
secure
themselves
,
are
no
way
likely
to
defend
us
.
And
indeed
when
Sennacherib
had
vanquished
these
their
confederates
,
and
over-run
Judea
,
and
was
set
down
with
a
mighty
Army
before
Jerusalem
,
the
condition
of
the
Jews
was
desperate
enough
in
the
eye
of
Reason
,
had
not
God
miraculously
delivered
them
.
CHAP.
XXI
.
VERSE
1.
THE
burden
,
&c.
]
See
the
Notes
,
Chap
13.1
.
and
2
Kings
9.25
.
of
the
desert
of
the
sea
:
that
is
,
of
Chaldea
or
Babylon
,
as
is
evident
,
both
by
the
express
mention
that
is
made
of
Babylon
,
ver.
9.
Babylon
is
fallen
,
is
fallen
;
and
by
the
naming
of
the
Nations
by
whom
Babylon
was
destroyed
;
to
wit
,
the
Medes
and
Persians
,
ver
.
2.
Several
reasons
are
given
by
Expositors
,
why
it
is
here
called
the
desert
of
the
sea
;
as
1.
That
it
is
called
a
desert
,
either
1.
Because
there
was
a
great
desert
betwixt
Judea
and
Babylon
;
and
so
the
Prophet
speaks
here
of
Babylon
,
as
with
respect
to
the
desert
,
beyond
which
it
lay
:
Or
2.
Because
though
Babylon
was
a
very
rich
and
fruitful
Country
,
yet
there
was
a
great
and
a
vast
desert
that
lay
between
Chaldea
and
the
land
of
Media
and
Persia
,
the
inhabitants
whereof
were
the
Enemy
that
was
to
break
into
Chaldea
,
and
to
destroy
Babylon
.
Or
3.
rather
,
Because
by
this
invasion
of
the
Medes
and
Persians
,
which
the
Prophet
here
foretells
,
it
was
to
be
laid
waste
and
desolate
,
and
turned
into
a
very
desert
:
see
Chap.
13.19.22
.
and
so
the
land
which
had
made
the
world
a
wilderness
,
was
to
be
made
a
wilderness
it self
.
And
2.
That
it
is
called
the
desertt
of
the
sea
,
either
,
1.
Figuratively
,
because
Babylon
was
like
a
huge
sea
for
the
multitude
of
the
people
,
and
riches
that
were
therein
;
a
sea
of
wealth
,
all
the
Nations
and
Kingdoms
under
that
vast
Monarchy
bringing
in
their
treasures
to
Babylon
,
as
the
Rivers
do
all
pour
their
waters
into
the
Sea
;
as
likewise
with
respect
to
the
turbulent
temper
of
that
State
,
that
was
never
quiet
,
but
continually
breaking
forth
with
great
rage
against
other
Nations
:
and
to
her
insatiable
covetousness
and
ambition
,
being
herein
like
the
Sea
,
which
is
never
full
,
though
all
the
Rivers
run
into
it
,
Eccles.
1.7
.
Or
else
,
2.
Literally
;
and
that
either
with
respect
to
the
scituation
of
Babylon
,
near
to
the
Banks
of
that
greater
River
Euphrates
,
or
to
the
huge
fens
and
lakes
which
that
River
made
in
the
land
of
Chaldea
in
several
places
,
(
whence
is
that
expression
concerning
Babylon
,
Jer.
51.13
.
O
thou
that
dwellest
upon
many
waters
)
especially
after
Nitocris
,
a
Queen
of
Chaldea
,
had
by
diverting
the
river
of
Euphrates
,
in
deep
Channels
digged
for
that
purpose
,
winding
it
up
and
down
in
several
places
,
turned
a
great
part
of
the
Country
into
a
very
Fen
,
to
stop
the
violence
of
that
river
,
when
it
ran
right
forward
;
or
as
others
say
,
purposely
to
prevent
the
breaking
in
of
the
Medes
and
Persians
upon
Babylon
on
that
side
of
the
Country
.
As
whirlwinds
in
the
South
pass
through
,
&c.
]
That
is
,
As
Whirlwinds
,
that
do
usually
arise
suddenly
in
the
South
(
called
therefore
Whirlwinds
of
the
South
,
Zech.
9.14
.
according
to
that
,
Job
37.9
.
Out
of
the
South
cometh
the
whirlwind
)
do
pass
on
with
mighty
violence
,
so
that
nothing
can
stand
before
them
;
So
it
cometh
from
the
desert
,
from
a
terrible
land
;
that
is
,
so
this
burden
I
am
now
to
foretel
,
this
heavy
calamity
that
will
light
upon
Babylon
,
cometh
from
the
desert
,
from
a
terrible
land
;
which
may
be
meant
,
either
of
that
part
of
Chaldea
about
Babylon
,
which
Nitocris
had
turned
into
a
very
Fen
and
desert
place
,
by
drawing
Euphrates
into
it
;
or
of
that
Desert
which
lay
on
the
South
,
between
Chaldea
,
and
Media
,
and
Persia
,
(
through
which
indeed
Cyrus
was
to
pass
with
his
Army
.
)
Or
else
of
the
land
it self
of
Media
and
Persia
,
the
Northerly
parts
whereof
were
waste
and
mountainous
,
and
might
well
be
called
a
terrible
land
;
because
these
Nations
were
indeed
a
very
fierce
and
savage
people
,
See
Chap.
13.17
,
18.
and
the
State
of
Babylon
was
very
much
afraid
of
them
.
That
therefore
,
which
is
intended
by
this
clause
is
,
that
as
formerly
the
Babylonians
had
broke
in
like
a
violent
Tempest
upon
Judea
,
so
now
the
Medes
and
Persians
should
on
a
sudden
from
the
South
break
in
like
a
violent
Tempest
upon
Babylon
.
Ver.
2.
A
grievous
Vision
is
declared
unto
me
,
&c.
]
To
wit
,
that
which
he
had
before
called
The
burden
of
the
desert
of
the
Sea
:
And
this
begins
in
the
following
words
,
wherein
the
Prophet
relates
what
the
Lord
had
said
to
him
in
the
Vision
,
The
treacherous
dealer
dealeth
treacherously
,
and
the
spoiler
spoileth
.
Now
some
conceive
that
the
first
branch
of
this
,
The
treacherous
dealer
dealeth
treacherously
,
is
meant
of
the
Babylonians
;
and
that
the
next
,
and
the
spoiler
spoileth
,
is
meant
of
the
Medes
and
Persians
,
who
should
thereby
punish
the
treachery
of
the
Babylonians
.
And
others
understand
both
the
one
and
the
other
,
of
the
Medes
and
Persians
;
and
to
shew
how
they
dealt
treacherously
with
the
Babylonians
,
they
tell
us
how
some
of
the
Babylonian
Captains
revolted
to
them
,
of
which
Gadatas
and
Gobrias
are
named
,
and
did
much
help
forward
the
taking
of
Babylon
;
Yea
,
some
say
,
what
can
hardly
be
made
good
out
of
any
History
,
to
wit
,
that
the
Medes
and
Persians
were
not
only
in
League
with
the
Babylonians
at
that
time
when
they
invaded
Chaldea
,
but
also
that
they
were
upon
a
treaty
of
Peace
with
them
when
they
took
Babylon
,
and
were
invited
by
Belshazzar
to
a
great
Feast
;
and
taking
advantage
of
this
,
slew
him
,
and
surprized
the
City
.
But
with
most
Expositors
I
rather
think
that
this
is
meant
of
the
Babylonian
,
and
that
it
is
prefixed
as
the
cause
,
why
those
grievous
things
that
are
here
foretold
,
were
certainly
to
come
upon
him
;
namely
,
because
the
Babylonian
had
dealt
so
treacherously
with
God's
people
,
and
had
so
sorely
spoiled
them
,
and
so
continued
still
to
do
,
having
the
poor
Jews
in
bondage
amongst
them
;
and
so
God
would
now
bring
other
Nations
upon
Babylon
,
that
should
deal
as
treacherously
and
cruelly
with
them
.
And
hereupon
(
as
before
,
Chap.
13.2
,
&c.
)
the
Lord
doth
as
it
were
summon
the
Medes
and
Persians
to
go
up
and
besiege
Babylon
.
Go
up
,
O
Elam
;
that
is
,
O
Persian
,
the
inhabitants
of
Elam
,
which
was
a
Province
in
Persin
,
of
which
Shushan
was
one
of
the
Royal
Cities
,
see
Dan.
8.2
.
(
And
some
think
the
Persian
is
named
first
,
because
Cyrus
the
King
of
Persia
was
Commander
in
chief
.
)
Besiege
,
O
Media
;
the
expression
here
used
seems
to
imply
,
how
easily
it
should
be
done
;
it
was
but
going
up
against
them
,
and
laying
siege
to
the
City
,
and
it
should
be
presently
taken
.
And
observable
it
is
,
that
though
it
were
about
an
hundred
and
seventy
years
ere
this
came
to
pass
,
yet
the
Prophet
speaks
of
it
,
as
if
it
were
then
doing
,
yea
as
if
it
were
already
done
.
All
the
sighing
thereof
have
I
made
to
cease
;
that
is
,
the
great
sighing
which
Babylon
hath
caused
amongst
many
Nations
for
many
years
together
,
but
especially
amongst
mine
own
People
,
by
her
Oppressions
and
Cruelties
,
shall
now
come
to
an
end
,
because
Babylon
shall
now
be
destroyed
.
And
thus
the
cause
of
her
destruction
is
also
implied
,
to
wit
,
because
she
had
been
so
savage
and
cruel
to
others
,
the
poor
captive
Jews
especially
.
Ver.
3.
Therefore
are
my
loins
filled
with
pain
,
&c.
]
I
cannot
conceive
that
this
should
be
,
as
some
think
,
the
words
of
the
Church
,
expressing
her
sighing
,
mentioned
in
the
foregoing
Verse
,
for
the
miseries
she
endur'd
by
the
treachery
and
cruelty
of
the
Babylonians
.
It
is
far
more
probable
,
which
others
say
,
That
the
Prophet
doth
here
in
his
own
person
bewail
the
destruction
,
which
by
the
Vision
he
had
seen
,
he
perceived
was
coming
upon
the
Babylonians
,
see
the
Notes
,
Chap.
15.5
.
and
16.9
.
But
because
of
those
words
in
the
following
Verse
,
the
night
of
my
pleasure
hath
he
turned
into
fear
;
I
judg
it
far
most
probable
,
that
it
is
Babylon
her self
that
is
here
brought
in
,
bewailing
the
sad
miseries
they
endured
when
the
Medes
and
Persians
surprised
that
City
;
pangs
have
taken
hold
upon
me
,
as
the
pangs
of
a
woman
that
travaileth
;
see
the
Note
,
Chap
13.8
.
I
was
bowed
down
at
the
hearing
of
it
:
that
is
,
when
the
tidings
were
brought
of
their
marching
towards
us
;
I
was
dismayed
at
the
seeing
of
it
:
that
is
,
when
we
saw
them
besieging
the
City
,
or
breaking
in
with
all
possible
rage
and
cruelty
upon
us
.
And
observable
it
is
,
that
the
Prophet
useth
the
same
expression
here
that
is
ordinarily
used
concerning
women
in
travail
,
as
when
it
is
said
of
Phinehas
his
Wife
,
1
Sam.
4.19
.
that
she
bowed
her self
,
and
bewailed
.
See
also
the
Note
,
Job
39.3
.
And
indeed
of
this
terror
of
the
Babylonians
we
have
a
notable
instance
in
Belshazzar's
afrightment
,
Dan.
5.6
.
where
it
is
said
,
that
his
thoughts
troubled
him
,
so
that
the
joynts
of
his
loyns
were
loosed
,
and
his
knees
smote
one
against
another
;
insomuch
,
that
some
Expositors
hold
,
that
this
is
spoken
in
the
person
of
Belshazzar
particularly
;
and
that
the
words
of
hearing
and
seeing
here
mentioned
,
are
meant
of
the
hand-writing
which
he
saw
on
the
wall
,
and
the
interpretation
which
he
heard
given
of
it
.
Ver.
4.
My
heart
panted
,
fearfulness
afrighted
me
,
&c.
]
The
first
words
,
My
heart
panted
,
may
be
rendered
as
they
are
in
the
Margin
of
our
Bibles
,
My
mind
wandered
:
that
is
,
it
could
not
rest
in
its
place
and
posture
:
my
thoughts
were
disturbed
,
and
rou●'d
up
and
down
,
as
it
is
usual
wi●h
men
under
terrors
,
when
they
know
not
which
way
to
turn
themselves
:
the
night
of
my
pleasure
hath
he
turned
into
fear
unto
me
:
that
is
,
God
,
or
the
Enemy
,
hath
turned
the
night
which
I
used
to
long
for
,
and
delight
in
,
because
of
the
pleasing
rest
I
took
therein
,
into
a
time
of
extream
fear
and
terror
.
And
under
this
all
other
things
may
be
comprehended
,
that
used
to
be
pleasant
to
them
,
but
were
now
embittered
by
their
afrightment
.
But
most
clearly
was
this
verified
in
the
Babylonians
,
in
that
fatal
night
wherein
Belshazzar
,
being
securely
feasting
with
his
Princes
and
Concubines
,
and
blaspheming
the
God
of
Israel
,
the
City
was
suddenly
surprised
,
and
he
and
his
people
were
miserably
slain
,
and
so
that
night
of
their
great
Jollity
was
turned
into
a
night
of
extreme
terrour
to
them
.
And
herein
they
were
justly
repaid
,
that
suffered
not
the
poor
captive
Jews
to
rest
from
their
hard
bondage
,
no
not
in
the
night
season
.
Ver.
5.
Prepare
the
Table
,
&c.
]
Some
Expositors
would
have
these
first
words
to
be
the
words
of
Belshazzar
,
enjoyning
his
Servants
to
provide
the
Banquet
,
(
which
is
meant
of
the
Feast
,
Dan.
5.1
.
)
and
the
Watchmen
in
the
mean
season
to
observe
from
their
Watch-towers
what
the
enemy
did
,
and
heartening
his
Guests
to
eat
,
and
drink
,
and
be
merry
,
without
any
fear
of
the
enemy
that
had
besieged
the
City
.
Prepare
the
Table
,
watch
in
the
Watch-tower
,
eat
,
drink
:
and
then
the
following
words
,
Arise
ye
Princes
,
and
anoint
the
shield
,
they
would
have
to
be
the
words
of
the
Prophet
,
encouraging
the
Medes
to
take
the
advantage
of
this
their
feasting
securely
together
,
to
betake
themselves
suddenly
to
their
arms
,
and
to
surprize
the
City
.
But
I
conceive
it
far
more
probable
,
that
all
the
way
the
Prophet
relates
the
hard
Vision
he
had
seen
;
and
so
in
these
first
words
speaks
to
the
Babylonians
,
Belshazzar
and
his
Nobles
,
in
an
Ironical
way
deriding
their
stupid
security
,
Prepare
the
table
,
watch
in
the
watch-tower
,
eat
,
drink
;
as
if
he
should
have
said
,
Ay
,
do
,
make
all
things
ready
for
your
sumptuous
Feast
;
so
that
the
Watchmen
do
but
look
out
the
whilst
from
their
Watch-towers
,
that
will
be
enough
,
do
you
in
the
mean
time
eat
and
drink
freely
,
and
be
merry
;
and
then
in
the
next
words
he
tells
them
what
would
be
the
sad
conclusion
of
this
their
Jollity
,
Arise
ye
Princes
,
and
anoint
the
shield
;
for
this
is
all
one
as
if
he
had
said
,
that
they
would
quickly
hear
a
cry
,
to
wit
,
either
from
the
watchmen
,
or
from
the
people
,
upon
the
enemies
invading
the
City
.
Arise
ye
Princes
,
and
anoint
the
shield
;
that
is
,
Arm
,
arm
,
ye
Princes
;
this
is
no
time
for
feasting
,
the
enemy
is
upon
you
;
and
therefore
away
with
your
cups
,
make
ready
your
weapons
,
and
stand
to
your
arms
.
For
by
anointing
the
Shield
,
I
conceive
is
clearly
meant
,
the
making
ready
of
their
Arms
,
that
they
might
go
out
to
battel
;
and
that
the
ground
of
this
expression
is
,
that
in
those
times
they
used
to
anoint
their
shields
with
Oil
,
when
they
went
out
to
war
,
not
only
thereby
to
make
them
bright
and
glittering
,
but
also
that
their
smoothness
might
cause
the
weapons
that
lighted
upon
them
to
glide
away
,
and
not
so
easily
to
enter
them
.
Yet
some
I
know
hold
,
that
in
these
words
the
Babylonian
Princes
are
advised
Ironically
to
arise
and
make
them
another
King
,
that
might
be
a
shield
to
them
instead
of
Belshazzar
that
was
staing
or
to
submit
to
their
King
Darius
,
Dan.
5.30
,
31.
For
which
see
the
Note
,
Psal.
47.9
.
Ver.
6.
For
thus
hath
the
Lord
said
unto
me
,
&c.
]
Here
the
Prophet
proceeds
farther
to
relate
the
burdensom
vision
,
which
God
had
revealed
unto
him
concerning
the
Destruction
of
Babylon
;
and
that
to
assure
those
to
whom
he
spake
,
that
what
he
had
foretold
,
would
certainly
be
(
neither
is
there
indeed
any
reason
why
we
should
say
with
some
others
,
that
this
was
another
Vision
;
and
so
multiply
Visions
needlesly
,
when
all
may
as
well
be
understood
of
the
same
Vision
)
Go
,
set
a
Watchman
,
let
him
declare
what
he
seeth
.
Because
when
Isaiah
foretold
this
Ruine
of
Babylon
,
there
was
no
appearance
of
the
least
likelihood
of
any
such
thing
;
therefore
in
the
Vision
that
he
saw
he
was
appointed
to
set
a
Watch-man
upon
a
high
Watch-Tower
,
that
should
faithfully
declare
what
from
thence
he
descried
.
And
this
I
conceive
was
to
imply
,
that
though
at
present
there
was
no
appearance
of
that
which
he
foretold
,
yet
he
had
said
nothing
,
but
what
as
Gods
Watchman
,
by
the
revelation
of
Gods
Spirit
,
he
had
,
as
it
were
,
from
Heaven
fore-seen
coming
upon
the
Babylonians
;
and
therefore
though
it
were
seen
,
as
that
which
was
afar
off
,
yet
assuredly
it
would
come
to
pass
.
And
indeed
upon
this
account
,
Prophets
are
often
called
Watchmen
in
the
Scripture
,
as
in
Ezek.
3.17
.
Son
of
man
,
I
have
made
thee
a
Watchman
unto
the
house
of
Israel
.
There
is
much
arguing
amongst
Expositors
concerning
this
Watch-man
,
which
Isaiah
should
set
.
Some
think
that
all
intended
hereby
,
was
,
that
he
himself
should
,
as
a
Watchman
from
his
Watch-Tower
descry
what
God
would
reveal
to
him
;
and
this
they
would
make
good
from
that
which
followeth
,
ver.
10.
That
which
I
have
heard
of
the
Lord
of
Hosts
,
the
God
of
Israel
,
have
I
declared
unto
you
.
Again
others
say
,
that
Isaiah
is
here
commanded
to
appoint
some
other
Prophet
,
or
some
Son
of
the
Prophets
,
as
a
Watchman
to
expect
what
God
by
Vision
would
reveal
to
him
concerning
this
business
,
and
faithfully
to
relate
what
he
had
seen
.
But
methinks
it
is
clear
,
that
all
this
is
only
a
relation
of
what
Isaiah
had
seen
in
his
Prophetical
Vision
,
namely
,
that
God
bad
him
set
a
Watchman
in
a
Watch-Tower
,
that
should
faithfully
make
known
what
he
should
see
.
And
accordingly
in
the
following
Verses
,
he
tells
us
what
this
his
Watchman
did
,
in
this
his
prophetical
Vision
,
both
see
and
say
.
Ver.
7.
And
he
saw
a
Chariot
,
with
a
couple
of
horsemen
,
a
Chariot
of
Asses
,
and
a
Chariot
of
Camels
,
&c.
]
That
is
,
The
Watchman
,
whom
in
his
Vision
at
Gods
Command
he
had
set
in
a
Watch-Tower
.
Now
the
sight
here
related
,
which
this
Watchman
saw
,
some
understand
thus
;
that
there
was
but
one
Chariot
drawn
by
an
Ass
and
a
Camel
,
and
therefore
called
a
Chariot
of
Asses
,
and
a
Chariot
of
Camels
,
and
two
horsemen
riding
thereon
;
which
they
say
,
represen●ed
Cyrus
and
Darius
.
But
in
our
Translation
it
seems
to
be
clearly
said
,
That
he
saw
three
Chariots
,
one
drawn
by
Horses
,
whereon
two
horsemen
rode
,
(
besides
those
that
were
in
the
Chariot
)
or
which
was
guided
,
or
accompanied
with
a
couple
of
horsemen
;
and
the
other
two
were
drawn
,
the
o●e
by
Asses
,
the
other
by
Camels
.
And
some
add
too
,
That
by
the
couple
of
horsemen
that
accompanied
the
first
Chariot
,
is
meant
two
troops
of
horsemen
.
However
,
this
which
he
saw
was
doubtless
the
Armies
of
the
Medes
and
Persians
,
that
were
under
the
Command
of
Cyrus
and
Darius
,
to
invade
Babylon
;
and
wherein
there
were
a
multitude
of
Horses
,
and
Chariots
,
and
Asses
,
and
Camels
,
partly
for
military
service
,
and
partly
for
the
carriage
of
their
baggage
,
and
all
manner
of
Provisions
for
their
Army
,
which
must
needs
be
exceeding
great
,
both
in
regard
of
the
many
desert
places
they
were
to
march
through
,
and
the
uncertain
length
of
the
siege
of
Babylon
,
which
was
so
strong
a
City
,
the
main
thing
they
had
in
design
.
And
he
hearkned
diligently
with
much
heed
.
]
That
is
,
The
Watchman
before
mentioned
,
Ver.
6.
proceeded
to
look
about
,
and
to
hearken
with
all
possible
diligence
,
to
see
if
he
could
discover
any
thing
more
,
and
that
he
might
fully
inform
himself
concerning
that
which
he
saw
,
as
which
way
they
bent
their
course
,
and
what
they
intended
to
do
.
And
considering
that
this
Watchman
did
represent
Gods
Prophet
,
in
his
making
known
the
destruction
that
was
to
come
upon
Babylon
;
hereby
is
implyed
,
how
solicitously
careful
he
was
,
fully
to
inform
the
people
of
all
that
God
was
pleased
to
reveal
to
him
.
Ver.
8.
And
he
cried
,
A
Lion
,
&c.
]
That
is
,
The
Watchman
before
mentioned
,
perceiving
the
military
forces
approaching
to
Babylon
,
cried
out
,
Behold
it
is
a
Lion
;
And
this
is
commonly
thought
to
be
meant
of
Cyrus
,
or
Darius
,
who
for
his
fierceness
is
compared
to
a
Lion
;
as
also
Jer.
50.44
.
Behold
,
he
shall
come
up
like
a
lion
.
But
now
the
best
of
our
Interpreters
do
read
these
words
as
it
is
in
the
margin
of
our
Bibles
;
And
he
cried
as
a
Lion
:
and
the
meaning
they
say
is
,
That
being
frighted
with
the
sight
of
such
a
potent
enemy
,
ready
to
break
in
upon
Babylon
,
he
cried
out
with
an
exceeding
loud
voice
,
like
the
roaring
of
a
Lion
;
thereby
as
it
were
to
waken
the
sleepy
Babylonians
,
and
to
make
them
sensible
of
the
danger
they
were
in
;
that
so
they
might
presently
betake
themselves
to
their
Arms.
Now
the
words
that
he
spake
with
such
a
loud
voice
,
are
those
that
follow
;
My
Lord
,
I
stand
continually
upon
the
Watch-Tower
in
the
day
time
,
and
I
am
set
in
my
ward
whole
nights
.
And
he
began
with
making
this
profession
of
his
constant
vigilancy
and
faithful
discharge
of
his
trust
,
either
to
the
Prophet
that
had
set
him
in
his
Watch-Tower
,
or
else
to
the
Lord
,
who
had
appointed
Isaiah
to
do
so
(
See
the
Note
before
,
ver.
6.
)
that
he
might
the
better
clear
himself
from
being
any
way
guilty
of
neglect
,
if
there
came
any
danger
to
the
place
where
he
was
set
to
watch
.
And
how
this
also
did
imply
the
diligence
and
faithfulness
of
the
Prophet
,
see
in
the
foregoing
Note
.
Ver.
9.
And
behold
here
cometh
a
Chariot
of
men
,
&c.
]
That
is
,
a
Chariot
or
Chariots
(
taking
the
word
collectively
)
wherein
men
use
to
ride
;
not
a
Chariot
or
Waggon
used
only
for
carriage
.
Here
the
Watchman
before
mentioned
,
proceeds
further
to
tell
what
he
had
discovered
,
(
ver.
6.
)
concerning
forces
that
were
marching
against
Babylon
.
Only
some
conceive
that
he
speaks
here
,
as
if
he
desired
to
make
known
(
the
more
fully
to
set
forth
the
certainty
of
Babylons
ruine
)
that
the
forces
which
he
had
before
descried
a
far
off
,
were
,
even
whilst
he
was
speaking
those
few
foregoing
words
to
the
Lord
,
drawn
so
high
,
that
they
were
now
,
as
it
were
breaking
in
upon
Babylon
.
And
behold
,
here
cometh
a
Chariot
of
men
,
with
a
couple
of
horsemen
,
see
the
Note
before
,
ver.
7.
Some
indeed
there
are
that
do
understand
these
Chariots
and
Horsemen
,
seen
by
the
Watchman
,
of
the
people
of
God
,
flying
out
of
Babylon
with
bag
and
baggage
.
But
it
is
far
more
probable
,
that
the
Prophet
doth
all
along
foretel
the
Destruction
of
Babylon
.
And
he
answered
and
said
,
Babylon
is
fallen
,
is
fallen
,
&c.
]
Some
think
that
this
is
spoken
by
the
Watchman
,
as
giving
Babylon
for
lost
,
upon
the
sight
which
he
had
seen
.
But
because
of
this
word
(
answered
)
I
do
rather
think
,
that
it
was
the
man
which
the
Watchman
had
seen
in
the
Chariot
,
that
spake
this
,
as
triumphing
in
the
taking
of
Babylon
:
or
,
that
it
was
the
Prophet
that
had
by
Gods
appointment
in
his
Vision
,
set
this
Watchman
to
watch
upon
his
Watch-Tower
.
But
that
which
seems
most
probable
,
is
,
That
it
was
the
Lord
himself
that
answered
this
;
thereby
making
known
to
the
Prophet
what
the
meaning
was
of
all
this
Vision
which
he
had
seen
.
Babylon
is
fallen
,
is
fallen
:
The
redoubling
of
the
word
,
seems
to
imply
,
both
that
it
should
be
certainly
and
suddenly
done
;
as
likewise
what
a
matter
of
wonder
and
joy
it
would
be
to
those
that
heard
of
it
,
and
with
what
attention
it
was
fit
to
be
hearkned
to
;
and
all
the
graven
Images
of
her
gods
,
even
those
which
Belshazzar
had
praised
,
Dan.
5.4
.
he
hath
broken
unto
the
ground
;
to
wit
,
God
,
or
the
Enemy
which
God
had
brought
upon
them
,
the
Mede
and
Persian
;
and
that
either
by
way
of
making
a
prey
of
the
Gold
and
Silver
whereof
they
were
made
,
or
wherewith
they
were
adorned
;
or
by
way
of
triumphing
over
them
,
as
desiring
hereby
to
shew
,
that
they
had
vanquished
,
not
only
the
people
of
Babylon
,
but
their
Gods
too
.
Now
this
is
added
,
not
only
to
imply
what
was
one
great
cause
of
Babylons
downfall
,
to
wit
,
her
horrid
Idolatry
,
and
why
her
ruine
was
proclaimed
with
so
much
joy
;
but
also
as
hinting
to
Gods
people
,
that
they
should
beware
that
they
did
not
ruine
themselves
by
the
same
sin
.
Ver.
10.
O
my
threshing
,
and
the
Corn
of
my
Floor
,
&c.
]
Some
take
this
as
spoken
in
the
name
of
God
to
Babylon
;
and
that
she
is
called
his
threshing
,
that
is
,
that
which
was
to
be
threshed
by
him
,
even
as
corn
is
threshed
in
the
Floor
(
as
appears
by
the
second
clause
,
and
the
corn
of
my
floor
;
or
as
it
is
in
the
Hebrew
,
the
Son
of
my
floor
,
that
which
comes
out
of
the
floor
,
which
is
added
to
explain
the
foregoing
words
)
by
way
,
of
foretelling
how
she
was
to
be
beaten
and
bruised
by
the
Medes
and
Persians
,
according
to
those
like
Expressions
,
Chap.
41.14
,
15.
Fear
not
,
saith
the
Lord
to
the
men
of
Israel
,
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
.
And
Mic.
4.13
,
Arise
and
thresh
,
O
Daughter
of
Zion
.
Because
the
ruine
of
that
mighty
Monarchy
of
Babylon
might
seem
impossible
in
the
Eye
of
Reason
;
therefore
the
Lord
speaks
thus
to
her
,
O
my
threshing
,
&c.
to
imply
,
that
if
God
undertook
to
do
it
,
(
who
is
with
respect
hereto
in
the
following
words
called
,
the
Lord
of
Hosts
,
and
the
God
of
Israel
)
it
should
soon
be
done
;
as
if
he
had
said
,
O
Babylon
,
as
thou
hast
threshed
my
people
,
and
many
other
Nations
,
so
thou
shalt
be
now
threshed
thy self
;
Or
,
O
Babylon
,
I
will
trample
thee
under
my
feet
,
as
the
Corn
is
trodden
on
in
the
floor
:
for
in
those
parts
they
used
to
tread
out
the
Corn
by
the
treading
of
men
and
oxen
,
and
the
drawing
of
Carts
over
it
.
And
indeed
in
Jer.
51.33
.
we
find
the
Destruction
of
the
Babylonians
threatned
under
the
very
same
figurative
Expression
,
The
Daughter
of
Babylon
is
like
a
threshing
floor
;
it
is
time
to
thresh
her
;
yet
a
little
while
and
the
time
of
her
harvest
shall
come
.
But
yet
I
conceive
it
is
the
Jews
to
whom
this
is
here
spoken
,
O
my
threshing
,
and
the
Corn
of
my
floor
.
And
because
the
following
words
are
clearly
the
words
of
the
Prophet
,
That
which
I
have
heard
from
the
Lord
of
hosts
,
the
God
of
Israel
,
have
I
declared
unto
you
:
therefore
I
conceive
this
must
be
taken
,
as
spoken
by
the
Prophet
too
;
and
that
in
a
way
of
pitying
them
for
the
sad
Condition
wherein
they
would
be
,
when
they
were
Captives
in
Babylon
;
and
yet
withal
,
to
chear
them
up
against
that
time
of
their
sore
Calamity
.
O
my
threshing
,
and
the
Corn
of
my
floor
;
as
if
he
should
have
said
,
O
my
much
pitied
Countrymen
and
Brethren
,
that
have
been
so
often
threshed
,
as
Corn
in
the
floor
;
and
so
are
like
to
be
again
when
you
are
Captives
in
Babylon
;
know
for
your
Comfort
that
this
which
I
have
said
concerning
the
Destruction
of
Babylon
,
shall
certainly
come
to
pass
;
that
which
I
have
heard
of
the
Lord
of
hosts
,
the
God
of
Israel
,
have
I
declared
unto
you
.
And
therefore
you
may
be
fully
assured
of
it
.
Though
God
may
thresh
you
for
a
time
by
wicked
men
that
shall
tyrannize
over
you
,
purposely
to
purge
you
from
your
straw
and
chaff
,
to
cut
off
the
wicked
from
amongst
you
,
and
to
cleanse
you
from
your
sins
;
yet
the
time
shall
come
,
when
Babylon
shall
be
utterly
destroyed
,
as
it
hath
been
foretold
.
And
it
is
a
clear
discovery
of
Gods
Love
,
that
he
is
pleased
thus
beforehand
to
reveal
this
to
you
.
Some
,
I
know
,
would
have
it
,
that
the
Prophet
calls
the
Jews
his
threshing
,
only
because
he
had
foretold
how
sorely
they
should
be
afflicted
in
Babylon
;
according
to
that
,
Jer.
1.10
.
See
,
I
have
this
day
set
thee
over
the
Nations
,
and
over
the
Kingdoms
,
to
root
out
,
and
to
pull
down
,
and
to
destroy
,
&c.
But
I
think
that
which
is
before
said
,
is
sufficient
for
the
satisfying
of
that
Scruple
.
Ver.
11.
The
burden
,
&c.
]
See
the
Notes
Chap.
13.1
.
and
2
Kings
9.25
.
of
Dumah
,
that
is
,
the
Inhabitants
of
Dumah
.
But
now
what
place
this
Dumah
was
,
against
which
this
burdensom
prophecy
was
denounced
,
it
is
hard
to
determine
.
Many
hold
that
by
Dumah
here
,
is
meant
Idumea
:
As
,
say
they
,
Aram
,
in
a
shorter
way
of
speech
,
is
called
Ram
,
1
Chron.
2.9
.
and
so
likewise
Abram
,
See
the
Note
,
Job
32.2
.
so
here
Idumea
is
called
Dumah
;
which
may
seem
the
more
probable
,
because
in
the
following
words
wherein
the
Prophet
begins
to
relate
the
burdensom
Vision
which
he
had
seen
concerning
Dumah
,
there
is
mention
made
of
Seir
,
which
was
in
the
Country
of
the
Edomites
,
see
the
Notes
,
Gen.
32.3
.
and
Deut.
2.4
.
But
now
because
in
Gen.
25.14
.
we
find
,
that
one
of
the
Sons
of
Ishmael
was
called
Dumah
;
and
it
is
well
known
,
that
Ishmaels
posterity
seated
themselves
in
Arabia
;
therefore
many
of
our
best
Expositors
are
of
opinion
,
that
there
was
some
part
of
Arabia
that
was
called
Dumah
,
after
the
name
of
the
Son
of
Ishmael
;
and
that
it
was
these
Arabians
,
the
posterity
of
Ishmael
inhabiting
this
Country
of
Dumah
,
against
whom
Isaiah
did
here
prophecy
.
And
whereas
it
may
be
objected
against
this
,
with
great
shew
of
Reason
,
That
v.
13.
there
followeth
another
Prophecy
particularly
directed
against
Arabia
.
To
this
they
answer
,
That
that
might
be
against
the
Arabians
inhabiting
about
Kedar
;
and
this
aga●nst
those
that
dwelt
about
Dumah
.
But
whether
it
were
the
Ishmaelites
of
Arab●a
,
or
the
Ed●mites
,
that
are
here
meant
(
which
last
seems
to
me
most
probable
,
because
of
the
mention
that
is
here
made
of
Seir
)
the
reason
why
God
was
pleased
by
the
Prophet
to
foretel
the
Jews
these
Judgments
that
were
to
come
upon
these
foreign
Nations
,
may
seem
to
be
,
That
they
might
hereby
be
assured
before-hand
,
that
those
great
charges
,
and
overturnings
that
were
shortly
to
come
upon
all
the
Countries
about
them
,
were
ordered
and
appointed
by
Divine
Providence
;
and
perhaps
also
that
when
troubles
came
upon
themselves
,
they
might
not
think
,
as
they
were
apt
to
do
,
of
flying
to
Dumah
,
or
elsewere
,
to
secure
themselves
.
He
calleth
,
&c.
]
Here
begins
the
Prophet's
burdensome
Vision
against
Dumah
,
He
calleth
to
me
out
of
Seir
;
as
if
he
should
have
said
,
I
hear
the
voice
of
one
calling
to
me
out
of
Seir.
And
the
most
Expositors
take
these
to
be
the
words
of
the
Prophet
,
relating
what
he
had
heard
in
his
Vision
concerning
Dumah
,
as
before
he
had
related
what
had
been
revealed
to
him
concerning
Babylon
.
But
because
these
two
short
Prophecies
concerning
Dumah
and
Arabia
might
well
be
revealed
to
him
at
the
same
time
with
that
which
he
hath
before
related
concerning
Babylon
,
I
see
not
why
this
may
not
be
added
,
as
in
ralation
to
that
which
went
before
,
ver.
16.
namely
,
as
the
words
of
that
Watchman
,
whom
in
his
Vision
God
had
appointed
the
Prophet
to
set
in
a
Watch-tower
,
who
having
related
before
what
he
had
seen
concerning
Babylon
,
doth
now
also
tell
,
that
he
also
heard
one
call
to
him
out
of
Seir
,
Watchman
,
what
of
the
night
?
Watchman
,
what
of
the
night
?
Only
indeed
what
is
meant
hereby
(
whether
we
take
them
as
spoken
to
the
Prophet
,
or
as
spoken
to
that
Watchman
,
or
to
any
other
)
is
very
questionable
.
The
opinions
of
Expositors
herein
are
very
different
and
many
;
I
will
only
mention
those
that
seem
most
probable
.
They
that
hold
the
Ishmaelites
,
the
inhabitants
of
Dumah
,
to
be
the
persons
against
whom
the
Judgment
here
threatned
is
denounced
,
can
give
no
other
reason
why
the
Prophet
,
or
the
Watchman
(
in
the
Prophets
Vision
)
should
say
,
That
one
called
to
him
out
of
Seir
,
but
only
this
,
that
the
Edomites
are
mentioned
as
making
this
enquiry
,
either
as
a
people
ready
armed
and
prepared
to
go
out
upon
a
design
of
invading
or
surprizing
Dumah
,
and
therefore
longing
for
break
of
day
,
that
they
might
be
upon
their
march
;
or
else
,
because
being
near
neighbours
to
these
Ishmaelites
of
Dumah
,
they
were
afraid
of
being
involved
in
the
same
misery
together
with
them
,
and
so
were
eagerly
inquisitive
to
know
what
the
Watchman
had
in
the
night
descried
.
But
now
if
by
the
inhabitants
of
Dumah
,
the
Edomites
be
meant
,
then
there
can
be
no
question
made
,
why
their
miseries
should
be
foretold
by
the
Prophet's
or
Watchman's
relating
what
one
said
that
called
to
him
out
of
Seir
,
and
what
he
answered
him
.
And
indeed
this
makes
me
the
more
inclinable
to
think
,
that
it
is
the
Idumeans
that
are
here
meant
by
the
inhabitants
of
Dumah
.
Only
still
it
is
questionable
what
was
intended
by
these
words
he
heard
,
Watch-man
,
what
of
the
night
?
Watchman
,
what
of
the
night
?
Some
hold
,
that
this
was
spoken
to
the
Prophet
himself
,
as
one
of
the
Jews
Spiritual
Watchmen
,
and
that
Ironically
,
the
words
being
redoubled
to
imply
the
greater
derision
,
Watchman
,
what
of
the
night
?
Watchman
,
what
of
the
Night
?
As
if
they
should
have
said
,
Thou
that
professest
thy self
to
be
a
Watchman
,
appointed
by
God
to
look
out
from
thy
Watch-tower
,
and
foresee
the
evils
that
are
to
come
upon
us
and
other
Nations
,
what
saist
thou
of
that
night
of
great
tribulation
and
distress
which
thou
,
and
other
thy
Fellow-Prophets
,
have
often
told
us
was
coming
upon
us
?
You
have
often
threatned
us
with
a
dismal
night
of
darkress
and
calamity
that
should
befal
us
,
and
yet
we
on
the
contrary
do
still
enjoy
a
fair
Sun-shining
day
of
Peace
and
Prosperity
,
and
so
have
done
ever
since
we
cast
off
the
yoke
of
your
King
Joram
,
and
have
had
a
King
of
our
own
;
(
See
the
Note
,
2
Kin.
8.20
.
)
And
therefore
what
saist
thou
now
?
Hast
thou
any
farther
tidings
of
this
night
that
is
to
come
upon
us
?
Again
others
hold
,
that
this
is
that
which
the
Edomites
said
to
the
Watchman
,
whom
the
Prophet
in
his
Vision
had
set
upon
a
Watch-tower
;
and
that
hereby
is
represented
in
what
continual
perplexity
and
fear
they
were
,
by
reason
of
the
enemies
that
were
wasting
their
Country
,
or
were
ready
to
break
in
upon
them
;
for
this
which
this
Watchman
relates
as
spoken
to
him
,
is
to
set
forth
how
the
Edomites
were
continally
calling
and
crying
thus
to
their
Watchmen
,
Watchman
,
what
of
the
night
?
Watchman
,
what
of
the
night
?
That
is
,
What
have
you
seen
concerning
this
Night
?
Hath
the
enemy
attempted
any
thing
against
us
?
Or
are
they
ready
to
assault
us
?
Are
we
in
a
better
or
a
worse
condition
than
we
were
?
Or
,
What
time
of
the
night
is
it
?
Or
,
as
if
they
had
said
,
fearing
the
enemy
would
by
night
break
in
upon
them
,
When
will
it
be
morning
?
Or
,
When
will
the
morning
of
our
deliverance
come
?
Shall
the
Enemy
always
thus
make
havock
in
our
land
?
Yea
,
some
understand
it
,
as
the
cry
of
the
Edomites
being
now
carried
away
Captives
by
the
Assyrians
:
Watchman
,
what
of
the
night
?
That
is
,
When
will
our
Captivity
come
to
an
end
?
Is
there
no
Day-light
appearing
?
no
hope
of
comfort
?
As
for
this
redoubling
of
these
words
,
Watchman
,
what
of
the
night
?
Watchman
,
what
of
the
night
?
I
conceive
that
this
is
done
,
Either
,
1.
after
the
custom
of
those
that
call
to
them
that
stand
on
some
high
place
far
above
,
who
are
wont
to
repeat
the
questions
they
propound
to
them
,
for
fear
at
first
they
were
not
heard
.
Or
,
2.
to
imply
,
That
the
Inhabitants
of
Dumah
,
by
reason
of
their
great
anxiety
and
terrors
,
should
be
continually
wearying
the
Watchmen
with
this
question
,
sometimes
one
of
them
,
sometimes
another
;
or
that
they
should
run
up
and
down
to
make
this
enquiry
of
them
.
Or
,
3.
the
better
to
express
their
exceeding
great
fear
and
desire
to
be
satisfied
of
that
,
concerning
which
they
enquired
.
And
indeed
this
last
Exposition
,
that
makes
this
enquiry
of
the
Inhabitants
of
Dumah
,
to
be
an
expression
of
the
great
terror
and
fear
they
were
in
because
of
the
enemy
,
I
judge
most
probable
.
Ver.
12.
The
Watchman
said
,
&c.
]
That
is
,
The
Prophet
himself
,
or
the
Watchman
that
in
his
Vision
he
had
set
in
a
Watch-tower
:
See
the
Note
above
,
ver.
16.
as
likewise
the
foregoing
Note
;
for
upon
the
understanding
of
the
Question
there
propounded
,
Watchman
,
What
of
the
Night
?
Watchman
,
What
of
the
Night
?
doth
the
understanding
of
the
Answer
here
returned
much
depend
,
The
watchman
said
,
The
morning
cometh
,
and
also
the
Night
,
&c.
They
that
understand
that
as
a
scoffing
Question
propounded
by
the
Edomites
to
the
Prophet
,
by
way
of
deriding
him
,
because
he
,
and
the
other
Prophets
of
Israel
had
often
foretold
that
there
was
a
night
of
great
tribulation
and
distress
coming
upon
the
Edomites
;
whereas
on
the
contrary
they
had
enjoyed
a
fair
Sunshining
day
of
Peace
and
Prosperity
,
ever
since
they
had
cast
off
the
yoke
of
Judah
,
a●
was
foretold
,
Gen.
27.42
.
do
accordingly
understand
this
as
the
Prophet's
answer
to
them
,
The
morning
cometh
,
and
also
the
night
;
as
if
he
should
have
said
,
Look
as
there
is
a
succession
of
night
after
day
,
first
the
Morning
cometh
,
and
then
after
that
the
Night
cometh
also
;
so
it
will
be
with
you
.
It
is
true
indeed
that
you
have
had
a
fair
day
of
peace
and
prosperity
;
but
know
withal
,
that
now
there
is
a
dismal
night
of
darkness
and
misery
,
which
as
surely
as
the
Night
succeeds
the
Morning
,
shall
shortly
come
upon
you
,
to
wit
,
by
the
Assyrians
that
shall
under
the
conduct
of
Sennacherib
invade
your
land
;
(
for
this
was
prophecied
,
say
they
,
before
that
King
brake
into
Judea
,
at
which
time
he
also
invaded
the
other
neighbouring
Countries
.
)
If
ye
will
enquire
,
enquire
ye
:
return
,
come
.
That
is
,
If
ye
will
enquire
of
me
concerning
the
purpose
of
God
towards
you
,
do
it
seriously
,
and
not
in
a
flouting
way
:
Return
from
your
evil
ways
,
come
and
joyn
your selves
to
us
,
God's
peculiar
people
.
But
now
they
that
take
the
Question
in
the
foregoing
verse
,
Watchman
,
what
of
the
night
?
Watchman
,
what
of
the
night
?
to
be
spoken
to
the
Watchman
whom
the
Prophet
in
his
Vision
had
set
in
his
Watch-tower
,
and
that
as
a
representation
of
such-like
questions
often
propounded
by
the
Ishmaelites
or
Edomites
,
by
reason
of
their
continual
fear
of
their
enemies
,
do
accordingly
thus
understand
the
answer
here
returned
by
the
Watchman
,
The
morning
cometh
,
and
also
the
night
;
as
if
he
had
said
,
The
morning
indeed
begins
to
dawn
;
but
what
advantage
will
this
be
to
you
?
Together
with
the
morning
,
there
will
be
still
a
dark
night
of
fear
,
and
sorrow
,
and
misery
upon
you
:
Or
,
you
are
still
wishing
,
Oh
,
that
it
were
morning
,
hoping
then
to
be
rid
of
your
fears
:
But
alas
,
you
deceive
your selves
in
this
;
your
miseries
are
not
like
to
be
for
a
day
,
but
of
long
continuance
.
After
the
break
of
day
hath
put
an
end
to
this
night
,
another
night
will
come
,
and
so
it
will
be
successively
;
and
if
you
be
not
undone
this
night
,
it
may
be
you
will
the
next
;
both
by
night
and
by
day
you
will
still
be
in
danger
.
If
ye
will
enquire
,
enquire
ye
;
that
is
,
if
you
will
come
to
enquire
of
me
day
after
day
,
and
night
after
night
,
you
may
;
but
I
shall
give
you
still
the
same
answer
:
The
same
fears
that
do
now
perplex
you
,
will
still
be
upon
you
.
Return
,
come
;
that
is
,
Go
away
,
and
come
again
to
me
as
oft
as
you
will
,
you
will
but
lose
your
labour
,
I
shall
still
say
the
same
thing
,
and
shall
be
able
to
give
you
no
comfort
at
all
.
Yet
these
last
words
may
be
understood
,
as
is
before
said
,
as
an
exhortation
to
Repentance
,
If
ye
will
enquire
,
enquire
ye
,
that
is
,
enquire
of
that
which
may
be
for
your
good
;
as
if
he
should
have
said
,
These
fears
and
questions
of
yours
are
vain
and
to
no
purpose
;
If
you
will
enquire
,
let
it
be
how
you
may
pacifie
God's
displeasure
against
you
:
Return
,
come
;
That
is
,
return
to
God
by
Repentance
,
and
joyn
your selves
to
his
people
.
Ver.
13.
The
burden
upon
Arabia
.
]
That
is
,
The
burdensome
Vision
which
Isaiah
saw
concerning
the
heavy
destruction
that
was
to
come
upon
the
Arabians
.
See
the
Notes
,
Chap.
13.1
.
and
2
Kin.
9.25
.
And
it
may
be
meant
either
of
Arabia
in
general
,
whereof
some
think
Dumah
was
a
part
;
see
the
Note
before
,
ver.
11.
Or
else
of
that
part
of
it
which
was
possessed
by
the
Kedarens
,
mentioned
after
ver.
16.
and
that
seem
to
have
inhabited
Arabia
the
desart
or
the
rocky
.
See
chap.
12.11
.
In
the
forest
in
Arabia
shall
ye
lodge
,
O
ye
travelling
companies
of
Dedanim
.
]
It
is
most
probable
that
these
Dedanim
were
a
people
descended
from
Dedan
,
a
Grandchild
of
Abrahams
by
Ke●urah
,
Gen.
25.3
.
And
that
he
speaks
of
the
travelling
companies
of
Dedanim
,
because
these
Arabians
used
to
travel
in
a
way
of
merchandizing
or
otherwise
,
in
great
companies
together
;
see
Gen.
37.25
.
and
Job
6.19
.
However
the
meaning
is
,
that
for
fear
of
the
Assyrians
breaking
in
upon
their
Country
,
these
Arabians
should
be
glad
to
flee
into
woods
and
forests
,
there
to
hide
and
secure
themselves
.
Ver.
14.
The
inhabitants
of
the
land
of
Tema
,
&c.
]
A
place
in
Arabia
,
so
called
,
as
is
generally
thought
,
from
Tema
,
one
of
the
Princes
of
the
Ishmaelites
,
Gen.
25.15
.
brought
water
to
him
that
was
thirsty
;
that
is
,
to
the
Dedanims
that
inhabited
some
other
part
of
Arabia
,
and
that
fled
at
that
time
from
the
Assyrians
;
and
therefore
it
follows
,
They
prevented
with
their
bread
him
that
fled
;
that
is
,
of
their
own
accord
,
without
being
sent
to
,
they
brought
them
provision
for
their
support
;
for
by
their
bread
may
be
meant
,
either
the
bread
of
the
Inhabitants
of
Tema
,
which
they
brought
out
of
their
store
for
the
relief
of
these
their
distressed
Neighbours
and
Countrymen
;
or
such
bread
,
such
provision
,
as
was
necessary
for
such
poor
creatures
,
and
was
indeed
due
to
them
in
their
distress
.
This
may
be
read
indeed
,
as
it
is
in
the
Margin
of
our
Bibles
,
O
ye
inhabitants
of
Tema
,
bring
ye
water
to
him
that
is
thirsty
,
prevent
with
your
bread
him
that
fleeth
;
and
so
it
may
be
taken
,
either
as
spoken
by
God
,
exhorting
the
Inhabitants
of
Tema
to
relieve
their
poor
brethren
;
or
as
the
words
of
the
Arabians
,
that
were
fled
from
the
Assyrians
,
begging
relief
of
those
that
dwelt
thereabouts
.
But
however
,
the
drift
of
the
Prophet
here
is
to
foretel
,
into
what
extreme
poverty
the
Arabians
should
be
brought
by
the
invasion
of
the
Assyrians
;
to
wit
,
that
having
neither
bread
nor
water
,
either
because
they
were
forced
to
flee
in
such
a
fright
,
that
they
could
not
stay
to
take
any
provision
along
with
them
,
or
because
of
the
desert
places
whereinto
they
fled
,
they
must
needs
have
perished
with
hunger
and
thirst
,
(
which
was
most
like
to
afflict
them
in
those
hot
and
dry
deserts
)
had
they
not
been
relieved
by
their
brethren
.
And
if
it
were
Arabia
Petraea
,
as
is
most
commonly
thought
,
that
was
invaded
by
the
Assyrians
,
and
that
the
people
that
were
driven
from
thence
,
did
flee
into
Arabia
the
Desert
,
even
this
circumstance
is
observable
,
that
they
were
put
upon
being
relieved
by
the
Inhabitants
of
that
barren
Country
,
that
were
themselves
very
poor
and
beggarly
.
Ver.
15.
For
they
fled
from
the
swords
,
&c
,
]
That
is
,
For
fear
of
the
Swords
of
the
Assyrians
.
Ver.
16.
For
thus
hath
the
Lord
said
unto
me
,
&c.
]
Lest
that
which
the
Prophet
had
foretold
concerning
the
destruction
of
the
Arabians
should
be
questioned
,
because
they
were
such
a
numerous
,
strong
and
warlike
people
,
therefore
is
this
added
,
that
he
spake
nothing
but
what
God
had
revealed
to
him
.
Within
a
year
,
to
wit
,
after
the
imparting
of
this
Prophecy
to
you
,
according
to
the
years
of
an
hireling
;
See
the
Note
before
,
Chap.
16.14
.
And
all
the
glory
of
Kedar
shall
fail
,
that
is
,
of
the
Kedarens
,
a
people
descended
from
Kedar
,
Ishmael's
Son
,
that
had
seated
themselves
in
some
part
of
Arabia
Petraea
,
as
that
place
seems
to
imply
,
Chap.
42.11
.
Let
the
wilderness
and
the
Cities
thereof
,
the
Villages
that
Kedar
doth
inhabit
;
let
the
inhabitants
of
the
rock
sing
:
But
see
also
the
Notes
,
Psal.
120.5
.
and
Cant.
1.5
.
And
by
the
failing
of
their
glory
is
meant
,
that
destruction
of
the
flower
of
their
Nation
,
and
the
impairing
of
their
huge
multitudes
by
the
slaughter
which
the
Assyrians
should
make
amongst
them
.
And
indeed
by
the
express
mention
that
is
here
made
of
the
time
when
these
calamities
should
come
upon
them
,
to
wit
,
mithin
a
year
,
it
is
most
clear
,
that
it
must
be
understood
of
their
being
destroyed
by
Sennacherib
,
at
the
same
time
when
he
invaded
Judea
,
about
the
twelfth
or
thirteenth
year
of
Hezekiah
.
For
the
destruction
that
was
brought
upon
them
by
the
Babylonians
,
whereof
Jeremy
speaks
,
Jer.
48.28
.
was
above
an
hundred
years
after
the
time
of
the
Prophet
Isaiah
.
Ver.
17.
And
the
residue
of
the
number
of
Archers
,
the
mighty
men
of
the
children
of
Kedar
,
shall
be
diminished
.
]
Archers
are
only
mentioned
,
because
the
Kedarens
used
and
excelled
most
in
this
kind
of
Arms
,
being
trained
up
it
seems
from
the
first
original
of
their
Nation
,
in
this
way
of
fighting
;
because
it
is
expresly
noted
of
Ishmael
,
their
Progenitor
,
that
He
became
an
Archer
,
Gen.
21.20
.
But
the
meaning
of
the
place
is
,
That
the
remainder
of
their
men
of
war
,
even
all
that
were
any
way
fit
for
any
Military
Service
,
should
be
very
small
;
there
should
be
but
a
few
left
of
them
.
Yet
some
think
that
this
expression
,
The
residue
shall
be
diminished
,
doth
import
somewhat
more
,
to
wit
,
that
those
few
of
their
men
of
War
that
should
be
left
after
their
first
overthrow
,
should
be
diminished
more
and
more
under
the
Tyranny
of
the
Assyrians
,
and
other
Calamities
that
should
befal
them
.
CHAP.
XXII
.
VERSE
1.
THE
Burden
,
&c.
]
See
the
Notes
,
Chap.
13.1
.
and
2
Kin.
9.25
.
Of
the
valley
of
Vision
;
that
is
,
of
the
Land
of
Judea
,
say
some
,
or
of
the
City
Jerusalem
,
say
others
.
I
think
both
are
intended
.
For
though
the
miseries
here
foretold
seem
chiefly
to
be
directed
against
Jerusalem
;
yet
the
threatning
of
any
calamity
,
that
was
coming
upon
Jerusalem
,
must
needs
be
a
burden
to
the
whole
land
,
because
they
so
much
relied
upon
this
,
That
God's
Sanctuary
there
,
would
be
a
Sanctuary
to
them
all
;
and
so
by
foretelling
her
misery
,
the
confidence
of
the
whole
Land
herein
must
needs
be
sorely
shaken
.
Judea
might
be
called
a
Valley
,
because
it
was
compassed
about
with
high
Mountains
;
and
so
might
Jerusalem
too
.
For
though
the
Temple
,
and
a
chief
part
of
the
City
,
stood
on
a
Hill
,
see
the
Note
,
Psal.
78.1
.
yet
the
City
it self
stood
on
a
Plain
,
and
was
compassed
about
with
high
Hills
,
Psal.
125.2
.
As
the
mountains
are
round
about
Jerusalem
,
so
the
Lord
is
round
about
his
people
:
and
is
therefore
expresly
called
a
Valley
,
Jer.
21.13
.
Behold
,
I
am
against
thee
,
O
inhabitant
of
the
Valley
,
and
rock
of
the
Plain
.
And
a
valley
of
Vision
,
both
of
them
might
be
called
,
Jerusalem
especially
,
because
God
did
,
as
it
were
,
visibly
manifest
himself
to
his
people
in
his
Temple
there
;
and
because
of
the
many
and
frequent
Revelations
and
Visions
,
whereby
God
did
there
make
known
his
Will
to
his
Prophets
,
who
were
thence
called
Seers
,
1
Sam.
9.9
.
And
some
think
likewise
,
that
there
might
be
some
allusion
herein
to
the
name
of
that
City
Jerusalem
,
as
signifying
a
place
where
God
seeth
,
or
for
which
God
will
provide
,
see
the
Note
,
Gen.
22.14
.
I
know
some
add
to
this
,
that
Judea
or
Jerusalem
is
called
a
Valley
,
because
this
State
was
to
be
brought
down
from
a
great
height
of
prosperity
into
a
very
poor
and
low
condition
.
But
whether
this
was
intended
or
no
,
is
very
questionable
.
Rather
it
may
be
thought
,
that
in
this
title
,
The
valley
of
Vision
,
there
is
covertly
hinted
a
strange
contrariety
betwixt
this
and
other
Valleys
,
in
that
other
Valleys
are
the
darker
,
at
least
not
so
lightsome
,
because
overshadowed
by
the
Mountains
about
them
;
whereas
there
was
more
light
in
this
Valley
than
in
other
places
,
because
of
the
light
of
God's
word
,
that
shined
there
so
brightly
amongst
the
people
.
And
withal
hereby
might
be
implied
,
That
this
great
priviledg
wherein
they
were
wont
to
glory
,
of
having
so
many
Prophets
,
and
so
much
light
of
God's
Word
,
would
not
secure
them
from
the
judgments
of
God
,
but
rather
hasten
them
;
because
they
made
no
better
use
of
this
mercy
,
but
stumbled
so
basely
,
even
in
this
Valley
of
Vision
.
But
now
whether
this
following
burdensome
Prophecy
be
to
be
understood
of
the
taking
and
sacking
of
Jerusalem
by
Nebuchadnezzar
,
or
of
the
distress
it
was
brought
into
by
Sennacherib
the
Assyrian
,
in
the
days
of
Hezekiah
,
it
is
very
hard
to
determine
.
The
most
Expositors
by
far
do
understand
it
of
the
destruction
of
Jerusalem
by
the
Babylonians
.
And
indeed
,
that
which
is
here
foretold
from
ver.
2.
to
ver.
8.
doth
import
far
more
dreadful
miseries
that
should
befal
Judea
and
Jerusalem
too
,
than
what
they
endured
by
the
invasion
of
Sennacherib
;
as
we
may
see
by
that
which
is
said
ver.
2.
of
her
slain
mens
not
being
slain
with
the
Sword
in
battel
;
and
ver.
3.
of
the
flight
of
her
Princes
,
and
the
captivity
of
all
her
people
;
and
ver.
4.
of
the
desperateness
of
her
condition
,
incapable
of
any
comfort
;
and
ver.
5.
of
the
breaking
down
of
her
walls
,
&c.
all
which
was
punctually
fulfilled
when
Jerusalem
was
laid
in
the
dust
by
the
Babylonians
,
and
not
when
Jerusalem
was
besieged
by
the
Assyrians
.
But
now
on
the
other
side
,
many
of
our
best
Expositors
do
judge
it
most
likely
,
that
it
is
the
distress
and
destruction
that
befel
the
Jewish
State
and
Jerusalem
in
particular
,
by
the
Invasion
of
Sennacherib
in
the
days
of
Hezekiah
,
that
is
here
intended
.
And
true
it
is
,
that
what
is
added
from
the
8th
verse
,
and
so
forward
,
doth
so
fully
agree
with
that
which
was
done
by
Hezekiah
,
his
Princes
and
people
,
for
the
defence
of
Jerusalem
against
Sennacherib's
Army
,
2
Chron.
32.1
,
2
,
3
,
&c.
that
it
cannot
well
be
questioned
,
but
that
our
Prophet
speaks
there
of
that
very
time
.
The
conclusion
therefore
is
,
that
I
judge
it
most
probable
,
that
in
this
burdensome
Prophecy
concerning
The
Valley
of
Vision
,
the
Prophet
doth
joyntly
speak
both
of
the
sad
condition
Judea
and
Jerusalem
were
brought
into
by
the
invasion
of
Sennacherib
,
and
also
of
that
utter
ruin
and
desolation
that
was
at
last
brought
upon
them
by
Nebuchadnezzar
.
But
now
whether
this
was
prophecied
before
Sennacherib
invaded
Judea
,
and
so
that
which
is
said
ver.
9
,
●●
,
&c.
concerning
the
preparations
made
for
the
defence
of
Jerusalem
,
is
spoken
of
as
done
already
,
only
to
imply
how
certainly
it
should
be
done
:
Or
whether
it
was
prophecied
after
the
invasion
of
the
Assyrians
,
and
so
it
be
mentioned
here
,
as
some
think
,
only
to
shew
how
just
it
would
be
with
God
utterly
to
destroy
them
by
the
Babylonians
,
because
the
calamities
they
had
formerly
undergone
by
the
Assyrians
,
had
done
so
little
good
amongst
them
.
This
I
confess
is
still
very
questionable
.
What
aileth
thee
now
,
that
thou
art
wholly
gone
up
to
the
house-tops
?
]
To
wit
,
To
see
the
Enemy
lying
in
siege
about
Jerusalem
;
or
rather
,
as
flying
thither
in
a
great
fright
to
save
or
hide
your selves
from
the
enemy
?
But
for
this
flying
to
the
house
tops
,
see
further
in
the
Note
before
,
Chap.
15.3
.
It
is
clearly
a
Prophetical
representation
of
some
great
distress
the
Inhabitants
of
Jerusalem
should
be
brought
into
;
as
if
it
had
been
said
,
What
is
the
matter
,
that
instead
of
standing
upon
your
guards
to
resist
your
enemies
,
you
are
all
fled
to
the
house-tops
?
What
is
become
of
your
former
security
and
confidence
,
when
you
made
so
light
of
all
the
threatnings
of
God's
Prophets
?
But
what
the
distress
is
that
is
here
intended
,
see
the
foregoing
Note
.
Ver.
2.
Thou
that
art
full
of
stirs
,
a
tumultuous
City
,
a
joyous
City
,
&c.
]
This
may
be
referred
to
the
foregoing
verse
,
and
so
may
be
understood
as
if
it
had
been
said
,
Thou
that
art
a
City
so
full
of
people
,
and
by
reason
hereof
so
full
of
noise
and
tumult
,
stirring
,
and
busling
,
and
running
up
and
down
about
your
several
businesses
and
occasions
;
and
withal
a
joyous
City
,
secure
and
fearless
,
and
therefore
full
of
Mirth
and
Jollity
:
How
comes
it
to
pass
,
that
having
such
multitudes
to
resist
an
enemy
,
yet
ye
are
now
fled
all
to
the
house-tops
,
as
it
was
there
said
,
ver.
1
?
Doth
not
this
clearly
shew
,
that
God
hath
taken
away
all
courage
from
you
?
Or
it
may
be
referred
to
that
which
followeth
,
Thou
that
art
full
of
stirs
,
a
tumultuous
City
,
a
joyous
City
;
That
is
,
Thou
that
wert
so
,
thou
that
wert
so
fearless
and
full
of
all
kind
of
rejoycing
,
behold
how
thy
condition
is
suddenly
changed
,
Thy
slain
men
are
not
slain
with
the
sword
,
nor
●ead
in
battel
;
to
wit
,
as
valiant
men
should
be
.
And
they
that
conceive
,
that
it
is
the
besieging
of
Jerusalem
by
Sennacherib
,
that
is
here
intended
,
do
accordingly
understand
this
of
the
peoples
being
slain
and
struck
dead
,
as
it
were
,
with
very
affrightment
and
fear
.
But
they
that
think
it
is
meant
of
the
taking
and
sacking
of
Jerusalem
(
which
seems
most
probable
)
by
the
Chaldeans
,
do
understand
it
thus
,
That
being
shut
up
within
the
walls
,
and
not
daring
to
go
forth
against
the
enemy
,
they
died
there
with
Famine
and
Pestilence
;
See
the
Note
,
2
Kin.
25.3
.
Or
else
that
,
as
is
expressed
in
the
following
verse
,
they
fled
basely
out
of
the
City
,
and
so
were
taken
and
slain
,
2
Kin.
25.4
,
5
,
6.
Ver.
3.
All
thy
Rulers
are
fled
together
,
&c.
]
As
if
he
had
said
,
Even
thy
Princes
,
that
should
have
hazarded
themselves
for
the
defence
of
thy
people
,
are
fled
for
fear
.
And
those
that
think
the
Prophet
is
speaking
here
of
the
Assyrians
invading
the
Land
in
the
days
of
Hezekiah
,
do
understand
this
of
the
Captains
and
Rulers
fleeing
from
all
parts
of
the
land
,
into
other
neighbouring
Countries
,
or
else
to
Jerusalem
,
there
to
shelter
themselves
.
And
accordingly
they
also
expound
that
which
followeth
,
They
are
bound
by
the
Archers
,
that
is
,
They
are
surprized
by
the
Archers
,
and
bound
and
carried
away
prisoners
;
Or
they
are
so
bound
up
with
terrour
and
fear
of
the
Archers
,
that
they
dare
not
stand
to
defend
themselves
:
All
that
are
found
in
thee
are
bound
together
,
That
is
,
All
thy
Inhabitants
,
Princes
as
well
as
the
ordinary
people
,
are
fettered
with
fear
,
see
the
Note
,
Psal.
76.5
.
Or
they
are
here
and
there
surprized
and
imprisoned
together
:
Which
have
fled
from
far
,
That
is
,
which
are
fled
from
the
remotest
parts
of
the
Country
to
sheltter
themselves
in
Jerusalem
,
or
elsewhere
.
But
now
those
that
conceive
the
Prophet
speaks
here
of
the
calamities
that
were
to
be
brought
upon
Jerusalem
by
the
Babylonians
,
do
accordingly
hold
,
that
this
,
All
thy
Rulers
are
fled
together
,
is
meant
,
either
of
that
expedition
of
Nebuchadnezzar
against
Jerusalem
,
when
Jehoiachim
,
and
his
Princes
and
people
were
in
great
numbers
carried
away
captive
into
Babylon
,
2
Kin.
24.12
,
&c.
Or
else
of
that
which
is
expresly
recorded
concerning
that
last
Siege
,
when
Jerusalem
was
taken
and
destroyed
by
him
,
to
wit
,
that
Zedekiah
with
many
of
his
Princes
and
men
of
war
did
flee
secretly
out
of
the
City
,
even
as
far
as
the
Plains
of
Jericho
,
see
the
Note
,
2
Kin.
25.4
,
&c.
and
were
there
taken
,
and
either
slain
or
carried
into
captivity
;
and
therefore
it
follows
,
They
are
bound
by
the
Archers
,
that
is
,
the
Babylonian
Souldiers
,
that
pursued
and
surprized
them
.
And
then
the
last
words
,
I
conceive
,
are
meant
of
the
Inhabitants
of
Jerusalem
,
and
those
that
were
fled
thither
for
refuge
,
All
that
are
found
in
thee
are
bound
together
,
which
have
fled
from
far
.
And
indeed
I
see
not
how
the
miseries
here
foretold
can
suit
solely
with
that
which
Jerusalem
endured
,
when
it
was
only
straitned
and
affrighted
by
Sennacherib's
Army
,
as
will
be
more
evident
in
that
which
follows
.
Ver.
4.
Therefore
said
I
,
&c.
]
Some
think
this
is
spoken
as
in
the
person
of
the
land
of
Judea
.
But
it
is
rather
the
Prophet
that
speaks
of
himself
;
and
that
not
only
the
better
hereby
to
set
forth
the
extreme
miseries
that
were
coming
upon
Judea
and
Jerusalem
,
(
as
before
in
the
case
of
the
Moabites
;
see
the
Notes
,
Chap.
15.5
.
and
16.11
.
)
but
also
because
he
was
indeed
exceedingly
grieved
for
the
doleful
condition
whereinto
he
foresaw
the
Church
and
People
of
God
would
be
brought
;
and
that
he
might
the
more
effectually
move
the
Jews
to
repent
of
their
wickedness
,
which
otherwise
would
bring
such
dreadful
Judgments
upon
them
.
Look
away
from
me
;
as
if
he
had
said
,
Be
gone
,
let
me
alone
,
I
will
weep
bitterly
,
labour
not
to
comfort
me
,
because
of
the
spoiling
of
the
daughter
of
my
people
;
that
is
,
my
poor
Countrymen
,
that
are
as
dear
to
me
,
or
as
dear
to
God
,
as
a
Daughter
to
her
Father
.
See
the
Note
also
Chap.
1.8
.
It
is
all
one
in
effect
,
as
if
he
had
said
,
The
condition
of
my
people
is
desperate
,
there
is
no
place
for
comfort
.
Now
all
this
seems
still
to
import
a
more
desperate
and
comfortless
condition
,
than
that
whereinto
God's
people
were
brought
by
Sennacherib's
Army
,
in
the
days
of
Hezekiah
.
Ver.
5
For
it
is
a
day
of
trouble
,
and
of
treading
down
,
and
of
perplexity
,
&c.
]
See
the
Notes
2
Kin.
19.3
.
By
the
Lord
God
of
Hosts
,
see
the
Notes
,
Chap.
10.5
,
6.
In
the
valley
of
Vision
,
see
the
Note
above
,
ver.
1.
Breaking
down
the
walls
,
that
is
,
the
enemies
breaking
down
the
walls
of
Cities
and
houses
.
(
And
they
that
understand
this
of
the
havock
made
by
Sennacheribs
Army
in
the
days
of
Hezekiah
,
do
apply
it
to
the
fenced
Cities
,
which
he
took
in
the
land
of
Judah
,
before
he
came
to
Jerusalem
,
2
Kin.
18.13
.
But
others
hold
,
that
it
is
chiefly
meant
of
Nebuchadnezzars
storming
Jerusalem
.
)
And
of
crying
to
the
mountains
,
that
is
,
the
shouting
of
enemies
storming
and
sacking
the
City
,
that
shall
ring
even
to
the
Mountains
;
or
the
shrieking
of
the
poor
Jews
,
as
they
ran
with
great
outcries
to
hide
themselves
in
the
Mountains
;
or
that
shall
be
so
loud
,
that
they
shall
be
heard
even
to
the
neighbour
Mountains
.
Yea
,
some
understand
this
of
men
,
who
being
in
a
desperate
condition
,
shall
cry
to
the
Mountains
to
fall
on
them
,
and
to
cover
them
,
as
it
is
expressed
by
our
Saviour
,
Luk.
23.30
.
Ver.
6.
And
Elam
bare
the
quiver
,
&c.
]
Here
some
of
the
Nations
are
mentioned
,
that
should
be
imployed
either
by
the
Assyrians
or
Babylonians
,
in
their
Expedition
against
Judea
or
Jerusalem
.
Elam
bare
the
quiver
;
That
is
,
the
Persians
were
there
,
(
see
the
Note
,
Chap.
21.2
.
)
who
were
especially
famous
in
those
times
for
Archery
;
whence
is
that
,
Jer.
49.35
.
Behold
,
I
will
break
the
bow
of
Elam
,
the
chief
of
their
might
:
(
And
observable
it
is
,
that
this
people
that
did
now
serve
,
perhaps
,
the
Babylonians
against
the
Jews
,
were
afterwards
imployed
by
Cyrus
to
destroy
Babylon
,
Chap.
21.2
.
)
As
for
that
which
is
added
,
With
chariots
of
men
,
and
horsemen
,
see
the
Notes
,
Chap.
21.7
,
9.
And
Kir
uncovered
the
shield
;
That
is
,
The
men
of
Kir
,
the
Medes
,
were
also
there
with
their
glittering
shields
:
For
Kir
was
a
City
scituate
in
Media
,
see
2
Kin.
16.9
.
Amos
1.5
.
and
the
Notes
before
,
Chap.
15.1
.
These
it
seems
were
as
much
renowned
for
fighting
with
Sword
and
Target
,
as
the
Persians
were
for
Archery
.
And
because
they
were
wont
to
wrap
up
their
Shields
,
when
they
used
them
not
,
in
cases
or
coverings
,
to
keep
them
from
dust
and
rust
,
which
they
pulled
off
when
they
were
to
go
forth
to
War
,
thence
is
this
expression
of
the
men
of
Kir's
uncovering
their
shields
.
Ver.
7.
And
it
shall
come
to
pass
,
that
thy
choicest
valleys
,
&c.
]
As
if
it
had
been
said
,
O
thou
Valley
of
vision
,
thy
richest
and
pleasantest
Valleys
,
even
those
wherein
happily
thou
hadst
thy
Gardens
and
Orchards
,
thine
Oliveyards
and
Vineyards
,
shall
be
full
of
chariots
,
lying
in
Siege
about
thee
;
And
the
horsemen
shall
set
themselves
in
array
at
the
gate
;
to
wit
,
by
way
of
blocking
up
the
City
,
or
laying
Siege
about
it
,
or
making
ready
for
an
Assault
.
Ver.
8.
And
he
discovered
the
covering
of
Judah
,
&c.
]
As
this
passage
is
rendered
in
our
Translation
,
it
must
needs
be
meant
either
of
God
,
or
the
Enemy
that
invaded
Judea
,
of
whom
it
is
here
said
,
That
he
discovered
the
covering
of
Judah
.
And
because
of
that
which
follows
in
the
sequel
of
this
Chapter
,
ver.
15.
concerning
Shebna
,
who
is
commonly
thought
to
have
been
a
chief
Officer
in
Hezekiah's
Court
,
see
the
Note
2
Kin.
18.18
.
it
is
most
probable
that
Sennacherib
the
Assyrian
,
who
besieged
Jerusalem
in
his
days
,
is
the
enemy
here
intended
.
If
we
take
it
as
spoken
of
God
,
then
by
his
discovering
the
covering
of
Judah
,
may
be
meant
,
either
1.
that
he
would
take
away
their
covering
from
them
,
and
leave
them
naked
,
exposed
to
utter
destruction
,
(
for
Prophetically
he
speaks
of
that
which
was
to
be
,
as
if
it
were
done
already
;
)
and
by
their
covering
may
be
meant
,
either
that
which
might
well
have
been
a
covering
to
them
,
to
wit
,
his
own
protection
,
had
they
not
forced
him
by
their
wickedness
to
withdraw
it
from
them
;
or
else
that
which
they
hoped
would
be
a
covering
and
safeguard
to
them
,
as
the
City
Jerusalem
,
(
to
which
they
fled
from
all
parts
of
the
land
to
shelter
themselves
.
)
Or
the
Temple
,
(
which
they
looked
upon
as
an
invincible
Sanctuary
to
them
:
)
Or
their
Riches
,
or
strong
Fortifications
,
&c.
all
which
God
threatens
to
strip
them
of
.
Or
,
2.
that
he
would
discover
their
covering
,
that
is
,
he
would
cause
them
to
discover
it
,
and
bring
it
forth
to
light
;
to
wit
,
by
bringing
an
enemy
upon
them
,
that
should
cause
them
in
all
haste
to
run
to
their
Armory
and
Magazine
,
that
had
been
long
shut
up
,
to
open
it
,
and
bring
forth
their
Arms
and
Ammunition
,
wherein
they
hoped
to
secure
themselves
from
the
attempts
of
their
enemies
against
them
.
And
thus
understanding
the
words
,
the
following
clause
may
seem
to
be
added
,
the
better
to
explain
this
,
And
thou
didst
look
in
that
day
to
the
Armor
of
the
house
of
the
forest
.
Or
,
3.
that
he
had
discovered
and
found
out
(
wherein
God
may
speak
of
himself
after
the
manner
of
men
)
what
the
covering
of
Judah
was
;
that
is
,
what
it
was
wherein
they
trusted
,
and
wherewith
they
hoped
to
cover
themselves
from
this
storm
that
was
coming
upon
them
,
namely
,
their
own
strength
,
and
the
outward
means
they
would
with
all
diligence
use
to
oppose
their
enemies
:
And
this
indeed
we
see
is
largely
set
forth
in
this
and
the
following
verses
.
But
now
if
we
understand
these
words
as
spoken
of
the
enemy
,
that
he
discovered
the
covering
of
Judah
;
then
the
meaning
must
needs
be
,
that
he
had
taken
away
their
covering
from
them
,
to
wit
,
by
surprizing
and
beating
down
,
either
their
strong
holds
,
in
the
borders
of
their
land
;
or
the
walls
and
gates
,
the
rampirs
and
other
outwarks
,
with
which
they
sought
to
cover
and
shelter
the
City
Jerusalem
.
And
then
for
the
next
clause
,
And
thou
didst
look
in
that
day
to
the
armour
of
the
house
of
the
forest
,
the
drift
of
that
I
conceive
is
clear
,
to
wit
,
that
when
the
enemy
was
marching
against
Jerusalem
,
their
eye
was
presently
upon
the
Armory
and
Magizine
which
they
had
in
that
City
;
instead
of
looking
to
the
Lord
,
they
looked
to
that
as
their
main
help
and
refuge
.
And
that
this
was
the
house
of
the
forest
,
which
Solomon
built
,
is
most
probable
,
see
the
Note
1
Kin.
7.2
.
yet
see
the
Note
also
Cant.
4.4
.
And
however
we
must
still
remember
,
that
it
is
not
the
using
of
outward
means
for
their
defence
,
that
is
here
condemned
;
but
their
relying
principally
upon
this
,
with
neglect
of
God
.
But
the
great
question
still
is
,
What
that
day
was
,
which
the
Prophet
here
intended
,
And
thou
didst
look
in
that
day
to
the
armour
of
the
house
of
the
forest
?
To
which
I
answer
,
that
most
Expositors
hold
,
that
both
here
and
all
along
in
the
following
verses
,
the
Prophet
speaks
as
of
things
done
already
;
but
only
intends
thereby
how
certainly
they
would
thus
do
,
when
the
day
of
trouble
and
treading
down
,
threatned
before
,
ver.
5.
should
by
their
enemies
be
brought
upon
them
.
And
those
that
understand
hereby
that
woful
day
,
when
Jerusalem
should
be
taken
and
sacked
by
the
Babylonians
,
do
add
further
,
that
the
Prophet
doth
purposely
express
the
busie
buffing
they
should
then
make
for
the
defence
of
their
City
,
after
the
same
way
that
was
taken
in
the
days
of
Hezekiah
to
defend
it
against
Sennacherib's
Army
;
purposely
to
intimate
,
that
though
they
would
seem
herein
to
imitate
that
which
Hezekiah
had
done
,
2
Chron.
32.2
,
3
,
&c.
yet
there
would
be
in
them
nothing
of
that
Faith
and
Piety
,
which
was
found
in
Hezekiah
,
when
he
did
so
.
But
for
the
fuller
resolving
of
this
Question
,
see
the
Note
before
,
ver.
1.
Ver.
9.
Ye
have
seen
also
the
breaches
of
the
City
of
David
,
that
they
are
many
,
&c.
]
That
is
,
Hearing
of
your
enemies
marching
against
you
,
ye
took
a
view
of
your
walls
,
and
so
took
notice
of
the
many
breaches
therein
,
which
had
not
been
minded
in
times
of
Peace
,
that
ye
might
repair
them
:
yea
,
and
that
too
in
the
walls
of
the
inner
City
,
(
as
fearing
the
enemy
might
break
in
thither
)
which
because
it
was
long
since
taken
by
David
from
the
Jebusites
,
was
therefore
more
peculiarly
called
the
City
of
David
,
see
the
Note
,
2
Sam.
5.7
.
And
indeed
of
Hezekiah
it
is
said
,
that
when
he
feared
that
Sennacherib
would
come
and
besiege
Jerusalem
,
he
built
up
all
the
wall
that
was
broken
,
2
Chron.
32.5
.
And
that
he
gathered
together
the
waters
of
the
lower
pool
;
to
wit
,
both
that
the
enemies
Army
might
be
distressed
for
want
of
water
,
and
that
they
in
the
City
might
all
the
time
of
the
Siege
be
furnished
with
water
for
all
occasions
,
see
the
Notes
,
Chap.
7.3
.
2
Kin.
20.20
.
2
Chron.
32.3
,
4.
and
Neh.
3.16
.
But
see
the
foregoing
Note
,
ver.
8.
Ver.
10.
And
ye
have
numbred
the
houses
of
Jerusalem
,
&c.
]
That
is
,
say
some
,
the
men
,
or
the
inhabitants
of
the
houses
,
to
wit
,
that
they
might
by
an
equal
proportion
appoint
a
set
number
of
those
that
were
fit
to
bear
Arms
,
for
the
several
services
of
the
Siege
,
for
watching
and
warding
,
and
for
being
upon
the
Guards
,
and
such
like
:
Or
that
they
might
know
what
quantity
of
bread
and
other
provisions
would
be
requisite
against
the
Siege
,
in
case
they
should
be
brought
to
give
out
allowances
to
the
several
Families
therein
.
But
rather
it
is
meant
of
the
houses
themselves
,
that
they
took
a
strict
account
of
the
houses
in
the
Suburbs
,
upon
and
about
the
walls
,
that
there
might
be
none
left
standing
that
might
be
advantageous
to
the
Enemy
to
shelter
themselves
in
,
nor
any
way
out
of
which
the
Inhabitants
might
have
any
secret
correspondence
with
them
,
or
that
might
be
any
way
a
hinderance
to
their
repairing
of
the
Walls
,
or
to
the
defence
of
the
City
;
which
the
following
words
seem
to
imply
,
And
the
houses
have
ye
broken
down
to
fortifie
the
wall
;
That
is
,
such
houses
as
were
not
fit
to
stand
,
ye
pulled
down
,
that
there
might
be
room
for
such
companies
of
Soldiers
,
as
were
to
be
in
a
readiness
for
the
defence
of
the
walls
;
and
that
with
the
Stone
and
Timber
of
those
they
pulled
down
,
the
City-walls
might
be
repaired
.
Ver.
11.
Ye
made
also
a
ditch
between
the
two
walls
,
for
the
water
of
the
old
pool
,
&c.
]
We
read
of
two
walls
which
Jerusalem
had
,
Jer.
39.4
.
and
which
were
fortified
by
Hezekiah
,
for
the
better
defence
of
that
City
against
Sennacherib
,
2
Chron.
32.5
.
Now
between
these
two
walls
it
is
said
they
made
a
ditch
,
or
a
pond
,
as
a
receptacle
for
the
water
of
the
old
pool
,
called
elsewhere
the
upper
pool
,
see
the
Note
,
Chap.
7.3
.
as
likewise
the
foregoing
Notes
,
ver.
8
,
9.
But
ye
have
not
looked
unto
the
maker
thereof
,
neither
had
respect
unto
him
that
fashioned
it
long
ago
;
That
is
,
whilst
ye
were
thus
eagerly
intent
upon
the
using
of
all
outward
means
for
the
securing
of
your
City
,
ye
never
minded
nor
looked
after
God
,
who
had
long
ago
made
it
an
holy
City
,
an
habitation
for
himself
to
dwell
in
,
and
who
had
by
his
Providence
raised
it
to
that
glorious
condition
,
wherein
then
it
stood
;
ye
took
no
care
by
calling
upon
him
,
and
by
turning
from
your
evil
ways
,
to
engage
him
to
protect
and
defend
your
City
,
who
being
the
Maker
thereof
,
would
certainly
have
preserved
the
work
of
his
own
hands
,
if
ye
had
sought
to
him
in
a
right
manner
.
See
the
Note
,
2
Kin.
19.25
.
Some
,
I
know
,
by
the
Maker
thereof
,
&c.
understand
the
Maker
of
the
Pools
and
Water-works
before-mentioned
,
which
God
had
provided
for
them
:
And
others
understand
it
of
the
Lord
,
as
the
Author
of
those
judgments
,
which
according
to
what
he
had
determined
long
ago
,
were
now
to
come
upon
them
.
But
the
former
Exposition
I
conceive
is
the
best
.
Only
,
if
we
refer
this
to
the
times
when
they
made
such
preparations
to
defend
Jerusalem
against
Sennacherib's
Army
,
it
must
be
understood
of
the
generality
of
the
Princes
and
people
,
who
might
be
regardless
enough
of
God
,
and
rely
wholly
upon
outward
defences
,
though
Hezekiah
and
other
the
faithful
Servants
of
God
,
did
chiefly
look
to
God
,
as
their
only
sure
refuge
.
And
yet
even
of
Hezekiah
himself
it
might
be
truly
said
,
that
his
Faith
was
exceedingly
shaken
,
when
by
his
Ambassadors
he
begged
peace
of
Sennacherib
upon
such
base
terms
,
and
pillaged
the
House
of
God
,
that
he
might
pacifie
him
,
2
Kin.
18.14
,
16.
Ver.
12.
And
in
that
day
,
&c.
]
See
the
foregoing
Notes
,
ver.
1.
and
ver.
8
,
9.
did
the
Lord
God
of
Hosts
call
to
weeping
and
to
mourning
;
to
wit
,
by
his
Prophet
,
who
gave
them
warning
of
the
Judgments
that
were
coming
upon
them
,
and
invited
them
to
Repentance
,
for
the
prevention
of
those
evils
;
and
likewise
by
the
Judgments
themselves
which
God
had
brought
upon
them
,
and
upon
their
Brethren
of
the
ten
Tribes
.
And
because
the
Jews
were
wont
by
publick
Proclamation
to
invite
the
People
to
Fasting
and
Mourning
,
as
it
is
said
of
Jehoshaphat
,
that
he
proclaimed
a
Fast
throughout
all
Judah
,
2
Chron.
20.3
.
it
may
well
be
that
there
is
an
Allusion
thereto
in
this
expression
of
the
Lord
's
calling
them
to
weeping
and
to
mourning
.
As
for
the
following
words
,
And
to
baldness
,
and
to
girding
with
sackcloth
,
we
must
know
,
1.
That
by
baldness
is
Hyperbolically
meant
bitter
and
passionate
mourning
,
as
when
men
did
in
that
case
shave
their
heads
,
see
the
Note
,
Job
1.20
.
or
tear
off
the
hair
of
their
heads
and
beards
,
as
it
is
said
Ezra
did
,
Ezr.
9.3
.
which
though
it
were
forbidden
God's
people
in
their
mourning
for
the
dead
,
see
the
Note
,
Levit.
19.27
.
yet
in
case
of
publick
Calamities
and
Repentance
,
so
that
it
proceeded
not
from
Despair
and
Impatience
of
Spirit
,
but
from
a
vehement
indignation
against
sin
,
and
contrition
for
sin
,
it
seems
to
be
approved
and
commanded
,
Mic.
1.16
.
Make
thee
bald
,
and
poll
thee
for
thy
delicate
children
;
enlarge
thy
baldness
as
the
eagle
,
for
they
are
gone
into
captivity
from
thee
.
Ver.
13.
And
behold
,
joy
and
gladness
,
staying
Oxen
,
and
killing
Sheep
,
eating
flesh
,
and
drinking
wine
,
&c.
]
That
is
,
instead
of
fasting
and
mourning
,
they
give
up
themselves
wholly
to
jollity
and
feasting
;
Let
us
eat
and
drink
,
for
to
morrow
we
shall
die
:
as
if
they
had
said
,
The
life
of
man
is
short
,
and
is
many
times
gone
on
a
sudden
;
we
may
perhaps
die
to
morrow
;
and
therefore
let
us
be
merry
,
and
take
comfort
in
what
we
have
whilst
we
may
:
Or
,
rather
thus
,
The
Prophet
tells
us
,
that
we
have
not
long
to
live
;
an
enemy
will
suddenly
break
in
upon
us
,
that
will
destroy
us
all
;
let
us
therefore
be
jovial
whilst
we
may
;
and
while
we
are
yet
alive
,
let
us
make
a
merry
day
of
it
.
Thus
they
scoffed
at
the
threatnings
of
Gods
Prophets
.
And
because
the
not
believing
of
that
which
God
hath
revealed
to
us
concerning
the
Resurrection
of
the
Dead
,
doth
work
in
men
the
same
prophane
security
,
the
Apostle
applieth
these
words
to
them
,
1
Cor.
15.32
.
Ver.
14.
And
it
was
revealed
in
mine
ears
by
the
Lord
of
hosts
,
&c.
]
See
the
Note
,
Chap.
5.9
.
Shure●y
this
iniquity
shall
not
be
purged
from
you
till
ye
die
,
&c.
as
if
he
had
said
,
God
hath
in
my
hearing
pronounced
this
doom
against
you
,
that
his
judgments
shall
follow
you
all
your
days
,
till
at
last
you
are
cut
off
by
Death
.
But
see
also
the
Note
,
1
Sam.
3.14
.
in
these
words
,
Surely
this
iniquity
shall
not
be
purged
from
you
till
ye
die
.
The
Prophet
seems
to
upbraid
them
with
that
scornful
speech
of
theirs
,
Let
us
eat
and
drink
,
for
to
morrow
we
shall
die
.
Ver.
15.
Thus
saith
the
Lord
God
of
hosts
,
Go
,
get
thee
unto
this
Treasurer
,
even
unto
Shebna
,
which
is
over
the
house
.
]
This
is
a
Prophecy
against
a
particular
person
,
delivered
,
as
it
seems
,
at
the
same
time
with
that
which
went
before
,
concerning
the
state
of
Judea
or
Jerusalem
in
general
.
And
because
amongst
the
Nobles
that
were
sent
out
by
Hezekiah
to
treat
with
Sennacherib's
Captains
,
2
Kin.
18.18
.
we
find
one
Shebna
mentioned
,
and
likewise
Eliakim
the
Son
of
Hilkiah
,
(
of
one
the
Prophet
speaks
afterward
,
ver.
20.
)
therefore
most
Expositors
do
hold
,
that
these
were
that
Shebna
and
Eliakim
,
that
were
Hezekiahs
great
Officers
,
and
that
accordingly
the
foregoing
Prophecy
(
some
part
of
it
,
at
least
,
if
not
all
)
must
be
understood
of
the
havock
made
in
Judea
,
and
the
straits
whereunto
Jerusalem
was
brought
by
Sennacheribs
Army
.
And
indeed
they
that
understand
the
foregoing
Prophecy
of
the
taking
and
sacking
Jerusalem
by
the
Chaldeans
,
have
nothing
to
answer
to
this
Objection
,
but
that
,
either
1.
to
gain
the
greater
credit
to
that
which
the
Prophet
had
foretold
,
that
was
so
long
after
to
come
to
pass
,
here
he
foretels
that
which
within
a
few
years
after
should
be
accomplished
;
Or
else
,
2ly
.
That
this
Shebna
and
Eliakim
,
of
whom
the
Prophet
here
speaks
,
were
two
other
of
the
same
name
,
that
lived
in
Jerusalem
a
little
before
the
time
of
the
Babylonians
invading
Judea
,
which
is
altogether
improbable
.
But
if
the
Prophet
speaks
here
,
may
some
say
,
of
a
Shebna
and
Eliakim
,
that
were
in
Hezekiahs
Court
,
why
is
it
said
here
,
that
Shebna
was
Treasurer
,
and
over
the
house
,
that
is
,
Comptroller
,
or
Lord
High
Steward
of
the
King
,
house
;
whereas
in
that
,
2
Kin.
18.18
.
it
is
said
,
That
Eliakim
the
Son
of
Hilkiah
was
over
the
houshold
,
and
Shebna
is
only
called
the
Scribe
or
Secretary
?
To
which
may
be
answered
,
either
that
this
Shebna
,
against
whom
the
Prophet
here
prophecieth
,
was
not
the
same
Shebna
that
is
mentioned
2
King
.
18.18
.
(
as
is
there
noted
)
Or
else
rather
,
that
though
Shebna
was
Treasurer
,
and
over
the
house
,
when
Isaiah
was
appointed
to
denounce
the
following
Judgment
against
him
,
yet
before
that
time
that
Sennacheribs
Army
came
against
Jerusalem
,
he
had
been
by
Hezekiah
,
upon
some
fair
pretence
,
removed
from
the
place
of
being
over
the
house
,
and
put
into
a
place
of
less
Dignity
;
to
wit
,
that
of
being
the
Scribe
or
Secretary
,
and
Eliakim
advanced
to
that
place
of
being
Lord
Steward
of
the
Kings
house
;
and
that
this
was
the
beginning
of
Shebna's
fall
.
However
evident
it
is
,
that
he
was
a
rotten-hearted
man
,
altogether
unworthy
of
that
great
place
he
held
,
advanced
perhaps
thereto
by
Ahaz
;
and
not
therefore
at
first
to
be
removed
by
Hezekiah
:
for
that
which
is
mentioned
in
the
following
verse
of
his
proud
providing
such
a
stately
Sepulcher
for
himself
after
he
was
dead
,
shewed
him
to
be
one
of
those
that
minded
not
the
threatnings
of
Gods
Prophets
,
but
went
on
in
his
ways
securely
,
when
the
Land
,
the
City
and
the
whole
people
,
were
like
to
be
brought
into
a
very
sad
Condition
.
And
therefore
I
conceive
these
words
,
Go
,
get
thee
unto
this
Treasurer
,
were
spoken
in
a
way
of
contempt
and
indignation
;
as
if
the
Lord
had
said
,
Go
,
get
thee
to
this
wicked
wretch
,
this
Treasurer
,
&c.
Ver.
16.
What
hast
thou
here
,
&
c
?
]
That
is
,
as
some
would
have
it
,
What
hast
thou
to
do
here
?
This
place
of
Honour
is
no
way
fit
for
such
a
one
as
thou
art
.
Or
,
What
hast
thou
here
?
and
whom
hast
thou
here
?
That
is
,
What
possession
of
Inheritance
,
or
what
Kindred
,
or
Allies
,
hast
thou
here
in
the
Land
of
Israel
,
that
thou
hast
hewed
thee
out
a
Sepulcher
here
;
to
wit
,
in
Jerusalem
,
or
in
the
Land
of
Judea
,
as
he
that
heweth
him
out
a
Sepulcher
on
high
;
that
is
,
a
lofty
Sepulcher
,
or
a
Sepulcher
in
some
conspicuous
and
eminent
place
;
and
that
graveth
an
habitation
for
himself
in
a
rock
?
that
is
,
That
buildeth
himself
some
strong
and
stately
Palace
that
shall
abide
for
many
Generations
,
as
being
built
upon
a
rock
;
or
,
that
heweth
him
out
a
gallant
Tomb
in
a
rock
,
the
house
or
habitation
wherein
he
must
dwell
when
he
is
dead
,
that
it
may
remain
as
a
Monument
of
his
Greatness
amongst
his
Posterity
for
many
Ages
.
He
was
,
it
seems
a
Foreigner
,
at
least
a
man
of
mean
and
obscure
parentage
,
come
up
of
nothing
;
(
which
may
seem
the
more
probable
,
because
in
that
,
2
Kin.
18.18
.
where
the
three
Princes
are
named
,
whom
Hezekiah
sent
out
to
parley
with
the
Assyrian
Captains
;
the
other
two
have
their
parentage
mentioned
,
but
of
Shebna
it
is
only
said
,
that
he
was
the
Scribe
)
and
so
by
this
sharp
expostulation
,
he
is
taxed
,
1.
for
his
exceeding
pride
and
arrogancy
,
not
in
that
he
provided
a
Sepulcher
for
his
dead
body
before-hand
,
See
Matth.
27.60
.
but
in
that
being
such
a
one
as
he
was
,
he
should
provide
such
a
Magnificent
and
Princely
Monument
for
his
dead
Corps
;
as
if
he
had
been
of
great
birth
and
ancient
descent
.
And
2ly
.
for
his
fond
and
presumptuous
confidence
,
that
he
should
certainly
live
and
die
in
Jerusalem
,
whereas
it
should
be
nothing
so
;
God
having
determined
,
that
he
should
be
deposed
from
his
place
of
Honour
,
and
be
carried
into
a
far
Country
,
where
he
should
die
,
and
be
laid
up
in
the
earth
,
far
enough
from
that
glorious
Tomb
which
he
had
erected
for
himself
,
as
is
more
largely
set
forth
in
the
following
verses
.
Ver.
17.
Behold
,
the
Lord
will
carry
thee
away
,
&c.
]
Some
would
have
this
rendred
,
as
it
is
in
the
Margin
,
Behold
,
the
Lord
who
covered
thee
with
an
excellent
covering
,
and
clothed
thee
gorgeously
(
which
must
be
understood
of
the
Robes
he
wore
proper
to
that
place
of
Honour
whereunto
God
had
advanced
him
)
shall
surely
turn
and
toss
thee
;
as
it
followeth
in
the
next
verse
.
But
questionless
the
Translation
in
our
Bibles
is
the
best
,
Behold
,
the
Lord
will
carry
thee
away
with
a
mighty
Captivity
.
It
is
in
the
Hebrew
,
with
the
Captivity
of
a
man
,
but
thereby
is
meant
a
mighty
Captivity
;
and
that
,
say
many
Expositors
,
because
men-Captives
are
commonly
used
more
hardly
,
and
carried
farther
away
,
than
those
of
the
weaker
Sex
are
.
It
is
,
as
if
he
had
said
,
Thou
makest
full
account
to
live
and
die
in
Jerusalem
,
but
God
will
certainly
send
thee
packing
into
a
far
Country
,
and
there
thou
shalt
end
thy
days
:
he
will
make
thee
famous
in
another
manner
,
than
that
which
thou
affectest
;
and
thou
shalt
not
be
buried
in
an
ordinary
way
,
but
with
contempt
and
disgrace
;
and
will
surely
cover
thee
;
that
is
,
he
will
even
overwhelm
thee
with
shame
and
confusion
.
And
herein
there
may
be
an
Allusion
to
the
Custom
of
Covering
the
faces
of
those
that
were
condemned
to
die
.
See
the
Note
Esth.
7.8
.
And
this
,
no
doubt
,
with
all
that
which
followeth
in
this
Prophecy
,
was
in
due
time
accomplished
;
but
how
and
when
it
came
to
pass
,
the
Scripture
doth
no where
express
.
Some
think
that
he
went
out
secretly
and
perfidiously
to
Sennacherib
upon
a
design
of
betraying
Jerusalem
to
him
;
at
which
time
the
Assyrian
Army
being
miraculously
destroyed
,
Sennacherib
in
a
great
rage
carried
him
away
with
him
.
Others
conceive
that
he
was
carried
away
by
the
Babylonians
together
with
Manasseh
.
And
others
say
,
that
he
was
banished
by
Hezekiah
,
or
that
he
went
away
of
his
own
accord
into
Foreign
parts
,
being
displaced
and
cast
out
of
the
Court
,
and
there
lived
and
died
miserably
.
But
all
these
are
but
Conjectures
.
Ver.
18.
He
will
surely
violently
turn
and
toss
thee
like
a
ball
into
a
large
Country
,
&c.
]
That
is
,
as
a
ball
being
thrown
with
great
strength
in
a
large
plain
,
where
there
is
nothing
to
stop
it
,
will
fly
and
run
very
far
way
;
or
may
be
tossed
up
and
down
from
one
place
to
another
,
because
the
place
is
very
spacious
every
way
;
so
the
Lord
will
be
sure
to
send
thee
far
away
from
the
place
of
thy
present
abode
,
into
the
Territories
of
some
great
King
,
that
hath
large
Dominions
;
and
there
thou
shalt
be
driven
up
and
down
from
place
to
place
in
an
afflicted
and
restless
Condition
;
there
shalt
thou
die
in
a
strange
land
,
not
in
Jerusalem
,
where
thou
hast
provided
thy self
such
a
stately
Sepulcher
;
And
there
the
Chariots
of
thy
Glory
shall
be
the
shame
of
thy
Lords
house
;
that
is
,
say
some
,
Thy
former
Glory
shall
be
turned
into
extream
contempt
,
which
shall
redound
much
to
the
shame
of
thy
Lord
,
whilst
it
shall
be
said
of
him
in
his
poor
and
wretched
estate
,
That
once
he
lived
as
a
Prince
in
Hezekiah's
Court
;
Or
rather
,
thy
rich
and
glorious
Chariots
wherein
thou
now
ridest
up
and
down
in
great
pomp
and
state
,
shall
then
tend
to
the
dishonour
of
thy
Lord
,
and
of
his
house
too
,
over
which
thou
art
set
;
in
that
it
shall
be
spoken
of
to
his
disgrace
,
that
such
a
vile
wretch
as
he
should
be
so
highly
advanced
,
and
live
in
so
great
Grandeur
in
Hezekiah's
Court.
Ver.
19.
And
I
will
drive
thee
from
thy
station
,
&c.
]
This
is
spoken
in
the
person
of
God
.
Though
thou
thinkest
thy self
firmly
setled
in
Jerusalem
,
I
,
saith
the
Lord
,
will
drive
thee
from
thence
,
and
from
thy
state
;
that
is
,
thy
Office
,
and
place
of
Dignity
,
shall
he
pull
thee
down
,
that
is
the
King
;
yet
it
may
well
be
,
as
many
others
think
,
that
even
this
also
is
meant
of
God
,
the
Prophets
speaking
here
of
God
in
the
the
third
person
.
And
for
the
place
from
which
Shebna
was
to
be
removed
,
See
the
Note
above
,
ver.
15.
Ver.
20.
And
it
shall
come
to
pass
in
that
day
,
&c.
]
To
wit
,
when
thou
O
Shebna
,
shalt
be
removed
from
thy
place
in
the
Court
of
Judah
,
that
I
will
call
my
servant
Eliakim
;
that
is
,
I
will
cause
Hezekiah
to
advance
him
,
that
he
may
in
thy
place
serve
me
faithfully
:
and
this
was
done
before
Rabshakeh
summoned
Hezekiah
to
deliver
up
Jerusalem
to
him
.
See
the
Note
,
2
Kin.
18
18.
and
the
Note
above
,
ver.
15.
Ver.
21.
And
I
will
clothe
him
with
thy
robe
,
and
strengthen
him
with
thy
girdle
,
&c.
]
To
wit
,
the
robe
and
girdle
which
belonged
to
thee
,
as
Lord
High
Steward
of
the
Kings
house
.
See
the
Notes
Chap.
11.5
.
and
Job
12.18
,
21.
he
shall
be
advanced
to
the
place
of
Honour
,
which
now
thou
enjoyest
;
for
so
this
Expression
is
explained
in
the
following
words
,
and
I
will
commit
thy
Government
into
his
hand
.
All
which
was
now
made
known
to
Shebna
,
the
more
deeply
to
wound
his
heart
;
for
though
it
must
needs
be
sad
tidings
to
such
an
ambitious
wretch
,
to
hear
of
his
being
deposed
from
so
high
a
dignity
,
yet
it
is
like
enough
,
that
it
added
to
his
vexation
,
to
be
told
of
the
man
that
should
be
honoured
with
his
place
.
And
it
may
well
be
too
,
as
some
conceive
,
That
this
Prophecy
of
Isaiah
might
hasten
both
the
downfall
of
the
one
,
and
the
advancement
of
the
other
,
and
he
shall
be
a
Father
to
the
inhabitants
of
Jerusalem
,
and
to
the
house
of
Judah
;
That
is
,
he
shall
with
much
Fatherly
Affection
and
Care
govern
the
people
of
the
land
,
to
wit
,
as
a
prime
Counsellor
under
the
King
,
and
they
shall
love
and
honour
him
as
a
Father
.
Ver.
22.
And
the
key
of
the
house
of
David
will
I
lay
upon
his
shoulder
,
&c.
]
By
the
house
of
David
is
meant
the
King's
Court
or
Houshold
,
see
the
Note
,
Chap.
7.2
.
And
it
was
commonly
so
called
,
because
God
had
so
often
promised
that
the
Soveraignty
and
Kingly
Power
in
that
Nation
should
be
setled
in
the
Family
of
David
;
and
accordingly
,
by
laying
the
key
of
the
house
of
David
upon
the
shoulder
of
Eliakim
is
meant
,
that
he
should
be
made
Lord
High-Steward
,
or
Comptroller
of
the
King's
Court
,
and
should
have
the
Supreme
Power
,
under
the
King
,
of
ordering
and
disposing
all
things
in
his
house
,
and
in
governing
his
Family
.
Because
he
that
hath
the
just
command
of
the
keys
in
a
house
,
hath
power
to
dispose
of
all
things
therein
at
his
pleasure
,
and
no
man
can
come
into
the
house
,
or
go
out
,
but
by
his
leave
,
(
whence
it
is
that
the
possession
of
houses
and
the
supreme
command
over
Towns
and
Cities
,
is
usually
given
unto
men
,
by
the
delivering
up
the
keys
to
them
;
)
therefore
even
in
these
times
,
they
that
have
chief
Charge
and
Government
in
the
Courts
and
Houses
of
Kings
,
have
usually
a
Golden
Key
,
as
the
sign
and
badg
of
their
Office
.
And
some
think
that
it
was
so
with
Eliakim
,
at
least
that
he
wore
the
figure
of
a
key
made
with
embroidered
work
upon
his
cloak
,
and
that
thence
it
is
said
,
that
the
Key
of
the
house
of
David
should
be
laid
upon
his
shoulder
:
But
these
are
mere
conjectures
.
The
true
reason
why
it
is
said
,
that
this
Key
of
Government
should
be
laid
upon
his
shoulder
,
was
to
signifie
the
great
weightiness
and
burden
of
that
charge
,
which
was
hereby
imposed
upon
him
;
see
the
Notes
,
Chap.
9.6
.
And
to
hint
,
it
may
be
,
the
abilities
wherewith
God
had
furnished
him
for
so
great
a
service
,
that
God
had
given
him
shoulders
fit
to
bear
such
a
burden
.
So
he
shall
open
,
and
none
shall
shut
;
and
he
shall
shut
,
and
none
shall
open
;
that
is
,
he
shall
have
absolute
Power
for
the
governing
of
the
Royal
Family
,
and
for
the
ordering
of
all
things
therein
:
Nothing
shall
be
done
without
him
,
nor
shall
any
man
have
power
to
cross
or
hinder
him
,
in
what
he
will
have
done
.
And
herein
was
Eliakim
a
type
of
Christ
;
whence
it
is
that
St.
John
,
clearly
in
reference
to
this
place
,
doth
set
forth
the
Supreme
Power
of
Christ
in
and
over
the
Church
in
these
very
terms
,
Rev.
3.7
.
He
that
hath
the
key
of
David
,
he
that
openeth
,
and
no
man
shutteth
;
and
shutteth
,
and
no
man
openeth
.
Ver.
23.
And
I
will
fasten
him
as
a
nail
in
a
sure
place
,
&c.
]
To
wit
,
As
a
nail
,
which
men
use
to
fasten
surely
in
some
wall
or
post
,
that
they
may
thereon
hang
their
houshold
Utensils
;
see
the
Note
,
Ezra
9.8
.
The
meaning
is
,
that
God
would
so
settle
him
in
that
Office
,
whereto
he
was
to
be
advanced
,
that
he
should
never
be
removed
from
thence
,
as
Shebna
should
be
:
As
he
would
make
him
constanly
iust
and
faithful
in
his
place
,
that
he
should
no
way
deserve
to
be
removed
,
so
he
would
also
secure
him
from
being
injuriously
or
causelesly
thrust
out
:
And
he
shall
be
for
a
glorious
Throne
to
his
Fathers
house
;
That
is
,
he
shall
be
an
exceeding
great
honour
to
the
Tribe
of
Judah
,
of
which
he
is
,
say
some
;
or
rather
to
all
his
Kindred
and
Family
,
and
by
his
means
they
shall
live
in
very
great
splendor
and
glory
,
as
great
in
a
manner
,
as
if
they
were
of
the
Blood
Royal.
And
this
is
opposed
to
that
which
was
before
said
of
Shebna
,
ver.
18.
that
he
should
be
the
shame
of
his
Lords
house
.
Ver.
24.
And
they
shall
hang
upon
him
all
the
glory
of
his
fathers
house
,
the
off-spring
and
the
issue
,
&c.
]
That
is
,
All
his
Kindred
and
Allies
,
even
they
and
their
Posterity
,
together
with
all
the
Honour
and
places
of
Dignity
they
enjoy
,
shall
wholly
depend
upon
Eliakim
,
that
nail
in
a
sure
place
,
(
as
he
was
called
in
the
foregoing
verse
)
and
they
shall
willingly
acknowledg
that
all
their
glory
was
derived
to
them
from
him
.
And
then
the
more
fully
yet
to
express
how
they
should
all
,
even
to
the
meanest
of
them
,
receive
some
benefit
by
his
greatness
in
the
Kings
Court
,
following
still
the
same
metaphor
,
he
adds
,
all
vessels
of
small
quantity
:
from
the
vessels
of
Cups
,
even
to
all
the
vessels
of
flagons
;
(
or
,
as
it
is
in
the
margin
)
instruments
of
viols
,
that
is
,
both
Cups
and
Pots
of
several
weights
and
sizes
;
and
likewise
all
kind
of
musical
instruments
.
And
the
meaning
is
,
that
not
only
the
greater
ones
in
his
Family
,
that
were
of
most
note
,
and
fittest
for
honourable
Imployments
,
should
be
preferred
and
upheld
by
him
;
but
that
all
of
what
rank
and
condition
soever
they
were
,
even
to
the
very
Servants
of
their
Families
,
should
receive
some
advantage
,
either
in
some
imployment
assigned
,
or
some
respect
given
to
them
,
by
reason
of
their
Relation
to
him
,
and
dependance
upon
him
.
Those
I
know
,
that
by
his
Fathers
house
,
do
understand
more
generally
the
whole
Tribe
of
Levi
,
do
accordingly
expound
these
words
in
a
larger
extent
;
to
wit
,
That
all
the
people
,
rich
and
poor
▪
should
depend
upon
Eliakim
,
and
willingly
submit
to
him
;
and
that
he
should
uphold
and
defend
,
not
the
Nobles
and
Rich
,
and
Great
Ones
only
,
but
even
the
poorest
and
meanest
amongst
them
,
and
all
that
belonged
to
them
;
and
that
the
benefit
that
should
redound
to
the
people
by
his
wise
ordering
the
Affairs
of
the
Realm
,
should
continue
from
one
Generation
to
another
;
the
off-spring
and
the
issue
.
Again
others
would
have
the
meaning
to
be
,
That
all
the
Officers
at
Court
,
even
to
the
meanest
of
them
,
should
depend
upon
him
,
and
be
at
his
disposing
,
and
be
under
his
power
and
government
.
But
the
former
Exposition
is
clearly
the
most
genuine
.
Ver.
25.
In
that
day
,
saith
the
Lord
of
Hosts
,
shall
the
nail
that
is
fastned
in
the
sure
place
,
be
removed
,
and
be
cut
down
,
and
fall
,
&c.
]
That
is
,
Shebna
,
that
seems
now
to
all
men
to
be
so
surely
setled
in
his
place
,
that
there
is
no
likelihood
of
removing
him
,
even
as
a
nail
is
nailed
and
fastened
in
a
sure
place
,
and
is
himself
most
confident
of
it
,
as
appears
by
the
stately
Sepulchre
he
hath
in
Jerusalem
built
for
his
dead
body
,
ver.
16.
even
he
shall
be
thrust
out
of
his
Office
,
that
Eliakim
may
succeed
in
his
place
;
and
the
burden
that
was
upon
it
shall
be
cut
off
,
that
is
,
All
that
had
their
dependance
upon
him
,
shall
sink
with
him
;
and
all
the
hopes
of
his
wicked
faction
,
that
rested
and
relied
on
him
,
shall
together
with
him
fall
to
the
ground
.
CHAP.
XXIII
.
VERSE
1.
THE
Burden
of
Tyre
,
&c.
]
See
the
Notes
Chap.
13.1
.
and
2
King
.
9.25
.
Tyre
was
a
City
in
Phoenicia
,
lying
upon
the
midland
Sea
,
yea
,
in
a
manner
encompassed
with
the
Sea
,
as
Venice
is
;
and
so
was
a
Port
and
Mart-Town
of
greatest
note
in
those
times
,
Ezek.
27.3
,
4.
Say
unto
Tyrus
,
O
thou
that
art
situate
at
the
entry
of
the
Sea
,
which
art
a
Merchant
for
the
people
of
many
Isles
—
Thy
borders
are
in
the
midst
of
the
Seas
.
See
also
the
Note
Psal.
45.12
.
when
Canaan
was
divided
by
Joshua
,
this
City
fell
to
the
lot
of
Ashur
,
Josh.
19.29
.
and
that
it
was
not
far
from
Galilee
,
is
evident
,
because
it
is
said
,
Matth.
15.21
.
That
Jesus
went
thence
into
the
Coasts
of
Tyre
and
Sidon
.
But
it
seems
,
being
a
place
of
exceeding
great
strength
,
(
and
therefore
called
in
that
,
Josh.
19.29
.
the
strong
City
Tyre
.
And
in
2
Sam.
24.7
.
The
strong
hold
of
Tyre
)
The
Israelites
were
afraid
to
attempt
it
,
and
so
it
continued
still
in
the
possession
of
the
old
inhabitants
.
But
now
what
the
Judgment
was
,
wherewith
this
great
City
Tyre
is
here
threatned
in
this
burdensom
Prophecy
,
is
very
questionable
.
Some
hold
it
is
meant
of
the
great
streights
whereinto
this
City
was
brought
within
a
short
time
after
,
by
Salmanasser
and
Sennacherib
the
Kings
of
Assyria
;
which
seems
not
to
me
so
probable
,
at
least
that
this
was
not
all
that
was
here
intended
,
because
the
Prophet
speaks
here
expresly
of
this
City's
being
laid
waste
;
whereas
the
utmost
that
any
History
reports
concerning
the
Assyrians
attempts
against
Tyre
is
,
That
they
blocked
it
up
for
five
years
:
and
some
add
too
,
That
the
Assyrians
were
at
last
overcome
in
a
Sea-fight
,
wherewith
the
Tyrians
were
exceedingly
puffed
up
.
Again
others
under
the
calamity
wherewith
Tyrus
is
here
threatned
,
do
comprehend
the
taking
,
sacking
and
destroying
of
Tyre
by
Alexander
the
great
;
of
whom
indeed
it
is
reported
by
several
Historians
,
that
after
a
long
and
hard
siege
,
he
at
length
filled
up
that
branch
of
the
Sea
,
that
was
betwixt
the
continent
and
Tyre
,
that
so
his
Army
might
approach
her
walls
,
and
by
this
means
took
it
and
utterly
ruined
it
.
But
it
is
not
,
I
conceive
,
very
probable
that
this
is
intended
neither
;
and
that
because
ver.
15.
of
this
Chapter
there
followeth
a
promise
,
That
seventy
years
after
the
ruine
here
threatned
,
the
Tyrians
should
recover
their
liberty
again
,
which
we
do
not
find
was
ever
done
after
Alexander
had
destroyed
it
.
And
therefore
in
the
last
place
,
the
most
of
Expositors
do
understand
it
of
the
desolation
that
was
brought
upon
this
City
by
Nabuchadnezzar
,
which
indeed
seems
most
probable
▪
1.
Because
in
Ezekiel's
Prophecy
against
Tyre
,
which
agreeth
in
many
passages
with
this
,
it
is
expresly
said
,
Behold
I
will
bring
upon
Tyrus
Nebuchadnezzar
King
of
Babylon
,
&c.
Because
the
seventy
years
of
the
Syrians
Captivity
do
sute
so
well
with
the
seventy
years
of
the
Jews
Captivity
in
Babylon
.
And
observable
it
is
,
that
elsewhere
two
sins
are
particularly
mentioned
,
as
the
principal
cause
of
the
ruine
that
God
here
threatens
to
bring
upon
this
City
,
to
wit
,
her
excessive
Pride
in
her
riches
and
great
strength
.
And
2ly
.
her
insulting
over
Jerusalem
,
when
she
was
before
destroyed
by
the
same
King
,
see
Ezek.
26.2
.
and
28.2
.
and
Joel
3.4
.
&c.
Howl
ye
ships
of
Tarshish
,
&c.
]
Figuratively
this
may
be
spoken
to
the
ships
themselves
;
but
rather
it
is
meant
of
those
in
the
ships
,
Howl
ye
ships
of
Tarshish
,
that
is
,
mourn
and
lament
bitterly
,
O
ye
Seamen
and
Merchants
,
that
are
still
passing
in
your
ships
,
by
way
of
trading
between
Tyre
and
Tarshish
,
and
other
foreign
parts
;
and
indeed
Tarshish
is
expresly
mentioned
amongst
those
that
traded
with
Tyre
,
Ezek.
27.12
.
but
for
the
ships
of
Tarshish
,
see
the
Notes
1
King
.
10.22
.
and
Psal.
48.7
.
for
it
is
laid
waste
;
to
wit
,
Tyre
and
the
Island
wherein
it
stood
;
and
therefore
all
the
Merchandise
you
left
therein
is
utterly
lost
,
and
the
rich
trading
you
had
wont
to
have
with
that
famous
City
,
is
now
at
an
end
;
so
that
there
is
no
house
,
no
entring
in
,
that
is
,
No
house
to
entertain
you
;
no
going
in
,
or
coming
out
by
way
of
trading
;
from
the
land
of
Chittim
it
is
revealed
to
them
,
that
is
,
They
of
the
land
of
Chittim
,
who
being
nearer
to
Tyrus
,
did
first
hear
of
it
,
revealed
it
to
those
of
Tarshish
.
And
who
are
meant
by
those
of
the
land
of
Chittim
,
See
Numb.
24.24
.
Other
Expositions
I
know
are
given
of
that
last
clause
;
but
according
to
our
Translation
,
that
which
I
have
given
,
seems
the
clearest
.
Ver.
2.
Be
still
ye
inhabitants
of
the
Isle
,
&c.
]
Some
hold
,
that
Isle
is
here
collectively
put
for
Islands
,
and
accordingly
that
it
is
the
inhabitants
of
the
Islands
of
the
Midland-Sea
that
are
here
advised
to
be
still
,
that
is
,
to
rest
quietly
in
their
several
places
,
and
not
to
think
of
making
any
more
voyages
to
Tyre
,
that
was
utterly
destroyed
,
or
to
sit
down
silent
mourning
with
her
,
and
for
her
.
But
they
are
rather
the
Inhabitants
of
Tyre
,
that
are
here
spoken
to
,
which
was
an
Isle
,
till
Alexander
the
Great
(
as
Histories
report
)
joyned
it
to
the
continent
,
see
the
foregoing
Notes
.
Be
still
ye
inhabitants
of
the
Isle
,
that
is
,
Boast
not
so
proudly
,
O
ye
Tyrians
,
as
you
had
wont
to
do
in
your
great
riches
,
and
the
invincible
strength
of
your
City
,
make
not
your
City
to
ring
with
your
revelling
and
rioting
,
as
you
have
used
to
do
;
but
rather
let
the
astonishment
,
horror
,
and
grief
that
is
befallen
you
,
stop
your
mouths
,
and
make
you
sit
down
in
silence
,
as
mourners
use
to
do
,
See
the
Note
Job
2.13
.
Or
thu●
,
Be
still
ye
inhabitants
of
the
Isle
;
as
if
he
had
said
,
There
shall
not
be
that
tumult
and
noise
amongst
you
,
which
there
hath
been
,
by
reason
of
the
multitude
of
shipping
and
trading
you
had
formerly
there
,
because
your
City
being
laid
desolate
,
there
will
be
nothing
but
still
silence
there
;
thou
whom
the
Merchants
of
Zidon
,
that
pass
over
the
Seas
,
have
replenished
,
that
is
,
Who
art
filled
with
Merchants
and
all
kind
of
Merchandise
from
beyond
the
Sea
.
And
Zidon
is
particularly
named
,
because
being
a
haven-Town
,
and
near
to
Tyre
,
and
joyned
in
strict
League
and
Confederacy
with
Tyre
(
whence
it
is
that
in
the
Scripture
they
are
still
joyned
together
,
as
if
they
had
been
but
one
it
●e
though
they
had
indeed
several
Kings
,
Jer.
27.2
.
)
the
Zidonian
Merchants
were
still
in
greatest
number
there
.
The
drift
of
these
last
words
is
to
imply
,
that
notwithstanding
her
great
state
and
riches
,
she
should
be
laid
waste
and
desolate
.
But
observable
withal
it
is
,
that
Ezek.
26.2
.
Tyrus
is
brought
in
insulting
over
Jerusalem
,
when
she
was
destroyed
;
with
these
very
words
,
I
shall
be
replenished
now
she
is
laid
waste
.
Ver.
3.
And
by
great
waters
the
seed
of
Sihor
,
the
harvest
of
the
river
is
her
revenue
,
&c.
]
Sihor
is
usually
taken
to
be
a
small
river
that
divided
Egypt
from
Palestina
,
Numb.
34.5
.
and
Josh.
13.3
.
And
accordingly
some
hold
,
that
by
the
seed
of
Sihor
here
,
is
meant
the
seed
of
Egypt
,
which
is
here
called
Sihor
;
because
this
river
Sihor
was
its
utmost
bounds
.
But
now
because
it
seems
no
way
probable
,
that
Egypt
should
be
called
Sihor
,
only
because
of
a
small
brook
of
that
name
,
that
went
through
the
skirts
of
that
Country
,
and
for
several
other
reasons
that
they
give
for
it
;
many
learned
men
do
with
much
confidence
affirm
,
that
it
is
Nilus
that
is
here
called
Sihor
(
it
may
be
with
respect
to
a
small
branch
of
it
that
ran
out
to
the
borders
of
Canaan
,
that
was
there
called
Sihor
)
and
that
by
the
seed
of
Sihor
here
,
is
meant
the
several
fruits
,
which
the
seed
sown
in
Egypt
by
the
river
Nilus
,
yieldeth
to
them
;
as
all
kind
of
Corn
,
Flax
,
and
such
like
.
And
so
the
meaning
of
the
words
seems
to
be
plainly
this
,
That
the
Wheat
and
other
grain
and
fruit
that
either
grew
abundantly
in
Egypt
by
the
great
waters
of
Nilus
,
the
water-courses
that
were
drawn
from
thence
(
called
therefore
the
harvest
of
the
river
)
Or
,
that
were
transported
by
the
great
waters
of
the
Ocean-Sea
,
was
the
Revenue
of
Tyre
,
wherewith
her
own
Inhabitants
were
maintained
,
and
wherewith
she
traded
into
other
Countries
.
Though
she
had
no
grounds
(
comparatively
)
of
her
own
,
yet
Nilus
in
Egypt
afforded
her
yearly
a
plentiful
Crop
and
Harvest
;
and
she
is
a
mart
of
Nations
,
that
is
,
That
great
Mart-Town
,
whither
all
Nations
,
in
a
manner
,
far
and
near
,
do
daily
resort
for
trading
;
as
is
largly
set
forth
,
Ezek.
27.
All
which
is
here
inserted
to
imply
,
That
notwithstanding
she
was
so
rich
,
and
abundantly
supplied
with
all
kind
of
Provision
,
yet
this
should
not
save
her
from
ruine
.
Ver.
4.
Be
thou
ashamed
,
O
Zidon
,
&c.
]
To
wit
,
either
1.
because
,
as
some
say
,
Zidon
,
who
was
the
mother
of
Tyre
,
had
not
defended
that
her
daughter
,
but
was
forced
to
sit
still
and
look
on
,
whilst
she
was
laid
waste
by
her
enemies
.
And
indeed
we
find
in
some
Historians
,
that
the
Zidonians
being
vanquished
by
the
King
of
Ascalon
,
did
transport
themselves
by
shipping
to
the
Island
of
Tyre
,
and
there
seated
themselves
,
and
built
that
City
.
Or
,
2ly
.
because
the
same
Desolation
and
Destruction
that
was
fallen
upon
Tyre
,
was
fallen
upon
them
;
the
enemy
was
not
like
to
spare
such
a
considerable
neighbour
City
and
Port-Town
;
nor
were
they
likely
to
stand
out
against
an
enemy
,
that
had
subdued
the
stronger
City
of
Tyre
;
and
the
same
wickedness
that
had
provoked
God
against
Tyre
,
was
also
rife
amongst
them
.
And
3ly
.
because
Zidon
that
had
gloried
so
much
in
Tyre
,
as
a
Colony
that
of
old
had
issued
forth
from
her
,
and
that
had
rested
so
much
upon
her
aid
and
defence
,
and
had
promised
her self
such
great
matters
by
her
trading
with
her
,
was
now
bereaved
of
all
Glory
,
and
disappointed
of
all
her
hopes
by
that
utter
ruine
that
was
come
upon
Tyre
.
And
that
this
was
intended
,
appears
by
the
reason
subjoyned
,
for
the
Sea
hath
spoken
,
that
is
,
Tyre
that
lay
in
the
midst
of
the
Sea
,
Ezek.
28.2
.
and
as
a
Queen
had
the
rule
and
command
of
the
Sea
,
even
the
strength
of
the
Sea
,
that
is
,
the
strongest
of
all
Sea-Towns
,
as
being
built
on
a
rock
,
and
environed
with
the
Sea
,
saying
,
I
travail
not
,
nor
bring
forth
children
,
neither
do
I
nourish
up
young
men
,
nor
bring
up
Virgins
:
that
is
,
I
am
as
if
I
had
never
brought
forth
Sons
and
Daughters
,
being
left
desolate
and
waste
,
and
all
my
Inhabitants
being
cut
off
and
destroyed
,
or
carried
away
captives
;
I
am
never
like
to
send
forth
great
Colonies
into
other
Countrys
,
as
I
have
formerly
done
:
Or
,
it
is
all
one
with
me
,
as
if
I
had
never
brought
forth
Sons
and
Daughters
,
there
being
none
of
them
that
have
appeared
in
my
defence
.
Ver.
5.
As
at
the
report
concerning
Egypt
,
so
shall
they
be
shortly
pained
at
the
report
of
Tyre
.
]
That
is
,
As
the
neighbour
Nations
were
of
old
sorely
troubled
and
affrighted
at
the
report
of
Gods
destroying
Egypt
in
Moses's
time
(
for
which
see
Exod.
15.14
,
15
,
16.
)
so
shall
all
the
great
Cities
and
Kingdoms
near
to
Tyre
,
be
perplexed
and
terrified
when
they
hear
of
the
Destruction
of
Tyre
.
This
is
,
I
conceive
the
plain
meaning
of
this
place
;
yet
some
rather
think
,
that
the
Prophet
speaks
of
a
later
Destruction
of
Egypt
by
the
Chaldeans
,
and
so
would
have
the
words
to
be
understood
thus
,
That
the
neighbour
Cities
and
Countries
should
be
as
much
disquieted
and
scared
with
the
report
of
Nebuchadnezzars
taking
Tyre
,
as
they
would
be
afterward
at
the
report
of
his
subduing
Egypt
;
and
that
because
thy
esteemed
it
such
an
invincible
place
,
that
they
would
be
ready
to
conclude
,
that
having
taken
that
,
no
other
place
could
stand
before
him
;
but
he
would
deal
with
them
all
,
as
he
had
done
with
Tyre
.
And
indeed
if
it
be
Nebuchadnezzar's
prevailing
against
Egypt
that
is
here
intended
,
the
words
must
be
understood
thus
;
for
to
be
sure
Tyre
was
subdued
by
him
before
Egypt
,
as
is
evident
,
Ezek.
29.18
,
19
,
20.
where
Egypt
is
promised
him
as
his
wages
for
his
great
service
against
Tyre
.
Ver.
6.
Pass
ye
over
to
Tarshish
,
&c.
]
This
may
be
spoken
to
the
several
Nations
that
used
to
come
to
Tyrus
for
Traffick
,
to
wit
,
That
Tyrus
being
destroyed
,
they
should
now
betake
themselves
to
Tarshish
,
or
some
other
Mart-Town
,
to
set
up
a
way
of
trading
there
;
or
else
to
the
Inhabitants
of
Tyre
themselves
,
that
as
many
of
them
as
could
,
should
flee
away
to
Tarshish
;
and
see
the
Notes
above
,
ver.
1.
yea
,
why
may
not
both
of
them
be
here
intended
?
And
as
for
the
following
clause
,
Howl
ye
inhabitants
of
the
Isle
,
See
the
Note
above
,
ver.
2.
Ver.
7.
Is
this
your
joyous
City
,
whose
antiquity
is
of
ancient
days
?
&c.
]
As
if
he
had
said
,
Is
all
your
jollity
,
and
all
your
glorying
in
the
Antiquity
of
your
City
come
to
this
at
last
?
Thus
doth
the
Prophet
upbraid
the
Tyrians
for
their
Pride
and
vain
confidence
in
the
antiquity
of
their
City
,
as
if
there
could
be
no
fear
of
any
change
,
because
she
had
continued
so
long
in
such
a
prosperous
Condition
.
And
indeed
we
find
,
that
Tyre
was
of
great
Antiquity
:
In
Joshua's
time
it
was
called
the
strong
City
Tyre
,
Josh.
19.29
But
this
was
no
ground
of
security
,
when
God
would
contend
with
her
;
and
therefore
is
that
added
,
her
own
feet
shall
carry
her
afar
off
to
sojourn
,
that
is
,
Her
proud
inhabitants
that
had
wont
to
pass
the
Seas
in
their
stately
ships
,
and
at
other
times
to
be
carried
up
and
down
in
great
pomp
from
place
to
place
,
shall
be
glad
to
trot
a
foot
,
as
poor
slaves
and
beggars
are
wont
to
do
,
into
some
remote
Country
;
which
may
be
meant
,
either
of
those
that
should
flee
away
from
the
enemy
into
Foreign
parts
,
and
there
wander
up
and
down
in
a
forlorn
Condition
whithersoever
their
feet
would
carry
them
;
or
of
those
that
should
be
carried
away
Captives
,
either
into
Babylon
,
or
some
of
her
Provinces
,
and
there
be
sold
and
driven
away
,
it
may
be
,
further
off
,
not
being
long
suffered
to
rest
in
any
place
.
Ver.
8.
Who
hath
taken
this
counsel
against
Tyre
,
&c.
]
That
is
,
who
is
of
that
power
and
confidence
,
as
to
dare
to
undertake
the
subduing
of
such
a
gallant
,
invincible
City
as
Tyre
seemed
to
be
,
and
that
hath
continued
so
long
in
such
strength
and
glory
;
as
if
the
Prophet
had
said
,
Who
would
ever
have
thought
,
that
this
would
have
been
done
to
this
mighty
City
?
the
crowning
City
,
that
is
,
say
some
Expositors
,
That
by
her
wealth
is
grown
up
to
be
a
Royal
City
,
Jer.
25.22
.
or
that
carrieth
her self
as
a
Princess
or
Queen
over
all
the
Cities
and
Sea-ports
round
about
her
;
or
that
hath
enriched
other
Cities
so
,
as
to
make
them
Royal
Cities
.
But
rather
she
is
called
the
crowning
City
,
because
she
crowned
her
Merchants
and
Inhabitants
,
and
those
likewise
that
traded
with
her
,
with
exceeding
wealth
and
magnificence
,
so
that
they
lived
more
like
Princes
,
than
men
of
ordinary
rank
;
for
so
the
following
words
seem
to
explain
this
,
whose
Merchants
are
Princes
,
whose
Traffickers
are
the
honourable
of
the
earth
,
that
is
,
whose
Merchants
lived
in
as
great
state
,
as
Nobles
and
Princes
elsewhere
used
to
do
;
yet
some
I
know
,
would
have
this
also
included
herein
,
that
even
the
Princes
and
great
honourable
men
of
other
Nations
used
to
traffick
with
her
.
Ver.
9.
The
Lord
of
hosts
hath
purposed
it
,
&c.
]
This
is
the
answer
returned
to
the
foregoing
question
,
ver.
8.
and
it
is
all
one
in
effect
,
as
if
the
Prophet
had
said
,
Wonder
not
that
this
should
befall
Tyre
;
it
is
the
Lord
of
hosts
that
hath
undertaken
it
and
done
it
,
before
whom
no
strength
of
the
Creature
can
stand
.
And
withal
he
adds
the
reason
why
the
Lord
had
done
it
,
to
stain
the
Pride
of
all
glory
,
and
to
bring
into
contempt
all
the
Honourable
of
the
earth
,
that
is
,
To
punish
and
abase
the
Pride
of
all
the
great
and
honourable
ones
that
do
arrogantly
exalt
themselves
,
by
pulling
them
down
as
unworthy
to
be
in
such
a
lofty
estate
,
and
laying
their
Glory
in
the
dust
,
by
bringing
them
into
a
base
and
contemptible
condition
.
And
this
is
expressed
in
these
general
terms
,
to
stain
the
Pride
of
all
Glory
,
and
to
bring
into
contempt
all
the
Honourable
of
the
earth
;
not
only
to
set
forth
,
that
all
the
proud
ones
in
Tyre
,
and
in
other
Countrys
that
were
advanced
by
trading
with
her
,
should
be
brought
down
by
this
Judgment
of
God
;
but
also
to
imply
,
1.
That
God
did
no
more
in
the
ruine
of
Tyre
,
than
what
he
had
determined
to
do
to
all
the
great
ones
of
the
World
,
that
should
proudly
exalt
themselves
because
of
their
greatness
.
And
2ly
.
that
by
this
Destruction
of
Tyre
,
it
would
clearly
be
discovered
what
poor
and
contemptible
things
all
the
great
ones
of
the
World
are
,
when
the
great
God
of
Heaven
comes
to
contend
with
them
.
Ver.
10
Pass
through
the
land
as
a
river
,
O
daughter
of
Tarshish
,
&c.
]
See
the
Notes
above
,
ver.
1.
By
the
Daughter
of
Tarshish
,
I
conceive
is
meant
those
Mariners
of
Merchants
of
Tarshish
,
or
other
foreign
parts
,
that
were
in
Tyre
,
upon
the
account
of
trading
there
;
and
that
with
respect
to
the
Judgment
and
Ruine
that
was
to
come
upon
Tyre
,
these
men
are
here
advised
to
pass
through
the
land
,
where
at
present
they
had
their
abode
,
and
to
pack
away
home
to
their
own
Countrys
;
as
a
river
,
that
is
,
Speedily
and
without
any
delay
,
even
as
the
waters
of
a
river
,
that
falling
down
from
higher
grounds
do
pass
away
with
a
swift
Current
,
and
run
on
without
any
intermission
,
any
stop
or
stay
,
till
they
come
into
the
Sea
.
And
some
think
too
,
That
by
this
similitude
of
their
passing
away
as
a
river
,
there
is
implied
also
the
thronging
and
breaking
away
of
these
strangers
that
were
in
Tyre
,
in
great
multitudes
,
like
the
huge
heaps
of
waters
that
run
crowding
away
in
some
great
flood
.
They
indeed
that
hold
it
is
Tyre
,
that
is
here
called
the
Daughter
of
Tarshish
(
as
conceiving
that
by
Tarshish
is
meant
the
great
Ocean
Sea
,
and
that
Tyre
is
therefore
so
called
,
because
she
lay
in
the
Sea
,
and
had
all
her
dealing
in
the
Sea
,
and
all
her
Store
and
Riches
brought
in
by
the
Sea
,
as
being
the
chief
of
all
the
Sea
ports
in
those
parts
)
must
needs
accordingly
hold
,
either
that
the
Inhabitants
of
Tyre
are
here
advised
to
flee
speedily
away
as
a
river
,
somewhere
else
to
seek
a
shelter
for
themselves
;
or
else
that
hereby
it
is
foretold
how
they
should
be
violently
hurried
away
out
of
their
own
land
into
Captivity
,
and
so
should
be
scattered
abroad
like
the
waters
of
a
river
that
overflow
the
banks
.
But
the
former
Exposition
is
far
the
clearest
.
As
for
the
following
clause
,
there
is
no
more
strength
,
that
is
added
as
a
reason
why
the
Foreigners
that
were
in
Tyre
,
are
called
upon
to
pack
away
,
and
not
to
stay
there
,
in
hope
that
Tyre
would
be
able
to
stand
it
out
against
her
enemies
;
to
wit
,
because
Tyre
was
certainly
lost
,
and
would
be
no
way
able
to
defend
her self
;
because
in
the
Hebrew
the
words
are
,
there
is
no
more
girdle
:
therefore
some
would
have
the
meaning
to
be
,
That
Tyre
was
so
rifled
and
plundred
of
all
her
rich
Merchandise
,
that
there
was
not
so
much
as
a
Girdle
left
in
her
,
which
was
indeed
a
Commodity
wherewith
the
Merchants
traded
much
in
those
times
;
See
the
Note
,
Prov.
31.24
.
But
questionless
the
intent
of
the
words
are
,
that
there
was
no
more
strength
left
in
Tyre
,
see
the
Note
Job
12.21
.
only
in
the
word
Girdle
there
seems
to
be
an
Allusion
to
her
being
bereft
of
all
those
defences
wherewith
formerly
she
had
been
begirt
,
her
Walls
,
Bulwarks
,
Ditches
and
shipping
;
yea
,
the
Sea
it self
which
did
wholly
encompass
her
,
till
the
Enemy
did
by
strange
devices
,
and
incredible
labour
,
joyn
this
Island
to
the
Continent
.
And
this
agrees
with
that
which
is
elsewhere
said
of
the
taking
and
sacking
of
Tyre
,
Ezek.
26.4
.
They
shall
destroy
the
walls
of
Tyre
,
and
break
down
her
towers
,
&c.
Ver.
11.
He
stretched
out
his
hand
over
the
Sea
,
he
shock
the
Kingdoms
,
&c.
]
That
is
,
The
Lord
of
Hosts
,
mentioned
before
,
ver.
9.
And
again
in
the
following
words
in
this
verse
,
the
Lord
hath
given
a
Commandment
against
this
Merchant-City
.
And
indeed
because
these
last
words
,
against
the
Merchant-City
,
are
in
the
Hebrew
,
against
Canaan
,
therefore
some
think
that
the
Prophet
in
the
foregoing
words
also
speaks
here
of
the
great
things
that
God
did
at
the
Red
Sea
,
and
against
the
Kingdoms
of
the
Canaanites
,
when
he
carried
Israel
out
of
Egypt
,
to
plant
them
in
that
land
which
he
had
promised
them
;
and
that
the
reason
why
those
things
are
mentioned
here
,
is
only
to
shew
,
That
the
great
God
,
who
then
did
such
mighty
things
,
would
not
find
the
ruining
of
Tyre
a
work
too
hard
for
him
.
But
certainly
the
Prophet
speaks
here
still
expresly
of
the
Destruction
of
Tyre
it self
;
He
stretched
out
his
hand
over
the
Sea
,
to
wit
,
to
smite
and
destroy
Tyre
that
is
encompassed
with
the
Sea
,
see
the
Note
ver.
4.
or
more
generally
the
Islands
and
Provinces
that
lay
on
the
Sea-coasts
;
he
shook
the
Kingdoms
,
that
is
,
He
shook
and
shattered
the
Kingdoms
of
Tyre
and
Zidon
,
and
others
thereabout
,
by
the
enemies
he
brought
upon
them
:
Or
he
disturbed
and
terrified
the
neighbour-Kingdoms
by
the
Destruction
which
he
brought
upon
Tyre
,
partly
through
the
grief
that
surprized
them
for
the
loss
of
their
gainful
Trade
with
that
City
;
and
partly
as
being
terrified
,
lest
the
same
ruine
would
come
upon
them
,
that
was
already
come
upon
Tyre
;
The
Lord
hath
given
a
Commandment
against
the
Merchant-City
:
It
is
in
the
Original
,
against
Canaan
;
but
generally
Expositors
hold
,
that
hereby
is
meant
the
Inhabitants
of
Tyre
,
which
they
say
,
is
here
termed
Canaan
,
because
it
lay
in
the
land
of
Canaan
,
as
is
evident
,
Josh.
19.28
,
29
▪
where
both
Tyre
and
Zidon
are
reckoned
amongst
the
Cities
of
Canaan
;
and
likewise
Matth.
15.21
,
22.
where
the
Woman
that
came
out
of
the
coasts
of
Tyre
and
Zidon
,
is
called
a
Woman
of
Canaan
.
And
indeed
considering
the
word
Canaan
is
sometime
used
for
a
Merchant
(
as
we
find
it
translated
,
Hos.
12.7
.
where
it
is
said
of
Ephraim
,
He
is
a
Merchant
,
the
ballances
of
deceit
are
in
his
hand
)
and
that
Tyre
was
the
chief
Mart-Town
for
Merchandizing
in
those
parts
:
I
conceive
it
is
best
rendred
in
our
Bibles
,
The
Lord
hath
given
a
Commandment
against
the
Merchant-City
.
And
the
meaning
however
is
,
That
God
had
given
a
Commission
to
her
Enemies
the
Assyrians
or
Babylonians
,
to
pull
her
down
;
and
therefore
it
was
in
vain
to
think
,
that
her
great
strength
should
secure
her
;
to
destroy
the
strong
holds
thereof
,
or
,
the
strengths
thereof
,
as
it
is
in
the
Margin
,
that
is
,
whatever
she
had
,
which
she
might
hope
would
be
a
means
to
defend
her
.
Ver.
12.
And
he
said
,
Thou
shalt
no
more
rejoyce
,
O
thou
oppressed
Virgin
Daughter
of
Zidon
,
&c.
]
By
the
Daughter
of
Zidon
here
,
most
Expositors
hold
,
that
Tyre
is
meant
,
and
that
she
is
so
called
,
because
she
was
a
Colony
of
Zidons
;
see
above
,
ver.
4.
But
according
to
the
usual
Language
of
the
Scripture
,
it
is
rather
Zidon
her self
,
or
the
Inhabitants
thereof
,
that
is
here
called
the
Daughter
of
Zidon
;
a
Virgin-Daughter
she
is
termed
,
not
only
with
respect
to
the
beauty
of
the
City
,
and
the
delicacy
of
the
inhabitants
,
living
at
ease
and
pleasure
;
but
also
especially
because
she
had
never
been
hitherto
subdued
and
brought
under
by
any
hostile
power
;
but
withal
an
oppressed
Virgin
,
because
now
even
Zidon
was
to
be
destroyed
as
well
as
Tyre
.
And
this
I
conceive
is
that
which
is
intended
by
this
Expression
,
Thou
shalt
no
more
rejoyce
,
O
thou
oppressed
Virgin
Daughter
of
Zidon
;
not
that
Zidon
should
never
after
this
,
be
in
a
flourishing
and
rejoycing
Condition
(
for
it
is
most
probable
,
that
when
Tyre
was
restored
again
,
as
is
here
afterward
foretold
,
ver.
17.
Zidon
also
,
together
with
Tyre
,
did
also
recover
her
former
state
)
nor
that
Zidon
should
no
more
rejoyce
in
hope
of
her
enriching
and
advancing
her self
still
more
by
her
trading
with
Tyre
,
because
Tyre
was
to
be
destroyed
;
but
that
she
should
not
any
longer
triumph
and
be
in
such
jollity
,
as
she
had
hitherto
been
;
and
that
because
together
with
Tyre
even
she
should
be
also
destroyed
.
And
thereupon
to
assure
them
of
the
certainty
of
this
,
he
adviseth
the
Zidonians
to
flee
away
,
and
to
seek
some
place
of
shelter
elsewhere
,
see
the
Note
above
,
ver.
10.
or
else
foretels
,
that
they
also
should
be
carried
away
captives
into
Foreign
parts
;
Arise
,
pass
over
to
Chittim
,
see
the
Notes
before
,
ver.
1.
there
also
shalt
thou
have
no
rest
,
to
wit
,
because
even
thence
they
should
be
carried
away
as
Slaves
into
remoter
parts
;
Or
,
because
even
those
parts
also
should
be
invaded
by
the
proud
Conqueror
.
Ver.
13.
Behold
,
the
land
of
the
Chaldeans
,
&c.
]
Expositors
differ
very
much
concerning
the
meaning
of
this
verse
.
That
which
seems
most
probable
is
,
That
to
prevent
any
thought
of
the
impossibility
of
Tyres
being
destroyed
,
because
it
was
a
place
of
such
exceeding
strength
,
impregnable
and
invincible
in
the
eye
of
reason
,
and
because
it
was
a
City
of
so
great
Antiquity
,
that
had
stood
unsubdued
,
and
flourished
prosperously
for
so
many
Ages
,
the
Prophet
doth
here
propound
as
considerable
,
that
the
Assyrian
,
a
Nation
far
more
ancient
,
and
more
potent
than
the
Tyrians
,
was
at
last
subdued
and
ruined
by
the
Chaldeans
,
whom
the
Assyrian
had
raised
to
all
their
greatness
;
inferring
from
hence
,
that
therefore
it
was
no
wonder
at
all
,
though
the
Chaldean
and
Assyrian
now
joyned
together
,
should
destroy
Tyre
.
This
I
conceive
is
most
probably
the
scope
of
this
place
;
and
accordingly
I
understand
the
words
thus
,
Behold
,
the
land
of
the
Chaldeans
,
that
is
,
Behold
the
people
that
now
possess
the
land
of
Chaldea
(
that
very
people
by
whom
God
means
now
to
destroy
Tyre
)
this
people
was
not
,
that
is
,
They
had
not
the
name
of
a
people
,
no
body
made
any
reckoning
of
them
,
till
the
Assyrian
founded
it
for
them
that
dwell
in
the
wilderness
,
that
is
,
Till
the
Assyrian
gathered
them
together
that
after
the
Flood
,
or
after
the
Dispersion
occasioned
by
the
Division
of
Tongues
,
Gen.
11.11
.
were
scattered
abroad
here
and
there
,
and
lived
in
the
wilderness
in
waste
and
desolate
places
,
as
a
wild
,
rude
people
,
not
having
any
setled
places
of
habitation
,
but
dwelling
in
Tents
,
and
setled
them
to
live
together
as
one
associated
people
in
the
land
of
Chaldea
;
they
set
up
the
towers
thereof
,
they
raised
up
the
palaces
thereof
,
that
is
,
The
Assyrians
brought
them
to
live
together
in
Townships
and
Commonalities
,
which
by
degrees
came
to
be
stately
Cities
,
and
places
of
great
strength
;
and
he
brought
it
to
ruine
;
that
is
,
God
ruined
the
Assyrian
,
this
ancient
people
that
were
the
first
Founders
of
that
great
Empire
of
Chaldea
;
or
rather
the
Chaldean
,
that
was
at
first
brought
to
be
a
people
,
and
raised
to
such
a
flourishing
Condition
by
the
Assyrian
,
did
at
length
by
degrees
subdue
and
ruine
all
the
power
of
the
Assyrians
;
and
taking
Niniveh
,
the
chief
seat
of
their
Empire
,
did
translate
the
Empire
from
the
Assyrians
to
themselves
.
Some
I
know
do
hold
,
That
it
is
the
Babylonian
or
Chaldean
that
is
here
instanced
in
,
as
the
people
,
that
being
of
greater
strength
and
antiquity
than
Tyre
,
was
yet
at
last
subdued
by
the
Assyrian
that
had
raised
them
to
their
greatness
.
And
indeed
we
find
that
Babylon
is
mentioned
2
Kin.
17.24
.
amongst
those
Kingdoms
that
had
been
subdued
by
the
Assyrian
;
yea
,
and
there
are
that
take
the
last
clause
as
spoken
prophetically
with
respect
to
the
Persians
subduing
Chaldea
;
and
he
brought
it
to
ruine
;
that
is
,
God
,
by
the
Persian
will
bring
it
to
ruine
.
And
lastly
some
say
,
that
the
drift
of
these
words
is
to
shew
,
that
though
Tyre
did
boast
so
much
of
her
invincible
strength
and
antiquity
,
yet
she
should
be
ruined
by
a
State
more
ancient
and
mighty
than
she
was
,
to
wit
,
the
Chaldeans
;
Behold
,
the
land
of
the
Chaldeans
,
this
people
was
not
;
that
is
,
This
people
had
not
any
form
of
a
State
or
Common
wealth
,
till
the
Assyrian
founded
it
for
them
that
dwell
in
the
wilderness
;
that
is
,
till
the
Assyrian
founded
it
as
a
fit
harbour
for
his
shipping
,
and
so
brought
in
Colonies
of
people
that
had
formerly
dwelt
in
wild
and
waste
places
;
they
set
up
the
towers
thereof
,
they
raised
up
the
palaces
thereof
;
that
is
,
the
Assyrians
or
Chaldeans
were
they
that
brought
Tyre
to
be
such
a
strong
and
stately
City
;
and
he
brought
it
to
ruine
;
as
if
the
Prophet
had
said
,
And
thus
Tyre
is
now
like
to
be
destroyed
by
them
that
at
first
founded
her
.
But
the
first
Exposition
seems
to
me
the
best
.
Ver.
14.
Howl
ye
ships
of
Tarshish
,
&c.
]
See
the
Notes
above
,
ver.
1.
for
your
strength
is
laid
waste
;
that
is
,
Tyre
,
that
was
your
strong
harbour
for
your
shipping
,
and
by
trading
with
whom
,
you
became
so
exceedingly
enriched
,
and
made
powerful
and
mighty
,
is
ruined
and
destroyed
.
Ver.
17.
And
it
shall
come
to
pass
in
that
day
,
&c.
]
That
is
,
At
that
time
,
when
this
Prophecy
against
Tyre
shall
be
accomplished
,
that
Tyre
shall
be
forgotten
seventy
years
,
that
is
,
just
for
so
many
years
she
shall
lie
in
her
ruines
desolate
and
forsaken
,
not
minded
nor
regarded
,
either
by
God
or
man
;
see
the
Note
Psal.
13.1
.
Because
in
the
following
verse
Tyre
is
compared
to
a
harlot
forgotten
of
her
Lovers
;
it
may
well
be
that
in
Allusion
thereto
it
is
here
said
,
That
Tyre
shall
be
forgotten
,
that
is
,
That
her
Merchants
should
no
more
come
at
her
for
traffick
.
But
yet
the
Expression
may
well
be
understood
more
generally
,
as
including
also
Gods
disregarding
of
her
,
of
whom
it
is
therefore
said
afterward
,
ver.
17.
that
he
would
visit
her
,
as
it
were
remembring
her
again
in
mercy
.
As
for
the
seventy
years
,
the
time
here
prefixed
for
Tyres
lying
desolate
,
I
question
not
,
but
that
they
must
be
counted
from
the
time
that
Tyre
should
be
taken
by
Nebuchadnezzar
,
unto
the
ruine
of
the
Chaldean
Empire
;
and
consequently
that
they
are
in
a
manner
just
the
same
with
the
seventy
years
of
the
Jews
captivity
in
Babylon
;
and
that
because
we
find
the
Prophets
foretold
,
that
at
the
same
time
when
Nebuchadnezzar
should
destroy
Judea
and
Jerusalem
,
he
should
also
subdue
the
other
neighbouring
Nations
round
about
,
and
particularly
Tyre
;
See
Jer.
25.15
.
—
22.
and
27.2
,
3.
and
Ezek.
26.7
.
And
it
is
most
probable
,
that
as
the
Jews
were
restored
to
their
liberty
,
upon
the
breaking
of
the
Babylonian
yoke
by
the
Persians
,
so
it
might
be
with
other
Nations
too
,
that
were
under
the
same
bondage
.
And
this
being
so
,
observable
it
is
,
that
Tyre
,
who
was
punished
for
rejoycing
at
Jerusalems
Destruction
,
Ezek.
26.2
.
lay
just
as
many
years
desolate
as
Jerusalem
did
.
As
concerning
those
words
that
are
added
,
that
for
seventy
years
Tyre
should
be
forgotten
,
according
to
the
days
of
one
King
.
Some
would
have
the
ground
of
this
Expression
to
be
,
That
threescore
and
ten
years
are
commonly
accounted
the
time
of
a
mans
life
that
lives
long
;
See
Psal.
90.10
.
and
consequently
also
of
the
life
of
one
King
;
and
so
they
would
have
the
words
to
be
the
same
in
effect
,
as
if
it
had
been
said
,
according
to
the
days
of
one
man
.
But
because
there
is
little
or
no
strength
in
the
Reasons
they
give
,
why
it
is
said
,
according
to
the
days
of
one
King
,
and
not
of
one
man
,
I
cannot
approve
of
this
Exposition
.
The
true
meaning
of
the
words
is
,
That
Tyre
should
lie
desolate
and
forgotten
seventy
years
,
according
to
the
days
of
one
King
;
that
is
,
of
one
Kingdom
(
so
Dan.
7.17
.
by
four
Kings
is
meant
four
Kingdoms
,
or
four
different
successions
of
Kings
;
and
Dan.
8.21
.
by
the
King
of
Grecia
is
meant
a
Succession
of
the
several
Kings
of
Greece
)
and
so
that
which
is
intended
,
is
,
That
Tyre
should
lye
waste
so
long
as
the
Babylonian
Empire
should
continue
.
After
the
end
of
seventy
years
shall
Tyre
sing
as
an
harlot
.
]
It
is
in
the
Hebrew
,
It
shall
be
unto
Tyre
as
the
song
of
an
harlot
.
But
the
meaning
is
either
,
1.
That
Tyre
,
being
rebuilt
and
become
a
famous
Mart
again
,
should
be
as
jocund
and
jolly
,
as
ever
formerly
she
had
been
,
and
as
Harlots
use
to
be
when
they
are
singing
and
sporting
themselves
amongst
their
Lovers
:
Or
,
2ly
,
That
she
should
by
all
the
art
and
skill
she
could
use
,
and
by
all
the
fair
and
pleasing
Invitations
and
Promises
she
could
make
,
seek
to
win
the
Nations
far
and
near
,
to
return
to
their
old
way
of
trading
with
her
again
,
even
as
an
Harlot
that
having
been
forsaken
of
her
Companions
,
by
reason
of
some
foul
Disease
she
lay
under
,
or
some
such
other
occasion
,
doth
upon
her
recovery
,
by
singing
and
all
kind
of
flatteries
and
wantonness
,
labour
to
entice
and
allure
her
youngsters
to
return
to
her
again
:
Or
,
3ly
.
the
meaning
may
be
only
,
That
she
should
eagerly
buckle
her self
again
to
her
old
way
of
Traffick
;
wherein
she
is
compared
to
a
singing
Harlot
,
not
only
,
as
I
conceive
,
to
imply
her
eager
intending
her
gain
and
profit
,
which
is
the
only
thing
the
Harlot
minds
;
but
also
the
fair
and
flattering
Speeches
,
the
Frauds
and
Deceits
wherewith
Traders
are
wont
too
often
to
put
off
their
Wares
,
even
as
Harlots
are
wont
to
entice
men
to
be
dealing
with
them
.
Ver.
16.
Take
an
harp
,
go
about
the
City
,
thou
harlot
,
that
hast
been
forgotten
,
&c.
]
Persisting
in
the
Metaphor
began
in
the
last
words
of
the
foregoing
verse
,
the
Prophet
speaks
here
to
Tyre
,
as
to
some
forsaken
Harlot
,
because
it
was
,
it
seems
,
usual
with
such
Strumpets
,
thus
to
go
playing
and
singing
up
and
down
the
Cities
,
thereby
to
entice
their
former
Customers
to
look
after
them
again
;
Make
sweet
melody
,
sing
many
songs
,
that
thou
mayest
be
remembred
;
that
is
,
That
they
may
know
thou
art
still
living
,
and
where
thou
art
to
be
had
.
But
that
which
is
intended
hereby
,
is
to
foretel
,
that
Tyre
being
raised
again
out
of
her
Ruines
,
should
,
like
such
an
Harlot
,
return
again
to
her
old
Trade
,
and
use
all
the
Devices
she
could
,
to
bring
in
the
Nations
to
traffick
with
her
again
,
as
formerly
,
&c.
See
the
foregoing
Note
.
And
it
may
well
be
also
,
that
the
Prophet
doth
the
rather
use
these
Expressions
,
Take
an
harp
,
make
sweet
melody
,
and
in
Allusion
to
this
City's
being
formerly
much
addicted
to
such
kind
of
Musick
;
whence
is
that
of
the
Prophet
Ezekiel
concerning
Tyre
,
Chap.
26.13
.
I
will
cause
the
noise
of
thy
songs
to
cease
,
and
the
sound
of
thy
harps
shall
be
no
more
heard
.
See
also
Chap.
28.13
.
Ver.
17.
And
it
shall
come
to
pass
after
the
end
of
seventy
years
,
&c.
]
See
the
Note
above
,
ver.
15.
that
the
Lord
will
visit
Tyre
,
to
wit
,
in
mercy
,
raising
her
up
to
a
prosperous
estate
again
,
and
she
shall
turn
to
her
hire
;
that
is
,
She
shall
return
to
her
old
gainful
Trade
of
Merchandizing
,
and
shall
commit
Fornication
with
all
the
Kingdoms
of
the
World
,
&c.
that
is
,
as
a
Strumpet
entertains
all
comers
,
so
shall
she
have
Commerce
with
all
Nations
throughout
the
World
,
and
shall
as
greedily
pursue
her
old
filthy
Gain
by
unjust
and
fraudulent
Courses
,
as
ever
she
did
.
Ver
18.
And
her
Merchandise
and
her
hire
shall
be
Holiness
to
the
Lord
,
&c.
]
This
is
by
the
consent
of
almost
all
Expositors
,
spoken
of
the
times
when
the
Inhabitants
of
Tyre
should
embrace
the
Christian
Faith
,
to
wit
,
That
in
those
times
they
should
consecrate
their
Merchandise
,
and
the
Gain
they
got
thereby
,
to
the
service
of
God
.
In
those
words
,
Holiness
to
the
Lord
,
there
seems
to
be
an
Allusion
to
that
Motto
that
was
engraven
on
the
High
Priests
golden
Frontlet
,
Exod.
28.36
.
as
there
is
also
in
Zach.
14.20
.
In
that
day
shall
there
be
upon
the
Bells
of
the
Horses
,
HOLINESS
UNTO
THE
LORD
;
but
the
meaning
is
,
That
the
Tyrians
should
then
bestow
a
great
part
of
their
Wealth
for
pious
uses
,
as
might
be
most
for
Gods
Glory
,
and
for
the
good
of
his
Church
and
people
.
And
indeed
we
find
in
the
first
spreading
of
the
Gospel
,
the
Apostle
Paul
found
some
at
Tyre
that
had
already
embraced
the
Christian
Faith
,
Act.
21.3
,
4.
See
also
the
Note
,
Psal.
87.4
.
It
shall
not
be
treasured
nor
laid
up
,
that
is
,
they
shall
not
covetously
hoard
up
all
they
get
,
meerly
for
themselves
,
as
formerly
they
have
done
;
for
her
Merchandise
shall
be
for
them
that
dwell
before
the
Lord
,
that
is
,
They
shall
lay
out
very
much
of
their
Wealth
for
the
relief
and
support
of
the
Ministers
of
the
Gospel
,
and
others
the
poor
members
of
Christ
:
for
though
the
Prophet
expresseth
this
according
to
the
Language
of
the
Old
Testament
,
for
them
that
dwell
before
the
Lord
,
as
if
he
had
been
speaking
of
the
Priests
and
Levites
,
that
did
continually
wait
upon
the
Lord
in
the
Temple
;
yet
his
meaning
is
,
That
when
the
Tyrians
were
once
come
into
the
Church
,
though
they
should
not
heap
up
Wealth
by
unjust
ways
as
formerly
,
yet
what
they
got
in
an
honest
way
,
they
should
willingly
expend
it
for
the
support
of
the
Lords
special
Servants
,
the
Ministers
that
attend
upon
him
in
his
House
,
and
others
of
his
Houshold
of
Faith
,
who
are
indeed
a
holy
Priesthood
to
the
Lord
,
and
do
continually
endeavour
to
walk
with
him
,
and
to
approve
themselves
to
him
in
all
their
ways
;
yea
,
and
this
the
Prophet
saith
they
should
do
so
freely
and
bountifully
,
that
both
the
one
and
the
other
should
be
comfortably
and
sufficiently
supplied
with
Means
and
Maintenance
both
for
Food
and
good
Raiment
;
for
that
is
intended
in
those
last
words
,
to
eat
sufficiently
,
and
for
durable
clothing
.
CHAP.
XXIV
.
VERSE
1.
BEhold
,
the
Lord
maketh
the
earth
empty
,
&c.
]
This
following
Prophecy
some
would
have
restrained
to
the
Kingdom
of
the
Ten
Tribes
,
and
the
Desolation
which
Salmanasser
was
shortly
to
bring
upon
it
;
and
others
,
to
the
Land
both
of
Judah
and
Israel
,
with
respect
to
the
Destruction
thereof
,
first
by
the
Assyrians
,
and
afterwards
by
the
Babylonians
.
But
that
this
Prophecy
is
more
comprehensive
than
so
,
is
evident
by
those
Expresions
,
v.
4.
The
World
languisheth
and
fadeth
away
;
and
verse
21.
The
Lord
shall
punish
—
the
Kings
of
the
earth
upon
the
earth
.
Nor
yet
can
it
be
meant
(
as
some
others
would
have
it
)
of
Gods
destroying
the
whole
World
at
the
day
of
Judgment
,
because
ver.
13.
the
Prophet
addeth
a
passage
concerning
a
remnant
that
should
be
delivered
from
this
common
Destruction
.
It
is
therefore
far
more
probably
field
by
the
most
of
Expositors
,
that
the
Prophet
having
in
the
foregoing
Chapters
(
from
Chap.
13.
hitherto
)
denounced
many
sore
Judgments
against
Judah
and
Israel
,
and
the
neighbour
Nations
round
about
them
severally
,
as
the
Moabites
,
the
Syrians
,
the
Egyptians
,
&c.
doth
here
now
denounce
Desolation
and
Destruction
against
them
all
jointly
together
;
Behold
,
the
Lord
maketh
the
earth
empty
,
and
maketh
it
waste
,
&c.
as
if
he
should
have
said
,
What
should
I
speak
any
longer
of
the
Destruction
of
particular
Cities
and
Countries
?
The
Lord
hath
purposed
to
bring
Ruine
and
Devastation
upon
the
whole
earth
in
a
manner
.
It
is
true
indeed
,
that
because
the
Prophet
in
foretelling
this
to
the
Jews
,
did
more
especially
aim
at
the
awakening
of
them
,
and
the
calling
of
them
to
Repentance
;
therefore
in
this
general
denuntiation
,
he
inserts
many
passages
with
respect
to
them
particularly
(
who
were
included
amongst
the
rest
)
as
appears
ver.
2
,
and
5.
where
there
is
mention
of
their
Priests
,
and
Laws
,
and
Covenant
.
But
yet
questionless
the
Prophecy
is
intended
concerning
that
havock
that
was
to
be
made
amongst
the
Nations
before
severally
threatned
;
and
it
may
be
others
also
,
even
all
that
were
seated
in
those
parts
of
the
World
,
first
by
the
Assyrians
,
and
then
by
the
Chaldeans
,
and
then
after
that
by
the
Medes
and
Persians
.
There
is
a
Prophecy
much
like
to
this
,
Jer.
25.9
.
Behold
,
the
Lord
maketh
the
earth
empty
,
and
maketh
it
waste
,
that
is
,
He
will
empty
the
earth
of
the
Inhabitants
thereof
,
and
of
all
wherewith
it
is
replenished
and
adorned
;
and
leave
it
quite
desolate
,
See
the
Note
Chap.
3.26
.
It
is
as
if
he
had
said
,
That
the
earth
was
even
over-burthened
with
an
innumerable
company
of
wicked
wretches
;
and
therefore
God
would
ease
her
of
her
burden
,
and
turneth
it
upside
down
;
which
is
in
the
Hebrew
,
and
perverteth
the
face
thereof
;
that
is
,
It
shall
be
so
ruinated
,
that
it
shall
not
have
the
face
that
formerly
it
had
;
and
scattereth
abroad
the
inhabitants
thereof
;
that
is
,
some
fleeing
,
and
some
being
carried
away
Captives
,
they
shall
be
dispersed
abroad
amongst
several
Nations
.
Ver.
2.
And
it
shall
be
as
with
the
people
,
so
with
the
Priest
;
as
with
the
servant
,
so
with
his
master
,
&c.
]
That
is
,
The
Judgments
threatned
shall
fall
upon
all
sorts
and
Conditions
;
none
shall
be
spared
in
regard
of
any
preheminence
they
have
above
others
.
Ver.
3.
The
land
shall
be
utterly
emptied
,
&c.
]
See
the
Note
before
,
ver.
1.
Ver.
4.
The
earth
mourneth
,
&c.
]
That
is
,
The
Inhabitants
of
the
earth
;
See
the
Note
above
,
ver.
1.
Or
,
the
earth
it self
,
by
reason
of
the
sad
plight
whereinto
it
is
brought
;
See
the
Note
Chap.
3.26
.
And
fadeth
away
,
to
wit
,
as
plants
that
wither
away
;
See
the
Note
Chap.
1.30
.
The
World
languisheth
and
fadeth
away
,
that
is
,
All
the
Nations
round
about
Judea
against
whom
the
foregoing
Prophecies
were
denounced
,
lye
desolate
and
forsaken
;
See
the
Note
upon
the
like
Expression
,
Chap.
13.11
.
and
see
also
Chap.
16.8
.
The
haughty
people
of
the
earth
do
languish
,
that
is
,
The
great
and
lofty
ones
amongst
the
people
,
see
the
Notes
Chap.
2.11
,
12.
yet
because
it
is
in
the
Hebrew
,
the
heigth
of
the
people
doth
languish
;
therefore
some
do
understand
hereby
the
Jews
,
whom
God
had
advanced
by
spiritual
priviledges
above
all
other
people
.
Ver.
5.
The
earth
also
is
defiled
under
the
inhabitants
thereof
,
&c.
]
To
wit
,
by
the
Blood
and
Carcases
of
men
slain
;
Or
rather
by
the
abominable
wickednesses
that
were
committed
by
the
inhabitants
,
as
it
is
said
of
the
Land
of
Canaan
,
Levit.
18.25
.
that
it
was
defiled
by
the
horrid
sins
that
were
committed
therein
by
the
Canaanites
.
In
the
Exposition
there
seems
to
be
an
Allusion
to
those
things
that
by
the
Law
of
God
were
to
be
looked
upon
as
polluted
;
because
they
had
touched
any
persons
or
things
legally
unclean
.
By
the
earth
,
some
understand
the
Land
of
Israel
and
Judah
particularly
,
placing
the
Emphasis
of
the
words
in
this
,
That
this
land
had
not
been
kept
pure
,
as
a
land
so
peculiarly
consecrated
to
God
ought
to
have
been
.
But
I
see
not
why
it
may
not
still
be
understood
,
as
in
the
foregoing
verses
,
of
the
whole
earth
generally
;
yet
indeed
it
is
very
clear
,
that
though
the
Prophet
doth
here
foretel
Judgments
that
were
coming
upon
all
the
Nations
round
about
;
yet
all
along
he
doth
still
turn
his
speech
more
especially
to
the
Jews
to
whom
he
directed
his
Prophecy
.
And
so
he
seems
to
do
in
the
words
immediately
following
,
because
they
have
transgressed
the
Laws
,
changed
the
Ordinance
,
broken
the
everlasting
Covenant
,
that
is
,
They
have
wittingly
and
willingly
run
on
in
a
way
of
doing
whatever
they
listed
themselves
,
without
ever
taking
any
care
to
obey
the
Commandments
of
God
;
for
though
some
would
extend
this
to
the
Heathens
sinning
against
the
Laws
of
Nature
,
which
God
had
written
in
their
hearts
;
yet
methinks
this
is
clearly
added
with
reference
to
Gods
people
in
particular
.
And
though
some
by
the
Laws
would
have
the
negative
Precept
within
the
bounds
whereof
they
would
not
be
kept
;
and
by
the
Ordinance
,
the
affirmative
Commandments
,
which
they
minded
not
to
obey
;
yet
more
commonly
by
the
Laws
,
Expositors
understand
the
moral
Laws
;
and
by
the
Ordinance
,
the
Ceremonial
Statutes
,
which
they
are
said
to
have
changed
,
either
because
they
kept
not
to
the
rule
therein
prescribed
,
but
changed
and
altered
things
as
they
pleased
themselves
.
However
by
the
everlasting
Covenant
which
they
had
broken
,
is
certainly
meant
that
Covenant
of
Grace
,
which
God
had
made
with
Abraham
and
his
Seed
,
and
was
to
have
been
by
them
inviolably
observed
for
ever
.
Ver.
6.
Therefore
hath
the
curse
devoured
the
earth
,
&c.
]
That
is
,
The
Curse
and
Wrath
which
God
denounced
against
all
that
rebel
against
him
,
and
which
the
Israelites
had
imprecated
upon
themselves
in
case
of
disobedience
,
Deut.
27.26
.
shall
utterly
consume
both
the
Inhabitants
of
the
earth
,
and
all
besides
that
is
thereon
.
Yet
because
in
the
following
verses
the
Prophet
speaks
of
the
miseries
which
the
barrenness
of
the
earth
should
bring
upon
them
;
therefore
some
Expositors
do
understand
this
of
the
particular
curse
,
Deut.
28.16
,
17
,
18.
and
they
that
dwell
therein
are
desolate
,
that
is
,
They
are
left
in
a
desolate
Condition
,
stripped
of
all
their
former
Comforts
and
Enjoyments
;
therefore
the
inhabitants
of
the
earth
are
burned
,
that
is
,
Destroyed
with
fire
and
sword
by
hostile
Invasions
;
or
rather
,
consumed
and
destroyed
by
the
flaming
fire
of
Gods
wrath
;
See
the
Notes
Chap.
9.18
.
and
10.16
.
yet
some
understand
it
of
their
being
burnt
up
with
that
heat
and
drought
,
which
should
be
the
cause
of
the
burning
up
of
the
fruits
of
the
earth
,
whereof
afterward
the
Prophet
speaks
;
and
few
men
are
left
,
the
generality
of
the
people
being
cut
off
by
Gods
Judgments
,
or
carried
away
into
Captivity
.
Ver.
7.
The
new
wine
mourneth
,
&c.
]
This
Expression
is
used
to
imply
,
either
1.
That
they
should
have
a
mournful
Vintage
,
their
Vineyard
yielding
them
so
little
Wine
;
or
,
2ly
.
That
their
Wine
should
be
wastfully
spilt
or
swilled
down
by
the
Enemy
:
And
so
the
next
,
the
time
languisheth
,
implies
,
either
1.
That
their
Vines
should
fade
away
,
and
yield
little
fruit
;
or
,
2ly
.
That
they
should
be
cut
or
trodden
down
by
their
enemies
;
See
the
Note
,
Chap.
16.8
.
All
the
merry-hearted
do
sigh
,
that
is
,
all
that
having
abundance
,
lived
plensantly
and
merrily
,
or
all
that
used
to
be
jovial
and
merry
with
drinking
Wine
,
instead
of
singing
shall
now
sigh
and
mourn
.
And
in
all
this
now
the
Prophet
doth
covertly
tax
their
former
intemperance
and
excessive
jollity
;
as
if
he
should
have
said
,
You
that
have
spent
your
days
in
such
immoderate
pleasures
and
jollity
,
shall
shortly
find
,
that
the
case
will
be
sadly
alter'd
with
you
.
Ver.
9.
They
shall
not
drink
wine
with
a
song
,
&c.
]
That
is
,
Their
drunken
feasting
and
revelling
shall
cease
;
strong
drink
shall
be
bitter
to
them
that
drink
it
;
that
is
,
Though
they
should
have
strong
drink
,
they
shall
take
no
delight
in
it
for
very
anguish
and
sorrow
of
heart
;
their
miseries
and
Calamities
will
imbitter
all
their
Comforts
.
Ver.
10.
The
City
of
confusion
is
broken
down
,
&c.
]
Some
understand
this
of
Jerusalem
particularly
;
because
,
say
they
,
the
Prophet
doth
still
seek
to
apply
the
Judgments
here
denounced
particularly
to
the
Jews
to
whom
he
prophesied
.
But
it
may
better
be
understood
collectively
of
the
several
Cities
in
those
Countrys
,
against
which
the
Prophet
doth
here
prophecy
.
And
they
may
be
called
Cities
of
confusion
,
either
with
respect
to
the
base
confusion
and
disorder
that
was
in
them
,
there
being
nothing
therein
well
ordered
,
as
it
ought
to
be
;
or
else
with
respect
to
that
Confusion
and
Desolation
that
was
coming
upon
them
;
the
City
of
Confusion
is
broken
down
,
that
is
,
Every
City
destined
to
Confusion
and
Destruction
,
shall
be
broken
down
by
the
enemy
;
every
house
is
shut
up
,
that
no
man
may
come
in
;
that
is
,
All
houses
are
so
blocked
up
with
the
ruines
of
them
,
that
there
is
no
way
to
enter
into
them
;
or
,
they
all
lye
desolate
,
the
Inhabitants
being
slain
or
carried
away
Captives
,
so
that
there
is
no
coming
out
,
or
going
into
them
.
Ver.
11.
There
is
a
crying
for
wine
in
the
streets
,
&c.
]
To
wit
,
of
people
bewailing
the
want
of
it
,
or
the
loss
or
spoiling
of
it
by
the
Enemy
;
all
joy
is
darkened
,
&c.
that
is
,
Their
joy
shall
be
over-clouded
with
sorrows
,
or
turned
into
sorrows
;
See
the
Note
,
Chap.
13.10
.
Ver.
12.
In
the
City
is
left
Desolation
,
&c.
]
That
is
,
not
only
in
the
Country
,
but
even
in
the
Cities
too
,
there
shall
be
nothing
left
but
Desolation
;
all
that
is
therein
shall
be
destroyed
:
and
the
gate
is
smitten
with
Destruction
,
so
that
there
is
no
going
in
,
nor
coming
out
there
,
but
even
in
the
gates
,
where
there
used
to
be
the
greatest
concourse
of
people
,
there
shall
be
utter
Desolation
.
Ver.
13.
When
thus
it
shall
be
in
the
midst
of
the
land
among
the
people
,
&c.
]
That
is
,
When
there
shall
be
such
Desolation
made
,
as
is
aforesaid
,
among
the
people
,
both
of
Israel
and
the
neighbouring
Nations
round
about
them
,
there
shall
be
as
the
shaking
of
an
Olive-tree
,
&c.
See
the
Notes
,
Chap.
10.22
.
and
Chap.
17.6
.
where
the
same
is
said
of
the
Jews
,
that
is
here
said
both
of
Jews
and
Gentiles
together
.
The
drift
of
these
words
is
to
shew
,
either
1.
That
the
Destruction
made
amongst
these
people
should
be
so
great
,
that
there
should
be
but
a
very
small
remnant
left
undestroyed
.
Or
,
2ly
.
That
though
there
should
be
such
Desolation
made
in
those
parts
of
the
earth
,
both
Judea
and
the
Countrys
round
about
,
yet
there
should
not
be
such
an
utter
riddance
made
of
the
people
,
but
that
there
should
be
a
small
remnant
left
and
reserved
,
out
of
whose
Posterity
God
meant
to
gather
a
Church
of
his
Elect
,
that
should
praise
his
Name
.
Ver.
14.
They
shall
lift
up
their
voice
,
&c.
]
That
is
,
This
little
remnant
before
mentioned
,
both
in
Judea
and
the
Countrys
round
about
,
that
shall
escape
that
common
Destruction
and
Desolation
that
is
coming
upon
the
whole
earth
in
a
manner
,
in
those
parts
of
the
World
,
shall
with
great
joy
of
heart
lift
up
their
voices
to
shout
,
and
to
praise
God
for
their
wonderful
Deliverance
;
they
shall
sing
for
the
Majesty
of
the
Lord
,
that
is
,
They
shall
with
songs
of
Praise
extol
God
,
for
the
discovery
that
he
hath
made
of
his
glorious
Majesty
,
his
infinite
Power
,
and
Justice
,
and
Goodness
,
and
Mercy
,
both
in
punishing
those
multitudes
that
shall
then
be
destroyed
,
and
in
preserving
that
small
remnant
of
them
that
shall
escape
in
that
common
Destruction
;
they
shall
cry
aloud
from
the
Sea
,
that
is
,
From
the
Islands
that
are
in
the
Sea
;
or
from
the
Countrys
beyond
the
Sea
,
even
from
the
uttermost
parts
of
the
earth
,
the
shouting
and
singing
shall
be
heard
of
those
that
with
such
a
loud
voice
shall
praise
the
Lord
for
their
deliverance
.
But
now
the
great
question
is
,
Of
whose
,
and
of
what
Rejoycing
this
is
meant
?
Many
learned
Expositors
there
are
,
that
do
understand
it
meerly
of
those
that
should
escape
that
general
Destruction
threatned
in
this
Chapter
,
both
in
the
land
of
Judea
,
and
all
the
Countrys
about
them
.
And
some
understand
hereby
those
that
were
delivered
from
Salmanasser
,
or
Sennacheribs
invasion
in
the
days
of
Hezekiah
;
and
others
,
far
more
probably
,
of
those
that
escaped
when
the
Babylonians
made
such
havock
,
both
in
Judea
,
and
in
all
the
Countrys
round
about
,
that
were
over-run
and
subdued
by
their
victorious
Armies
.
But
because
the
Prophet
seems
here
to
foretel
,
that
the
joy
of
the
remnant
that
should
be
reserved
,
not
only
amongst
the
Jews
,
but
also
amongst
the
Heathens
about
them
,
should
be
so
exceeding
great
,
and
(
in
the
following
verses
,
that
they
should
in
their
joy
praise
the
Lord
God
of
Israel
which
the
Heathens
never
did
,
till
they
embraced
the
Christian
Faith
;
)
therefore
I
conceive
he
intends
here
,
not
only
the
joy
and
shouting
,
and
singing
of
those
that
should
be
delivered
from
the
general
devastation
(
whose
joy
might
be
said
to
be
heard
from
the
parts
beyond
the
Sea
,
because
thither
many
of
them
might
be
sold
for
Captives
)
but
also
principally
the
joy
and
singing
of
their
Posterity
,
that
should
exceedingly
triumph
and
praise
God
for
the
wonderful
discovery
of
his
Majesty
,
his
incomparable
Power
and
Mercy
in
the
great
work
of
mans
Redemption
by
Christ
,
and
in
calling
them
into
the
Kingdom
of
Christ
by
the
preaching
of
the
Gospel
;
as
likewise
their
lifting
up
their
voice
freely
,
and
without
fear
,
in
spreading
abroad
the
glad
tidings
of
Salvation
far
and
near
,
wherever
they
had
any
opportunity
to
do
it
.
As
for
the
last
clause
,
they
shall
cry
aloud
from
the
Sea
;
some
translate
that
,
they
shall
cry
aloud
from
the
West
;
(
because
the
Mediterranean
Sea
lay
on
the
West
of
Judea
)
And
accordingly
they
understand
it
,
of
the
rejoycing
of
those
believing
Jews
,
that
spreading
the
Gospel
in
the
Western
parts
of
the
World
(
whither
they
fled
upon
the
last
Devastation
of
Judea
by
the
Romans
)
did
exceedingly
rejoyce
,
when
they
saw
the
Roman
Empire
submit
to
the
Scepter
of
Christ
.
But
it
is
hard
to
say
,
that
this
is
here
particularly
intended
.
Ver.
15.
Wherefore
glorifie
ye
the
Lord
in
the
fires
,
&c.
]
These
may
be
the
words
of
the
Prophet
,
stirring
up
Gods
people
to
go
on
in
praising
God
,
as
in
the
foregoing
verse
he
had
foretold
they
should
do
;
but
yet
they
are
commonly
taken
to
be
the
words
of
the
remnant
before
spoken
of
,
who
escaping
that
publick
Desolation
that
was
coming
upon
the
earth
,
should
not
only
themselves
praise
God
with
a
loud
voice
,
as
was
said
in
the
foregoing
verse
;
but
should
also
,
as
is
here
said
,
stir
up
others
to
do
the
same
,
even
from
the
experience
of
their
deliverance
.
Some
render
the
words
,
as
in
the
Margin
of
our
Bibles
,
Glorifie
the
Lord
in
the
valleys
;
and
they
hold
,
that
the
valleys
are
named
,
either
because
the
Valleys
are
usually
most
inhabited
,
by
reason
of
the
conveniency
of
water
and
plenteous
feeding
that
is
there
to
be
had
;
or
else
to
imply
,
that
even
in
the
darkest
Corners
of
the
earth
,
in
the
basest
and
obscurest
Countries
of
the
World
,
the
Praises
of
the
Lord
should
be
heard
.
But
they
are
best
rendred
,
I
conceive
,
as
in
our
Translation
,
Wherefore
glorifie
ye
the
Lord
in
the
fires
;
that
is
,
Ye
that
are
in
the
fires
of
great
Tribulations
and
Troubles
,
consider
of
this
great
work
that
God
hath
done
upon
the
earth
,
and
be
thereby
stirred
up
to
glorifie
God
,
by
trusting
in
him
,
and
rejoycing
in
hope
of
being
delivered
by
him
;
and
let
all
do
this
all
the
world
over
;
which
is
implied
in
the
following
words
,
even
the
Lord
God
of
Israel
in
the
Isles
of
the
Sea
.
See
the
foregoing
Note
.
Ver.
16.
From
the
uttermost
part
of
the
earth
have
we
heard
Songs
,
&c.
]
As
if
the
Prophet
had
said
,
What
do
I
speak
of
glorifying
God
in
the
Valleys
,
and
in
the
Isles
of
the
Sea
?
We
the
people
of
God
have
heard
Praises
sung
to
our
God
,
even
from
the
uttermost
parts
of
the
earth
.
Only
we
must
know
,
that
though
the
Prophet
speaks
of
this
,
as
of
a
thing
done
already
,
to
imply
the
unquestionable
certainty
of
it
;
yet
his
meaning
is
,
That
this
should
be
done
hereafter
;
the
time
was
coming
when
they
should
hear
Psalms
of
Praise
sung
unto
God
,
even
from
the
remotest
parts
of
the
earth
.
And
though
we
may
say
,
that
there
was
an
initial
accomplishment
of
this
,
when
the
Jews
were
delivered
out
of
Babylon
,
and
other
Nations
were
at
the
same
time
set
free
,
that
had
been
held
in
bondage
by
the
Chaldeans
;
yet
I
conceive
,
the
full
performance
of
this
,
was
not
till
the
Gentiles
were
brought
in
to
the
Church
,
and
so
joyned
with
the
Jews
in
singing
Psalms
of
Praise
unto
God
.
And
accordingly
we
must
understand
the
following
clause
,
wherein
the
subject-matter
of
those
their
Songs
of
Praise
is
set
forth
,
even
glory
to
the
Righteous
,
to
wit
,
either
1.
That
they
should
glorifie
the
Righteous
God
,
because
he
had
by
his
righteous
Judgments
rescued
poor
Prisoners
and
Captives
from
the
bondage
of
their
proud
Enemies
,
that
had
tyrannized
over
them
;
or
,
because
he
had
manifested
himself
to
be
a
righteous
God
by
performing
his
promises
concerning
Christ
,
and
the
calling
of
the
Gentiles
:
Or
,
2ly
as
some
would
have
it
,
That
they
should
spread
abroad
the
Glory
of
Christ
their
Redeemer
,
who
is
indeed
often
termed
the
Righteous
in
the
Scripture
,
as
1
Joh.
2.1
.
We
have
an
Advocate
with
the
Father
,
Jesus
Christ
the
Righteous
.
See
also
Isa.
53.11
.
But
I
said
,
My
leanness
,
my
leanness
,
&c.
]
Some
would
have
this
rendred
,
as
it
is
in
the
Margin
,
My
secret
to
my self
,
my
secret
to
my self
;
and
that
the
meaning
should
be
,
That
he
concluded
confidently
of
that
which
God
had
secretly
imparted
to
him
;
to
wit
,
That
the
wicked
should
be
destroyed
,
and
the
Righteous
spared
;
Or
,
that
the
Prophet
durst
not
reveal
that
which
was
secretly
made
known
to
him
,
but
kept
it
to
himself
;
namely
,
that
of
those
that
should
thus
praise
God
and
Christ
,
there
should
be
so
few
of
his
own
Countrymen
the
Jews
,
the
Gentiles
being
for
the
generality
admitted
to
be
Gods
peculiar
people
;
which
is
altogether
improbable
.
That
Translation
therefore
,
which
we
have
in
our
Bibles
,
is
far
the
better
,
But
I
said
,
my
leanness
,
my
leanness
.
And
so
the
words
contain
a
very
pathetical
Expression
of
the
Prophets
grief
for
the
desperate
wickedness
of
his
own
people
,
and
the
wrath
and
vengeance
which
it
would
certainly
bring
upon
them
;
it
is
all
one
in
effect
,
as
if
he
had
said
,
that
he
did
even
continually
waste
and
pine
away
with
grief
,
notwithstanding
the
great
joy
which
he
foresaw
would
accrue
to
that
escaping
remnant
,
of
which
he
had
spoken
,
when
he
took
notice
how
great
the
wickedness
of
Gods
people
was
,
and
how
dreadful
the
Judgments
were
,
which
this
would
bring
upon
them
,
which
is
the
more
evident
by
the
following
Complaint
,
Wo
unto
me
,
the
treacherous
dealers
have
dealt
treacherously
,
yea
the
treacherous
dealers
have
dealt
very
treacherously
:
which
seems
clearly
to
be
meant
of
that
peoples
treacherous
dealing
with
God
,
to
whom
they
stood
obliged
for
so
many
singular
mercies
,
and
to
whom
they
had
so
often
engaged
themselves
;
yet
I
cannot
but
add
,
that
it
is
not
altogether
improbable
,
which
some
say
,
that
those
words
,
My
leanness
,
my
leanness
,
&c.
might
be
spoken
as
in
the
person
of
the
Nation
of
the
Jews
,
to
set
forth
what
a
thin
and
small
company
there
should
be
of
them
amongst
the
people
of
God
,
when
the
Church
should
be
mightily
enlarged
by
the
flowing
in
of
the
Gentiles
;
Or
,
that
the
Prophet
might
thereby
bewail
the
sad
Condition
the
Church
should
be
in
,
even
in
the
days
of
the
Gospel
,
by
the
base
and
treacherous
dealing
of
those
that
lay
in
her
own
bosom
.
Ver.
17.
Fear
,
and
the
pit
,
and
the
snare
are
upon
thee
,
O
Inhabitant
of
the
earth
.
]
See
the
Note
above
,
ver.
1.
There
seems
to
be
in
the
words
an
Allusion
to
that
which
was
usually
done
in
the
hunting
of
wild
beasts
,
wherein
,
first
the
beasts
are
roused
with
a
fright
and
fear
,
by
the
out-cry
and
hallowing
of
the
Huntsmen
,
and
the
barking
of
the
dogs
;
and
then
fleeing
away
,
they
fall
into
some
pit
that
was
digged
for
them
;
or
,
if
they
escape
them
,
they
are
taken
in
some
toils
or
snares
that
were
set
for
them
.
But
the
meaning
is
,
that
God
would
follow
the
Inhabitants
of
the
earth
with
variety
of
Judgments
(
even
while
he
spared
that
small
remnant
,
to
whom
,
in
the
foregoing
words
he
had
promised
to
shew
mercy
)
so
that
the
generality
of
them
should
be
utterly
destroyed
;
if
they
escaped
one
Judgment
,
another
should
surprize
them
,
as
is
more
fully
exprest
in
the
following
verse
,
And
it
shall
come
to
pass
,
that
he
who
fleeth
from
the
noise
of
the
Jews
,
shall
fall
into
the
pit
,
&c.
See
the
Note
,
Job
20.24
.
Ver.
18.
For
the
windows
from
on
high
are
open
,
&c.
]
To
wit
,
The
windows
of
heaven
,
as
it
was
in
Noahs
deluge
,
Gen.
7.11
.
to
which
the
Prophet
seems
here
to
allude
.
The
meaning
is
,
That
God
would
pour
down
his
Judgments
from
heaven
upon
them
,
as
once
upon
the
old
World
,
or
upon
Sodom
and
Gomorrha
;
See
the
Note
Psal.
42.7
.
and
the
foundations
of
the
earth
do
shake
,
as
it
were
for
fear
;
see
the
Notes
2
Sam.
22.8
.
and
Job
9.6
.
Both
Expressions
joyned
together
,
clearly
imply
,
That
God
would
arm
both
Heaven
and
Earth
against
them
,
so
that
his
Vengeance
should
break
forth
upon
them
,
both
from
above
and
from
beneath
;
and
therefore
there
would
be
no
escaping
for
them
.
Ver.
19.
The
earth
is
utterly
broken
down
,
the
earth
is
clean
dissolved
,
the
earth
is
moved
exceedingly
.
]
Having
said
in
the
foregoing
verse
,
the
foundations
of
the
earth
do
shake
;
with
respect
hereto
he
now
addeth
,
That
the
earth
and
all
things
thereon
should
be
utterly
broken
and
shattered
to
pieces
.
But
the
meaning
is
,
That
the
Kingdoms
and
States
of
the
earth
,
against
which
the
Prophecy
in
this
Chapter
is
directed
,
should
be
utterly
and
irrecoverably
destroyed
,
and
left
wholly
in
Confusion
and
Desolation
.
Ver.
20.
The
earth
shall
reel
to
and
fro
like
a
Drunkard
,
&c.
]
That
is
,
It
is
near
to
ruine
;
Or
,
the
Inhabitants
thereof
are
at
their
wits
end
,
and
know
not
which
way
to
turn
themselves
;
See
the
Note
,
Chap.
19.14
.
and
shall
be
removed
like
a
Cottage
,
to
wit
,
like
some
Shed
or
Tent
,
which
Travellers
set
up
to
lodg
in
by
night
,
and
then
in
the
Morning
pull
it
down
,
and
carry
it
away
with
them
.
It
may
be
meant
of
the
Ruine
and
Overthrow
of
States
,
Towns
and
Cities
,
or
the
carrying
away
of
the
people
into
Captivity
;
and
the
Transgression
thereof
shall
be
heavy
upon
it
,
that
is
,
Their
grievous
sins
,
the
cause
of
all
their
misery
,
shall
bring
heavy
Judgments
upon
them
;
and
it
shall
fall
,
and
not
rise
again
;
that
is
,
it
shall
be
utterly
ruined
,
and
shall
never
recover
its
former
Splendor
and
Glory
.
Ver.
21.
And
it
shall
come
to
pass
in
that
any
,
that
the
Lord
shall
punish
the
host
of
the
high
Ones
,
that
are
on
high
,
&c.
]
Some
by
the
host
of
the
high
ones
,
whom
God
would
punish
,
do
understand
the
Devils
,
whom
the
Apostle
terms
spiritual
wickedness
in
high
places
.
Others
understand
hereby
the
darkning
of
the
Sun
,
and
Moon
and
Stars
,
the
Host
of
Heaven
,
or
any
prodigious
signs
in
them
;
thereby
to
strike
the
inhabitants
of
the
earth
with
terror
,
of
which
the
Prophet
speaks
in
the
following
verse
;
or
Gods
destroying
the
Idol-images
of
these
Heavenly
lights
,
see
the
Notes
Chap.
17.
and
19.1
.
And
again
others
understand
it
of
the
Church
and
People
of
God
,
whom
God
had
advanced
on
high
above
all
other
Nations
,
and
whom
God
would
punish
,
as
well
as
others
.
But
there
is
no
just
ground
for
any
of
these
Expositions
.
That
which
is
most
probable
,
and
is
approved
by
the
best
Expositors
,
is
,
that
by
the
host
of
the
high
ones
,
that
are
on
high
,
is
meant
,
either
the
Kings
and
Princes
of
the
earth
in
general
,
together
with
their
forces
,
that
are
lifted
up
high
above
other
men
,
and
that
shine
gloriously
in
the
world
,
like
the
heavenly
lights
in
the
Firmament
(
and
then
the
following
words
,
and
the
Kings
of
the
earth
,
upon
the
earth
,
seem
to
be
added
by
way
of
explaining
these
)
or
else
more
particularly
,
those
proud
Assyrian
and
Babylonian
Monarchs
and
Potentates
,
such
as
were
Sennacherib
and
Nebuchadnezzar
,
with
their
mighty
Armies
,
that
were
Kings
of
Kings
,
as
one
of
them
is
called
,
Dan.
2.37
.
And
then
by
the
following
words
,
And
the
Kings
of
the
earth
,
upon
the
earth
,
are
meant
those
petty
Kings
,
that
were
Vassals
to
the
other
;
of
whom
the
Prophet
speaks
,
as
of
Princes
that
had
their
Thrones
on
the
ground
,
in
comparison
of
the
other
,
their
great
Lords
,
that
seemed
to
have
their
Thrones
above
the
Clouds
and
the
Stars
.
And
so
the
drift
of
the
whole
verse
is
to
shew
,
that
there
was
none
amongst
the
wicked
so
high
,
but
God
would
pull
them
down
.
Ver.
22.
And
they
shall
be
gathered
together
,
as
prisoners
are
gathered
in
the
pit
,
and
shall
be
shut
up
in
the
Prison
,
&c.
]
That
is
,
As
Malefactors
are
brought
in
from
several
places
,
and
clapped
up
together
in
the
Goal
;
so
shall
these
great
ones
,
mentioned
in
the
foregoing
verse
,
be
gathered
together
,
and
kept
in
safe
custody
.
And
the
meaning
of
this
may
be
,
either
1.
That
they
should
be
held
and
bound
so
fast
by
the
Almighty
Power
of
God
,
in
that
low
and
base
estate
whereinto
they
should
be
brought
,
that
they
should
be
no
more
able
to
extricate
themselves
out
of
it
,
than
Prisoners
are
able
to
make
an
escape
out
of
some
strong
Dungeon
,
where
they
are
laid
together
.
Or
,
2.
that
they
should
be
together
carried
Captives
into
Babylon
;
their
multitude
should
no
way
secure
them
.
Or
,
3.
that
they
should
be
slain
and
laid
up
together
in
the
grave
,
the
pit
whereinto
people
are
frequently
in
Scripture
said
to
be
gathered
.
But
now
if
the
words
should
be
understood
this
last
way
,
then
the
following
clause
,
and
after
many
days
shall
they
be
visited
,
must
necessarily
be
meant
of
a
farther
Visitation
in
wrath
,
to
wit
of
God's
delivering
them
up
at
the
Day
of
Judgment
,
when
they
should
be
raised
out
of
the
pit
of
the
grave
,
to
the
eternal
Torments
of
Hell
.
Or
else
that
clause
must
be
read
,
as
out
of
Junius
we
have
it
in
the
Margin
of
our
Bibles
,
And
after
many
days
shall
they
be
found
wanting
;
that
is
,
they
shall
no
more
of
a
long
time
be
found
lifting
up
themselves
in
a
way
of
enmity
against
God
.
All
which
being
not
improbable
,
I
doubt
not
but
that
this
last
clause
is
added
as
a
promise
of
Grace
and
Favour
,
And
after
many
days
shall
they
be
visited
,
to
wit
,
in
Mercy
.
And
it
may
be
meant
,
either
,
1.
Of
the
deliverance
of
those
before
threatned
,
from
the
Babylonian
bondage
;
to
wit
,
that
they
or
their
Posterity
should
after
many
years
be
set
at
liberty
by
the
Medes
and
Persians
;
See
the
Note
,
Chap.
23.17
.
Because
they
had
long
provoked
,
by
their
wickedness
,
therefore
they
should
be
a
long
time
kept
there
in
sore
Bondage
;
but
yet
at
length
,
after
many
days
,
deliverance
should
come
.
Or
2.
of
God's
visiting
their
Posterity
in
wonderful
Mercy
under
the
Kingdom
of
Christ
,
by
sending
him
into
the
world
,
and
causing
the
way
of
Life
through
him
to
be
made
known
to
them
by
the
Preaching
of
the
Gospel
;
for
that
this
is
here
included
,
the
following
verse
doth
clearly
shew
.
Ver.
23.
Then
the
Moon
shall
be
confounded
,
and
the
Sun
ashamed
,
&c.
]
That
is
,
When
after
this
execution
of
Divine
Vengeance
on
his
enemies
,
in
a
manner
all
the
world
over
,
God
shall
at
last
visit
them
in
mercy
,
as
was
said
in
the
close
of
the
foregoing
verse
,
(
which
though
it
may
be
meant
initially
of
God's
delivering
his
people
out
of
Babylon
,
yet
it
must
needs
be
principally
meant
of
God's
gracious
visiting
his
people
under
the
Kingdom
of
Christ
in
the
days
of
the
Gospel
)
with
such
exceeding
glory
and
brightness
shall
the
Greatness
and
Majesty
of
God
shine
forth
in
this
Kingdom
of
Christ
,
that
the
Sun
and
Moon
shall
be
ashamed
to
shew
their
faces
;
their
brightness
shall
be
as
no
brightness
,
yea
as
mere
darkness
in
comparison
of
that
;
when
the
glory
of
this
Sun
of
Righteousness
,
and
Day-spring
from
on
high
shall
shine
forth
in
the
world
,
it
shall
darken
all
the
glory
and
magnificence
of
all
earthly
states
and
worldly
things
,
even
as
a
greater
light
doth
darken
the
less
;
When
the
Lord
of
Hosts
shall
reign
in
Mount
Zion
and
in
Jerusalem
,
and
before
his
ancients
gloriously
;
That
is
▪
when
God
in
Christ
shall
in
his
Church
,
gathered
out
of
all
Nations
,
(
of
which
Zion
and
Jerusalem
was
a
type
)
reign
so
gloriously
,
and
discover
so
much
of
his
excellent
glory
in
their
protection
,
and
spiritual
Government
,
the
holiness
which
he
shall
work
in
them
here
,
and
the
glory
and
happiness
which
he
shall
clothe
them
with
in
Heaven
hereafter
;
and
his
Saints
taking
notice
thereof
,
shall
be
still
admiring
it
,
and
praising
his
name
.
For
though
his
ancients
are
only
here
mentioned
,
his
Magistrates
and
Ministers
;
yet
under
these
,
as
their
representatives
,
the
whole
body
of
God's
people
is
understood
.
See
the
Notes
,
Chap.
4.2
,
3
,
4
,
5.
CHAP.
XXV
.
VERSE
1.
O
Lord
,
thou
art
my
God
,
&c.
]
Some
conceive
this
to
be
a
Song
of
Praise
,
uttered
as
in
the
person
of
God's
Church
and
people
;
yea
of
the
Church
of
Believers
in
the
New
Testament
,
God's
Elders
or
Ancients
mentioned
in
the
close
of
the
foregoing
Chapter
:
But
I
see
not
why
it
may
not
be
as
well
taken
as
the
Prophets
own
Doxology
.
Being
deeply
affected
,
and
even
transported
with
the
consideration
of
those
wonderful
works
of
God
,
foretold
in
the
former
Chapter
,
concerning
the
dreadful
Judgments
he
would
execute
upon
the
wicked
,
both
amongst
his
own
people
,
and
all
the
Nations
about
them
,
in
a
manner
all
the
world
over
;
concerning
his
gracious
preservation
of
a
remnant
,
which
he
would
reserve
for
himself
;
and
especially
concerning
the
excellent
discovery
he
would
make
of
his
transcendent
Majesty
and
Glory
in
the
Kingdom
of
Christ
(
the
last
thing
mentioned
in
the
foregoing
Chapter
)
here
on
a
sudden
he
leaves
his
Prophetical
Discourse
,
and
breaks
forth
abruptly
,
as
it
were
,
into
a
Psalm
of
Praise
and
Thanksgiving
,
as
admiring
the
counsels
and
courses
of
God
therein
:
O
Lord
,
thou
art
my
God
:
as
if
he
should
have
said
,
Whatever
wicked
men
may
do
,
my
soul
shall
wholly
cleave
to
thee
;
I
will
exalt
thee
,
I
will
praise
thy
Name
,
see
the
Note
,
Psal.
52.9
.
For
thou
hast
done
wonderful
things
;
he
speaks
of
the
wonderful
things
which
he
had
foretold
should
be
done
,
as
if
they
had
been
done
already
;
and
see
the
Notes
,
Chap.
9.6
.
Thy
counsels
of
old
are
faithfulness
and
truth
;
that
is
,
that
which
thou
didst
long
since
foretel
,
or
thy
Promises
and
Threatnings
,
wherein
thou
didst
reveal
to
thy
people
what
from
Eternity
thou
hadst
determined
to
do
,
thou
hast
most
truly
and
faithfully
performed
.
Ver.
2.
For
thou
hast
made
of
a
City
,
an
heap
;
of
a
defenced
City
,
a
ruin
,
&c.
]
There
is
no
just
ground
why
this
should
be
restrained
,
as
some
would
have
it
,
either
to
Jerusalem
,
or
Samaria
,
or
Babylon
,
or
Rome
,
the
seat
of
Antichrist
:
It
is
rather
meant
generally
of
God's
ruining
the
Cities
,
threatned
in
the
foregoing
Chapter
,
for
which
see
the
Note
there
,
ver.
10.
A
palace
of
strangers
to
be
no
City
,
it
shall
never
be
built
;
that
is
,
Thou
hast
utterly
ruined
the
stately
Royal
Cities
of
the
Heathens
,
the
Seats
of
their
great
Kings
,
and
that
irrecoverably
too
;
so
that
they
shall
never
be
built
again
,
at
least
not
for
many
generations
,
see
the
Note
,
Psal.
37.18
.
Nor
in
their
former
Splendor
and
Glory
.
Ver.
3.
Therefore
shall
the
strong
people
glorifie
thee
;
the
City
of
the
terrible
Nations
shall
fear
thee
.
]
The
meaning
is
,
that
because
of
these
ruins
,
which
God
should
bring
upon
Kingdoms
and
Cities
,
either
1.
the
remaining
and
surviving
remnant
of
those
ruined
people
should
be
forced
to
acknowledg
God's
just
hand
upon
them
,
and
dread
his
mighty
power
.
Or
,
2.
the
neighbour
Nations
should
tremble
and
be
afraid
at
the
consideration
of
the
Glory
and
Majesty
of
the
great
God
of
Heaven
and
Earth
,
that
had
done
these
great
things
;
yea
even
the
mightiest
and
most
terrible
of
them
;
as
perceiving
that
no
strength
of
any
people
could
secure
them
from
his
wrath
;
and
that
this
should
tend
much
to
the
Praise
and
Glory
of
God
.
Or
,
3.
the
fierce
and
mighty
Nations
,
that
had
before
carried
themselves
most
proudly
and
rebelliously
against
God
,
being
humbled
by
these
Judgments
,
should
be
converted
to
the
Faith
of
Christ
;
and
so
becoming
God's
people
,
should
praise
God
for
his
mercy
to
them
,
and
that
not
with
their
lips
only
,
but
with
their
lives
too
,
as
being
such
as
should
unfeignedly
fear
and
serve
him
.
Ver.
4.
For
thou
hast
been
a
strength
to
the
poor
,
a
strength
to
the
needy
in
his
distress
,
&c.
]
This
is
mentioned
as
another
of
the
wonderful
works
of
God
,
for
which
the
Prophet
undertakes
here
to
praise
his
Name
;
namely
,
that
as
he
had
destroyed
those
mighty
ones
,
ver.
2.
so
he
had
also
protected
and
delivered
his
poor
,
weak
,
afflicted
people
,
where
by
their
low
condition
they
were
also
made
low
in
spirit
,
humbled
,
and
so
fit
for
mercy
;
and
had
been
as
a
strong
Fortress
to
them
,
to
secure
them
from
their
enemies
.
A
refuge
from
the
storm
,
a
shadow
from
the
heat
,
when
the
blast
of
the
terrible
ones
is
as
a
storm
against
the
wall
;
to
wit
,
that
sorely
shatters
or
overturns
the
wall
,
or
at
least
beats
with
such
violence
upon
it
,
that
it
is
likely
to
carry
all
before
it
.
The
deliverance
of
Jerusalem
from
the
siege
of
Sennacherib
,
and
the
Jews
from
their
Captivity
in
Babylon
,
were
remarkable
accomplishments
of
this
Promise
.
But
I
see
no
reason
why
the
place
should
be
restrained
to
either
of
these
.
Ver.
5.
Thou
shalt
bring
down
the
noise
of
strangers
,
&c.
]
That
is
,
Thou
shalt
abate
,
or
suppress
and
put
an
end
to
,
the
furious
commotions
and
triumphings
of
the
Heathens
,
the
enemies
of
thy
people
:
As
the
heat
in
a
dry
place
;
that
is
,
as
thou
dost
many
times
abate
and
suppress
the
heat
of
the
Sun
in
some
dry
desert
,
where
otherwise
there
would
be
no
refreshing
for
the
poor
Traveller
,
neither
water
to
quench
his
thirst
,
nor
shadowy
tree
to
be
a
shelter
to
him
:
Even
the
heat
with
the
shadow
of
a
cloud
,
That
is
,
as
thou
dost
allay
or
suppress
the
scorching
heat
of
the
Sun
,
by
the
interposition
of
some
thick
Cloud
,
and
somtimes
by
the
cooling
showers
that
fall
from
thence
;
so
shalt
thou
abate
and
cause
to
cease
the
burning
rage
and
heat
of
the
enemies
of
thy
people
against
them
;
see
the
Note
,
Exod.
13.21
.
The
branch
of
the
terrible
ones
shall
be
brought
low
.
That
is
,
their
Posterity
also
shall
be
so
ruined
and
brought
down
,
that
they
shall
not
be
able
to
hurt
God's
people
any
more
.
This
must
needs
be
the
meaning
of
this
last
clause
,
according
to
our
Translation
.
But
indeed
many
of
our
best
Interpreters
hold
,
that
it
should
rather
be
rendred
,
The
Song
,
or
,
the
triumph
of
the
terrible
ones
shall
be
brought
low
.
Ver.
6.
And
in
this
mountain
,
&c.
]
The
Prophet
having
ended
his
Hymn
of
Thanksgiving
in
the
foregoing
verses
,
wherein
he
had
praised
God
for
those
wonderful
things
which
he
had
foretold
should
be
done
by
him
,
doth
here
return
again
to
his
Prophetical
discourse
,
and
sheweth
what
God
would
farther
do
in
those
glorious
times
,
whereof
he
had
spoken
,
Chap.
24.13
.
And
in
this
Mountain
shall
the
Lord
of
Hosts
make
unto
all
people
a
Feast
of
fat
things
;
that
is
,
Cattel
and
Fowl
fatted
,
usually
esteemed
the
daintiest
food
;
A
Feast
of
Wines
on
the
lees
,
that
is
,
old
and
strong
Wines
,
not
racked
,
but
remaining
still
upon
the
lees
:
This
I
conceive
our
Translation
must
needs
intend
.
And
true
it
is
,
that
the
remaining
of
Wines
upon
the
lees
for
some
time
doth
feed
and
preserve
them
,
and
makes
them
the
stronger
and
the
more
odoriferous
;
whence
is
that
,
Jer.
48.11
.
Moab
hath
been
at
ease
from
his
youth
,
and
he
hath
setled
on
his
lees
,
and
hath
not
been
emptied
from
vessel
to
vessel
—
Therefore
his
taste
remained
in
him
,
and
his
scent
is
not
changed
.
Yet
some
I
know
understand
hereby
pure
refined
Wines
,
drawn
off
from
the
dregs
and
lees
,
and
therefore
not
muddy
,
but
clear
;
and
so
hold
that
the
next
words
are
added
to
explain
these
,
Of
fat
things
full
of
Marrow
,
of
Wines
on
the
lees
well
refined
.
But
however
all
this
must
be
understood
Spiritually
,
to
wit
,
that
in
the
Church
of
Christ
(
that
Mountain
mentioned
before
,
Chap.
24.13
.
whereof
Zion
was
a
Type
,
see
the
Notes
,
Chap.
2.2
,
3.
)
God
would
feast
his
people
of
all
Nations
;
not
Jews
only
,
but
Gentiles
too
,
1.
here
in
this
life
with
the
sweet
comforts
of
Christ
,
tendred
them
in
the
Gospel
and
Gospel-Ordinances
,
together
with
the
Gifts
and
Graces
of
his
Spirit
,
(
for
which
see
the
Notes
,
Psal.
22.26
.
and
Prov.
9.2
.
)
with
respect
whereto
our
Saviour
himself
doth
in
like
manner
compare
the
preaching
of
the
Gospel
to
a
great
Supper
,
Luk.
14
.
1●
.
and
to
a
Feast
made
by
a
King
at
the
Marriage
of
his
Son
,
Mat.
22.2
.
●nd
2.
in
Heaven
hereafter
with
the
fulness
of
Happiness
and
Joy
,
wherewith
they
shall
be
there
satisfied
unto
all
Eternity
,
which
Apoc.
19.9
.
is
called
the
Lambs
Marriage-Feast
,
and
the
Table
in
the
Kingdom
of
Heaven
,
Luke
2●
30.
and
Mat.
8.11
.
wherewith
God
shall
for
ever
feast
his
people
.
See
●●e
Notes
,
Psal.
17.15
.
and
36.8
.
Some
,
I
know
,
would
have
this
underst●od
of
God's
destroying
his
and
his
peoples
Enemies
.
But
the
Context
shew
plainly
,
that
this
cannot
be
here
intended
.
And
though
we
should
yield
●●
that
which
others
indeed
more
probably
say
,
That
the
Prophet
might
have
some
respect
in
that
which
is
said
here
to
the
occasion
which
God
would
give
both
the
Jews
and
other
Nations
of
exceeding
great
joy
by
their
deliverance
out
of
the
Babylonian
Captivity
,
(
and
that
in
expressing
this
,
he
compares
God
to
some
great
King
,
making
a
Feast
to
his
Nobles
and
Captains
after
some
great
Victory
obtained
by
him
.
)
Yet
certainly
this
was
only
looked
to
as
a
Type
of
that
greater
Spiritual
Feast
,
which
is
here
principally
intended
;
namely
,
the
Celestial
Joy
which
he
would
bestow
upon
his
people
of
all
Nations
in
and
through
Christ
,
first
by
the
glad
tydings
of
the
Gospel
,
and
afterward
by
the
enjoyment
of
himself
for
ever
in
his
Kingdom
of
Glory
.
Ver.
7.
And
he
well
destroy
in
this
mountain
,
&c.
]
Here
the
Prophet
begins
to
recite
the
dainties
they
should
have
in
the
Feast
promised
in
the
foregoing
verse
;
that
is
,
the
benefits
that
should
redound
to
them
by
Christ
:
And
the
first
he
mentions
is
,
that
in
his
Church
he
will
utterly
destroy
the
face
of
the
covering
cast
over
all
people
,
and
the
veil
that
is
spread
over
all
Nations
;
that
is
,
he
will
free
his
people
from
that
blindness
and
ignorance
,
that
vail
of
darkness
which
lies
naturally
upon
the
minds
of
all
mankind
,
so
that
they
cannot
find
the
way
unto
Life
Eternal
,
and
of
which
the
Apostle
speaking
,
as
with
respect
unto
the
Jews
,
saith
,
Which
vail
is
done
away
in
Christ
,
2
Cor.
3.14
.
Some
,
I
know
,
by
this
destroying
the
face
of
the
covering
cast
over
all
people
,
do
understand
Christ's
destroying
Death
;
and
that
in
the
expression
here
used
,
there
is
an
Allusion
to
the
Face-cloth
,
wherewith
the
faces
of
dead
men
are
wont
to
be
covered
,
Joh.
11.44
.
or
to
the
custom
of
covering
the
faces
of
condemned
Malefactors
,
see
the
Note
Esth.
7.8
.
But
this
of
Christ's
destroying
Death
,
is
added
in
the
next
verse
;
and
the
former
therefore
is
rather
here
intended
;
namely
,
the
freeing
of
his
people
from
that
ignorance
under
which
they
lay
by
Nature
,
by
the
enlightning
of
the
Gospel
,
which
was
signified
by
the
rending
of
the
Veil
of
the
Temple
at
the
Death
of
Christ
.
And
all
this
is
said
should
be
done
in
this
mountain
,
as
before
,
not
only
because
it
should
be
done
in
the
Church
,
made
up
both
of
Jews
and
Gentiles
;
but
also
because
the
Gospel
,
whereby
this
was
to
be
done
,
was
at
first
to
go
out
of
Mount
Zion
.
See
the
Notes
Chap.
2.3
.
Ver.
8.
He
will
swallow
up
death
in
victory
,
&c.
]
That
is
,
He
will
destroy
Death
for
ever
,
(
as
the
word
in
the
Original
,
here
translated
in
victory
,
doth
properly
signifie
)
so
that
it
shall
never
more
prevail
over
his
redeemed
ones
;
but
Christ
shall
reign
,
this
his
last
Enemy
being
destroyed
for
ever
and
ever
.
Now
though
this
was
done
partly
by
the
Death
of
Christ
,
whereby
he
abolished
Death
,
2
Tim.
1.10
.
having
by
his
suffering
Death
delivered
his
people
●●om
that
Death
which
their
sins
had
deserved
,
Heb.
2.15
.
yet
it
shall
chiefly
b●
accomplished
at
the
Resurrection
of
the
just
,
when
they
shall
pass
into
Lif●
Eternal
,
after
which
there
shall
be
no
more
death
,
Rev.
21.4
.
for
so
the
Apost●●
saith
expresly
,
1
Cor.
15.54
.
When
this
corruptible
shall
put
on
incorruption
,
and
th●
mortal
shall
have
put
on
immortality
,
then
shall
be
brought
to
pass
that
Saying
●●at
is
written
,
Death
is
swallowed
up
in
victory
:
And
the
like
may
be
said
of
th●
following
words
,
And
the
Lord
God
will
wipe
away
tears
from
off
all
faces
,
to
wit
,
of
his
people
;
even
as
a
tender
Mother
wipes
away
the
tears
of
her
weeping
little
Child
:
For
though
God
doth
this
partly
by
the
comforts
of
his
Word
and
Spirit
here
,
yet
it
is
not
completely
done
till
they
be
taken
up
into
Heaven
;
to
which
estate
therefore
this
passage
is
applied
by
St.
John
,
Revel.
7.17
.
and
21.4
.
And
so
likewise
in
the
next
clause
,
And
the
rebuke
(
or
,
reproach
)
of
his
people
shall
be
taken
away
from
off
all
the
earth
;
the
meaning
is
,
that
God
would
free
his
people
from
that
extreme
scorn
and
contempt
which
was
cast
upon
them
all
the
world
over
;
and
from
the
worlds
base
and
despightful
usage
of
them
,
in
their
continual
afflicting
and
persecuting
of
them
,
as
if
they
were
a
people
not
worthy
to
live
upon
the
face
of
the
earth
.
But
now
the
accomplishment
of
this
here
principally
intended
,
is
the
exceeding
Glory
whereunto
God's
people
shall
be
advanced
in
Heaven
.
For
when
God
shall
take
them
into
this
blessed
and
glorious
condition
,
then
indeed
all
the
Inhabitants
of
the
earth
shall
be
effectually
taken
off
from
that
vile
and
base
esteem
which
they
formerly
had
of
them
.
Many
good
Expositors
do
,
I
know
,
apply
all
this
to
the
deliverance
of
God's
people
out
of
Babylon
.
But
it
is
only
as
looking
upon
that
as
a
Type
of
this
far
greater
deliverance
,
promised
to
God's
redeemed
ones
in
and
through
the
Lord
Christ
.
Ver.
9.
And
it
shall
be
said
in
that
day
,
&c.
]
That
is
,
In
that
day
when
these
Promises
shall
be
accomplished
,
the
people
of
God
shall
say
,
to
wit
,
with
wonder
and
exceeding
great
joy
,
(
for
this
is
,
as
it
were
,
the
language
of
the
Guests
at
the
Feast
mentioned
before
,
ver.
6.
)
Lo
,
this
is
our
God
,
we
have
waited
for
him
,
and
he
will
save
us
,
&c.
Which
may
be
understood
,
1.
in
the
Type
,
of
the
rejoycing
of
God's
people
at
the
Lord
's
delivering
them
out
of
Babylon
,
which
they
had
long
expected
,
and
came
at
last
to
pass
according
to
God's
Promise
and
their
earnest
expectation
.
And
taking
it
thus
,
observable
it
is
,
that
in
this
expression
of
their
present
joy
and
confidence
in
God
,
they
do
withal
covertly
judg
and
condemn
themselves
;
because
before
their
being
carried
into
Babylon
by
their
disobeying
God's
Laws
,
and
seeking
to
foreign
Princes
for
help
in
their
dangers
,
they
had
not
carried
themselves
towards
the
Lord
,
as
now
they
found
they
should
have
done
.
Or
,
2.
of
the
people
of
God's
owning
Christ
at
his
coming
in
the
flesh
,
and
embracing
him
by
Faith
,
when
tendred
to
them
in
the
Gospel
,
as
the
true
God
,
their
Lord
and
Saviour
,
long
ago
promised
them
,
with
great
joy
,
because
of
the
peace
made
by
him
between
God
and
them
.
Or
,
3.
of
the
Churches
triumphing
in
Christ
,
when
he
shall
come
to
judge
the
world
,
and
to
receive
them
into
his
Kingdom
of
Glory
.
Ver.
10.
For
in
this
Mountain
shall
the
hand
of
the
Lord
rest
.
]
That
is
,
His
powerful
Providence
shall
be
constantly
and
continually
over
his
Church
to
protect
and
bless
them
.
See
the
Note
;
Psal.
80.17
.
It
is
the
same
in
effect
with
that
of
our
Saviour
,
Mat.
28.20
.
And
lo
,
I
am
with
you
alway
,
unto
the
end
of
the
world
.
And
Moab
shall
be
trodden
down
under
him
,
&c.
]
That
is
,
under
his
feet
,
Psal.
110.1
.
Moab
is
here
particularly
mentioned
,
because
none
were
more
constantly
and
more
fiercely
bent
upon
doing
mischief
to
God's
people
than
they
were
;
but
under
these
by
a
Synecdoche
all
the
wicked
enemies
of
his
people
are
intended
.
Even
as
straw
is
trodden
down
for
the
dunghil
,
to
wit
,
the
worst
of
the
straw
,
not
fit
to
be
reserved
for
any
other
use
.
The
word
which
we
render
trodden
down
,
some
translate
threshed
,
and
accordingly
they
read
this
verse
thus
,
And
Moab
shall
be
threshed
under
him
,
even
as
straw
is
threshed
in
Madmenah
;
and
then
take
Madmenah
to
be
a
City
of
Moab
,
called
Madmen
,
Jer.
48.2
.
and
hold
,
that
because
this
City
being
scituate
in
a
rich
Corn-country
,
where
there
was
abundance
of
straw
,
which
was
the
less
regarded
,
thence
the
Prophet
useth
this
expression
here
of
straw
threshed
in
Madmenah
.
Ver.
11.
And
he
shall
spread
forth
his
hands
in
the
midst
of
them
,
as
he
that
swimmeth
spreadeth
forth
his
hands
to
swim
,
&c.
]
Some
hold
that
this
is
spoken
of
Moab
,
with
relation
to
the
last
words
in
the
foregoing
verse
,
to
wit
,
That
as
the
Swimmer
stretcheth
forth
his
hands
to
swim
,
so
he
being
trodden
down
by
his
enemies
,
should
in
the
midst
of
them
stretch
forth
his
hands
to
beg
for
mercy
both
of
God
and
his
enemies
:
Or
,
that
he
should
,
though
in
vain
,
strive
with
all
possible
endeavours
to
save
himself
from
utter
ruin
,
even
as
a
ship-wrack'd
man
being
fallen
into
the
Sea
,
laboureth
with
all
his
might
by
swimming
to
escape
drowning
.
But
clearly
,
as
I
conceive
,
this
is
spoken
of
God
,
That
he
shall
spread
forth
his
hands
in
the
midst
of
them
,
as
he
that
swimmeth
spreadeth
forth
his
hands
to
swim
:
And
the
meaning
of
this
Similitude
seems
to
be
,
either
that
breaking
in
upon
Moab
he
should
with
all
earnestness
,
as
with
both
hands
,
lay
on
upon
them
on
every
side
,
and
that
again
and
again
,
continually
without
intermission
,
not
only
in
the
skirts
of
the
Country
,
but
even
in
the
midst
and
heart
of
the
Land
.
Yea
,
not
giving
over
till
he
had
passed
thorough
it
,
and
had
every
where
executed
his
Judgments
upon
them
,
and
subdued
the
whole
Land
under
his
power
.
Or
else
,
that
he
should
easily
and
without
any
opposition
work
his
will
upon
that
great
and
mighty
people
,
even
as
he
that
swimmeth
doth
only
stretch
himself
upon
the
water
,
and
spreading
forth
his
arms
doth
gently
put
away
the
waters
before
him
,
and
so
cuts
his
way
through
the
Sea
or
Rivers
.
And
he
shall
bring
down
their
pride
,
see
the
Note
Chap.
16.6
.
together
with
the
spoils
of
their
hands
.
That
is
,
their
wealth
,
which
by
rapine
and
violence
they
had
taken
from
others
.
Ver.
12.
And
the
fortress
of
the
high
fort
of
thy
walls
shall
he
bring
down
,
&c.
]
That
is
,
Moab's
high
and
strong
walls
,
which
they
esteemed
such
a
mighty
defence
.
CHAP.
XXVI
.
VERSE
1.
IN
that
day
,
&c.
]
To
wit
,
when
that
shall
be
done
for
God's
people
,
which
is
before
promised
;
that
is
,
when
they
shall
be
delivered
out
of
Babylon
,
and
so
likewise
when
their
Redemption
by
Christ
from
their
spiritual
Bondage
,
whereof
the
deliverance
out
of
Babylon
was
a
type
,
shall
be
made
known
to
them
by
the
preaching
of
the
Gospel
,
see
the
Note
,
Chap.
24.9
.
shall
this
Song
be
sung
in
the
Land
of
Judah
:
to
wit
,
at
their
return
from
Babylon
,
and
in
the
Church
of
Christ
,
whereof
that
Land
was
a
Figure
,
see
the
Note
,
Deut.
31.19
.
The
meaning
is
,
that
the
state
of
the
times
he
now
speaks
of
,
should
be
such
,
that
they
might
well
sing
this
Song
:
yea
,
and
it
may
well
be
that
this
Song
was
purposely
composed
,
that
in
the
Babylonian
Captivity
the
faithful
might
hereby
chear
up
themselves
with
hope
of
deliverance
.
We
have
a
strong
City
,
&c.
]
This
may
seem
to
be
spoken
as
in
opposition
to
that
which
was
said
ver.
12.
of
the
foregoing
Chapter
,
concerning
the
Lord's
beating
down
the
Cities
of
Moab
.
Their
mightiest
Cities
shall
be
laid
in
the
dust
;
but
we
have
a
strong
City
,
to
wit
,
Jerusalem
,
or
the
Church
of
Christ
,
whereof
Jerusalem
was
a
Type
,
against
which
the
gates
of
Hell
shall
not
prevail
.
As
this
is
spoken
with
respect
to
the
Jews
,
when
they
were
come
back
to
Jerusalem
from
Babylon
,
it
may
import
as
much
as
if
they
had
said
,
Though
our
City
may
seem
weak
in
comparison
of
what
it
was
before
the
Babylonians
destroyed
it
;
yet
blessed
be
God
,
we
can
look
upon
it
as
a
strong
City
:
Salvation
will
God
appoint
for
walls
and
bulwarks
;
that
is
,
God's
protection
and
preservation
will
be
to
us
instead
of
the
strongest
walls
and
bulwarks
.
And
as
it
is
intended
of
the
Church
of
Christ
,
the
meaning
is
,
that
through
God's
protection
she
shall
be
invincible
.
And
some
add
too
,
that
the
Salvation
wrought
by
Christ
shall
be
the
cause
and
ground
of
this
her
safety
.
Ver.
2.
Open
ye
the
gates
,
that
the
righteous
Nation
which
keepeth
the
Truth
,
may
enter
in
.
]
1.
As
this
hath
respect
to
the
return
of
the
Jews
out
of
Babylon
,
by
the
gates
may
be
meant
,
either
the
gates
of
Jerusalem
,
(
thereby
to
imply
the
certainty
of
their
return
thither
,
and
the
multitude
of
those
that
should
return
;
)
Or
(
as
some
)
the
gates
of
the
Temple
,
which
should
be
re-edified
by
them
,
that
there
they
might
serve
and
praise
the
Lord
;
see
the
Notes
,
Psal.
24.7
.
and
118.19
,
20.
And
this
remnant
returning
may
be
called
the
righteous
Nation
,
which
keepeth
the
truth
;
that
is
,
which
faithfully
in
all
things
keepeth
close
to
the
truth
of
God's
Word
;
both
to
imply
what
God
required
of
them
upon
their
return
,
to
wit
,
that
they
should
not
be
a
wicked
,
rebellious
people
,
as
they
had
been
,
but
a
righteous
holy
Nation
;
and
likewise
,
because
they
should
be
at
that
time
,
partly
through
the
cutting
off
of
multitudes
of
the
former
wicked
generation
,
and
partly
through
the
Repentance
of
great
numbers
of
those
that
returned
,
a
people
very
much
reformed
and
purged
from
their
former
dross
.
But
,
2.
as
this
hath
respect
to
the
days
of
the
Gospel
,
it
is
clearly
a
Prediction
of
the
multitude
of
the
Gentiles
that
should
come
thronging
into
the
Church
of
Christ
,
together
with
the
believing
Jews
,
and
should
not
only
profess
the
truth
of
the
Gospel
,
but
also
be
really
a
righteous
people
,
according
to
the
Rule
and
Tenor
of
the
Gospel
.
Ver.
3.
Thou
wilt
keep
him
in
perfect
peace
,
whose
mind
is
stayed
on
thee
;
because
he
trusteth
in
thee
.
]
That
is
,
Thou
,
God
,
wilt
constantly
keep
that
man
in
all
manner
of
solid
Peace
and
Prosperity
,
whose
heart
doth
constantly
adhere
to
thee
,
and
rely
and
rest
upon
thee
in
all
conditions
whatsoever
:
Either
God
will
outwardly
protect
and
prosper
such
,
or
in
their
troubles
he
will
bear
up
their
hearts
with
inward
comfort
and
peace
.
See
the
Notes
,
Psa.
32.10
.
&
119.
165.
Ver.
4.
Trust
ye
in
the
Lord
for
ever
,
&c.
]
That
is
,
Constantly
unto
the
end
,
whatever
be
the
outward
Dispensations
of
God's
Providence
towards
you
.
Thus
from
that
which
is
said
in
the
foregoing
verse
,
the
faithful
do
mutually
encourage
one
another
,
For
in
the
Lord
Jehovah
is
everlasting
strength
,
to
wit
,
for
the
protecting
and
prospering
of
those
that
trust
in
him
.
See
the
Note
,
Exod.
6.3
.
That
which
we
render
everlasting
strength
,
is
in
the
Hebrew
,
The
rock
of
ages
,
for
which
see
the
Note
Deut.
32.4
.
Ver.
5.
For
he
bringeth
down
them
that
dwell
on
high
,
&c.
]
That
is
,
The
mighty
Potentates
and
Tyrants
of
the
world
,
that
dwell
in
lofty
Palaces
and
high-walled
Cities
,
or
that
are
in
state
exalted
far
above
others
,
see
the
Note
,
Chap.
24.21
.
And
this
is
added
also
as
a
reason
,
why
the
righteous
that
trust
in
God
may
expect
to
be
delivered
from
the
Oppression
of
their
greatest
enemies
.
The
lofty
City
he
layeth
it
low
;
that
is
,
He
ruinates
their
strongest
and
best-defenced
Cities
,
He
layeth
it
low
,
even
to
the
ground
,
he
bringeth
it
even
to
the
dust
;
see
the
Note
,
Chap.
25.2
.
Ver.
6.
The
foot
shall
tread
it
down
,
even
,
the
feet
of
the
poor
,
&c.
]
That
is
,
Even
God's
poor
afflicted
people
shall
subdue
those
their
high
fenced
Cities
under
their
power
;
or
by
way
of
contempt
shall
trample
upon
them
.
Ver.
7.
The
way
of
the
just
is
uprightness
,
&c.
]
That
is
,
The
ways
and
courses
of
the
faithful
are
in
all
conditions
very
just
and
upright
:
Thou
,
most
upright
,
dost
weigh
the
path
of
the
just
;
that
is
,
Thou
,
O
Lord
,
who
art
most
upright
thy self
,
dost
exactly
know
and
consider
the
ways
of
just
,
upright
men
;
whereby
is
implied
,
Either
1.
that
God
being
most
upright
,
and
therefore
approving
and
liking
the
just
and
upright
ways
of
his
faithful
servants
,
doth
accordingly
assist
and
prosper
them
in
their
ways
,
and
make
their
way
plain
and
even
before
them
,
so
that
they
may
go
on
comfortably
therein
.
Or
,
2.
that
comparing
together
the
upright
ways
of
the
righteous
,
with
the
perverse
and
false
ways
of
the
wicked
,
he
doth
prosper
the
one
,
and
destroy
the
other
.
Or
,
3.
that
he
doth
so
afflict
them
by
their
enemies
when
they
go
astray
,
that
he
is
very
ready
to
deliver
them
again
from
their
enemies
upon
their
Repentance
.
I
know
many
understand
this
whole
verse
,
of
God's
making
the
way
of
his
people
by
his
Providence
fair
and
plain
before
them
;
and
accordingly
that
word
,
which
we
translate
uprightness
,
they
render
evenness
,
or
streightness
,
The
way
of
the
just
is
evenness
;
and
suitably
they
render
also
the
following
words
,
Thou
,
most
upright
,
dost
level
the
path
of
the
just
.
But
according
to
our
Translation
,
the
meaning
of
the
place
seems
clearly
to
be
that
which
is
before
said
.
Ver.
8.
Yea
,
in
the
way
of
thy
Judgments
,
O
Lord
,
have
we
waited
for
thee
.
]
Having
spoken
in
the
foregoing
verse
of
the
tender
respect
which
God
hath
always
to
his
righteous
Servants
,
here
he
sheweth
what
their
assured
confidence
concerning
this
had
wrought
in
them
;
to
wit
,
that
even
in
the
way
of
his
Judgments
,
that
is
,
under
his
forest
chastisements
,
they
waited
upon
God
in
hope
,
that
of
his
infinite
Goodness
and
Mercy
he
would
at
last
deliver
them
,
and
receive
them
again
into
his
favour
.
Now
the
afflictions
which
God
had
brought
upon
his
people
he
calls
Judgments
,
because
therein
God
seems
to
carry
himself
as
a
Judg
,
punishing
them
for
their
sins
;
but
yet
in
despensing
of
them
he
doth
all
with
judgment
and
moderation
,
and
wholly
with
a
purpose
to
do
them
good
,
according
to
that
of
the
Apostle
,
1
Cor.
11.32
.
But
when
we
are
judged
,
we
are
chastened
of
the
Lord
,
that
we
should
not
be
condemned
with
the
world
.
And
this
expression
,
In
the
way
of
thy
judgments
,
is
because
it
is
God's
usual
and
constant
way
to
afflict
his
people
when
they
go
astray
,
for
their
spiritual
advantage
.
I
know
some
understand
this
thus
,
That
the
faithful
waited
upon
God
in
the
Way
of
his
Judgments
,
that
is
,
in
a
way
of
constant
obeying
his
Commandments
,
or
in
a
way
which
he
had
prescribed
them
in
his
word
.
But
the
whole
Context
sheweth
it
is
meant
of
the
chastisements
wherewith
he
had
chastised
his
people
.
See
the
Note
above
,
ver.
1.
The
desire
of
our
soul
is
to
thy
Name
,
and
to
the
remembrance
of
thee
.
]
That
is
,
Even
in
our
greatest
troubles
our
affections
were
not
taken
off
from
thee
,
(
see
the
Note
,
Psal.
44.17
.
)
nor
did
we
cast
off
our
confidence
in
thee
,
but
still
our
thoughts
were
upon
thee
,
thy
word
and
promises
:
We
still
panted
after
thy
favour
,
and
sought
after
,
and
waited
for
thy
help
and
deliverance
,
earnestly
desiring
that
the
glory
of
thy
Name
might
thereby
be
advanced
.
Ver.
9.
With
my
Soul
have
I
desired
thee
in
the
night
,
yea
with
my
spirit
within
me
will
I
seek
thee
early
.
]
That
is
,
I
have
desired
thy
favour
,
thy
gracious
presence
and
help
at
all
times
,
even
by
night
,
whilst
others
slept
,
and
so
still
will
do
with
all
possible
diligence
.
And
this
is
spoken
as
in
the
name
of
every
several
person
amongst
the
righteous
,
that
in
this
Song
are
brought
in
praising
God's
Name
.
For
when
thy
judgments
are
in
the
earth
,
the
inhabitants
of
the
world
will
learn
righteousness
.
]
This
is
added
to
shew
how
they
had
been
brought
so
to
seek
after
God
,
as
was
said
in
the
foregoing
words
;
namely
by
the
Judgments
they
had
lain
under
,
mentioned
before
ver.
8.
In
the
way
of
thy
judgments
,
O
Lord
,
have
we
waited
for
thee
.
It
is
as
if
they
had
said
,
And
indeed
it
is
usual
with
men
all
the
world
over
,
to
be
brought
by
thy
Judgments
to
learn
Righteousness
.
Yet
the
meaning
is
not
,
that
all
men
are
by
God's
Judgments
won
to
true
Repentance
;
but
that
usually
when
Mercies
do
no
good
upon
men
,
yet
Judgments
bring
them
in
,
either
seriously
to
repent
and
amend
their
lives
,
or
at
least
to
make
an
outward
shew
of
doing
so
.
See
the
Note
,
Psal.
83.16
.
which
is
farther
set
forth
in
the
following
verse
.
Ver.
10.
Let
favour
be
shewed
to
the
wicked
,
&c.
]
Having
said
in
the
foregoing
verse
what
effect
the
Judgments
of
God
do
commonly
work
in
men
,
to
wit
,
that
thereby
they
are
b●●ught
to
learn
righteousness
,
(
for
which
see
the
foregoing
Note
)
here
they
add
,
that
indeed
some
wicked
wretches
will
not
be
brought
to
learn
Righteousness
,
neither
by
Mercies
nor
Judgments
.
How
little
Mercies
prevail
with
them
,
is
shown
in
this
verse
,
Let
favour
be
shewed
to
the
wicked
,
yet
will
he
not
learn
righteousness
,
in
the
land
of
uprightness
will
he
deal
unjustly
;
whereby
may
be
meant
,
either
Judea
,
called
the
Holy
Land
,
which
God
had
given
as
an
inheritance
to
his
own
peculiar
people
,
whom
he
required
to
be
a
righteous
,
holy
people
;
or
the
Church
of
Christ
,
where
uprightness
of
Life
and
Conversation
is
strictly
required
and
practised
;
but
see
the
Note
,
Psal.
143.10
.
And
will
not
behold
the
Majesty
of
the
Lord
,
that
is
,
though
the
Lord
doth
by
never
so
many
wonderful
works
clearly
discover
the
Glory
and
Majesty
of
all
his
Divine
Attributes
,
yet
will
they
take
no
notice
of
it
.
See
the
Note
,
Psal.
28.5
.
And
then
how
little
they
were
better'd
by
God's
Judgments
,
is
shewn
in
the
next
verse
.
Ver.
11.
Lord
,
when
thy
hand
is
lifted
up
,
they
will
not
see
,
&c.
]
That
is
,
Though
thou
dost
punish
them
never
so
sorely
,
with
the
strokes
of
a
hand
lifted
up
;
or
rather
,
though
thy
Judgments
be
executed
upon
them
in
such
a
manner
,
that
it
is
most
apparent
that
thou
hast
a
special
hand
therein
,
every
one
may
see
that
they
are
the
stroaks
of
Divine
Vengeance
;
yet
they
will
not
take
any
notice
of
it
:
But
they
shall
see
,
that
is
,
they
shall
be
foreed
to
take
notice
of
it
,
and
be
ashamed
for
their
envy
at
the
people
,
or
,
towards
thy
people
;
that
is
,
their
envying
the
welfare
of
God's
people
,
and
spiteful
endeavouring
to
do
them
all
the
mischief
they
could
:
Yea
,
the
fire
of
thine
enemies
shall
devour
them
.
That
is
,
the
vengeance
wherewith
,
as
with
fire
,
thou
art
wont
to
destroy
thine
enemies
,
shall
consume
them
.
See
the
Notes
,
Psal.
21.9
.
and
97.3
.
Ver.
12.
Lord
,
thou
wilt
ordain
peace
for
us
,
&c.
]
As
if
they
had
said
,
Whilst
thou
destroyest
our
enemies
,
thou
wilt
order
it
so
,
that
we
thy
people
shall
be
in
a
prosperous
and
happy
condition
:
As
thou
hast
afflicted
us
,
so
thou
wilt
now
also
ordain
peace
for
us
,
see
the
Note
above
,
ver.
3.
and
Chap.
9.6
.
For
thou
also
hast
wrought
all
our
works
in
us
;
that
is
,
all
the
good
we
have
done
or
do
,
with
respect
whereto
,
we
hope
,
thou
wilt
afford
us
this
peace
,
thou
hast
wrought
it
in
us
by
thy
Holy
Spirit
.
But
indeed
the
most
and
best
Expositors
would
have
this
read
,
as
it
is
in
the
Margin
of
our
Bibles
,
For
thou
also
hast
wrought
all
our
works
for
us
;
and
accordingly
they
understand
it
passively
of
the
works
that
had
been
done
for
them
;
as
if
they
had
said
,
All
that
hath
befallen
us
,
all
that
hath
been
done
by
our selves
or
others
,
tending
to
our
peace
,
all
our
preservations
and
wonderful
deliverances
,
have
been
the
work
of
thy
hands
:
And
thus
from
the
experience
of
what
God
had
hitherto
done
for
them
,
they
encourage
themselves
to
hope
in
God
,
that
he
would
yet
further
do
them
good
.
Ver.
13.
O
Lord
our
God
,
other
lords
besides
thee
have
had
dominion
over
us
,
&c.
]
That
is
,
Other
Lords
,
besides
thee
,
who
art
our
Soveraign
Lord
,
and
besides
those
whom
thou
hast
appointed
to
rule
over
us
,
have
unjustly
and
tyrannically
usurped
Dominion
over
us
.
And
this
,
as
it
is
spoken
with
respect
to
the
Jews
,
is
meant
of
the
Babylonians
,
and
other
foreign
Tyrants
,
that
had
ruled
over
them
;
and
as
it
respects
the
Church
of
Christ
,
it
may
be
meant
of
all
that
at
any
time
do
tyrannically
oppress
them
.
But
by
thee
only
will
we
make
mention
of
thy
Name
.
That
is
,
by
thy
Grace
only
,
as
we
have
hitherto
,
so
we
will
still
own
our selves
to
be
thy
servants
,
and
make
mention
of
thee
as
our
true
Lord
and
Soveraign
,
and
worship
and
praise
thy
Name
.
Or
,
by
thy
Grace
supporting
us
,
or
by
the
confidence
we
have
in
thee
alone
,
we
will
still
make
mention
of
thy
Name
,
as
glorying
in
thee
,
as
believing
that
out
of
respect
to
thine
own
Name
,
thou
wilt
preserve
us
that
we
may
honour
thee
and
serve
thee
,
though
for
the
present
thou
seemest
to
neglect
us
,
and
as
esteeming
the
bare
remembrance
of
thy
Name
to
be
sufficient
to
support
our
hopes
.
Or
,
though
our
enemies
have
for
a
long
time
tyrannized
over
us
,
yet
by
thy
free
goodness
only
,
and
by
thy
good
hand
of
Providence
over
us
in
preserving
and
delivering
us
,
without
which
nothing
else
could
have
contributed
any
thing
thereunto
,
we
may
now
,
and
will
always
,
as
we
have
just
cause
,
own
thee
,
and
cleave
to
thee
,
and
praise
thy
Name
.
Ver.
14.
They
are
dead
,
they
shall
not
live
;
they
are
deceased
,
they
shall
not
rise
,
&c.
]
As
if
they
had
said
,
Whilst
thou
hast
ordained
peace
for
us
,
thine
own
People
,
those
our
great
Lords
that
did
for
a
time
tyrannize
over
us
,
are
irrecoverably
destroyed
;
they
shall
never
be
able
to
rise
again
to
their
former
estate
,
to
trouble
and
oppress
thy
People
,
no
more
than
they
that
are
dead
and
laid
in
their
graves
are
able
to
rise
from
thence
,
and
to
live
again
in
the
world
,
as
formerly
they
did
;
see
the
Note
,
Chap.
24.20
.
Or
,
they
are
slain
and
dead
,
and
shall
never
live
upon
earth
any
more
.
Therefore
hast
thou
visited
and
destroyed
them
,
&c.
To
wit
,
That
they
might
be
irrecoverably
cut
off
from
the
earth
,
and
never
more
flourish
in
the
world
,
and
afflict
thy
People
,
as
they
have
done
.
Ver.
15.
Thou
hast
encreased
the
Nation
,
O
Lord
,
thou
hast
encreased
the
Nation
,
&c.
]
Some
would
have
this
understood
of
God's
encreasing
and
multiplying
the
benefits
he
conferred
upon
his
people
.
But
according
to
our
Translation
,
it
is
the
encrease
of
their
number
that
is
here
intended
.
And
it
may
be
spoken
either
,
1.
with
respect
to
God's
exceeding
multiplying
the
Nation
of
the
Jews
in
former
ages
.
Or
more
particularly
of
their
encrease
in
Babylon
,
that
even
there
the
more
they
were
oppressed
,
the
more
they
multiplied
;
as
was
seen
by
the
multitudes
of
those
that
returned
from
thence
to
Jerusalem
,
whose
Inhabitants
were
by
this
means
mightily
encreased
.
Or
,
2.
with
respect
to
the
great
encrease
of
that
his
peculiar
people
,
by
bringing
in
multitudes
of
the
Gentiles
,
who
joyned
themselves
to
the
Church
of
the
believing
Jews
,
and
became
one
people
with
them
.
And
as
for
the
following
words
,
Thou
art
glorified
;
either
it
is
meant
of
the
glory
that
redounded
to
God
,
by
the
great
multitudes
that
returned
to
Jerusalem
,
and
the
destruction
of
their
enemies
,
which
made
way
to
their
deliverance
:
Or
by
the
great
accession
he
made
to
his
Church
,
by
the
Conversion
of
the
Gentiles
.
Or
else
of
God's
glorifying
himself
by
his
chastisement
of
his
own
people
,
(
See
the
Note
,
Levit.
10.3
.
)
to
wit
,
in
causing
them
to
be
carried
captives
into
Babylon
;
of
which
that
is
clearly
meant
,
which
is
added
in
the
last
clause
of
the
verse
,
Thou
hadst
removed
it
far
unto
all
the
ends
of
the
earth
.
See
the
Note
,
Chap.
6.42
.
The
drift
of
this
place
therefore
seems
to
be
,
the
setting
forth
of
the
Lord
's
different
dealing
with
his
people
and
with
their
enemies
;
these
he
utterly
destroyed
;
but
though
he
chastised
his
people
sharply
,
yet
the
issue
of
their
afflictions
was
good
.
Ver.
16.
Lord
,
in
trouble
have
they
visited
thee
,
&c.
]
As
if
they
had
said
,
When
thou
,
Lord
,
didst
visit
thy
people
with
the
rod
of
affliction
,
then
did
they
visit
thee
,
of
whom
they
had
been
too
forgetful
,
in
a
way
of
Repentance
and
seeking
to
thee
for
mercy
.
They
poured
out
a
prayer
,
when
thy
chastening
was
upon
them
,
see
the
Notes
1
Sam.
1.15
.
and
Psal.
42.4
.
The
word
in
the
Hebrew
which
we
translate
a
Prayer
,
is
properly
a
Spell
,
or
a
Charm
,
or
a
secret
Speech
,
as
it
is
expressed
in
the
Margin
of
our
Bibles
;
the
intent
whereof
was
to
shew
,
That
in
their
Prayers
,
by
reason
of
extream
shame
and
grief
for
their
sins
,
and
the
terrors
of
God
that
lay
upon
their
spirits
,
they
could
hardly
speak
or
utter
what
they
would
say
,
as
it
was
with
Hannah
when
she
prayed
,
1
Sam.
1.13
.
and
Hezekiah
,
Chap.
38.14
.
they
poured
out
their
souls
with
tears
,
sighs
and
groanings
that
cannot
be
expressed
,
as
the
Apostle
calls
them
,
Rom.
8.26
.
Ver.
17.
Like
as
a
woman
with
child
,
that
draweth
near
the
time
of
her
delivery
,
&c.
]
When
the
throws
of
a
travelling
woman
are
indeed
sharpest
and
hardest
to
be
born
;
is
in
pain
,
and
crieth
out
in
her
pangs
,
see
the
Note
,
Chap.
13.8
.
so
have
we
been
in
thy
sight
,
O
Lord
;
that
is
,
So
extream
have
our
sorrows
and
miseries
been
,
as
thou
,
O
Lord
,
hast
seen
and
known
.
And
this
may
be
added
,
as
that
which
did
greatly
encrease
their
sorrow
,
That
God
should
look
on
,
and
see
them
in
such
extream
misery
,
and
yet
afford
them
no
help
;
even
as
it
must
needs
be
a
great
grief
to
a
Woman
in
travel
,
to
see
her
friends
stand
by
,
and
never
mind
to
lay
hands
on
her
,
to
afford
her
any
help
for
the
furtherance
of
her
delivery
.
Ver.
18.
We
have
been
with
child
,
we
have
been
in
pain
,
we
have
as
it
were
brought
forth
wind
,
&c.
]
That
is
,
With
strong
desires
we
groaned
after
deliverance
from
those
Oppressions
and
Miseries
that
we
lay
under
;
we
had
many
thoughts
in
our
heads
,
how
it
might
be
brought
about
,
and
were
ready
many
times
to
conceive
great
hopes
of
what
we
desired
,
and
laboured
what
we
could
to
effect
it
;
but
all
proved
vain
,
and
came
to
nothing
:
As
a
Woman
that
thought
her self
to
be
in
pains
of
travel
,
and
finds
at
last
that
it
was
nothing
but
wind
she
was
tortured
with
,
is
no
way
eased
(
as
they
are
that
are
delivered
of
a
true
birth
)
but
continues
still
in
great
torment
,
so
hath
it
been
with
us
;
we
are
quite
deceived
of
the
fruit
we
expected
,
and
so
there
is
no
end
of
our
sorrows
,
but
out
of
one
affliction
we
fall
into
another
.
And
thus
is
this
explained
in
the
following
words
,
we
have
not
wrought
any
deliverance
in
the
earth
:
That
is
,
We
have
not
effected
any
thing
for
the
succour
or
deliverance
of
our selves
,
or
of
our
Country
;
neither
have
the
inhabitants
of
the
world
fallen
,
that
is
,
We
have
not
been
able
to
subdue
our
enemies
the
heathen
,
who
in
opposition
to
the
Jews
,
Gods
peculiar
people
,
are
called
the
inhabitants
of
the
world
.
Ver.
19.
Thy
dead
men
shall
live
,
&c.
]
Frequently
in
the
Scripture
men
in
extremity
of
misery
,
and
that
seem
to
be
in
a
lost
Condition
,
past
all
hope
of
recovery
,
are
spoken
of
as
dead
men
,
yea
,
as
men
dead
and
buried
,
and
turned
into
dust
,
see
the
Notes
Psal.
31.12
.
and
22.15
.
and
88.5
,
6.
and
accordingly
also
the
raising
up
men
from
such
a
sad
,
desperate
and
hopeless
Condition
,
putting
them
into
a
more
comfortable
Estate
,
is
spoken
of
as
a
reviving
of
such
dead
men
,
and
a
kind
of
Resurrection
;
see
the
Notes
Psal.
71.20
and
80.18
.
And
in
this
sense
I
conceive
these
words
are
spoken
here
,
of
the
raising
of
Gods
faithful
people
out
of
a
forlorn
and
lost
condition
(
such
as
was
that
of
their
deliverance
out
of
Babylon
)
and
bringing
them
again
into
a
chearful
and
comfortable
Estate
;
and
that
this
is
added
as
in
opposition
to
that
which
was
said
before
of
the
irrecoverable
Destruction
of
their
Enemies
,
ver.
14.
They
are
dead
,
they
shall
not
live
;
they
are
deceased
,
they
shall
not
rise
.
I
know
that
very
many
Expositors
of
great
note
,
do
understand
this
expresly
of
the
Resurrection
of
the
faithful
to
life
at
the
last
day
.
And
indeed
,
though
it
were
primarily
meant
of
the
deliverance
of
the
Jews
out
of
the
Babylonian
Captivity
(
as
was
also
that
Prophecy
of
Ezekiels
concerning
the
Resurrection
of
dry
bones
,
Ezek.
37.1
,
&c.
)
yet
by
the
Expressions
here
used
,
it
may
seem
most
probable
,
that
there
is
at
least
an
Allusion
herein
to
that
Resurrection
of
the
faithful
at
the
day
of
Judgment
;
yea
,
if
this
song
were
intended
to
set
forth
,
as
most
Expositors
hold
,
not
only
the
deliverance
of
the
Jews
out
of
Babylon
,
but
also
that
greater
deliverance
of
our
Redemption
by
Christ
(
whereof
that
other
was
a
type
)
as
is
before
noted
ver.
1.
then
I
see
not
why
under
this
great
work
of
the
deliverance
of
Gods
people
by
Christ
,
the
raising
of
them
up
to
life
at
the
last
day
should
not
be
comprehended
;
which
shall
be
the
full
perfecting
of
that
deliverance
.
The
greatest
difficulty
in
the
words
,
is
to
know
by
whom
,
and
to
whom
they
are
spoken
.
Now
to
this
I
answer
,
1.
That
they
may
be
taken
as
spoken
to
the
Church
and
people
of
God
,
either
in
the
person
of
God
,
or
in
the
person
of
the
prophet
,
speaking
to
them
from
God
.
And
if
we
understand
them
thus
,
then
we
must
suppose
,
that
in
the
foregoing
verse
the
song
is
ended
that
began
ver.
1.
and
that
here
,
in
answer
to
that
which
they
had
said
therein
,
there
is
a
promise
made
to
them
from
God
in
Christ
,
that
he
would
certainly
raise
them
from
that
dead
and
hopeless
Condition
,
wherein
they
lay
;
Thy
dead
men
shall
live
.
And
accordingly
also
we
must
then
understand
the
following
words
(
as
they
are
in
our
translation
)
together
with
my
dead
bodys
shall
they
arise
,
either
of
the
dead
body
of
Christ
;
as
if
it
had
been
said
in
the
person
of
Christ
,
As
sure
as
my
dead
shall
arise
out
of
the
grave
,
so
surely
shall
thy
dead
men
arise
;
or
else
of
the
whole
body
of
his
Church
and
people
,
thereby
to
imply
,
that
not
one
of
them
should
fail
to
have
their
share
in
this
joyful
Resurrection
.
But
2ly
.
the
words
may
be
taken
as
the
words
of
Gods
people
,
and
so
as
the
close
of
the
foregoing
song
,
wherein
they
make
profession
to
God
of
their
confident
assurance
,
that
he
would
revive
them
,
and
raise
them
up
from
that
forlorn
and
hopeless
Condition
,
wherein
at
present
they
lay
;
Thy
dead
men
shall
live
;
as
if
they
had
said
,
Thy
poor
people
,
that
seem
to
be
now
as
so
many
men
dead
and
buried
,
thou
wilt
revive
again
,
and
raise
them
up
out
of
this
their
low
and
seeming
desperate
Condition
,
even
as
at
the
last
day
those
that
dye
in
thee
,
being
true
members
of
thy
mystical
body
the
Church
,
shall
be
raised
out
of
their
grave
;
unto
life
eternal
.
And
taking
the
words
thus
,
the
following
words
must
likewise
be
understood
accordingly
,
together
with
my
dead
body
shall
they
arise
,
either
of
the
City
Jerusalem
,
as
some
would
have
it
,
to
wit
,
that
as
that
their
City
that
was
at
present
as
a
dead
carcase
,
should
be
raised
up
out
of
the
dust
,
so
should
Gods
people
also
,
together
with
it
;
or
of
the
whole
body
of
the
Church
;
or
as
if
the
Prophet
had
set
forth
the
unquestionable
certainty
of
this
promise
,
by
comparing
it
with
his
full
assurance
concerning
the
raising
again
of
his
dead
body
,
see
Job
19.25
.
Awake
and
sing
ye
that
dwell
in
the
dust
,
&c.
]
That
is
,
you
that
are
as
so
many
dead
carcases
that
have
lain
long
in
the
Grave
;
for
thy
dew
is
as
the
dew
of
herbs
;
which
may
be
also
taken
,
either
as
spoken
by
the
Prophet
to
the
people
of
God
,
telling
them
,
that
their
dew
,
that
is
,
the
love
that
God
had
shewed
to
them
,
would
be
to
them
as
dew
to
the
herbs
;
or
else
as
the
speech
of
Gods
people
to
God
,
rendring
a
reason
why
they
expected
such
a
mighty
change
in
their
Estate
,
to
wit
,
Because
his
favour
would
be
a
sure
means
to
effect
this
,
as
the
dew
is
to
quicken
the
dying
and
withering
herbs
;
See
the
Note
,
Psal.
72.6
.
it
being
as
easie
for
God
to
raise
up
his
people
from
their
seeming
hopeless
Estate
to
a
comfortable
and
flourishing
Condition
,
yea
,
to
raise
the
very
dead
out
of
their
Graves
,
as
it
is
by
a
dew
that
falls
in
the
night
to
revive
the
herbs
,
that
were
in
a
manner
withered
by
the
scorching
of
the
sun
,
and
to
cause
them
sweetly
to
sprout
out
again
;
and
the
earth
shall
cast
out
the
dead
;
that
is
,
It
shall
give
up
her
dead
,
even
as
the
dew
causeth
the
dead
roots
of
herbs
to
sprout
forth
afresh
as
formerly
.
Ver.
20.
Come
my
people
,
&c.
]
The
foregoing
song
of
Gods
people
being
ended
,
the
Lord
doth
here
by
his
Prophet
advise
them
to
take
care
to
provide
for
the
sheltring
of
themselves
from
that
general
storm
that
was
coming
upon
the
world
before
those
joyful
times
,
whereof
he
had
hitherto
spoken
;
and
observable
it
is
,
that
this
is
expressed
in
such
a
manner
,
as
if
God
would
tender
himself
to
go
along
with
them
,
and
to
conduct
them
to
such
a
place
of
safety
,
Come
,
my
people
,
enter
thou
into
thy
chambers
,
that
is
,
betake
your selves
in
your
fears
to
the
Chambers
of
my
providence
and
protection
,
to
wit
,
by
a
serious
Meditation
of
Gods
promises
,
and
his
all-sufficiency
,
goodness
and
faithfulness
,
by
renewing
your
Repentance
by
fervent
prayer
,
and
trusting
in
him
,
and
hoping
for
deliverance
from
him
;
for
these
are
the
secret
hiding
places
under
which
Gods
people
may
in
times
of
danger
and
fear
,
with
much
peace
and
quiet
of
spirit
,
shelter
themselves
,
and
patiently
repose
themselves
,
and
wait
for
the
Salvation
of
God
.
See
the
Notes
,
Job
29.4
.
Psal.
27.5
.
and
31.20
.
and
91.1
,
2.
and
Pro.
91.10
.
There
seems
to
be
an
Allusion
in
the
words
,
to
mens
keeping
within
doors
in
times
of
stormy
weather
,
or
to
their
fleeing
to
their
houses
,
and
retiring
there
to
the
secretest
and
securest
places
they
have
,
and
shutting
the
doors
upon
themselves
in
times
of
peril
and
dread
:
Or
,
it
may
be
,
particularly
to
that
charge
which
was
given
to
the
Israelites
,
Exod.
12.22
.
not
to
stir
out
of
the
doors
of
their
houses
,
whilst
the
destroying
Angel
passed
through
the
land
of
Egypt
.
And
to
the
same
purpose
is
that
which
followeth
,
and
shut
thy
doors
about
thee
;
that
is
,
persevere
constantly
in
the
use
of
these
holy
means
,
for
the
securing
and
quieting
your selves
,
not
admitting
any
temptation
that
should
disquiet
or
perplex
your
spirits
;
hide
thy self
as
it
were
for
a
little
moment
,
until
the
indignation
be
over-past
,
See
the
Note
Chap.
10.25
.
Ver.
21.
For
behold
,
the
Lord
cometh
out
of
his
place
to
punish
the
inhabitants
of
the
earth
for
their
iniquity
,
&c.
]
As
if
he
had
said
,
There
is
a
great
storm
coming
,
and
therefore
you
had
need
to
hide
your selves
;
the
Lord
shall
from
heaven
appear
in
his
dreadful
judgments
,
executing
open
vengeance
upon
those
that
dwell
on
the
earth
,
even
as
a
King
comes
from
his
Palace
to
sit
in
the
Judgment
seat
for
the
punishing
of
Malefactors
.
Some
I
know
,
hold
,
That
it
is
the
Temple
that
is
here
called
Gods
place
,
and
so
understand
the
words
thus
▪
That
though
for
a
long
time
the
Lord
might
seem
to
sit
still
in
his
Sanctuary
,
and
not
to
mind
the
wickedness
of
the
men
of
the
World
,
yet
at
last
he
would
come
forth
and
shew
himself
by
punishing
them
for
their
sins
.
But
I
rather
understand
it
of
Gods
appearing
from
heaven
,
according
to
that
of
the
Apostle
,
Rom.
1.18
.
The
wrath
of
God
is
revealed
from
heaven
against
all
ungodliness
and
unrighteousness
of
men
.
And
because
blood-shed
,
especially
the
shedding
of
the
blood
of
Gods
people
,
is
a
wickedness
most
hateful
to
God
,
and
which
he
doth
usually
punish
most
severely
;
therefore
is
that
added
,
the
earth
also
shall
disclose
her
blood
,
and
shall
no
more
cover
her
slain
;
that
is
,
God
shall
then
call
men
to
an
account
,
and
punish
them
for
all
the
blood
they
have
shed
,
whether
openly
or
in
secret
,
which
before
seemed
not
to
be
minded
,
but
to
be
(
as
we
use
to
say
)
quite
forgotten
.
CHAP.
XXVII
.
VERSE
1.
IN
that
day
,
&c.
]
To
wit
,
When
the
Lord
shall
go
forth
to
punish
the
Inhabitants
of
the
earth
for
their
wickedness
,
as
was
said
in
the
last
verse
of
the
foregoing
Chapter
,
the
Lord
with
his
sore
,
and
great
,
and
strong
sword
,
that
is
,
by
his
infinite
power
used
with
great
severity
,
shall
punish
Leviathan
,
that
is
,
the
Whale
or
Whirlpool
,
see
the
Notes
Job
41.1
.
and
Psal.
104.26
.
the
piercing
serpent
,
or
as
it
is
in
the
Hebrew
,
the
serpent
crossing
like
a
bar
;
for
the
understanding
whereof
we
must
know
,
1.
That
all
Creatures
that
glide
along
,
whether
by
earth
or
water
,
with
feet
or
fins
,
are
by
the
Hebrews
called
Serpents
:
and
2ly
.
That
the
Whale
or
Whirlpool
is
here
called
a
barlike
serpent
,
either
because
it
shooteth
swiftly
from
one
side
of
the
sea
to
the
other
,
even
as
a
bolt
shoots
swiftly
into
the
staple
,
or
a
bar
from
one
side
of
the
door
to
the
other
;
or
because
by
reason
of
the
huge
bulk
of
his
body
,
and
his
mighty
strength
,
he
seems
invincible
,
not
to
be
over-born
,
moved
,
or
stirred
by
any
strength
of
any
Creature
,
no
more
than
a
gate
or
door
can
be
moved
,
that
is
shut
up
with
bars
of
Brass
or
Iron
:
And
3ly
.
that
this
is
rendred
by
our
Translators
,
the
piercing
Serpent
;
either
with
respect
to
his
swift
piercing
through
the
waves
of
the
Sea
,
as
is
before
said
;
or
to
his
devouring
or
breaking
through
any
thing
that
stands
in
his
way
.
And
so
likewise
he
is
called
a
crooked
Serpent
,
because
he
passeth
through
the
waters
wrigling
to
and
fro
,
with
winding
and
crooking
motions
;
and
the
Dragon
,
the
better
to
set
forth
his
strength
and
terror
,
even
Leviathan
that
crooked
serpent
;
and
he
shall
slay
the
dragon
that
is
in
the
sea
.
But
now
the
great
question
is
,
who
this
Leviathan
was
,
that
is
here
threatned
.
Clear
it
is
,
that
this
is
meant
figuratively
of
some
mighty
and
dreadful
Enemy
of
Gods
people
.
But
all
the
difficulty
is
in
determining
who
this
great
enemy
here
intended
was
.
Some
understand
it
of
the
King
of
Egypt
,
and
that
the
rather
,
because
he
is
elsewhere
termed
Leviathan
;
See
the
Notes
Psal.
74.13
,
14.
and
a
whale
in
the
Seas
,
Ezek.
32.2
.
and
a
Sea-Dragon
,
Ezek.
29.3
.
The
great
Dragon
that
lieth
in
the
midst
of
his
rivers
.
Again
some
apply
it
to
the
King
of
Assyria
,
and
others
to
the
Babylonian
Monarch
,
whose
Dominions
lay
upon
the
great
River
Euphrates
.
And
indeed
,
if
we
would
restrain
it
to
one
particular
,
this
last
seems
most
probable
.
But
I
rather
think
,
that
it
is
to
be
understood
generally
and
collectively
of
all
cruel
and
mighty
Tyrants
,
that
are
enemies
to
the
Church
,
who
for
their
vast
Dominions
,
wherein
they
rule
at
their
pleasure
,
for
their
Serpentine
subtilty
,
their
crooked
irregular
ways
,
and
savage
cruelty
in
devouring
and
destroying
men
,
are
compared
to
these
huge
Sea-Monsters
.
Yea
,
considering
,
that
the
Prophet
seems
here
to
look
beyond
the
deliverance
of
the
Jews
out
of
Babylon
,
by
the
Medes
and
Persians
destroying
that
Empire
,
even
to
that
greater
deliverance
of
Gods
People
by
Christ
,
whereof
the
other
was
but
a
type
,
I
see
not
,
why
the
Devil
may
not
be
also
mainly
hereby
intended
,
as
he
makes
use
of
wicked
Tyrants
,
as
his
instruments
(
with
respect
whereto
,
the
expression
is
used
by
the
Apostle
,
The
God
of
peace
shall
bruise
Satan
under
your
feet
shortly
,
Rom.
16.20
.
)
who
for
his
great
power
and
subtilty
,
and
his
Dominion
over
the
wicked
all
the
world
over
,
may
well
be
termed
a
Leviathan
,
the
piercing
Serpent
,
and
the
Dragon
,
as
he
is
called
,
Rev.
12.9
.
and
the
crooked
Serpent
,
because
he
winds
and
turns
himself
so
many
ways
,
to
deceive
and
destroy
men
.
And
taking
the
words
thus
,
it
is
in
effect
all
one
,
as
if
it
had
been
said
,
That
Christ
should
destroy
the
Devil
and
his
Kingdom
,
with
all
his
instruments
.
Ver.
2.
In
that
day
sing
ye
unto
her
,
&c.
]
That
is
,
when
God
hath
destroyed
his
peoples
mighty
enemies
,
as
was
said
in
the
foregoing
verse
,
then
shall
ye
with
much
joy
,
sing
this
following
song
concerning
the
Church
,
the
Lord's
Vineyard
;
see
the
Notes
,
Chap.
5.1
.
A
vineyard
of
Red
wine
;
that
is
,
the
best
and
most
generous
Wine
:
for
such
their
red
Wine
was
accounted
in
the
land
of
Judea
;
whence
is
that
of
Solomon
,
Prov.
23.31
.
Lo●k
not
thou
upon
the
wine
when
it
is
red
;
and
those
expressions
,
Gen.
49.11
.
and
Deut.
32.14
.
where
Moses
calls
their
Wine
,
the
blood
,
and
the
pure
blood
of
the
grape
;
see
the
Note
,
Psal.
75.8
.
It
is
all
one
in
effect
,
as
if
it
had
been
said
,
Behold
,
the
Lords
Vineyard
,
that
before
brought
forth
nothing
but
wild
grapes
(
see
the
Note
,
Chap.
5.2
.
)
and
hath
thereupon
lain
a
long
time
desolate
and
trodden
down
,
is
now
become
a
Vineyard
that
yieldeth
the
choicest
Wine
.
And
the
meaning
is
,
That
Gods
people
were
now
become
a
holy
and
a
righteous
people
,
yielding
fruit
very
acceptable
to
God
;
which
may
be
meant
,
partly
of
Gods
people
after
their
return
out
of
Babylon
,
but
especially
of
the
Church
of
Christ
in
the
days
of
the
Gospel
.
However
,
in
the
whole
there
seems
to
he
an
allusion
to
the
custom
of
those
times
,
when
at
their
Vintages
they
used
to
sing
Songs
with
a
great
deal
of
jollity
,
by
way
of
extolling
the
excellency
and
the
fruitfulness
of
their
Vineyards
.
Ver.
3.
I
the
Lord
do
keep
it
,
&c.
]
That
is
,
though
of
late
I
have
seemed
wholly
regardless
of
her
,
yet
now
I
will
watch
over
her
,
to
keep
and
preserve
her
;
and
I
will
water
her
with
the
gracious
showrs
and
dews
of
my
Word
and
Spirit
,
Deut.
32.2
.
and
with
a
constant
supply
of
whatever
is
requisite
to
bring
her
into
a
fruitful
and
flourishing
Condition
.
Ver.
4.
Fury
is
not
in
me
,
&c.
]
As
if
it
had
been
said
,
say
some
good
Expositors
,
My
people
being
now
humbled
and
reformed
,
my
fury
and
anger
against
them
is
quite
over
:
who
would
set
the
briars
and
thorns
against
me
in
battel
?
I
would
go
through
them
,
I
would
burn
them
together
:
that
is
,
If
any
therefore
shall
set
themselves
against
my
people
,
now
under
my
protection
,
like
pricking
briars
and
thorns
,
to
ve●
and
molest
them
,
it
will
be
indeed
but
as
if
so
many
briars
and
thorns
should
be
set
against
me
in
battel
,
that
am
a
consuming
fire
;
I
would
soon
not
only
break
through
them
,
and
trample
them
down
,
but
also
burn
them
up
and
destroy
them
;
see
the
Note
,
Chap.
10.17
.
But
I
rather
take
this
,
as
spoken
not
of
the
enemies
of
his
Church
,
but
of
his
Church
and
People
themselves
;
and
that
it
is
added
by
way
of
preventing
an
objection
that
might
arise
in
their
minds
,
concerning
the
Lord's
tender
care
over
his
people
,
his
Vineyard
,
in
his
continual
keeping
it
and
watering
it
.
Because
they
might
think
,
that
this
promise
could
not
consist
with
that
which
the
Prophet
had
so
often
told
them
,
concerning
those
sad
calamities
and
devastations
that
were
coming
upon
them
;
to
this
the
Lord
answers
,
Fury
is
not
in
me
;
to
wit
,
towards
my
Church
and
People
.
It
is
,
as
if
he
had
said
,
I
am
not
in
my self
subject
to
be
transported
with
furious
passions
,
and
so
prone
,
easily
and
without
any
just
cause
,
to
break
forth
in
wrath
against
men
,
and
to
be
implacable
therein
;
but
on
the
contrary
,
I
am
slow
to
anger
,
and
very
ready
to
shew
mercy
:
and
especially
it
is
thus
with
me
,
in
regard
of
my
people
;
when
I
am
offended
with
them
,
it
is
with
the
anger
of
a
loving
Father
;
it
is
not
in
fury
,
and
rage
,
and
implacable
wrath
;
and
therefore
when
I
shall
chastise
you
,
it
shall
be
with
a
purpose
to
reform
,
and
not
to
destroy
you
;
so
that
this
being
effected
in
you
,
I
shall
soon
make
good
this
promise
to
you
.
As
for
the
next
words
,
who
would
set
the
briars
and
thorns
against
me
in
battel
?
I
would
go
through
them
,
I
would
burn
them
together
;
the
drift
thereof
is
(
I
conceive
)
to
imply
either
1.
That
if
he
were
furiously
bent
against
them
to
destroy
them
,
they
would
be
but
as
so
many
briars
and
thorns
before
a
consuming
fire
;
he
could
easily
make
an
end
of
them
;
so
that
they
might
thereby
see
,
that
it
was
of
his
mercy
and
free
grace
towards
them
,
that
they
were
not
consumed
:
Or
2.
That
if
he
were
contending
(
which
he
had
much
rather
)
with
the
prophane
ones
of
the
world
,
that
he
esteemed
no
better
than
so
many
briars
and
thorns
,
his
wrath
should
freely
break
forth
against
them
,
and
utterly
consume
them
.
But
with
his
Vineyard
,
his
inheritance
,
his
own
adopted
people
,
he
would
not
,
he
could
not
deal
thus
.
Or
3.
That
if
he
were
to
deal
only
with
the
wicked
amongst
his
people
,
that
were
as
so
many
briars
and
thorns
setting
themselves
in
battel-array
against
him
,
he
would
soon
destroy
them
,
and
as
willingly
as
the
Husbandman
destroys
the
briars
and
thorns
in
his
Vineyard
;
but
with
his
beloved
Vineyard
he
could
not
do
so
:
If
he
were
purposed
to
destroy
the
briars
and
thorns
amongst
them
,
yet
he
would
be
careful
to
do
that
so
,
that
he
might
not
destroy
the
Vines
together
with
them
:
Or
4.
That
if
he
should
find
none
but
briars
and
thorns
amongst
his
people
,
then
indeed
he
should
soon
destroy
them
;
but
when
they
should
be
a
reformed
people
,
he
would
be
far
from
proceeding
in
such
fury
against
them
.
Ver.
5.
Or
let
him
take
hold
of
my
strength
,
&c.
]
1.
By
taking
hold
on
Gods
strength
,
may
be
meant
a
serious
Consideration
of
the
infinite
strength
and
power
of
God
,
either
to
destroy
his
enemies
,
or
to
bless
his
faithful
Servants
.
2ly
.
An
apprehending
this
strength
and
power
of
God
by
faith
,
when
men
believe
it
,
and
apply
the
truth
hereof
unto
themselves
:
And
3ly
.
that
using
of
all
holy
means
,
whereby
they
may
appease
his
wrath
,
and
so
stay
his
hand
from
smiting
,
or
burning
them
up
,
such
as
are
repentance
,
and
fervent
prayer
;
and
whereby
they
may
engage
his
strength
to
be
put
forth
for
their
protection
and
benefit
in
every
regard
.
And
this
is
required
here
,
as
a
means
of
mens
making
their
peace
with
God
,
and
preventing
their
being
consumed
with
the
fire
of
his
Indignation
;
and
that
with
a
promise
that
it
shall
be
effectual
thereto
;
that
he
may
make
peace
with
me
,
and
he
shall
make
peace
with
me
;
and
it
may
be
taken
,
as
spoken
either
to
his
enemies
,
those
wicked
ones
that
were
in
his
sight
as
so
many
briers
and
thorns
,
that
God
would
be
reconciled
even
to
them
,
if
they
would
thus
stay
his
hand
,
and
make
their
peace
with
him
:
Or
else
to
his
own
people
,
as
an
evidence
that
he
was
not
furiously
bent
against
them
to
destroy
them
,
because
though
he
could
easily
burn
them
up
,
as
so
many
briers
and
thorns
,
yet
he
rather
desired
that
they
should
thus
stay
his
hand
,
and
be
at
peace
with
him
.
Ver.
6.
He
shall
cause
them
that
come
of
Jacob
to
take
root
,
&c.
]
To
wit
,
his
Israel
,
his
Vineyard
,
the
Posterity
of
Jacob
,
See
the
Note
Psal.
80.9
.
as
is
further
clear
by
the
following
words
,
Israel
shall
blossom
and
bud
;
and
the
meaning
is
,
That
though
this
people
should
be
for
a
time
like
a
tree
,
that
seems
in
the
winter
to
be
dead
and
withered
,
only
there
is
life
in
the
roots
;
yet
like
such
a
tree
,
it
should
at
length
grow
up
again
and
flourish
exceedingly
,
and
fill
the
face
of
the
World
with
fruit
,
to
wit
,
the
fruit
of
her
mighty
encrease
;
which
though
it
were
initially
fulfilled
at
the
deliverance
out
of
Babylon
,
yet
not
fully
till
the
coming
in
of
the
Gentiles
to
the
Church
of
Israel
.
Ver.
7.
Hath
he
smitten
him
,
as
he
smote
those
that
smote
him
?
&c.
]
That
is
,
Hath
God
smitten
his
Israel
,
his
people
,
as
he
smote
those
that
were
their
enemies
,
that
smote
them
?
as
if
it
had
been
said
,
Certainly
no
:
God
doth
not
proceed
with
the
same
severity
and
rigor
,
when
he
contends
with
his
people
,
as
he
doth
when
he
comes
to
take
vengeance
on
their
enemies
,
whom
he
hath
used
as
his
Instruments
to
smite
and
correct
his
people
.
And
the
same
is
repeated
again
in
the
next
clause
,
though
that
be
not
so
clear
as
the
former
;
or
is
he
slain
according
to
the
slaughter
of
them
that
are
slain
by
him
?
that
is
,
(
say
some
)
Is
his
Israel
slain
according
to
the
slaughter
of
those
that
are
slain
by
him
?
that
is
,
The
Babylonian
,
Israels
enemy
;
as
if
it
had
been
said
,
That
God
did
not
slay
his
people
with
that
cruelty
or
envy
,
as
that
great
Leviathan
,
the
Babylonian
,
slew
the
Jews
and
others
,
against
whom
he
prevailed
:
Or
,
as
others
say
,
Is
his
Israel
slain
according
to
the
slaughter
of
them
that
are
slain
by
him
?
to
wit
,
by
Israel
,
that
is
,
for
his
sake
.
But
rather
,
by
them
that
are
slain
by
him
,
is
meant
them
that
are
slain
by
God
;
and
so
that
which
is
intended
,
is
,
That
God
had
not
slain
his
people
according
to
the
slaughter
wherewith
he
had
slain
his
and
their
enemies
(
of
whose
slaughtering
he
had
spoken
of
before
,
ver.
1.
and
Chap.
26.14
.
)
namely
,
in
wrath
and
fury
,
utterly
to
destroy
them
.
The
drift
of
all
this
is
still
to
make
good
that
which
was
said
,
ver.
4.
That
God
was
not
furious
against
his
people
.
Ver.
8.
In
measure
,
when
it
shooteth
forth
,
thou
wilt
debate
it
,
&c.
]
Here
is
shewn
wherein
God
deals
otherwise
with
his
vine
,
his
own
people
,
than
with
their
enemies
,
even
when
he
doth
smite
and
correct
his
people
for
their
sins
;
he
will
do
it
in
measure
;
that
is
,
gently
,
and
with
much
moderation
,
not
according
to
what
he
is
able
to
lay
upon
them
(
See
the
Note
Job
23.6
.
)
nor
according
to
what
their
sins
have
deserved
,
Ezra
9.13
.
but
with
respect
to
their
strength
,
that
their
sufferings
may
not
be
greater
or
of
longer
continuance
than
they
are
well
able
to
bear
,
1
Cor.
10.13
.
whereas
when
he
falls
upon
his
and
their
enemies
,
he
lays
on
without
any
regard
,
or
stint
,
or
measure
.
As
for
those
words
,
when
it
shooteth
forth
,
therein
,
as
before
,
Gods
people
are
spoken
of
as
a
Vineyard
:
The
words
indeed
may
be
read
as
they
are
in
the
margin
,
In
measure
,
when
thou
sendest
it
forth
,
thou
wilt
debate
with
it
;
and
so
this
expression
may
be
used
with
respect
to
Gods
sending
forth
his
people
into
captivity
,
to
wit
,
that
even
then
God
would
debate
with
this
his
Vineyard
moderately
;
though
he
seemed
to
have
cast
them
quite
off
,
yet
he
had
still
thoughts
of
peace
towards
them
:
as
it
is
with
a
Father
that
turns
away
his
Son
,
or
a
Husband
,
that
for
some
offence
dismisseth
his
Wife
for
a
time
,
when
yet
both
the
one
and
the
other
intend
after
a
while
to
receive
them
back
again
.
But
if
we
read
the
words
as
they
are
in
our
Bibles
,
In
measure
,
when
it
shooteth
forth
,
thou
wilt
debate
with
it
;
the
meaning
seems
to
be
,
that
though
God
may
contend
with
his
Vineyard
when
her
branches
grow
luxuriant
,
or
when
she
is
springing
and
growing
up
very
fairly
,
yet
he
will
do
it
in
measure
;
though
he
may
cut
off
her
branches
,
he
will
not
grub
her
up
by
the
root
;
yea
,
even
in
pruning
her
,
he
will
do
it
warily
,
so
as
not
to
spoil
the
heart
of
the
Vines
.
And
to
the
same
purpose
tend
the
following
words
,
he
stayeth
his
rough
wind
in
the
day
of
the
east
wind
;
that
is
,
If
he
bring
some
terrible
storm
upon
her
,
like
a
rough
East
wind
(
which
is
particularly
named
,
because
that
wind
in
those
Countries
used
to
be
most
violent
)
yet
he
will
so
allay
or
slacken
the
boisterousness
of
this
Storm
,
that
it
shall
not
break
up
the
Vines
by
the
roots
,
though
it
may
beat
down
or
break
off
some
of
her
branches
.
Ver.
9.
By
this
therefore
shall
the
iniquity
of
Jacob
be
purged
,
&c.
]
This
is
mentioned
as
another
great
difference
betwixt
Gods
smiting
his
people
,
and
his
and
their
enemies
,
to
wit
,
that
whilest
he
smites
their
enemies
meerly
in
a
way
of
vengeance
to
destroy
them
,
he
smites
his
people
out
of
pity
and
fatherly
love
,
that
he
may
pardon
and
reform
them
;
and
this
is
all
the
fruit
,
to
take
away
his
sin
,
that
is
,
all
the
fruit
that
God
propounds
to
himself
in
correcting
his
people
,
and
all
the
benefit
that
redounds
to
his
people
thereby
,
is
the
reforming
of
them
,
when
he
maketh
all
the
stones
of
the
altar
as
chalk-stones
that
are
beaten
asunder
;
that
is
,
when
Jacob
,
Gods
people
,
shall
manifest
the
truth
of
their
repentance
,
by
pulling
down
and
breaking
to
shivers
with
much
zeal
,
even
as
men
break
Chalk-stones
in
pieces
to
make
Lime
,
all
their
Altars
and
other
idolatrous
Monuments
;
the
Groves
and
Images
,
(
or
Sun-Images
)
shall
not
stand
,
that
is
,
they
also
shall
be
hewed
and
broken
down
.
But
see
the
Note
Chap.
17.8
.
Ver.
10.
Yet
the
defenced
City
shall
be
desolate
,
&c.
]
As
if
it
had
been
said
,
though
God
will
not
proceed
,
as
is
before
said
,
with
his
people
,
as
he
doth
with
their
enemies
,
in
punishing
them
,
but
will
onely
seek
the
reforming
of
them
;
yet
that
they
may
be
reformed
,
he
will
be
forced
to
correct
them
with
great
severity
.
The
defenced
City
shall
be
desolate
,
that
is
,
Samaria
and
Jerusalem
,
and
other
the
strong
Cities
,
both
in
Israel
and
Judah
,
shall
be
laid
waste
,
and
the
habitation
forsaken
,
and
left
like
a
wilderness
;
that
is
,
all
other
their
habitations
in
the
Land
shall
be
left
without
Inhabitants
;
there
shall
the
calf
feed
,
and
there
shall
he
lie
down
,
that
is
,
Gods
people
shall
be
cast
out
,
and
bruit
Beasts
shall
be
brought
in
to
feed
and
dwell
there
in
their
stead
;
and
consume
the
branches
thereof
,
that
is
,
they
shall
browse
upon
the
Plants
and
Shrubs
that
shall
grow
up
where
their
Houses
and
Cities
had
wont
to
be
.
Some
,
I
know
,
understand
this
of
Gods
proceeding
in
greater
fury
against
the
enemies
of
his
people
,
than
against
his
people
;
but
that
doth
not
suit
so
well
with
our
Translation
.
And
again
,
some
think
that
the
state
of
Israel
being
compared
to
a
Vine
,
the
destruction
of
the
People
is
here
intended
,
by
saying
that
Beasts
should
consume
the
branches
thereof
,
according
to
a
like
figurative
expression
,
chap.
10.33
,
34.
for
which
see
the
Notes
there
.
But
methinks
the
words
in
this
place
seem
rather
to
set
forth
the
desolation
of
their
Country
,
than
the
destruction
of
the
Inhabitants
.
Ver.
11.
When
the
boughs
thereof
are
withered
,
they
shall
be
broken
off
,
&c.
]
According
to
what
is
noted
in
the
foregoing
Verse
,
some
understand
this
also
figuratively
of
the
withering
,
breaking
off
,
and
burning
the
boughs
of
Gods
Vine
,
his
Israel
.
But
rather
this
is
added
farther
to
set
forth
the
desolation
of
their
Town
and
Cities
,
by
shewing
,
that
as
the
Beasts
should
crop
the
Shrubs
that
grew
there
,
when
they
were
green
,
(
as
was
said
in
the
former
verse
)
so
being
withered
,
the
boughs
thereof
should
be
broken
off
for
firing
:
as
is
expressed
in
the
following
words
,
the
women
come
and
set
them
on
fire
.
For
it
is
a
People
of
no
understanding
,
&c.
]
that
is
,
a
foolish
People
,
that
will
be
made
wise
by
nothing
but
stripes
;
See
the
Notes
Chap.
5.12
.
and
Deut
32.28
.
Probable
it
is
,
that
this
they
are
charged
with
,
more
especially
with
respect
to
their
brutish
ignorance
in
forsaking
the
living
God
to
go
after
Idol-gods
;
therefore
he
that
made
them
(
See
the
Notes
Chap.
22.11
.
and
Deut.
32.6
.
)
will
not
have
mercy
on
them
;
and
he
that
formed
them
will
shew
them
no
favour
;
that
is
,
(
say
some
who
understand
it
of
those
whom
God
by
this
severity
intended
to
reform
)
God
will
not
at
all
spare
them
,
but
will
proceed
with
some
more
than
ordinary
severity
against
them
,
even
as
far
as
the
rigour
of
fatherly
chastisement
may
extend
.
But
I
rather
think
that
this
is
spoken
of
the
body
of
the
People
of
the
Jews
,
upon
whom
God
poured
forth
his
wrath
without
any
mixture
of
mercy
,
though
withall
he
shewed
mercy
to
a
remnant
amongst
them
,
as
is
shewn
in
the
following
verse
.
Ver.
12.
And
it
shall
come
to
pass
in
that
day
,
&c.
]
to
wit
,
when
God
shall
have
proceeded
with
so
great
severity
against
his
own
People
(
as
is
said
in
the
two
foregoing
Verses
)
and
shall
have
thereby
in
some
measure
reformed
them
;
(
but
see
also
the
Note
Chap.
11.11
.
)
that
the
Lord
shall
beat
off
from
the
channel
of
the
river
unto
the
stream
of
Egypt
,
that
is
,
from
Euphrates
(
See
the
Note
Chap.
7.20
.
]
unto
the
River
Sihor
,
which
lay
before
Egypt
,
Josh.
13.3
.
or
unto
the
River
of
Nilus
,
either
of
which
may
be
meant
by
the
River
of
Egypt
,
See
the
Notes
Chap.
23.3
.
and
Gen.
15.18
.
And
the
meaning
seems
to
be
,
that
God
would
sever
and
take
out
his
People
from
the
Nations
amongst
whom
they
were
scattered
,
in
all
those
Countries
that
lay
between
Euphrates
and
Nilus
,
Assyria
and
Egypt
(
for
when
the
Jews
were
carried
captives
into
Babylon
,
many
of
them
fled
into
Egypt
,
See
the
Note
Chap.
11.11
.
)
even
as
the
Husbandman
by
beating
severs
the
Fruit
from
the
Trees
;
or
as
by
threshing
he
beats
out
the
grain
from
the
ears
and
straw
;
or
as
by
winnowing
he
beats
out
the
corn
from
the
chaff
.
Some
indeed
do
understand
this
of
the
Lords
beating
out
the
Israelites
from
their
dwelling
places
all
over
the
Land
of
Canaan
,
(
which
we
find
sometimes
bounded
by
the
River
Euphrates
and
the
River
of
Egypt
)
and
others
of
the
beating
over
of
all
those
Countries
that
lay
between
Euphrates
and
Nilus
,
by
the
Medes
and
Persians
,
when
they
subdued
Babylon
.
But
the
former
exposition
is
far
the
clearest
,
and
best
agrees
with
that
which
followeth
,
and
ye
shall
be
gathered
one
by
one
,
O
ye
children
of
Israel
,
to
wit
,
as
Fruit
is
gathered
up
that
is
beaten
off
the
Tree
,
or
as
the
Corn
is
gathered
up
when
it
is
threshed
,
and
winnowed
,
and
laid
up
in
Garners
:
the
meaning
whereof
is
,
that
though
they
were
exceedingly
dispersed
,
yet
they
should
be
gathered
together
into
one
body
,
and
placed
again
in
their
own
Land
.
And
this
expression
of
their
being
gathered
one
by
one
,
is
used
purposely
to
intimate
,
1.
the
paucity
of
those
that
should
be
delivered
,
in
comparison
of
those
that
were
at
first
carried
away
and
scattered
abroad
;
according
to
a
like
expression
,
Jer.
3.14
.
I
will
take
you
one
of
a
City
,
and
two
of
a
Family
,
and
will
bring
you
to
Zion
.
And
2.
the
exact
bringing
in
of
all
that
were
to
have
a
share
in
this
deliverance
,
though
they
were
severed
never
so
far
asunder
,
that
God
would
pick
them
up
,
one
out
of
one
place
,
and
another
out
of
another
,
not
one
of
them
should
be
neglected
and
lost
,
as
it
is
said
also
Ezek.
39.28
.
I
have
gathered
them
unto
their
own
land
,
and
have
left
none
of
them
any
more
there
.
But
withall
we
must
know
,
that
under
this
bringing
home
of
the
Jews
to
their
own
Land
,
a
greater
mystery
was
intended
by
the
Prophet
,
whereof
that
was
a
type
and
shadow
,
even
the
bringing
in
of
God's
elect
People
to
the
Church
in
the
days
of
the
Gospel
,
first
the
Jews
,
and
afterward
the
Gentiles
,
dispersed
throughout
the
whole
World
,
as
was
said
of
Christ
,
Joh.
11.52
.
that
he
should
gather
together
in
one
,
the
children
of
God
that
were
scattered
abroad
.
Ver.
13.
And
it
shall
come
to
pass
in
that
day
,
&c.
]
See
the
foregoing
Note
:
that
the
great
trumpet
shall
be
blown
;
that
is
,
As
by
the
sound
of
trumpets
a
King
gathers
an
Army
,
or
a
Captain
calls
his
Souldiers
together
that
were
scattered
abroad
,
so
will
I
(
saith
the
Lord
)
gather
my
people
together
that
are
dispersed
in
several
Countries
:
which
though
it
were
primarily
meant
of
God's
bringing
home
the
Jews
after
the
Babylonian
captivity
,
into
their
own
Country
,
yet
under
this
,
(
as
is
already
said
in
the
foregoing
verse
)
the
spiritual
gathering
in
of
Gods
People
to
the
Church
of
Christ
is
chiefly
intended
.
And
therefore
as
by
the
trumpet
is
meant
the
Proclamation
which
Cyrus
made
for
giving
liberty
to
the
Jews
to
return
home
into
their
own
Country
,
Ezra
1.1
,
2.
so
also
the
preaching
of
the
Gospel
,
that
Evangelical
Trumpet
,
which
was
to
be
sounded
all
the
World
over
,
for
the
bringing
in
of
Gods
Elect
to
Christ
,
which
may
therefore
the
more
fitly
be
called
a
great
Trumpet
.
And
in
this
expression
there
may
be
an
allusion
,
either
1.
to
the
silver
Trumpets
whereby
the
Israelites
used
to
be
called
together
to
the
Tabernacle
;
or
rather
2.
to
the
Jubilee
Trumpet
,
by
the
sounding
whereof
there
was
liberty
proclaimed
to
Captives
,
and
freedom
for
all
to
return
to
their
Inheritances
and
Possessions
,
which
had
been
alienated
for
a
time
from
them
.
Or
3.
to
that
Heavenly
Trumpet
,
wherewith
at
the
last
day
all
Gods
Elect
shall
be
gathered
together
,
to
enter
upon
the
full
fruition
of
their
purchased
inheritance
,
Mat.
24.31
.
As
for
the
following
words
,
they
set
forth
who
they
were
,
that
amongst
others
should
be
gathered
in
by
this
Trumpet
,
and
they
shall
come
which
were
ready
to
perish
in
the
land
of
Assyria
;
that
is
,
that
were
in
Assyria
,
(
which
yet
may
be
also
meant
of
the
Empire
of
Babylon
)
as
a
lost
People
,
dispersed
,
without
hope
of
being
ever
restored
to
their
own
Country
;
and
the
outcasts
in
the
land
of
Egypt
,
to
wit
,
such
as
fled
thither
,
contrary
to
Gods
express
command
,
when
they
were
invaded
and
overcome
by
the
Babylonians
,
as
is
said
in
the
foregoing
Note
;
and
see
the
Notes
also
Chap.
16.3
.
and
Psal.
14.7.2
.
and
shall
worship
the
Lord
in
the
holy
Mount
at
Jerusalem
,
and
not
Idol-gods
as
they
had
formerly
done
;
and
under
this
the
coming
in
of
Gods
Elect
to
the
Church
of
Christ
is
comprehended
.
CHAP.
XXVIII
.
VERSE
1.
WO
to
the
crown
of
pride
,
&c.
]
Here
begins
a
new
Prophecy
,
Wo
to
the
crown
of
pride
,
to
the
Drunkards
of
Ephraim
;
See
the
Note
Psal.
78.9
.
that
is
,
wo
to
the
Prince-like
pride
,
wherein
the
ten
Tribes
do
so
highly
exalt
themselves
;
or
rather
,
wo
to
the
proud
State
and
Kingdom
of
the
ten
Tribes
,
or
,
wo
to
Samaria
,
the
royal
City
of
the
Kingdom
of
Israel
,
that
are
even
drunk
with
prosperity
,
and
so
infatuated
with
the
high
conceit
of
their
wealth
and
strength
,
that
like
so
many
drunken
mad
men
,
they
are
fearless
of
all
evil
,
regardless
both
of
God
and
Man
,
and
carry
themselves
in
every
regard
,
as
a
people
void
of
all
reason
and
understanding
.
This
I
conceive
may
be
meant
by
calling
them
the
Drunkards
of
Ephraim
.
Yet
it
may
well
be
,
that
as
they
are
here
threatned
for
their
pride
(
as
often
elsewhere
,
Hos.
5.5
.
and
7.10
.
)
so
also
for
their
Luxury
and
Drunkenness
,
as
Hos.
7.5
.
In
the
day
of
our
King
,
the
Princes
have
made
him
sick
with
bottles
of
wine
.
And
this
seems
the
more
probable
,
because
of
the
following
words
,
wherein
the
Prophet
gives
a
hint
why
he
had
denounced
this
wo
against
them
,
whose
glorious
beauty
is
a
fading
flower
,
that
is
,
the
splendor
and
glory
of
whose
State
,
wherein
they
do
so
exceedingly
pride
themselves
,
is
but
like
the
beauty
of
a
flower
,
that
will
be
quickly
withered
and
gone
,
to
wit
,
because
the
Assyrians
were
immediately
to
invade
them
,
who
would
soon
put
an
end
to
all
their
gallantry
and
pride
.
(
And
it
may
well
be
that
in
this
expression
there
is
an
allusion
to
the
Crowns
and
Garlands
of
Flowers
which
they
used
to
wear
at
their
drunken
Feasts
)
which
are
on
the
head
of
the
fat
valleys
;
that
is
(
say
some
)
which
flowers
grow
in
the
best
and
chief
of
the
Valleys
,
as
if
it
had
been
said
,
The
glory
of
these
ten
Tribes
is
but
like
the
beauty
of
those
flowers
,
which
are
in
those
rich
Valleys
wherein
they
dwell
.
But
according
to
our
Translation
,
this
relative
(
which
)
must
needs
be
referred
to
the
persons
against
whom
this
woe
is
denounced
,
which
are
on
the
head
of
the
fat
Valleys
of
them
that
are
overcome
with
wine
,
or
,
as
it
is
in
the
Hebrew
,
broken
with
wine
,
(
to
wit
,
as
being
by
their
excessive
drinking
,
becomes
Fools
and
stupid
,
and
made
useless
for
any
thing
)
that
is
,
which
Drunkards
of
Ephraim
dwell
in
the
chief
and
principal
part
of
the
Vale
of
Israel
(
for
the
main
body
of
the
Land
of
Israel
may
be
spoken
of
as
a
Valley
,
because
it
lay
beneath
Mount
Lebanon
,
and
was
a
very
fat
and
fruitful
Country
)
or
which
abide
in
the
Mountain
of
Samaria
;
for
Samaria
was
built
indeed
on
a
Hill
in
those
fat
Valleys
,
See
the
Note
1
Kings
16.14
.
And
so
the
Prophet
may
hereby
seem
to
strike
principally
at
the
Princes
and
great
Ones
,
that
had
their
residence
in
the
Court
and
Royal
City
of
Samaria
.
However
,
those
words
,
on
the
Head
of
the
fat
Vallies
,
are
certainly
used
with
respect
to
those
in
the
beginning
of
the
verse
,
Wo
to
the
crown
of
pride
,
&c.
Ver.
2.
Behold
,
the
Lord
hath
a
mighty
and
strong
one
,
&c.
]
to
wit
,
Salmaneser
the
Assyrian
,
which
as
a
tempest
of
Hail
and
a
destroying
storm
,
as
a
floud
of
mighty
waters
overflowing
,
shall
cast
down
to
the
earth
with
the
hand
;
that
is
,
shall
suddenly
and
easily
overthrow
and
destroy
all
the
glory
of
Israel
,
the
fading
flower
,
before
mentioned
(
for
with
respect
to
that
,
he
compares
the
Invasion
of
the
Assyrians
to
a
tempest
)
even
as
a
drunken
man
is
easily
thrust
down
with
the
push
of
a
hand
;
or
,
with
the
hand
,
that
is
,
by
main
might
,
with
unresistable
force
and
violence
.
And
indeed
the
subduing
and
destroying
of
Samaria
and
the
ten
Tribes
,
was
effected
with
great
speed
and
violence
.
Ver.
3.
The
crown
of
pride
,
the
drunkards
of
Ephraim
,
shall
be
trodden
under
foot
]
that
is
,
even
this
crown
on
the
head
shall
with
all
possible
scorn
and
contempt
be
trampled
under
the
feet
of
their
proud
enemies
.
But
see
the
Note
before
ver.
1.
Ver.
4.
And
the
glorious
beauty
which
is
on
the
head
of
the
fat
valley
,
shall
be
a
fading
flower
,
&c.
]
See
again
the
Note
above
ver.
1.
and
as
the
hasty
fruit
before
the
Summer
;
that
is
,
say
some
,
rathe
ripe
fruits
,
which
is
commonly
,
as
we
use
to
say
,
soon
ripe
and
soon
rotten
,
and
therefore
not
kept
long
for
store
,
but
presently
spent
;
or
rather
,
as
the
early
and
first
ripe
fruit
,
which
for
the
novelty
of
it
,
because
by
many
it
is
much
longed
for
,
and
earnestly
desired
,
is
commonly
gathered
betimes
,
and
eaten
greedily
,
many
times
before
it
be
thoroughly
mellow
:
whence
is
the
expression
,
Mic.
7.1
.
My
soul
desired
the
first
ripe
fruit
;
for
that
this
is
meant
,
appears
by
the
following
words
,
which
when
he
that
looketh
upon
it
,
seeth
it
,
while
it
is
yet
in
his
hand
,
he
eateth
it
up
;
that
is
,
as
soon
as
ever
he
spieth
it
,
he
presently
plucks
it
,
and
never
lays
it
by
,
but
immediately
eats
it
up
.
And
all
this
is
to
set
forth
how
soon
the
ten
Tribes
should
be
ripe
for
ruine
;
and
how
easily
,
with
what
eagerness
,
delight
,
and
speed
the
Assyrians
should
destroy
them
.
Ver.
5.
In
that
day
,
&c.
]
to
wit
,
When
the
ten
Tribes
shall
be
thus
destroyed
,
shall
the
Lord
of
Hosts
be
for
a
crown
of
glory
,
and
for
a
diadem
of
beauty
unto
the
residue
of
his
people
;
that
is
,
He
will
be
an
exceeding
great
ornament
and
honour
to
the
Kingdom
of
Judah
.
This
is
opposed
to
that
which
he
had
said
of
the
ten
Tribes
,
ver.
1.
Wo
to
the
crown
of
pride
,
&c.
And
the
meaning
is
,
that
whereas
Gods
People
might
seem
to
be
brought
to
a
very
low
and
contemptible
condition
,
when
ten
of
their
Tribes
should
be
destroyed
,
as
is
aforesaid
,
God
would
be
a
sufficient
honour
and
glory
to
the
poor
remnant
of
his
People
in
the
two
Tribes
of
Judah
and
Benjamin
;
to
wit
,
by
his
saving
them
from
being
destroyed
with
the
other
,
and
continuing
them
to
be
his
Church
and
People
,
by
that
miraculous
destruction
of
the
Assyrian
Army
,
when
Sennacherib
should
seek
likewise
to
subdue
them
,
and
by
a
happy
re-establishment
of
his
Church
under
Hezekiah
;
which
last
is
farther
set
forth
in
the
next
verse
.
Ver.
6.
And
for
a
spirit
of
judgment
,
&c.
]
Here
the
Prophet
sets
forth
in
part
the
means
whereby
God
would
make
the
state
of
Judah
so
eminently
honourable
and
glorious
,
both
in
peace
and
war
.
And
for
a
Spirit
of
judgment
to
him
that
sitteth
in
judgment
,
that
is
,
God
will
give
their
Kings
,
and
other
subordinate
Judges
,
that
sit
in
the
seat
of
justice
,
a
Spirit
of
justice
,
an
ability
to
judge
rightly
of
the
causes
that
are
brought
before
them
;
and
strength
to
them
that
turn
the
battel
to
the
gate
;
that
is
,
and
so
likewise
courage
and
strength
to
them
that
go
out
to
withstand
an
invading
enemy
,
so
that
they
shall
not
only
vanquish
them
,
and
drive
them
back
,
but
also
pursue
them
to
the
very
gates
of
their
Cities
and
other
strong
holds
,
whither
they
shall
flee
to
shelter
themselves
,
and
there
block
them
up
,
and
it
may
be
take
their
places
of
defence
,
as
Hezekiah
did
to
the
Philistines
,
2
Kings
18.8
.
And
all
this
now
is
added
for
the
comfort
of
the
faithful
amongst
the
Jews
,
that
they
might
not
be
overwhelmed
with
grief
and
fear
,
when
they
should
see
their
brethren
in
the
neighbour
kingdom
of
Israel
,
as
had
been
now
foretold
,
wholly
destroyed
and
carried
away
Captives
.
Ver.
7.
But
they
also
have
erred
through
wine
,
and
through
strong
dring
are
out
of
the
way
,
&c.
]
That
is
,
though
they
have
had
so
fair
a
warning
by
the
destruction
of
the
ten
tribes
;
though
Gods
Mercy
was
so
wonderful
in
preserving
them
from
being
over-run
by
the
same
overbearing
enemies
that
destroyed
Israel
,
and
though
they
had
Gods
Word
and
Worship
continued
amongst
them
,
which
the
other
tribes
had
not
;
yet
even
they
of
Judah
also
(
the
Prophet
speaks
it
with
a
kind
of
Admiration
)
have
trod
in
the
same
steps
of
wickedness
,
wherein
the
Israelites
had
gone
before
them
;
for
this
may
be
understood
either
of
their
brutish
stupidity
,
by
reason
whereof
they
carried
themselves
like
so
many
drunken
men
void
of
understanding
;
or
rather
literally
of
the
sin
of
drunkenness
it self
;
see
the
Note
above
,
ver.
1.
The
Priest
and
the
Prophet
(
to
wit
,
their
false
Prophets
)
have
erred
through
strong
drink
,
see
the
Note
,
Prov.
20.1
.
They
are
swallowed
up
of
wine
,
that
is
,
as
we
use
to
say
,
they
are
drowned
in
drink
;
they
have
swallowed
up
wine
so
long
,
that
at
last
they
themselves
are
swallowed
up
of
wine
,
and
cease
to
be
reasonable
Creatures
;
they
are
out
of
the
way
through
strong
drink
,
they
err
in
vision
,
they
stumble
in
judgment
;
the
first
is
meant
principally
of
their
Prophets
,
and
the
second
of
the
their
Priests
,
see
Deut.
17.9
.
And
the
Note
,
2
Chron.
19.8
.
Ver.
8.
For
all
Tables
are
full
of
vomit
and
filthiness
,
so
that
there
is
no
place
clean
.
]
That
is
,
they
spue
on
their
very
Tables
;
and
all
places
where
they
sit
,
and
revel
together
,
are
bespitted
and
bespawled
,
and
every
way
defiled
;
for
the
word
here
translated
filthiness
,
doth
properly
signify
or
dure
or
dung
,
so
that
all
tends
to
shew
into
what
a
height
of
excess
and
impudency
they
were
grown
in
regard
of
this
sin
.
Ver.
9.
Whom
shall
be
teach
Knowledge
?
and
whom
shall
he
make
to
understand
Doctrine
?
&c.
]
To
wit
,
God
:
of
whom
mention
was
made
before
,
Ver.
5.6
.
The
Lord
of
hosts
shall
be
for
a
Crown
of
Glory
,
and
for
adiadem
of
beauty
unto
the
residue
of
his
People
,
&c.
But
rather
this
is
spoken
indefinitely
,
and
is
added
as
another
sad
effect
of
their
excess
and
sensuality
;
as
if
the
Prophet
had
said
,
the
generality
of
the
men
of
Judah
,
both
Priests
,
and
Prophets
,
and
People
,
being
become
such
drunken
sots
,
so
stupid
and
desperately
wicked
,
how
can
any
man
hope
,
by
,
teaching
them
to
do
any
good
upon
them
?
them
that
are
weaned
from
the
milk
,
and
drawn
from
the
breasts
,
as
if
he
had
said
,
one
had
as
good
undertake
to
teach
Children
a
while
a
go
weaned
from
the
breast
,
as
to
teach
such
a
blockish
and
self-willed
People
as
these
are
become
.
Ver.
10.
For
precept
must
be
upon
precept
,
percept
upon
precept
,
line
upon
line
,
line
upon
line
,
here
a
little
and
there
a
little
.
]
That
is
,
As
it
is
with
such
young
Children
,
that
are
taught
to
read
,
or
to
write
;
they
must
have
the
same
directions
and
lessons
repeated
again
and
again
,
and
one
day
after
another
;
if
they
be
taught
to
read
,
they
must
be
taught
letter
by
letter
,
and
line
by
line
,
a
little
at
one
time
,
and
a
little
at
another
,
and
the
same
thing
over
and
over
many
and
many
times
;
and
if
they
be
taught
to
write
,
the
Master
must
lead
their
hand
letter
by
letter
,
and
line
by
line
,
and
they
must
write
over
the
same
Copy
many
times
,
and
yet
when
they
have
thus
wearied
their
Teachers
,
it
is
little
or
nothing
which
they
learn
;
so
it
is
with
this
People
,
what
ever
course
be
taken
with
them
,
whatever
diligence
is
used
in
teaching
them
,
all
will
be
to
no
purpose
.
Ver.
11.
For
with
stammering
lips
,
and
another
tongue
will
he
speak
to
this
People
.
]
This
is
otherwise
read
by
some
,
as
it
is
in
the
margin
,
For
with
stammering
lips
and
another
tongue
he
hath
spoken
to
this
People
;
and
they
make
the
meaning
of
the
words
to
be
either
,
1.
that
God
by
his
Prophets
had
spoken
to
them
,
as
Mothers
and
Nurses
use
to
speak
to
their
little
Children
(
for
still
,
say
they
,
the
Prophet
goeth
on
in
the
similitude
used
in
the
foregoing
verses
)
that
is
,
he
had
made
known
his
will
to
them
in
a
plain
and
familier
manner
,
stooping
to
their
Capacity
,
even
as
Mothers
and
Nurses
are
wont
to
use
new
devised
words
,
most
easy
to
be
pronounced
,
and
to
speak
in
a
kind
of
stammering
imperfect
way
,
as
Children
use
to
speak
,
that
they
may
the
better
teach
their
Children
to
speak
,
and
that
they
may
the
better
be
understood
by
them
.
Or
,
2ly
,
that
such
was
thesottishness
of
the
Jews
,
that
in
all
that
God
had
spoken
to
them
,
he
had
been
to
them
as
one
that
stutters
or
stammers
,
or
as
an
outlandish
man
,
that
speaks
in
an
unknown
Tongue
,
(
neither
of
which
are
understood
by
those
that
hear
them
)
meaning
,
that
they
were
stupid
and
brutish
,
and
regarded
his
word
no
more
than
if
they
had
not
understood
one
word
of
what
was
spoken
to
them
.
Or
,
3ly
,
that
by
way
of
punishing
them
for
their
wickedness
,
he
had
caused
their
land
to
be
invaded
by
nations
whose
language
they
understood
not
.
But
now
reading
it
as
it
is
in
our
Traslation
,
as
a
commination
of
what
God
would
do
,
for
with
stammering
lips
,
and
another
tongue
will
he
speak
to
this
People
,
the
meaning
must
needs
be
,
either
,
that
since
the
word
that
God
had
spoken
to
them
by
his
Prophets
,
had
done
no
more
good
upon
them
,
by
reason
of
their
stupidity
,
than
if
one
should
undertake
to
teach
new-weaned
Children
,
therefore
the
Lord
would
take
another
course
with
them
,
and
speak
to
them
in
a
rougher
way
,
namely
,
by
bringing
in
the
Babylonians
upon
them
,
a
nation
whose
language
they
should
not
understand
,
as
was
long
since
threatned
,
Deut.
28.49
.
Or
,
2ly
,
that
he
would
give
them
over
to
such
a
Spirit
of
stupidity
,
that
no
instruction
should
for
the
time
to
come
do
any
good
upon
them
.
And
indeed
either
of
these
may
well
agree
with
that
of
the
Apostle
,
1
Cor.
14.21
.
(
where
he
seems
to
cite
this
place
)
In
the
Law
it
is
written
,
that
is
,
in
the
Old
Testament
,
With
men
of
other
Tongues
and
other
Lips
will
I
speak
unto
this
People
,
and
yet
for
all
that
will
they
not
hear
me
;
for
the
aim
of
the
Apostle
there
being
to
dissuade
them
from
an
inordinate
desire
of
hearing
those
that
had
the
gift
of
Tongues
,
rather
than
those
that
Prophecied
,
yea
even
then
,
when
there
was
none
that
did
interpret
what
they
spake
;
he
alledgeth
this
place
to
prove
,
that
herein
they
did
ambitiously
affect
that
,
which
God
threatned
as
a
curse
.
Ver.
12.
To
whom
he
said
,
&c.
]
This
is
added
farther
to
set
forth
how
the
Word
of
God
had
been
to
them
without
all
good
effect
,
as
if
God
had
spoken
to
them
in
a
language
they
did
not
understand
;
or
else
to
shew
why
God
would
speak
to
them
with
stammering
Lips
and
with
another
Tongue
,
it
was
because
they
were
obstinate
,
and
would
not
be
instructed
.
To
whom
he
said
,
that
is
,
to
which
stupid
People
,
that
regarded
not
the
instructions
and
warnings
they
enjoyed
,
the
Lord
said
,
to
wit
,
by
his
Prophets
,
This
is
the
rest
wherewith
ye
may
cause
the
weary
to
rest
;
and
this
is
the
refreshing
.
That
is
,
this
which
I
require
of
you
,
that
you
should
obey
the
word
of
my
Prophets
,
is
the
only
means
whereby
you
may
procure
rest
and
refreshing
for
your selves
,
your
Country
and
People
,
from
those
many
miseries
,
troubles
and
calamities
wherewith
you
have
been
wearied
a
long
time
together
;
Yet
they
would
not
hear
,
that
is
,
though
the
Lord
shewed
them
plainly
the
way
to
rest
and
happiness
,
they
would
not
hearken
to
it
:
Whereby
is
also
implied
,
that
their
stupidity
,
in
being
like
little
Children
that
could
not
be
taught
,
proceeded
from
their
obstinacy
;
it
was
from
meer
wilfulness
and
stubborness
that
they
were
so
ignorant
.
Ver.
13.
But
the
word
of
the
Lord
was
unto
them
precept
upon
precept
,
&c.
]
That
is
,
say
many
Expositors
,
instead
of
obeying
the
words
of
the
Prophets
,
they
mocked
at
their
words
,
repeating
those
words
,
ver.
10.
in
a
flouting
way
,
Precept
upon
precept
,
precept
upon
precept
,
line
upon
line
,
&c.
As
if
they
should
have
said
,
Our
Prophets
deal
with
us
as
with
young
Children
,
we
must
have
precept
upon
precept
,
&c.
And
indeed
that
which
follows
,
ver.
14.
Wherefore
hear
the
word
of
the
Lord
ye
scornful
men
,
seems
to
favour
this
exposition
.
But
I
rather
think
that
the
Prophets
intention
in
these
words
was
to
shew
,
that
after
God
had
so
plainly
made
known
his
will
to
them
,
and
taught
them
what
might
have
been
for
their
peace
and
rest
,
yet
still
they
were
as
dull
as
ever
,
Gods
Word
was
still
to
them
only
as
an
empty
sound
striking
their
ears
;
they
were
still
as
unteachable
as
new-weaned
Children
:
That
they
might
go
and
fall
backwards
,
and
be
broken
,
and
snared
,
and
taken
.
That
so
(
through
the
just
Judgment
of
God
upon
them
)
by
this
their
stupidity
they
might
come
to
fall
and
be
ruined
under
those
Judgments
which
God
had
threatned
against
them
.
It
is
probable
that
this
expression
of
their
falling
,
may
be
used
with
reference
to
that
sin
of
drunkenness
wherewith
he
had
charged
them
,
ver.
7.
And
that
it
is
particularly
said
,
That
they
might
fall
backward
;
Either
because
that
way
of
falling
is
most
dangerous
;
or
to
imply
that
their
not
minding
Gods
Prophets
would
bring
them
to
fall
under
those
Judgments
,
which
,
though
foretold
,
they
would
not
foresee
.
And
so
likewise
by
their
being
broken
,
the
utter
cutting
off
some
may
be
intended
;
and
by
their
being
snared
and
taken
,
the
Captivity
of
others
.
Ver.
14.
Therefore
hear
the
word
of
the
Lord
,
ye
scornful
men
,
that
rule
this
People
which
is
in
Jerusalem
.
]
This
is
meant
of
the
whole
Nation
of
the
Jews
,
only
he
calls
them
this
People
which
is
in
Jerusalem
,
because
thither
they
used
to
resort
to
Worship
God
,
as
his
People
;
and
to
imply
,
that
their
scorning
was
the
greater
sin
,
because
they
pretended
to
be
Gods
peculiar
People
.
Ver.
15.
Because
ye
have
said
,
We
have
made
a
covenant
with
Death
,
and
with
Hell
are
we
at
agrement
,
&c.
]
That
is
,
because
you
think
your selves
so
secure
,
as
if
ye
had
made
a
Covenant
with
Death
and
Hell
.
Or
,
because
you
run
on
so
boldly
in
your
wicked
ways
,
slighting
the
vengeance
of
God
,
denounced
against
you
,
that
it
is
all
one
in
effect
,
as
if
you
should
openly
say
,
We
are
not
frighted
with
your
threatnings
of
Death
and
Hell
;
We
have
made
a
Covenant
with
them
both
,
and
therefore
are
sure
they
will
do
us
no
hurt
.
This
I
conceive
the
Prophet
intended
by
these
words
.
Yet
it
may
well
be
,
that
the
wicked
wretches
of
those
times
did
use
to
say
thus
to
the
Prophets
,
not
as
thinking
they
could
make
an
agreement
with
Hell
and
Death
,
but
only
in
a
way
of
derision
;
as
if
they
should
have
said
,
Think
not
to
scare
us
with
the
threatnings
of
Death
and
Hell
;
alas
,
we
have
made
a
strict
league
of
friendship
with
Death
,
and
with
Hell
or
the
grave
,
and
therefore
may
well
be
fearless
in
regard
of
them
both
.
Yea
,
some
think
,
that
by
saying
they
had
made
a
Covenant
with
Death
and
the
Grave
,
they
might
intend
that
Death
and
the
Grave
would
do
them
good
,
rather
than
hurt
,
namely
because
they
would
take
them
out
of
harms
way
,
before
those
evils
which
the
Prophets
threatned
were
like
to
come
upon
them
;
when
the
overflowing
scourge
shall
pass
through
(
to
wit
,
which
you
the
Prophets
tell
us
is
coming
upon
the
land
)
it
shall
not
come
near
us
.
And
hereby
might
be
intended
,
either
the
Assyrians
invasion
,
whereby
the
ten
Tribes
were
utterly
ruined
(
and
if
this
be
intended
,
it
implies
an
exceeding
height
of
presumptuous
security
in
these
men
,
that
when
they
saw
the
land
of
Israel
over-run
thereby
,
yet
could
promise
themselves
,
that
it
should
not
reach
them
)
or
else
that
of
the
Chaldeans
,
which
was
often
before-hand
threatned
by
the
Prophets
.
For
we
have
made
lies
our
refuge
,
and
under
falshood
have
we
hid
our selves
:
as
if
they
should
have
said
;
Those
things
which
you
call
lyes
and
falshood
,
things
that
will
surely
deceive
us
,
we
doubt
not
will
prove
a
sufficient
refuge
and
shelter
to
us
.
Add
hereby
they
might
mean
either
,
1.
their
false
gods
,
on
whose
help
they
much
relyed
,
though
the
Prophets
often
cried
out
against
them
as
lying
vanities
,
as
Chap.
44.20
.
A
deceived
heart
hath
turned
him
aside
,
that
he
cannot
deliver
his
Soul
,
nor
say
,
Is
there
not
a
lye
in
my
right
hand
?
Or
,
2ly
,
the
respect
which
in
some
things
they
pretended
to
have
to
Gods
law
,
and
to
his
service
and
worship
in
the
temple
;
which
was
indeed
no
better
than
meer
hypocrisy
and
a
lye
.
Or
,
3ly
,
their
subtil
shifts
,
their
crafty
dissembling
,
and
treacherous
compliance
with
the
enemy
,
wherewith
they
might
vainly
hope
to
secure
themselves
,
what
ever
became
of
others
.
Or
,
4ly
,
the
outward
means
they
had
for
their
defence
,
and
whereby
they
did
foolishly
hope
to
safeguard
themselves
,
as
their
great
riches
gotten
by
lies
and
falshood
,
their
leagues
with
foreign
Princes
,
and
the
wise
Councels
and
Contrivements
wherewith
they
had
plotted
to
strengthen
themselves
against
any
invasion
.
It
cannot
be
thought
that
any
men
would
say
these
very
words
,
For
we
have
made
lies
our
refuge
,
&c.
unless
it
were
in
a
way
of
flouting
those
to
whom
they
spake
it
:
Only
hereby
the
Prophet
intended
to
turn
them
from
their
folly
in
trusting
to
those
things
that
would
certainly
deceive
them
,
and
prove
no
better
than
lies
and
falshood
.
Ver.
16.
Therefore
thus
saith
the
Lord
God
,
&c.
]
Having
in
the
foregoing
verse
laid
down
the
cause
of
Gods
high
displeasure
against
the
Jews
,
namely
,
because
they
did
so
obstinately
and
securely
despise
and
deride
all
the
threatnings
of
Gods
Prophets
,
glorying
in
their
safe
condition
,
as
if
there
were
no
fear
of
any
evil
that
should
come
upon
them
;
Because
ye
have
said
,
We
have
made
a
covenant
with
death
,
&c.
that
which
one
would
think
should
next
follow
,
should
be
the
making
known
,
how
severely
God
would
proceed
against
them
to
destroy
them
.
And
this
indeed
is
added
in
the
following
verse
.
Only
first
,
the
Lord
premiseth
this
glorious
promise
concerning
the
Messiah
,
Behold
I
lay
in
Zion
for
a
foundation
a
stone
,
&c.
and
that
1.
hereby
to
chear
up
the
faithful
amongst
them
against
the
wrath
which
was
coming
upon
their
State
and
people
,
by
putting
them
in
mind
of
that
foundation-stone
which
he
had
provided
for
the
support
and
preservation
of
his
Church
,
on
whom
whilst
they
relied
by
Faith
,
they
should
be
sure
to
be
upheld
and
secured
in
the
midst
of
all
those
grievous
judgments
that
should
come
upon
that
Nation
.
And
2.
to
hint
unto
those
prophane
wretches
that
were
so
confident
,
that
no
evil
threatned
by
the
Prophets
should
come
upon
them
;
that
he
had
indeed
provided
a
Rock
in
Zion
,
on
whom
relying
,
they
might
have
assured
themselves
of
all
peace
and
safety
;
but
because
they
had
despised
him
,
and
run
on
in
ways
of
rebellion
and
wickedness
,
all
these
vain
stays
whereon
they
relied
with
so
much
confidence
,
would
surely
deceive
them
;
Behold
,
I
lay
in
Zion
for
a
foundation
a
stone
;
see
the
Note
,
Psal.
118.22
.
a
tried
stone
;
that
is
,
a
sure
Saviour
,
on
whom
poor
sinners
may
safely
rely
;
a
precious
corner-stone
,
a
sure
foundation
,
according
to
that
,
Upon
this
rock
I
will
build
my
Church
,
and
the
gates
of
hell
shall
not
prevail
against
it
,
Mat.
16.18
.
he
that
believeth
,
shall
not
make
haste
;
that
is
,
they
that
believe
this
promise
,
and
do
by
faith
rest
upon
this
rock
,
to
wit
,
God
in
Christ
,
will
wait
patiently
upon
God
for
the
accomplishment
of
it
,
both
as
to
the
coming
of
this
promised
Messiah
,
and
as
to
the
deliverances
expected
from
him
;
though
the
promised
mercy
should
be
deferred
and
delayed
for
a
time
,
yet
they
will
not
be
impatient
,
and
grudg
that
it
is
not
done
,
nor
use
any
unlawful
means
to
help
themselves
,
but
will
contentedly
wait
,
as
being
fully
perswaded
,
that
in
due
time
God
will
make
good
what
he
hath
promised
.
In
Rom.
9.33
.
the
Apostle
following
the
Septuagint
,
seems
to
cite
this
place
otherwise
than
we
find
it
here
in
the
Prophet
,
As
it
is
written
,
Behold
I
lay
in
Sion
a
stumbling-stone
,
and
rock
of
offence
:
and
whosoever
believeth
on
him
,
shall
not
be
ashamed
.
But
this
is
the
same
in
effect
;
and
it
is
usual
with
the
Apostle
in
citing
places
out
of
the
Old
Testament
,
not
so
much
to
regard
the
words
as
the
matter
;
because
they
that
make
haste
,
and
will
not
wait
patiently
for
the
accomplishment
of
Gods
promise
,
are
sure
to
miscarry
,
and
so
in
the
conclusion
to
be
ashamed
of
their
folly
;
whereas
those
that
wait
patiently
for
the
accomplishment
of
Gods
promises
,
are
sure
never
to
be
disappointed
,
and
so
never
to
be
ashamed
:
therefore
the
Apostle
instead
of
these
words
,
shall
not
make
haste
,
useth
the
same
in
effect
,
shall
not
be
ashamed
.
And
besides
,
that
which
others
answer
,
is
very
probable
,
to
wit
,
that
as
the
Apostle
in
the
first
words
of
that
place
,
Behold
I
lay
in
Sion
a
stumbling-stone
,
and
rock
of
offence
,
doth
joyn
with
the
words
here
,
another
place
of
our
Prophet
,
namely
,
that
Chap.
8.14
.
so
in
the
latter
clause
also
,
with
the
words
here
,
he
seems
to
take
in
that
also
,
Chap.
49.23
.
they
shall
not
be
ashamed
that
wait
for
me
.
Ver.
17.
Judgment
also
will
I
lay
to
the
line
,
and
righteousness
to
the
plummet
,
&c.
]
See
the
Note
2
King
.
21.13
.
God
expresseth
himself
here
in
terms
suitable
to
the
figurative
expression
he
had
used
in
the
foregoing
verse
,
of
laying
a
stone
to
be
a
sure
foundation
for
his
Church
;
and
the
meaning
seems
to
be
,
That
having
laid
such
a
sure
foundation
,
as
Christ
was
,
for
the
safety
and
peace
of
those
that
would
believe
in
him
,
he
would
proceed
in
judging
his
people
with
all
judgment
and
righteousness
,
in
as
exact
and
precise
a
manner
,
as
Carpenters
and
Masons
are
wont
to
do
,
when
they
carry
on
their
work
by
line
and
level
;
against
the
wicked
he
would
proceed
with
all
just
severity
,
punishing
them
exactly
according
to
their
sins
,
though
withal
he
would
be
very
wary
to
preserve
his
faithful
ones
,
and
to
carry
on
the
building
up
and
reforming
of
his
Church
,
which
a
company
of
wicked
wretches
had
brought
into
confusion
;
and
the
hail
(
he
alludes
to
that
mentioned
before
,
ver.
2.
)
shall
sweep
away
the
refuge
of
lies
;
that
is
,
All
your
vain
hopes
,
and
all
things
whereon
you
vainly
grounded
such
great
hopes
;
and
the
waters
shall
overflow
the
hiding
place
,
that
is
,
Your
hopes
of
hiding
your selves
from
the
Judgments
that
are
coming
,
shall
not
secure
you
.
Both
Expressions
are
used
with
reference
to
that
vaunting
speech
of
theirs
,
ver.
15.
We
have
made
lies
our
refuge
,
and
under
falshood
have
we
hid
our selves
.
And
the
judgment
here
intended
,
whereby
this
should
be
done
,
may
be
the
great
havock
that
was
made
amongst
them
by
the
Chaldeans
,
if
not
,
which
some
rather
think
,
their
far
geater
Destruction
and
Desolation
by
the
Romans
.
Ver.
18.
And
your
Covenant
with
death
shall
be
disannulled
,
and
your
agreement
with
hell
shall
not
stand
,
&c.
]
This
is
spoken
by
way
of
deriding
that
scornful
speech
of
theirs
,
ver.
15.
We
have
made
a
covenant
with
death
,
&c.
and
implies
both
that
their
present
security
should
be
turned
into
extream
dread
and
terror
;
and
that
notwithstanding
all
their
vain
confidence
,
they
should
certainly
be
destroyed
;
when
the
overflowing
scourge
shall
pass
through
,
then
ye
shall
be
trodden
down
by
it
;
that
is
,
it
shall
not
pass
away
so
suddenly
,
but
that
ye
shall
be
overborn
and
destroyed
by
it
.
Ver.
19.
From
the
time
it
that
goeth
forth
,
it
shall
take
you
,
&c.
]
That
is
,
When
it
once
begins
to
break
in
upon
you
,
it
shall
not
stay
till
it
hath
surprized
you
.
Whereas
they
had
said
,
ver.
15.
When
the
overflowing
scourge
shall
pass
through
,
it
shall
not
come
unto
us
(
for
which
see
the
Note
there
)
to
this
the
Lord
by
the
Prophet
here
answers
,
That
they
did
but
in
vain
flatter
themselves
,
it
should
certainly
seize
upon
them
;
for
morning
by
morning
shall
it
pass
over
,
by
day
and
by
night
,
that
is
,
It
shall
come
speedily
,
suddenly
,
and
unexpectedly
upon
you
,
when
you
think
least
of
it
(
even
as
a
man
that
is
surprized
early
in
a
morning
,
when
he
is
as
yet
sleeping
in
his
bed
)
and
being
come
,
it
shall
continue
long
upon
you
,
pursuing
you
incessantly
,
not
giving
you
any
rest
,
either
by
day
or
by
night
;
and
it
shall
be
a
vexation
only
to
understand
the
report
,
that
is
,
The
alone
fame
and
report
of
the
enemies
approach
,
shall
be
a
sore
terror
and
vexation
to
you
.
Some
,
I
know
,
understand
it
thus
,
That
even
to
those
that
felt
no
part
of
these
miseries
,
but
only
heard
of
them
,
it
should
be
a
vexation
.
And
again
others
by
the
report
,
do
understand
the
doctrine
of
Gods
Prophets
,
according
to
that
,
Chap.
53.1
.
Who
hath
believed
our
report
?
and
so
reading
the
words
as
they
are
rendred
in
the
margin
of
our
Bibles
,
and
it
shall
be
a
vexation
only
,
when
he
shall
make
you
to
understand
doctrine
;
they
would
have
the
meaning
to
be
this
;
That
when
the
miseries
now
foretold
,
were
come
upon
them
,
thereby
God
would
bring
them
to
understand
that
doctrine
which
now
they
would
not
understand
,
the
truth
of
what
the
Prophets
foretold
,
and
the
folly
,
of
their
present
security
;
only
indeed
it
would
then
be
too
late
:
their
understanding
this
then
,
would
be
only
for
their
greater
vexation
,
not
for
their
conversion
.
But
the
first
Exposition
is
,
I
conceive
,
the
best
.
Ver.
20.
For
the
bed
is
shorter
than
that
a
man
can
stretch
himself
on
it
,
&c.
]
This
proverbial
speech
may
imply
,
1.
the
great
penury
and
streights
they
should
be
brought
into
,
when
those
miseries
came
upon
them
which
the
Prophet
had
now
foretold
;
that
they
should
be
in
continual
distress
,
not
knowing
which
way
to
turn
themselves
,
nor
able
any
way
to
ease
or
relieve
themselves
,
as
it
is
with
a
man
that
lying
on
a
bed
that
is
too
short
for
him
,
must
needs
be
as
in
Little-ease
,
and
as
it
were
cripled
thereby
.
And
2ly
,
the
insufficiency
of
those
lying
vanities
,
in
the
confidence
whereof
they
were
so
secure
,
for
the
affording
of
them
any
ease
or
comfort
;
for
which
,
see
the
Note
before
,
ver.
15.
And
the
like
may
be
said
of
the
following
clause
,
and
the
covering
narrower
than
that
he
can
wrap
himself
in
it
;
for
this
may
imply
also
the
comfortless
condition
whereinto
they
should
be
brought
;
and
withall
,
what
poor
things
they
would
all
prove
,
for
the
covering
and
sheltering
of
them
from
the
storms
that
were
coming
upon
them
,
whereon
they
grounded
all
their
hopes
.
And
it
may
well
be
also
,
that
in
these
Expressions
the
Prophet
might
covertly
strike
at
the
luxury
of
those
men
that
did
thus
scornfully
slight
and
deride
the
threatnings
of
Gods
Prophets
,
who
lived
in
all
ease
and
jollity
,
stretching
themselves
on
their
rich
beds
,
that
were
furnished
with
rich
and
costly
coverlets
,
see
Amos
6.4
.
Ver.
21.
For
the
Lord
shall
rise
up
,
as
in
mount
Perazim
,
&c.
]
See
the
Note
2
Sam.
5.20
.
He
shall
be
wroth
,
as
in
the
valley
of
Gibeon
;
to
wit
,
When
Joshua
slew
the
Canaanites
there
,
Josh.
10.10
.
at
which
time
it
is
said
,
ver.
11.
That
God
slew
them
with
hail-stones
from
Heaven
;
in
regard
whereof
,
this
story
suits
the
better
with
that
storm
of
hail
threatned
before
,
ver.
17.
The
drift
of
this
threatning
is
to
shew
,
That
God
would
now
proceed
with
the
Jews
that
professed
themselves
his
people
,
but
were
indeed
his
real
enemies
,
no
otherwise
than
he
had
formerly
proceeded
in
their
defence
against
the
Canaanites
and
Philistines
,
both
his
and
their
professed
enemies
.
And
this
the
Prophet
calls
his
strange
work
,
and
his
strange
act
;
that
he
may
do
his
work
,
his
strange
work
;
and
bring
to
pass
his
act
,
his
strange
act
;
either
1.
as
some
say
,
because
the
work
of
destroying
men
,
is
,
as
it
were
,
strange
to
God
,
who
is
rather
willing
to
shew
mercy
,
and
to
pardon
,
than
to
punish
,
Lam.
3.33
.
and
Ezek.
33.11
.
Or
,
2ly
.
because
Gods
proceeding
in
a
way
of
destroying
his
people
,
was
strange
and
unusual
,
that
God
should
fight
against
those
,
in
defence
of
whom
he
was
wont
to
fight
against
their
enemies
,
this
was
strange
and
wonderful
.
As
a
Fathers
whipping
of
his
Child
,
whom
he
so
dearly
loves
,
is
a
strange
work
;
so
for
God
to
destroy
his
peculiar
people
,
to
whom
he
had
been
formerly
so
good
and
gracious
,
was
very
strange
.
Or
,
3ly
.
because
the
Judgment
he
intended
now
to
bring
upon
them
,
was
extraordinary
and
unwonted
,
strange
,
wonderful
and
dreadful
,
above
what
in
his
greatest
severity
he
had
formerly
done
to
them
.
For
though
he
had
often
brought
sore
Judgments
upon
them
in
their
own
land
,
yet
he
had
never
caused
their
City
Jerusalem
,
and
the
Temple
therein
,
to
be
burnt
,
and
the
people
to
be
generally
carried
away
captives
into
strange
Countries
,
as
he
meant
now
to
do
.
Ver.
22.
Now
therefore
be
ye
not
mockers
,
&c.
]
That
is
,
Mock
not
at
the
threatnings
of
Gods
Prophets
,
as
you
have
done
;
see
the
Notes
before
,
ver.
13.
and
15.
lest
your
bands
be
made
strong
;
that
is
,
lest
for
this
God
should
make
the
judgments
he
brings
upon
you
the
sorer
,
and
of
the
longer
continuance
;
from
which
otherwise
,
if
you
would
have
repented
,
you
might
have
been
loosed
and
freed
.
Punishments
inflicted
upon
men
for
sin
,
are
called
bands
,
because
they
are
painful
to
flesh
and
blood
,
and
do
restrain
and
bind
up
men
from
living
as
they
list
themselves
.
And
as
beasts
of
prey
,
being
taken
in
snares
,
are
the
faster
intangled
and
bound
,
the
more
they
struggle
and
strive
to
get
away
;
so
the
more
wicked
men
do
strive
against
God
,
when
he
begins
to
contend
with
them
,
the
heavier
the
judgments
usually
are
which
he
pours
forth
upon
them
:
for
I
have
heard
from
the
Lord
God
of
Hosts
a
consumption
even
determined
upon
the
whole
earth
;
that
is
,
the
whole
land
of
Judea
,
to
wit
,
except
ye
repent
.
But
see
the
Notes
,
Chap.
10.22
,
23.
Ver.
23.
Give
ye
ear
and
hear
my
voice
;
hearken
and
hear
my
speech
.
]
As
if
the
Prophet
had
said
,
I
will
convince
you
by
an
unanswerable
argument
,
taken
from
that
which
you
see
commonly
done
amongst
men
,
that
you
have
no
cause
to
question
,
but
that
God
will
at
last
certainly
do
what
he
hath
threatned
by
his
Prophets
;
and
that
you
do
foolishly
flatter
your selves
with
hopes
that
you
shall
always
go
unpunished
,
because
he
hath
spared
you
so
long
;
and
therefore
attend
diligently
to
what
I
shall
now
say
.
Ver.
24.
Doth
the
plowman
plow
all
day
to
sow
?
&c.
]
The
drift
of
this
passage
,
to
the
end
of
the
Chapter
,
is
to
shew
,
that
if
the
Husbandman
,
by
the
wisdom
wherewith
God
hath
endewed
him
,
doth
not
spend
all
his
time
in
plowing
and
harrowing
his
ground
,
never
going
any
further
(
which
would
be
meer
lost
labour
)
,
but
when
he
hath
done
that
,
then
he
soweth
his
several
seeds
in
the
grounds
thus
prepared
by
plowing
and
harrowing
,
and
that
with
great
wisdom
,
not
confusedly
throwing
in
all
together
,
but
sowing
them
severally
in
several
grounds
,
allotting
to
each
that
seed
which
he
knows
the
soil
is
fittest
for
,
and
which
is
most
likely
to
thrive
in
it
,
and
dispersing
it
in
such
quantities
as
may
best
promote
the
growth
of
it
;
and
when
he
hath
done
that
,
then
he
proceeds
orderly
in
the
following
works
of
his
Husbandry
,
as
weeding
and
reaping
his
Corn
when
it
is
harvest
,
and
such
like
,
till
at
last
he
comes
to
separate
his
Corn
from
the
Straw
and
Chaff
,
which
he
doth
also
with
much
prudence
in
different
ways
,
according
to
the
strength
or
tenderness
of
the
grain
;
much
more
may
any
rational
man
think
,
that
God
,
the
fountain
of
all
wisdom
,
and
by
whom
therefore
the
Husbandman
is
enabled
to
carry
on
his
work
so
wisely
,
will
order
the
dispensation
of
his
providence
towards
his
people
(
his
spiritual
Husbandry
)
with
greater
wisdom
;
that
he
will
not
be
always
plowing
and
harrowing
you
by
the
Ministry
of
his
Prophets
,
threatning
you
,
and
denouncing
his
judgments
against
you
,
thereby
to
break
your
hearts
,
and
to
fit
you
to
receive
the
word
and
instruction
of
his
servants
,
but
that
at
last
he
will
come
to
the
executing
of
those
judgments
upon
you
,
of
which
he
hath
often
forewarned
you
,
beating
you
,
and
threshing
you
by
enemies
,
he
will
bring
upon
you
,
though
differently
,
according
to
the
different
degrees
of
your
sins
.
This
I
conceive
is
in
general
the
drift
of
this
whole
passage
.
And
accordingly
he
begins
,
first
with
the
Husbandman's
plowing
and
harrowing
,
Doth
the
plowman
plow
all
day
to
sow
?
that
is
,
will
he
be
continually
plowing
it
,
that
it
may
be
fit
to
receive
the
seed
?
doth
he
open
and
break
the
clods
of
his
ground
,
to
wit
,
continually
?
will
he
be
always
breaking
the
clods
with
a
Mallet
,
or
with
a
Harrow
,
and
never
proceed
any
further
?
As
if
the
Prophet
had
said
,
Doubtless
he
will
not
do
so
.
Ver.
25.
When
he
hath
made
plain
the
face
thereof
,
&c.
]
That
is
,
When
he
hath
laid
the
land
even
,
by
breaking
the
greater
clods
,
he
doth
not
stay
there
,
but
then
doth
he
not
cast
abroad
the
fitches
,
and
scatter
the
cummin
,
and
cast
in
the
principal
wheat
,
and
the
appointed
barley
,
and
the
rie
(
or
sp●lt
,
another
kind
of
grain
)
in
their
place
?
That
is
,
he
doth
then
sow
his
several
seeds
,
the
choicest
and
the
best
he
can
get
,
in
their
several
grounds
,
according
to
the
nature
of
the
soil
,
and
that
in
a
due
measure
and
proportion
.
Some
indeed
read
the
last
words
as
they
are
in
the
margin
,
the
wheat
in
the
principal
place
,
and
the
barley
in
the
appointed
place
:
But
the
difference
betwixt
these
two
Translations
is
not
great
;
they
both
imply
the
same
thing
.
Ver.
26.
For
his
God
doth
instruct
him
,
&c.
]
Some
read
this
as
it
is
in
the
margin
,
And
he
bindeth
it
in
such
sort
as
his
God
doth
teach
him
;
and
accordingly
they
understand
it
as
another
expression
,
whereby
the
Husbandman's
wisdom
is
set
forth
in
the
ordering
of
Husbandry
;
to
wit
,
that
having
thus
prudently
sown
his
several
seeds
,
afterward
when
Harvest
comes
,
having
cut
it
down
,
he
binds
it
up
in
sheaves
and
bundles
,
that
he
may
carry
it
and
house
it
,
and
in
due
time
thresh
it
and
winnow
it
out
(
And
some
also
conceive
,
that
this
is
spoken
with
reference
to
what
was
said
before
,
ver.
22.
be
ye
not
mockers
,
lest
your
bands
be
made
strong
)
.
But
according
to
our
Translation
,
for
his
God
doth
instruct
him
to
discretion
,
and
doth
teach
him
;
the
drift
of
the
words
is
clearly
to
shew
,
that
it
is
God
that
gives
this
wisdom
to
the
Husbandman
,
whereby
he
is
enabled
to
order
all
his
affairs
so
prudently
,
as
is
here
both
before
and
afterward
related
;
and
from
hence
to
imply
,
that
therefore
it
might
well
be
concluded
,
that
God
,
the
fountain
of
all
wisdom
,
would
not
,
nor
could
not
fail
,
to
order
all
the
dispensations
of
his
providence
towards
his
people
with
infinite
wisdom
.
But
however
,
observable
it
is
,
that
in
setting
down
this
,
the
Prophet
useth
this
expression
,
his
God
doth
instruct
him
.
God
is
no
less
the
Plowmans
God
,
than
the
God
of
Nobles
and
Princes
.
Ver.
27.
For
the
fitches
are
not
threshed
with
a
threshing
instrument
;
neither
is
a
cart-wheel
turned
about
upon
the
cummin
,
&c.
]
As
if
it
had
been
said
,
As
the
Husbandman
sheweth
much
wisdom
in
the
sowing
his
seed
,
as
is
before
said
,
ver.
25.
so
also
in
the
beating
out
of
his
grain
,
when
it
is
cut
down
;
to
wit
,
in
that
he
doth
not
beat
out
the
tenderer
seeds
,
the
fitches
and
the
cummin
,
as
he
doth
the
harder
corn
,
the
wheat
,
and
barley
,
and
rie
,
which
was
usually
in
those
Countries
done
by
cart-wheels
,
or
sleds
(
the
threshing
instrument
haply
here
intended
)
that
were
drawn
over
them
,
or
by
the
Hoofs
of
their
Horses
or
Oxen
;
see
the
Note
,
Deut.
25.4
.
but
the
fitches
are
beaten
out
with
a
staff
,
and
the
cummin
with
a
rod.
And
this
is
added
to
imply
,
that
God
doth
not
punish
all
men
in
a
like
manner
for
their
sins
,
but
differently
,
according
to
the
different
quality
of
the
offender
,
or
of
their
offences
:
Some
he
afflicts
more
gently
,
beating
them
as
with
a
rod
;
upon
some
he
brings
more
tearing
judgments
,
as
he
finds
their
sins
greater
,
and
their
hearts
harder
.
Ver.
28.
Bread-corn
is
bruised
,
&c.
]
I
confess
I
cannot
see
how
this
Translation
of
this
first
branch
of
the
verse
can
stand
with
the
following
words
,
because
he
will
not
ever
be
threshing
it
,
nor
break
it
with
the
wheel
of
his
cart
,
nor
bruise
it
with
his
horse-men
.
For
what
is
this
less
than
to
make
the
last
words
contradict
the
first
;
Bread-corn
is
bruised
by
the
Husbandman
,
because
he
will
not
ever
be
bruising
it
?
Some
to
avoid
this
,
understand
the
first
words
,
of
bruising
the
bread-corn
,
wheat
,
and
rie
,
and
barley
,
by
grinding
it
in
the
mill
;
and
so
they
understand
this
verse
thus
,
that
bread-corn
is
bruised
,
to
wit
,
by
grinding
it
in
the
mill
,
because
the
Husbandman
would
not
be
ever
threshing
it
,
or
drawing
cart-wheels
or
sleds
over
it
,
or
treading
it
out
with
the
feet
of
Horses
or
Oxen
,
seeing
this
would
quite
mar
it
,
and
make
it
good
for
nothing
.
But
it
seems
not
probable
,
that
the
Prophet
is
speaking
here
,
of
grinding
corn
in
the
mill
.
I
rather
therefore
think
,
that
the
negative
expressed
in
the
former
verse
,
is
here
again
to
be
understood
(
as
it
is
very
well
observed
in
the
large
Annotations
of
our
Divines
on
this
place
)
,
as
if
it
had
been
expressed
thus
,
As
the
fitches
are
not
threshed
with
a
threshing
instrument
,
neither
is
a
cart-wheel
turned
about
upon
the
cumm●n
;
so
(
by
the
same
wise
care
of
the
Husbandman
)
neither
is
the
bread-corn
quite
bruised
and
beaten
,
as
it
were
to
dust
,
though
more
violent
ways
are
used
to
beat
out
that
from
the
straw
and
chaff
;
and
that
1.
because
the
Husbandman
will
not
be
always
threshing
it
,
nor
will
over-long
suffer
the
cart-wheels
to
be
drawn
over
it
,
nor
the
beasts
to
be
trampling
upon
it
.
And
2.
because
he
is
careful
,
that
neither
by
the
cart-wheel
or
sled
drawn
over
it
,
or
the
horse-men
(
to
wit
,
the
men
that
lead
,
or
ride
upon
the
Horses
that
draw
the
carts
or
sleds
)
,
it
shall
be
quite
battered
and
spoiled
with
the
crushing
and
bruising
of
it
.
Thus
I
conceive
this
passage
may
most
fitly
be
expounded
:
For
clearly
the
drift
of
the
Prophet
is
to
shew
,
that
as
the
Husbandman
,
even
when
he
useth
rougher
means
to
beat
out
the
hard
grain
,
is
however
careful
,
not
to
do
it
so
incessantly
,
or
in
such
a
manner
,
as
to
mar
and
spoil
his
corn
thereby
;
so
neither
will
God
,
even
when
he
punisheth
his
people
more
severely
,
contend
with
them
for
ever
,
or
proceed
to
the
utter
destroying
of
them
;
see
the
Note
,
Psal.
125.3
.
Ver.
29.
This
also
cometh
from
the
Lord
of
hosts
,
&c.
]
Some
of
our
best
Expositors
refer
the
word
(
This
)
here
,
to
the
destruction
threatned
above
,
ver.
22.
and
so
would
have
this
to
be
the
conclusion
and
explanation
of
the
foregoing
similitude
;
as
if
the
Prophet
had
said
,
As
the
Husbandmans
discreet
ordering
his
affairs
from
the
beginning
to
the
end
,
in
plowing
,
sowing
,
and
beating
out
his
grain
,
is
from
God
,
who
giveth
him
this
wisdom
;
so
is
the
ruin
and
destruction
which
I
have
told
you
shall
come
upon
you
from
the
Lord
,
who
doth
with
infinite
wisdom
all
things
that
he
doth
in
the
world
.
But
more
probably
,
methinks
,
it
seems
to
have
reference
to
the
words
immediately
foregoing
,
ver.
28.
and
so
the
meaning
to
be
this
,
That
as
the
Husbandman's
skill
in
ordering
his
seed
(
whereof
mention
was
made
before
,
ver.
24
,
25.
)
so
this
also
of
his
beating
out
his
grain
,
as
is
before
described
,
is
from
God
.
But
however
,
that
which
is
principally
intended
is
,
as
is
before
noted
,
that
if
the
Husbandman
,
by
the
wisdom
wherewith
God
hath
endued
him
,
doth
thus
wisely
and
prudently
beat
out
his
several
grain
,
much
more
will
the
only
wise
God
himself
with
infinite
wisdom
,
order
those
judgments
which
he
brings
upon
his
people
.
And
thereupon
are
those
words
added
in
the
close
of
this
similitude
,
which
is
wonderful
in
counsel
,
and
excellent
in
working
;
and
that
to
imply
,
amongst
other
things
,
the
wonderful
wisdom
of
God
,
in
that
whilst
he
destroyed
the
wicked
amongst
them
,
yet
he
would
at
the
same
time
be
so
careful
to
preserve
a
holy
remnant
;
and
in
that
whilst
he
seemed
to
proceed
against
his
people
with
such
bitter
hatred
,
yet
all
that
he
did
to
them
,
should
be
done
out
of
love
,
and
with
respect
to
their
good
and
welfare
.
CHAP.
XXIX
.
VERSE
1.
WO
to
Ariel
,
&c.
]
This
seems
to
be
another
Prophecy
,
distinct
from
that
which
went
before
,
and
directed
particularly
against
Jerusalem
;
though
indeed
,
by
consequence
,
in
the
evils
denounced
against
her
,
the
whole
land
of
Judah
was
deeply
concerned
.
It
may
be
read
as
it
is
in
the
margin
of
our
Bibles
,
Oh
Ariel
,
Ariel
,
as
spoken
by
way
of
lamentation
,
the
word
Ariel
being
twice
repeated
to
express
the
more
grief
,
as
in
the
like
mournful
lamentation
of
our
Saviours
over
Jerusalem
,
Mat.
23.37
.
O
Jerusalem
,
Jerusalem
,
thou
that
killest
the
Prophets
,
&c.
But
the
most
Interpreters
render
it
as
it
is
in
our
Bibles
,
Wo
to
Ariel
,
to
Ariel
,
&c.
Ariel
is
by
interpretation
,
a
mighty
Lion
,
or
,
as
it
is
in
the
margin
,
the
lion
of
God
;
see
the
Note
,
Psal.
104.16
.
Many
of
the
Hebrews
hold
,
that
it
is
the
Temple
in
Jerusalem
,
against
which
this
wo
is
particularly
denounced
;
and
that
the
Temple
was
called
Ariel
,
the
Lion
of
God
,
because
the
figure
of
the
Temple
did
somewhat
resemble
that
of
a
Lion
,
being
broad
before
,
and
narrow
behind
.
Others
say
,
it
is
the
Altar
in
the
Temple
,
that
is
here
called
Ariel
:
And
indeed
we
find
in
Ezek.
43.15
.
that
the
Altar
of
burnt
offerings
,
is
in
the
Hebrew
expresly
called
Ariel
;
and
that
by
the
common
consent
of
most
Expositors
,
because
this
Altar
that
was
consecrated
to
God
,
seemed
as
a
Lion
to
devour
the
bodies
of
those
beasts
that
were
daily
sacrificed
thereon
.
But
I
rather
think
with
others
,
that
it
is
Jerusalem
that
is
here
termed
Ariel
;
and
that
the
following
words
are
added
,
to
make
known
what
the
Prophet
intended
by
Ariel
;
Wo
to
Ariel
,
to
Ariel
,
the
City
where
David
dwelt
.
And
though
there
are
several
Reasons
given
by
Expositors
,
why
Jerusalem
is
so
called
,
as
because
she
had
been
fierce
against
God
,
and
against
his
Prophets
and
Servants
,
whom
she
had
cruelly
slain
,
according
to
that
,
Jer.
12.8
.
Mine
heritage
is
unto
me
as
a
lion
in
the
forest
,
it
crieth
out
against
me
;
or
because
it
was
a
very
strong
City
,
and
by
the
valour
of
her
inhabitants
,
had
made
great
havock
amongst
the
Neighbour-Nations
;
yet
I
rather
think
,
that
Jerusalem
is
here
so
called
,
with
respect
to
the
Temple
and
Altar
therein
(
and
so
the
wo
is
denounced
against
all
three
together
)
,
and
that
purposely
to
imply
,
that
though
they
looked
upon
Jerusalem
as
a
strong
and
invincible
City
,
the
lion
of
God
,
that
need
not
fear
any
people
,
and
that
because
of
the
presence
of
God
amongst
them
,
as
his
peculiar
covenant-people
(
whereof
the
Altar
was
a
sign
)
yet
this
should
no
way
secure
them
from
the
judgment
now
denounced
against
them
.
To
which
purpose
those
words
are
added
,
the
city
where
David
dwelt
:
For
this
also
is
to
imply
,
that
though
they
gloried
much
in
the
promises
that
God
had
made
,
concerning
the
perpetuity
of
David's
Kingdom
,
yet
all
this
would
do
them
no
good
;
even
that
which
was
the
Roya
City
of
that
glorious
King
,
being
quite
degenerate
from
what
she
had
been
,
should
now
be
laid
in
the
dust
.
Add
ye
year
to
year
:
let
them
kill
sacrifices
.
]
Some
hold
,
that
the
Prophets
intention
in
these
words
,
was
to
make
known
,
that
within
a
few
years
,
or
more
particularly
within
two
years
,
there
should
be
an
end
of
their
sacrificing
.
But
the
words
seem
to
be
clearly
an
Ironical
taunt
;
as
if
the
Prophet
had
said
,
Go
on
year
after
year
,
to
keep
your
solemn
feasts
,
and
in
each
of
them
to
kill
and
offer
up
your
appointed
sacrifices
,
and
feed
your selves
with
vain
hopes
,
that
thus
year
after
year
ye
shall
still
continue
to
do
:
alas
!
all
this
will
do
no
good
;
and
that
because
God
abhors
your
sacrifices
,
and
will
shortly
put
an
end
to
them
.
And
indeed
,
if
this
Prophecy
were
delivered
,
as
some
think
it
was
,
at
some
one
of
their
feasts
,
when
they
were
very
busily
intent
upon
slaying
and
offering
their
sacrifices
,
it
must
needs
be
the
more
seasonable
to
discover
the
folly
of
the
great
confidence
they
had
in
that
their
hypocritical
service
.
Ver.
2.
Yet
I
will
distress
Ariel
,
&c.
]
That
is
,
Though
you
go
on
in
a
formal
way
of
offering
sacrifices
to
me
;
and
though
for
some
years
the
judgment
threatned
may
be
deferred
,
yet
at
last
(
saith
the
Lord
)
I
will
certainly
,
by
enemies
I
shall
raise
up
against
you
,
bring
both
your
City
and
Temple
into
great
streights
,
and
there
shall
be
heaviness
and
sorrow
;
that
is
,
instead
of
your
present
jollity
,
when
you
are
offering
up
a
multitude
of
sacrifices
at
your
solemn
feasts
,
you
shall
then
be
sorely
over-pressed
with
grief
;
and
it
shall
be
unto
me
as
Ariel
;
see
the
foregoing
Note
.
The
meaning
is
,
either
,
1.
That
God
would
cause
Jerusalem
to
be
besieged
by
enemies
,
even
as
Shepherds
and
Hunters
are
wont
to
gather
together
,
and
beset
some
fierce
raging
Lion
,
that
they
may
destroy
him
.
Or
2.
That
she
should
be
surrounded
with
enemies
,
even
as
the
Altar
,
called
Ariel
,
Ezek.
43.15
.
used
at
their
solemn
feasts
to
be
compassed
about
on
every
side
with
beasts
,
brought
thither
for
sacrifices
,
and
with
the
people
that
brought
them
;
see
the
Note
,
Psal.
26.6
.
Or
3.
(
which
seems
most
probable
)
That
the
whole
City
should
be
just
like
the
Altar
of
burnt-offerings
in
the
Temple
,
in
that
it
should
be
all
on
a
light
flame
,
and
covered
all
over
with
gore
blood
;
and
in
that
the
streets
thereof
,
and
the
Country
round
about
should
lye
full
of
slaughtered
men
and
women
(
sacrificed
(
as
it
were
)
to
the
satisfying
of
Divine
Justice
)
,
even
as
the
bodies
of
beasts
,
slain
for
sacrifices
,
used
to
lye
scattered
round
about
the
Altar
.
Ver.
3.
And
I
will
camp
against
thee
round
about
,
&c.
]
This
I
conceive
,
was
meant
of
the
Babylonians
besieging
Jerusalem
;
for
which
see
the
Notes
,
2
Kings
25.1
,
2
,
&c.
Yet
I
see
not
,
but
that
it
might
also
be
spoken
with
respect
to
the
same
done
afterward
by
the
Romans
:
for
our
Saviour
in
foretelling
that
siege
,
may
seem
to
allude
to
this
place
of
the
Prophet
,
Luke
19.43
.
Thine
enemies
shall
cast
a
trench
about
thee
,
and
compass
thee
round
,
&c.
Ver.
4.
And
thou
shalt
be
brought
down
,
&c.
]
That
is
,
Thou
that
dost
now
so
proudly
exalt
thy self
,
shalt
then
be
humbled
and
pulled
down
,
and
shalt
speak
out
of
the
ground
,
and
thy
speech
shall
be
low
out
of
the
dust
;
as
Prisoners
and
Captives
are
wont
to
do
,
that
lye
prostrate
upon
the
ground
before
their
enemies
;
or
those
that
are
brought
low
to
the
very
dust
,
according
to
that
,
Chap.
47.1
.
Come
down
and
sit
in
the
dust
,
O
Virgin
daughter
of
Babylon
,
sit
on
the
ground
:
And
to
the
same
purpose
is
that
which
follows
,
and
thy
voice
shall
be
as
of
one
that
hath
a
familiar
spirit
,
out
of
the
ground
,
&c.
for
which
see
the
Note
,
Chap.
8.19
.
The
meaning
is
,
That
the
inhabitants
of
Jerusalem
,
that
had
wont
to
talk
so
highly
and
proudly
,
and
to
roar
like
a
Lion
against
God
and
his
Servants
,
should
then
speak
submissively
enough
,
as
men
over-whelmed
with
fear
and
grief
are
wont
to
do
.
Yea
,
some
understand
this
,
of
their
lying
in
dust
and
ashes
,
beging
mercy
of
God
,
when
this
Judgment
,
now
denounced
,
was
come
upon
them
.
Ver.
5.
Moreover
,
the
multitude
of
thy
strangers
shall
be
like
small
dust
,
and
the
multitude
of
the
terrible
ones
shall
be
as
chaff
that
passeth
away
,
&c.
]
Some
understand
this
of
the
foreign
Forces
that
should
invade
Jerusalem
;
and
so
take
it
to
be
inserted
as
a
promise
,
for
the
comfort
of
the
faithful
amongst
the
Jews
;
to
wit
,
that
when
they
should
be
humbled
(
as
was
said
in
the
foregoing
verse
)
,
though
their
enemies
should
be
never
so
many
,
even
like
the
small
dust
or
chaff
,
yet
like
so
much
dust
or
chaff
,
they
should
soon
be
scattered
and
driven
away
.
And
some
of
these
think
this
is
meant
of
the
destruction
of
Sennacherib's
Army
,
that
should
besiege
Jerusalem
in
the
days
of
Hezekiah
;
and
others
,
of
the
Babylonians
;
to
wit
,
that
when
they
had
ruined
Jerusalem
,
even
they
should
within
a
while
flee
away
,
like
so
much
dust
o●
chaff
,
before
the
Medes
and
Persians
.
But
because
in
the
following
Verses
the
Prophet
proceeds
still
in
a
way
of
denouncing
judgments
against
Jerusalem
,
I
rather
think
with
others
,
that
this
also
is
of
the
same
tenor
,
and
that
Jerusalem
is
here
threatned
,
That
her
strangers
,
and
terrible
ones
,
that
is
,
her
Garison-Souldiers
,
hired
from
other
Nations
,
and
those
Auxiliary
Forces
which
should
from
Egypt
,
or
elsewhere
,
be
sent
in
to
her
aid
,
in
whom
she
gloried
much
,
because
of
their
number
and
valour
,
should
be
no
defence
at
all
to
her
,
but
should
be
soon
scattered
and
driven
away
,
as
the
dust
and
chaff
is
driven
before
the
wind
.
And
accordingly
the
last
clause
is
to
be
understood
likewise
,
yea
,
it
shall
be
at
an
instant
,
suddenly
;
to
wit
,
of
the
sudden
flight
of
those
foreign
Forces
,
on
whom
they
so
much
relied
,
rather
than
of
the
flight
and
dispersion
of
their
enemies
,
as
they
understand
it
,
that
take
this
to
be
a
promise
,
as
is
before
said
.
Ver.
6.
Thou
shalt
be
visited
of
the
Lord
of
Hosts
with
thunder
,
and
with
earthquake
,
and
great
noise
,
with
storm
and
tempest
,
and
the
flame
of
devouring
fire
.
]
That
is
,
God
will
execute
his
judgments
upon
thee
,
O
Jerusalem
,
with
great
terror
and
unresistable
violence
,
and
that
on
a
sudden
;
see
the
Notes
,
Chap.
13.13
.
and
2
Sam.
22.8
,
&c.
And
this
,
I
concieve
,
is
meant
of
the
Babylonians
invading
and
storming
the
City
,
2
Kings
25.14
.
and
the
expression
here
used
,
seems
to
refer
to
what
was
said
in
the
foregoing
verse
,
that
their
Auxiliary
Companies
from
foreign
parts
,
should
be
like
small
dust
,
and
as
chaff
that
passeth
away
;
implying
a
reason
why
it
must
needs
be
so
,
to
wit
,
because
God
would
break
forth
upon
them
,
as
with
a
terrible
storm
,
and
devouring
fire
,
before
which
they
must
needs
be
as
so
much
dust
and
chaff
.
Ver.
7.
And
the
multitude
of
all
the
nations
that
fight
against
Ariel
,
&c.
]
That
is
,
against
Jerusalem
;
see
the
Notes
above
,
ver
1
,
2.
even
all
that
fight
against
her
and
her
munition
,
and
that
distress
her
,
shall
be
as
a
dream
of
a
night-vision
.
They
that
understand
that
which
was
said
before
,
ver.
5.
as
a
promise
,
inserted
for
the
comfort
of
the
faithful
amongst
Gods
people
,
concerning
the
speedy
ruin
of
the
foreign
enemies
that
should
come
up
and
fight
against
Jerusalem
,
do
accordingly
also
understand
that
which
is
said
here
,
either
1.
of
the
disappointment
of
their
vain
hopes
,
that
they
should
be
as
a
dream
of
a
night-vision
;
that
is
,
that
it
should
be
with
them
,
as
it
is
with
a
man
in
a
dream
;
they
should
feed
themselves
with
vain
hopes
of
taking
the
City
,
and
of
satisfying
their
rage
in
the
destruction
of
the
people
,
and
their
covetous
desires
in
their
swallowing
up
all
the
wealth
of
the
City
;
but
in
the
conclusion
it
should
be
nothing
so
;
they
should
be
frustrated
of
their
expectation
,
as
it
is
with
a
man
that
in
a
dream
fancies
he
is
eating
,
and
filling
his
belly
,
but
when
he
awakes
,
there
is
no
such
matter
.
And
this
they
conceive
,
was
meant
of
the
frustrating
of
the
confident
hopes
of
Sennacherib
and
his
Assyrians
,
concerning
their
subduing
the
City
Jerusalem
:
Or
2.
of
the
sudden
scattering
and
perishing
of
all
their
Power
and
Forces
,
that
they
should
be
as
a
dream
of
a
night-vision
;
to
wit
,
in
that
,
as
a
dream
doth
suddenly
vanish
away
out
of
the
minds
of
men
,
so
all
their
great
Armies
and
Power
,
should
be
suddenly
wasted
and
consumed
,
and
brought
to
nothing
,
according
to
that
of
the
Poet
,
par
levibus
ventis
,
voluerieque
simillima
somno
.
And
this
likewise
some
apply
to
the
sudden
destruction
of
Sennacherib's
Army
;
and
others
,
though
not
so
fitly
,
to
the
destruction
of
the
Babylonians
,
within
a
while
after
they
had
ruined
Jerusalem
,
by
the
Medes
and
Persians
.
But
it
seems
far
better
to
suit
with
the
context
,
That
as
in
the
foregoing
verses
,
so
here
still
the
Prophet
should
proceed
on
in
threatning
the
Jews
.
And
they
that
understand
it
so
,
do
accordingly
hold
the
meaning
of
the
expression
here
used
,
to
be
,
either
1.
That
the
multitude
of
the
Nations
that
fight
against
Jerusalem
,
should
be
as
a
dream
of
a
night-vision
;
to
wit
,
to
the
Jews
,
in
that
they
should
be
so
secure
and
fearless
,
either
of
their
invasion
,
or
of
their
prevailing
over
them
when
they
invaded
them
,
that
it
should
come
unexpectedly
upon
them
,
and
seem
incredible
to
them
,
as
if
it
were
a
dream
,
rather
than
really
done
:
Or
2.
rather
,
That
the
enemies
that
should
fight
against
Jerusalem
,
should
be
as
men
in
a
dream
;
to
wit
,
in
regard
of
their
insatiable
covetousness
and
cruelty
,
as
is
explained
in
the
following
verse
.
Ver.
8.
It
shall
even
be
as
when
a
hungry
man
dreameth
,
and
behold
he
eateth
;
but
he
awaketh
,
and
his
soul
is
empty
,
&c
▪
]
That
is
,
As
a
hungry
man
in
his
sleep
,
when
he
dreams
he
is
eating
(
as
it
is
usual
with
men
in
such
a
condition
to
do
)
,
doth
in
an
instant
devour
all
which
seems
to
be
set
before
him
;
but
when
he
is
awakened
,
the
man
is
as
hungry
as
ever
he
was
before
;
so
shall
it
be
with
the
enemies
that
fight
against
Jerusalem
;
they
shall
greedily
and
speedily
devour
Jerusalem
;
but
when
they
have
so
done
,
all
they
have
done
,
shall
be
to
them
as
if
they
had
done
nothing
;
they
shall
still
be
as
eager
in
their
rage
against
you
,
as
hungry
and
thirsty
after
your
blood
and
ruine
,
as
they
were
at
the
first
:
When
they
have
glutted
themselves
(
as
one
would
think
)
with
your
blood
,
they
shall
be
no
more
satisfied
,
than
a
dreamer
is
with
what
he
eats
or
drinks
in
his
dream
.
This
Exposition
agrees
best
with
that
which
went
before
.
Yet
some
understand
it
of
the
disappointment
of
the
hopes
of
the
enemies
,
concerning
the
ruin
of
Jerusalem
:
for
which
see
the
foregoing
Note
.
Ver.
9.
Stay
your selves
and
wonder
,
&c.
]
It
is
clear
,
that
the
Prophet
doth
here
enter
upon
a
very
sharp
invective
against
the
strange
security
and
stupidity
of
the
Jews
,
in
their
not
minding
the
dreadful
judgments
which
God
had
threatned
to
bring
upon
them
.
And
because
the
following
words
are
rendred
by
some
(
as
they
are
in
the
margin
of
our
Bibles
)
,
take
your
pleasure
,
and
riot
;
therefore
they
hold
,
that
the
Prophet
speaks
here
to
these
secure
wretches
,
Stay
your selves
,
and
wonder
;
as
if
he
should
have
said
(
speaking
ironically
)
,
Persist
in
your
slighting
what
is
spoken
,
hold
off
still
from
hearkening
to
my
words
,
and
only
through
Infidelity
make
a
wonderment
at
what
is
threatned
,
as
esteeming
them
strange
,
and
altogether
unlikely
things
;
and
thereupon
take
your
pleasure
,
and
riot
,
as
no
way
fearing
that
any
such
evil
will
come
upon
you
.
Alas
!
all
this
proceeds
from
a
sensless
spirit
;
they
are
drunken
,
&c.
But
I
rather
think
,
that
this
is
spoken
to
the
people
in
general
,
or
to
the
faithful
amongst
them
;
Stay
your selves
and
wonder
;
that
is
,
Stay
long
in
your
thoughts
and
meditations
upon
that
which
I
have
spoken
,
concerning
the
sore
judgments
that
are
coming
upon
you
;
or
that
which
I
say
at
present
,
concerning
the
security
and
stupidity
of
this
people
,
and
wonder
and
be
astonished
at
it
;
as
if
he
should
have
said
,
The
more
you
muse
of
it
,
the
more
cause
you
will
find
to
wonder
at
it
;
but
that
will
be
all
you
will
be
able
to
do
;
you
will
be
able
to
do
nothing
for
the
helping
of
your selves
;
cry
ye
out
,
and
cry
;
to
wit
,
for
the
sad
condition
you
are
in
,
and
the
grievous
miseries
that
are
coming
upon
you
:
they
are
drunken
,
but
not
with
wine
;
they
stagger
,
but
not
with
strong
drink
;
that
is
,
they
are
stupid
,
and
sensless
,
and
mad
,
and
mistake
and
miscarry
in
all
their
counsels
and
courses
,
like
so
many
drunken
men
;
see
the
Notes
,
Chap.
19.14
.
and
24.20
.
and
28.7
,
8.
Ver.
10.
For
the
Lord
hath
poured
upon
you
the
spirit
of
deep
sleep
,
and
hath
closed
your
eyes
,
&c.
]
That
is
,
The
Lord
,
for
your
obstinacy
,
hath
smitten
you
with
judicial
blindness
and
stupidity
;
by
reason
whereof
,
ye
mind
things
no
more
than
those
do
,
that
in
a
Lethargy
are
stricken
with
a
deep
sleep
;
see
the
Note
,
Chap.
6.10
.
and
see
also
Rom.
11.8
.
the
prophets
and
your
rulers
,
the
seers
hath
he
covered
;
to
wit
,
with
a
mist
or
veil
of
spiritual
blindness
;
see
the
Note
,
Chap.
25.7
.
By
the
Prophets
here
,
are
meant
their
false
Prophets
,
who
were
also
called
Seers
,
see
the
Note
,
2
Sam.
15.27
.
and
then
for
the
following
words
,
and
your
rulers
,
the
seers
,
either
thereby
is
meant
,
the
most
seeing
,
wise
and
prudent
amongst
their
rulers
;
or
their
Seers
are
called
their
rulers
,
because
in
those
times
of
confusion
,
their
false
Prophets
would
intrude
upon
matters
of
Government
;
for
which
see
Jer.
26.8
.
However
,
these
are
mentioned
particularly
,
either
only
to
shew
,
That
not
only
the
common
sort
of
people
,
but
even
the
wisest
amongst
them
,
should
be
thus
blinded
;
or
else
,
to
set
forth
,
how
great
and
unavoidable
the
blindness
and
ignorance
of
the
people
must
needs
be
,
when
their
Teachers
,
by
whom
they
were
to
be
taught
,
and
to
be
brought
to
understanding
,
should
be
as
blind
and
stupid
as
others
.
Ver.
11.
And
the
vision
of
all
is
become
unto
you
,
as
the
words
of
a
book
(
or
letter
)
that
is
sealed
,
&c.
]
The
drift
of
this
passage
,
in
this
and
the
following
verse
,
is
to
shew
,
that
by
reason
of
this
judiciary
blindness
,
wherewith
God
had
stricken
the
Jews
,
neither
the
learned
nor
the
unlearned
;
that
is
,
neither
their
Priests
,
Prophets
and
great
men
,
nor
the
simple
unlettered
people
,
would
reap
any
good
by
his
,
or
any
other
of
the
Prophets
making
known
the
will
of
God
to
them
,
though
it
were
done
never
so
plainly
:
To
the
learned
it
would
,
through
the
just
judgment
of
God
,
be
as
a
book
that
is
sealed
,
which
is
set
forth
in
this
verse
;
and
then
for
the
unlearned
,
it
would
be
to
them
as
a
book
,
which
though
open
,
yet
is
all
one
as
if
it
were
sealed
,
because
they
cannot
read
it
;
which
is
set
forth
in
the
following
verse
.
Ver.
13.
Wherefore
the
Lord
said
,
&c.
]
Here
the
cause
is
shewn
,
why
God
had
delivered
them
up
to
this
blindness
and
stupidity
of
mind
.
1.
It
was
for
their
hypocrisie
and
formality
in
the
worship
of
God
:
for
as
much
as
this
people
draw
near
me
with
their
mouth
,
and
with
their
lips
do
honour
me
,
but
have
removed
their
heart
far
from
me
;
that
is
,
forasmuch
as
they
make
a
fair
outward
profession
of
great
respect
they
bear
to
me
,
and
seem
outwardly
very
forward
and
zealous
for
the
performance
of
the
several
duties
of
my
worship
and
service
,
whereas
indeed
there
is
no
such
thing
in
their
hearts
.
And
2.
for
their
hypocrisie
and
superstition
joyntly
together
,
in
those
last
words
,
and
their
fear
toward
me
is
taught
by
the
precepts
of
men
:
For
though
one
thing
intended
thereby
was
,
that
even
when
they
did
those
things
in
Gods
worship
,
which
God
had
enjoyned
in
his
word
(
see
the
Notes
,
2
Kings
17.32
,
33.
)
yet
they
did
it
not
out
of
any
reverence
they
bore
to
God
,
or
out
of
conscience
of
obeying
his
command
,
but
only
out
of
respect
to
Humane
Authority
,
because
their
religious
Kings
,
whom
they
durst
not
disobey
,
enjoyned
those
things
to
be
done
;
yet
another
thing
joyntly
intended
thereby
was
,
that
they
pretended
to
worship
God
by
those
ways
whereof
there
was
not
the
least
mention
in
Gods
word
,
but
which
were
only
devised
,
and
taught
,
and
enjoyned
them
by
men
;
as
is
evident
by
our
Saviours
pressing
this
place
for
the
reproof
of
the
Scribes
and
Pharisees
burdening
the
people
with
their
Traditions
,
Mat.
15.7
,
8
,
9.
Ye
hypocrites
,
well
did
Esaias
prophesie
of
you
,
saying
,
This
people
draweth
nigh
unto
me
with
their
mouth
,
—
But
in
vain
do
they
worship
me
,
teaching
for
Doctrines
the
commandments
of
men
.
Ver.
14.
Therefore
behold
,
I
will
proceed
to
do
a
marvellous
work
amongst
this
people
,
even
a
marvellous
work
,
and
a
wonder
,
&c.
]
That
is
,
Because
of
this
grievous
wickedness
of
my
people
,
the
judgment
shall
be
strange
and
wonderful
wherewith
I
will
now
punish
them
;
for
the
wisdom
of
their
wise
men
shall
perish
;
that
is
,
they
shall
be
infatuated
,
and
be
as
so
many
fools
;
to
wit
,
both
in
regard
,
1.
of
their
not
understanding
the
word
of
God
(
see
the
Note
above
,
ver.
11.
)
2.
of
their
thinking
to
please
God
with
that
worship
which
he
abhorred
.
And
3.
of
their
foolish
managing
their
State-affairs
;
or
their
doing
of
those
things
under
a
pretence
of
great
wisdom
,
which
in
the
conclusion
should
come
to
nothing
,
but
be
found
to
have
been
foolishly
contrived
.
And
the
same
is
said
again
in
the
following
clause
,
and
the
understanding
of
their
prudent
men
shall
be
hid
;
that
is
,
no
understanding
shall
be
found
in
them
:
for
so
the
Apostle
cites
this
place
,
1
Cor.
1.19
.
I
will
destroy
the
wisdom
of
the
wise
,
and
will
bring
to
nothing
the
understanding
of
the
prudent
.
Ver.
15.
Wo
unto
them
that
seck
de●p
to
hide
their
counsel
from
the
Lord
,
&c.
]
There
is
an
allusion
in
these
words
,
to
the
practice
of
those
that
are
wont
to
dig
deep
in
the
earth
,
that
they
may
there
hide
any
thing
under
ground
,
which
they
desire
to
keep
secret
,
that
no
body
may
find
it
out
.
And
many
there
are
,
that
understand
it
generally
of
those
Hypocrites
amongst
Gods
people
,
that
being
void
of
all
true
fear
of
God
in
their
hearts
,
and
closely
wicked
in
their
lives
,
did
in
the
mean
season
,
by
an
outward
profession
and
shew
of
godliness
,
and
much
devotion
in
the
duties
of
Gods
worship
,
dig
deep
,
as
it
were
,
to
hide
their
wickedness
from
God
and
good
men
.
But
oothers
understand
it
more
particularly
,
either
,
1.
of
those
States-men
,
that
deriding
all
the
threatnings
of
Gods
Prophets
,
did
securely
rest
and
rely
upon
those
Plots
and
Devices
which
they
had
in
their
Heads
,
wherewith
they
doubted
not
to
secure
themselves
against
all
dangers
(
such
as
might
be
their
intentions
to
call
in
foreign
Princes
to
their
aid
,
or
any
other
counsels
of
the
like
nature
)
;
which
was
all
one
in
effect
,
as
if
they
hoped
,
that
these
secret
contrivances
of
theirs
,
should
be
hidden
from
God
;
and
so
should
frustrate
the
evil
which
God
had
determined
to
bring
upon
them
;
see
the
Notes
,
Chap.
28.14
,
15
,
22.
Or
else
2.
of
those
that
did
secretly
plot
any
mischief
against
the
Cause
and
the
Servants
of
God
.
However
,
clear
it
is
,
that
the
wo
here
denounced
against
them
is
,
That
God
would
certainly
punish
them
,
and
thereby
clearly
discover
their
folly
in
hoping
to
hide
their
wickedness
,
or
their
crafty
secret
designs
,
from
an
all-seeing
Gods
of
which
that
also
is
spoken
which
followeth
,
and
their
works
are
in
the
dark
;
that
is
,
in
secret
they
work
wickedness
;
or
they
apprehend
their
Devices
are
carried
on
so
closely
,
that
no
eye
can
take
any
notice
of
them
:
and
they
say
,
Who
seeth
us
?
and
who
knoweth
us
?
That
is
,
they
said
so
in
their
hearts
;
or
they
carried
themselves
as
securely
,
as
if
they
thought
so
.
Ver.
16.
Surely
your
turning
of
things
up-side
down
,
shall
be
esteemed
as
the
potters
clay
,
&c.
]
1.
By
their
turning
of
things
up-side
down
,
may
be
meant
,
their
endeavouring
to
hide
their
wickedness
from
the
eye
of
God
,
by
a
shew
of
piety
,
and
of
a
seeming
devout
care
to
perform
the
outward
duties
of
Gods
worship
;
and
likewise
their
close
carrying
on
of
their
Plots
,
for
the
securing
of
themselves
;
whereby
they
hoped
to
evade
the
judgments
threatned
;
as
if
they
could
hide
their
contrivements
from
God
,
as
men
are
wont
to
turn
a
dish
or
vessel
up-side
down
,
that
so
they
may
hide
that
which
is
whelmed
under
it
from
being
seen
.
And
if
we
take
it
thus
,
then
the
meaning
is
,
that
their
turning
of
things
up-side
down
,
should
be
esteemed
as
the
potters
clay
,
in
that
,
whilst
they
sought
thus
to
hide
their
wickedness
,
their
Plots
or
Projects
from
God
,
they
lay
as
open
to
Gods
eye
,
as
the
clay
is
to
the
Potter
,
when
he
is
fashioning
of
it
upon
the
wheel
;
and
that
it
was
as
gross
a
piece
of
folly
to
think
,
that
they
could
hide
themselves
,
their
thoughts
or
designs
from
God
,
as
it
would
be
to
think
,
that
the
clay
should
be
hidden
from
the
Potter
.
And
to
this
purpose
is
that
which
followeth
;
for
shall
the
work
say
of
him
that
made
it
,
He
made
me
not
?
or
shall
the
thing
framed
,
say
of
him
that
framed
it
,
He
had
no
understanding
?
That
is
,
for
men
to
think
,
that
they
,
their
counsels
or
ways
,
can
be
hidden
from
God
,
is
all
one
as
if
one
should
think
,
that
the
Potter
did
not
see
the
clay
whereof
he
makes
his
Pots
;
which
would
be
the
same
in
effect
,
as
if
he
should
say
,
that
he
made
it
not
;
or
that
in
making
it
,
he
did
he
knew
not
what
:
For
if
a
man
acknowledgeth
,
that
God
made
him
,
he
must
needs
acknowledg
,
that
God
sees
him
,
and
that
he
sees
and
understands
all
that
he
thinks
or
doth
;
see
the
Notes
,
Psal.
33.15
.
and
94.8
,
9
,
&c
and
139.7
,
8
,
9.
But
2.
By
their
turning
of
things
up-side
down
,
may
be
meant
,
their
turning
of
things
up
and
down
in
their
thoughts
,
when
they
were
plotting
how
to
secure
themselves
from
judgments
threatned
,
or
contriving
any
mischievous
designs
against
the
Cause
of
God
,
or
the
Servants
of
God
.
And
if
we
understand
it
thus
,
then
by
saying
,
Surely
your
turning
of
things
up-side
down
,
shall
be
esteemed
as
the
potters
clay
,
the
Prophet
seems
to
intend
,
that
in
all
these
their
contrivances
,
they
should
be
as
the
clay
in
the
hand
of
the
Potter
;
to
wit
,
in
that
1.
All
their
contrivances
should
be
in
the
eye
of
God
,
as
the
clay
is
in
the
eye
of
the
Potter
.
And
2.
That
whilst
they
were
winding
and
turning
things
up
and
down
in
their
minds
,
sometimes
casting
them
into
one
shape
,
and
sometimes
into
another
,
as
the
clay
is
molded
now
in
one
fashion
,
and
by
and
by
in
another
:
they
were
all
this
while
under
the
power
and
government
of
Divine
Providence
;
so
that
they
could
not
do
what
they
pleased
themselves
,
but
only
what
God
would
have
done
;
and
it
was
in
the
power
of
God
to
destroy
them
,
even
whenever
he
pleased
.
And
this
suits
well
too
with
that
which
followeth
,
for
shall
the
work
say
of
him
that
made
it
,
He
made
me
not
?
&c.
the
drift
thereof
being
to
shew
,
that
for
men
to
think
they
can
do
any
thing
without
God
,
or
against
his
Decrees
,
who
are
in
Gods
hand
as
the
clay
is
in
the
hand
of
the
Potter
,
is
all
one
in
effect
,
as
if
they
should
deny
they
were
his
creatures
.
Ver.
17.
Is
it
not
yet
a
very
little
while
,
and
Lebanon
,
&c.
]
Here
,
for
the
comfort
of
the
faithful
amongst
Gods
people
,
the
Prophet
closeth
this
sad
Prophecy
,
as
usually
he
doth
elsewhere
,
with
many
comfortable
promises
,
of
much
good
that
God
would
do
for
them
,
shortly
after
the
execution
of
the
judgments
before
threatned
;
to
wit
,
after
the
devastation
of
the
land
by
the
Assyrian
Army
,
or
after
their
return
from
the
Babylonian
captivity
,
which
comparatively
,
might
be
well
called
a
very
little
while
.
And
first
he
begins
with
a
promise
of
the
great
exceeding
fruitfulness
wherewith
God
would
bless
their
land
;
Lebanon
shall
be
turned
into
a
fruitful
field
,
and
the
fruitful
field
shall
be
esteemed
as
a
forest
;
that
is
,
those
places
that
lye
untilled
,
wild
and
waste
,
like
a
forest
,
as
Lebanon
did
,
shall
become
as
fertile
,
and
yield
as
much
fruit
,
as
those
that
are
at
present
the
most
fruitful
fields
;
and
those
that
are
at
present
the
most
fruitful
fields
,
shall
then
become
so
much
more
fruitful
,
than
at
present
they
are
;
that
in
their
present
condition
they
may
be
esteemed
as
wild
forests
,
in
comparison
of
what
then
they
shall
be
:
or
rather
,
that
the
corn
thereon
should
grow
as
high
and
thick
as
a
forest
;
see
the
Note
,
Psal.
72.16
.
I
know
indeed
,
that
this
place
may
admit
of
several
other
Expositions
which
are
given
by
Interpreters
:
For
because
it
is
in
the
Hebrew
,
Lebanon
shall
return
to
Garme●
,
and
Carmel
become
as
a
wood
or
forest
,
therefore
some
understand
it
,
as
a
farther
threatning
denounced
against
the
Jews
,
either
1.
concerning
the
great
devastation
that
should
within
a
little
while
be
made
in
the
land
by
the
Assyrian
or
Babylonian
Army
;
to
wit
,
that
Lebanon
should
become
like
the
plain
fields
of
Carmel
,
all
the
goodly
trees
therein
being
hewen
down
;
and
that
the
fruitful
fields
of
Carmel
should
become
wild
,
being
over-grown
with
bushes
,
like
a
wood
or
forest
;
see
the
Notes
,
Chap.
7.23
,
24.
Or
else
mystically
,
concerning
the
rejection
of
the
Jews
,
and
the
calling
in
of
the
Gentiles
in
their
stead
,
in
the
days
of
the
Gospel
(
which
indeed
very
many
learned
Expositors
do
think
is
here
intended
)
;
to
wit
,
that
the
Gentiles
,
that
had
been
as
Lebanon
,
a
fruitless
forest
,
should
by
spiritual
manuring
become
as
Carmel
,
by
reason
of
the
multitude
of
believers
amongst
them
,
abounding
in
the
fruits
of
holiness
and
righteousness
;
and
that
the
Jews
on
the
other
side
,
that
had
been
as
Carmel
,
a
fruitful
field
,
should
become
as
a
wild
and
fruitless
forest
,
according
to
that
,
Mat.
21.43
.
The
kingdom
of
God
shall
be
taken
from
you
,
and
given
to
a
nation
bringing
forth
the
fruits
thereof
;
which
they
say
,
is
here
foretold
,
as
a
change
that
should
shortly
come
to
pass
,
because
many
hundred
years
are
with
God
but
as
a
very
little
while
.
And
again
,
others
understand
it
,
as
spoken
figuratively
;
to
wit
,
that
the
Assyrians
,
that
were
exalted
like
Lebanon
,
should
lye
low
like
Carmel
;
namely
,
when
their
Army
was
destroyed
by
the
Angel
of
the
Lord
,
and
the
afflicted
Jews
should
lift
up
their
heads
like
the
lofty
trees
of
the
forest
of
Lebanon
.
But
in
regard
the
very
same
words
,
in
a
manner
,
are
repeated
again
,
Chap.
32.15
.
and
are
there
clearly
a
promise
,
I
cannot
conceive
,
that
they
are
here
to
be
taken
as
a
threatning
.
And
for
the
latter
of
the
two
Expositions
before
given
,
that
doth
no
way
suit
with
our
Translation
.
And
therefore
that
which
is
mentioned
first
,
concerning
the
great
fertility
of
the
land
,
I
conceive
,
was
first
and
principally
here
intended
by
the
Prophet
.
And
if
it
be
taken
,
as
spoken
in
a
mystical
sense
,
it
must
then
surely
be
understood
,
of
the
great
abundance
of
Grace
that
should
be
in
the
Kingdom
of
Christ
.
Ver.
18.
And
in
that
day
shall
the
deaf
hear
the
words
of
the
book
,
&c.
]
That
is
,
say
some
,
In
that
day
,
when
Ariel
shall
be
besieged
,
when
the
judgments
now
foretold
,
shall
come
upon
Judah
and
Jerusalem
,
they
that
were
deaf
and
blind
,
as
to
the
word
spoken
by
Gods
Prophets
,
and
to
whom
therefore
the
word
of
God
was
a
book
sealed
,
or
which
they
could
not
read
,
as
was
before
said
,
ver.
11
,
12.
shall
then
be
constrained
to
yield
to
the
truth
of
what
hath
been
spoken
.
But
those
are
clearly
promises
of
mercy
.
And
therefore
the
meaning
rather
is
,
that
in
that
day
,
when
after
the
accomplishment
of
these
judgments
threatned
,
God
shall
begin
to
shew
them
mercy
again
,
many
of
those
that
were
deaf
to
the
word
of
God
,
should
attend
to
understand
,
believe
and
obey
it
;
and
the
eyes
of
the
blind
shall
see
out
of
obscurity
,
and
out
of
darkness
;
that
is
,
they
shall
be
cured
of
their
spiritual
blindness
.
Yet
though
this
was
partly
fulfilled
in
those
that
were
in
those
times
reformed
by
the
judgments
that
God
brought
upon
the
land
,
this
Prophecy
might
have
respect
to
a
fuller
accomplishment
of
it
in
the
days
of
the
Gospel
(
see
the
Note
,
Chap.
9.2
.
)
and
that
especially
with
respect
to
the
conversion
of
the
Gentiles
.
Ver.
19.
The
meek
also
shall
encrease
their
joy
in
the
Lord
,
&c.
]
That
is
,
The
humbled
faithful
ones
amongst
Gods
people
(
see
the
Note
,
Psal.
22.26
.
)
shall
exceedingly
rejoice
,
and
that
many
several
ways
,
they
shall
have
joy
upon
joy
;
to
wit
,
for
saving
Grace
wrought
in
their
hearts
,
for
Gods
preserving
them
in
those
publick
judgments
that
had
been
upon
the
land
,
and
for
their
freedom
from
those
wicked
ones
that
had
formerly
tyrannized
amongst
them
;
and
the
poor
among
men
,
shall
rejoyce
in
the
holy
one
of
Israel
;
see
the
Notes
,
Chap.
1.4
.
The
meaning
is
,
that
the
poor
that
had
been
oppressed
,
and
those
especially
that
were
spiritually
poor
,
should
rejoice
in
Gods
salvation
.
Ver.
20.
For
the
terrible
one
is
brought
to
nought
,
&c.
]
That
is
,
Those
that
were
formerly
a
terror
unto
my
people
,
shall
be
destroyed
.
And
this
may
be
meant
,
either
of
their
foreign
enemies
,
the
Assyrians
or
Babylonians
(
see
the
Note
above
,
ver.
5.
and
Chap.
16.4
.
)
or
rather
of
those
oppressors
amongst
themselves
,
that
had
been
a
great
terror
to
Gods
poor
faithful
Servants
in
the
land
:
and
the
scorner
is
consumed
;
that
is
,
they
that
scoffed
at
the
words
and
threatnings
of
Gods
Prophets
:
and
all
that
watch
for
iniquity
,
are
cut
off
;
that
is
,
that
being
eager
and
intent
to
do
mischief
,
do
watch
for
an
opportunity
for
the
doing
of
it
.
Ver.
21.
That
make
a
man
an
offender
for
a
word
,
&c.
]
That
is
,
That
are
wont
for
a
word
which
slips
from
men
unawares
,
or
which
they
pervert
or
misconstrue
otherwise
than
they
intended
that
spake
it
,
do
accuse
them
,
and
bring
them
into
trouble
,
and
cause
them
to
be
censured
and
punished
,
as
if
they
were
offenders
.
But
now
though
this
may
be
thus
understood
,
of
their
dealing
in
this
kind
injuriously
and
mischievously
with
any
men
in
general
;
yet
I
confess
,
it
is
by
most
Expositors
understood
more
particularly
of
their
dealing
thus
with
Gods
Prophets
;
to
wit
,
that
when
they
faithfully
preached
the
word
of
God
to
them
,
they
were
ready
to
carp
at
their
words
,
and
to
accuse
them
of
Sedition
,
and
such
like
offences
,
as
it
is
expresly
said
of
Amos
,
Chap.
7.
10.
The
land
is
not
able
to
bear
all
his
words
,
and
that
because
of
the
word
;
that
here
follow
;
and
lay
a
snare
for
him
that
reproveth
in
the
gate
;
for
this
is
clearly
meant
of
those
that
lay
at
the
catch
,
to
ins●are
Gods
Prophets
,
and
to
bring
them
into
trouble
,
who
used
indeed
to
prophecy
in
the
Gates
(
where
there
was
still
the
greatest
concourse
of
people
,
because
all
publick
Affairs
were
for
the
most
part
there
managed
)
,
and
boldly
there
to
reprove
even
the
Judges
and
Rulers
of
the
People
,
as
well
as
others
;
see
Jer.
17.19
.
and
thence
is
the
like
expression
used
by
Amos
,
Chap.
5.10
.
they
hate
him
that
rebuketh
in
the
gate
.
And
much
to
the
same
purpose
is
the
last
clause
,
and
turn
aside
the
just
for
a
thing
of
nought
;
that
is
,
they
over-bear
the
righteous
in
judgment
,
so
that
they
cannot
have
justice
done
them
;
yea
,
many
times
they
cause
them
to
be
punished
as
delinquents
,
and
that
for
a
thing
of
nought
;
that
is
,
upon
meer
vain
pretences
,
without
any
just
cause
;
or
for
something
that
is
no
considerable
advantage
to
them
;
see
the
Note
,
Chap.
10.2
.
and
Amos
5.12
.
where
the
same
expression
is
used
;
they
turn
aside
the
poor
in
the
gate
from
their
right
.
Ver.
22.
Therefore
,
&c.
]
The
drift
of
these
words
,
is
still
to
comfort
the
faithful
amongst
Gods
people
,
against
that
sad
condition
whereinto
they
were
shortly
to
be
brought
;
whereof
he
had
spoken
in
the
beginning
of
this
Chapter
;
and
further
to
set
forth
that
blessed
and
joyful
state
whereinto
God
would
bring
them
,
after
their
enemies
were
destroyed
,
both
foreign
,
and
those
amongst
themselves
,
that
had
so
sorely
oppressed
them
(
whereof
he
had
began
to
speak
,
ver.
17
,
18
,
&c.
)
Therefore
thus
saith
the
Lord
who
redeemed
Abraham
,
concerning
the
house
,
the
posterity
of
Jacob
;
that
is
,
Thus
saith
the
Lord
who
rescued
and
delivered
Abraham
(
see
the
Note
,
Psal.
107.2
.
)
to
wit
,
out
of
Ur
of
the
Chaldees
,
from
an
idolatrous
place
and
people
(
see
the
Notes
,
Josh.
24.2
.
)
and
afterward
from
many
dangers
and
streights
he
was
in
;
and
so
entring
into
a
covenant
with
him
,
promised
grace
and
salvation
to
him
and
to
his
seed
(
which
is
purposely
premised
to
imply
,
that
the
God
who
had
redeemed
their
forefather
Abraham
,
could
also
redeem
them
:
He
who
did
at
first
raise
the
Church
of
Israel
from
such
a
mean
beginning
,
could
also
raise
up
them
that
were
his
posterity
,
from
the
lowest
and
most
desperate
condition
whereinto
they
could
be
brought
)
;
Jacob
shall
not
now
be
ashamed
,
neither
shall
his
face
now
wax
pale
;
that
is
,
say
some
very
learned
Expositors
,
Though
the
Israelites
have
been
so
extreamly
wicked
,
and
brought
into
such
a
sad
and
desolate
condition
,
by
the
just
vengeance
of
God
upon
them
for
their
wickedness
,
that
if
their
father
Jacob
had
been
alive
to
see
them
,
he
would
have
been
ashamed
of
them
,
and
extreamly
grieved
for
them
;
yet
now
it
shall
be
no
longer
so
;
Jacob
shall
not
now
be
ashamed
,
&c.
But
I
rather
think
,
that
by
Jacob
here
,
is
again
meant
the
posterity
of
Jacob
;
and
that
of
them
it
is
here
said
,
that
God
having
made
good
to
them
the
promises
before
mentioned
,
they
should
no
more
now
be
ashamed
of
,
and
grieved
for
their
being
in
such
a
sad
condition
as
formerly
;
or
that
the
faithful
amongst
them
should
not
then
be
ashamed
of
the
confidence
wherewith
they
had
waited
upon
God
.
Ver.
23.
But
when
he
seeth
his
children
,
&c.
]
Here
the
bliss
,
promised
the
Jews
,
is
farther
set
forth
,
by
shewing
them
,
with
what
a
large
encrease
of
a
holy
seed
God
would
in
those
times
bless
them
.
But
when
he
seeth
his
children
;
that
is
,
when
Jacob
,
to
wit
,
the
Jewish
Church
and
State
,
the
posterity
of
Jacob
,
shall
see
the
several
members
of
the
Church
,
the
true
race
of
Jacob
(
see
the
Note
,
Psal.
24.6
.
)
the
work
of
mine
hands
in
the
midst
of
him
;
that
is
,
those
whom
in
this
Church
I
have
wonderfully
delivered
,
and
redeemed
to
my self
to
be
my
people
,
and
whom
I
have
regenerated
by
my
Spirit
,
making
them
new
creatures
;
see
the
Note
,
Psal.
95.6
.
they
;
that
is
,
Jacob
with
his
children
,
shall
sanctifie
my
name
,
and
sanctifie
the
holy
one
of
Jacob
(
the
same
thing
is
twice
repeated
for
the
greater
vehemency
)
;
that
is
,
they
shall
own
the
great
things
that
have
been
done
for
them
,
to
be
my
work
,
and
shall
praise
my
name
for
it
;
and
by
their
holy
lives
,
shall
bring
glory
to
my
name
,
which
was
formerly
polluted
by
the
wickedness
of
the
people
;
and
shall
fear
the
God
of
Israel
;
that
is
,
they
shall
serve
him
,
and
trust
in
him
;
see
the
Note
,
Chap.
8.13
.
And
this
indeed
very
many
understand
of
that
spiritual
seed
which
from
all
Nations
should
be
brought
in
to
the
Church
by
the
preaching
of
the
Gospel
.
Ver.
24.
They
also
that
erred
in
spirit
,
shall
come
to
understanding
,
&c.
]
That
is
,
They
that
were
before
blind
and
foolish
,
shall
be
inlightned
with
sound
knowledg
.
It
is
much
the
same
with
that
which
was
said
before
,
ver.
18.
for
which
see
the
Note
there
:
and
they
that
murmured
,
shall
learn
doctrine
;
that
is
,
they
that
were
wont
to
murmur
against
the
teaching
of
my
Prophets
,
shall
willingly
embrace
their
Doctrine
.
And
some
understand
it
also
of
the
Jews
ceasing
at
last
to
murmur
against
the
calling
and
conversion
of
the
Gentiles
.
CHAP.
XXX
.
VERSE
1.
WO
to
the
rebellious
children
,
saith
the
Lord
,
&c.
]
It
is
clear
by
the
words
in
the
following
verse
,
that
walk
to
go
down
into
Egypt
,
&c.
that
the
aim
of
the
Prophet
in
this
and
the
following
Chapter
,
is
to
reprove
the
Jews
,
and
to
denounce
the
judgments
of
God
against
them
for
their
fleeing
to
Egypt
for
help
,
either
by
sending
to
them
for
aid
,
or
by
going
thither
there
to
shelter
themselves
.
And
this
is
that
for
which
the
Prophet
here
terms
them
rebellious
children
(
a
Rebellion
of
all
other
most
execrable
,
Chap.
1.2
.
I
have
nourished
and
brought
up
children
,
and
they
have
rebelled
against
me
)
,
not
so
much
because
they
had
rebelled
against
the
King
of
Assyria
,
or
Babylon
(
concerning
which
see
the
Note
,
2
Kings
18.7
.
)
as
because
they
were
rebellious
against
Gods
command
,
whose
children
they
professed
themselves
to
be
;
and
that
particularly
in
this
business
,
of
their
seeking
to
Egypt
for
help
,
as
appears
by
the
following
words
;
Wo
to
the
rebellious
children
,
saith
the
Lord
,
that
take
counsel
,
but
not
of
me
;
which
is
said
,
either
because
in
their
streights
they
consulted
amongst
themselves
what
to
do
,
but
never
asked
advice
from
God
,
by
enquiring
of
Gods
Prophets
,
or
otherwise
;
or
else
,
because
they
were
so
far
from
that
,
that
they
therein
disobeyed
the
command
of
God
by
his
Prophets
.
And
to
the
same
purpose
is
that
which
follows
,
and
that
cover
with
a
covering
,
but
not
of
my
spirit
;
that
is
,
that
seek
to
shelter
themselves
against
approaching
storms
,
and
to
possess
the
people
with
great
hopes
,
that
they
shall
be
covered
and
sheltered
from
them
;
but
it
is
not
by
means
which
I
approve
of
,
and
which
I
by
my
Spirit
,
in
the
mouth
of
my
Prophets
,
have
advised
them
to
;
it
is
not
by
turning
to
me
by
repentance
,
and
by
calling
on
me
for
counsel
and
help
,
but
by
ways
of
their
own
projecting
;
yea
,
contrary
to
what
I
have
commanded
;
see
the
Notes
,
Chap.
4.5
,
6.
and
28.15
,
20.
that
they
may
add
sin
to
sin
;
that
is
,
that
to
their
sin
,
in
revolting
from
those
Heathen
Kings
,
to
whom
they
had
yielded
themselves
to
be
Tributaries
(
see
2
Kings
18.7
.
)
did
now
add
the
sin
of
neglecting
God
,
and
fleeing
to
Egypt
for
help
:
Or
that
to
their
sin
,
in
calling
in
the
Assyrians
to
their
help
,
formerly
in
the
days
of
Ahaz
,
2
Kings
16.7
.
did
now
add
this
sin
of
running
to
Egypt
,
to
desire
their
help
against
the
Assyrians
.
Or
rather
,
that
to
the
wickedness
wherewith
they
had
provoked
God
to
bring
the
Heathen
upon
them
,
they
might
add
this
new
sin
,
of
seeking
to
shelter
themselves
from
this
vengeance
of
God
by
unlawful
ways
.
Ver.
2.
That
walk
to
go
down
into
Egypt
,
&c.
]
It
was
usual
with
this
people
,
when
they
were
in
danger
of
being
invaded
by
any
foreign
enemies
,
to
fly
to
Egypt
for
help
.
Thus
Hoshea
sent
to
the
King
of
Egypt
,
2
Kings
17.4
.
And
thus
it
seems
in
Zedekiah's
time
,
they
had
procured
the
King
of
Egypt
to
come
and
help
them
against
the
Chaldeans
,
Jer.
37.5
,
7.
and
after
the
Chaldeans
had
carried
the
Jews
into
Babylon
,
they
that
were
left
in
the
land
of
Judea
fled
into
Egypt
to
shelter
themselves
,
Jer.
43.5
,
7.
But
yet
I
rather
think
,
that
here
the
Prophet
speaks
of
what
was
done
in
his
own
time
,
when
Sennacherib
invaded
Judea
,
and
sent
his
Captains
to
besiege
Jerusalem
.
For
though
in
the
story
,
there
be
no
express
mention
of
their
sending
then
to
Egypt
for
aid
,
yet
because
we
find
before
that
Isaiah
had
forewarned
the
Jews
of
their
folly
,
in
resting
at
that
time
upon
the
aid
of
the
Egyptians
;
see
the
Notes
,
Chap.
20.1
,
6.
And
because
in
the
latter
end
of
this
Chapter
,
ver.
31.
there
is
a
prediction
,
for
the
comfort
of
the
faithful
,
of
the
Assyrians
d●wnfall
,
it
seems
most
probable
,
that
Hezekiah's
Princes
did
at
that
time
send
secretly
to
the
Egyptian
,
to
procure
him
to
come
in
to
their
aid
(
and
that
perhaps
not
without
Hezekiah's
consent
)
;
and
that
hereupon
our
Prophet
did
denounce
this
wo
against
those
that
walk
to
go
down
into
Egypt
(
and
have
not
asked
at
my
mouth
)
;
see
the
foregoing
Note
,
to
strengthen
themselves
in
the
strength
of
Pharaoh
(
of
whose
exceeding
Puiffance
and
power
,
it
seems
they
had
a
very
high
opinion
)
,
and
to
trust
in
the
shadow
of
Egypt
;
see
the
Note
,
Chap.
18.1
.
And
indeed
,
how
unlawful
it
was
for
them
to
seek
to
Egypt
for
help
especially
,
see
the
Notes
,
Deut.
17.16
.
Ver.
3.
Therefore
shall
the
strength
of
Pharaoh
be
your
shame
,
&c.
]
To
wit
,
when
they
should
find
,
that
instead
of
helping
them
,
they
should
not
be
able
to
defend
themselves
against
the
Assyrians
;
see
the
Note
,
Chap.
20.
ver.
1
,
6.
Ver.
4.
For
his
Princes
,
&c.
]
That
is
,
Hezekiah's
,
were
at
Zoan
;
see
the
Note
,
Chap.
19.11
.
and
his
ambassadours
came
to
Hanes
,
elsewhere
called
Tahapanes
,
Jer.
2.16
.
and
Tahpanhes
,
Jer.
43.7
.
This
is
spoken
in
a
way
of
derision
,
to
set
forth
how
eager
and
busie
they
were
to
seek
for
help
from
Egypt
to
no
purpose
at
all
.
Ver.
5.
They
were
all
ashamed
of
a
people
that
could
not
profit
them
,
&c.
]
See
the
Note
above
,
ver.
3.
Ver.
6.
The
burden
of
the
beasts
of
the
South
,
&c.
]
By
the
beasts
of
the
South
here
,
are
meant
,
either
the
young
asses
and
camels
,
afterwards
mentioned
;
on
which
the
Jews
carried
the
great
Treasures
and
Gifts
wherewith
they
meant
to
hire
the
Egyptians
to
come
and
aid
them
against
the
Assyrians
,
into
Egypt
,
and
thorough
the
Desart
,
by
which
they
were
to
go
into
Egypt
,
both
which
lay
South-ward
from
the
land
of
Judea
(
as
upon
the
same
account
,
Jer.
13.19
.
the
Cities
of
Egypt
are
called
the
Cities
of
the
South
)
:
Or
else
the
Jews
themselves
,
who
are
termed
beasts
,
either
because
,
like
so
many
beasts
,
they
travelled
along
South-ward
,
with
burdens
on
their
backs
,
the
great
presents
they
had
provided
for
the
Egyptians
;
or
because
they
were
so
brutishly
foolish
,
as
to
disobey
and
forsake
God
,
that
they
might
seek
help
from
Egypt
.
And
accordingly
in
these
words
,
The
burden
of
the
beasts
of
the
South
,
the
intent
of
the
Prophet
might
be
only
to
shew
,
that
he
would
now
declare
,
how
in
seeking
to
procure
aid
from
Egypt
,
these
beasts
of
the
South
went
with
great
burdens
on
their
backs
,
as
Chap.
46.1
.
he
tells
us
,
how
the
Babylonian
Idols
were
a
burden
to
the
weary
beast
that
carried
them
:
Or
else
,
which
most
Expositors
hold
,
by
the
burden
of
the
beasts
of
the
South
,
is
meant
,
a
heavy
Prophecy
denounced
against
the
beasts
that
went
laden
with
great
burdens
of
Treasure
South-ward
,
from
Judea
,
into
the
land
of
Egypt
;
see
the
Note
,
Chap.
13.1
.
And
it
may
be
taken
,
as
spoken
with
reference
to
that
which
went
before
,
or
that
which
follows
after
;
and
that
in
a
way
of
descanting
upon
the
word
burden
;
as
if
the
Prophet
had
said
,
Since
you
will
needs
go
with
such
burdens
of
Treasures
into
Egypt
,
to
get
Auxiliary
Forces
from
thence
,
for
your
defence
,
lo
I
tell
you
of
another
kind
of
burden
that
God
hath
provided
for
you
,
The
burden
of
the
beasts
of
the
South
;
that
is
,
a
burdensome
Prophecy
,
concerning
the
beasts
of
the
South
.
But
however
,
if
we
understand
this
Prophecy
,
as
denouncing
evil
against
the
beasts
,
on
which
they
carried
their
Presents
for
Pharaoh
,
we
must
know
,
that
hereby
his
aim
is
to
inveigh
against
the
Princes
themselves
that
went
along
with
them
,
deriding
their
folly
and
madness
,
in
taking
so
much
pains
,
and
being
at
so
much
cost
to
undo
themselves
;
and
that
he
directs
his
Prophecy
against
the
beasts
,
to
imply
,
that
it
was
in
vain
to
speak
to
the
men
that
were
deaf
to
all
that
God
could
say
to
them
,
but
that
the
beasts
should
feel
the
accomplishment
of
that
which
the
men
themselves
would
not
mind
nor
regard
.
And
as
for
the
following
words
,
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
;
we
must
know
,
that
by
the
land
of
trouble
and
anguish
,
may
be
meant
,
either
1.
Egypt
,
so
called
,
because
it
had
been
to
their
forefathers
a
land
of
sore
oppression
and
trouble
,
and
so
was
like
to
be
also
unto
them
;
which
may
seem
the
more
probable
,
because
the
word
that
in
the
Hebrew
is
used
for
Egypt
,
hath
some
affinity
with
that
Hebrew
word
which
is
here
rendered
trouble
.
(
And
most
that
understand
it
thus
,
think
that
by
the
lion
and
viper
,
and
fiery
flying
serpent
coming
from
thence
,
is
meant
,
the
Egyptians
,
or
their
cruel
and
mischievous
Soldiers
,
as
harmful
to
the
Jews
as
such
cruel
beasts
are
)
.
Or
else
rather
2.
That
vast
wilderness
on
the
South
of
Judah
,
thorough
which
they
were
to
pass
,
as
they
went
into
Egypt
,
wherein
there
was
abundance
of
these
harmful
mischievous
creatures
(
see
the
Notes
,
Deut.
8.15
.
and
32.10
.
)
and
particularly
,
fiery
flying
serpents
;
of
which
see
the
Note
,
Numb.
21.6
.
So
that
the
drift
of
adding
these
words
,
seems
to
be
,
1.
to
imply
their
fond
eagerness
in
seeking
to
Egypt
for
help
,
in
that
they
were
not
afraid
to
hazard
themselves
in
such
a
dangerous
journey
:
And
2.
to
set
forth
their
unhappiness
therein
,
in
that
this
people
,
whose
aid
they
did
so
ambitiously
desire
,
should
do
them
no
good
at
all
;
see
the
Note
above
,
ver.
3.
which
is
farther
also
declared
in
the
following
verse
.
Ver.
7.
For
the
Egyptians
shall
help
in
vain
,
and
to
no
purpose
,
&c.
]
To
wit
,
In
that
though
they
should
attempt
to
do
it
,
yet
they
should
not
be
able
to
effect
it
.
Therefore
have
I
cryed
concerning
this
;
that
is
,
I
the
Lord
(
the
Prophet
speaking
now
in
the
person
of
God
)
,
or
I
Isaiah
,
by
the
Lords
command
,
have
often
,
with
much
earnestness
,
advised
my
people
concerning
this
their
running
to
Egypt
for
aid
.
Or
,
as
it
is
in
the
margin
of
our
Bibles
,
therefore
have
I
cried
to
her
;
that
is
,
to
Jerusalem
,
or
to
the
daughter
of
my
people
,
as
the
Prophets
used
to
speak
,
Their
strength
is
to
sit
still
;
that
is
,
that
which
will
be
most
for
their
strength
and
safety
is
,
not
to
run
out
for
help
,
either
to
Egypt
or
elsewhere
,
but
quietly
to
wait
upon
God
,
and
to
rely
on
his
help
.
And
it
is
well
observed
by
a
learned
Expositor
,
that
hereby
it
may
be
well
inferred
,
that
this
Prophecy
was
not
intended
concerning
Zedekiah's
seeking
to
Egypt
for
help
,
because
though
they
were
told
,
that
Egypt
should
not
relieve
them
,
yet
they
were
not
enjoyned
to
sit
still
,
and
wait
upon
God
for
help
,
but
to
go
out
,
and
yield
up
themselves
to
the
Babylonian
,
Jer.
38.2
,
17
,
18.
Ver.
8.
Now
go
,
&c.
]
These
are
the
words
of
God
to
the
Prophet
:
Now
go
,
write
it
before
them
in
a
table
,
and
note
it
in
a
book
:
as
if
he
should
have
said
,
Since
I
have
so
often
warned
them
in
vain
;
go
now
and
write
it
before
them
;
to
w●t
,
this
which
thou
hast
prophecied
to
them
;
or
that
foregoing
sentence
,
ver.
7.
Their
strength
is
to
sit
still
;
or
that
which
is
added
in
the
following
verses
,
that
this
is
a
rebellious
people
,
lying
children
,
&c.
in
a
table
;
to
wit
,
to
be
hung
up
in
some
publick
place
,
that
every
one
might
read
it
.
The
very
same
thing
we
find
enjoyned
the
Prophet
Habbakkuk
,
Chap.
2.2
.
but
see
the
Note
before
,
Chap.
8.1
.
that
it
may
be
for
the
time
to
come
,
for
ever
and
ever
;
that
is
,
that
it
may
be
a
memorial
and
testimony
to
them
and
their
posterity
in
all
succeeding
Ages
,
both
how
carefully
and
faithfully
I
warned
them
,
and
taught
them
what
to
do
,
and
how
obstinately
they
refused
to
hearken
to
me
.
Ver.
9.
That
this
is
a
rebellious
people
,
lying
children
,
&c.
]
That
is
,
either
1.
such
as
are
not
the
true
children
of
God
,
but
false
and
counterfeit
children
:
Or
2.
such
as
are
not
what
by
covenant
they
had
engaged
themselves
,
and
what
they
outwardly
professed
themselves
to
be
,
according
to
that
,
Rev.
3.9
.
which
say
they
are
Jews
,
and
are
not
,
but
do
lie
;
see
the
Note
,
Chap.
29.13
.
children
that
will
not
hear
the
law
of
the
Lord
,
that
is
,
the
word
of
God
,
and
the
teaching
of
his
Prophets
.
Some
think
,
that
they
are
charged
here
,
not
only
with
not
obeying
,
but
also
with
not
enduring
to
hear
the
instructions
of
Gods
Prophets
.
Yea
,
and
some
conceive
it
is
spoken
with
particular
respect
to
that
Law
,
Deut.
17.16
.
wherein
they
were
forbidden
to
go
down
into
Egypt
.
Ver.
10.
Which
say
to
the
seers
,
See
not
,
&c.
]
See
the
Note
,
2
Sam.
15.27
.
and
to
the
prophets
,
Prophecy
not
unto
us
right
things
;
speak
unto
us
smooth
things
,
prophecy
deceits
.
Some
understand
this
,
of
their
silencing
Gods
Prophets
,
and
their
enjoyning
them
not
to
preach
to
the
People
,
unless
they
would
give
over
that
tartness
and
bitterness
which
they
ordinarily
used
in
their
preaching
.
But
the
words
are
far
more
comprehensive
than
so
.
Nor
can
it
be
probably
thought
,
that
the
people
were
so
foolish
and
impudent
,
as
in
express
terms
to
say
these
things
with
which
they
are
here
charged
.
But
the
Prophets
meaning
is
,
that
these
things
were
secretly
in
their
hearts
;
see
the
Note
,
Job
21.14
.
By
their
rage
against
Gods
Prophets
for
their
faithful
reproofs
and
threatnings
,
it
was
evident
,
that
they
would
have
been
glad
their
mouths
might
have
been
stopped
,
unless
they
would
have
flattered
them
.
And
what
was
this
,
but
to
desire
they
might
be
deceived
?
Ver.
11.
Get
you
out
of
the
way
,
turn
aside
out
of
the
path
,
&c.
]
That
is
,
Give
over
this
rough
and
bitter
way
of
prophecying
which
we
continually
hear
from
you
.
And
if
you
say
,
We
speak
what
God
hath
given
us
in
charge
;
we
preach
in
the
way
that
God
hath
prescribed
us
;
then
we
answer
,
Get
you
then
out
of
the
way
;
for
this
is
a
way
of
prophecying
which
we
cannot
,
nor
will
not
endure
:
cause
the
Holy
one
of
Israel
to
cease
from
before
us
;
that
is
,
speak
no
more
to
us
of
the
Holy
one
of
Israel
;
let
us
no
more
hear
that
ringing
so
often
in
our
ears
.
Because
the
Prophets
(
and
Isaiah
it
may
be
more
especially
)
in
reproving
this
people
for
their
sins
,
and
pressing
them
to
holiness
,
did
often
suitably
mention
God
under
this
name
of
the
Holy
one
of
Israel
(
see
the
Note
,
Chap.
1.4
.
)
therefore
they
are
brought
in
here
thus
in
a
scoffing
way
expressing
themselves
;
as
if
this
name
of
God
were
of
all
others
most
odious
to
them
,
and
that
they
desired
not
to
be
wearied
any
longer
with
the
frequent
repeating
of
this
name
to
them
.
But
for
this
also
see
the
foregoing
Note
.
Ver.
12.
Wherefore
thus
saith
the
Holy
one
of
Israel
,
&c.
]
As
if
he
should
have
said
,
Though
you
flout
at
this
holy
name
of
the
Lord
God
,
and
though
it
be
never
so
odious
to
you
,
yet
shall
not
I
fear
still
and
still
to
preach
to
you
in
his
name
:
and
take
notice
therefore
,
I
say
,
what
this
holy
one
of
Israel
saith
concerning
you
,
Because
ye
despise
this
word
;
to
wit
,
that
before
mentioned
,
ver.
7.
The
Egyptians
shall
help
in
vain
,
&c.
Or
rather
more
generally
,
this
word
of
Gods
command
,
that
you
should
not
seek
unto
Egypt
for
help
,
but
rely
wholly
upon
God
(
as
indeed
many
will
pretend
a
willingness
to
obey
the
word
of
God
,
who
yet
when
it
comes
to
it
,
will
not
obey
the
word
which
God
speaks
to
them
)
,
and
trust
in
oppression
(
or
fraud
)
and
perverseness
,
and
stay
thereon
;
that
is
,
say
some
,
and
trust
in
your
riches
,
formerly
gotten
by
oppression
and
fraud
,
and
other
unjust
courses
,
as
hoping
herewith
to
hire
the
Egyptians
to
help
you
.
But
I
rather
conceive
,
that
by
the
oppression
and
perverseness
wherein
they
are
here
said
to
trust
,
is
meant
,
their
furious
and
froward
carrying
on
their
designs
of
sending
to
Egypt
for
help
,
contrary
to
Gods
command
,
not
without
a
violent
over-bearing
of
those
that
opposed
it
;
yea
,
even
the
Prophets
themselves
,
that
by
warrant
from
God
did
reprove
and
forbid
it
.
Ver.
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
.
]
That
is
,
This
your
sin
in
trusting
in
your
wealth
so
unjustly
gotten
,
and
in
the
aid
of
Pharaoh
,
which
you
hope
to
procure
thereby
,
shall
be
the
cause
of
your
utter
and
sudden
ruin
;
see
the
Note
,
Psal.
62.3
.
The
bulking
or
swelling
out
of
a
wall
,
especially
of
a
high
wall
,
whose
weight
must
needs
help
forward
its
ruin
,
is
a
sure
sign
of
its
approaching
ruin
:
so
the
pride
and
arrogancy
of
the
Princes
of
Israel
(
for
to
them
the
Prophet
chiefly
speaks
)
,
who
are
looked
upon
as
a
wall
of
defence
to
Jerusalem
,
was
a
certain
fore-runner
of
their
sudden
fall
and
destruction
,
Prov.
16.18
.
And
as
mens
leaning
on
such
a
bellying
wall
,
is
like
to
hasten
its
fall
;
so
the
peoples
resting
on
these
men
,
and
their
politick
designs
,
in
seeking
to
Egypt
,
was
like
to
hasten
their
speedy
ruin
.
Ver.
14.
And
he
,
&c.
]
That
is
,
God
,
or
the
enemy
,
shall
break
it
;
that
is
,
the
design
you
have
of
calling
in
the
Egyytians
to
your
aid
(
the
iniquity
before
mentioned
,
ver.
13.
)
or
the
State
of
Judah
,
or
the
City
Jerusalem
,
as
the
breaking
of
the
potters
vessel
,
that
is
broken
in
pieces
;
that
is
,
utterly
and
irrecoverably
;
see
the
Note
,
Psal.
2.9
.
he
shall
not
spare
,
&c.
as
if
he
should
have
said
,
As
the
owner
of
an
earthen
pitcher
,
or
other
vessel
,
doth
with
great
violence
dash
it
against
a
wall
,
or
throw
it
upon
the
pavement
,
purposely
to
break
it
into
shivers
,
not
caring
what
becomes
of
it
;
so
that
there
shall
not
be
found
in
the
bursting
of
it
,
a
sheard
to
take
fire
from
the
hearth
,
or
to
take
water
withall
out
of
the
pit
,
so
will
the
Lord
deal
with
you
:
he
will
utterly
destroy
you
,
without
entertaining
any
thought
to
pity
or
spare
you
.
Here
therefore
more
is
threatned
than
in
the
former
verse
.
A
wall
fallen
down
,
may
be
built
up
again
;
but
an
earthen
vessel
being
once
broken
to
pieces
,
cannot
be
set
together
again
.
And
hereby
therefore
the
State
of
Judah
is
threatned
with
irreparable
ruin
.
Now
though
this
befell
them
not
in
the
days
of
Hezekiah
(
the
Lord
having
great
respect
to
him
,
and
other
his
righteous
Servants
in
his
time
)
,
yet
because
afterwards
,
in
the
days
of
Zedekiah
,
they
offended
again
in
the
same
kind
,
by
fleeing
to
Egypt
for
help
,
that
which
is
here
threatned
was
then
fully
accomplished
,
their
State
being
then
utterly
ruined
by
the
Chaldeans
.
Ver.
15.
For
thus
saith
the
Lord
God
,
the
Holy
one
of
Israel
,
&c.
]
That
is
,
This
is
that
which
he
hath
and
doth
advise
you
to
do
;
see
the
Note
above
,
ver.
12.
In
returning
and
rest
shall
ye
be
saved
;
that
is
,
If
you
repent
and
turn
from
your
evil
ways
,
and
particularly
,
from
that
of
seeking
to
Egypt
for
help
,
and
rest
upon
God
for
help
,
God
will
save
you
from
your
enemies
:
in
quietness
and
in
confidence
shall
be
your
strength
;
see
the
Note
,
ver.
7.
and
ye
would
not
;
that
is
,
you
would
not
herein
hearken
to
God
.
Ver.
16.
But
ye
said
,
no
;
for
we
will
flee
upon
horses
,
&c.
]
That
is
,
say
some
,
If
the
Assyrians
do
prevail
over
us
,
we
will
flee
away
upon
Horses
;
or
we
will
go
to
Egypt
,
that
we
may
thence
furnish
our selves
with
Horses
(
see
the
Notes
,
Deut.
17.16
.
and
1
Kings
10.28
.
)
which
,
in
regard
of
their
strength
and
swiftness
,
will
be
of
great
use
for
us
,
both
for
the
assailing
and
pursuing
of
our
enemies
,
and
for
escaping
away
by
flight
,
should
we
be
overcome
by
them
.
But
I
rather
think
,
that
hereby
is
meant
,
that
they
would
not
only
not
wait
upon
God
,
but
would
with
all
the
speed
they
could
,
post
away
into
Egypt
,
to
procure
aid
from
thence
:
And
therefore
in
opposition
to
this
which
they
said
,
the
Prophet
adds
,
therefore
shall
ye
flee
:
as
if
he
had
said
,
The
event
of
this
your
fleeing
into
Egypt
for
help
,
shall
be
only
this
,
that
ye
shall
flee
before
your
enemies
the
Assyrians
.
And
to
the
same
purpose
is
that
which
follows
;
whereas
they
said
,
and
we
will
ride
upon
the
swift
;
that
is
,
swift
beasts
,
to
wit
,
Horses
or
Dromedaries
,
God
hereto
answers
,
therefore
shall
they
that
pursue
you
be
swift
;
that
is
,
they
shall
match
you
,
if
not
exceed
you
in
swiftness
.
Many
,
I
know
,
understand
this
of
the
flight
of
Zedekiah
,
and
his
Men
of
War
,
Jer.
39.4
.
and
the
flight
of
the
remnant
that
was
left
after
the
Babylonian
Captivity
,
Jer.
43.5
,
7.
But
I
see
not
why
it
might
not
be
as
well
intended
concerning
the
Jews
fleeing
before
the
Assyrians
,
when
Sennacherib
made
such
havock
in
the
land
before
he
besieged
Jerusalem
.
And
the
same
may
be
said
for
the
following
verse
.
Ver.
17.
One
thousand
shall
flee
at
the
rebuke
of
one
,
&c.
]
That
is
,
At
the
assault
of
one
,
or
at
the
shouting
of
one
,
when
he
comes
to
make
an
assault
upon
you
:
at
the
rebuke
of
five
shall
ye
flee
;
that
is
,
a
poor
inconsiderable
number
of
your
enemies
shall
make
you
all
flee
;
till
ye
be
left
as
a
beacon
upon
the
top
of
a
mountain
(
or
as
it
is
in
the
margin
,
a
tree
bereft
of
branches
and
boughs
,
or
a
mast
)
;
that
is
,
say
some
,
like
some
high
pole
,
resembling
the
mast
of
a
Ship
,
set
up
on
a
hill
,
to
be
a
Way-mark
for
Travellers
or
Seamen
;
or
to
give
warning
to
the
Country
about
of
the
approach
of
Enemies
,
or
some
other
such
like
publick
service
;
or
as
a
mast
of
a
Ship
is
seen
a
far
off
,
standing
up
alone
by
it self
,
when
no
part
of
the
Ship
besides
is
seen
:
and
as
an
ensign
on
an
hill
,
to
wit
,
set
up
there
,
as
a
Trophy
of
some
Victory
there
obtained
;
or
a
sign
to
shew
Soldiers
that
are
gathering
together
,
whither
they
should
come
.
The
meaning
is
,
that
being
overcome
by
their
Enemies
,
there
should
be
very
few
of
them
left
alive
;
or
at
least
,
left
in
a
Company
together
;
but
that
they
should
be
dispersed
and
straggle
about
,
here
one
,
and
there
another
;
or
that
they
should
be
so
generally
carried
away
Captives
,
that
there
should
be
but
a
few
of
them
left
in
the
land
;
and
that
their
destruction
should
be
notable
and
conspicuous
;
so
that
they
should
be
a
gazing-stock
to
all
Nations
,
for
the
strange
judgments
inflicted
on
them
,
as
such
a
beacon
or
mast
used
to
be
gazed
at
by
those
that
pass
by
it
.
But
now
some
understand
this
of
Jerusalem
;
to
wit
,
that
any
other
Cities
of
Judea
round
about
her
being
destroyed
,
she
should
be
left
alone
on
the
hill
whereon
she
stood
,
as
a
beacon
or
a
mast
of
a
Ship
.
And
indeed
if
this
were
spoken
with
respect
to
that
havock
which
Sennacherib
should
make
in
the
land
(
for
which
see
the
Note
)
,
this
Exposition
may
seem
the
more
probable
.
Ver.
18.
And
therefore
,
&c.
]
Here
the
Prophet
begins
to
comfort
the
faithful
amongst
his
people
;
And
therefore
will
the
Lord
wait
that
he
may
be
gracious
unto
you
.
But
yet
the
meaning
of
the
words
is
questionable
.
1.
Some
understand
it
of
the
Lords
waiting
by
way
of
forbearing
a
while
to
bring
that
ruin
upon
them
before
threatned
,
to
see
if
they
would
repent
and
turn
unto
him
,
that
so
he
might
be
gracious
to
them
,
according
to
that
which
is
said
,
1
Pet.
3.20
.
that
the
long-suffering
of
God
waited
in
the
days
of
Noah
,
while
the
Ark
was
a
preparing
.
And
thus
they
conceive
that
a
Reason
is
here
given
,
why
the
judgments
here
threatned
were
not
presently
executed
upon
them
:
It
was
because
God
was
pleased
to
wait
for
their
repentance
;
And
therefore
will
the
Lord
wait
that
he
may
be
gracious
unto
you
:
as
if
he
should
have
said
,
Do
not
flatter
your selves
,
that
you
shall
never
see
this
come
to
pass
,
because
you
see
it
not
presently
done
;
therefore
only
will
the
Lord
suspend
the
judgment
threatned
for
a
time
,
that
he
may
wait
for
your
repentance
,
and
so
then
may
receive
you
again
into
his
favour
.
But
then
2.
Some
understand
it
(
and
I
think
upon
better
grounds
)
of
Gods
deferring
to
come
in
to
their
help
,
when
their
enemies
did
so
far
prevail
over
them
,
and
so
sorely
distress
them
;
to
wit
,
that
therefore
the
Lord
would
suffer
their
enemies
to
proceed
so
far
,
and
to
bring
them
to
so
low
an
ebb
,
that
he
might
wait
for
a
fit
opportunity
,
when
he
might
most
seasonably
appear
for
their
deliverance
;
as
namely
,
when
they
being
broken
with
these
evils
,
were
humbled
and
brought
to
repent
of
their
evil
ways
,
and
to
turn
unto
the
Lord
;
or
when
it
might
be
done
with
most
advantage
of
glory
to
himself
,
good
and
joy
to
them
,
and
shame
and
confusion
to
their
enemies
.
And
much
to
the
same
purpose
is
that
which
followeth
;
and
therefore
will
he
be
exalted
,
that
he
may
have
mercy
upon
you
:
For
though
some
understand
by
Gods
being
exalted
,
his
withdrawing
himself
,
as
it
were
,
into
the
Heavens
above
,
his
hiding
himself
and
standing
aloof
from
the
help
of
his
people
,
purposely
that
he
might
take
a
fit
time
to
shew
mercy
to
his
people
:
Yet
I
rather
think
,
that
hereby
is
meant
,
that
God
would
be
exalted
,
either
1.
by
the
strange
and
wonderful
destruction
wherewith
he
meant
to
destroy
the
Assyrians
;
or
2.
by
his
peoples
humbling
themselves
,
and
abandoning
their
sinful
ways
,
and
turning
to
the
Lord
:
Or
3.
by
those
judgments
upon
them
,
whereby
he
would
bring
them
to
be
so
reformed
:
his
end
in
all
these
being
chiefly
this
,
that
he
might
be
gracious
and
merciful
to
them
.
For
the
Lord
is
a
God
of
judgment
,
&c.
]
That
is
,
When
God
punisheth
his
people
,
he
is
not
transported
with
rage
and
fury
,
as
men
are
,
but
doth
it
with
moderation
and
judgment
,
so
as
it
may
do
them
good
;
according
to
that
,
O
Lord
correct
me
,
but
with
judgment
,
not
in
thine
anger
,
&c.
Jer.
10.24
.
Blessed
are
all
they
that
wait
for
him
;
to
wit
,
as
knowing
,
that
God
,
as
is
before
said
,
is
wont
to
wait
to
be
gracious
to
his
people
.
Ver.
19.
For
the
people
shall
dwell
in
Zion
at
Jerusalem
,
&c.
]
This
may
be
added
,
as
a
proof
of
that
which
was
said
in
the
close
of
the
foregoing
verse
;
blessed
are
all
they
that
wait
for
him
.
And
though
some
understand
it
,
as
a
promise
of
the
Jews
dwelling
again
at
Jerusalem
after
their
return
out
of
Babylon
;
yet
I
conceive
it
is
primarily
meant
of
that
which
was
more
shor●ly
to
be
accomplished
;
to
wit
,
that
Sennacherib
should
not
prevail
against
Jerusalem
;
but
that
the
people
of
God
should
continue
to
dwell
safely
and
peaceably
there
(
though
I
would
not
deny
,
but
that
the
other
may
be
included
also
)
:
in
Zion
at
Jerusalem
;
that
is
,
say
some
,
not
only
in
that
strong
Fort
of
Zion
,
but
also
in
the
City
Jerusalem
:
thou
shalt
weep
no
more
;
that
is
,
thou
shalt
give
over
weeping
;
or
thou
shalt
not
weep
as
formerly
thou
didst
▪
he
will
be
very
gracious
unto
thee
at
the
voice
of
thy
cry
,
&c.
to
wit
,
when
thou
art
besieged
by
the
Assyrians
;
or
,
as
others
,
when
thou
art
in
captivity
in
Babylon
.
Ver.
20.
And
though
the
Lord
give
you
the
bread
of
adversity
and
the
water
of
affliction
,
&c.
]
See
the
Note
,
1
Kings
22.27
.
yet
shall
not
thy
teachers
be
removed
into
a
corner
any
more
;
which
though
some
understand
barely
as
a
promise
that
they
should
not
be
destitute
of
faithful
Teachers
to
instruct
them
,
though
they
might
suffer
great
harship
in
regard
of
their
bodily
food
,
they
should
be
,
however
,
well
provided
for
spiritual
food
yet
more
seems
to
be
intended
hereby
,
to
wit
,
that
thenceforth
they
should
not
despise
and
persecute
their
Teachers
,
and
drive
them
into
corners
to
hide
themselves
,
as
they
had
formerly
done
(
this
those
words
any
more
seems
to
imply
)
;
see
the
Notes
before
,
ver.
10
,
11.
but
thine
eyes
shall
see
thy
teachers
;
to
wit
,
with
great
content
and
delight
,
intentively
fixing
thine
eyes
upon
them
when
they
are
instructing
thee
.
Thou
shalt
eagerly
look
after
them
that
before
were
but
eye-sores
to
thee
.
Now
all
this
I
conceive
is
mentioned
,
as
an
effect
that
should
follow
upon
the
Reformation
which
the
judgment
inflicted
on
them
should
through
grace
work
in
them
.
And
therefore
we
need
not
limit
it
,
as
many
do
,
to
the
great
streights
they
were
in
,
either
when
Jerusalem
was
besieged
by
Sennacherib
,
or
after
their
return
out
of
Babylon
.
Ver.
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
.
]
That
is
,
say
some
,
in
all
thy
ways
,
whithersoever
thou
goest
.
Or
rather
,
when
ye
are
about
to
turn
some
way
or
other
out
of
the
right
way
.
And
by
this
word
behind
them
,
may
be
meant
,
both
1.
the
word
of
their
Teachers
,
mentioned
in
the
foregoing
verse
,
whereby
God
would
be
continually
ready
to
direct
them
in
the
right
way
,
and
to
keep
them
from
going
astray
.
(
There
seems
to
be
in
this
expression
,
an
allusion
to
School-Masters
,
who
following
their
Scholars
,
as
they
go
along
,
the
better
to
watch
over
them
,
are
wont
to
call
to
them
,
and
mind
them
of
their
way
,
when
they
do
not
regard
it
as
they
should
;
or
to
Shepherds
,
that
coming
behind
their
sheep
,
use
to
whistle
them
in
,
when
he
sees
them
begin
to
straggle
)
.
And
likewise
2.
the
voice
of
Gods
Spirit
,
whereby
he
doth
secretly
speak
to
their
Hearts
,
and
perswade
them
to
follow
the
direction
of
their
Teachers
.
Yea
,
and
3.
that
God
would
follow
them
with
the
admonitions
and
perswasions
of
his
Word
and
Spirit
,
even
then
when
they
turned
their
backs
upon
him
,
not
giving
over
until
he
had
prevailed
with
them
.
For
those
words
,
thine
ears
shall
hear
a
word
behind
thee
,
seem
to
imply
,
that
as
God
would
give
them
Teachers
,
so
he
would
also
give
them
ears
to
hearken
to
,
and
obey
their
Teachers
.
Ver.
22.
Ye
shall
defile
also
the
covering
of
thy
graven
images
of
silver
,
and
the
ornament
of
thy
molten
images
of
gold
,
&c.
]
The
meaning
is
,
That
after
God
had
humbled
them
by
the
judgments
before
mentioned
,
and
after
the
great
deliverance
he
had
wrought
for
them
,
before
promised
,
they
should
take
the
Plates
of
Silver
and
Gold
,
wherewith
their
Images
were
covered
,
or
the
rich
Garments
and
Ornaments
wherewith
they
were
attired
;
or
rather
their
Images
themselves
,
covered
and
over-laid
with
Leaves
or
Plates
of
Silver
and
Gold
,
and
should
break
or
tear
them
in
pieces
,
as
filthy
things
,
and
dispose
of
them
in
some
common
,
prophane
and
disgraceful
way
;
see
the
Notes
,
Chap.
2.20
.
and
2
Kings
23.8
.
Thou
shalt
cast
them
away
as
a
menstruous
cloth
,
thou
shalt
say
unto
it
,
that
is
,
to
each
of
the
things
before
mentioned
,
Get
thee
hence
.
Ver.
23.
Then
shall
he
give
the
rain
of
thy
seed
that
thou
shalt
sow
thy
ground
withall
,
and
bread
of
the
encrease
of
the
earth
,
&c.
]
As
with
reference
to
that
which
was
said
before
,
ver.
20.
concerning
Gods
giving
them
the
bread
of
adversity
and
the
water
of
affliction
,
here
the
Prophet
promiseth
,
that
upon
their
repentance
God
would
cause
their
Land
to
yield
them
a
rich
encrease
(
and
this
should
abundantly
make
up
all
the
damage
they
had
received
by
the
Assyrians
)
;
and
it
,
thy
Grain
or
Bread-corn
,
shall
be
fat
and
plenteous
;
see
the
Notes
,
Deut.
23.14
.
And
see
also
the
Note
,
Gen.
27.28
.
Ver.
24.
The
oxen
likewise
,
and
the
young
asses
that
ear
the
ground
,
shall
eat
clean
provender
,
&c.
]
That
is
,
Thou
shalt
have
such
abundance
of
Corn
,
that
thou
shalt
give
thy
Cattel
clean
provender
;
to
wit
,
provender
of
pure
Corn
,
without
any
mixture
of
Chaff
;
which
hath
been
winnowed
with
the
shovel
and
with
the
fan
;
that
is
,
with
either
of
them
,
or
with
both
,
one
after
the
other
.
Ver.
25.
And
there
shall
be
upon
every
high
mountain
,
and
upon
every
high
hill
,
rivers
and
streams
of
waters
,
&c.
]
That
is
,
So
great
shall
the
showers
of
Rain
be
,
mentioned
before
,
ver.
23.
that
from
the
Mountains
and
Hills
,
streams
of
water
,
like
Rivers
,
shall
run
down
into
the
Vallies
,
which
shall
make
the
whole
land
yield
great
encrease
:
yea
,
even
those
Mountains
and
Hills
that
used
to
be
dry
and
barren
.
In
the
day
of
the
great
slaughter
,
when
the
towers
fall
;
that
is
,
at
the
time
when
God
shall
make
a
mighty
slaughter
amongst
your
Enemies
,
the
Assyrians
,
that
had
brought
you
into
so
great
streights
,
wherein
,
amongst
others
,
even
their
great
Nobles
and
Princes
shall
fall
,
the
over-topping
Towers
here
meant
;
see
the
Note
,
Chap.
2.15
.
So
that
this
is
added
,
purposely
to
set
forth
,
how
exceeding
great
the
mercy
of
God
to
them
at
that
time
should
be
;
and
how
exceeding
great
their
joy
thereupon
would
be
(
which
he
farther
enlargeth
in
the
following
verse
)
,
when
at
the
same
time
he
should
make
such
havock
amongst
their
Enemies
,
and
withall
bless
their
Land
with
so
great
an
encrease
.
Many
,
I
know
,
understand
this
of
the
great
slaughter
of
the
Babylonians
by
the
Medes
and
Persians
;
and
by
the
Towers
that
should
fall
,
many
understand
the
Towers
of
Babylon
,
or
the
high
Towers
which
the
Assyrians
had
built
for
the
besieging
of
Jerusalem
.
But
the
former
Exposition
doth
far
better
suit
with
the
sequel
of
this
Chapter
.
Ver.
26.
Moreover
,
&c.
]
This
in
this
verse
is
added
,
to
set
forth
those
raptures
of
joy
wherewith
the
Jews
should
be
transported
,
when
on
a
sudden
God
should
so
miraculously
destroy
their
proud
Enemies
the
Assyrians
,
and
thereby
deliver
them
from
from
all
those
fears
and
dangers
they
were
in
,
and
out
of
which
it
seemed
impossible
they
should
ever
escape
.
Moreover
the
light
of
the
moon
shall
be
as
the
light
of
the
sun
.
The
Prophet
(
say
some
)
begins
with
this
,
because
this
slaughter
of
the
Assyrians
was
made
in
the
night
:
and
the
light
of
the
sun
shall
be
sevenfold
,
as
the
light
of
the
seven
days
;
that
is
,
the
Sun
shall
shine
with
as
much
brightness
on
that
day
,
as
if
seven
Suns
were
shining
together
;
in
the
day
that
the
Lord
bindeth
up
the
breach
of
his
people
,
and
healeth
the
stroke
of
their
wound
;
that
is
,
when
the
Lord
shall
heal
the
State
of
Judah
of
all
the
breaches
and
wounds
made
therein
by
the
Chaldeans
,
or
rather
by
the
Assyrians
.
Light
is
usually
put
for
joy
in
the
Scripture
(
see
the
Notes
,
Esther
8.16
.
and
Psal.
112.4
.
)
and
darkness
for
sorrow
.
And
hence
it
is
,
that
as
the
Heavenly
Lights
are
said
to
withdraw
their
light
from
men
,
when
they
are
in
extream
darkness
and
sorrow
;
see
the
Note
,
Chap.
13.10
.
so
here
on
the
contrary
,
to
set
forth
what
exceeding
joy
there
should
be
amongst
the
Jews
,
when
the
Chaldeans
should
be
vanquished
by
the
Medes
and
Persians
,
and
Cyrus
should
set
them
free
from
their
bondage
;
or
rather
(
as
is
often
noted
before
)
when
Jerusalem
should
be
so
suddenly
and
strangely
delivered
from
the
invasion
and
siege
of
the
Assyrians
,
it
is
said
,
that
the
Moon
should
shine
as
bright
as
the
Sun
,
and
that
the
light
of
the
Sun
should
be
sevenfold
more
than
at
other
times
it
is
.
The
meaning
is
,
that
the
Heavenly
Lights
should
seem
to
congratulate
them
for
their
happiness
,
in
their
being
so
miraculously
delivered
out
of
the
very
jaws
of
death
;
and
that
they
should
think
the
light
of
that
day
,
through
the
excess
of
their
joy
,
sevenfold
brighter
than
any
day
they
had
seen
before
.
Some
,
I
know
,
understand
this
of
the
glorious
condition
of
the
Saints
in
Heaven
:
Yea
indeed
,
most
Expositors
understand
it
of
the
exceeding
great
joy
and
glory
of
the
Church
upon
Earth
,
in
the
days
of
the
Gospel
,
when
Gods
people
should
be
healed
of
all
the
wounds
and
breaches
which
sin
had
made
in
their
Souls
,
by
that
great
work
of
Christs
Redemption
,
by
the
pardon
of
their
Sins
,
and
the
Sanctifying
of
their
Nature
;
to
wit
,
that
the
glory
and
joy
of
the
Church
then
,
should
be
sevenfold
greater
than
ever
it
had
been
in
the
days
of
the
Old
Testament
;
yea
,
sevenfold
greater
than
the
brightness
of
the
Heavenly
Lights
.
And
indeed
,
because
those
great
deliverances
of
the
Jews
,
before
mentioned
,
were
types
and
shadows
of
this
our
greater
deliverance
by
Christ
,
there
is
no
question
to
be
made
,
but
that
this
which
the
Prophet
saith
here
,
may
be
justly
applied
thereto
.
But
yet
I
say
,
primarily
and
properly
it
is
meant
,
of
that
great
deliverance
of
the
Jews
from
the
Tyranny
of
the
Assyrians
.
Ver.
27.
Behold
,
&c.
]
Here
the
Prophet
begins
more
largely
to
set
forth
the
destruction
of
the
Assyrians
;
in
the
day
of
the
great
slaughter
,
mentioned
before
,
ver.
25.
Behold
the
name
of
the
Lord
cometh
from
far
;
that
is
,
the
Lord
cometh
from
Heaven
;
even
as
we
use
to
say
,
His
Majesty
is
coming
,
when
we
intend
thereby
the
King
himself
.
But
why
doth
the
Prophet
use
this
expression
?
I
answer
,
that
there
are
Reasons
given
by
Expositors
for
this
,
that
are
considerable
;
as
1.
That
he
saith
not
,
The
Lord
cometh
,
but
The
name
of
the
Lord
cometh
;
either
1.
by
way
of
slighting
the
contempt
of
the
Heathen
,
who
were
wont
to
deride
the
Jews
for
worshipping
only
the
Name
of
a
God
,
an
imaginary
God
,
whereas
they
had
the
Images
of
the
Gods
whom
they
worshipped
,
according
to
that
which
one
of
them
said
of
that
people
,
Qui
puras
nubes
,
&
coeli
Numen
adorant
:
as
if
the
Prophet
had
said
,
even
that
invisible
God
of
Israel
,
who
hath
revealed
himself
to
us
only
by
his
Name
,
will
come
and
be
revenged
on
you
for
the
wrong
ye
have
done
his
people
:
Or
2.
to
imply
,
that
he
told
them
of
that
,
the
report
whereof
he
had
heard
from
a
far
:
he
had
heard
glorious
things
spoken
of
the
coming
of
the
God
of
Israel
against
them
,
whose
Name
was
famous
and
great
throughout
the
world
:
Or
3.
to
signifie
,
that
the
Angel
,
by
whom
the
Assyrians
should
be
destroyed
,
should
do
it
in
Gods
Name
,
and
by
Commission
from
God
.
And
2.
That
he
saith
,
Behold
the
name
of
the
Lord
cometh
from
far
;
to
imply
,
that
however
God
had
seemed
,
both
to
his
people
and
to
their
enemies
,
to
stand
a
far
off
,
yet
now
he
would
come
in
suddenly
and
unexpectedly
to
the
deliverance
of
his
people
,
and
to
the
ruin
of
their
enemies
.
As
for
the
following
words
,
burning
with
his
anger
;
and
the
burden
thereof
is
heavy
:
or
as
it
is
the
margin
,
and
the
grievousness
of
flame
;
the
meaning
thereof
is
,
that
the
Lord
would
come
against
the
Assyrians
in
the
heat
of
great
and
flaming
fury
;
and
that
this
his
anger
would
,
in
the
vengeance
he
would
pour
upon
them
,
prove
a
heavy
and
intollerable
burden
to
them
upon
whom
it
should
light
.
And
so
in
the
last
words
;
his
lips
are
full
of
indignation
,
and
his
tongue
as
a
devouring
fire
,
the
Lord
is
set
forth
after
the
manner
of
a
man
full
of
wrath
,
whose
lips
seem
to
tremble
and
swell
with
anger
,
and
whose
words
sound
nothing
but
terror
and
threatnings
.
And
it
is
well
observed
by
a
learned
Expositor
,
that
the
Prophet
doth
the
rather
express
Gods
anger
by
the
words
of
his
mouth
,
to
imply
,
that
however
they
despised
his
word
,
yet
his
threatnings
would
have
their
effect
,
and
the
sentence
that
proceeded
out
of
his
mouth
,
would
be
a
fire
to
consume
his
enemies
.
Ver.
28.
And
his
breath
as
an
over-flowing
stream
,
shall
reach
to
the
midst
of
the
neck
,
&c.
]
That
is
,
It
shall
bring
the
Assyrians
into
a
dangerous
condition
,
as
that
man
is
in
a
stream
of
water
up
to
the
midst
of
the
neck
.
Before
,
Chap.
8.8
.
it
was
said
of
the
Assyrian
,
that
he
should
overflow
the
whole
Land
and
State
of
Judah
,
even
to
the
neck
:
and
here
now
,
perhaps
in
relation
thereto
,
it
is
said
,
the
torrent
of
Gods
wrath
should
overflow
the
Assyrian
,
even
to
the
midst
of
the
neck
;
to
sift
the
nations
,
to
wit
,
those
that
served
in
Sennacherib's
Army
,
with
the
sive
of
vanity
;
that
is
,
to
distress
and
trouble
them
,
till
they
were
all
scattered
and
cast
out
,
and
utterly
destroyed
.
By
a
sive
of
vanity
,
the
Prophet
seems
to
intend
,
a
sive
that
lets
all
things
run
thorough
it
till
there
be
nothing
left
;
and
therefore
that
which
is
meant
here
is
,
that
tho
the
Nations
came
with
the
Assyrian
in
never
so
great
multitudes
,
yet
God
would
turn
them
off
,
and
scatter
them
like
so
much
chaff
,
till
they
were
brought
to
nothing
.
And
to
the
same
purpose
is
the
next
figurative
expression
also
;
and
there
shall
be
a
bridle
in
the
jaws
of
the
people
,
causing
them
to
err
;
that
is
,
for
the
remainder
of
them
that
are
not
destroyed
by
the
Angel
of
the
Lord
,
God
would
carry
them
away
,
which
should
be
quite
contrary
to
what
they
designed
,
even
as
the
Rider
turns
the
fiercest
Horse
with
a
bit
and
bridle
;
namely
,
in
that
instead
of
going
to
Jerusalem
,
he
would
cause
them
to
fly
back
to
their
own
Country
;
or
at
least
,
cause
them
to
wander
up
and
down
in
a
scattered
manner
,
now
one
way
,
and
then
another
,
till
they
perished
.
And
this
is
just
what
the
Lord
by
our
Prophet
said
to
Hezekiah
concerning
Sennacherib
,
2
Kings
19.28
.
I
will
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
.
Ver.
29.
Te
shall
have
a
song
as
in
the
night
,
when
a
holy
solemnity
is
kept
,
&c.
]
That
is
,
when
God
shall
have
thus
destroyed
your
enemies
,
as
is
before
said
,
ye
shall
then
sing
for
joy
in
a
holy
manner
,
giving
praise
and
glory
to
God
,
who
hath
done
this
for
you
,
even
as
you
are
wont
to
do
the
night
before
your
solemn
festivals
;
to
wit
,
those
three
great
festivals
,
when
all
their
males
went
up
to
the
Temple
;
see
the
Note
,
Exod.
23.17
.
the
solemnity
whereof
began
always
the
evening
before
the
festival
day
:
and
gladness
of
heart
,
as
when
one
goeth
with
a
pipe
,
to
come
into
the
mountains
of
the
Lord
,
to
the
mighty
one
of
Israel
:
which
is
said
,
because
they
that
went
up
to
the
Temple
which
stood
on
Mount
Zion
,
from
other
parts
of
the
land
at
these
solemn
feasts
,
used
,
it
seems
,
to
go
along
singing
and
playing
upon
musical
Instruments
,
for
joy
that
they
were
going
to
meet
with
their
God
in
his
holy
Sanctuary
;
see
Psal.
42.4
.
Ver.
30.
And
the
Lord
shall
cause
his
glorious
voice
to
be
heard
,
&c.
]
That
is
,
say
several
learned
Expositors
,
The
destruction
of
your
enemies
shall
be
such
,
that
it
shall
be
as
plainly
perceived
,
that
it
is
the
judgment
of
God
upon
them
,
inflicted
by
his
command
,
as
if
an
audible
voice
had
been
heard
from
Heaven
,
enjoyning
it
to
be
done
;
and
shall
shew
the
lighting
down
of
his
arm
,
to
wit
,
from
Heaven
upon
your
enemies
,
with
the
indignation
of
his
anger
;
that
is
,
he
shall
make
it
apparent
,
that
it
is
the
Lord
that
smites
them
,
and
that
in
great
wrath
(
which
must
needs
terrifie
them
)
;
and
so
they
shall
feel
how
heavy
his
hand
is
,
when
he
strikes
in
fury
.
And
so
,
say
they
,
the
Prophet
proceeds
on
in
the
following
words
,
to
set
forth
the
breaking
out
of
Gods
wrath
against
them
figuratively
after
the
mannet
of
a
tempest
;
and
with
the
flame
of
a
devouring
fire
,
with
scattering
,
and
tempest
,
and
hail-stones
;
see
the
Note
,
2
Sam.
22.8
.
and
that
to
shew
,
that
their
destruction
should
be
sudden
and
violent
.
Yet
because
thunder
is
often
called
the
voice
of
the
Lord
(
see
the
Note
,
Psal.
29.3
.
)
and
Job
37.4
.
the
voice
of
his
excellency
;
and
the
whole
verse
here
,
seems
to
set
forth
a
mighty
storm
and
tempest
:
I
see
not
,
why
it
may
not
be
well
thought
,
which
some
Expositors
hold
,
that
when
the
Angel
of
the
Lord
made
a
slaughter
in
Sennacherib's
Army
,
2
Kings
19.35
.
it
was
partly
done
by
such
a
hideous
storm
raised
by
the
Ministry
of
the
Angels
,
and
that
of
this
the
Prophet
here
speaks
.
And
indeed
the
like
is
said
concerning
the
destruction
of
Pharaohs
army
in
the
Red
Sea
,
see
the
Notes
,
Exod.
14.24
.
Ver.
31.
For
through
the
voice
of
the
Lord
,
&c.
]
See
the
foregoing
Note
,
shall
the
Assyrian
be
beaten
down
,
that
is
,
say
some
,
Nebuchadnezzar
;
(
and
indeed
it
cannot
be
denied
,
that
the
Kings
of
Babylon
were
also
called
Kings
of
Assyria
,
because
Assyria
also
was
under
their
dominion
,
see
2
Chron.
33.11
.
And
so
likewise
were
the
Kings
of
Persia
,
see
the
Note
,
Ezra
.
6.22
.
)
or
rather
Senacherib
,
he
and
his
army
shall
be
destroyed
:
And
then
in
the
next
words
,
which
smote
with
a
rod
,
there
is
an
imitation
of
the
just
vengeance
of
God
;
He
that
had
wont
to
smite
others
with
a
rod
,
(
he
alludes
to
what
was
said
before
concerning
the
Assyrians
smiting
Judea
,
Chap.
10.5
,
24.
)
shall
be
now
smitten
himself
.
Ver.
32.
And
in
every
place
where
the
grounded
staff
shall
pass
,
which
the
Lord
shall
lay
upon
him
,
it
shall
be
with
Tabrets
and
Harps
,
&c.
]
By
the
grounded
staff
here
,
some
understand
the
Assyrian
,
the
rod
or
staff
of
Gods
anger
,
mentioned
in
the
foregoing
verse
,
wherewith
the
land
of
Judah
should
be
smitten
:
And
that
this
staff
is
called
the
grounded
staff
,
because
it
was
certainly
appointed
for
their
correction
by
the
decree
of
God
,
who
should
bring
it
upon
them
:
And
accordingly
they
take
the
meaning
of
that
place
to
be
this
,
that
in
every
place
of
Judea
,
where
this
staff
the
Assyrian
,
(
it
is
an
expression
just
like
that
Chap.
28.18
.
The
overflowing
scourge
shall
pass
through
)
should
pass
,
the
inhabitants
should
afterwards
make
merry
and
rejoice
exceedingly
,
to
wit
,
when
God
had
routed
and
destroyed
that
proud
insulting
army
;
for
so
they
expound
those
words
,
it
shall
be
with
Tabrets
and
Harps
,
that
is
,
that
place
,
where
the
Assyrian
formerly
made
such
havock
amongst
the
Jews
,
shall
be
full
of
piping
and
dancing
,
for
joy
at
his
destruction
.
But
because
the
Prophet
is
all
along
speaking
here
of
Gods
destroying
the
Assyrian
,
I
rather
think
that
by
the
grounded
staff
here
,
is
meant
that
rod
or
staff
of
Gods
indignation
,
wherewith
he
had
threatned
in
the
foregoing
verse
that
the
Assyrian
should
be
beaten
down
;
that
Judgment
,
whether
the
tempest
before
described
,
or
what
ever
else
it
was
,
which
,
as
it
is
said
here
,
the
Lord
shall
lay
upon
him
,
or
,
as
it
is
in
the
Hebrew
,
cause
to
rest
upon
him
,
and
wherewith
he
was
to
be
utterly
ruined
and
destroyed
;
and
that
it
is
called
a
founded
or
grounded
staff
,
either
,
1.
Because
it
was
surely
founded
on
Gods
decree
,
and
could
not
therefore
be
hindered
.
Or
,
2.
Because
it
should
be
stable
and
permanent
,
and
should
stay
and
rest
upon
them
:
wherein
there
is
a
difference
put
betwixt
the
rod
of
correction
,
wherewith
God
chastiseth
his
Children
,
which
doth
not
rest
alwaies
upon
the
lot
of
the
righteous
,
Psal.
125.3
.
and
the
rod
of
Iron
,
which
is
for
the
punishment
of
his
enemies
,
and
destroyeth
for
ever
.
Or
rather
,
3.
Because
the
stroaks
thereof
should
not
be
light
,
giving
their
skins
only
a
gentle
gliding
touch
,
but
should
pierce
deep
,
and
stick
by
them
,
entring
the
very
flesh
,
and
leaving
sore
wounds
and
bruises
behind
them
.
Now
if
we
understand
the
grounded
staff
thus
,
the
meaning
of
the
place
seems
to
be
this
;
that
in
every
place
where
this
staff
of
divine
vengeance
should
fall
upon
them
,
whether
it
were
in
the
camp
,
far
or
near
,
as
it
lay
spread
abroad
,
or
in
any
place
whither
they
were
fled
,
yea
,
though
they
were
gotten
home
to
their
own
Country
(
which
was
the
case
of
Sennacherib
,
2
Kings
19.36
,
37.
)
it
should
be
with
Tabrets
and
Harps
,
that
is
,
with
great
triumphant
joy
for
their
ruin
and
destruction
.
Indeed
those
words
,
it
shall
be
with
Tabrets
and
Harps
,
are
many
other
ways
expounded
by
those
that
have
undertaken
to
shew
the
meaning
of
this
passage
;
as
1.
That
this
Judgment
should
come
upon
the
Assyrians
when
they
were
in
great
jollity
,
piping
and
dancing
,
not
in
the
least
thinking
of
being
so
surprised
and
destroyed
.
2.
That
it
should
be
brought
upon
them
,
rather
by
the
Sacrifices
that
should
be
offered
by
Hezekiah
,
and
the
People
(
which
they
say
is
intimated
in
those
words
with
Tabrets
and
Harps
,
because
their
Sacrifices
used
to
be
accompanied
with
some
kind
of
solemn
musick
)
than
by
fighting
and
weapons
of
War
.
And
thus
too
they
expound
also
that
which
is
said
in
the
following
clause
,
concerning
Battels
of
shaking
,
understanding
thereby
their
Shake-Offerings
,
or
Wave
Offerings
:
Or
,
3.
That
in
allusion
to
the
custom
of
going
forth
to
battel
in
those
times
with
Tabrets
and
Harps
,
(
as
we
do
now
with
Drum
and
Fife
)
those
words
do
import
,
that
God
would
fight
against
the
Assyrians
in
another
manner
;
to
wit
,
with
thunder
and
lightning
,
and
hail-stones
,
those
should
be
Tabrets
and
Harps
.
But
the
first
exposition
is
most
genuine
,
as
well
as
most
common
.
As
for
the
following
clause
,
that
is
added
farther
to
set
forth
the
severity
of
Gods
proceedings
with
them
;
and
in
battels
of
shaking
will
he
fight
with
it
;
that
is
,
the
rod
,
the
Assyrian
,
mentioned
before
,
ver.
31.
or
against
them
,
as
it
is
in
the
margin
;
that
is
,
the
Assyrians
.
And
the
dreadful
judgment
wherewith
God
would
contend
with
them
,
are
called
battels
of
shaking
,
either
with
respect
to
the
terror
wherewith
they
should
strike
them
;
or
with
particular
respect
to
the
dreadful
convulsion
of
the
tempest
before
described
,
wherewith
,
as
with
a
sive
of
vanity
,
as
was
said
,
ver.
28.
they
should
be
shaken
to
nothing
.
Ver.
33.
For
Tophet
is
ordained
of
old
,
&c.
]
There
was
a
place
so
called
,
in
a
Valley
on
the
South-side
of
Jerusalem
;
concerning
which
see
the
Note
,
2
Kings
23.10
.
Now
because
it
seems
not
improbable
,
that
when
Sennacherib
came
to
besiege
Jerusalem
,
he
encamped
with
his
Army
,
at
least
,
some
part
of
it
,
in
this
place
,
therefore
some
think
that
it
was
in
this
place
that
the
Angel
of
the
Lord
slew
such
multitudes
in
the
Assyrian-Camp
;
or
at
least
,
that
here
the
Jews
buried
or
burnt
the
carcasses
of
those
that
were
so
slain
:
For
(
say
they
)
when
Hezekiah
in
the
beginning
of
his
Reign
,
beat
down
the
Idols
,
and
removed
the
high
places
that
were
in
Judea
,
it
is
most
likely
that
he
defiled
this
place
(
as
Josiah
also
afterwards
did
,
2
Kings
23.10
.
)
and
so
it
became
a
common
lay-stall
,
into
which
all
the
filth
was
cast
out
of
Jerusalem
)
.
And
with
respect
thereto
,
the
Prophet
doth
here
foretel
what
in
this
place
should
be
done
to
the
Assyrians
;
for
Tophet
is
ordained
of
old
;
that
is
,
it
was
appointed
of
old
by
God
for
this
purpose
;
or
it
was
before
time
fitted
for
this
service
,
to
wit
,
by
Hezekiah
,
when
he
defiled
it
,
as
is
before
said
;
and
so
made
it
as
fit
for
this
use
,
as
if
it
had
been
designed
thereto
:
yea
,
for
the
king
it
is
prepared
;
that
is
,
for
the
King
of
Assyria's
Army
,
even
the
great
Commanders
therein
,
called
before
,
Kings
;
see
the
Note
,
Chap.
10.8
.
he
hath
made
it
deep
and
large
;
to
wit
,
as
being
a
Valley
capacious
enough
every
way
for
the
multitudes
that
shall
be
slain
there
;
the
pile
thereof
is
fire
and
much
wood
;
that
is
,
they
shall
be
suddenly
destroyed
there
,
as
if
they
were
burnt
up
in
a
huge
fire
(
and
it
may
be
this
may
be
spoken
too
with
relation
to
the
many
fires
that
were
made
there
for
the
burning
of
the
hundred
fourscore
and
five
thousand
of
that
Army
that
were
slain
there
,
2
Kings
19.35
.
)
the
breath
of
the
Lord
,
like
a
stream
of
brimstone
,
doth
kindle
it
;
that
is
,
the
Lord
in
great
wrath
and
fury
shall
utterly
consume
them
.
It
is
an
expression
much
like
that
before
,
ver.
28.
And
his
breath
,
as
an
overflowing
stream
,
shall
reach
to
the
midst
of
the
neck
.
And
it
may
be
the
brimstone
mentioned
,
may
also
have
respect
to
the
thunder
and
lightning
in
that
grievous
tempest
before
described
,
which
are
known
to
have
a
sulphureous
savour
.
Thus
,
I
say
,
considering
the
conclusion
of
these
words
with
that
which
went
before
,
they
must
(
I
conceive
)
be
first
and
literally
understood
of
that
very
Tophet
,
in
the
Valley
of
the
Son
of
Hinnom
,
where
the
Assyrian
Army
was
to
be
destroyed
,
or
their
carcasses
burnt
.
But
then
secondly
,
and
yet
withal
principally
,
By
the
general
consent
almost
of
all
Expositors
,
the
Tophet
wherewith
the
Assyrians
are
here
threatned
,
is
Hell
,
so
called
with
respect
to
the
lamentable
torments
,
the
shrieks
and
cries
of
the
poor
children
that
were
there
offered
up
in
sacrifice
to
Moloch
;
see
the
Notes
,
2
Kings
23.10
.
As
Heaven
,
in
allusion
to
that
pleasant
Garden
where
Adam
was
at
first
placed
,
is
called
Paradice
,
Luke
23.43
.
so
Hell
,
in
allusion
to
the
filthy
abominableness
thereof
,
and
the
tormenting
burnings
that
were
therein
,
is
called
Tophet
.
And
indeed
the
description
here
given
of
Tophet
,
doth
well
suit
herewith
.
1.
It
was
ordained
of
old
,
decreed
and
appointed
by
God
from
all
eternity
,
and
made
from
the
foundations
of
the
earth
in
the
first
creation
,
for
the
punishment
of
the
wicked
.
2.
Yea
,
for
the
King
it
is
prepared
;
that
is
,
the
greatest
on
earth
,
such
as
was
blaspheming
Sennacherib
,
as
well
as
the
meanest
.
And
observable
it
is
,
that
the
same
expression
is
used
concerning
Hell
,
Mat.
25.41
.
where
it
is
said
to
be
prepared
for
the
Devil
and
his
angels
.
3.
He
hath
made
it
deep
and
large
,
capacious
enough
for
the
receiving
of
those
innumerable
multitudes
that
are
to
be
cast
into
it
,
and
out
of
which
they
can
never
get
,
being
once
thrown
into
it
.
4.
The
pile
thereof
is
fire
and
much
wood
;
that
is
,
the
torments
thereof
shall
be
exceeding
bitter
,
and
withal
endless
;
and
therefore
called
everlasting
and
unquenchable
fire
.
And
5.
The
breath
of
the
Lord
,
like
a
stream
of
brimstone
,
doth
kindle
it
;
that
is
,
by
the
decree
and
command
of
God
,
pronounced
in
great
wrath
and
indignation
against
the
wicked
,
it
shall
be
still
kept
burning
for
ever
and
ever
:
with
respect
whereto
,
Hell
is
often
called
in
Scripture
,
the
lake
which
burneth
with
fire
and
brimstone
,
as
in
Rev.
21.8
.
CHAP.
XXXI
.
VERSE
1.
WO
to
them
that
go
down
to
Egypt
for
help
,
&c.
]
See
the
Note
,
Chap.
30.2
.
And
stay
on
and
trust
in
Chariots
,
because
they
are
many
;
and
in
Horse-men
,
because
they
are
very
strong
:
See
the
Note
there
also
,
Ver.
16.
But
they
look
not
unto
the
Holy
one
of
Israel
▪
See
the
Notes
,
Chap.
1.4
.
Neither
seek
the
Lord
,
to
wit
,
whom
they
had
so
often
found
a
sure
defence
to
them
,
even
against
their
strongest
enemies
.
Ver.
2.
Yet
he
also
is
wise
,
&c.
]
As
if
he
had
said
,
as
in
a
way
of
derision
,
You
applaud
your selves
in
your
Wisdom
and
Policy
,
and
think
it
is
the
only
wise
course
you
can
take
for
the
securing
of
your selves
from
the
Assyrians
,
to
call
in
the
Egyptians
to
your
help
;
and
that
it
were
palpable
folly
in
you
to
do
what
God
by
his
Prophets
hath
enjoyned
you
to
do
,
namely
,
to
rely
wholly
upon
God
,
and
not
to
send
to
your
neighbours
the
Egyptians
for
aid
.
Well
,
as
wise
as
you
think
your selves
,
do
you
judg
your selves
wiser
than
God
,
whose
counsel
you
despise
?
Surely
he
also
is
wise
,
yea
infinitely
wiser
than
your
wise
Egyptians
can
be
,
on
whom
you
so
much
rely
(
See
the
Notes
,
Chap.
19.11
.
)
And
therefore
knows
many
ways
how
to
disappoint
all
your
politick
designs
,
whereby
you
oppose
his
commands
.
Yet
he
also
is
wise
,
and
will
bring
evil
,
that
is
,
he
will
bring
that
evil
upon
you
,
which
you
think
to
keep
off
by
the
Egyptians
help
;
and
will
not
call
back
his
words
,
to
wit
,
which
he
hath
spoken
by
me
,
concerning
the
evil
which
the
Assyrians
shall
bring
upon
you
:
But
will
arise
against
the
house
of
the
evil
doers
,
that
is
,
against
the
wicked
Jews
,
the
rebellious
People
before
spoken
of
Chap.
30.9
.
And
against
the
help
of
them
that
work
iniquity
,
that
is
,
against
the
Egyptians
;
that
shall
come
into
the
aid
of
this
wicked
People
.
Ver.
3.
Now
the
Egyptians
are
men
,
and
not
God
,
&c.
]
And
therefore
able
to
do
nothing
without
God
,
and
much
less
against
God
Almighty
,
when
he
sets
himself
to
punish
his
People
for
their
wickedness
;
And
their
Horses
,
flesh
,
and
not
Spirit
;
that
is
,
not
to
be
compared
in
regard
of
power
to
a
spirit
;
When
the
Lord
shall
stretch
out
his
Hand
;
as
if
it
had
been
said
,
if
he
doth
only
stretch
out
his
Hand
,
that
alone
will
be
enough
,
both
he
that
helpeth
shall
fall
,
and
he
that
is
holpen
shall
fall
down
,
and
they
all
shall
fail
together
,
See
the
foregoing
Note
.
It
is
spoken
in
a
way
of
deriding
them
for
their
hoping
so
much
in
the
help
of
Egypt
.
And
that
which
is
here
threatned
came
to
pass
,
when
the
Assyrian
for
a
while
made
such
havock
in
the
Land
of
Judah
.
Ver.
4.
For
thus
hath
the
Lord
spoken
unto
me
,
&c.
]
Here
a
promise
is
inserted
,
that
however
the
Lord
would
certainly
,
as
he
had
said
,
destroy
both
those
that
would
need
seek
to
Egypt
for
help
against
the
Assyrians
,
and
the
Egyptians
likewise
that
helped
them
;
yet
he
would
as
certainly
preserve
Jerusalem
from
being
surprized
by
the
Assyrians
,
and
so
would
save
a
remnant
of
his
People
from
being
destroyed
.
And
the
drift
of
this
is
to
make
it
clear
to
them
,
how
safely
they
might
have
rested
upon
him
alone
,
without
ever
looking
after
the
Egyptians
for
help
.
Like
as
the
Lion
and
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
;
to
wit
,
by
letting
go
his
prey
,
or
fleeing
from
them
;
So
shall
the
Lord
of
hosts
come
down
,
to
wit
,
from
Heaven
to
fight
for
mount
Zion
,
and
for
the
hill
thereof
,
that
is
,
the
hill
Morias
,
where
the
Temple
stood
;
which
is
particularly
expressed
,
to
imply
Gods
tender
care
over
the
place
where
he
was
worshipped
.
The
drift
of
the
similitude
is
to
set
forth
,
that
Jerusalem
should
find
the
Lord
as
able
,
and
as
earnestly
intent
to
save
her
out
of
the
hand
of
the
Assyrians
,
though
their
army
were
never
so
numerous
,
as
a
Lion
is
to
hold
fast
,
and
not
to
part
with
the
prey
he
hath
gotten
,
though
never
such
a
multitude
of
Shepherds
be
gathered
together
against
him
.
Ver.
5.
As
birds
flying
,
so
will
the
Lord
of
hosts
defend
Jerusalem
,
&c.
]
That
is
,
say
some
,
God
will
so
defend
Jerusalem
,
that
she
shall
be
as
safe
as
birds
are
when
they
are
flying
.
But
rather
the
meaning
is
,
either
,
1.
That
God
would
come
in
to
the
help
of
Jerusalem
,
when
the
Assyrians
should
come
against
her
,
with
as
much
speed
as
Birds
are
wont
to
flee
to
the
defence
of
their
young
ones
,
when
they
see
them
in
any
danger
:
Or
,
2.
That
God
would
with
as
much
affection
and
tender
care
and
earnestness
provide
for
the
securing
of
Jerusalem
from
the
Assyrians
,
as
birds
are
wont
to
shew
toward
their
young
ones
,
when
they
flutter
over
them
to
shelter
them
;
or
flee
up
and
down
,
to
beat
off
those
,
as
well
as
they
can
,
who
they
fear
would
annoy
them
.
So
that
in
this
comparison
there
may
be
an
allusion
to
that
which
Chap.
10.14
.
is
said
of
the
Assyrian's
boasting
of
his
victories
,
implying
,
that
tho'
he
had
bragged
how
he
had
surprized
the
several
Nations
of
the
Earth
as
a
birds-nest
,
and
spoiled
them
of
their
riches
,
none
daring
to
peep
or
to
wag
the
wing
;
yet
when
he
came
to
Jerusalem
he
should
not
find
it
so
.
As
for
that
which
follows
,
defending
also
he
will
deliver
it
,
and
passing
over
he
will
preserve
it
;
those
words
passing
over
may
be
used
as
with
respect
to
the
similitude
he
had
used
of
Birds
flying
,
to
signifie
that
Gods
Eye
would
be
upon
them
to
preserve
them
,
according
to
the
care
that
Birds
have
of
their
young
ones
when
they
fly
this
way
,
and
that
,
over
them
to
secure
them
.
Or
it
may
import
only
the
suddenness
of
their
deliverance
,
that
God
would
but
pass
over
them
,
and
they
should
be
presently
delivered
.
But
most
generally
it
is
thought
by
Expositors
,
that
in
those
words
there
is
an
allusion
to
the
deliverance
of
the
Israelites
out
of
Egypt
,
to
wit
,
that
as
then
an
Angel
passing
over
the
Houses
of
the
Israelites
did
in
one
night
slay
all
the
first-born
of
the
Egyptians
:
So
it
should
be
now
;
an
Angel
passing
over
them
should
in
one
night
make
a
mighty
Slaughter
in
the
Assyrian's
Camp
,
and
so
Jerusalem
should
be
delivered
.
Ver.
6.
Turn
ye
unto
him
from
whom
the
children
of
Israel
have
deeply
revolted
.
]
That
is
,
You
that
hope
to
have
a
share
in
this
promised
deliverance
,
repent
and
turn
unto
the
Lord
,
from
whom
the
body
of
this
people
(
who
will
yet
needs
glory
in
the
name
of
the
children
of
Israel
)
have
deeply
revolted
,
to
wit
,
as
by
other
heinous
sins
,
so
more
particularly
by
your
incredulity
and
forsaking
of
God
,
and
seeking
to
Egypt
for
help
.
This
expression
,
that
they
had
deeply
revolted
,
we
have
also
Hosea
9.9
.
they
have
deeply
corrupted
themselves
:
the
meaning
whereof
is
,
that
they
had
greatly
or
extreamly
apostatised
from
God
,
as
we
use
to
say
,
that
such
a
man
is
deep
in
such
a
Treason
,
or
other
Villany
,
when
he
hath
had
a
great
hand
in
it
.
But
the
drift
of
this
expression
here
,
might
be
to
hint
unto
them
,
that
though
they
had
thus
dangerously
revolted
from
God
,
yet
if
they
would
now
have
been
as
deep
in
their
sorrow
,
as
they
had
formerly
been
in
their
sin
,
God
would
remember
his
covenant
made
with
their
fathers
,
and
shew
them
mercy
,
and
own
them
for
his
children
.
Ver.
7.
For
in
that
day
every
man
shall
cast
away
his
idols
of
silver
,
&c.
]
Some
think
,
that
is
mentioned
as
an
effect
of
their
sincere
repentance
,
upon
the
Assyrians
invading
of
their
Land
;
or
upon
the
wonderful
destruction
which
God
would
bring
upon
the
Assyrian
Army
.
But
the
word
(
for
)
doth
plainly
shew
,
that
this
is
added
as
a
motive
to
press
them
to
hearken
to
the
foregoing
exhortation
to
repentance
:
Repent
,
saith
he
,
and
turn
to
the
Lord
;
for
in
that
day
,
to
wit
,
when
the
Assyrian
shall
make
such
havock
in
your
land
,
being
convinced
of
the
vanity
both
of
your
Idol-worship
,
and
of
your
resting
upon
the
aid
of
the
Egyptians
,
every
man
shall
cast
away
his
idols
of
silver
,
and
his
idols
of
gold
(
see
the
Note
,
Chap.
2.18
.
)
which
your
own
hands
have
made
unto
you
(
see
the
Note
,
Chap.
2.8
.
)
for
a
sin
;
that
is
,
that
you
might
therewith
sin
against
God
,
and
thereby
draw
down
his
vengeance
upon
you
.
Ver.
8.
Then
shall
the
Assyrian
fall
,
&c.
]
That
is
,
Sennacherib's
Army
shall
be
destroyed
with
the
sword
,
not
of
a
mighty
man
;
and
the
sword
,
not
of
a
mean
man
,
shall
devour
him
;
that
is
,
not
by
the
sword
of
any
man
,
one
or
other
,
but
by
the
sword
of
Divine
vengeance
,
laid
on
by
the
Ministry
of
an
Angel
,
2
Kings
19.35
.
but
he
shall
flee
from
the
sword
;
that
is
,
Sennacherib
himself
shall
flee
from
the
sword
from
Heaven
,
wherewith
he
shall
find
his
Army
destroyed
;
or
,
as
it
is
in
the
margin
,
for
fear
of
the
sword
,
to
wit
,
as
not
knowing
how
that
havock
came
to
be
made
in
his
Army
:
and
his
young
men
shall
be
discomfited
;
that
is
,
those
of
the
youth
and
flower
of
his
Army
,
that
by
reason
of
their
youth
use
to
be
most
hot
and
furious
,
and
that
shall
escape
the
stroke
of
the
Angel
,
shall
be
glad
to
flee
for
their
lives
.
It
is
in
the
Hebrew
,
and
his
young
men
shall
be
for
melting
;
the
meaning
thereof
must
needs
be
,
either
,
that
their
multitude
melted
away
,
as
it
is
said
,
1
Sam.
14.16
.
or
that
their
hearts
,
through
fear
,
fainted
and
melted
away
;
see
the
Notes
,
Josh.
7.5
.
As
for
the
Translation
in
the
margin
,
and
his
young
men
shall
be
tributaries
,
I
know
not
what
can
be
probably
intended
thereby
,
unless
it
be
,
that
after
this
defeat
the
Assyrians
should
in
process
of
time
become
tributaries
to
the
Chaldeans
,
and
so
afterwards
to
other
Nations
.
For
we
do
not
find
,
that
upon
this
overthrow
of
Sennacherib's
great
Army
,
the
Assyrians
became
tributaries
to
the
Jews
.
Ver.
9.
And
he
shall
pass
over
to
his
strong
hold
for
fear
,
&c.
]
It
is
in
the
Hebrew
thus
,
And
his
rock
shall
pass
away
for
fear
:
and
therefore
some
understand
the
place
thus
,
that
the
remainder
of
his
Army
,
or
his
Princes
and
Commanders
(
the
chief
rock
and
strength
whereon
he
relied
)
,
should
flee
away
for
fear
.
But
according
to
our
Translation
,
the
meaning
is
plain
,
that
Sennacherib
should
flee
into
his
own
Country
,
and
betake
himself
to
his
strong
holds
there
;
or
rather
to
Niniveh
,
his
best
fortified
City
,
not
daring
to
stay
any where
till
he
came
thither
,
2
Kings
19.36
.
and
his
princes
shall
be
afraid
of
the
ensign
;
that
is
,
either
1.
That
they
should
be
afraid
,
as
men
are
wont
to
be
,
when
they
see
their
enemies
marching
up
against
them
with
displayed
Ensigns
:
Or
2.
That
they
shall
be
so
afrighted
,
that
if
they
saw
an
Ensign
,
though
it
were
when
they
were
come
into
their
own
Country
,
or
though
it
were
only
some
Ensign
set
on
the
top
of
some
Watch-tower
by
the
way
,
they
would
be
afraid
,
as
if
some
Troops
of
their
Enemies
were
pursuing
them
:
Or
3.
rather
,
that
they
should
be
afraid
of
the
Ensign
or
Standard
which
God
had
,
as
it
were
,
by
his
Angel
lifted
up
against
them
,
when
he
fought
against
their
Army
,
and
made
such
dreadful
havock
amongst
them
.
And
then
for
the
last
words
,
his
princes
shall
be
afraid
of
the
ensign
,
saith
the
Lord
,
whose
fire
is
in
Zion
,
and
his
furnace
in
Jerusalem
;
the
meaning
of
that
is
,
either
1.
That
in
that
City
was
the
house
wherein
he
dwelt
continually
to
wit
,
the
Temple
,
where
he
had
his
fire
continually
burning
upon
his
Altar
;
and
therefore
he
would
not
suffer
himself
to
be
turned
out
of
doors
by
the
Assyrians
:
Or
2.
That
there
his
people
were
constantly
waiting
upon
him
in
the
duties
of
his
worship
;
their
sacrifices
and
their
incense
were
still
burning
upon
his
Altar
;
and
that
therefore
he
was
engaged
in
point
of
Honour
to
appear
for
their
defence
:
Or
3.
That
God
was
there
as
a
consuming
fire
,
to
burn
up
the
enemies
that
should
come
upon
them
to
destroy
them
.
As
in
Zion
he
had
his
fire
and
furnace
for
the
trying
and
purging
of
his
people
,
so
also
for
the
utter
destroying
of
his
and
their
Enemies
,
against
whom
,
if
they
attempted
to
wrong
his
people
,
his
vengeance
would
be
still
ready
to
break
forth
as
a
devouring
fire
;
see
the
former
Notes
,
Chap.
10.17
.
and
30.30
.
CHAP.
XXXII
.
VERSE
1.
BEhold
,
a
king
shall
reign
in
righteousness
,
&c.
]
It
is
not
certain
,
whether
this
be
a
new
Prophecy
,
distinct
from
that
which
went
before
,
or
whether
rather
it
be
not
added
as
a
farther
supplement
to
that
.
Many
Expositors
hold
,
that
primarily
and
literally
Hezekiah
is
the
King
here
intended
;
and
that
as
he
was
a
type
of
Christ
.
But
with
one
consent
,
all
Christian
Expositors
hold
,
it
is
Christ
that
is
here
principally
and
mystically
meant
under
the
type
of
Hezekiah
.
Taking
it
to
be
a
distinct
Prophecy
by
it self
,
I
see
not
why
it
might
not
be
prophecied
in
the
days
of
Ahaz
,
purposely
to
comfort
the
people
under
his
abominable
tyranny
,
with
a
promise
of
a
better
King
shortly
to
come
;
and
that
therefore
this
particle
of
admiration
,
Behold
,
was
prefixed
,
it
being
a
thing
very
remarkable
,
that
the
Son
of
such
a
wicked
Father
,
should
prove
such
a
good
,
just
and
gracious
King
.
But
if
we
do
take
it
as
prophecied
,
even
when
Hezekiah
sate
already
in
the
Throne
,
there
is
no
incongruity
in
saying
of
him
,
Behold
,
a
King
shall
reign
in
righteousness
,
and
his
Princes
in
judgment
,
to
wit
,
with
respect
to
that
far
greater
care
which
he
and
his
Princes
should
take
to
govern
the
People
with
all
possible
righteousness
and
judgment
,
after
the
Lord
had
wrought
that
wonderful
deliverance
for
them
by
the
destruction
of
the
Assyrian
Army
.
But
however
,
most
exactly
and
clearly
was
this
accomplished
in
the
Lord
Christ
:
Behold
,
a
King
shall
reign
in
righteousness
;
that
is
,
he
shall
govern
his
people
with
perfect
righteousness
;
see
the
Notes
,
Chap.
11.5
.
Psal.
45.6
,
7.
and
72.1
,
2.
and
his
Princes
shall
rule
in
judgment
;
that
is
,
they
that
shall
minister
unto
Christ
in
the
Government
of
his
Church
,
shall
do
it
most
justly
,
according
to
the
Rule
of
the
Gospel
.
But
see
the
Note
also
,
Psal.
45.16
.
Ver.
2.
And
a
man
shall
be
as
a
hiding
place
from
the
wind
,
and
a
covert
from
the
tempest
,
&c.
]
To
wit
,
Hezekiah
,
that
man
before
spoken
of
;
or
more
indefinitely
,
Hezekiah
and
each
one
of
his
Princes
,
shall
be
as
a
place
where
one
may
cover
himself
from
the
violence
of
some
rough
wind
,
or
as
a
haven
where
ships
may
be
shelter'd
from
all
damage
in
great
storms
and
tempests
.
The
meaning
is
,
that
by
the
righteous
and
wise
government
of
Hezekiah
,
and
his
Princes
,
the
People
should
be
defended
from
all
violence
and
oppression
;
and
that
their
government
should
be
as
welcome
and
acceptable
to
the
Subjects
,
as
such
a
hiding
place
is
wont
tribe
to
men
in
such
tempestuous
times
.
Yea
,
this
might
be
spoken
with
particular
respect
to
the
destruction
of
Sennacheribs
army
.
For
such
a
hiding
place
was
Hezekiah
to
the
poor
Jews
in
those
stormy
days
,
when
by
his
prayers
he
prevailed
with
God
for
the
breaking
of
that
army
;
and
so
Jerusalem
was
secured
,
and
the
enemies
were
kept
from
making
such
havock
all
the
land
over
,
as
they
had
done
in
some
parts
of
it
.
And
so
likewise
the
following
words
set
forth
how
chearing
and
comforting
,
yea
,
how
abundantly
comfortable
this
government
should
be
unto
them
,
as
Rivers
of
water
in
a
dry
place
,
which
do
not
only
moisten
the
parched
ground
,
and
make
it
pleasant
and
fruitful
,
but
also
yield
great
refreshing
to
the
thirsty
traveller
;
that
is
,
the
wronged
and
oppressed
,
who
are
wont
earnestly
to
thirst
to
have
Justice
done
them
,
shall
be
exceedingly
joyed
by
the
relief
the
Magistrate
shall
afford
them
;
as
the
shadow
of
a
great
rock
in
a
weary
land
,
See
the
Note
,
Psal.
63.1
.
It
shall
be
as
great
a
refreshment
to
them
,
as
it
is
to
one
that
travelleth
in
the
scorching
heat
of
the
Sun
thorough
a
desert
,
where
there
are
no
houses
or
trees
to
shelter
him
,
to
get
within
the
hollow
cave
of
some
great
rock
,
or
to
stand
under
the
shadow
of
it
.
But
now
this
is
principally
meant
of
the
man
Christ
:
He
is
a
hiding
place
by
his
merits
,
from
the
wrath
of
God
,
Satan
,
Sin
,
Death
and
Hell
.
And
so
likewise
he
shelters
and
safeguards
his
people
in
the
windy
days
of
affliction
and
persecution
,
of
outward
troubles
and
inward
temptations
,
from
all
dangers
and
evils
,
and
discouraging
fears
and
terrors
:
He
is
as
rivers
of
water
in
a
dry
place
,
as
the
shadow
of
a
great
rock
in
a
weary
land
;
to
wit
,
in
that
by
his
grace
he
cools
and
suppresseth
the
distempered
heats
of
all
sinful
passions
and
corruptions
in
them
and
refresh
their
scorched
consciences
with
the
promises
of
the
Gospel
,
and
the
comforts
of
his
Spirit
.
Ver.
3.
And
the
eyes
of
them
that
see
,
shall
not
be
dim
;
and
the
ears
of
them
that
hear
,
shall
hearken
.
]
That
is
,
they
shall
not
be
spiritually
blind
and
deaf
to
the
hearing
of
Gods
word
,
as
they
were
before
;
see
the
Note
,
Chap.
29.18
.
(
for
this
is
now
opposed
to
the
judgment
before
threatned
,
concerning
the
blinding
their
eyes
,
and
deafning
their
ears
,
Chap.
6.9
,
10.
)
And
this
,
I
conceive
,
is
principally
meant
of
the
enlightning
of
mind
,
and
teachable
frame
of
Spirit
,
which
Christ
would
work
in
his
people
in
the
days
of
the
Gospel
.
Ver.
4.
The
heart
also
of
the
rash
shall
understand
knowledg
,
&c.
]
That
is
,
They
that
were
heady
and
rash
(
as
all
foolish
and
unregenerate
persons
are
,
doing
inconsiderately
whatever
their
own
carnal
hearts
,
or
others
,
as
foolish
as
themselves
,
shall
suggest
to
them
,
without
ever
advising
,
whether
it
be
good
or
evil
,
safe
or
perillous
)
,
shall
become
understanding
,
prudent
and
discreet
persons
.
Though
none
are
more
hard
to
be
taught
than
such
giddy-headed
and
rash
persons
,
yet
even
they
shall
learn
to
be
serious
and
well
advised
in
all
their
ways
.
So
that
here
again
,
the
knowing
and
understanding
heart
now
promised
,
is
opposed
to
the
fat
and
stupid
heart
before
threatned
,
Chap.
6.10
.
Yea
,
and
observable
it
is
,
that
the
knowledg
here
promised
,
is
ascribed
to
the
heart
:
The
heart
also
of
the
rash
shall
understand
knowledg
.
The
knowledg
and
understanding
of
the
natural
man
,
is
only
in
his
mind
and
head
;
but
that
which
is
here
promised
,
is
such
as
shall
be
accompanied
with
the
fear
and
love
of
God
,
and
other
holy
affections
wrought
in
the
heart
.
And
the
tongue
of
the
stammerers
shall
be
ready
to
speak
plainly
.
]
Or
elegantly
,
as
it
is
in
the
margin
:
That
is
,
They
that
before
were
able
to
speak
of
the
things
of
God
,
and
the
truths
of
his
Word
but
weakly
,
and
as
it
were
,
stammeringly
and
doubtingly
,
shall
be
then
able
to
speak
of
them
plainly
,
and
fully
,
and
excellently
,
and
withal
sincerely
;
as
when
they
confess
their
sins
,
they
shall
do
it
freely
and
fully
;
and
when
they
make
profession
of
their
faith
,
they
shall
do
it
clearly
and
plainly
,
&c.
Ver.
5.
The
vile
person
shall
be
no
more
called
liberal
,
&c.
]
That
is
,
The
vicious
worthless
man
,
or
the
base
sordid
miser
;
which
agreeth
best
with
that
which
followeth
:
nor
the
churl
said
to
be
bountiful
.
The
meaning
,
as
many
think
,
is
,
that
in
the
better
part
of
Hezekiah's
Reign
(
to
wit
,
when
God
had
delivered
Jerusalem
from
that
dangerous
invasion
of
the
Assyrians
,
and
himself
from
a
very
dangerous
sickness
)
,
there
should
be
such
a
reformation
in
the
land
,
that
such
wicked
wretches
,
and
covetous
churls
,
should
neither
1.
be
soothed
up
by
false
Prophets
in
their
vile
ways
,
as
they
had
been
:
Nor
2.
be
admired
,
applauded
and
extolled
by
the
people
,
as
very
good
men
,
and
liberal
,
bountiful
men
,
when
it
was
done
meerly
out
of
fear
or
flattrery
,
because
they
were
rich
or
great
in
the
world
:
Or
3.
much
less
be
advanced
to
,
or
continued
in
places
of
Honour
and
Magistracy
,
as
it
had
been
in
the
days
of
Ahaz
;
of
whom
it
may
be
some
had
continued
too
in
their
places
,
during
the
former
and
more
unsetled
time
of
Hezekiah's
Reign
.
And
the
ground
of
this
last
is
,
that
amongst
the
Jews
,
Princes
and
men
in
high
places
,
had
usually
these
Titles
of
Honour
given
them
,
liberal
and
bountiful
,
and
benefactors
,
as
we
find
it
,
Luke
22.25
.
The
Kings
of
the
Gentiles
exercise
lordship
over
them
;
and
they
that
exercise
authority
upon
them
,
are
called
benefactors
:
whence
it
is
,
that
the
word
in
the
Hebrew
,
here
translated
liberal
,
is
often
in
the
Old
Testament
used
for
Princes
,
as
Prov.
17.7
.
and
Mal.
1.8
.
But
now
understanding
this
,
as
we
must
,
mystically
,
of
the
days
of
the
Gospel
,
then
the
meaning
seems
to
be
,
either
as
before
,
that
in
those
days
men
shall
be
esteemed
as
they
are
:
Vice
shall
not
be
counted
Vertue
,
nor
vicious
men
be
admired
and
advanced
:
Or
rather
,
that
Christ
by
the
Gospel
should
so
clearly
discover
what
is
good
and
what
is
evil
;
and
so
powerfully
convince
the
consciences
of
men
,
that
the
fair
shews
and
pretences
of
wicked
men
should
not
serve
their
turn
;
and
that
the
godly
being
in
esteem
,
should
have
the
more
liberty
and
power
to
restrain
the
petulancy
of
ungodly
men
.
Ver.
6.
For
the
vile
person
shall
speak
villany
,
&c.
]
In
this
and
the
following
verse
,
a
Reason
is
given
of
that
in
the
foregoing
verse
,
to
wit
,
why
vile
wickked
persons
,
or
base
covetous
churls
,
should
not
be
admired
or
extolled
as
liberal
bountiful
men
by
the
people
;
or
should
not
be
in
places
of
Dignity
,
and
Power
,
and
Authority
(
especially
(
say
some
)
when
the
Gospel-light
should
come
to
make
a
clear
discovery
of
men
)
;
namely
,
because
such
persons
would
,
both
by
word
and
deed
,
make
it
apparent
what
they
were
;
no
way
fit
to
be
so
admired
,
or
so
advanced
.
For
the
vile
person
will
speak
villany
;
that
is
,
his
tongue
will
vent
the
wickedness
and
villany
that
is
in
his
heart
:
and
his
heart
will
work
iniquity
;
that
is
,
in
his
heart
he
will
be
still
plotting
and
contriving
wickedness
and
mischief
;
to
practice
hypocrisie
;
that
is
,
even
to
cover
over
his
wicked
practices
with
fair
pretences
of
Religion
and
Justice
,
which
makes
his
wickedness
the
more
abominable
:
and
to
utter
error
against
the
Lord
;
that
is
,
to
pronounce
unjust
sentences
in
judgment
,
or
to
say
any
thing
to
cause
them
to
be
pronounced
contrary
to
the
law
and
command
of
God
.
(
This
,
I
conceive
,
is
the
meaning
of
this
expression
.
For
though
thereby
might
be
meant
also
,
all
his
blasphemous
and
Atheistical
speeches
against
God
and
his
Providence
,
his
flouting
at
Gods
Word
,
and
Worship
,
and
Prophets
,
all
Religion
and
Piety
,
and
all
prophane
speeches
,
as
are
with
such
men
;
yet
I
rather
think
that
particular
before
mentioned
is
here
,
at
least
,
principally
intended
,
because
this
suits
best
with
that
which
went
before
,
and
that
which
follows
after
)
:
to
make
empty
the
soul
of
the
hungry
;
and
he
will
cause
the
drink
of
the
thirsty
to
fail
;
that
is
,
to
oppress
the
poorest
amongst
the
people
,
and
to
bereave
them
of
those
things
wherewith
their
lives
should
be
sustained
.
Some
,
I
know
,
do
understand
those
words
,
and
to
utter
error
against
the
Lord
,
of
the
wicked
mans
spreading
false
Doctrines
amongst
the
people
,
whereby
they
are
led
into
error
:
and
accordingly
they
also
expound
the
following
words
;
to
make
empty
the
soul
of
the
hungry
,
&c.
of
his
with-holding
the
Doctrine
of
Life
and
Salvation
from
the
people
,
that
spiritual
nourishment
wherewith
their
hungry
and
thirsty
souls
should
have
been
refreshed
.
But
this
is
not
the
usual
sin
of
the
vile
person
,
and
the
churl
,
of
whom
the
Prophet
is
here
speaking
,
Ver.
7.
The
instruments
also
of
the
Churl
are
evil
,
&c.
]
That
is
,
say
some
,
All
those
he
imploys
as
his
instruments
for
the
effecting
of
his
wicked
practises
,
his
Servants
and
Ministers
,
are
as
base
and
vile
likewise
as
he
is
:
he
makes
use
of
no
other
but
such
as
himself
is
;
Or
rather
,
all
the
tricks
and
artificial
devices
and
means
he
useth
to
effect
his
designs
,
are
stark
naught
;
for
so
this
seems
to
be
explained
in
the
following
words
,
he
deviseth
wicked
devices
to
destroy
the
poor
with
lying
words
;
that
is
,
By
false
Informations
and
Witnesses
,
or
by
unjust
Censures
,
proceedings
wherein
Justice
is
pretended
,
when
nothing
but
injustice
and
oppression
is
intended
;
even
when
the
needy
speaketh
right
,
that
is
,
When
his
cause
is
just
,
and
he
desireth
and
pleadeth
nothing
in
his
defence
but
what
is
most
equal
and
just
.
Indeed
this
last
clause
may
be
read
as
it
is
in
the
Margin
,
when
he
speaketh
against
the
poor
in
judgment
;
and
then
the
meaning
is
,
That
the
Churl
will
not
stick
to
destroy
the
poor
with
lying
words
,
even
when
the
poor
man
stands
before
Judgment
seat
,
which
should
be
a
Sanctuary
for
innocent
persons
.
Ver.
8.
But
the
liberal
deviseth
liberal
things
,
&c.
]
That
is
,
The
charitable
man
is
continually
studying
and
contriving
how
to
do
good
bountifully
;
for
this
is
added
in
opposition
of
what
was
said
before
of
the
covetous
Churl
,
See
the
Notes
before
,
ver.
5
,
6
,
7.
Indeed
some
would
have
it
understood
of
such
a
Prince
as
really
deserveth
the
title
of
bountiful
and
liberal
.
But
it
is
clear
,
that
our
Translators
did
intend
it
of
all
liberal
persons
in
general
;
and
by
liberal
things
shall
he
stand
,
or
,
be
established
,
that
is
,
The
more
liberal
he
is
,
the
surer
he
shall
stand
,
the
more
firmly
he
shall
be
setled
in
a
prosperous
condition
.
Ver.
9.
Rise
up
,
ye
Women
that
are
at
ease
,
&c.
]
Having
in
the
foregoing
part
of
the
Chapter
promised
a
time
of
mercy
and
deliverance
to
the
faithful
,
here
the
Prophet
returns
again
to
threaten
the
Jews
with
those
grievous
Calamities
that
should
come
upon
them
,
before
those
comfortable
times
should
come
,
of
which
he
had
now
spoken
,
Rise
up
,
ye
Women
that
are
at
ease
,
hear
my
voice
ye
careless
Daughters
,
&c.
Some
by
the
Women
here
spoken
to
,
understand
the
Cities
of
Judea
;
and
by
the
Daughters
,
the
Villages
belonging
to
those
Cities
.
But
I
see
not
why
it
should
not
be
understood
literally
of
the
Women
amongst
the
Jews
,
and
those
especially
that
living
in
great
plenty
,
idleness
and
luxury
,
were
most
void
of
all
care
and
fear
;
for
to
these
the
Prophet
might
purposely
address
his
speech
;
1.
Because
such
are
apt
to
live
most
at
ease
,
and
to
be
most
secure
.
2ly
.
Because
Women
are
most
likely
to
be
affrighted
with
the
prediction
of
approaching
Calamities
,
and
would
be
most
unable
to
bear
what
in
such
times
they
were
like
to
endure
.
And
3ly
.
especially
to
imply
,
the
greatness
of
the
vengeance
that
was
coming
upon
them
,
wherein
the
very
Women
should
not
be
spared
;
no
,
the
greatest
or
richest
of
them
,
though
best
provided
to
make
an
escape
,
should
be
able
to
get
out
of
the
enemies
hands
,
but
should
suffer
with
the
common
sort
.
As
for
that
expression
,
Rise
up
ye
Women
that
are
at
ease
,
it
is
used
to
imply
,
either
1.
with
what
great
attention
and
reverence
it
was
fit
they
should
hearken
to
what
he
would
say
to
them
,
as
being
of
matters
of
great
concernment
,
and
given
him
in
charge
by
the
Lord
their
God
,
See
the
Note
,
Numb.
23.18
.
Or
,
2ly
.
the
folly
of
their
security
in
a
time
of
so
great
danger
.
It
was
no
time
for
them
to
sit
still
;
as
fearless
and
careless
as
they
were
,
it
would
not
belong
ere
God
would
rouze
them
up
.
Ver.
10.
Many
days
and
years
shall
ye
be
troubled
,
ye
careless
Women
,
&c.
]
That
is
,
ye
that
are
now
so
careless
and
fearless
,
shall
then
be
piteously
troubled
.
And
because
it
is
said
of
the
Judgment
here
threatned
,
that
it
should
continue
a
long
time
(
many
days
and
years
)
therefore
many
Expositors
hold
,
That
a
long
succession
of
several
calamities
is
here
intended
;
and
so
that
it
must
not
be
restrained
only
to
Sennacheribs
invading
of
Judea
,
and
blocking
up
Jerusalem
,
but
must
be
extended
to
the
destruction
of
Jerusalem
by
Nebuchadnezzar
,
and
the
seventy
years
of
the
Babylonian
Captivity
,
yea
,
to
the
utter
desolation
that
was
afterwards
brought
upon
this
land
and
people
by
the
Romans
.
And
indeed
some
of
the
following
passages
must
necessarily
be
understood
in
this
large
extent
,
for
the
vintage
shall
fail
,
the
gathering
shall
not
come
;
to
wit
,
Either
because
of
the
havock
the
enemy
should
make
in
their
Country
,
or
because
it
should
afterward
lye
desolate
and
untilled
,
and
without
inhabitants
;
See
the
Notes
,
Exod.
23.16
.
and
Levit.
26.34
.
Ver.
11.
Tremble
ye
women
that
are
at
ease
,
be
troubled
ye
careless
ones
,
&c.
]
As
if
he
had
said
,
As
fearless
as
ye
are
now
,
ye
shall
be
troubled
and
tremble
;
Strip
ye
,
and
make
ye
bare
,
and
gird
sackcloth
upon
your
loyns
;
that
is
,
put
off
your
ordinary
attire
,
and
clothe
your selves
with
sackcloth
,
as
mourners
use
to
do
:
yet
this
last
clause
may
be
intended
as
by
way
of
foretelling
how
they
should
be
used
by
their
enemies
,
when
they
prevailed
over
them
.
Ver.
12.
They
shall
lament
for
the
teats
,
&c.
]
That
is
,
Because
the
Womens
breasts
(
and
some
would
extend
it
also
to
kine
and
sheep
)
were
dried
up
for
want
of
food
,
and
so
they
wanted
milk
for
their
little
ones
.
And
so
indeed
it
was
,
when
Jerusalem
was
besieged
by
the
Babylonians
,
Lam.
4.3
,
4.
Even
the
Sea-monsters
draw
out
the
breast
,
they
give
suck
to
their
young
ones
;
the
daughter
of
my
people
is
become
cruel
,
like
the
Ostriches
in
the
wilderness
.
The
tongue
of
the
sucking
child
cleaveth
to
the
roof
of
his
mouth
for
thirst
,
&c.
But
yet
very
many
Expositors
by
the
teats
here
,
do
understand
their
fields
and
vineyards
,
the
two
breasts
which
did
continually
yield
plenty
of
nourishment
to
the
inhabitants
;
and
thus
,
say
they
,
the
Prophet
explains
himself
in
the
following
words
,
for
the
pleasant
fields
,
for
the
fruitful
vine
.
But
this
may
be
added
,
as
a
further
cause
of
their
sorrow
,
to
wit
,
That
they
should
mourn
,
as
for
the
driness
of
their
breasts
,
so
also
for
the
want
of
the
fruit
of
their
Fields
and
Vineyards
.
Ver.
13.
Upon
the
land
of
my
people
shall
come
up
thorns
and
briars
,
&c.
]
The
Expression
here
used
,
seems
to
intend
,
That
the
land
of
Judea
should
be
wholly
overgrown
with
briars
and
thorns
,
See
the
Notes
Chap.
7.23
,
24
▪
and
that
,
notwithstanding
it
was
the
land
which
God
had
appointed
to
be
the
inheritance
of
his
peculiar
people
;
so
that
there
was
no
cause
upon
that
account
to
flatter
themselves
that
it
should
not
be
so
;
yea
upon
all
the
houses
of
joy
in
the
joyous
City
;
that
is
,
even
in
those
places
where
those
gallant
houses
stand
in
the
City
of
Jerusalem
(
see
the
Note
,
Chap.
22.2
.
)
where
there
is
nothing
now
,
but
pleasure
,
and
mirth
,
and
great
jolity
,
shall
briars
and
thorns
grow
up
,
the
houses
themselves
being
burnt
down
by
the
enemy
.
And
indeed
some
read
this
last
clause
so
,
burning
upon
all
the
houses
of
joy
in
the
joyous
City
;
which
how
it
was
accomplished
when
Jerusalem
was
taken
by
the
Babylonians
,
we
may
●ead
2
King
.
25.9
.
Ver.
14.
Because
the
palaces
shall
be
forsaken
,
&c.
]
That
is
,
The
stately
houses
of
their
Kings
,
Princes
,
and
other
great
men
;
the
multitude
of
the
City
shall
be
left
,
that
is
,
say
some
,
They
shall
be
left
without
a
King
or
other
Princes
to
defend
them
.
But
there
is
rather
here
an
inversion
of
words
,
the
multitude
of
the
City
shall
be
left
,
for
the
City
shall
be
left
of
its
multitude
,
according
to
that
sad
complaint
,
Lam.
1.1
.
How
doth
the
City
sit
solitary
that
was
full
of
people
!
See
the
Notes
also
,
Chap.
6.11
,
12.
The
forts
and
towers
,
(
or
the
clifts
and
watch-towers
)
of
which
see
the
Note
2
Chron.
27.3
.
shall
be
for
dens
for
ever
,
that
is
,
For
a
long
time
,
as
indeed
during
the
Babylonian
Captivity
it
was
so
for
seventy
years
;
a
joy
of
wild
asses
,
See
the
Note
,
Chap.
13.21
.
a
pasture
of
flocks
,
see
Chap.
17.2
.
Ver.
15.
Until
the
Spirit
,
&c.
]
By
affixing
this
period
to
the
desolation
before
threatned
,
the
Prophet
returns
again
to
the
comforting
of
his
faithful
Servants
.
This
desolation
shall
be
in
the
land
of
Judah
,
saith
he
,
until
the
Spirit
be
poured
upon
us
from
on
high
,
that
is
,
Until
God
from
heaven
do
by
his
quickning
Spirit
,
abundantly
poured
forth
upon
us
,
restore
his
people
to
a
comfortable
and
flourishing
estate
and
condition
.
And
this
seems
to
import
,
1.
That
whereas
they
were
in
as
hopeless
a
condition
,
as
so
many
dead
men
(
as
it
is
said
of
them
,
Lam.
3.6
.
He
hath
set
me
in
dark
places
,
as
they
that
be
dead
of
old
)
God
would
breathe
a
spirit
of
life
into
them
,
and
quicken
them
again
;
which
is
that
Ezekiel
foretold
in
his
Prophecy
,
Chap.
37.
concerning
the
Resurrection
of
the
dead
and
dry
bones
.
2ly
.
That
whereas
they
were
like
trees
or
plants
that
seem
in
winter
to
be
quite
dead
,
God
would
make
them
alive
again
,
and
cause
all
things
to
be
with
them
in
a
flourishing
condition
again
,
as
it
is
with
the
Creatures
,
Psa.
104.30
.
Thou
sendest
forth
thy
Spirit
,
they
are
created
,
and
thou
renewest
the
face
of
the
earth
;
concerning
which
,
see
the
Note
there
.
And
3ly
.
That
whereas
they
were
spiritually
dead
in
sin
,
God
would
by
his
spirit
of
Grace
revive
and
quicken
them
,
and
make
them
a
holy
people
:
So
that
as
the
desolation
before
threatned
may
be
understood
to
have
been
accomplished
gradually
at
several
times
;
(
See
the
Note
before
)
so
this
period
set
for
the
reviving
of
them
again
by
the
pouring
forth
of
the
spirit
upon
them
from
on
high
,
may
be
understood
likewise
of
several
times
;
as
1.
partly
of
the
reviving
and
the
reformation
of
the
state
of
Judea
in
Hezekiahs
days
,
after
God
had
so
wonderfully
destroyed
Sennacheribs
Army
.
Or
,
2ly
.
more
fully
and
clearly
of
that
strange
quickning
and
reviving
of
the
Jewish
State
,
when
that
people
were
set
free
out
of
Babylon
,
and
coming
home
again
to
their
own
Country
,
Jerusalem
was
rebuilt
and
reinhabited
with
multitudes
of
people
as
in
former
times
:
Or
,
3ly
▪
and
principally
,
of
the
glorious
change
that
was
wrought
in
the
Church
in
the
days
of
the
Gospel
,
when
God
did
so
abundantly
pour
forth
of
his
Spirit
,
first
upon
the
Apostles
,
and
afterwards
upon
the
whole
body
of
his
people
that
embraced
the
faith
of
Christ
according
to
that
promise
,
Joel
2.28
.
And
it
shall
come
to
pass
afterward
,
that
I
will
pour
out
my
spirit
upon
all
flesh
,
&c.
whereupon
the
Church
did
spring
up
and
flourish
again
after
an
unusual
and
unwonted
manner
.
As
for
that
which
is
mentioned
in
the
following
words
,
as
the
effect
of
this
pouring
forth
of
Gods
Spirit
upon
them
;
and
the
wilderness
be
a
fruitful
field
,
and
the
fruitful
field
be
counted
for
a
forest
,
See
the
Note
Chap.
29.17
.
understanding
it
of
Gospel-times
,
the
meaning
seems
to
be
,
That
after
that
plentiful
effusion
of
Gods
Spirit
upon
his
people
,
those
that
were
before
as
a
barren
wilderness
,
shall
become
fruitful
;
and
they
that
before
had
some
beginnings
of
Grace
wrought
in
them
,
should
bring
forth
fruits
in
such
abundance
,
that
their
former
life
should
seem
but
as
a
wilderness
,
where
no
fruits
were
.
Ver.
16.
Then
judgment
shall
dwell
in
the
wilderness
,
and
righteousness
remain
in
the
fruitful
field
.
]
That
is
,
Justice
shall
be
duly
executed
,
and
men
shall
carry
themselves
justly
towards
those
with
whom
they
converse
(
which
also
implies
the
true
fear
of
God
)
all
the
land
over
;
see
the
Note
,
Chap.
29.17
.
But
if
we
will
take
it
as
spoken
mystically
concerning
the
days
of
the
Gospel
,
then
the
meaning
seems
to
be
,
that
both
amongst
the
Gentiles
,
that
were
as
a
barren
wilderness
,
and
among
the
Jews
that
had
been
for
many
years
his
peculiar
fruitful
field
,
where
he
was
only
known
and
worshipped
,
when
they
were
gathered
into
the
Church
of
Christ
,
both
the
righteousness
of
faith
and
the
righteousness
of
works
should
be
continually
found
.
Ver.
17.
And
the
work
of
righteousness
shall
be
peace
;
and
the
effect
of
righteousness
,
quietness
and
assurance
for
ever
.
]
That
is
,
The
fruit
of
this
righteousness
amongst
Gods
people
,
shall
be
all
manner
of
peace
(
inward
and
outward
,
with
God
and
with
men
,
as
far
as
is
good
for
them
)
,
and
so
withal
a
quiet
recumbency
upon
God
,
in
the
assurance
of
his
love
and
provident
care
over
them
;
and
that
not
for
some
little
while
only
,
as
it
is
with
the
peace
of
the
wicked
,
but
constantly
and
for
ever
;
see
the
Notes
,
Chap.
26.3
,
4.
Psal.
72.2
,
3.
and
119.165
.
Ver.
18.
And
my
people
shall
dwell
in
a
peaceable
habitation
,
and
in
sure
dwellings
,
and
in
quiet
resting
places
.
]
That
is
,
By
reason
of
Gods
protection
,
they
shall
dwell
safely
and
without
fear
wherever
they
are
:
see
the
Note
,
Prov.
1.33
.
Ver.
19.
When
it
shall
hail
,
coming
down
on
the
forest
,
&c.
]
This
,
according
to
our
Translation
,
must
be
referred
to
that
which
was
said
in
the
two
foregoing
verses
,
to
wit
,
thus
,
that
Gods
people
should
enjoy
that
peace
and
safety
there
promised
,
even
when
it
shall
hail
,
coming
down
on
the
forest
;
that
is
,
when
the
judgments
of
God
shall
be
poured
forth
upon
the
Heathens
,
or
the
wicked
of
the
world
round
about
them
,
that
were
as
a
wild
and
fruitless
forest
.
But
yet
,
they
that
understand
the
foregoing
promises
of
the
peace
and
quietness
of
spirit
which
Christians
should
enjoy
in
the
days
of
the
Gospel
,
do
accordingly
also
understand
this
,
when
it
shall
hail
,
coming
down
on
the
forest
,
either
of
a
storm
of
divine
wrath
,
that
should
then
fall
upon
the
Nation
of
the
Jews
,
who
had
been
Gods
fruitful
field
,
but
were
then
become
a
forest
:
Or
else
mystically
,
that
whilst
true
Believers
enjoyed
such
wonderful
peace
,
the
Gospel
should
pour
forth
a
storm
of
dreadful
terrors
and
vengeance
upon
the
consciences
of
those
to
whom
it
should
prove
a
savour
of
death
unto
death
,
2
Cor.
10.4
,
5
,
6.
As
for
the
next
clause
,
If
we
read
it
,
as
it
is
in
the
margin
,
and
the
city
shall
be
utterly
abased
,
then
the
intendment
of
it
must
be
the
same
with
that
which
went
before
;
to
wit
,
either
that
Gods
people
should
be
safe
and
fearless
,
when
the
Cities
of
Gods
and
his
peoples
enemies
,
or
Babylon
in
particular
,
should
be
utterly
ruined
;
see
the
Note
,
Chap.
26.5
.
or
that
the
Church
of
Christ
should
enjoy
the
peace
promised
them
,
when
other
places
should
be
like
Cities
levelled
with
the
ground
.
But
if
we
read
it
,
as
it
is
in
our
Bibles
,
and
the
city
shall
be
low
in
a
low
place
,
the
words
seem
to
be
added
as
a
farther
illustration
of
the
safety
and
peace
of
Gods
people
;
namely
,
that
they
should
not
need
to
build
their
Cities
on
high
and
steep
places
,
as
men
use
to
do
,
that
they
may
be
made
the
more
defensible
,
because
even
in
those
Cities
that
were
in
Plains
and
Valleys
,
and
seemed
to
lye
most
open
to
invasion
,
they
should
be
,
through
Gods
protection
,
safe
and
without
all
fear
of
danger
.
Ver.
20.
Blessed
are
ye
that
sow
beside
all
waters
,
&c.
]
This
may
be
understood
,
1.
literally
,
as
spoken
by
way
of
admiring
the
great
plenty
wherewith
the
Prophet
foresaw
God
would
bless
the
land
of
Judah
,
after
those
times
of
peace
,
of
which
he
had
now
prophecied
:
Blessed
are
ye
that
sow
beside
all
waters
:
As
if
he
should
have
said
,
Happy
shall
they
be
that
shall
live
to
see
that
day
,
when
your
land
,
that
was
wasted
by
the
Assyrians
,
or
that
lay
over-grown
with
briars
and
thorns
,
during
the
Babylonian
Captivity
,
shall
be
so
fruitful
,
that
it
shall
yield
as
rich
Crops
to
those
that
sow
their
seed
therein
,
as
those
grounds
usually
do
,
that
lye
by
great
Rivers
,
or
are
any
way
best
watered
;
that
send
forth
thither
the
feet
of
the
ox
and
the
ass
,
to
wit
,
to
till
,
and
plow
,
and
harrow
the
Grounds
;
and
so
to
fit
them
for
the
sowing
of
seed
in
them
,
or
to
tread
out
their
Corn
,
after
it
is
reaped
,
with
the
feet
of
those
Cattel
:
Or
the
meaning
may
be
,
that
their
land
should
yield
them
such
plenty
of
Corn
,
that
they
should
not
need
to
spare
it
to
grow
up
for
Harvest
;
but
should
turn
out
their
Cattel
to
●eed
in
their
Corn-fields
,
as
in
their
Pasture-grounds
;
or
at
least
,
that
they
should
put
in
their
Cattel
to
crop
it
for
a
time
,
because
it
should
grow
up
so
exceeding
rank
.
But
2.
It
may
be
understood
mystically
,
as
spoken
with
respect
to
Gospel-times
:
Blessed
are
ye
that
sow
beside
all
waters
,
that
send
forth
thither
the
feet
of
the
ox
and
the
ass
:
that
is
,
Blessed
shall
they
be
,
that
shall
in
those
days
be
sent
forth
to
sow
the
seed
of
the
Gospel
;
and
that
because
they
shall
,
to
their
great
joy
,
find
the
hearts
of
the
people
,
where
their
seed
is
sown
,
to
be
as
fat
and
well
watered
ground
,
that
shall
bring
forth
fruit
abundantly
.
Some
indeed
,
by
sowing
beside
all
waters
,
do
understand
,
sowing
the
seed
of
the
Gospel
among
all
Nations
.
But
I
conceive
it
is
only
the
fruitfulness
of
the
soil
that
is
implied
by
that
expression
.
CHAP.
XXXIII
.
VERSE
1.
WO
to
thee
that
spoilest
,
and
thou
wast
not
spoiled
:
and
dealest
treacherously
,
and
they
dealt
not
treacherously
with
thee
,
&c.
]
Some
understand
this
of
the
Babylonian
;
and
the
rather
,
because
the
same
words
,
in
a
manner
,
are
before
spoken
of
the
Babylonians
:
see
the
Note
,
Chap.
21.2
.
But
it
is
rather
the
Assyrian
,
and
it
may
be
Sennacherib
particularly
,
over
whom
the
Prophet
doth
here
insult
,
denouncing
a
War
against
them
,
because
they
had
wasted
and
destroyed
so
many
Countries
,
and
of
late
the
land
of
Israel
,
being
no
way
provoked
thereto
by
any
injury
which
those
Nations
had
offered
to
them
;
and
because
they
had
dealt
perfidiously
with
those
that
had
no
way
dealt
so
with
them
.
And
this
last
some
would
have
to
be
purposely
added
,
with
respect
to
Sennacherib's
proceeding
on
to
waste
the
land
of
Judea
,
after
he
had
taken
a
great
sum
of
money
of
Hezekiah
,
to
withdraw
his
Army
.
But
for
that
see
the
Notes
,
2
Kings
18.7
,
14
,
17.
The
wo
denounced
is
set
forth
in
the
following
words
:
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
:
that
is
,
when
God
shall
put
an
end
to
thy
rapine
and
treachery
,
the
same
shall
be
done
to
thee
which
thou
hast
formerly
done
to
others
.
And
that
which
is
said
of
others
dealing
treacherously
with
him
,
may
be
looked
upon
as
accomplished
,
when
Sennacherib
was
slain
by
his
own
Sons
,
as
he
was
worshipping
in
the
house
of
Nizroch
his
God
,
2
Kings
29.37
.
Ver.
2.
O
Lord
,
be
gracious
unto
us
,
&c.
]
The
Prophet
having
foretold
the
destruction
of
the
Assyrians
,
or
other
the
enemies
of
Gods
people
,
doth
here
suddenly
,
as
not
able
any
longer
to
contain
himself
,
break
forth
into
a
prayer
,
either
as
in
his
own
name
,
or
the
name
of
the
Church
in
general
,
desiring
the
speedy
performance
of
that
destruction
upon
the
enemy
which
he
had
now
foretold
.
And
this
he
doth
,
as
foreseeing
the
great
misery
and
danger
his
people
would
be
in
,
until
this
deliverance
came
;
and
withal
,
as
acknowledging
the
just
hand
of
God
therein
upon
them
;
and
shewing
,
that
it
was
by
praying
unto
God
for
mercy
,
that
the
deliverance
promised
must
be
obtained
:
O
Lord
,
be
gracious
unto
us
;
we
have
waited
for
thee
:
see
the
Note
,
Chap.
8.17
.
be
thou
their
arm
;
that
is
,
their
mighty
defence
and
strength
for
the
subduing
of
their
enemies
;
see
the
Note
,
Psal.
89.21
.
every
morning
;
that
is
,
constantly
,
and
without
delay
;
see
the
Notes
,
Job
7.17
.
and
Psal.
73.14
.
our
salvation
also
in
the
time
of
trouble
;
to
wit
,
say
some
,
as
thou
hast
been
to
thy
people
in
former
times
.
Ver.
3.
At
the
noise
of
the
tumult
the
people
fled
,
&c.
]
Here
the
Prophet
returns
again
to
speak
of
the
destruction
threatned
before
,
ver.
1.
speaking
of
that
which
was
to
be
,
as
if
it
were
done
already
.
Some
understand
it
of
the
tumult
raised
amongst
the
Babylonians
by
the
Medes
and
Persians
,
when
they
ruined
that
great
Monarchy
.
But
the
most
of
Expositors
by
far
,
understand
it
of
the
ruine
of
the
Assyrian
Army
,
2
King
.
19.36
.
At
the
noise
of
the
tumult
the
people
fled
,
that
is
,
At
the
noise
of
the
tumult
raised
in
the
Assyrian
Camp
,
when
the
Angel
came
upon
them
in
such
a
dreadful
manner
(
See
the
Note
Chap.
30.30
.
)
and
struck
them
with
a
pannick
fear
,
and
made
such
a
slaughter
amongst
them
;
they
that
were
not
yet
slain
,
fled
away
;
at
the
lifting
up
of
thy self
,
that
is
,
say
some
,
When
thou
didst
ascend
thy
Tribunal
to
pronounce
sentence
of
Judgment
against
them
,
or
when
thou
didst
appear
in
thy
mighty
power
to
execute
vengeance
upon
them
,
having
before
seemed
to
sit
still
,
and
not
to
mind
them
;
the
Nations
were
scattered
,
to
wit
,
the
several
Nations
that
served
in
the
Assyrian
Army
.
But
see
the
Note
Psal.
68.1
.
Ver.
4.
And
your
spoil
,
&c.
]
That
is
,
The
spoil
which
you
,
O
Assyrians
,
have
plundered
and
taken
away
from
other
Nations
,
like
so
many
Caterpillers
,
devouring
all
things
where
you
come
,
and
whereof
you
also
are
now
like
to
be
spoiled
;
Or
,
the
spoil
which
you
the
people
of
God
shall
find
in
the
Assyrian
Camp
,
shall
be
gathered
like
the
gathering
of
the
Caterpillers
;
that
is
,
say
some
,
As
easily
as
the
Caterpillers
do
gather
and
eat
up
all
green
things
where
they
come
.
But
rather
the
meaning
is
,
That
the
Jews
should
gather
up
the
spoil
in
the
Assyrian
Camp
,
with
as
much
ease
,
and
in
as
great
abundance
,
as
Country-people
,
even
Children
amongst
others
,
are
wont
to
gather
Caterpillers
in
a
time
when
they
abound
,
and
to
throw
them
in
great
heaps
into
pits
,
which
they
have
digged
for
the
burying
of
them
;
as
the
running
to
and
fro
of
locusts
,
shall
he
run
upon
them
;
that
is
,
say
some
,
As
the
locusts
run
to
and
fro
in
the
fields
,
eating
up
,
and
destroying
all
as
they
go
,
so
shall
the
Angel
of
the
Lord
break
through
the
Assyrian
Army
,
making
dreadful
havock
amongst
them
wherever
he
comes
.
But
rather
this
also
is
spoken
of
the
spoils
before
mentioned
;
and
so
the
words
are
to
be
understood
thus
,
as
the
running
to
and
fro
of
locusts
,
shall
he
run
upon
them
;
that
is
,
As
when
God
sends
a
Plague
of
Locusts
upon
any
place
,
the
inhabitants
are
wont
with
much
eagerness
to
get
out
from
every
house
,
old
and
young
,
and
to
run
up
and
down
in
their
Gardens
,
Fields
,
and
Vineyards
,
and
gather
up
and
destroy
innumerable
multitudes
of
these
harmful
Creatures
;
so
shall
every
one
of
the
Jews
run
up
and
down
in
the
Camp
of
the
Assyrians
to
gather
up
the
spoils
they
shall
find
there
;
Or
rather
,
(
for
that
suits
best
with
the
Expression
here
used
,
as
the
running
to
and
fro
of
Locusts
)
As
the
Locusts
run
to
and
fro
in
the
field
,
so
shall
each
man
that
goeth
out
of
Jerusalem
,
run
up
and
down
to
gather
what
spoils
he
can
find
in
the
Camp
of
the
Assyrians
.
Ver.
5.
The
Lord
is
exalted
,
&c.
]
That
is
,
He
will
be
exalted
,
to
wit
,
by
the
dreadful
Judgment
which
he
will
execute
upon
the
Assyrians
;
See
the
Note
Chap.
2.11
.
for
he
dwelleth
on
high
,
and
so
hath
all
things
both
in
heaven
and
earth
under
his
command
,
and
can
therefore
destroy
the
great
ones
of
the
World
when
ever
he
pleaseth
;
see
the
Note
Psal.
115.3
.
He
hath
filled
Zion
with
Judgment
and
righteousness
,
that
is
▪
He
will
there
abundantly
discover
,
That
he
is
a
just
and
a
righteous
God
,
by
delivering
his
people
according
to
his
promise
,
and
executing
Judgment
upon
his
and
their
enemies
;
and
they
shall
every
where
extol
God
for
these
things
.
Or
,
by
these
things
he
will
cause
Jerusalem
,
that
was
formerly
full
of
all
injustice
and
unrighteousness
,
to
abound
with
judgment
and
righteousness
;
to
wit
,
in
the
days
of
Hezekiah
,
when
this
shall
be
done
,
See
the
Note
Chap.
32.16
.
yet
this
may
be
extended
also
to
the
days
of
the
Gospel
.
Ver.
6.
And
wisdom
and
knowledge
shall
be
the
stability
of
thy
times
,
and
strength
of
Salvation
,
&c.
]
That
is
,
Thy
times
,
O
Hezekiah
!
for
here
the
Prophet
directs
his
speech
as
if
he
had
been
speaking
to
him
,
in
whose
days
the
great
things
now
foretold
were
to
be
done
.
And
the
meaning
is
,
That
the
true
Wisdom
and
saving
Knowledg
of
God
that
should
abound
in
his
times
,
and
more
especially
his
own
particular
Wisdom
and
Knowledge
,
and
the
exercise
thereof
in
that
pious
and
prudent
managing
the
affairs
of
the
Realm
,
should
be
the
means
to
establish
the
peace
and
prosperous
condition
of
their
state
,
and
a
strong
safeguard
to
them
in
every
regard
,
during
his
reign
;
which
agreeth
with
that
which
Hezekiah
said
to
Isaiah
,
2
King
.
20.19
.
Is
it
not
good
,
if
peace
and
truth
be
in
my
days
?
And
indeed
in
his
Son
Manasseh's
days
all
fell
into
Confusion
again
;
the
fear
of
the
Lord
is
his
treasure
,
that
is
,
His
piety
and
care
for
the
worship
of
God
shall
be
dearer
to
him
,
than
any
Treasure
;
Or
,
he
shall
be
in
this
regard
,
richer
than
any
Treasures
could
make
him
;
yea
it
shall
be
the
means
too
of
advancing
his
Wealth
exceedingly
;
See
2
Chron.
32.27
,
28
,
29.
Ver.
7.
Behold
,
their
valiant
ones
,
&c.
]
The
Prophet
doth
here
set
forth
the
sad
condition
wherein
the
Jews
should
be
,
before
God
destroyed
the
Assyrian
Army
;
thereby
the
more
to
magnifie
the
greatness
and
the
seasonableness
of
the
following
deliverance
;
and
withal
to
fore-arm
the
faithful
against
their
being
overmuch
disheartned
,
when
they
should
see
the
land
brought
into
such
distress
;
Their
valiant
ones
shall
cry
without
,
that
is
,
Their
valiant
Garison-soulders
shall
with
a
loud
voice
,
and
that
openly
in
the
very
streets
,
bewail
their
extream
danger
.
Or
,
(
if
we
read
it
,
as
it
is
in
the
Margin
)
their
messengers
shall
cry
without
,
that
is
,
Either
the
Messengers
which
the
King
and
State
of
Judah
did
at
first
send
to
Sennacherib
to
desire
terms
of
peace
from
him
,
2
King
.
18.14
.
or
those
they
sent
afterward
to
Rabshakeh
to
parley
with
him
,
and
to
see
if
they
could
any
way
appease
him
,
ver.
18.
shall
without
the
City
,
as
they
return
back
,
or
in
publick
in
the
streets
,
cry
out
for
very
anguish
of
spirit
,
because
of
the
succeslesness
of
all
their
endeavours
,
and
the
desperateness
of
their
dangers
.
And
thus
this
first
clause
is
the
same
with
that
which
follows
,
the
Ambassadors
of
peace
,
that
is
,
That
were
sent
to
see
if
they
could
make
peace
;
(
and
some
add
too
,
That
they
were
men
that
were
all
for
making
peace
with
the
Assyrian
,
and
that
they
did
at
first
bring
back
word
,
that
there
was
great
hope
of
peace
,
to
wit
,
when
Sennacherib
agreed
to
stay
his
hand
upon
condition
of
their
paying
him
a
certain
sum
of
money
,
2
King
.
18.14
.
)
shall
weep
bitterly
,
to
wit
,
when
they
shall
see
all
their
endeavours
come
to
nothing
:
which
how
it
was
accomplished
,
we
may
see
2
King
.
18.37
.
where
it
is
said
,
that
these
Messengers
returned
to
Hezekiah
with
their
clothes
rent
,
&c.
Ver.
8.
The
high-ways
lye
waste
,
&c.
]
This
may
be
taken
as
the
sad
report
,
which
the
Messengers
before
mentioned
,
sent
to
Sennacherib
,
made
of
the
miserable
condition
wherein
the
land
lay
,
or
as
a
further
relation
hereof
by
the
Prophet
,
The
high-ways
lye
waste
,
the
way-faring
man
ceaseth
,
to
wit
,
no
man
daring
to
travel
in
the
common
roads
,
because
they
were
so
pestered
with
the
Assyrian
souldiers
;
See
the
Note
,
Judg.
5.6
.
he
hath
broken
the
Covenant
,
that
is
,
Sennacherib
hath
broken
the
Covenant
he
made
with
us
.
And
this
I
conceive
he
is
charged
with
,
not
so
much
because
the
Kings
of
Judah
,
and
particularly
Ahaz
the
Father
of
Hezekiah
,
had
made
a
Covenant
with
the
Assyrian
,
that
he
should
help
the
Jews
against
their
enemies
,
as
because
he
had
agreed
with
them
at
this
very
time
,
that
upon
the
payment
of
such
a
sum
of
money
by
way
of
Composition
,
which
himself
assigned
,
he
would
withdraw
his
Army
;
and
yet
when
he
had
gotten
the
money
from
them
,
he
proceeded
in
the
same
hostile
manner
against
them
,
as
he
did
before
;
for
which
see
the
Notes
,
2
King
.
18.14
,
17.
I
know
some
would
have
this
understood
of
the
people
of
Judah's
breaking
Covenant
with
God
;
and
others
would
have
it
to
be
a
complaint
of
the
people
concerning
Gods
breaking
Covenant
with
them
.
But
it
is
clear
the
Prophet
speaks
this
of
the
Assyrian
;
and
so
likewise
that
which
follows
,
he
hath
despised
the
Cities
,
to
wit
,
in
that
in
a
boasting
way
he
slighted
their
strength
,
and
rejected
their
Messengers
when
they
sued
to
him
for
peace
,
and
made
nothing
of
destroying
them
utterly
,
and
levelling
them
with
the
ground
,
not
caring
to
preserve
them
for
himself
or
his
people
;
he
regardeth
no
man
,
that
is
,
He
neither
fears
any
man
,
nor
pitieth
any
man
,
but
as
a
man
void
of
all
humanity
makes
havock
of
all
where
he
comes
.
And
it
may
be
,
as
some
think
,
that
in
this
last
clause
the
Prophet
had
particular
respect
to
Sennacheribs
speaking
so
reproachfully
of
Hezekiah
,
and
to
the
scorn
he
put
upon
his
Nobles
,
when
having
received
that
great
sum
of
money
of
them
,
which
Hezekiah
had
sent
him
for
the
purchase
of
his
peace
,
he
sent
them
away
in
a
disgraceful
manner
,
without
doing
that
which
he
had
promised
;
See
2
King
.
18.14
,
17
,
22.
&c.
Ver.
9.
The
earth
,
&c.
]
That
is
,
The
whole
land
of
Judea
,
mourneth
and
languisheth
,
to
wit
,
as
being
laid
waste
by
the
Assyrians
,
See
the
Note
,
Chap.
24.4
.
Lebanon
is
ashamed
and
hewn
down
,
that
is
,
It
is
ashamed
because
all
her
lofty
trees
are
hewn
down
;
Sharon
(
See
the
Note
,
Cant.
2.1
.
)
is
like
a
wilderness
,
to
wit
,
as
being
in
a
manner
wholly
left
desolate
without
man
or
beast
;
and
Bashan
and
Carmel
shake
off
their
fruits
,
that
is
,
They
are
as
a
tree
that
is
left
bare
,
and
hath
lost
her
fruit
by
reason
of
the
great
waste
the
enemy
hath
made
there
.
The
end
of
the
Prophet
in
naming
these
particular
places
,
was
certainly
to
imply
,
That
all
the
most
goodly
and
fruitful
places
in
the
kingdom
,
should
be
thus
destroyed
.
And
if
that
could
be
made
good
which
some
say
,
That
Lebanon
was
in
the
utmost
North
parts
of
Judea
,
and
Carmel
in
the
South
,
Basan
in
the
East
,
and
Sharon
in
the
West
;
we
might
well
think
,
that
these
places
were
purposely
singled
out
to
shew
that
the
whole
land
should
be
left
desolate
and
waste
.
Some
indeed
say
,
That
the
two
last
here
named
,
were
not
in
the
Kingdom
of
Judah
,
but
in
that
of
the
ten
Tribes
;
and
therefore
hold
,
that
by
Bashan
and
Carmel
here
,
are
figuratively
meant
,
the
exceeding
fruitful
and
pleasant
places
in
Judea
,
such
as
Bashan
and
Carmel
were
.
But
it
is
clear
,
that
there
was
a
Bashan
in
Judah's
portion
;
See
the
Note
,
1
Sam.
25.2
.
And
then
besides
,
considering
that
the
whole
Kingdom
of
Israel
had
been
already
destroyed
in
a
great
measure
by
the
Assyrians
,
the
Prophets
aim
being
to
shew
,
that
the
whole
land
God
had
given
to
be
the
portion
of
his
people
,
should
be
thus
over-run
,
it
is
no
wonder
,
though
some
places
are
named
that
were
in
the
Kingdom
of
Israel
.
Ver.
10.
Now
will
I
rise
,
saith
the
Lord
;
now
will
I
be
exalted
,
now
will
I
lift
up
my self
.
]
That
is
,
Now
,
that
my
people
are
brought
into
such
seeming
desperate
extremities
,
and
now
their
enemies
are
grown
so
exceeding
insolent
,
now
will
I
arise
and
glorifie
my self
in
the
destruction
of
their
enemies
;
see
the
foregoing
Notes
,
ver.
3
,
5.
and
Psal.
68.1
.
Ver.
11.
Ye
shall
conceive
chaff
,
ye
shall
bring
forth
stubble
,
&c.
]
This
is
spoken
to
the
Assyrians
.
And
the
words
may
be
understood
two
several
ways
,
either
,
1.
that
the
Plots
which
they
had
conceived
against
Jerusalem
and
against
Gods
people
,
were
foolish
,
and
the
event
should
be
accordingly
vain
and
to
no
purpose
,
like
chaff
and
stubble
,
nothing
worth
,
as
if
they
had
sown
chaff
,
and
stubble
had
grown
up
instead
of
Corn.
Or
else
2.
that
their
designs
against
Jerusalem
should
prove
the
occasion
of
their
own
utter
ruine
.
Chaff
and
stubble
are
very
combustible
matter
:
and
therefore
by
saying
they
should
conceive
chaff
,
and
bring
forth
stubble
,
is
meant
,
that
they
should
plot
and
bring
forth
that
which
should
be
the
means
of
consuming
them
.
And
hereto
agrees
that
which
follows
;
your
breath
,
as
fire
,
shall
devour
you
:
that
is
,
as
a
man
by
blowing
,
kindles
a
fire
;
so
you
by
the
rage
which
you
breathe
forth
against
God
and
against
his
people
,
shall
by
provoking
Gods
wrath
against
you
,
bring
destruction
upon
you
;
and
so
the
fire
which
you
thought
to
kindle
for
the
burning
of
others
,
shall
consume
your selves
;
see
the
Note
,
Job
15.35
.
Ver.
12.
And
the
people
shall
be
as
the
burnings
of
lime
,
&c.
]
That
is
,
As
hard
Chalk-stones
are
burnt
in
Kilnes
till
they
become
Lime
,
so
shall
the
Lord
consume
the
stoutest
of
the
Soldiers
that
serve
in
the
Assyrian
Army
:
as
thorns
cut
up
shall
they
be
burnt
in
the
fire
;
that
is
,
they
shall
be
easily
and
suddenly
destroyed
,
even
as
thorns
,
not
growing
and
green
,
but
cut
up
and
seare
,
will
soon
take
fire
,
and
are
speedily
burnt
and
consumed
;
which
is
meant
of
the
sudden
destruction
of
the
Assyrian
Army
,
2
Kings
19.35
.
But
see
the
Notes
,
Chap.
27.4
,
11.
and
2
Sam.
23.6
.
Ver.
13.
Hear
ye
that
are
far
off
,
what
I
have
done
,
&c.
]
This
may
be
meant
of
those
Nations
that
dwelt
in
Countries
far
remote
from
Judea
,
to
whom
the
report
should
be
brought
of
this
great
work
of
God
,
in
destroying
the
Assyrians
,
and
delivering
Jerusalem
.
And
then
in
the
following
clause
,
and
ye
that
are
near
,
acknowledg
my
might
;
by
those
that
are
near
,
is
meant
,
those
neighbouring
Nations
that
being
nearer
to
them
,
might
have
fuller
and
clearer
information
and
assurance
of
what
God
had
done
.
Or
else
by
those
that
are
far
off
,
may
be
meant
all
foreign
Nations
;
and
by
them
that
are
near
,
the
Jews
that
were
eye-witnesses
of
this
work
of
wonder
.
The
drift
of
these
words
is
to
imply
,
that
the
vengeance
which
God
would
execute
upon
the
Assyrians
,
should
be
talked
of
with
admiration
,
far
and
near
,
all
the
world
over
;
see
the
like
expression
,
Chap.
18.3
.
Ver.
14.
The
sinners
in
Zion
are
afraid
,
fearfulness
hath
surprised
the
hypocrites
,
&c.
]
That
is
,
those
wicked
wretches
in
Jerusalem
,
that
professing
themselves
Gods
people
,
had
yet
formally
slighted
and
derided
Gods
Prophets
when
they
foretold
the
Judgments
that
were
coming
upon
them
.
When
the
evil
threatned
did
come
upon
them
,
then
these
secure
men
were
overwhelmed
with
terrors
;
who
among
us
,
say
they
,
shall
dwell
with
the
devouring
fire
?
who
among
us
shall
dwell
with
everlasting
burnings
?
And
some
think
they
are
supposed
to
speak
this
upon
occasion
of
that
dreadful
slaughter
which
the
Angel
of
the
Lord
did
in
one
night
make
in
the
Assyrian
Camp
,
2
Kings
19.35
.
which
many
hold
was
done
by
thunder
and
lightning
from
Heaven
;
to
wit
,
that
being
terrified
herewith
,
as
being
conscious
to
themselves
of
their
own
disobedience
and
rebellions
against
that
great
God
that
had
done
this
,
they
began
to
think
how
dangrous
it
was
for
them
that
must
enjoy
constant
communion
with
a
God
that
was
so
zealous
of
his
glory
,
so
severe
against
sinners
,
and
so
continually
ready
to
break
forth
in
his
wrath
as
a
consuming
fire
to
devour
them
here
;
yea
,
and
to
punish
them
with
everlasting
burnings
in
hell
heareafter
:
who
among
us
,
say
they
,
shall
dwell
with
that
devouring
fire
?
&c.
But
I
rather
think
,
that
this
is
intended
concerning
the
terrors
wherewith
these
sinners
in
Zion
should
be
surprised
,
upon
the
marching
of
the
Assyrians
against
Jerusalem
.
Yet
withall
,
this
must
be
added
,
that
the
fire
wherewith
these
wicked
wretches
profess
themselves
to
be
so
exceedingly
frighted
,
was
not
simply
the
Assyrian
Army
,
as
concluding
,
that
they
would
come
and
burn
the
City
Jerusalem
,
and
lay
all
waste
before
them
,
as
they
had
done
wherever
they
came
:
but
the
wrath
of
God
(
who
upon
this
ground
is
indeed
called
a
consuming
fire
;
see
the
Note
,
Deut.
4.24
.
)
breaking
forth
,
and
clearly
discovering
it self
in
this
invasion
of
the
Assyrians
,
and
their
carrying
all
before
them
with
unresistable
violence
;
which
as
it
had
before
consumed
the
Ten
Tribes
,
and
at
this
time
a
great
part
of
the
land
of
Judea
,
so
their
guilty
consciences
made
them
apprehend
it
would
now
likewise
devour
them
in
Jerusalem
,
and
would
never
leave
burning
,
till
all
was
consumed
by
it
:
who
among
us
shall
dwell
with
the
devouring
fire
?
who
amongst
us
shall
dwell
with
everlasting
burnings
?
And
indeed
it
is
evident
,
that
by
everlasting
burnings
here
,
the
fire
of
Hell
cannot
be
meant
,
because
in
the
following
verse
it
is
said
,
that
the
righteous
man
shall
without
fear
dwell
with
this
fire
;
He
that
walketh
righteously
,
&c.
It
was
,
I
say
,
the
wrath
and
vengeance
of
God
in
the
fury
of
the
Assyrians
,
which
these
sinners
feared
would
be
a
consuming
fire
to
them
:
And
observable
it
is
,
that
in
this
their
complaint
,
they
charge
all
their
danger
upon
Gods
extream
severity
,
and
not
upon
themselves
.
Ver.
15.
He
that
walketh
righteously
,
and
speaketh
uprightly
:
he
that
despiseth
the
gain
of
oppression
,
that
shaketh
his
hands
from
holding
of
bribes
,
&c.
]
That
is
,
that
rejecteth
them
with
loathing
and
detestation
;
that
stoppeth
his
ears
from
hea●ing
of
blood
,
that
is
,
that
will
not
endure
to
hear
any
motion
made
of
any
violence
or
injury
to
be
offered
to
the
life
or
livelyhood
of
his
brethren
;
see
the
Note
,
Chap.
1.15
.
and
shutteth
his
eyes
from
seeing
evil
:
that
is
,
from
the
sight
of
any
thing
that
should
entice
him
to
evil
;
or
that
is
so
far
from
doing
evil
himself
,
that
he
cannot
endure
to
see
others
do
it
.
This
is
the
answer
that
is
returned
to
that
doleful
exclamation
of
the
wicked
distrustful
hypocrites
amongst
the
Jews
in
the
foregoing
verse
:
Who
among
us
shall
dwell
with
the
devouring
fire
?
&c.
Why
,
saith
the
Prophet
,
He
that
walketh
righteously
,
&c.
He
that
will
live
a
holy
righteous
life
,
may
safely
dwell
with
God
,
though
he
be
a
consuming
fire
to
wicked
ungodly
wretches
.
And
thus
he
gives
them
to
understand
,
that
if
the
wrath
of
God
were
so
terrible
to
them
,
they
must
charge
it
upon
their
own
wickedness
,
not
upon
Gods
severity
.
A
good
and
a
righteous
man
needs
not
fear
it
.
Ver
16.
He
shall
dwell
on
high
:
his
place
of
defence
shall
be
the
munitions
of
rocks
,
&c.
]
That
is
,
Such
a
man
shall
be
as
safe
and
as
fearless
,
as
if
he
dwelt
in
some
impregnable
Fort
,
built
upon
inaccessible
Rocks
:
the
Church
of
God
shall
be
as
munitions
of
Rocks
to
him
:
bread
shall
be
given
him
,
his
waters
shall
be
sure
;
that
is
,
he
shall
not
want
meat
and
drink
,
nor
any
thing
necessary
for
the
support
of
his
life
,
no
not
in
the
time
when
Jerusalem
shall
be
besieged
by
the
Assyrians
.
Ver.
17.
Thine
eyes
,
&c.
]
This
is
a
farther
promise
made
to
the
righteous
man
,
of
whom
the
Prophet
had
spoken
in
the
two
foregoing
verses
.
Thine
eyes
shall
see
the
King
in
his
beauty
;
that
is
,
Hezekiah
.
Though
he
may
be
for
a
time
in
a
very
sad
and
forlorn
condition
(
as
he
was
indeed
when
the
Assyrians
had
wasted
the
greatest
part
of
his
Kingdom
,
and
he
was
glad
to
crouch
to
an
insolent
Tyrant
,
and
beg
Conditions
of
Peace
of
him
,
2
Kings
18.14
.
and
yet
could
not
prevail
,
but
was
only
abused
and
scorned
by
him
,
and
at
last
besieged
by
his
Forces
in
the
City
Jerusalem
;
and
when
upon
this
occasion
he
went
up
to
the
Temple
to
implore
Gods
help
,
having
rent
his
clothes
,
and
covered
himself
with
sackcloth
,
2
Kings
19.1
.
)
yet
shall
he
afterwards
Reign
in
greater
Majesty
and
Glory
than
ever
he
did
formerly
;
to
wit
,
after
God
had
so
miraculously
destroyed
the
Assyrian
Army
,
after
which
it
is
said
,
that
many
brought
presents
to
Hezekiah
,
so
that
he
was
magnified
in
the
sight
of
all
nations
from
thenceforth
,
2
Chron.
32.23
.
they
,
that
is
,
thine
eyes
,
shall
behold
the
land
that
is
very
far
off
.
The
meaning
is
,
that
the
time
should
come
when
they
should
no
longer
be
cooped
up
in
Jerusalem
,
because
the
besiegers
being
all
destroyed
,
they
might
safely
and
securely
go
abroad
whither
they
would
,
and
travel
peaceably
into
the
remotest
parts
of
the
land
;
yea
,
if
their
occasions
did
so
require
,
into
foreign
Countries
.
Many
learned
Expositors
do
otherwise
,
I
know
,
understand
this
last
clause
;
as
1.
that
they
should
see
Embassadors
come
to
Hezekiah
from
a
far
Country
,
to
wit
,
the
Babylonians
;
for
which
see
the
Note
,
2
Kings
20.12
.
Or
2.
that
they
should
see
Hezekiah's
Kingdom
enlarged
,
by
the
bringing
of
foreign
Countries
under
his
Dominion
.
Or
3.
that
the
Fame
of
Hezekiah
should
be
carried
into
Countries
a
far
off
.
But
the
words
of
the
Text
will
very
hardly
bear
either
of
these
Expositions
.
And
so
likewise
that
which
others
say
,
that
in
this
whole
verse
the
Prophet
speaks
to
Shebna
(
of
whom
mention
was
made
before
,
Chap
22.15
.
)
telling
him
,
that
he
should
see
Hezekiah
,
whom
he
slighted
and
despised
,
Reigning
in
great
Majesty
and
Glory
;
and
that
himself
should
be
banished
,
or
carried
away
Captive
into
a
land
a
far
off
,
it
no
way
suits
with
the
tenor
of
that
which
the
Prophet
is
speaking
of
in
this
place
.
That
which
others
say
is
far
more
probable
,
to
wit
,
that
under
the
type
of
Hezekiah
,
the
seeing
of
Christ
in
his
Glory
is
here
promised
to
the
faithful
.
Though
for
a
time
he
should
live
in
a
low
and
despised
condition
,
and
should
at
last
be
hanged
up
between
two
Thieves
upon
the
Cross
(
when
that
was
fully
verified
,
Chap.
53.2
.
he
hath
no
form
nor
comeliness
;
and
when
we
shall
see
him
,
there
is
no
beauty
that
we
should
desire
him
)
,
yet
afterwards
the
eyes
of
his
Servants
should
see
this
their
King
in
his
Beauty
and
Glory
,
to
wit
,
when
as
the
only
begotten
Son
of
God
,
he
rose
triumphantly
out
of
the
Grave
,
and
ascended
into
Heaven
:
but
especially
when
he
shall
come
again
at
the
last
day
in
exceeding
great
Glory
,
sitting
on
his
Throne
to
judg
the
world
.
As
for
that
of
their
seeing
the
land
that
is
very
far
off
,
some
understand
it
of
the
enlarging
of
Christs
Kingdom
,
even
to
the
remotest
parts
of
the
world
;
others
of
their
seeing
the
land
of
rest
,
which
in
the
highest
Heavens
God
hath
provided
for
the
inheritance
of
his
people
.
Ver.
18.
Thine
heart
shall
meditate
terror
,
&c.
]
First
,
This
may
be
understood
of
the
terrors
wherewith
they
should
be
perplexed
,
whilst
the
City
Jerusalem
should
be
blocked
up
by
the
Assyrians
(
the
Prophet
putting
them
in
mind
hereof
,
purposely
to
render
them
the
more
thankful
for
the
following
deliverance
)
;
to
wit
,
that
in
that
time
of
danger
their
minds
should
be
continually
running
upon
those
things
,
the
thought
whereof
must
needs
be
terrible
to
them
;
as
namely
,
either
that
they
should
be
still
thinking
of
the
heavy
pressures
and
Taxes
that
would
be
put
upon
them
,
when
the
Assyrians
had
taken
the
City
,
and
brought
them
into
bondage
.
And
so
the
words
following
may
be
added
,
to
represent
the
fear
they
should
be
still
in
of
these
exactors
coming
upon
them
,
to
peel
them
of
what
they
had
:
Where
is
the
Scribe
?
to
wit
,
the
Officer
that
kept
the
Roul
of
the
Captives
,
and
of
the
Tribute
and
Taxes
they
were
to
pay
:
where
is
the
receiver
?
that
is
,
he
that
gathered
the
Tribute
or
Taxes
:
where
is
he
that
counted
the
towers
?
that
is
,
the
Officer
that
was
to
take
a
survey
of
the
houses
,
that
so
taking
notice
of
the
fairest
and
stateliest
houses
,
he
might
set
the
greater
Taxes
upon
them
:
Or
else
,
that
they
should
be
continually
musing
with
themselves
,
how
little
hope
there
was
that
they
should
be
able
to
defend
the
City
against
so
mighty
an
Army
,
they
having
neither
Soldiers
to
muster
,
nor
Money
to
pay
them
,
nor
Forts
fitted
to
keep
off
the
Enemy
:
where
is
the
Scribe
?
or
,
as
we
say
,
the
Muster-master
:
where
is
the
receiver
?
that
is
,
the
Treasurer
or
Pay-master
,
that
is
to
pay
the
Soldiers
:
where
is
he
that
counted
the
towers
?
that
is
,
the
Officer
that
is
to
take
a
view
of
the
Towers
,
and
other
parts
of
the
City
,
that
by
pulling
down
some
,
and
fortifying
others
,
the
City
might
be
made
the
more
defensible
;
for
which
see
the
Note
,
Chap.
22.10
.
But
2.
It
may
be
likewise
understood
(
and
I
think
more
probably
)
of
their
calling
to
mind
,
after
God
had
destroyed
the
Assyrians
,
the
terrors
wherewith
they
had
been
formerly
perplexed
,
Thine
heart
shall
meditate
terrors
,
that
is
,
When
God
hath
cut
off
those
enemies
that
were
such
a
terror
to
thee
,
then
thou
shalt
often
with
some
contentment
,
sit
meditating
on
those
terrors
,
which
in
those
times
of
thy
distress
were
so
dreadful
to
thee
.
And
accordingly
the
words
following
,
Where
is
the
Scribe
?
&c.
may
either
be
taken
as
a
representation
of
the
despairing
Speeches
they
uttered
when
they
were
so
distracted
with
fear
,
according
to
the
Expositions
before
given
of
them
;
Or
else
,
as
an
insultation
over
those
enemies
that
had
a
while
since
been
such
a
terror
to
them
;
Where
is
the
Scribe
?
where
is
the
Receiver
?
that
is
,
Where
are
your
Muster-masters
,
and
your
Pay-masters
?
where
is
he
that
counted
the
towers
?
that
is
,
the
Engineer
,
whose
office
it
was
to
view
the
towers
of
Jerusalem
,
that
so
order
might
be
given
against
which
part
of
the
City
their
batteries
might
be
made
;
or
what
Towers
or
Galleries
were
to
be
raised
in
the
Camp
,
for
the
battering
and
assaulting
them
;
as
if
it
had
been
said
,
What
is
now
become
of
all
the
great
Officers
in
Sennacheribs
Army
?
they
are
all
now
gone
,
and
shall
be
no
more
a
terror
to
us
,
as
it
follows
in
the
next
verse
.
Neither
is
it
improbable
,
that
the
Apostle
doth
at
least
allude
to
this
place
in
that
Expression
of
his
,
1
Cor.
1.20
.
Where
is
the
Wise
?
Where
is
the
Scribe
,
&
c
?
Ver.
19.
Thou
shalt
not
see
a
fierce
people
,
&c.
]
That
is
,
This
fierce
people
the
Assyrians
,
God
will
destroy
and
scatter
,
so
that
thou
shalt
be
quite
rid
of
them
,
neither
shall
they
return
any
more
to
be
a
trouble
and
a
terror
to
thee
;
a
people
of
a
deeper
speech
than
thou
canst
perceive
,
of
a
stammering
tongue
,
that
thou
canst
not
understand
;
See
the
Notes
,
Chap.
28.11
.
and
Psal.
81.5
.
Ver.
20.
Look
upon
Zion
,
&c.
]
Having
in
the
foregoing
verse
assured
the
faithful
Jews
,
that
they
should
never
more
see
those
enemies
that
were
such
a
terror
to
Jerusalem
;
here
he
triumphs
in
the
preservation
of
that
City
,
Look
upon
Zion
the
City
of
our
solemnities
,
that
is
,
The
City
where
God
hath
appointed
his
people
to
meet
together
to
worship
him
in
a
solemn
manner
;
thine
eyes
shall
see
Jerusalem
a
quiet
habitation
,
that
is
,
Free
from
the
disturbances
that
were
formerly
therein
,
the
inhabitans
living
safely
,
and
without
fear
;
a
tabernacle
that
shall
not
be
taken
down
,
to
wit
,
as
other
tents
and
tabernacles
used
to
be
,
and
then
to
be
removed
to
other
places
.
And
therefore
we
must
know
,
that
Jerusalem
is
called
a
Tabernacle
,
with
respect
to
Gods
dwelling
there
in
the
Temple
,
in
the
same
manner
as
formerly
he
did
in
the
Tabernacle
made
by
Moses
;
and
withal
to
imply
,
that
though
it
were
in
it self
a
weak
place
,
that
might
as
easily
be
destroyed
,
as
a
Tabernacle
may
be
taken
down
;
yet
through
Gods
protection
it
should
be
preserved
,
as
being
chosen
of
God
to
be
his
setled
dwelling
place
unto
the
coming
of
the
Messiah
,
See
the
Notes
Psal.
78.68
,
69.
and
1
King
.
9.3
.
And
to
the
same
purpose
is
that
which
follows
,
not
one
of
the
stakes
thereof
shall
ever
be
removed
,
neither
shall
any
of
the
cords
thereof
be
broken
.
But
now
under
this
type
of
Jerusalem
,
the
perpetual
peace
and
safety
of
the
Church
of
Christ
is
intended
,
that
therein
Gods
people
shall
enjoy
a
peaceable
and
quiet
habitation
,
See
the
Note
Chap.
9.6
.
That
God
would
so
preserve
it
here
in
this
World
,
that
the
gates
of
Hell
should
never
be
able
to
prevail
against
it
;
and
that
at
last
she
should
be
triumphantly
setled
in
an
unchangable
estate
of
happiness
in
Heaven
.
The
Tabernacle
of
the
earthly
Zion
was
removed
,
Lam.
2.6
.
He
hath
violently
taken
away
his
Tabernacle
,
as
if
it
were
of
a
Garden
;
it
is
in
Heaven
only
that
God
hath
promised
his
people
a
continuing
City
.
Ver.
21.
But
there
the
glorious
Lord
will
be
unto
us
a
place
of
broad
rivers
and
streams
,
&c.
]
As
if
the
Prophet
had
said
,
Though
Jerusalem
be
not
compassed
about
with
any
great
River
,
as
Babylon
,
and
Niniveh
,
and
many
other
Cities
are
,
but
hath
only
a
small
brook
or
two
for
the
watering
of
it
,
yet
that
shall
be
no
hinderance
to
our
preservation
,
because
the
Lord
is
with
us
,
and
he
w●ll
be
unto
us
instead
of
many
such
broad
rivers
and
streams
,
securing
us
so
that
no
enemy
shall
come
at
us
to
hurt
us
;
See
the
Note
,
Chap.
26.1
.
Yea
,
whereas
such
great
Rivers
,
that
are
in
some
regard
a
great
defence
to
Cities
,
have
yet
this
discommodity
in
them
,
that
thereby
ships
do
usually
come
in
to
besiege
and
batter
those
Cities
,
it
shall
not
be
so
with
us
,
because
the
Lord
will
be
such
a
River
of
defence
about
us
,
wherein
shall
go
no
galley
with
●ars
,
neither
shall
gallant
ship
pass
thereby
;
that
is
,
No
ship
or
galley
great
or
small
,
shall
be
able
to
break
through
to
assail
or
hurt
us
;
See
the
Note
,
Chap.
8.6
.
Ver.
22.
For
the
Lord
is
our
Judge
,
&c.
]
That
is
,
he
hath
taken
us
to
be
his
peculiar
Covenant
people
,
and
therefore
as
our
supreme
Lord
he
will
surely
protect
us
.
And
observable
it
is
,
that
looking
upon
this
as
a
sure
ground
of
comfort
,
he
repeats
it
in
a
triumphant
manner
three
several
times
,
the
Lord
is
our
Judge
,
the
Lord
is
our
Lawgiver
,
the
Lord
is
our
King
;
and
then
concludes
,
he
will
save
us
;
that
is
,
As
our
Soveraign
he
will
safe
guard
us
,
if
we
continue
Loyal
to
him
,
and
live
in
obedience
to
his
Laws
.
Ver.
23.
Thy
tacklings
are
loosed
,
&c.
]
Having
said
ver.
21.
That
God
would
be
as
a
broad
river
about
Jerusalem
,
through
which
no
ship
or
galley
should
be
able
to
pass
,
to
do
them
any
mischief
;
here
now
,
keeping
to
the
former
metaphor
,
he
addresseth
his
speech
to
the
Assyrian
,
or
in
particular
to
Sennacherib
,
as
to
one
that
was
coming
in
some
great
gallioun
,
or
with
some
huge
navy
of
ships
against
Jerusalem
,
assuring
them
that
they
should
be
all
certainly
shipwracked
and
destroyed
;
Thy
tacklings
are
loosed
,
that
is
,
Unfastened
,
or
broken
,
Or
,
(
reading
it
as
it
is
in
the
Margin
)
They
have
forsaken
thy
tacklings
,
that
is
,
The
mariners
mind
not
thy
tacklings
;
they
could
not
well
strengthen
their
mast
,
they
could
not
spread
the
sail
;
that
is
,
The
tacklings
being
loose
and
broken
,
could
neither
keep
up
the
mast
steady
and
upright
,
nor
spread
or
turn
the
sail
,
as
occasion
required
.
The
drift
of
all
these
Expressions
is
to
make
known
to
the
Assyrians
,
that
their
condition
should
be
just
like
that
of
a
ship
,
when
the
Mariners
,
desparing
of
safety
,
do
give
over
all
care
of
ordering
their
tacklings
;
or
where
tacklings
,
and
mast
,
and
sails
are
useless
and
broken
,
and
so
the
ship
must
needs
be
driven
up
and
down
by
the
wind
and
waves
,
till
at
last
it
be
swallowed
up
of
the
Sea
;
that
is
,
They
should
be
all
certainly
broken
in
pieces
and
destroyed
:
then
is
the
prey
of
a
great
spoil
divided
,
that
is
,
Then
shall
the
inhabitants
of
Jerusalem
go
forth
and
seize
upon
the
spoil
of
the
Assyrian
Camp
,
even
as
when
some
great
ship
is
cast
away
,
that
was
laden
with
rich
Commodities
;
the
people
that
dwell
on
the
coasts
where
this
is
done
,
are
wont
to
make
a
prey
of
all
that
by
the
Sea
is
driven
on
shore
.
And
it
is
called
a
great
spoil
,
partly
because
of
the
multitude
of
them
that
were
slain
by
the
Angel
in
the
Camp
,
an
hundred
fourscore
and
five
thousand
,
2
King
.
19.35
.
and
partly
because
the
Assyrians
had
before
that
wasted
and
plundered
in
a
manner
the
whole
land
of
Judea
;
the
lame
take
the
prey
;
the
most
impotent
among
them
shall
be
able
to
take
the
spoil
;
there
shall
be
no
difficulty
in
it
,
the
enemy
being
all
fled
or
lying
dead
before
them
;
See
the
Note
,
2
Sam.
5.6
.
Ver.
24.
And
the
inhabitants
shall
not
say
,
I
am
sick
,
&c.
]
That
is
,
None
of
the
Inhabitants
of
Jerusalem
shall
have
the
least
cause
to
complain
of
any
sickness
or
weakness
,
which
the
siege
or
the
invasion
of
Sennacherib
hath
brought
upon
them
;
or
more
generally
,
The
inhabitants
of
Jerusalem
(
and
under
this
type
all
the
members
of
Gods
Church
are
intended
)
shall
through
Gods
favour
,
live
in
a
prosperous
and
comfortable
condition
,
free
from
all
things
hurtful
to
them
.
Yet
I
know
many
understand
it
,
as
spoken
with
respect
to
that
which
was
said
in
the
foregoing
verse
,
That
the
inhabitants
of
Jerusalem
should
run
out
with
all
alacrity
to
seize
upon
the
prey
in
the
Assyrian
Camp
;
no
man
should
withdraw
himself
from
going
forth
under
a
pretence
of
being
sick
or
weak
:
the
people
that
dwell
therein
shall
be
forgiven
their
iniquity
;
and
so
God
being
reconciled
to
them
,
all
shall
be
well
with
them
;
God
will
proceed
no
more
in
a
way
of
wrath
and
vengeance
against
them
.
CHAP.
XXXIV
.
VERSE
1.
COme
near
,
&c.
]
This
Chapter
seems
to
be
a
Prophecy
of
the
dreadful
vengeance
which
God
would
execute
upon
all
the
enemies
of
his
Church
and
people
;
amongst
whom
,
ver.
5.
the
Edomites
are
particularly
mentioned
.
And
accordingly
in
the
first
words
,
Come
near
ye
Nations
to
hear
,
and
hearken
ye
people
,
either
these
Nations
are
summoned
to
hear
the
Judgments
here
denounced
against
them
,
or
else
all
Nations
are
called
upon
to
take
notice
with
admiration
,
in
what
a
terrible
manner
he
meant
to
proceed
against
the
enemies
of
his
people
;
let
the
earth
hear
,
and
all
that
is
therein
;
in
the
Hebrew
it
is
,
and
the
fulness
thereof
,
for
which
see
the
Note
,
Psal.
24.1
.
the
world
and
all
things
that
come
forth
of
it
;
See
the
Notes
,
Chap.
1.2
.
and
Deut.
32.1
.
Ver.
2.
For
the
indignation
of
the
Lord
is
upon
all
Nations
,
and
his
fury
upon
all
their
armies
,
&c.
]
That
is
,
It
will
certainly
fall
upon
them
;
See
the
foregoing
Note
:
he
hath
utterly
destroyed
them
,
he
hath
delivered
them
to
the
slaughter
,
that
is
,
It
shall
as
certainly
so
be
,
as
if
it
were
done
already
;
the
decree
and
sentence
is
gone
out
against
them
.
Ver.
3.
Their
slain
also
shall
be
cast
out
,
&c.
]
To
wit
,
in
away
of
detestation
,
and
there
left
like
the
carcases
of
beasts
,
to
rot
above
ground
without
burial
:
Or
,
there
shall
be
such
multitudes
slain
,
that
those
that
are
left
alive
shall
not
be
able
to
undertake
the
burial
of
them
;
and
their
stink
shall
come
up
out
of
their
carcases
,
that
is
,
It
shall
ascend
up
and
in●ect
the
air
;
and
the
mountains
shall
be
melted
with
their
blood
;
that
is
,
blood
shall
run
down
from
the
Mountains
,
as
if
the
very
Mountains
were
melted
into
blood
.
It
is
an
Hyperbolical
expression
,
whereby
is
hinted
,
1.
That
even
the
Mountains
should
not
save
those
that
fled
thither
for
shelter
.
2.
That
abundance
of
blood
should
be
shed
there
.
And
3.
that
thus
it
should
be
with
the
Mountains
,
as
it
were
,
out
of
fear
of
Gods
wrath
:
see
the
like
expressions
,
Psal.
97.5
.
and
Amos
9.13
.
Ver.
4.
And
all
the
host
of
heaven
,
&c.
]
See
the
Note
,
Gen.
2.1
.
shall
be
dissolved
:
that
is
,
they
shall
melt
and
wither
away
.
But
the
meaning
is
,
that
by
reason
of
the
dreadfulness
of
Gods
judgments
,
then
inflicted
on
the
enemies
of
Gods
people
,
it
should
be
with
them
through
extream
anguish
and
fear
,
as
if
there
were
no
such
lights
in
the
Heavens
(
see
the
Notes
,
Chap.
13.10
,
13.
)
as
if
they
apprehended
the
whole
frame
of
Heaven
would
break
in
pieces
,
and
fall
upon
their
heads
.
And
indeed
it
is
usual
with
the
Prophets
to
set
forth
extraordinary
judgments
after
the
manner
of
the
terror
of
the
last
judgment
,
when
the
whole
fabrick
of
Heaven
and
Earth
shall
be
dissolved
,
as
we
find
it
foretold
,
Mat.
24.29
.
and
2
Pet.
3.10
.
and
the
heavens
shall
be
rolled
together
as
a
scrole
:
that
is
,
they
shall
seem
to
pass
away
,
so
that
the
lights
therein
shall
be
no
more
seen
than
the
writing
in
a
Parchment-scrole
can
be
seen
when
it
is
rolled
up
together
;
and
see
the
Note
,
Psal.
102.26
.
and
all
their
host
shall
fall
down
as
the
leaf
falleth
off
from
the
vine
,
and
as
a
falling
fig
from
the
fig-tree
,
to
wit
,
when
they
are
withered
,
and
so
are
easily
blown
down
.
Ver.
5.
For
my
sword
shall
be
bathed
in
heaven
,
&c.
]
That
is
,
In
Heaven
it
is
decreed
,
that
my
sword
shall
be
bathed
with
the
blood
of
mine
enemies
;
see
the
Note
above
,
ver.
2.
and
Psal.
119.89
.
Or
the
meaning
may
be
,
that
God
from
Heaven
would
cause
a
sword
to
be
drawn
against
them
that
should
be
bathed
in
their
blood
,
according
to
that
of
the
Apostle
,
the
wrath
of
God
is
revealed
from
heaven
against
all
ungodliness
,
Rom.
1.18
.
behold
it
shall
come
down
upon
Idumea
;
that
is
,
upon
the
Edomites
,
and
all
the
Churches
deadly
enemies
:
For
these
are
particularly
named
,
only
because
they
were
always
most
bitter
enemies
to
the
Jews
,
and
their
Country
borde●ed
upon
Judea
;
and
upon
the
people
of
my
curse
;
that
is
,
even
upon
this
people
whom
I
have
accursed
;
or
,
and
upon
all
other
people
whom
I
have
destined
to
destruction
;
to
judgment
;
that
is
,
in
a
way
of
taking
Vengeance
on
them
.
Ver.
6.
The
sword
of
the
Lord
is
filled
with
blood
,
it
is
made
fat
with
fatness
,
&c.
]
That
is
,
It
shall
be
filled
with
blood
,
&c.
to
wit
,
by
reason
of
the
multitudes
of
them
that
should
be
slain
and
devoured
thereby
.
And
their
blood
and
fat
are
expresly
named
,
in
allusion
to
their
Sacrifices
,
where
the
blood
and
the
fat
were
still
offered
.
And
upon
the
same
respect
is
that
next
expression
used
;
and
with
the
blood
of
lambs
and
g●ats
,
with
the
fat
of
kidneys
of
rams
;
where
he
terms
those
that
were
to
be
slain
,
Lambs
,
and
Goats
,
and
Rams
,
to
imply
,
that
the
slaughtering
of
them
,
should
be
to
them
as
a
sweet
smelling
Sacrifice
,
acceptable
to
God
;
see
the
Note
,
Exod.
32.29
.
Only
I
conceive
,
that
by
these
lesser
sort
of
Sacrifices
,
the
inferior
and
common
sort
of
people
are
meant
,
of
several
ages
and
conditions
,
young
and
old
,
the
poorer
and
richer
sort
.
For
the
Lord
hath
a
sacrifice
in
Bozrah
,
which
was
then
the
Metropolis
of
Idumea
,
and
a
great
slaughter
in
the
land
of
Idumea
;
that
is
,
he
hath
determined
to
keep
a
solemn
Festival-day
there
;
which
is
said
,
because
on
such
days
they
used
to
offer
a
multitude
of
Sacrifices
,
1
Kings
8.63
.
Ver.
7.
And
the
unicorns
shall
come
down
with
them
,
and
the
bullocks
with
the
bulls
,
&c.
]
That
is
,
Together
with
the
inferior
sort
of
people
,
of
whom
he
had
spoken
in
the
foregoing
verse
,
their
great
,
and
strong
,
and
mighty
ones
,
their
Princes
and
Nobles
,
Captains
and
men
of
War
,
fierce
,
cruel
,
untameable
men
,
shall
be
knocked
down
and
slain
.
And
observable
it
is
,
that
amongst
these
greater
sort
of
Cattel
appointed
for
Sacrifices
,
he
mentions
Unicorns
,
that
never
used
to
be
sacrificed
,
purposely
to
hint
unto
us
,
that
what
he
speaks
here
of
Sacrifices
,
was
to
be
understood
figuratively
:
and
their
land
shall
be
soaked
with
blood
,
and
their
dust
made
fatness
;
that
is
,
their
land
,
even
the
driest
part
of
it
,
shall
be
battened
,
as
with
dung
,
by
their
blood
,
and
the
fat
of
their
carcases
.
Ver.
8.
For
it
is
the
day
of
the
Lords
vengeance
,
and
the
year
of
recompence
for
the
controversie
of
Zion
.
]
That
is
,
It
is
the
set
time
which
God
hath
appointed
for
taking
vengeance
on
those
his
enemies
,
and
for
recompencing
abundantly
into
their
bosoms
,
all
the
wrongs
they
had
done
to
his
people
.
For
by
the
controversie
of
Zion
here
,
is
meant
,
the
controversie
which
the
Jews
had
with
the
Edomites
for
the
mischief
they
had
often
done
them
;
or
the
controversie
which
God
would
have
with
them
on
his
peoples
behalf
.
Ver.
9.
And
the
streams
thereof
shall
be
turned
into
pitch
,
and
the
dust
thereof
into
brimstone
,
and
the
land
thereof
shall
become
burning
pitch
.
]
That
is
,
the
streams
,
or
the
land
of
Bozrah
or
Idumea
.
In
this
Rhetorical
description
of
the
devastation
of
this
Country
,
there
is
certainly
an
allusion
,
as
often
elsewhere
,
to
the
destruction
of
Sodom
and
Gomorrha
;
see
the
Notes
,
Chap.
13.19
.
and
Deut.
29.23
.
And
the
meaning
seems
to
be
,
either
1.
that
their
Cities
being
set
on
fire
,
should
burn
like
pitch
and
brimstone
:
Or
2.
that
the
land
should
be
left
desolate
,
the
inhabitants
,
and
all
therein
,
being
as
it
were
burnt
up
;
that
is
,
utterly
consumed
and
destroyed
:
see
Obad.
1.8
.
Or
3.
that
their
whole
Country
,
even
the
most
fruitful
and
best
watered
places
thereof
,
should
be
dry
and
parched
,
as
if
it
were
all
pitch
and
brimstone
,
or
burnt
up
with
showers
of
fire
and
brimstone
,
as
Sodom
and
Gomorrha
were
:
see
the
Notes
,
Job
18.15
,
16.
Ver.
10.
It
shall
not
be
quenched
night
nor
day
,
&c.
]
That
is
,
The
burning
of
this
land
shall
not
be
quenched
.
It
is
an
Hyperbolical
expression
,
signifying
,
that
the
wrath
of
God
should
continually
burn
against
them
,
like
an
unquenchable
fire
:
the
smoke
thereof
shall
go
up
for
ever
;
that
is
,
continually
for
a
long
time
:
from
generation
to
generation
it
shall
lye
waste
;
that
is
,
for
many
generations
:
none
shall
pass
through
it
for
ever
and
ever
;
that
is
,
it
shall
be
no
more
inhabited
,
but
shall
be
desolate
for
ever
.
Ver.
11.
But
the
cormorant
(
or
the
pellican
)
and
the
bittern
shall
possess
it
;
the
owl
also
and
the
raven
shall
dwell
in
it
,
&c.
]
See
the
Notes
,
Chap.
14.
23.
and
Psal.
102.6
.
and
he
shall
stretch
out
upon
it
the
line
of
confusion
,
and
the
stones
of
emptiness
;
that
is
,
the
plummet
,
or
level
of
emptiness
:
the
ground
of
which
expression
is
,
that
in
those
times
they
used
to
hang
a
stone
upon
the
line
of
the
level
,
as
we
now
do
a
plummet
of
lead
.
The
meaning
is
,
either
1
that
God
would
order
it
so
,
that
it
should
never
be
built
again
:
they
that
should
undertake
it
,
should
find
the
issue
of
their
labour
to
be
nothing
but
confusion
and
emptiness
,
according
to
that
of
the
Prophet
,
Mal.
1.4
.
Whereas
Edom
saith
,
We
are
impoverished
;
but
we
will
return
and
build
the
desolate
places
:
thus
saith
the
Lord
of
hosts
,
They
shall
build
,
but
I
will
throw
down
.
Or
2.
that
God
would
lay
their
whole
land
utterly
waste
and
desolate
.
The
expression
here
used
,
of
doing
this
by
line
and
level
,
is
taken
from
workmen
,
either
that
being
to
pull
down
some
part
of
a
building
,
are
wont
by
line
and
level
to
mark
out
how
far
it
must
be
pulled
down
;
or
else
,
that
having
quite
pulled
down
a
building
,
do
use
those
instruments
to
see
the
ground
be
layed
level
.
But
see
the
Note
,
2
Kings
21.13
.
Ver.
12.
They
shall
call
the
Nobles
thereof
to
the
Kingdom
,
&c.
]
That
is
,
They
that
are
left
of
the
Edomites
,
shall
invite
the
Nobles
,
or
look
out
for
some
of
the
Nobles
,
to
take
the
Kingly
Government
upon
them
,
that
so
they
might
be
ordered
and
defended
by
them
:
but
none
shall
be
there
;
that
is
,
there
shall
be
none
of
their
Nobles
to
be
found
(
as
being
all
destroyed
)
;
or
at
least
,
none
that
will
undertake
the
Government
;
see
the
Notes
,
Chap.
3.6
,
7.
and
all
her
Princes
shall
be
nothing
;
that
is
,
they
shall
be
all
found
to
be
slain
and
destroyed
;
or
so
poor
and
contemptible
,
that
they
shall
be
found
as
nothing
for
the
undertaking
of
such
a
Dignity
.
And
thus
the
Prophet
doth
covertly
deride
their
former
vaunting
in
the
glory
of
their
Kingdom
,
telling
them
,
that
now
they
should
have
a
Kingdom
without
a
King
.
Ver.
13.
And
thorns
shall
come
up
in
her
palaces
,
nettles
and
brambles
in
the
fortresses
thereof
,
&c.
]
See
the
Notes
,
Chap.
32.13
,
14.
and
it
shall
be
an
habitation
of
Dragons
;
see
the
Note
,
Job
30.29
.
and
a
court
for
Owls
,
or
Ostriches
;
to
wit
,
where
their
Princes
had
wont
to
keep
their
Courts
;
see
the
Notes
,
Chap.
13.21
,
22.
Ver.
14.
The
wild
beasts
of
the
desart
,
shall
also
meet
with
the
wild
beasts
of
the
island
,
and
the
Satyr
shall
cry
to
his
fellow
,
&c.
]
See
the
Notes
,
Chap.
13.21
,
22.
the
shrich-owl
also
shall
rest
there
,
and
find
for
her self
a
place
of
rest
;
to
wit
,
because
there
shall
be
no
body
there
to
disturb
her
.
Ver.
15.
There
shall
the
great
owl
make
her
nest
,
and
lay
,
and
hatch
,
and
gather
,
&c.
]
That
is
,
her
young
ones
:
under
her
shadow
;
that
is
,
say
some
,
under
the
shadow
of
those
ruines
where
she
hath
made
her
nest
;
or
rather
,
under
the
shadow
of
her
wings
;
all
which
imports
,
that
these
creatures
should
have
their
setled
abode
there
;
and
consequently
,
that
this
desolation
of
Idumea
should
continue
for
a
long
time
.
Ver.
16.
Seek
ye
out
of
the
book
of
the
Lord
,
and
read
,
&c.
]
Some
understand
this
of
the
book
of
Gods
Law
,
wherein
it
is
often
said
,
how
tenderly
careful
God
would
be
of
his
people
,
and
how
surely
and
severely
he
would
punish
their
enemies
:
and
so
they
take
this
to
be
all
one
,
as
if
the
Prophet
had
said
,
Observe
whether
God
hath
not
there
threatned
,
that
such
desolations
shall
come
upon
the
wicked
enemies
of
his
people
,
as
I
have
foretold
.
Again
,
others
understand
it
of
the
whole
Scripture
then
written
;
and
that
because
there
are
many
Prophecies
therein
,
concerning
the
destruction
of
the
Edomites
;
see
Numb.
24.18
.
Psal.
137.7
.
Amos
1.11
,
12.
But
now
the
most
of
Expositors
,
and
upon
better
grounds
,
do
understand
it
of
the
book
of
the
Prophets
;
or
rather
particularly
,
of
the
Prophecy
of
Isaiah
,
which
he
wrote
by
the
guidance
of
Gods
Spirit
;
as
if
it
had
been
said
,
When
the
time
shall
come
,
of
which
I
have
now
spoken
,
take
the
book
of
the
Prophets
,
and
read
the
relation
of
this
which
I
now
prophecy
,
and
you
shall
find
,
that
every
thing
will
exactly
come
to
pass
which
I
have
now
foretold
:
no
one
of
these
shall
fail
;
that
is
,
no
one
of
these
beasts
and
fowl
before
mentioned
:
none
shall
want
her
mate
;
which
implies
,
that
they
should
breed
,
and
fill
the
land
;
for
my
mouth
it
hath
commanded
;
as
if
he
had
said
,
I
have
commanded
my
Prophet
to
foretel
this
;
or
I
have
ordered
it
to
be
done
.
And
then
(
speaking
in
his
own
person
)
he
adds
,
and
his
spirit
it
hath
gathered
them
;
that
is
,
God
,
according
to
what
he
foretold
,
hath
by
a
secret
instinct
,
or
by
his
Almighty
power
and
word
of
command
,
gathered
these
creatures
together
.
Ver.
17.
And
he
hath
cast
the
lot
for
them
,
&c.
]
That
is
,
The
wild
beasts
and
fowl
before
mentioned
.
God
hath
given
them
the
Land
of
Idu●●a
for
their
setled
habitation
,
and
they
shall
injoy
it
without
disturbance
as
men
do
an
inheritance
that
is
by
lot
assigned
to
them
:
and
his
hand
hath
divided
it
unto
them
by
line
;
that
is
,
to
each
one
their
several
portion
;
see
the
Notes
,
Psal.
16.5
,
6.
they
shall
possess
it
for
ever
;
from
generation
to
generation
shall
they
dwell
therein
;
see
the
Note
before
,
ver.
10.
CHAP.
XXXV
.
VERSE
1.
THe
wilderness
and
the
solitary
place
shall
be
glad
for
them
,
&c.
]
That
is
,
For
the
destruction
of
the
enemies
of
Gods
people
,
related
in
the
foregoing
Chapter
;
and
conseqently
for
the
deliverance
of
his
people
thereby
.
And
the
same
is
intended
in
the
following
clause
;
and
the
desart
shall
rejoyce
and
blossom
as
the
rose
.
But
now
whereas
some
would
have
the
meaning
to
be
,
that
the
very
desarts
in
Judea
should
rejoyce
at
this
so
great
a
mercy
;
as
if
the
Prophet
had
said
,
that
the
very
sensless
Creatures
should
triumph
;
for
this
see
the
Note
,
Psal.
65.12
.
I
rather
think
,
that
by
the
wilderness
,
the
solitary
place
and
the
desart
,
is
meant
,
the
land
of
Judea
,
which
was
by
Sennacherib
laid
waste
like
a
desart
(
see
the
Note
,
Chap.
33.9
.
)
and
much
more
afterwards
,
when
the
Jews
were
carried
captive
into
Babylon
;
and
consequently
,
that
the
promise
here
made
,
that
this
wilderness
and
desart
should
be
glad
and
rejoyce
,
must
be
understood
of
the
flourishing
and
joyful
condition
whereinto
this
land
should
be
brought
,
when
the
Assyrians
first
,
and
the
Babylonians
afterward
should
be
destroyed
.
Only
we
must
know
,
that
under
this
type
a
greater
mercy
is
promised
,
to
wit
,
That
the
Church
both
of
Jews
and
Gentiles
under
Christ
,
that
were
in
their
natural
estate
,
as
a
dry
and
barren
Wilderness
,
void
of
all
goodness
and
grace
,
should
be
brought
into
a
blessed
,
flourishing
and
joyful
Condition
spiritually
and
initially
in
this
life
,
but
perfectly
hereafter
in
Heaven
;
See
the
Notes
,
Chap.
32.15
,
16.
And
thus
even
the
Edomites
,
that
were
threatned
in
the
foregoing
Chapter
,
to
be
turned
into
a
wilderness
,
are
a
part
of
that
desert
that
should
thus
triumph
in
Christs
vanquishing
of
their
spiritual
Enemies
.
To
be
sure
many
Expositors
hold
,
That
in
this
mystical
sense
,
the
Gentiles
are
principally
,
if
not
solely
intended
.
However
ever
even
in
this
promise
may
be
included
also
,
That
when
Christ
shall
destroy
the
enemies
of
his
Church
,
she
that
was
under
those
persecutions
laid
waste
as
a
desert
,
shall
then
be
brought
into
a
flourishing
and
triumphant
Condition
.
Ver.
2.
It
shall
blossom
abundantly
,
and
rejoyce
even
with
joy
and
singing
,
&c.
]
That
is
,
The
Wilderness
before
mentioned
:
See
the
foregoing
Note
:
the
glory
of
Lebanon
shall
be
given
to
it
,
the
excellency
of
Carmel
and
Sharon
.
They
that
understand
this
of
the
very
deserts
of
Judea
,
say
,
that
hereby
is
shown
how
they
should
rejoyce
and
sing
,
to
wit
,
by
becoming
as
gloriously
fruitful
,
as
the
most
fruitful
places
of
the
Land
,
which
then
must
needs
be
taken
hyperbolically
,
But
now
understanding
it
of
the
Church
under
Christ
,
this
Expression
might
be
intended
to
set
forth
both
her
exceeding
great
Glory
in
general
,
and
more
particularly
that
all
the
Glory
and
glorious
priviledges
which
the
Church
of
the
Jews
formerly
enjoyed
,
should
be
transferred
upon
her
;
as
namely
those
mentioned
by
the
Apostle
,
Rom.
9.4
.
the
adoption
,
and
the
glory
,
and
the
covenants
,
&c.
they
shall
see
the
glory
of
the
Lord
,
and
the
excellency
of
our
God
,
that
is
,
The
Wilderness
and
Desert
before
mentioned
,
or
the
faithful
people
of
God
,
that
were
before
as
a
Desert
and
Wilderness
.
Some
understand
this
also
,
as
that
before
,
as
spoken
in
a
hyperbolical
way
of
the
Deserts
themselves
.
But
it
is
rather
meant
of
Gods
people
,
to
wit
,
that
in
Gods
destroying
their
enemies
,
and
delivering
them
,
when
they
were
in
such
a
forlon
Condition
,
they
should
through
faith
experimentally
see
and
own
the
glorious
power
and
other
excellencies
of
God
as
clearly
discovered
to
them
;
See
the
foregoing
Note
.
And
observable
it
is
,
with
what
joy
the
Prophet
expresseth
this
,
as
with
respect
to
their
peculiar
interest
in
God
;
and
the
excellency
of
our
God
.
But
now
,
if
we
understand
this
of
the
Church
under
Christ
,
then
by
these
words
,
they
shall
see
the
glory
of
the
Lord
,
&c.
may
be
meant
,
That
they
,
even
the
blind
Gentiles
also
,
with
the
rest
,
should
see
and
acknowledg
both
the
Glory
of
Christs
person
(
according
to
that
,
John
1.14
.
And
we
beheld
his
glory
,
as
the
glory
of
the
only
begotten
of
the
Father
)
and
likewise
of
that
great
work
of
Redemption
,
which
he
came
to
perform
.
Ver.
3.
Strengthen
ye
the
weak
hands
,
and
confirm
the
feeble
knees
.
]
See
the
Note
,
Job
4.3
.
Having
told
them
how
God
would
destroy
his
peoples
enemies
and
deliver
them
;
this
is
added
to
encourage
them
hereupon
against
all
base
incredulous
fears
.
And
it
may
be
taken
,
as
spoken
either
to
the
Prophets
in
those
times
,
that
they
should
chear
up
the
people
,
whose
hearts
were
ready
to
sink
for
fear
of
their
enemies
,
and
to
the
Teachers
in
the
Church
in
Gospel-times
,
that
they
should
comfort
afflicted
,
trembling
Consciences
;
or
else
to
the
faithful
people
themselves
,
that
they
should
hearten
one
another
,
or
chear
up
their
own
fearful
hearts
.
And
indeed
in
this
last
sense
the
Apostle
seems
to
apply
these
words
,
Heb.
12.12
.
Wherefore
lift
up
the
hands
which
hang
down
,
and
the
feeble
knees
.
Ver.
4.
Say
to
them
that
are
of
a
fearful
heart
,
Be
ye
strong
,
fear
not
,
&c.
]
That
is
,
as
some
would
have
it
,
Say
so
to
your
own
fainting
hearts
.
But
for
this
,
see
the
foregoing
Note
,
Behold
,
your
God
will
come
with
vengeance
,
as
if
he
had
said
,
However
your
enemies
deride
you
for
your
confidence
in
your
God
,
yet
your
God
will
surely
come
to
take
vengeance
on
your
enemies
,
to
wit
,
the
Assyrians
,
or
Babylonians
;
even
God
with
a
recompence
,
See
the
Note
,
Chap.
34.8
.
he
will
come
and
save
you
,
that
is
,
say
some
,
He
will
not
save
you
from
the
Assyrians
by
the
Ethiopians
,
as
you
expect
,
but
by
his
own
immediate
hand
from
Heaven
.
But
now
referring
this
to
the
days
of
the
Gospel
,
there
is
more
implied
in
these
words
:
for
,
behold
your
God
will
come
with
vengeance
,
&c.
may
be
understood
not
only
of
Christs
taking
vengeance
on
those
that
persecute
and
oppress
his
Church
and
people
,
but
also
of
his
first
coming
into
the
World
for
the
Redemption
of
his
people
,
that
he
might
vanquish
,
and
be
avenged
on
their
spiritual
enemies
,
Sin
,
Satan
,
Death
and
Hell
,
that
so
his
people
being
delivered
out
of
the
hands
of
these
their
enemies
,
might
serve
him
without
fear
,
Luke
1.74
.
See
the
Note
,
Chap
9.4
.
and
see
also
1
John
3.8
.
Eph.
4.8
.
and
Col.
2.15
.
And
as
this
hath
respect
to
the
Gentiles
,
there
is
a
special
Emphasis
in
those
words
,
Behold
your
God
will
come
with
vengeance
,
as
if
he
had
said
,
He
that
will
be
now
your
God
as
well
as
ours
,
he
will
come
and
save
you
,
that
is
,
Even
he
himself
in
his
own
person
.
Ver.
5.
Then
the
eyes
of
the
blind
shall
be
opened
,
and
the
ears
of
the
deaf
shall
be
unstopped
.
]
How
this
is
to
be
understood
of
the
holy
change
that
should
be
wrought
in
the
Jews
,
after
the
vengeance
executed
upon
the
Assyrians
or
the
Babylonians
,
and
the
deliverances
of
Gods
people
that
followed
thereupon
;
See
the
foregoing
Notes
,
Chap.
29.18
.
and
32.3
.
But
questionless
under
this
type
,
there
is
a
Prophecy
couched
of
the
miraculous
cures
that
Christ
should
work
(
and
therefore
we
find
,
that
the
accomplishment
of
this
is
alledged
by
our
Saviour
,
as
a
clear
proof
that
he
was
the
promised
Messiah
,
Matth.
11.4
,
5.
Go
and
shew
John
again
those
things
which
ye
do
hear
and
see
.
The
blind
receive
their
sight
,
and
the
lame
walk
,
&c.
And
likewise
of
that
greater
wonder
he
should
work
in
curing
those
that
were
spiritually
blind
and
deaf
,
by
the
preaching
of
the
Gospel
.
And
indeed
Christs
miraculous
Cures
upon
the
bodies
of
men
,
were
but
pledges
of
the
spiritual
Cures
which
Christ
was
come
to
work
upon
the
souls
of
Believers
.
Ver.
6.
Then
shall
the
lame
man
leap
as
an
hart
,
and
the
tongue
of
the
dumb
sing
,
&c.
]
To
wit
,
for
Joy
.
This
may
be
understood
as
hyperbolically
spoken
of
the
joy
that
would
be
amongst
the
Jews
,
upon
the
slaughter
made
in
the
Assyrian
Army
,
or
upon
their
return
out
of
Babylon
.
But
withal
under
this
type
is
foretold
the
miraculous
Cures
of
Christ
,
the
punctual
accomplishment
whereof
we
find
in
the
Cripple's
leaping
,
when
he
was
cured
of
his
lameness
,
Act.
3.8
.
and
with
all
the
spiritual
Cures
that
should
be
wrought
upon
men
by
the
Ministry
of
the
Gospel
;
to
wit
,
That
they
that
were
before
cripled
and
lame
for
doing
any
thing
that
was
truly
good
,
should
with
all
chearfulness
run
in
the
ways
of
Gods
Commandments
;
and
that
those
that
were
before
dumb
for
speaking
of
spiritual
and
heavenly
things
,
should
discourse
freely
of
such
things
,
and
gladly
sing
forth
the
praises
of
God
:
for
(
this
is
added
to
shew
the
reason
of
such
exceeding
great
joy
)
in
the
wilderness
shall
water
break
out
,
and
streams
in
the
desert
;
that
is
,
Judea
that
was
as
a
wilderness
,
shall
become
as
a
fruitful
and
well
watered
land
;
and
that
which
is
implied
is
,
that
there
shall
be
a
blessed
and
joyful
change
in
their
state
,
and
no
want
of
any
thing
they
could
desire
.
And
then
also
under
this
type
is
signified
how
exceeding
fruitful
and
happy
the
state
of
the
Church
should
be
at
the
coming
of
Christ
,
and
that
by
the
abundant
pouring
forth
of
the
gifts
and
graces
of
Gods
Spirit
upon
them
,
which
we
find
often
compared
to
streams
of
water
in
the
Scripture
;
as
Joh.
4.10
.
&c.
and
7.38
.
and
may
be
here
compared
to
waters
breaking
forth
in
a
wilderness
,
as
in
allusion
to
the
waters
that
gushed
out
of
the
Rock
,
which
Moses
struck
in
the
wilderness
.
But
for
this
,
see
the
Notes
,
ver.
1
,
2.
and
Chap.
12.3
.
Ver.
7.
And
the
parched
ground
shall
become
a
pool
,
and
the
thirsty
land
springs
of
water
,
&c.
]
See
the
foregoing
Note
;
in
the
habitation
of
Dragons
,
who
delight
in
desert
and
dry
places
where
such
lay
,
shall
be
grass
with
Reeds
and
Rushes
,
which
always
grow
in
moist
and
watery
places
,
Job
8.11
.
So
that
the
meaning
is
,
That
the
most
desolate
and
waste
places
should
flourish
again
.
But
now
if
we
take
this
as
a
prediction
of
the
blessed
change
that
should
be
wrought
amongst
men
in
the
days
of
the
Gospel
;
the
meaning
seems
to
be
,
that
the
most
savage
and
brutish
people
,
men
given
up
to
all
kind
of
vices
,
no
better
indeed
than
dens
of
Devils
,
should
be
made
Temples
of
the
Holy
Ghost
,
richly
furnished
with
the
Graces
of
Gods
Spirit
,
and
abundant
in
good
works
.
Ver.
8.
And
a
high-way
shall
be
there
,
and
a
way
,
&c.
]
That
is
,
In
this
land
,
of
a
wilderness
become
a
fruitful
well
watered
land
,
there
shall
be
a
high-way
,
that
is
,
a
fair
common-road-way
for
those
that
travel
with
beasts
and
carriages
;
and
a
way
,
that
is
,
a
smaller
path-way
for
foot-Passengers
;
Or
,
a
high-way
,
that
is
,
a
Cawsey
or
Castway
(
as
there
useth
to
be
in
watery
Countrys
,
such
as
he
had
spoken
of
in
the
foregoing
verse
)
and
a
way
,
that
is
,
another
ordinary
way
.
But
that
which
the
Prophet
intended
hereby
,
is
either
that
the
Jews
should
have
a
free
and
safe
passage
without
encumbrance
or
molestation
in
their
return
from
Babylon
to
Jerusalem
;
or
else
rather
,
That
their
Country
that
had
lain
waste
and
desolate
like
a
wilderness
,
should
then
be
quietly
and
peaceably
inhabited
again
.
Whereas
in
Wildernesses
and
Deserts
,
there
is
usually
no
path
to
be
seen
,
it
shall
not
be
so
with
the
people
of
God
,
when
God
shall
have
wrought
this
happy
change
for
them
,
their
ways
shall
be
kept
fair
and
fit
for
all
sorts
of
Travellers
,
and
shall
not
lye
desolate
,
as
before
(
See
the
Note
,
Chap.
33.8
.
)
but
be
continually
frequented
with
multitudes
that
pass
up
and
down
in
them
:
they
shall
freely
travel
from
all
parts
of
the
land
to
the
Temple
and
back
again
,
and
so
likewise
to
other
places
;
See
the
Note
,
Chap.
33
17.
and
it
shall
be
called
the
way
of
holiness
,
to
wit
,
because
the
people
that
went
up
and
down
in
it
should
be
a
holy
people
,
a
people
that
should
be
much
in
frequenting
the
Temple
,
Gods
holy
place
,
and
such
as
should
live
as
becomes
those
that
are
a
holy
people
to
the
Lord
(
all
which
may
be
said
too
,
if
we
understand
it
of
the
way
of
the
Jews
return
from
Babylon
to
Jerusalem
)
the
unclean
shall
not
pass
over
it
,
that
is
,
The
land
shall
not
be
in
the
possession
of
impure
Infidels
of
foreign
Nations
,
as
formerly
;
nor
shall
the
people
of
God
that
are
there
,
be
a
sinful
,
wicked
people
,
as
formerly
they
have
been
(
he
alludes
in
this
Expression
to
that
law
that
forbad
the
coming
of
any
persons
that
were
legally
unclean
,
into
the
Temple
)
but
it
shall
be
for
those
,
those
holy
ones
,
with
respect
to
whom
it
was
before
called
the
way
of
holiness
;
those
regenerate
ones
upon
whom
those
spiritual
Cures
should
be
wrought
,
mentioned
before
,
ver.
5
,
6.
I
know
these
last
words
may
be
read
as
in
the
margin
,
for
he
shall
be
with
them
;
and
then
the
meaning
is
clear
,
to
wit
,
That
God
would
be
with
them
,
as
once
he
went
along
with
the
Israelites
in
their
travelling
through
the
wilderness
to
Canaan
,
Exod.
13.21
.
to
protect
,
conduct
and
prosper
them
,
by
which
means
they
should
be
preserved
in
purity
and
holiness
.
And
thereupon
it
follows
,
the
wayfaring
men
,
though
fools
,
shall
not
err
therein
;
that
is
,
it
shall
be
so
plain
,
so
direct
and
easie
a
way
,
that
the
simplest
that
are
(
such
as
Solomon
speaks
of
,
that
know
not
how
to
go
to
the
City
,
Eccles.
10.15
.
See
the
Note
there
)
shall
not
miss
of
it
.
But
now
if
we
understand
all
this
of
the
days
of
the
Gospel
,
whereof
the
other
was
a
type
,
then
the
way
here
promised
is
Christ
,
John
14.6
.
Or
,
the
way
prescribed
in
the
Gospel
for
poor
sinners
to
attain
that
life
and
salvation
which
is
tendered
in
Christ
,
the
way
of
faith
and
holiness
;
of
which
therefore
it
is
said
,
That
it
shall
be
called
the
way
of
holiness
,
because
it
is
the
way
that
leads
to
the
Holy
of
Holies
in
Heaven
;
and
because
none
go
in
that
way
,
but
those
that
are
sanctified
and
justified
in
the
name
of
the
Lord
Jesus
,
and
by
the
Spirit
of
our
God
;
1
Cor.
6.11
.
This
way
to
life
eternal
is
for
those
and
no
other
;
for
without
holiness
no
man
shall
see
God
,
Heb.
12.14
.
And
then
of
this
way
it
is
said
also
,
That
the
wayfaring
men
,
though
fools
,
shall
not
err
therein
,
because
it
is
so
clearly
discovered
in
the
Gospel
,
that
the
simplest
that
are
,
need
not
miss
the
way
,
unless
they
will
wilfully
do
it
;
and
because
men
are
naturally
very
fools
before
by
the
Gospel
they
are
brought
in
to
Christ
,
Tit.
3.3
.
But
when
they
are
once
brought
to
believe
in
Christ
,
they
are
sure
by
the
guidance
of
his
Spirit
,
not
so
to
err
in
their
way
,
though
they
be
never
so
simple
,
as
to
miss
of
life
eternal
.
Ver.
9.
No
Lyon
shall
be
there
,
nor
any
ravenous
beast
shall
go
up
thereon
:
it
shall
not
be
found
there
,
&c.
]
The
meaning
is
,
That
in
their
return
from
Babylon
,
or
in
their
passing
up
and
down
in
their
own
land
,
they
should
not
be
annoyed
with
any
ravenous
wild
Beasts
,
to
wit
,
such
as
he
had
threatned
should
possess
their
land
,
Chap.
34.13
,
14.
when
it
lay
waste
as
a
Desert
.
But
here
again
under
this
type
is
meant
,
That
Christ
would
secure
and
protect
his
in
their
way
to
Heaven
;
neither
Satan
,
nor
any
other
of
their
spiritual
enemies
should
make
a
prey
of
their
souls
;
neither
should
their
wicked
enemies
,
the
Instruments
of
Satan
,
be
able
to
hurt
them
;
he
would
carry
them
on
safely
in
their
way
,
till
he
had
lodged
them
in
Heaven
;
but
the
Redeemed
shall
walk
there
,
to
wit
,
the
faithful
Jews
,
whom
God
shall
deliver
out
of
the
hands
of
their
enemies
;
and
so
likewise
those
whom
Christ
shall
redeem
from
the
Estate
of
sin
and
death
.
Ver.
10.
And
the
ransomed
of
the
Lord
,
&c.
]
That
is
,
His
redeemed
ones
;
See
the
foregoing
Note
,
shall
return
and
come
to
Zion
,
that
is
,
from
those
places
whither
they
had
fled
to
hide
and
shelter
themselves
,
either
within
the
Land
,
or
in
foreign
parts
;
when
the
Assyrian
first
invaded
the
land
,
hearing
of
the
destruction
of
the
Assyrian
Army
,
they
shall
come
back
to
Jerusalem
,
or
to
the
Temple
in
Zion
,
there
to
praise
God
for
their
deliverance
(
or
it
may
be
meant
as
well
of
their
return
from
the
Babylonian
captivity
;
and
so
the
main
intent
of
the
words
might
be
to
signifie
,
that
God
having
brought
them
out
of
Babylon
,
would
not
leave
them
,
till
he
had
brought
them
safe
to
Jerusalem
)
with
Songs
,
and
everlasting
joy
upon
their
heads
,
that
is
,
Joy
of
long
continuance
,
such
as
haply
was
a
refreshing
to
those
that
were
joyed
with
it
so
long
as
they
lived
;
or
joy
that
should
be
for
ever
remembred
in
their
anniversary
Festivals
.
But
withal
,
observable
is
this
expression
,
and
everlasting
joy
upon
their
heads
;
for
though
by
their
heads
may
be
meant
only
the
several
persons
of
Gods
redeemed
ones
(
as
usually
elsewhere
,
see
the
Notes
,
Job
29.3
.
and
Prov.
25.22
)
yet
I
rather
think
,
that
here
this
Expression
is
used
to
imply
,
that
their
joy
should
be
discovered
in
the
chearfulness
of
their
countenances
,
their
going
up
and
down
with
their
heads
lifted
up
,
and
perhaps
with
Crowns
and
Garlands
ever
green
upon
their
heads
;
they
shall
obtain
joy
and
gladness
,
and
sorrow
and
sighing
shall
flee
away
;
that
is
,
Their
former
grief
and
mourning
shall
vanish
quite
away
,
as
if
they
had
never
been
.
But
now
most
fitly
may
all
this
be
applyed
to
that
great
work
of
our
Redemption
by
Christ
,
whereof
those
deliverances
of
the
Jews
were
types
and
shadows
;
as
namely
,
That
all
Christs
redeemed
ones
,
turning
from
their
sins
,
shall
first
come
in
and
joyn
themselves
to
his
Church
with
exceeding
great
joy
,
yea
,
with
everlasting
joy
,
joy
that
shall
overcome
and
swallow
up
all
their
sorrows
,
and
which
no
man
shall
ever
be
able
to
take
from
them
;
Joh.
16.22
.
And
then
again
,
that
Christ
having
thus
called
them
to
himself
,
would
never
leave
them
,
till
he
had
lodged
them
in
the
heavenly
Jerusalem
,
where
indeed
their
joy
shall
be
everlasting
,
and
without
any
mixture
of
sorrow
,
Rev.
21.4
.
CHAP.
XXXVI
.
VERSE
1.
NOw
it
came
to
pass
,
&c.
]
Here
the
Prophet
inserts
an
Historical
relation
of
Sennacheribs
invading
the
land
of
Judah
,
and
of
the
wonderful
deliverance
of
Jerusalem
by
Gods
miraculous
destroying
the
Assyrian
Army
;
and
that
purposely
to
shew
how
exactly
all
came
to
pass
herein
,
according
to
what
he
had
long
before
foretold
concerning
these
things
as
they
are
set
down
in
the
foregoing
Chapters
of
this
his
Prophecy
;
that
so
this
might
be
a
seal
to
confirm
his
Prophetical
Office
to
the
people
,
and
might
let
them
see
with
what
assurance
they
might
expect
that
all
other
things
which
he
had
foretold
,
or
shall
foretel
hereafter
,
even
those
things
which
concern
Christ
,
and
the
days
of
the
Gospel
,
should
certainly
also
be
accomplished
in
their
season
.
We
have
the
very
same
relation
,
almost
word
for
word
,
in
2
King
.
18.13
.
&c.
(
which
makes
it
very
probable
,
that
this
part
of
that
History
was
composed
by
Isaiah
)
and
the
chief
thing
requisite
to
be
known
,
for
the
understanding
thereof
,
may
be
found
in
the
Notes
there
;
or
in
2
Chron.
32.1
,
&c.
Only
in
that
which
is
said
here
concerning
the
time
of
Sennacherebs
invading
Judea
,
that
it
was
in
the
fourteenth
year
of
King
Hezekiah
;
this
is
further
observable
,
that
it
was
therefore
within
a
while
after
this
good
King
had
made
such
a
Reformation
in
the
Land
,
as
never
any
King
before
him
had
made
,
that
this
grievous
storm
fell
upon
him
and
his
Kingdom
,
which
must
needs
be
both
a
great
tryal
,
and
a
great
stumbling-block
to
many
.
But
see
,
I
say
,
the
Notes
,
2
King
.
18.13
.
&c.
Ver.
2.
And
the
King
of
Assyria
sent
Rabshakeh
,
&c.
and
stood
by
the
Conduit
of
the
upper
pool
,
in
the
high
way
of
the
Fullers
field
.
]
For
this
place
see
the
Note
before
,
Chap.
7.3
.
Ver.
3.
Then
came
forth
unto
him
Eliakim
,
Hilkiahs
son
,
which
was
over
the
house
;
and
Shebna
,
the
scribe
,
&c.
]
What
is
noted
before
concerning
these
two
,
Eliakim
and
Shebna
,
we
may
see
Chap.
22.15
.
and
2
King
.
18.18
.
Questionless
this
Eliakim
was
the
same
of
whom
the
Prophet
had
before
prophecied
,
that
he
should
be
surely
setled
in
that
place
of
high
preferment
in
Hezekiahs
Court
,
which
now
it
seems
he
was
in
,
Shebna
that
was
formerly
in
it
being
removed
,
See
Chap.
22.20
,
21.
&c.
And
we
may
well
think
what
a
shaking
it
was
to
the
faith
of
this
good
man
concerning
this
promise
,
when
he
was
now
to
go
out
to
beg
terms
of
peace
of
the
proud
Tyrant
Sennacherib
,
ready
in
a
manner
to
yield
to
any
Conditions
almost
,
which
he
would
be
pleased
to
put
upon
them
.
As
for
Shebna
here
mentioned
,
I
conceive
as
before
,
that
it
was
not
Shebna
,
into
whose
place
Eliakim
was
put
,
because
it
seems
not
very
probable
,
that
Hezekiah
would
imploy
such
a
wicked
wretch
,
so
likely
to
be
discontented
,
and
so
justly
therefore
to
be
suspected
,
in
such
a
weighty
service
as
this
was
.
Ver.
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
?
]
That
is
,
What
confidence
is
it
that
hath
emboldned
thee
,
first
to
rebel
against
me
,
and
now
to
stand
out
against
me
when
I
am
come
with
such
a
mighty
Army
to
reduce
thee
under
my
power
?
Ver.
5.
I
say
(
sayest
thou
)
(
but
they
are
but
vain
words
)
I
have
counsel
and
strength
for
war
.
]
In
2
King
.
18.20
.
this
passage
is
expressed
thus
,
Thou
sayest
(
but
they
are
but
vain
words
)
I
have
counsel
and
strength
for
the
war
;
and
therefore
there
it
is
clear
,
that
Rabshakeh
chargeth
Hezekiah
with
boasting
to
the
people
,
that
they
should
be
well
enough
able
to
defend
the
City
against
Sennacheribs
forces
,
as
being
sufficiently
furnished
both
with
Counsel
and
Strength
for
War
;
and
withal
tells
him
,
that
these
were
but
vain
words
;
that
is
,
such
as
Hezekiah
himself
knew
were
but
meer
boasting
words
,
that
had
no
ground
of
truth
in
them
,
and
therefore
would
be
of
no
avail
for
the
saving
of
the
City
.
And
so
likewise
if
we
read
that
passage
in
the
History
of
the
Kings
,
as
it
is
there
rendred
in
the
Margin
of
our
Bibles
,
Thou
talkest
(
but
they
are
vain
words
)
counsel
and
strength
are
for
the
War
;
according
to
that
Translation
of
the
words
it
is
also
clear
,
that
Rabshakeh
told
Hezekiah
,
that
he
talked
at
a
high
rate
,
and
uttered
many
big
words
,
thereby
to
hearten
and
encourage
the
people
,
as
namely
,
that
the
Egyptians
would
come
in
to
their
help
;
or
that
however
the
Lord
Jehovah
would
surely
deliver
them
,
if
the
people
would
earnestly
call
upon
him
for
help
;
and
that
withal
he
added
,
That
all
this
was
to
no
purpose
,
such
vain
words
would
not
defend
the
City
,
there
was
more
requisite
for
the
guarding
of
the
City
than
so
;
counsel
and
strength
are
for
the
war
.
Well
,
but
why
is
this
passage
rendred
here
,
not
as
there
,
Thou
sayest
,
but
I
say
,
&
c
?
I
answer
,
That
though
it
be
Rabshakeh
that
saith
here
,
I
say
,
yet
he
speaks
this
in
the
person
of
Hezekiah
;
as
if
he
should
have
said
,
I
know
well
enough
what
thou
talkest
and
pratest
;
to
wit
,
I
say
,
I
have
counsel
and
strength
for
war
;
but
these
are
but
vain
words
.
And
therefore
indeed
those
words
(
sayest
thou
)
are
for
the
clearing
of
this
,
well
inserted
by
our
Translators
,
I
say
,
sayest
thou
,
&c.
now
on
whom
dost
thou
trust
,
that
thou
rebellest
against
me
?
as
if
he
should
have
said
,
If
it
be
not
a
vain
confidence
of
thine
own
sufficient
strength
whereon
thou
reliest
,
on
whose
help
is
it
then
that
thou
trustest
,
in
the
hope
whereof
thou
hast
emboldned
thy self
to
rebel
against
me
?
Ver.
6.
Lo
,
thou
trustest
in
the
staff
of
this
broken
reed
,
on
Egypt
,
&c.
]
He
terms
Egypt
,
or
the
King
of
Egypt
a
staff
of
reed
,
by
way
of
allusion
to
those
Reeds
,
and
Canes
of
Reeds
,
which
grew
abundantly
on
the
banks
of
Nilus
,
and
were
famously
known
in
foreign
Countrys
whither
they
were
carried
.
But
withal
observable
it
is
,
That
the
people
that
would
not
mind
Gods
Prophet
,
when
he
from
God
did
so
often
threaten
them
for
their
confidence
in
Egypt
(
see
the
Notes
,
Chap.
30.2
.
and
31.1
.
)
are
now
to
their
greater
vexation
,
brought
to
hear
themselves
upbraided
with
this
by
an
insulting
Adversary
.
Ver.
7.
But
if
thou
say
to
me
,
We
trust
in
the
Lord
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
?
]
Though
it
was
in
obedience
to
Gods
Command
,
that
Hezekiah
had
pulled
down
these
high
places
and
altars
,
yet
there
was
much
cunning
couched
in
this
objection
of
Rabshakeh's
;
both
because
many
of
the
people
,
whose
hearts
were
not
yet
wholly
taken
off
from
their
former
Idolatry
,
would
be
ready
to
close
with
this
,
and
to
conclude
,
That
God
in
his
wrath
against
Hezekiah
for
this
,
had
brought
these
enemies
upon
their
Land
;
as
also
because
there
was
some
colourable
pretence
of
reason
in
this
,
which
carnal
men
might
soon
approve
,
that
it
was
a
wrong
and
dishonour
to
God
thus
to
limit
his
worship
to
one
place
;
and
that
it
was
some
vain
glorious
or
covetous
design
in
Hezekiah
to
order
it
so
,
that
all
the
Sacrifices
which
the
people
would
offer
to
their
God
,
should
be
offered
where
he
kept
his
Court
,
and
had
his
constant
residence
.
Ver.
8.
Now
therefore
give
pledges
,
I
pray
thee
,
to
my
master
the
King
of
Assyria
,
&c.
]
To
wit
,
That
thou
wilt
perform
the
Conditions
I
shall
propound
to
him
;
namely
,
That
if
he
gave
him
,
as
in
the
next
words
he
promiseth
,
two
thousand
horses
,
he
would
then
come
out
to
fight
with
him
;
(
he
gives
him
to
understand
,
that
he
should
not
need
to
send
to
Egypt
for
Horses
,
he
should
have
them
of
him
)
or
else
rather
,
that
if
he
were
not
able
to
find
men
fit
to
ride
and
manage
them
,
that
then
he
should
restore
the
Horses
again
;
and
withal
,
that
they
should
submit
to
his
Master
upon
such
Conditions
as
he
should
be
pleased
to
impose
upon
them
.
Ver.
9.
How
then
wilt
thou
turn
away
the
face
of
one
Captain
of
the
least
of
my
Masters
servants
?
&c.
]
And
thus
he
hints
to
them
,
that
there
was
no
reason
why
they
should
stand
out
,
because
Sennacherib
was
not
yet
come
thither
with
his
whole
army
;
he
alone
,
though
the
least
of
his
Masters
Servants
,
being
able
enough
to
subdue
them
.
Ver.
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
?
&c.
]
To
wit
,
The
people
that
in
their
turns
are
appointed
to
be
on
the
walls
for
the
guarding
of
them
,
and
for
the
defence
of
the
City
,
that
they
may
eat
their
own
dung
,
and
drink
their
own
piss
with
you
;
as
if
he
should
have
said
,
And
who
indeed
are
appointed
to
be
there
,
that
the
City
by
a
long
siege
might
be
brought
to
such
streights
,
that
through
famine
both
they
and
the
people
might
be
brought
to
eat
their
own
dung
,
and
drink
their
own
piss
.
And
thus
he
would
make
a
shew
of
pitying
the
people
;
and
withal
seeks
to
stir
them
to
discontent
against
Hezekiah
and
his
Princes
,
that
cared
not
to
what
they
exposed
the
poor
people
,
only
to
uphold
themselves
in
their
greatness
.
Ver.
13.
Then
Rabshakeh
stood
and
cried
with
a
loud
voice
,
&c.
]
That
is
,
He
lifted
up
himself
as
high
as
he
could
(
for
he
stood
before
,
ver.
2.
)
and
that
perhaps
in
some
more
eminent
place
,
which
he
had
chosen
for
that
purpose
;
and
then
lifting
up
his
voice
together
therewith
,
he
spake
aloud
,
that
the
people
on
the
wall
might
the
better
hear
him
.
Ver.
14.
Thus
saith
the
King
,
Let
not
Hezekiah
deceive
you
,
&c.
]
He
saith
not
,
Let
not
your
King
Hezekiah
deceive
you
,
as
not
being
willing
to
put
them
in
mind
of
that
Allegiance
which
,
as
Subjects
,
they
did
owe
to
their
King
.
Ver.
17.
Until
I
come
and
take
you
away
to
a
land
like
your
own
,
&c.
]
Observable
it
is
,
how
cunningly
here
Rabshakeh
avoids
that
harsher
expression
of
carrying
them
away
Captives
,
and
speaks
only
of
it
,
as
if
they
were
peaceably
to
be
transplanted
from
one
Country
to
another
;
and
that
(
to
imply
his
respect
to
their
good
)
though
he
durst
not
call
the
land
whither
they
were
to
go
,
a
better
land
than
that
of
Canaan
;
yet
he
tells
them
,
that
it
was
a
land
like
to
their
own
,
a
land
of
Corn
and
Wine
,
a
land
of
Bread
and
Vineyards
;
and
,
which
is
added
2
King
.
18.32
.
a
land
of
oyle-Olive
and
of
honey
.
But
withal
considerable
it
is
also
,
how
little
this
was
like
to
move
those
that
did
not
so
much
prize
the
land
of
Israel
for
the
outward
plenty
and
fruitfulness
of
it
,
as
for
the
spiritual
priviledges
that
appertained
thereto
,
as
it
was
the
inheritance
of
Gods
peculiar
people
,
the
Temple
and
the
Communion
which
they
then
enjoyed
with
God
in
his
Ordinances
.
Ver.
19.
Where
are
the
Gods
of
Hamath
and
Arphad
?
where
are
the
Gods
of
Sepharvaim
,
&
c
?
]
As
if
he
should
have
said
,
say
some
,
Where
were
they
when
they
should
have
saved
those
that
worshipped
them
,
and
the
Cities
they
dwelt
in
?
But
rather
he
speaks
of
their
gods
,
as
destroyed
together
with
the
Nations
that
served
them
;
See
the
Note
before
,
Chap.
10.9
.
and
have
they
delivered
Samaria
out
of
my
hands
?
that
is
,
The
gods
of
Samaria
;
for
that
must
necessarily
be
understood
from
the
foregoing
words
.
It
was
indeed
his
Father
Salmanasser
that
took
Samaria
,
but
he
might
be
present
with
his
Father
in
that
Expedition
.
However
it
is
no
whit
strange
,
that
speaking
of
the
Conquests
atchieved
by
the
King
of
Assyria
,
he
should
ascribe
to
himself
that
which
his
Father
had
done
before
him
.
Ver.
20.
Who
are
they
amongst
all
the
gods
of
these
lands
,
that
have
delivered
their
land
out
of
my
hand
,
that
the
Lord
should
deliver
Jerusalem
out
of
my
hand
?
]
As
if
he
should
have
said
,
If
the
gods
of
other
Nations
were
not
able
to
deliver
them
,
their
Countries
and
Cities
out
of
my
hands
,
why
should
you
think
the
Lord
Jehovah
,
your
God
,
able
to
deliver
Jerusalem
out
of
my
hand
?
And
so
this
passage
is
expressed
2
Chron.
32.14
.
Ver.
21.
But
they
held
their
peace
,
&c.
]
That
is
,
say
some
,
The
men
that
were
sent
forth
to
treat
with
Rabshakeh
.
But
I
rather
think
it
is
meant
of
the
people
on
the
wall
,
to
whom
at
last
he
addressed
his
speech
.
And
so
it
is
expresly
said
,
2
King
.
18.36
.
But
the
people
held
their
peace
,
&c.
Ver.
22.
Then
came
Eliakim
,
&c.
with
their
clothes
rent
,
&c.
]
See
the
Notes
,
Gen.
37.29
.
and
2
King
.
18.37
.
CHAP.
XXXVII
.
VERSE
1.
ANd
it
came
to
pass
when
King
Hezekiah
heard
it
,
that
he
rent
his
clothes
,
&c.
]
To
wit
,
as
his
Messengers
had
done
,
that
brought
him
report
of
what
Rabshakeh
had
said
;
See
the
Notes
Gen.
37.29
.
and
2
King
.
18.37
.
and
covered
himself
with
sackcloth
.
See
the
Note
,
Psal.
30.11
.
and
went
into
the
house
of
the
Lord
,
to
wit
,
the
Temple
;
that
he
might
there
pour
forth
his
soul
in
Prayer
before
the
Lord
.
But
see
the
Notes
for
this
Chapter
,
2
King
.
19.
Ver.
2.
And
he
sent
Eliakim
,
&c.
]
To
wit
,
because
they
had
been
ear-witnesses
of
the
Blasphemies
of
Rabshakeh
,
and
the
Elders
of
the
Priests
,
covered
with
sackcloth
,
who
were
joyned
with
the
other
,
the
better
to
represent
the
weightiness
of
the
business
they
were
come
about
,
and
the
sad
condition
of
all
the
Servants
of
God
that
were
in
the
City
;
unto
Isaiah
the
Prophet
the
Son
of
Amos
,
See
the
Note
,
Chap.
1.1
.
namely
,
both
to
engage
him
to
joyn
with
Hezekiah
and
the
people
in
praying
to
God
for
help
;
and
likewise
that
he
might
from
him
be
informed
of
what
God
would
be
pleased
to
reveal
to
them
concerning
the
great
streights
they
were
in
;
and
therefore
there
is
express
mention
made
here
of
his
prophetical
Office
,
he
sent
unto
Isaiah
the
Prophet
;
for
though
this
Prophet
had
formerly
given
them
several
promises
from
God
,
that
Jerusalem
should
be
delivered
(
see
the
Notes
,
Chap.
33.17
.
)
yet
Hezekiah
being
conscious
to
himself
of
the
weakness
of
his
faith
,
and
the
overbearing
power
of
his
fears
,
was
desirous
further
to
be
confirmed
herein
.
Ver.
3.
And
they
said
unto
him
,
&c.
]
To
wit
,
delivering
the
message
which
Hezekiah
had
given
them
in
charge
;
Thus
saith
Hezekiah
(
where
some
observe
that
they
do
not
say
,
Thus
saith
King
Hezekiah
,
as
being
desirous
,
without
minding
any
thing
of
State
,
to
express
themselves
in
the
humblest
manner
,
suitable
to
the
sad
condition
whereinto
they
were
fallen
)
This
day
is
a
day
of
trouble
,
and
of
rebuke
,
and
of
blasphemy
;
for
the
children
are
come
to
the
birth
,
and
there
is
no
strength
to
bring
forth
:
that
is
,
say
some
Expositors
,
into
so
sad
a
plight
the
whole
land
is
,
that
Women
with
child
fall
into
travel
for
fear
before
their
time
and
dye
;
because
when
the
child
comes
to
the
birth
,
they
have
not
strength
to
bring
forth
.
But
for
this
whole
verse
,
see
the
Notes
,
2
King
.
19.3
.
Ver.
4.
It
may
be
the
Lord
thy
God
will
hear
the
words
of
Rabshakeh
,
&c.
and
will
reprove
the
words
which
the
Lord
thy
God
hath
heard
,
&c.
]
Those
words
,
the
Lord
thy
God
,
which
are
twice
here
repeated
,
were
doubtless
used
,
in
relation
to
that
special
interest
which
Isaiah
had
in
God
,
as
he
was
a
Prophet
,
and
that
special
respect
which
upon
that
account
the
Lord
had
to
him
,
and
to
his
prayers
;
wherefore
lift
up
thy
prayer
for
the
remnant
that
is
left
:
that
is
,
Cry
aloud
unto
God
for
them
;
whereto
agrees
that
which
is
said
,
2
Chron.
22.20
.
for
this
cause
Hezekiah
the
King
,
and
the
Prophet
Isaiah
the
Son
of
Amos
,
prayed
and
cried
to
Heaven
.
Ver.
5.
So
the
Servants
of
King
Hezekiah
came
to
Isaiah
.
]
That
is
,
Thus
,
as
is
before
related
,
they
went
and
delivered
their
message
to
Isaiah
.
And
this
is
again
here
inserted
to
make
way
to
the
following
answer
which
the
Prophet
returned
to
their
Message
.
Ver.
6.
And
Isaiah
said
unto
them
,
Thus
shall
you
say
unto
your
Master
,
&c.
]
As
if
he
should
have
said
,
Thus
shall
you
say
to
our
King
,
who
sent
you
his
servants
with
this
message
to
me
,
Thus
saith
the
Lord
,
Be
not
afraid
of
the
words
that
thou
hast
heard
,
wherewith
the
servants
of
the
King
of
Assyria
have
blasphemed
;
as
if
he
had
said
,
Alas
!
they
are
but
words
:
he
shall
not
be
able
to
do
what
he
threatens
to
do
.
And
as
for
the
blasphemies
they
have
belched
out
against
me
,
fear
not
,
I
will
take
care
to
be
in
due
time
avenged
on
them
for
that
.
Ver.
7.
Behold
,
I
will
send
a
blast
upon
him
,
&c.
]
That
is
,
He
shall
be
struck
with
a
pannick
fear
;
yet
I
see
not
why
it
might
not
be
meant
of
the
terrible
tempest
which
some
think
God
brought
upon
the
Assyrian
Army
when
it
was
destroyed
;
See
the
Note
,
Chap.
30.30
.
But
of
this
and
that
which
follows
,
and
he
shall
hear
a
rumor
,
and
return
to
his
own
land
;
See
the
Note
,
2
King
.
19.7
.
and
I
will
cause
him
to
fall
by
the
sword
in
his
own
land
,
that
is
,
He
that
now
makes
such
havock
with
the
sword
amongst
foreign
Nations
,
shall
ere
long
be
slain
with
the
sword
amongst
his
Subjects
in
his
own
Country
;
yea
,
by
the
hand
of
his
own
Sons
,
as
is
related
in
the
close
of
this
Chapter
.
Ver.
8.
So
Rabshakeh
returned
and
found
the
King
of
Assyria
warring
against
Libnah
,
&c.
]
If
this
Libnah
bordered
upon
Egypt
,
as
some
say
it
did
,
it
is
likely
that
Sennacherib
left
Lachish
(
when
perhaps
he
had
taken
it
)
and
sate
down
before
Libnah
,
that
he
might
the
better
keep
off
any
auxiliary
forces
which
the
Egyptians
might
bring
to
the
aid
of
Judea
;
or
particularly
,
that
he
might
the
better
oppose
Tirhakah
the
Ethiopian
,
of
whose
coming
against
him
he
had
heard
.
Or
if
it
lay
nearer
to
Jerusalem
than
Lachish
,
it
is
then
probable
,
that
his
design
was
only
to
draw
up
the
residue
of
his
Army
still
nearer
to
Jerusalem
;
for
he
had
heard
that
he
was
departed
from
Lachish
,
from
whence
Rabshakeh
was
at
first
sent
against
Jerusalem
.
But
see
the
Note
,
2
King
.
19.8
.
Ver.
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
,
&c.
]
See
the
Note
,
2
King
.
19.9
.
It
is
not
expressed
whether
this
was
a
true
or
a
false
report
;
yet
it
is
most
probable
that
it
was
so
,
because
we
find
that
God
foretold
by
Isaiah
,
that
the
King
of
Assyria
should
vanquish
the
Ethiopians
with
the
Egyptians
,
and
so
deprive
the
Jews
of
that
aid
which
they
expected
from
them
:
See
the
Notes
,
Chap.
20.1
,
3
,
4.5
.
And
this
in
likelihood
he
did
not
long
after
he
had
again
sent
Messengers
with
a
second
summons
for
the
delivering
up
of
Jerusalem
to
him
.
Ver.
14.
And
Hezekiah
received
the
Letter
from
the
hand
of
the
messengers
,
and
read
it
,
&c.
]
For
though
God
had
promised
to
destroy
Sennacherib
,
yet
Hezekiah
would
not
therefore
carry
himself
the
more
insolently
,
nor
neglect
to
accept
of
any
fair
treaty
with
his
enemy
;
and
Hezekiah
went
up
into
the
house
of
the
Lord
,
and
spread
it
before
the
Lord
;
that
is
,
In
the
Temple
.
But
see
the
Note
,
2
King
.
19.14
.
Ver.
15.
And
Hezekiah
prayed
unto
the
Lord.
]
Here
again
observable
it
is
,
that
though
God
had
already
assured
him
,
that
Sennacherib
should
be
destroyed
,
and
Jerusalem
delivered
,
yet
he
would
not
give
over
using
the
means
of
praying
to
God
for
mercy
,
and
that
especially
that
he
might
withal
shew
himself
sensible
of
the
horrible
reproaches
which
the
proud
enemy
had
cast
upon
his
great
name
.
Ver.
16.
O
Lord
of
Hosts
,
&c.
]
See
the
Note
,
Gen.
2.1
.
God
of
Israel
,
that
dwellest
between
the
Cherubims
;
as
if
he
had
said
,
Manifest
,
O
Lord
,
that
thou
art
present
amongst
us
as
thine
own
peculiar
people
,
ready
to
help
us
,
and
to
hear
our
Prayers
,
of
which
thine
Ark
covered
with
Cherubims
is
a
visible
sign
to
us
,
by
delivering
us
out
of
the
hands
of
this
blaspheming
Tyrant
;
and
let
him
see
what
a
bold
attempt
it
is
in
him
,
to
endeavour
to
dispossess
thee
of
thy
dwelling
place
.
Ver.
17.
Encline
thine
ears
,
O
Lord
,
and
hear
;
open
thine
eyes
,
O
Lord
,
and
see
.
]
That
is
,
Hear
the
blasphemous
speeches
which
these
wretches
have
belched
out
against
thee
,
and
see
the
blasphemies
that
are
in
this
Letter
I
have
spread
before
thee
.
Ver.
18.
Of
a
truth
,
Lord
,
the
Kings
of
Assyria
have
laid
waste
all
the
Nations
and
their
Countrys
.
]
So
also
is
this
expressed
,
2
King
.
19.17
.
Here
indeed
it
is
in
the
Hebrew
,
all
the
lands
and
their
Countrys
;
but
therefore
by
lands
are
meant
the
Nations
inhabiting
those
lands
,
as
we
find
it
explained
2
Chron.
32.13
,
17.
Ver.
21.
Then
Isaiah
the
Son
of
Amos
sent
unto
Hezekiah
.
]
Most
probable
it
is
,
that
this
he
did
by
the
Messengers
whom
Hezekiah
had
sent
to
him
,
to
enquire
whether
he
had
received
any
further
word
of
answer
from
God
.
Ver.
22.
This
is
the
word
which
the
Lord
hath
spoken
concerning
him
,
&c.
]
That
is
,
concerning
Sennacherib
,
The
Virgin
,
the
Daughter
of
Zion
hath
despised
thee
,
and
laughed
thee
to
scorn
;
See
the
Notes
,
Chap.
1.8
.
and
23.12
.
but
especially
2
King
.
19.21
.
the
Daughter
of
Jerusalem
hath
shaken
her
head
at
thee
,
See
the
Notes
Job
16.4
.
and
Psal.
22.7
.
as
he
had
before
shaken
his
hand
at
her
,
See
the
Note
,
Chap.
10.32
.
Ver.
23.
Whom
hast
thou
reproached
and
blasphemed
?
and
against
whom
hast
thou
exalted
thy
voice
,
and
lifted
up
thine
eyes
on
high
?
&c.
]
To
wit
,
as
every
way
discovering
his
pride
and
insolence
;
See
the
Note
,
Chap.
10.12
.
It
is
all
one
in
effect
as
if
he
had
said
,
Little
dost
thou
think
or
consider
against
whom
it
is
that
thou
hast
thus
arrogantly
advanced
thy self
;
even
against
the
holy
one
of
Israel
,
that
is
,
The
holy
God
of
Heaven
and
Earth
,
that
hath
chosen
Israel
to
be
a
holy
people
to
himself
;
See
the
Note
,
Chap.
1.4
.
It
is
he
whom
thou
hast
blasphemed
,
yea
,
in
the
reproaches
thou
hast
cast
upon
Hezekiah
,
his
anointed
,
and
upon
his
people
,
thou
hast
indeed
reproached
the
Lord
their
God
.
Ver.
24.
By
thy
Servants
hast
thou
reproached
the
Lord
,
&c.
]
In
2
King
.
19.23
.
it
is
,
By
thy
messengers
;
and
then
it
follows
,
and
hast
said
,
By
the
multitude
of
my
chariots
am
I
come
up
to
the
height
of
the
Mountains
,
to
the
sides
of
Lebanon
:
that
is
,
I
have
got
over
all
the
hills
and
mountains
that
lay
in
my
way
,
even
the
loftiest
of
them
,
such
as
Mount
Lebanon
was
,
and
that
not
with
my
foot-forces
only
,
but
also
with
my
Chariots
,
which
must
needs
be
a
work
of
great
difficulty
,
and
only
to
be
mastered
by
a
mighty
Army
;
as
namely
,
by
cutting
out
and
levelling
their
way
where
the
ground
was
steep
and
rocky
,
and
full
of
trees
,
that
obstructed
their
passage
.
And
this
may
be
meant
both
of
the
hills
and
mountains
they
climbed
,
that
they
might
take
the
Towns
and
Forts
that
stood
thereon
,
and
of
those
also
which
they
were
necessarily
to
pass
over
,
that
they
might
get
into
the
Countrys
that
lay
beyond
them
.
And
it
might
be
that
he
might
herein
have
special
respect
also
to
those
Mountains
that
were
about
Jerusalem
,
Psal.
125.2
.
and
I
will
cut
down
the
tall
cedars
thereof
,
and
the
choice
fir-trees
thereof
;
that
is
,
Having
thus
far
subdued
the
land
before
me
,
I
shall
easily
do
so
still
;
their
Cedars
and
Fir-trees
he
would
cut
down
at
his
pleasure
,
either
to
clear
his
way
for
his
Army
to
pass
,
or
for
other
uses
;
See
the
Note
,
Chap.
14.8
.
That
which
he
intends
is
this
,
That
nothing
should
hinder
him
in
his
approaches
to
Jerusalem
.
But
withal
observable
it
is
,
that
whilst
Sennacherib
here
threatens
to
hew
down
the
lofty
trees
of
Lebanon
,
God
had
before
threatned
and
foretold
,
that
his
Lebanon
,
that
is
,
his
mighty
Army
should
be
hewn
down
;
See
the
Notes
,
Chap.
10.33
,
34.
and
I
will
enter
into
the
height
of
his
border
(
in
2
King
.
19.23
.
it
is
,
into
the
lodgings
of
his
borders
)
and
the
forest
of
his
Carmel
,
or
,
as
it
is
in
the
Margin
,
the
forest
and
his
fruitful
field
.
Now
by
the
height
of
his
border
,
or
the
lodgings
of
his
borders
,
some
understand
the
tower
of
Lebanon
,
Cant.
7.4
.
which
according
to
our
Translation
,
I
will
enter
into
the
height
of
his
border
,
seems
not
so
probable
,
because
it
is
before
said
,
That
the
Assyrian
had
already
marched
over
that
Mountain
.
And
others
again
understand
thereby
Jerusalem
,
the
Metropolis
and
chief
place
of
the
Kingdom
,
which
being
taken
,
there
would
nothing
else
in
a
manner
remain
to
be
done
;
and
by
the
forest
of
his
Carmel
,
they
understand
the
Country
thereabout
,
because
for
the
pleasantness
and
fruitfulness
of
it
,
it
was
like
another
Carmel
,
and
with
the
abundance
of
Fruit-trees
and
Vines
growing
therein
,
it
shewed
like
a
forest
.
Indeed
,
having
compared
this
place
with
that
in
2
King
.
19.23
.
this
seems
to
be
the
most
probable
Exposition
,
that
by
the
height
of
his
border
,
is
meant
the
City
Jerusalem
,
together
with
the
forts
and
holds
on
the
frontiers
thereabouts
;
and
by
the
forest
of
his
Carmel
,
the
goodly
and
pleasant
Country
in
that
part
of
Judea
.
But
see
the
Notes
in
that
,
2
King
.
19.23
.
Ver.
25.
I
have
digged
and
drunk
water
,
&c.
]
In
2
King
.
19.24
.
it
is
,
I
have
digged
and
drunk
strange
waters
;
and
it
follows
as
here
,
and
with
the
sole
of
my
feet
have
I
dried
up
all
the
rivers
of
the
besieged
places
;
for
which
see
the
Note
,
2
King
.
19.24
.
The
Expression
here
used
of
drying
up
great
Rivers
with
the
sole
of
his
feet
,
is
doubtless
an
hyperbolical
vaunt
;
as
if
he
should
have
said
,
That
his
Army
was
so
numerous
,
that
with
their
feet
alone
they
were
able
to
dry
up
all
the
waters
where
they
came
;
or
rather
,
That
though
the
Rivers
were
never
so
great
,
his
souldiers
and
their
beasts
were
able
to
drink
them
all
dry
.
However
,
that
which
is
intended
hereby
,
was
,
That
the
waters
could
no where
keep
him
off
from
any
place
which
he
meant
to
assault
;
either
by
diverting
their
waters
some
other
way
,
or
by
some
such
like
policy
,
he
could
take
a
course
that
their
waters
should
be
no
hinderance
to
him
.
Now
thus
considering
the
words
,
there
may
be
therein
a
threatning
covertly
couched
,
to
wit
,
that
he
could
soon
deprive
Jerusalem
of
her
waters
,
which
Hezekiah
had
been
so
careful
to
secure
for
them
,
whereby
they
must
needs
be
forced
to
yield
,
or
else
must
perish
with
thirst
.
Ver.
26.
Hast
thou
not
heard
,
&
c
?
]
Sennacherib
had
said
,
ver.
11.
Behold
,
thou
hast
heard
what
the
Kings
of
Assyria
have
done
to
all
lands
by
destroying
them
utterly
;
and
to
this
now
God
replys
,
Hast
thou
not
heard
long
ago
,
how
I
have
done
it
,
and
of
ancient
times
that
I
have
formed
it
?
that
is
,
That
all
that
thou
and
thy
Ancestors
have
done
,
was
indeed
done
by
me
,
by
my
decree
,
and
all-ruling
providence
(
which
accordingly
therefore
I
did
long
ago
make
known
by
my
Prophets
,
as
Chap.
10.5
.
O
Assyrian
,
the
rod
of
mine
anger
,
&c.
)
and
that
you
therefore
were
but
the
instruments
in
mine
hand
to
do
what
I
would
have
done
;
and
shall
the
ax
boast
it self
against
him
that
heweth
therewith
?
&c.
Chap.
10.15
.
Now
have
I
brought
it
to
pass
,
that
thou
shouldest
be
to
lay
waste
defenced
Cities
into
ruinous
heaps
.
But
for
this
whole
verse
,
see
the
Note
,
2
King
.
19.25
.
Ver.
27.
Therefore
their
inhabitants
were
of
small
power
,
they
were
dismaied
and
confounded
,
&c.
]
See
the
Notes
for
this
and
the
following
verse
,
2
King
.
19.26
,
27.
they
were
as
the
grass
of
the
field
,
and
as
the
green
herb
;
See
the
Note
,
Psal.
102.4
.
as
the
grass
on
the
house
tops
,
which
the
higher
it
stands
,
the
sooner
it
is
burnt
up
and
withered
;
See
the
Note
,
Psal.
129.6
.
Ver.
29.
Because
thy
rage
against
me
,
and
thy
tumult
is
come
up
into
mine
ears
:
therefore
will
I
put
my
hook
in
thy
nose
,
&c.
]
In
these
words
there
seems
to
be
an
Allusion
either
to
fish-hooks
wherewith
when
they
have
struck
some
great
fish
through
the
nose
,
they
use
to
draw
it
along
this
way
and
that
,
to
the
end
that
having
thus
wearied
it
,
they
may
the
better
take
it
up
(
for
the
proof
whereof
that
passage
is
usually
alledged
,
Ezek.
29.3
,
4.
I
am
against
thee
,
Pharaoh
,
King
of
Egypt
,
the
great
Dragon
that
lieth
in
the
midst
of
his
rivers
—
But
I
will
put
my
hooks
in
thy
chaws
;
or
else
to
those
rings
which
men
are
wont
to
put
into
the
noses
of
Bears
and
Bufales
,
that
they
may
the
better
over-master
them
,
and
carry
them
up
and
down
which
way
they
list
.
It
is
all
one
in
effect
,
as
if
God
had
said
,
Because
thou
ragest
against
me
like
some
furious
wild
beast
,
therefore
I
will
use
thee
like
a
beast
;
therefore
will
I
put
my
hook
in
thy
nose
,
and
my
bridle
in
thy
lips
,
and
I
will
turn
thee
back
by
the
way
which
thou
camest
.
And
indeed
,
because
men
mad
with
rage
,
are
wont
to
discover
their
fury
by
the
puffing
of
their
nostrils
,
and
the
foming
of
their
mouths
,
it
may
well
be
that
in
reference
hereto
,
the
Lord
doth
the
rather
use
this
Expression
,
therefore
will
I
put
my
hook
in
thy
nose
,
and
my
bridle
in
thy
lips
.
Ver.
30.
And
this
shall
be
a
sign
unto
thee
,
&c.
]
That
is
,
To
thee
,
O
Hezekiah
:
ye
shall
eat
this
year
such
as
groweth
of
it self
,
and
the
second
year
that
which
springeth
of
the
same
;
and
in
the
third
year
sow
ye
and
reap
,
&c.
Now
though
it
cannot
well
be
questioned
,
that
this
was
given
as
a
sign
for
the
strengthning
of
his
and
the
peoples
faith
concerning
the
foregoing
promise
of
the
destruction
of
the
Assyrian
,
and
the
deliverance
of
Jerusalem
;
yet
withal
it
is
clear
,
that
this
tended
also
to
the
comforting
of
them
both
against
the
fear
of
Sennacheribs
returning
again
with
a
fresh
Army
,
because
they
are
hereby
assured
,
that
after
his
departure
they
should
live
peaceably
and
quietly
in
the
land
;
and
likewise
especially
against
that
great
distress
they
must
needs
be
in
,
thinking
how
they
should
be
provided
for
food
,
if
they
were
rid
of
their
enemies
,
when
they
had
so
far
spent
their
old
store
,
and
the
enemy
had
spoiled
that
which
was
growing
in
the
field
,
and
had
,
it
may
be
,
hindred
them
that
year
from
sowing
their
seed
,
which
might
have
yielded
them
a
Crop
at
harvest-time
.
But
for
this
sign
,
and
how
it
must
be
understood
,
see
in
the
Note
,
2
King
.
19.30
.
and
see
also
the
Note
before
,
Chap.
7.14
.
Ver.
31.
And
the
remnant
that
is
escaped
of
the
house
of
Judah
,
shall
again
take
root
downward
,
and
bear
fruit
upward
.
]
That
is
,
They
shall
multiply
exceedingly
,
and
being
setled
in
the
land
,
shall
prosper
and
flourish
,
both
in
their
outward
estate
,
and
spiritually
too
,
which
was
indeed
accomplished
in
the
remainder
of
Hezekiahs
reign
.
But
see
the
Note
,
2
King
.
19.30
.
Ver.
32.
For
out
of
Jerusalem
shall
go
forth
a
remnant
,
and
they
that
escape
out
of
mount
Zion
,
&c.
]
As
if
it
had
been
said
,
As
for
Jerusalem
in
particular
(
of
which
the
Assyrian
had
said
,
that
God
himself
should
not
defend
it
)
they
that
were
shut
up
in
her
,
shall
go
out
freely
and
fearlesly
wherever
they
please
;
they
that
were
fled
thither
,
shall
return
to
their
own
habitations
;
and
the
rest
,
whithersoever
their
occasions
shall
call
them
;
yet
it
may
also
have
respect
to
their
going
forth
to
gather
the
spoils
of
the
Assyrians
,
See
the
Notes
,
Chap.
33.23
,
24.
and
to
those
that
should
be
sent
forth
from
Jerusalem
to
repair
the
great
ruines
that
had
been
made
in
many
Cities
in
the
land
.
And
how
this
may
be
also
mystically
applied
to
that
small
remnant
that
should
go
out
of
Zion
in
the
days
of
the
Gospel
,
to
encrease
the
number
of
Gods
Israel
amongst
the
Gentiles
,
we
may
see
in
the
Note
,
Chap.
1.9
.
the
zeal
of
the
Lord
of
hosts
shall
do
this
;
that
is
,
the
zeal
of
God
Almighty
,
who
can
do
what
he
pleaseth
,
will
do
this
.
But
see
the
Notes
,
2
King
.
19.31
.
Ver.
33.
Therefore
thus
saith
the
Lord
concerning
the
King
of
Assyria
,
&c.
]
To
wit
,
because
the
Lord
is
thus
resolved
to
preserve
his
people
,
He
shall
not
come
into
this
City
,
nor
shoot
an
arrow
there
,
nor
come
before
it
with
shields
,
nor
cast
a
bank
against
it
;
the
meaning
is
,
that
he
should
never
come
to
make
any
assault
upon
it
,
nor
so
much
as
to
lay
siege
to
it
.
By
coming
before
it
with
shields
,
is
meant
,
drawing
up
men
that
were
to
scale
the
walls
,
and
to
enter
the
City
,
who
used
to
be
armed
with
shields
,
therewith
to
cover
and
shelter
themselves
from
any
thing
that
might
be
cast
upon
them
,
or
any
strokes
that
might
be
made
at
them
by
those
on
the
wall
.
And
by
banks
cast
up
,
may
be
meant
,
those
banks
which
the
souldiers
cast
up
under
the
Covert
,
whereof
they
were
to
make
their
approaches
to
the
City
;
or
Mounts
cast
up
,
out
of
which
they
were
to
shoot
into
the
City
.
But
see
the
Note
,
2
King
.
19.32
.
Ver.
34.
By
the
way
that
he
came
,
by
the
same
shall
he
return
.
]
To
wit
,
with
great
dishonour
and
disgrace
;
with
shame
of
face
,
as
it
is
expressed
2
Chron.
32.21
.
as
indeed
it
must
needs
be
a
matter
of
great
reproach
to
him
,
to
flee
away
with
a
few
scattered
Troops
,
through
those
very
parts
by
which
he
had
a
while
before
marched
in
so
great
State
and
Fury
,
with
such
a
gallant
and
numerous
Army
.
Ver.
35.
For
I
will
defend
this
City
,
to
save
it
,
for
mine
own
sake
,
&c.
]
That
is
,
For
mine
own
Glory
;
because
I
have
taken
them
of
mine
own
free
grace
to
be
mine
own
Covenant-people
,
and
determined
that
Jerusalem
shall
be
the
setled
place
of
my
Worship
;
and
that
I
may
vindicate
mine
own
glory
from
the
blasphemous
Aspersions
of
the
Assyrian
;
and
for
my
Servant
Davids
sake
;
that
is
,
For
the
love
I
bear
to
his
seed
for
his
sake
;
and
that
I
may
make
good
the
promise
I
made
to
him
,
and
not
because
the
inhabitants
of
Jerusalem
have
deserved
any
such
favour
at
mine
hands
.
But
see
the
Note
,
2
King
.
19.34
.
Ver.
36.
Then
the
Angel
of
the
Lord
,
&c.
]
In
2
King
.
19.35
.
it
is
,
And
it
came
to
pass
that
night
(
which
makes
it
more
than
probable
,
that
this
was
done
the
very
night
after
the
foregoing
promise
made
Hezekiah
concerning
the
Destruction
of
Sennacheribs
Army
,
and
the
deliverance
of
Jerusalem
)
that
the
Angel
of
the
Lord
went
out
,
to
wit
,
from
Heaven
,
or
from
the
Lord
(
as
it
is
said
,
2
Chron.
32.21
.
That
the
Lord
sent
an
Angel
)
and
smote
in
the
camp
of
the
Assyrians
,
an
hundred
fourscore
and
five
thousand
;
See
the
Note
,
2
King
.
19.35
.
Why
this
was
done
in
the
night
,
we
may
easily
conceive
;
namely
,
that
this
Judgment
might
come
upon
them
the
more
suddenly
,
and
with
greater
terror
;
and
so
likewise
why
it
was
done
by
an
Angel
,
to
wit
,
that
they
might
clearly
see
,
that
it
was
by
the
immediate
Sword
of
God
,
for
the
horrible
contempt
they
had
cast
upon
him
;
for
which
see
the
Note
,
Chap.
31.8
A
more
difficult
question
is
,
Where
the
camp
of
the
Assyrians
was
,
when
the
Angel
made
this
slaughter
amongst
them
?
Now
though
concerning
this
,
we
may
upon
clear
grounds
determine
1.
That
it
was
in
the
land
of
Judah
,
according
to
that
,
Chap.
14.25
.
I
will
break
the
Assyrian
in
my
land
,
and
upon
my
mountains
tread
him
under
foot
;
for
which
see
the
Note
there
.
And
2ly
.
That
Sennacherib
had
not
then
besieged
Jerusalem
;
for
above
,
ver.
33.
it
is
expresly
said
,
That
he
should
never
do
that
;
yet
in
what
particular
place
he
lay
encamped
with
his
Army
,
I
find
no
where
expressed
.
Some
think
it
was
at
Libnah
,
where
Rabshakeh
found
him
,
ver.
8.
when
he
went
back
to
him
from
Jerusalem
.
And
again
others
hold
,
that
it
was
at
Nob
,
a
Town
not
far
from
Jerusalem
;
which
I
judge
the
more
probable
,
because
Chap.
10.32
.
where
our
Prophet
seems
to
describe
the
manner
of
Sennacheribs
marching
from
one
place
to
another
,
when
he
went
up
against
Jerusalem
,
Nob
is
mentioned
as
the
last
place
where
he
pitched
his
Camp
;
and
from
thence
it
is
said
,
That
he
shaked
his
hand
against
Mount
Zion
,
as
by
way
of
threatning
,
that
he
would
now
presently
be
with
her
;
See
the
Note
in
that
place
.
So
that
I
say
,
it
is
most
probable
,
that
whilst
Sennacherib
made
a
stand
there
,
that
he
might
put
all
things
in
a
readiness
for
the
siege
of
Jerusalem
,
there
it
was
that
his
Army
was
miraculously
destroyed
by
an
Angel
.
Only
withal
it
is
most
likely
too
,
which
others
say
,
That
this
slaughter
was
made
,
not
only
in
Sennacheribs
Camp
wherever
it
was
,
but
also
amongst
those
forces
which
Rabshakeh
had
from
the
first
left
to
block
up
Jerusalem
.
And
accordingly
of
both
places
,
that
must
be
understood
which
followeth
,
and
when
they
arose
early
in
the
morning
,
that
is
,
The
Inhabitants
of
Jerusalem
that
looked
every
moment
for
the
coming
of
Sennacherib
,
or
rather
those
few
of
the
Assyrians
that
God
would
have
escape
the
sword
of
the
Angel
;
and
behold
,
they
were
all
,
that
is
,
Their
whole
Army
,
in
a
manner
,
dead
corpses
;
that
is
,
Not
sick
and
dying
,
but
stark
dead
.
By
what
manner
of
death
they
were
destroyed
,
it
is
no
where
expressed
:
only
some
places
elsewhere
in
this
Prophecy
seem
to
import
,
That
a
mighty
and
terrible
tempest
fell
upon
the
Camp
of
the
Assyrians
at
that
time
when
this
Havock
was
made
amongst
them
;
for
which
,
see
the
Note
,
Chap.
30.30
.
Ver.
37.
So
Sennacherib
King
of
Assyria
departed
,
and
went
and
returned
,
and
dwelt
at
Niniveh
.
]
That
is
,
He
with
those
few
that
were
not
slain
by
the
Angel
,
fled
away
home
into
their
own
Country
.
And
thus
God
was
pleased
to
order
it
by
his
providence
,
that
he
should
escape
,
and
not
fall
by
the
Sword
of
the
Angel
;
1.
That
he
might
to
his
greater
confusion
see
the
dreadful
power
of
the
God
of
Israel
,
whom
he
had
despised
and
blasphemed
,
clearly
discovered
in
that
strange
and
horrid
Judgment
which
he
found
executed
upon
his
Army
.
2ly
.
That
he
might
to
his
exceeding
vexation
flee
back
in
so
disgraceful
a
manner
the
very
way
that
he
came
;
See
the
Note
before
,
ver.
34.
And
3ly
.
that
he
might
be
reserved
to
a
death
far
sadder
in
many
respects
,
than
that
of
his
being
slain
by
the
Angel
,
as
is
related
in
the
following
verse
.
As
for
Nineveh
,
that
was
at
present
the
chief
City
of
Assyria
;
See
Gen.
10.11
.
that
strong
hold
,
whereunto
the
Prophet
had
before
foretold
he
should
flee
,
See
the
Notes
,
Chap.
31.8
,
9.
Ver.
38.
And
it
came
to
pass
as
he
was
worshipping
in
the
house
of
Nisroch
his
god
,
that
Adramelech
and
Sharezer
his
Sons
smote
him
with
the
Sword
,
&c.
]
As
the
Prophet
Isaiah
had
before
foretold
it
should
be
,
ver.
7.
And
some
conclude
from
the
Apochryphal
Book
of
Tobit
,
Chap.
1.21
.
That
it
was
not
above
five
and
fifty
days
after
the
Destruction
of
his
Army
in
Judea
that
this
was
done
.
However
,
just
it
was
with
God
,
that
he
that
had
blasphemed
the
true
God
,
should
find
his
Idol-god
unable
to
defend
him
;
and
they
escaped
into
the
land
of
Armenia
,
and
Esarhaddon
his
Son
reigned
in
his
stead
;
who
is
also
called
Asnappar
,
Ezra
4.10
.
and
Tobit
1.21
.
Sarchedonus
;
and
by
other
Writers
,
as
some
conceive
,
Sardanapalus
,
in
whose
days
,
ten
years
after
Sennacheribs
death
,
the
Chaldeans
overcame
the
Assyrians
by
Merodach
their
King
.
CHAP.
XXXVIII
.
VERSE
1.
IN
those
days
was
Hezekiah
sick
unto
death
,
&c.
]
See
the
Notes
,
2
King
.
20.1
.
Because
ver.
6.
there
is
a
promise
made
of
delivering
the
City
Jerusalem
from
the
King
of
Assyria
;
therefore
many
learned
men
think
that
Hezekiahs
sickness
was
before
the
ruin
that
fell
upon
Sennacherib
and
his
Army
.
But
the
series
of
the
History
is
clear
;
and
how
that
promise
ver.
6.
must
be
understood
,
See
the
Note
,
2
King
.
20.6
.
Ver.
2.
Then
Hezekiah
turned
his
face
toward
the
wall
,
and
prayed
unto
the
Lord.
]
To
wit
,
As
still
trusting
in
the
goodness
and
fatherly
love
of
God
to
him
,
notwithstanding
he
had
heard
so
severe
a
Sentence
so
absolutely
pronounced
against
him
from
the
Lord
.
But
see
the
Note
,
2
King
.
38.2
.
Ver.
3.
And
said
,
Remember
now
,
O
Lord
,
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
,
&c.
]
As
if
he
had
said
,
And
therefore
do
not
cut
off
my
life
in
the
midst
of
my
days
.
That
this
was
that
which
by
these
words
of
his
he
intended
to
beg
of
God
,
is
evident
;
because
in
that
promise
that
is
afterward
made
to
him
,
ver.
5.
of
lengthning
out
his
days
,
God
is
said
to
grant
him
that
which
he
had
prayed
for
:
And
therefore
we
may
well
think
that
the
reason
why
he
did
not
go
on
and
express
this
in
his
Prayer
,
was
,
because
he
was
not
able
to
speak
any
longer
for
weeping
,
as
it
is
immediately
added
in
the
Text
,
and
Hezekiah
wept
sore
:
And
so
what
he
could
not
,
or
perhaps
was
afraid
to
ask
in
words
,
because
it
was
contrary
to
what
God
had
said
should
be
,
his
tears
spake
,
and
God
heard
them
.
But
see
the
Note
,
2
King
.
20.3
.
Ver.
4.
Then
came
the
word
of
the
Lord
to
Isaiah
,
saying
.
]
To
wit
,
as
it
is
expressed
in
the
Book
of
Kings
,
afore
Isaiah
was
gone
out
into
the
middle
court
;
(
so
near
was
the
sick
bed
of
this
good
King
to
the
Throne
of
God
in
Heaven
,
)
even
his
sighs
and
groans
God
heard
,
and
was
presently
careful
to
have
him
comforted
with
a
promise
of
longer
life
;
and
that
for
the
better
strengthning
of
his
faith
by
the
same
Messenger
that
had
made
known
to
him
the
Sentence
of
Death
,
that
God
had
pronounced
against
him
.
But
see
the
Note
2
King
.
20.4
.
Ver.
5.
Go
and
say
to
Hezekiah
,
Thus
saith
the
Lord
God
of
David
thy
Father
,
&c.
]
By
these
words
he
makes
known
to
Hezekiah
,
that
he
was
mindful
of
the
Covenant
he
had
made
with
David
,
concerning
his
continuing
of
the
Kingdom
of
Judah
to
his
Posterity
;
I
have
heard
thy
Prayers
,
I
have
seen
thy
tears
,
behold
,
I
will
add
to
thy
days
fifteen
years
;
that
is
,
To
the
days
thou
hast
already
lived
.
In
2
King
.
there
is
another
particular
inserted
in
the
promise
here
made
,
to
wit
,
That
on
the
third
day
he
should
go
up
to
the
House
of
the
Lord
.
But
for
this
and
the
following
verse
,
see
the
Notes
,
2.
King
.
20.6
.
Ver.
7.
And
this
shall
be
a
sign
unto
thee
from
the
Lord
,
&c.
]
In
2
King
.
20.8
.
It
is
said
,
that
Hezekiah
desired
a
sign
of
the
Prophet
Isaiah
to
assure
him
,
that
this
which
he
had
promised
him
should
certainly
be
(
which
the
Prophet
hath
likewise
noted
in
the
close
of
this
Chapter
)
and
that
hereupon
God
by
the
Prophet
made
him
this
promise
of
a
sign
;
for
which
see
the
Note
there
.
Ver.
8.
Behold
,
I
will
bring
again
the
shadow
of
the
Degrees
which
is
gone
down
in
the
Sun-dial
of
Ahaz
ten
degrees
backward
,
&c.
]
In
2
King
.
20.9
,
10.
it
is
said
,
that
when
Hezekiah
desired
a
sign
of
Isaiah
for
the
strengthning
of
his
faith
,
the
Prophet
tendered
to
him
two
different
signs
,
leaving
him
to
his
choice
which
of
them
he
would
take
;
namely
,
That
the
shadow
on
the
Sun-dial
should
either
go
forward
ten
degrees
,
or
go
backward
ten
degrees
;
and
that
when
Hezekiah
answered
,
That
it
was
a
light
thing
for
the
shadow
to
go
down
ten
degrees
;
and
desired
rather
that
the
shadow
might
return
backward
ten
degrees
(
for
all
which
see
the
Notes
in
that
place
)
hereupon
this
promise
was
made
him
of
bringing
back
the
shadow
ten
degrees
;
the
accomplishment
whereof
is
related
in
the
next
words
,
so
the
Sun
returned
ten
degrees
,
by
which
degrees
it
was
gone
down
,
to
wit
,
after
the
Prophet
had
prayed
that
it
might
be
so
;
for
this
is
expresly
inserted
,
2
King
.
20.11
.
And
Isaiah
the
Prophet
cried
unto
the
Lord
,
and
he
brought
the
shadow
ten
degrees
backward
,
&c.
for
all
which
see
the
Notes
there
.
Yet
withal
this
also
is
here
observable
,
that
those
words
,
so
the
same
returned
ten
degrees
,
may
well
induce
us
to
think
,
that
the
miracle
now
wrought
,
was
not
,
as
some
would
have
it
,
in
the
going
back
of
the
shadow
in
the
Dial
of
Ahaz
,
whilst
the
Sun
kept
on
its
course
,
but
in
the
retrograde
motion
of
the
Sun
it self
.
And
indeed
how
else
could
they
in
Babylon
take
notice
of
this
Wonder
?
See
the
Note
2
King
.
20.12
.
And
beside
,
the
Analogy
between
the
sign
and
the
thing
signified
,
depends
much
upon
this
.
Princes
are
in
their
Kingdoms
as
the
Sun
in
the
World
.
The
bringing
back
therefore
of
the
Sun
,
when
it
was
hasting
to
its
setting
,
and
the
lengthning
of
the
day
thereby
beyond
its
natural
time
,
was
most
fit
to
signifie
,
that
after
the
same
manner
,
how
impossible
it
might
seem
,
considering
the
desperateness
of
his
disease
,
and
the
Sentence
of
Death
by
God
himself
pronounced
against
him
,
Hezekiah
should
be
brought
back
from
the
Grave
,
whither
he
was
posting
,
and
his
life
be
lengthned
out
beyond
expectation
.
Ver.
9.
The
writing
of
Hezekiah
King
of
Judah
,
when
he
had
been
sick
,
and
was
recovered
of
his
sickness
.
]
That
is
,
The
Song
of
Thanksgiving
which
he
composed
and
committed
to
writing
,
even
as
his
Father
David
used
to
do
,
intending
to
leave
it
to
posterity
,
as
a
Monument
of
his
own
fainting
heart
in
the
time
of
Gods
mercy
in
recovering
him
out
of
his
sickness
,
and
his
hearty
thankfulness
for
it
.
Ver.
10.
I
said
in
the
cutting
off
of
my
days
,
&c.
]
That
is
,
When
I
perceived
partly
by
the
violence
of
my
sickness
,
but
especially
by
the
sentence
of
death
which
the
Prophet
had
pronounced
against
me
,
that
God
was
now
hewing
me
down
in
great
displeasure
;
I
began
to
think
within
my self
,
or
I
concluded
fully
within
my self
as
I
lay
upon
my
sick
bed
,
I
shall
go
to
the
gates
of
the
grave
,
that
is
,
I
am
now
a
dead
man
.
See
the
Note
,
Psal.
9.13
.
I
am
deprived
of
the
residue
of
my
years
,
that
is
,
the
years
I
might
have
lived
by
the
ordinary
course
of
nature
.
Thus
in
the
first
place
he
acknowledgeth
his
own
weakness
,
and
the
terrors
wherewith
he
was
surprized
,
when
he
saw
himself
likely
to
be
cut
off
by
an
untimely
death
in
the
flower
of
his
age
(
the
reasons
whereof
see
before
in
the
Note
2
Kin.
20.3
.
)
the
more
hereby
to
magnifie
the
mercy
of
God
to
him
in
his
recovery
.
Ver.
11.
I
said
,
&c.
]
See
the
foregoing
Note
,
I
shall
not
see
the
Lord
,
to
wit
,
in
his
Temple
;
See
the
Notes
,
Psal.
27.4
.
and
42.2
.
even
the
Lord
;
it
is
twice
repeated
to
set
forth
how
vehemently
he
was
afflicted
herewith
,
in
the
land
of
the
living
;
see
the
Note
,
Psal.
27.13
.
And
indeed
his
particular
expressing
of
this
,
when
he
desired
a
sign
of
his
recovery
,
ver.
22.
What
is
the
sign
that
I
shall
go
up
to
the
house
of
the
Lord
?
doth
plainly
show
,
that
this
was
one
main
thing
that
troubled
him
,
when
he
lay
under
the
terrors
of
Death
,
I
shall
behold
man
no
more
with
the
inhabitants
of
the
World
;
that
is
,
I
shall
no
longer
live
amongst
the
Children
of
men
here
in
this
World
:
Or
,
as
I
shall
no
more
behold
God
in
his
Ordinances
,
so
I
shall
also
be
cut
off
from
the
Communion
of
the
Church
of
the
living
;
and
so
I
shall
not
do
that
good
to
the
people
of
God
,
that
were
under
my
charge
,
that
I
desired
to
do
.
Ver.
12.
Mine
age
is
departed
,
&c.
]
The
time
of
my
life
and
abode
here
in
this
World
is
at
an
end
and
gone
;
and
is
removed
from
me
as
a
Shepherds
tent
,
who
use
not
to
stay
long
in
a
place
,
but
to
remove
their
tents
from
one
place
to
another
;
See
the
Note
,
Job
27.18
.
I
have
cut
off
like
a
Weaver
my
life
;
that
is
,
I
resolved
with
my self
that
my
life
was
cut
off
;
or
by
my
sins
I
have
provoked
the
Lord
to
cut
off
my
life
,
even
as
a
Weaver
cuts
off
his
web
from
the
Loom
when
he
hath
finished
it
,
and
sometimes
too
(
which
some
think
is
here
intended
)
before
he
hath
made
an
end
of
it
;
he
will
cut
me
off
with
pining
sickness
;
or
,
as
it
is
in
the
Margin
,
from
the
Thrum
(
which
is
the
loose
threads
of
the
Woof
fastned
to
the
Weavers
beam
)
that
is
,
God
will
utterly
cut
me
off
;
from
day
even
to
night
wilt
thou
make
an
end
of
me
:
that
is
,
All
the
day
long
from
morning
even
to
night
thou
wilt
be
hewing
me
down
,
so
that
there
is
not
a
moment
wherein
I
am
not
in
fear
of
death
:
Or
,
thou
wilt
speedily
and
presently
dispatch
me
,
this
very
day
before
night
there
will
be
an
end
of
me
;
See
the
Note
,
Job
4.20
.
Ver.
13.
I
reckoned
till
morning
,
that
as
a
lion
so
will
he
break
all
my
bones
,
&c.
]
That
is
,
All
the
night
long
,
from
evening
even
to
the
morning
,
I
lay
thinking
with
my self
,
and
made
full
account
with
my self
,
that
partly
by
the
torturing
pain
and
sickness
I
endured
in
my
body
,
and
partly
by
the
inward
terrors
wherewith
my
mind
was
perplexed
,
God
would
as
a
lion
tear
and
devour
me
both
flesh
and
bones
,
and
so
make
an
end
of
me
.
This
I
conceive
is
the
plain
meaning
of
these
words
;
yet
some
,
I
know
,
think
further
,
and
that
not
improbably
,
that
this
is
spoken
with
relation
to
what
he
had
said
in
the
foregoing
verse
,
and
so
that
the
meaning
is
,
that
though
he
lived
out
the
foregoing
day
,
which
he
thought
he
should
not
have
done
,
yet
when
the
Evening
came
,
all
the
Night
long
he
was
so
torn
and
broken
with
the
extremity
he
was
in
,
that
he
reckoned
for
certain
that
he
should
dye
before
morning
,
or
that
he
could
not
hold
out
another
day
.
And
therefore
,
say
they
,
he
repeats
here
that
again
,
which
he
had
said
in
the
foregoing
verse
,
from
day
even
to
night
wilt
thou
make
an
end
of
me
;
and
that
by
reason
of
the
extream
anguish
and
fear
he
was
in
;
as
if
he
should
have
said
,
I
shall
dye
,
I
shall
dye
,
I
cannnot
long
subsist
in
this
woful
plight
wherein
I
now
lye
.
Ver.
14.
Like
a
Crane
or
a
Swallow
,
so
did
I
chatter
:
I
did
mourn
as
a
dove
,
&c.
]
Some
take
the
meaning
of
this
to
be
,
that
he
was
so
weakned
and
perplexed
in
mind
,
that
he
could
hardly
speak
,
and
did
therefore
pour
out
his
complaints
and
prayers
before
God
with
a
low
,
muttering
hoarse
and
interrupted
voice
;
much
to
the
same
purpose
with
that
of
the
Psalmist
,
Psal.
77.4
.
I
am
so
troubled
,
that
I
cannot
speak
.
But
the
meaning
rather
seems
to
be
,
that
the
violence
of
the
pain
and
sickness
he
endured
in
his
body
,
and
the
terrors
he
endured
in
his
spirit
through
the
fear
of
present
death
,
made
him
lye
groaning
,
and
sighing
,
and
sobbing
,
the
confused
noise
whereof
was
much
like
that
of
the
fowls
here
mentioned
,
especially
when
the
young
ones
do
want
their
meat
,
or
when
the
Dams
have
their
young
ones
taken
from
them
:
mine
eyes
fail
with
looking
upward
,
to
wit
,
with
looking
up
to
God
for
help
;
See
the
Notes
,
Psal.
119.82
.
and
Job
11.20
.
O
Lord
,
I
am
oppressed
,
that
is
,
so
heavily
overpressed
,
that
I
am
not
able
to
endure
it
any
longer
:
undertake
for
me
,
to
wit
,
as
a
surety
;
as
if
he
should
have
said
,
This
sickness
hath
arrested
me
to
carry
me
to
deaths
Prison-house
;
rescue
me
out
of
its
power
,
as
sureties
do
those
they
engage
for
;
See
the
Note
,
Psal.
119.22
.
Ver.
15.
What
shall
I
say
?
he
hath
both
spoken
unto
me
,
and
himself
hath
done
it
,
&c.
]
Many
learned
Expositors
hold
,
that
Hezekiah
doth
still
here
proceed
in
bewailing
himself
,
and
setting
forth
the
hopelesness
of
his
Condition
;
What
shall
I
say
?
that
is
,
What
shall
I
say
further
?
What
need
I
say
any
more
?
he
hath
both
spoken
unto
me
,
and
he
also
hath
done
it
;
that
is
,
It
was
God
that
said
to
me
by
his
Prophet
,
Thou
shalt
die
and
not
live
;
and
what
he
hath
said
,
he
hath
done
;
it
is
he
that
hath
brought
me
to
this
extremity
,
that
I
am
now
no
better
than
a
dead
man
;
and
therefore
it
is
in
vain
for
me
thus
to
complain
,
to
mutter
against
,
and
strive
with
my
Judge
;
yea
,
to
what
purpose
is
it
to
call
upon
God
to
undertake
for
me
,
to
ease
and
help
me
?
if
he
have
resolved
that
I
must
dye
,
there
's
no
seeking
to
have
it
otherwise
,
I
must
stoop
and
yield
;
See
Psal.
39.9
.
And
indeed
such
Expressions
of
impatience
and
despair
,
That
it
is
in
vain
to
pray
to
God
,
and
to
hope
for
any
favour
from
him
,
may
sometimes
flip
from
the
best
of
Gods
servants
in
desperate
dangers
,
and
great
discomposures
of
spirit
.
Thus
,
I
say
,
many
do
understand
these
words
.
But
indeed
I
see
not
how
this
can
suit
with
the
following
clause
,
I
shall
go
softly
all
my
years
in
the
bitterness
of
my
soul
,
if
we
take
it
as
they
do
,
as
a
complaint
that
he
should
go
drooping
(
softly
,
that
is
,
Mournfully
;
See
the
Note
1
King
.
21.27
.
)
all
his
years
;
for
how
could
he
speak
of
living
years
in
that
condition
wherein
he
concluded
that
he
should
not
live
a
day
to
an
end
?
Rather
therefore
we
may
think
that
Hezekiah
,
having
in
the
foregoing
verses
set
forth
the
low
and
hopeless
Condition
wherein
he
lay
for
a
while
,
doth
at
these
words
begin
to
relate
the
wonderful
mercy
of
God
to
him
in
his
recovery
.
What
shall
I
say
?
as
if
he
had
said
,
But
alas
!
how
shall
I
be
able
to
express
the
wonder
of
Gods
love
to
me
,
in
rescuing
me
out
of
this
danger
?
Sure
I
shall
never
know
how
to
shew
my self
thankful
enough
for
such
a
mercy
:
he
hath
both
spoken
unto
me
,
and
himself
hath
done
it
;
that
is
,
He
was
pleased
by
the
same
Prophet
,
by
whom
he
pronounced
the
sentence
of
Death
against
me
,
to
send
me
a
promise
that
I
should
recover
out
of
this
sickness
;
and
what
he
hath
promised
,
he
hath
accordingly
done
:
I
shall
go
softly
all
my
years
;
that
is
,
Deliberately
and
considerately
,
say
some
,
or
gently
and
easily
,
say
others
;
in
the
bitterness
of
my
soul
;
that
is
,
In
the
constant
remembrance
of
that
bitterness
of
soul
,
which
I
have
undergone
in
this
time
of
my
sickness
.
So
that
the
meaning
may
be
,
either
1.
That
he
would
be
all
the
remainder
of
his
life
often
and
seriously
calling
to
mind
the
bitterness
of
this
his
late
condition
,
that
he
might
be
the
more
thankful
to
God
for
his
deliverance
:
Or
,
2ly
.
That
being
comforted
with
the
experience
of
Gods
favour
to
him
,
he
would
go
on
quietly
,
fearlesly
and
chearfully
all
his
life
long
,
though
he
should
be
assailed
sometimes
with
the
fear
of
death
,
or
any
other
bitter
affliction
,
as
not
questioning
but
that
God
would
out
of
his
wonted
love
be
a
sure
refuge
to
him
.
Or
,
3ly
.
That
by
the
remembrance
of
that
bitterness
he
had
been
in
,
and
Gods
great
goodness
to
him
in
raising
him
upon
his
Prayers
to
him
so
speedily
out
of
so
sad
a
Condition
,
he
would
be
careful
to
walk
all
his
days
as
became
a
true
Penitent
,
softly
,
that
is
,
Pensively
and
mournfully
as
to
his
bewailing
the
sins
wherewith
he
had
displeased
God
;
or
softly
,
that
is
,
Warily
and
circumspectly
as
to
his
care
for
the
avoiding
of
every
thing
whereby
he
might
offend
and
displease
him
for
the
time
to
come
.
Neither
indeed
can
I
see
how
this
last
clause
,
as
it
is
in
our
Translation
,
can
be
any
other
way
probably
understood
.
Ver.
16.
O
Lord
,
by
these
things
men
live
,
&c.
]
This
verse
is
several
ways
translated
by
Interpreters
.
But
according
to
our
Translation
the
meaning
is
clearly
this
,
O
Lord
,
by
thy
favour
,
and
promises
,
by
the
word
of
thy
command
,
and
by
thy
providence
accomplishing
what
thou
hast
spoken
,
is
the
life
of
men
continued
to
them
,
or
prolonged
as
thou
pleasest
,
yea
,
even
to
those
that
were
at
the
brink
of
the
Grave
,
or
that
haply
had
before
the
sentence
of
Death
pronounced
against
them
(
for
this
is
spoken
with
reference
to
that
in
the
foregoing
verse
,
he
hath
both
spoken
unto
me
,
and
himself
hath
done
it
)
See
the
Note
,
Deut.
8.3
.
and
in
all
these
things
is
the
life
of
my
spirit
;
that
is
,
And
by
these
things
doth
my
soul
still
continue
within
me
,
chearfully
and
comfortably
enlivening
my
body
;
so
wilt
thou
recover
me
,
and
make
me
to
live
;
that
is
,
And
so
by
thy
will
it
is
that
I
am
recovered
and
do
live
;
or
so
thou
wilt
perfect
the
work
of
my
recovery
which
thou
hast
begun
,
and
make
me
to
live
that
remainder
of
years
thou
hast
appointed
for
me
.
Ver.
17.
Behold
,
for
peace
I
had
great
bitterness
,
&c.
]
Or
,
on
my
peace
came
great
bitterness
;
that
is
,
When
I
was
healthful
and
well
,
and
had
not
the
least
fear
of
any
distemper
of
sickness
that
was
coming
upon
me
;
yea
,
when
by
Gods
miraculous
destroying
the
Assyrian
Army
,
both
my self
and
the
whole
Kingdom
seemed
to
be
in
a
way
of
setled
peace
;
and
thereupon
I
began
to
promise
my self
,
that
I
should
now
live
the
remainder
of
my
days
in
prosperity
and
peace
,
on
a
sudden
I
was
surprized
with
this
bitter
affliction
;
but
thou
hast
in
love
to
my
soul
,
delivered
it
from
the
pit
of
corruption
;
that
is
,
Out
of
thy
fatherly
love
to
me
(
See
the
Note
,
Psal.
3.2
.
)
thou
wert
pleased
to
recover
me
,
even
from
the
very
grave
;
for
thou
hast
cast
all
my
sins
behind
thy
back
,
to
wit
,
as
things
loathsome
to
thee
,
which
yet
thou
wert
pleased
to
forget
and
forgive
,
so
as
never
to
charge
them
upon
me
.
And
Hezekiah
that
had
before
alledged
,
that
he
had
walked
before
God
in
truth
,
and
with
a
perfect
heart
,
and
done
that
which
was
good
in
his
sight
,
ver.
3.
doth
yet
withal
acknowledg
here
,
That
his
sins
had
been
many
,
and
the
cause
why
God
had
visited
him
with
his
late
dangerous
sickness
;
and
doth
not
so
much
rejoyce
in
his
recovery
,
as
in
Gods
love
and
pardoning
mercy
,
which
was
better
than
a
thousand
lives
to
him
.
Ver.
18.
For
the
grave
cannot
praise
thee
,
death
cannot
celebrate
thee
,
&c.
]
See
the
Notes
,
Psal.
6.5
.
and
30.9
.
and
115.17
.
Hereby
Hezekiah
intends
to
intimate
,
that
he
knew
that
Gods
end
in
restoring
him
to
his
former
health
,
was
,
That
here
in
this
World
he
might
set
forth
his
praise
;
and
that
this
therefore
he
would
certainly
do
,
yea
,
that
upon
this
account
he
chiefly
rejoyced
in
his
recovery
.
Ver.
19.
The
living
,
the
living
,
he
shall
praise
thee
,
as
I
do
this
day
,
&c.
]
The
repetition
of
this
word
,
the
living
,
the
living
,
is
very
Emphatical
,
and
amongst
other
things
doth
clearly
discover
how
full
of
joy
his
heart
was
upon
the
thought
of
this
,
that
by
his
recovery
he
should
have
so
fair
a
season
afforded
him
to
speak
good
of
Gods
name
;
the
fathers
to
the
children
shall
make
known
thy
truth
,
that
is
,
Thy
faithfulness
in
performing
thy
promises
,
as
thou
hast
now
done
unto
me
;
they
shall
teach
their
Children
what
great
things
thou
hast
done
,
and
how
they
ought
upon
such
occasions
to
extol
thy
name
;
and
so
thy
Praises
shall
be
continued
from
Generation
to
Generation
:
yea
,
these
words
may
seem
probably
to
imply
,
that
Hezekiah
had
it
now
in
his
thoughts
,
that
by
Gods
gracious
lengthning
out
of
his
days
,
he
might
come
to
have
a
Son
to
succeed
him
in
his
Throne
,
whom
he
might
instruct
to
live
to
Gods
praise
and
glory
.
Ver.
20.
The
Lord
was
ready
to
save
me
,
therefore
we
will
sing
my
songs
to
the
stringed
instruments
,
&c.
]
That
is
,
I
will
do
it
with
and
in
the
publick
Assemblies
of
thy
people
(
as
indeed
Hezekiahs
recovery
was
a
great
blessing
and
a
just
cause
of
thankfulness
to
all
the
people
)
and
he
saith
,
we
will
sing
my
songs
,
either
as
intending
the
Psalms
which
he
meant
to
compose
,
or
else
those
Psalms
of
Thanksgiving
which
he
and
the
people
used
to
sing
upon
such
occasions
.
Ver.
21.
For
Isaiah
had
said
,
Let
them
take
a
lump
of
figs
,
&c.
]
See
the
Note
,
2
King
.
20.7
.
Ver.
22.
Hezekiah
also
had
said
,
What
is
the
sign
that
I
shall
go
up
to
the
house
of
the
Lord
?
]
See
the
Note
above
,
ver.
7.
In
2
King
.
20.8
.
it
is
,
What
shall
be
the
sign
that
the
Lord
will
heal
me
,
and
that
I
shall
go
up
into
the
house
of
the
Lord
the
third
day
?
But
the
last
clause
is
here
only
mentioned
,
because
this
implies
how
earnest
his
desires
were
,
that
he
might
go
up
to
the
Temple
to
praise
God
for
his
recovery
.
CHAP.
XXXIX
.
VERSE
1.
AT
that
time
Merodach-Baladan
the
Son
of
Baladan
King
of
Babylon
,
sent
Letters
and
a
present
to
Hezekiah
,
&c.
]
To
wit
,
by
the
consent
and
advice
of
his
Princes
;
whence
it
is
that
these
Messengers
are
called
the
Embassadors
of
the
Princes
of
Babylon
,
2
Chron.
32.31
.
But
see
the
Notes
for
this
whole
passage
,
2
King
.
20.12
.
&c.
Ver.
2.
And
Hezekiah
was
glad
of
them
,
&c.
]
To
wit
,
as
being
vain-gloriously
joyed
with
thinking
how
renowned
he
was
become
,
even
in
remote
Countries
,
and
withal
haply
as
chuckering
himself
with
a
conceit
that
by
the
friendship
of
this
King
of
Babylon
he
should
be
the
safer
for
the
future
from
any
further
Invasion
of
the
Assyrians
;
and
if
this
were
so
,
it
must
needs
argue
that
he
was
not
so
confident
in
Gods
protection
,
as
the
remembrance
of
Gods
late
miraculous
Deliverance
of
him
from
the
Assyrians
might
well
have
made
him
.
But
for
this
and
that
which
follows
,
and
shewed
the
house
of
his
precious
things
,
See
the
Note
2
King
.
20.13
.
Ver.
3.
What
said
these
men
?
and
from
whence
came
they
unto
thee
,
&c.
]
This
the
Prophet
demanded
of
the
King
,
not
because
he
knew
not
who
they
were
,
and
whence
they
came
,
but
that
by
the
Kings
answer
he
might
take
occasion
to
deliver
the
Message
which
God
had
given
him
in
charge
.
As
for
his
answer
,
They
are
come
from
a
far
Country
,
&c.
See
the
Note
,
2
King
.
20.14
.
Ver.
4.
Then
said
he
,
What
have
they
seen
in
thine
house
?
&c.
]
See
the
foregoing
Note
;
and
Hezekiah
answered
,
All
that
is
in
mine
house
,
&c.
Though
Hezekiah
might
well
have
thought
,
that
Gods
Prophet
used
not
to
come
unto
him
,
but
about
very
serious
and
weighty
matters
,
and
he
enquired
not
of
these
meerly
out
of
curiosity
,
that
he
might
know
what
the
business
was
he
was
come
about
;
yet
by
his
plain
and
direct
relating
what
he
had
done
,
it
appears
that
he
apprehended
not
that
he
had
sinned
herein
,
but
rather
expected
to
be
commended
for
his
wise
and
prudent
managing
of
the
whole
business
.
Ver.
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
,
&c.
]
As
if
he
had
said
,
All
these
things
wherein
thou
hast
so
prided
thy self
,
and
whereof
thou
hast
so
exceedingly
gloried
,
shall
be
plundred
and
carried
away
,
even
by
the
Babylonians
,
whom
now
by
so
great
respects
thou
hast
sought
to
engage
to
thee
.
A
sad
Message
this
was
!
But
by
making
known
,
that
this
fact
of
Hezekiahs
should
help
forward
that
dreadful
desolation
which
indeed
was
chiefly
brought
upon
the
whole
Land
for
the
wickedness
and
obstinacy
of
the
people
in
general
,
1.
God
discovered
how
hateful
and
detestable
the
sin
of
Pride
and
Vain
glory
is
in
his
sight
:
And
2ly
.
he
brought
Hezekiah
and
the
Inhabitants
of
Jerusalem
to
humble
themselves
for
what
had
been
done
;
as
it
is
expresly
said
they
did
,
2
Chron.
32.26
.
But
see
also
the
Note
,
2
King
.
20.17
.
Ver.
7.
And
of
thy
Sons
that
shall
issue
from
thee
,
which
thou
shalt
beget
,
shall
they
take
away
,
&c.
]
To
wit
,
mediately
or
immediately
;
his
Posterity
,
his
Children
or
Childrens
Children
:
and
they
shall
be
eunuchs
in
the
Palace
of
the
King
of
Babylon
,
that
is
,
Servants
or
Officers
,
See
the
Note
,
2
King
.
8.6
.
And
this
was
accomplished
partly
in
the
carrying
away
of
Manasseh
his
Son
Captive
into
Babylon
,
2
Chron.
33.11
.
but
especially
in
the
Captivity
of
Jehoiachim
,
and
others
of
the
seed
Royal
,
See
2
Chron.
36.10
,
20.
and
Dan.
1.3
.
And
by
foretelling
this
,
Hezekiah
was
further
informed
how
vainly
he
and
his
Progenitors
had
chuckered
themselves
in
the
great
treasures
they
had
horded
up
for
their
Posterity
,
seeing
both
their
Treasures
and
Posterity
too
,
were
not
long
after
to
be
carried
away
into
Babylon
.
Ver.
8.
Then
said
Hezekiah
to
Isaiah
,
Good
is
the
word
of
the
Lord
which
thou
hast
spoken
,
&c.
]
Thus
the
good
King
doth
quietly
submit
to
the
Sentence
of
God
,
and
to
the
denunciation
of
it
by
the
Prophet
;
Good
,
saith
he
,
is
the
word
of
the
Lord
;
as
if
he
should
have
said
,
It
is
most
just
that
God
should
thus
punish
both
my
sin
,
and
the
wickedness
of
this
people
;
and
I
know
that
what
he
doth
therein
,
he
will
do
out
of
fatherly
love
to
those
that
fear
him
:
he
said
moreover
,
for
there
shall
be
peace
and
truth
in
my
days
;
which
in
2
King
.
20.19
.
is
expressed
thus
,
Is
it
not
good
,
if
peace
and
truth
be
in
my
days
?
for
which
see
the
Note
there
.
By
peace
and
truth
,
is
meant
assured
peace
,
or
peace
with
the
faithful
accomplishment
of
what
God
had
promised
;
particularly
it
may
be
,
that
of
the
lengthning
out
his
days
for
fifteen
years
.
So
that
that
which
Hezekiah
intended
hereby
,
was
,
That
he
had
cause
to
own
it
as
an
effect
of
Gods
Goodness
and
Favour
to
them
,
that
this
Judgment
should
be
suspended
and
deferred
so
long
,
that
during
his
life
,
peace
should
be
continued
amongst
them
;
which
also
might
hint
some
hope
to
them
,
that
when
the
evil
threatned
was
brought
upon
the
Land
,
God
would
remember
mercy
in
the
midst
of
Judgment
.
CHAP.
XL.
VERSE
1.
COmfort
ye
,
comfort
ye
my
people
,
saith
your
God
.
]
As
if
he
should
have
said
,
The
Lord
God
,
who
doth
still
own
you
for
his
Covenant-people
,
though
he
hath
so
severely
chastised
you
for
your
sins
,
and
will
still
approve
himself
to
be
your
God
,
upon
the
mention
made
in
the
foregoing
Chapter
of
the
Babylonian
Captivity
,
ver.
6
,
7.
(
whereby
we
may
see
how
fitly
the
Stories
there
related
were
inserted
in
that
place
)
the
Prophet
addresseth
himself
to
comfort
the
people
of
God
with
many
promises
of
their
return
from
Babylon
,
and
being
setled
again
in
their
own
Country
;
and
under
this
also
,
of
our
Redemption
by
Christ
from
that
more
dreadful
Bondage
under
Sin
and
Satan
,
whereof
that
deliverance
of
the
Jews
from
the
Babylonian
Captivity
,
was
a
type
,
or
shadow
;
so
that
indeed
most
of
the
following
Prophecies
,
if
not
all
,
even
to
the
end
of
the
Book
,
are
mainly
concerning
this
subject
,
the
return
of
the
Jews
out
of
Babylon
,
and
that
great
work
of
our
Salvation
by
Christ
.
And
it
may
well
be
thought
,
that
when
the
time
of
the
Babylonian
Captivity
began
to
approach
,
the
Prophet
wrote
this
Prophecy
purposely
that
during
that
long
and
sad
time
of
their
exile
,
they
might
have
this
as
a
Cordial
amongst
them
for
the
chearing
of
their
hearts
.
In
the
beginning
of
this
Prophecy
,
God
by
Isaiah
enjoyns
his
Prophets
,
to
wit
,
such
as
God
should
raise
up
in
the
time
of
the
Babylonian
Captivity
;
as
namely
,
Jeremiah
,
Ezekiel
,
Daniel
,
Haggai
,
Zachariah
and
others
,
that
they
should
comfort
the
sad
hearts
of
his
people
with
the
tidings
of
their
approaching
deliverance
;
and
especially
likewise
those
,
that
about
the
time
of
Christs
coming
in
the
flesh
,
were
indued
with
a
Spirit
of
Prophecy
,
and
spake
to
the
people
concerning
that
great
mystery
,
such
as
were
Zachary
,
old
Simeon
,
and
Anna
,
together
with
the
Apostles
and
other
Preachers
of
the
Gospel
,
that
they
should
comfort
poor
dejected
sinners
with
the
glad
tidings
of
our
Redemption
and
Salvation
by
Christ
.
And
herein
observable
also
it
is
,
1.
That
to
imply
what
plenty
of
these
God
would
raise
up
after
that
long
time
of
silence
,
when
they
had
not
,
in
a
manner
,
a
Prophet
amongst
them
(
See
the
Note
,
Psal.
74.9
.
)
this
Command
is
expressed
in
the
plural
Number
,
Comfort
ye
,
comfort
ye
my
people
.
And
2ly
.
that
it
is
twice
repeated
,
1.
To
set
forth
Gods
pity
and
compassion
toward
his
afflicted
people
.
2ly
.
To
imply
how
faithfully
and
strenuously
God
required
this
work
should
be
done
by
his
Messengers
and
Ministers
.
And
3ly
.
to
hint
what
full
,
abundant
and
continual
ground
of
Consolation
was
contained
in
the
glad
tidings
they
were
to
impart
to
Gods
people
.
Ver.
2.
Speak
ye
comfortably
to
Jerusalem
,
&c.
]
That
is
,
to
the
Inhabitants
of
Jerusalem
;
Or
,
the
people
of
God
,
and
Church
of
Christ
in
general
.
It
is
in
the
Hebrew
,
Speak
to
the
heart
of
Jerusalem
;
whereby
is
meant
,
either
that
they
should
speak
that
which
might
be
as
pleasing
and
delightful
to
them
,
as
their
own
hearts
could
desire
;
or
rather
,
that
they
should
speak
those
things
that
might
affect
,
comfort
and
revive
their
very
hearts
within
them
:
and
cry
unto
her
,
that
is
,
proclaim
to
her
with
much
assurance
and
earnestness
,
that
her
warfare
,
or
,
as
it
is
in
the
Margin
,
her
appointed
time
is
accomplished
,
that
is
,
(
as
it
respects
the
Jews
in
Babylon
)
That
her
Captivity
there
is
at
an
end
;
or
that
the
set
time
appointed
by
God
for
her
deliverance
from
thence
is
fully
accomplished
:
Or
,
(
as
it
respects
the
coming
of
Christ
to
perform
that
great
work
of
mans
Redemption
)
that
his
peoples
servitude
under
the
Law
,
Satan
,
Sin
and
Death
,
was
fully
expired
;
and
that
the
fulness
of
time
appointed
by
God
for
mans
Redemption
by
Christ
,
was
come
;
which
is
fully
the
same
in
effect
with
that
of
our
Saviour
,
The
time
is
fulfilled
,
and
the
Kingdom
of
God
is
at
hand
,
Mark
1.15
.
that
her
iniquity
is
pardoned
,
that
is
,
That
God
is
now
resolved
to
receive
her
into
his
favour
,
and
will
proceed
no
further
in
a
way
of
punishing
her
,
as
he
hath
done
;
Or
,
that
God
will
now
accept
of
satisfaction
from
Christ
,
and
so
pardon
the
sins
of
his
people
:
for
she
hath
received
of
the
Lords
hand
double
for
all
her
sins
;
that
is
,
she
hath
been
abundantly
punished
for
her
sins
;
for
so
this
word
double
is
frequently
used
in
the
Scripture
,
as
afterwards
in
this
Prophecy
,
Chap.
61.7
.
for
your
shame
ye
shall
have
double
;
and
again
,
Jer.
16.18
.
I
will
recompence
their
iniquity
and
their
sin
double
:
and
so
likewise
,
Jer.
17.18
.
Zach.
9.12
.
and
Rev.
18.6
.
see
also
the
Note
,
Prov.
31.21
.
The
meaning
is
not
,
That
the
Justice
of
God
was
fully
satisfied
by
her
sufferings
;
or
that
she
had
suffered
more
than
her
sins
had
deserved
(
for
quite
contrary
is
that
Confession
of
Ezra's
,
Chap.
9.13
.
Our
God
hath
punished
us
less
than
our
iniquities
deserve
)
but
that
God
would
not
lay
any
further
or
greater
Punishment
upon
her
,
though
indeed
her
sins
had
deserved
for
more
.
God
seems
to
speak
of
his
people
,
as
pitying
them
for
the
great
miseries
they
had
undergone
.
Alas
!
my
people
have
endured
enough
and
enough
,
and
more
than
enough
!
It
is
high
time
they
should
now
be
delivered
.
Ver.
3.
The
voice
of
him
that
crieth
in
the
wilderness
,
&c.
]
See
the
Note
,
Chap.
13.4
.
where
we
have
a
like
Expression
.
It
is
,
as
if
he
had
said
,
Let
there
be
,
Or
,
there
shall
be
the
voice
of
one
crying
in
the
Wilderness
.
Or
we
may
conceive
the
Prophet
speaking
here
,
as
in
a
prophetical
rapture
,
Methinks
I
hear
the
voice
of
him
that
cri●th
in
the
Wilderness
,
&c.
Because
in
the
foregoing
verses
,
by
way
of
foretelling
how
graciously
God
would
shortly
deal
with
his
people
,
he
had
enjoyned
his
Messengers
to
make
known
the
glad
tidings
they
had
for
them
,
to
cry
unto
her
,
that
her
warfare
was
accomplished
,
&c.
Here
now
he
sheweth
how
this
should
be
done
by
the
voice
of
one
that
should
cry
in
the
Wilderness
,
Prepare
ye
the
way
of
the
Lord
,
&c.
Now
as
this
is
spoken
(
in
the
type
)
of
the
Jews
return
out
of
Babylon
to
their
own
Country
,
the
meaning
is
,
That
God
would
order
it
so
,
that
through
the
favour
of
Cyrus
there
should
be
an
easie
and
a
clear
way
opened
unto
them
for
their
return
,
which
had
been
hitherto
blocked
up
against
them
with
many
difficulties
not
like
to
be
removed
;
and
that
they
who
had
been
carried
away
as
captivated
slaves
,
with
so
much
scorn
and
contempt
,
should
now
return
back
in
an
honourable
and
glorious
manner
.
The
voice
of
him
that
crieth
in
the
Wilderness
,
Prepare
ye
the
way
of
the
Lord
,
make
streight
in
the
desert
a
high
way
for
our
God
;
the
words
do
plainly
imply
,
1.
That
the
Lord
God
would
go
before
his
people
,
and
carry
them
home
into
their
own
Country
.
And
2ly
.
that
therefore
as
Kings
,
when
they
are
to
pass
from
one
place
to
another
with
their
Train
and
Attendants
,
or
to
march
with
their
Armies
into
foreign
parts
,
are
wont
to
have
their
Harbingers
or
Fore-runners
go
before
them
,
to
set
Pioneers
and
others
on
work
to
remove
all
obstructions
out
of
their
way
,
and
to
provide
that
the
way
be
direct
,
and
fair
,
and
plain
before
them
,
as
they
pass
along
;
so
would
the
Lord
provide
,
that
all
hinderances
should
be
removed
that
might
obstruct
their
return
;
and
that
there
should
be
a
clear
,
a
fair
way
set
open
before
them
.
The
Prophets
should
bring
them
to
repentance
,
so
that
their
sins
should
not
hinder
their
return
any
longer
;
and
as
for
other
difficulties
that
might
discourage
them
,
their
scattered
,
poor
and
desolate
Wilderness-condition
in
Babylon
,
and
those
waste
desert
Countries
they
were
to
pass
through
in
their
going
homeward
to
Judea
,
God
would
order
it
so
,
that
they
should
have
no
stop
nor
disturbance
,
but
all
should
be
carried
on
with
as
much
facility
and
expedition
,
as
if
such
a
fair
Cawsey-way
had
been
prepared
for
them
,
even
as
in
former
times
their
Fore
fathers
were
carried
from
Egypt
through
the
Wilderness
into
Canaan
;
the
accomplishment
whereof
we
may
see
,
Ezra
1.3
,
4
,
5
,
6.
But
then
as
this
was
spoken
with
respect
to
the
coming
of
Christ
,
the
promised
Messiah
,
as
principally
it
was
,
doubtless
it
is
meant
of
John
the
Baptists
preaching
in
the
Wilderness
of
Judea
,
as
is
evident
in
the
Evangelists
,
who
do
expresly
affirm
,
that
in
him
this
Prophecy
of
Isaiah
was
fulfilled
;
See
Matth.
3.3
,
4.
Mark
1.3
.
Luke
3.3
,
4
,
5
,
6.
and
John
1.23
.
And
the
meaning
is
,
That
the
Baptist
by
his
preaching
the
Gospel
in
the
Wilderness
of
Judea
,
should
,
as
Christs
Herald
or
Harbinger
,
prepare
a
way
by
faith
and
repentance
in
the
hearts
of
those
that
heard
him
,
for
the
receiving
of
Christ
that
was
coming
after
him
,
and
the
Grace
of
Life
and
Salvation
that
in
Christ
,
as
their
Messiah
,
should
be
tendred
to
them
.
Though
the
hearts
of
men
were
naturally
blocked
up
against
the
entertainment
of
Christ
,
and
more
especially
by
the
great
corruption
of
those
times
;
yet
by
the
power
of
the
Baptists
preaching
,
all
hinderances
should
be
removed
,
and
the
hearts
of
multitudes
should
be
subdued
to
the
obedience
of
Christ
,
and
he
should
make
ready
a
people
prepared
for
the
Lord
.
Ver.
4.
Every
valley
shall
be
exalted
,
and
every
mountain
and
hill
shall
be
made
low
,
&c.
]
As
this
was
spoken
with
respect
to
the
Jews
return
out
of
Babylon
,
the
meaning
is
,
that
they
should
meet
with
no
trouble
or
difficulty
in
their
way
.
But
now
as
it
respects
the
Baptists
preaching
,
the
words
seem
to
import
,
that
there
should
be
a
strange
reformation
wrought
thereby
in
the
hearts
of
his
hearers
,
even
as
to
those
things
that
did
most
indispose
men
to
the
ready
receiving
of
Christ
and
the
Grace
of
the
Gospel
.
And
so
,
1.
by
the
exalting
of
valleys
,
may
be
meant
,
either
that
men
of
low
and
cowardly
spirits
,
should
be
advanced
to
great
courage
in
embracing
and
professing
the
Gospel
;
or
that
men
of
base
worldly
thoughts
should
become
heavenly-minded
;
or
rather
,
that
the
sinking
and
despairing
souls
of
poor
sinners
,
dejected
with
sense
of
their
sins
,
and
the
terrors
of
Gods
wrath
,
should
be
comforted
and
raised
up
with
hope
of
Reconciliation
with
God
,
and
life
eternal
.
2ly
.
By
laying
Hills
and
Mountains
low
,
may
be
meant
the
humbling
of
proud
spirits
,
presumptuous
and
highly
conceited
of
their
own
righteousness
,
with
the
terrors
of
the
Law
.
3ly
.
By
making
the
crooked
straight
,
we
may
understand
the
reforming
of
the
crooked
and
false
ways
of
ungodly
men
,
and
making
them
conformable
to
the
straight
Rule
of
Gods
Law
.
And
4ly
.
by
making
the
rough
places
plain
,
may
be
meant
,
the
bringing
of
those
that
are
of
a
rugged
and
stubborn
temper
,
to
become
mild
,
and
gentle
,
and
pliable
to
Gods
will
.
And
summarily
,
the
meaning
of
all
may
be
,
That
all
sorts
of
men
should
be
prepared
by
the
Baptists
Ministry
,
to
stoop
to
the
yoke
of
Christ
.
Ver.
5.
And
the
glory
of
the
Lord
shall
be
revealed
,
&c.
]
The
meaning
of
this
also
may
be
,
That
the
glorious
power
,
and
mercy
,
and
faithfulness
of
God
to
his
people
,
should
be
manifestly
discovered
in
the
Jews
return
out
of
Babylon
into
their
own
Country
.
And
accordingly
we
may
understand
the
following
clause
,
and
all
flesh
shall
see
it
together
,
to
wit
,
that
this
work
of
his
peoples
deliverance
should
be
so
wonderful
and
glorious
,
that
all
Nations
,
all
men
might
see
;
yea
,
that
a
man
should
see
plainly
,
that
it
was
the
glorious
Majesty
of
Heaven
and
Earth
that
had
done
it
,
and
should
stand
amazed
at
it
;
so
far
they
should
be
(
poor
frail
Creatures
)
from
being
able
to
hinder
what
God
will
have
done
!
But
now
if
we
understand
it
of
the
great
work
of
our
Redemption
by
Christ
(
to
which
the
Evangelist
St.
Luke
applieth
it
,
rendring
it
according
to
the
Septuagint
,
Luke
3.6
.
And
all
flesh
shall
see
the
salvation
of
God
)
then
the
meaning
may
be
either
,
first
,
That
Christ
,
the
promised
Messiah
,
who
was
the
only
begotten
Son
of
God
the
Father
,
and
the
brightness
of
his
glory
,
Heb.
1.3
.
should
after
a
long
time
of
Expectation
be
at
last
manifested
unto
the
World
in
mans
nature
,
according
to
that
,
Joh.
1.14
.
And
the
Word
was
made
flesh
,
and
dwelt
among
us
(
and
we
beheld
his
glory
,
the
glory
as
of
the
only
begotten
of
the
Father
)
full
of
grace
and
truth
.
Or
,
2ly
.
that
by
that
wonderful
work
of
mans
Redemption
by
Christ
,
that
Mystery
which
had
been
hid
from
Ages
and
from
Generations
,
Col.
1.26
.
the
transcendent
Glory
of
all
Gods
glorious
Attributes
,
should
be
manifestly
and
abundantly
discovered
to
men
;
which
is
further
set
forth
in
the
next
words
,
and
all
flesh
shall
see
it
together
;
that
is
,
The
Elect
,
say
some
,
of
all
Nations
and
all
sorts
of
people
;
or
multitudes
of
all
sorts
and
Nations
,
not
the
Jews
only
,
but
the
Gentiles
also
,
shall
see
this
Glory
of
God
in
Christ
,
and
in
the
great
work
of
our
Salvation
by
Christ
.
Ver.
6.
The
voice
said
,
Cry
.
]
This
,
as
it
is
in
our
Translation
,
seems
to
have
relation
to
that
charge
given
,
ver.
1.
Comfort
ye
,
comfort
ye
my
people
;
as
if
it
had
been
expressed
thus
:
I
heard
,
or
methought
I
heard
the
voice
that
gave
the
former
charge
,
saying
,
Cry
.
And
therefore
it
must
be
understood
either
of
the
voice
of
God
commanding
the
Prophet
Isaiah
to
cry
;
or
as
a
prediction
of
a
voice
from
God
,
enjoyning
the
Prophets
a
little
before
the
deliverance
of
the
Jews
out
of
Babylon
;
or
a
voice
from
Christ
enjoyning
his
Messengers
and
Ministers
after
the
coming
of
Christ
in
the
flesh
,
to
lift
up
their
voice
,
and
to
cry
aloud
,
to
wit
,
with
all
earnestness
and
endeavour
to
make
men
hear
,
as
it
was
fit
they
should
do
,
both
in
regard
of
the
importance
of
their
message
,
and
the
stupidity
of
those
to
whom
they
were
to
speak
;
or
,
as
those
that
have
very
glad
tidings
are
wont
to
do
.
And
he
said
,
&c.
]
That
is
,
the
Prophet
Isaiah
(
for
it
is
usual
with
the
Prophets
to
speak
of
themselves
in
the
third
person
)
or
the
party
to
whom
this
charge
from
God
or
from
Christ
shall
be
given
,
What
shall
I
cry
?
And
this
is
added
to
imply
,
partly
the
readiness
of
Gods
Servants
to
undertake
the
service
imposed
upon
them
;
and
partly
their
care
to
say
nothing
in
the
message
they
were
to
deliver
,
but
what
they
had
received
distinctly
and
expresly
in
charge
from
God
.
All
flesh
is
grass
,
&c.
]
This
is
that
which
was
to
be
proclaimed
;
All
flesh
is
grass
,
that
is
,
All
men
in
their
natural
Estate
are
poor
transitory
and
perishing
things
;
and
all
the
goodliness
thereof
is
as
the
flower
of
the
field
;
or
,
as
the
Apostle
Peter
cites
it
out
of
the
Septuagint
here
,
1
Pet.
1.24
.
and
all
the
glory
of
man
,
as
the
flower
of
grass
;
that
is
,
All
that
is
of
greatest
excellency
,
graceful
and
glorious
in
any
man
whatsoever
,
and
for
which
men
are
usually
most
admired
and
esteemed
,
as
when
men
are
endued
with
excellent
natural
gifts
,
as
Beauty
,
Strength
,
Wisdom
,
Learning
,
Courage
;
and
when
men
are
outwardly
above
others
in
Riches
and
Honours
;
all
are
of
no
more
continuance
than
a
fading
flower
.
But
,
may
some
say
,
Why
was
this
known
truth
concerning
the
vanity
and
frailty
of
man
,
and
all
that
is
in
man
,
enjoyned
here
with
so
much
vehemency
to
be
proclaimed
?
I
answer
,
Many
reasons
are
given
for
this
by
Interpreters
;
but
the
most
probable
are
these
:
first
,
some
say
,
That
lest
the
people
should
question
the
promises
they
should
hear
from
Gods
Servants
concerning
the
Lords
delivering
them
out
of
Babylon
,
because
of
the
mighty
power
of
the
Babylonians
,
by
whom
they
were
held
in
Captivity
;
therefore
this
was
enjoyned
to
be
proclaimed
,
to
imply
,
that
how
dreadful
and
invincible
soever
the
Babylonians
might
seem
to
be
,
yet
if
God
did
set
himself
to
destroy
them
,
they
would
soon
be
found
to
be
no
better
than
grass
,
and
as
a
withering
flower
.
Again
others
hold
,
That
the
drift
of
this
Cry
was
to
hint
unto
the
people
of
Judah
their
approaching
Captivity
,
that
so
afterward
he
might
proceed
to
assure
them
again
of
their
deliverance
from
thence
;
All
flesh
is
grass
,
and
all
the
goodliness
thereof
is
as
the
flower
of
the
field
;
as
if
〈◊〉
had
said
,
Though
after
the
destruction
of
the
Assyrian
Army
your
State
will
seem
to
be
in
a
very
flourishing
Condition
,
yet
alas
!
All
the
glory
of
man
is
a
poor
fading
thing
;
it
will
not
be
long
ere
all
the
glory
of
your
State
will
be
ruined
,
and
you
your selves
will
be
carried
Captives
into
a
far
Country
;
only
indeed
after
this
,
the
Comforts
before
promised
you
,
shall
surely
be
fulfilled
in
their
season
.
But
then
thirdly
,
others
(
owning
mans
Redemption
by
Christ
,
whereof
the
deliverance
out
of
Babylon
was
a
type
,
to
be
the
main
comfortable
tidings
intended
,
ver.
1.
)
do
accordingly
hold
,
That
the
Servants
of
Christ
are
here
enjoyned
,
either
to
proclaim
the
baseness
of
mans
natural
Condition
,
that
all
flesh
was
grass
,
&c.
thereby
to
set
forth
the
riches
of
Gods
grace
,
in
that
he
would
send
his
only
begotten
Son
to
take
our
Nature
upon
him
;
or
,
that
Gods
redeeming
man
by
such
a
wonderful
way
,
could
not
be
ascribed
to
any
worth
in
man
,
but
only
to
Gods
free
grace
;
or
else
,
rather
to
convince
men
of
their
natural
corruption
,
to
wit
,
That
of
themselves
(
unless
when
they
are
quickned
and
revived
by
the
spirit
of
grace
)
they
are
poor
,
dying
,
perishing
Creatures
,
unable
to
do
any
thing
toward
their
recovery
out
of
this
Condition
,
that
so
they
might
be
fit
to
go
out
of
themselves
,
and
embrace
the
Salvation
tendred
to
them
in
the
Gospel
through
Jesus
Christ
.
And
indeed
,
till
men
be
made
sensible
of
their
own
lost
Estate
,
they
are
not
capable
of
the
Consolations
which
ver.
1.
were
appointed
to
be
propounded
to
them
.
Ver.
7.
The
grass
withereth
,
the
flower
fadeth
,
because
the
Spirit
of
the
Lord
bloweth
upon
it
,
&c.
]
As
if
he
had
said
,
As
these
things
wither
away
,
if
a
little
sharp
breath
of
wind
doth
but
blow
upon
them
(
See
the
Note
,
Psal.
103.16
.
)
so
when
God
is
but
pleased
in
his
anger
to
blow
upon
men
,
they
and
all
their
glory
are
soon
brought
to
nothing
;
surely
the
people
is
grass
,
that
is
,
All
the
people
in
the
World
are
no
better
than
grass
before
God
;
whereby
what
is
intended
,
see
in
the
foregoing
Note
.
Yet
it
may
be
more
peculiarly
meant
of
Gods
own
people
;
to
wit
,
that
even
they
also
,
however
they
might
pride
themselves
in
their
carnal
priviledges
,
had
in
their
natural
Estate
no
advantage
in
this
regard
above
others
.
Ver.
8.
The
grass
withereth
,
the
flower
fadeth
,
but
the
word
of
our
God
shall
stand
for
ever
.
]
The
meaning
of
this
may
be
in
general
,
that
however
the
Plots
and
Resolutions
of
poor
perishing
men
might
come
to
nothing
,
yet
the
Decrees
and
Promises
of
God
should
certainly
stand
firm
for
ever
.
But
now
as
this
is
spoken
with
particular
respect
to
the
Jews
return
out
of
Babylon
,
that
which
was
intended
must
needs
be
,
either
that
how
firm
soever
the
Glory
of
the
Babylonian
Monarchy
might
seem
,
yet
that
should
wither
and
be
ruined
,
but
the
word
of
promise
which
God
had
spoken
concerning
their
return
out
of
Babylon
,
and
wherewith
he
had
enjoyned
his
Servants
to
comfort
his
people
,
should
surely
be
accomplished
;
or
that
though
the
glory
of
the
State
of
Judah
should
be
brought
to
nothing
in
the
Babylonian
Captivity
,
yet
that
should
not
hinder
what
God
had
spoken
concerning
their
re-establishment
again
in
their
own
land
.
And
as
it
hath
reference
to
the
days
of
the
Gospel
,
the
meaning
is
,
either
that
Gods
promise
and
Decree
concerning
the
coming
of
Christ
to
redeem
poor
sinful
perishing
man
,
should
certainly
be
fulfilled
;
or
else
,
that
the
word
of
Christ
,
published
by
the
Ministry
of
the
Gospel
,
and
received
by
a
lively
Faith
into
the
hearts
of
tr●●
Believers
,
should
sanctifie
and
regenerate
those
poor
dying
Creatures
,
and
so
should
,
as
an
incorruptible
●eed
,
work
in
them
an
incorruptible
and
immortal
life
,
and
so
should
bring
them
to
be
everlastingly
glorious
in
Heaven
.
And
so
indeed
the
Apostle
applieth
this
passage
,
1
Pet.
1.23
,
24
,
25.
Ver.
9.
O
Zion
,
that
bringest
good
tidings
,
get
thee
up
into
the
high
mountain
,
&c.
]
This
may
be
read
as
it
is
in
the
Margin
,
O
thou
that
tellest
good
tidings
to
Zion
,
get
thee
up
into
the
high
mountain
;
and
so
likewise
in
the
following
words
;
O
thou
that
tellest
good
tidings
to
Jerusalem
,
lift
up
thy
voice
,
&c.
and
being
thus
read
,
it
seems
to
be
a
repetition
of
the
charge
before
given
,
ver.
1.
Comfort
ye
,
comfort
ye
my
people
,
to
wit
,
That
they
should
proclaim
to
Gods
people
those
glad
tidings
wherewith
they
were
appointed
to
comfort
them
;
for
which
see
the
Note
there
.
But
now
reading
it
as
it
is
in
our
Text
,
O
Zion
,
that
bringest
good
tidings
,
get
thee
up
into
the
high
mountain
;
it
is
rather
Zion
and
Jerusalem
it self
,
that
is
,
the
Church
of
the
Jews
(
belonging
to
Zion
,
the
place
of
Gods
publick
Worship
,
though
now
Captives
in
Jerusalem
)
that
are
here
enjoyned
to
spread
abroad
as
far
as
they
could
(
which
is
implied
by
willing
them
to
get
up
into
a
high
mountain
)
the
glad
tidings
they
had
received
concerning
the
liberty
granted
them
for
their
return
out
of
Babylon
into
their
own
Country
.
And
to
the
●ame
purpose
is
that
which
followeth
,
O
Jerusalem
,
that
bringest
good
tidings
,
lift
up
thy
voice
with
strength
;
that
is
,
Cry
aloud
(
as
they
use
to
do
that
have
good
tidings
to
proclaim
)
that
as
many
as
may
be
,
may
hear
thee
;
lift
it
up
,
be
not
afraid
;
to
wit
,
as
any
way
questioning
the
certainty
of
your
tidings
;
or
as
fearing
any
that
may
be
enraged
against
your
return
;
say
unto
the
Cities
of
Judah
,
that
is
,
Those
that
were
once
the
inhabitants
of
the
Cities
of
Judah
,
though
now
in
Captivity
,
and
scattered
abroad
into
several
Countries
,
and
are
now
to
raise
up
the
several
ruined
Cities
of
Judah
again
:
Behold
,
your
God
:
that
is
,
Lo
,
you
shall
now
see
,
or
you
have
now
seen
your
God
,
with
whom
your
enemies
have
so
often
twitted
you
,
and
of
whose
help
you
have
been
so
often
ready
to
despair
,
appearing
gloriously
to
destroy
your
enemies
,
and
to
deliver
you
.
This
I
conceive
is
the
meaning
of
this
whole
verse
,
as
it
was
spoken
with
respect
to
the
deliverance
of
the
Jews
out
of
Babylon
.
But
now
as
it
respects
the
accomplishment
of
the
long
expected
promise
concerning
the
Messiah
,
I
conceive
,
Gods
Zion
,
the
faithful
that
were
first
comforted
with
the
tidings
of
the
coming
of
Christ
,
are
here
enjoyned
to
get
up
into
a
high
Mountain
,
and
to
lift
up
their
voice
with
strength
;
that
is
,
chearfully
,
openly
,
freely
and
confidently
to
spread
abroad
the
glad
tidings
of
the
Gospel
,
first
to
the
Cities
of
Judah
,
that
is
,
the
Jews
,
the
lost
sheep
of
the
house
of
Israel
,
Matth.
10.6
.
but
then
afterwards
even
to
all
Nations
throughout
the
World
,
without
any
fear
of
those
that
should
oppose
or
persecute
them
for
so
doing
.
And
this
is
just
that
which
Christ
said
to
the
Apostles
,
Matth.
10.27
,
28.
What
ye
hear
in
the
ear
,
that
preach
ye
upon
the
house
tops
.
And
fear
not
them
which
kill
the
body
,
&c.
And
again
,
Mark
16.15
.
Go
ye
into
all
the
World
,
and
preach
the
Gospel
to
every
creature
.
And
thus
understanding
it
,
by
those
words
,
Behold
,
your
God
,
may
be
meant
,
either
the
Son
appearing
visibly
in
mans
nature
,
as
when
the
Baptist
pointed
him
out
to
the
people
,
Behold
the
Lamb
of
God
which
taketh
away
the
sin
of
the
World
;
or
else
meerly
his
coming
into
the
World
to
accomplish
that
great
work
of
mans
Redemption
,
which
they
had
so
long
expected
.
Ver.
10.
Behold
,
the
Lord
God
will
come
with
strong
hand
,
&c.
]
This
may
be
read
as
in
the
Margin
,
Behold
,
the
Lord
God
will
come
against
the
strong
,
that
is
,
Against
the
mighty
enemies
of
his
people
,
the
Babylonians
;
Or
,
taking
it
as
spoken
of
Christ
against
the
Devil
,
who
is
called
,
Matth.
12.29
.
the
strong
man
that
was
to
be
subdued
by
Christ
,
and
cast
out
of
his
house
.
But
indeed
the
sense
is
the
same
,
if
we
read
it
as
it
is
in
our
Text
,
Behold
,
the
Lord
God
will
come
with
strong
hand
;
for
if
we
refer
it
to
the
deliverance
of
the
Jews
out
of
Babylon
,
the
meaning
is
,
That
God
would
appear
with
his
Almighty
power
for
the
Destruction
of
the
Babylonians
,
that
so
his
people
mighe
have
liberty
to
return
into
their
own
Country
.
And
to
the
same
purpose
is
that
which
follows
,
and
his
arm
shall
rule
for
him
;
that
is
,
By
his
own
all-sufficient
power
he
shall
exercise
that
Dominion
that
belongs
to
him
over
all
the
Creatures
,
by
destroying
his
peoples
enemies
,
and
delivering
them
;
behold
,
his
reward
is
with
him
,
that
is
,
He
will
immediately
without
delay
reward
the
proud
Babylonians
for
all
their
wickedness
;
See
the
Notes
,
Chap.
34.8
.
and
35.4
.
and
make
his
people
amends
for
their
patient
waiting
upon
him
,
during
the
time
of
their
Captivity
;
which
is
again
repeated
in
the
last
clause
,
if
we
read
it
as
it
is
in
the
Margin
,
and
the
recompence
for
his
work
before
him
:
but
if
we
read
it
as
it
is
in
our
Text
,
and
his
work
before
him
,
the
meaning
is
,
That
the
work
which
he
intended
to
do
,
both
in
delivering
his
people
and
destroying
their
enemies
,
lay
plain
and
open
before
him
,
there
being
nothing
that
could
lye
as
an
Obstacle
in
his
way
,
that
could
hinder
him
.
And
this
may
also
imply
that
which
some
think
is
here
chiefly
intended
,
that
they
,
to
whom
he
intended
a
recompence
of
evil
and
good
,
lay
naked
and
open
before
him
,
and
were
exactly
known
by
him
,
so
that
he
could
fully
proportion
a
reward
according
to
the
evil
or
good
that
he
found
in
them
.
Thus
,
I
say
,
this
verse
is
to
be
understood
,
as
it
hath
respect
to
the
Jews
return
out
of
Babylon
.
But
now
as
it
hath
respect
to
that
which
was
figured
thereby
,
Christ
coming
into
the
World
to
redeem
his
chosen
people
,
I
understand
it
thus
,
Behold
,
the
Lord
God
will
come
with
strong
hand
,
and
his
arm
shall
rule
for
him
;
that
is
,
the
Lord
Christ
will
come
with
infinite
power
to
vanquish
those
spiritual
enemies
under
whom
his
people
were
held
in
bondage
,
and
to
redeem
his
people
out
of
their
power
;
1
Joh.
3.8
.
Joh.
12.31
.
Col.
2.15
.
and
Heb.
2.14
.
of
which
even
the
Miracles
that
he
wrought
in
casting
out
Devils
,
and
restoring
the
Dead
to
life
,
&c.
were
some
discovery
beforehand
,
with
respect
whereto
it
is
said
,
that
he
was
mighty
in
word
and
deed
before
God
and
all
the
people
,
Luke
24.19
.
his
reward
is
with
him
,
that
is
,
he
will
punish
the
Devil
and
his
Servants
with
eternal
Damnation
;
and
those
that
embrace
him
and
serve
him
faithfully
,
he
will
abundantly
reward
,
both
here
and
eternally
in
his
heavenly
Kingdom
:
and
his
work
before
him
;
that
is
,
He
will
be
earnestly
intent
upon
the
work
which
his
Father
shall
send
him
to
do
;
to
wit
,
the
work
of
mans
Redemption
;
for
so
Christ
used
often
to
speak
of
it
,
as
John
4.34
.
My
meat
is
to
do
the
will
of
him
that
sent
me
,
and
to
finish
his
work
.
And
17.4
.
I
have
finished
the
work
which
thou
gavest
me
to
do
.
Some
,
I
know
,
do
otherwise
understand
the
latter
part
of
this
verse
;
for
some
by
his
reward
,
do
understand
the
ransome
paid
by
him
for
mans
Redemption
;
and
some
hold
,
that
his
redeemed
ones
are
here
said
to
be
both
his
work
and
reward
;
See
Chap.
45.11
.
and
60.21
.
But
the
former
Exposition
I
judge
the
best
.
Ver.
11.
He
shall
feed
his
flock
like
a
Shepherd
,
&c.
]
That
is
,
Having
gathered
together
his
poor
captived
people
,
that
were
dispersed
abroad
into
several
places
and
Countries
,
he
will
with
all
care
and
tenderness
carry
them
home
to
their
own
Countrey
in
one
body
,
defending
them
,
and
providing
for
them
all
the
way
they
go
thorough
those
waste
places
by
which
they
must
pass
,
and
likewise
after
they
are
gotten
home
;
so
that
the
weakest
and
the
tenderest
amongst
them
,
shall
receive
no
prejudice
by
their
Journey
;
which
is
more
fully
expressed
in
the
following
words
,
he
shall
gather
the
Lambs
with
his
arm
,
and
carry
them
in
his
bosom
,
and
shall
gently
lead
those
that
are
with
young
;
that
is
,
He
will
cherish
them
with
all
tenderness
,
as
a
Shepherd
deals
with
the
feeble
in
his
flock
,
that
when
his
Lambs
are
yeaned
far
off
from
the
fold
,
or
are
wandred
abroad
,
or
wearied
with
driving
,
is
wont
to
take
them
into
his
arms
or
lap
and
carry
them
home
;
and
when
the
Ews
are
feeble
and
wearied
,
is
very
careful
not
to
over
drive
them
,
See
Gen.
33.13
.
And
so
likewise
under
this
is
set
forth
Christs
tender
care
over
his
Church
and
people
,
to
defend
them
,
and
to
provide
for
them
,
and
to
guide
and
govern
them
;
and
particularly
,
the
tender
respect
he
hath
to
his
little
ones
,
his
poor
weak
ones
,
and
those
that
are
burdened
with
any
heavy
load
of
sin
,
affliction
and
sorrow
.
Ver.
12.
Who
hath
measured
the
waters
in
the
hollow
of
his
hand
?
&c.
]
That
is
,
Who
,
but
God
?
The
Prophet
doth
here
largely
undertake
to
set
forth
the
infinite
and
incomprehensible
Power
,
and
Wisdom
,
and
Majesty
of
God
,
by
that
great
work
of
his
creating
the
world
;
his
Wisdom
in
that
he
made
those
vast
bodies
of
the
Heaven
,
the
Earth
and
Sea
,
in
such
due
order
and
proportion
,
as
if
he
had
made
them
all
by
weight
and
measure
;
his
Power
,
in
that
when
he
made
these
vast
bodies
,
the
Sea
,
the
Heaven
,
the
Earth
,
they
were
as
nothing
in
his
hand
;
whence
it
is
said
that
he
measured
the
Sea
in
the
hollow
of
his
hand
,
and
meted
out
the
Heaven
with
a
span
,
and
comprehended
the
dust
of
the
earth
(
so
he
calls
the
vast
globe
of
the
earth
,
to
imply
,
that
it
was
all
but
as
a
little
light
dust
before
God
)
in
a
measure
(
a
tierce
it
is
in
the
Hebrew
,
which
was
,
it
seems
,
some
small
measure
with
them
)
and
weighed
the
Mountains
and
Hills
in
the
scales
of
a
little
balance
.
And
this
the
Prophet
doth
,
thereby
to
shew
,
either
1.
That
there
was
no
cause
why
the
Jews
should
question
the
accomplishment
of
what
God
had
promised
concerning
the
ruine
of
the
Babylonians
,
and
their
deliverance
from
their
bondage
under
them
,
out
of
a
groundless
fear
of
their
seeming
invincible
power
,
or
any
thing
which
their
Idol-gods
could
do
for
them
;
for
alas
!
What
were
these
before
that
great
God
,
to
whom
the
making
of
the
whole
World
was
a
work
of
no
difficulty
at
all
?
Or
2ly
.
That
men
had
no
reason
to
question
the
mysteries
of
the
Gospel
in
the
work
of
mans
Redemption
,
because
they
cannot
comprehend
the
possibility
of
them
;
and
that
because
we
may
be
sure
the
God
that
created
the
World
can
do
whatever
he
pleaseth
.
Some
indeed
think
,
that
this
large
Description
of
the
greatness
of
God
,
is
to
set
forth
the
wonder
of
Christs
Incarnation
,
to
wit
,
that
this
great
God
should
vouchsafe
to
be
made
man
.
But
the
account
that
is
before
given
of
the
Prophets
scope
in
this
place
,
is
far
more
generally
approved
by
Expositors
.
Ver.
13.
Who
hath
directed
the
Spirit
of
the
Lord
?
&c.
]
That
is
,
Who
,
by
any
Advice
or
Counsel
given
him
,
did
direct
God
in
the
doing
of
any
thing
that
he
did
in
the
Worlds
Creation
?
And
this
is
added
more
fully
yet
,
to
set
forth
the
infinite
and
incomprehensible
Wisdom
of
God
;
and
thereby
yet
further
to
imply
,
That
it
is
a
folly
for
men
to
question
any
thing
which
God
saith
he
will
do
,
because
they
cannot
conceive
how
it
should
be
done
.
By
the
Creation
of
the
World
we
may
see
,
that
God
can
do
those
things
which
are
far
above
the
reach
of
our
understanding
.
By
the
Septuagint
this
is
translated
,
Who
hath
known
the
mind
of
the
Lord
?
&c.
And
accordingly
it
is
cited
by
the
Apostle
,
1
Cor.
2.16
.
to
prove
the
unsearchableness
of
the
Gospel
Mysteries
by
mans
natural
understanding
.
And
again
,
Rom.
11.34
.
to
prove
the
unsearchableness
of
his
Counsels
.
Ver.
14.
With
whom
took
he
counsel
,
and
who
instructed
him
and
taught
him
in
the
path
of
Judgment
?
&c.
]
That
is
,
In
the
way
how
to
frame
or
order
the
Creatures
which
he
made
with
such
admirable
Judgment
,
and
Wisdom
,
and
Understanding
,
or
to
govern
them
when
he
had
made
them
?
The
drift
of
this
is
the
same
with
that
in
the
foregoing
verse
.
Ver.
15.
Behold
,
the
Nations
are
as
a
drop
of
a
bucket
,
and
are
counted
as
the
small
dust
of
the
balance
,
&c
▪
]
That
is
,
They
are
of
no
more
worth
,
or
power
before
God
,
or
in
comparison
of
God
.
And
what
therefore
cannot
that
God
do
,
who
is
so
infinitely
great
?
Or
,
how
can
any
Nation
hinder
any
thing
that
God
will
have
done
?
behold
,
he
taketh
up
the
Isles
as
a
very
little
thing
;
that
is
,
He
can
,
if
he
pleaseth
,
take
them
up
and
throw
them
away
;
he
can
overturn
and
destroy
them
,
and
that
easily
and
in
a
moment
.
Because
Islands
are
commonly
esteemed
places
of
greatest
strength
;
and
the
Inhabitants
think
themselves
most
safe
and
secure
therein
,
as
being
compassed
with
the
Sea
;
therefore
these
are
particularly
mentioned
.
Ver.
16.
And
Lebanon
is
not
sufficient
to
burn
,
nor
the
beasts
thereof
sufficient
for
a
burnt-offering
.
]
To
wit
,
if
men
would
think
to
offer
up
to
God
a
burnt-offering
,
perfectly
besitting
his
Majesty
,
and
fully
proportionable
to
his
greatness
.
And
the
drift
of
this
is
still
to
set
forth
the
infinite
and
incomprehensible
greatness
of
God
.
Yet
some
think
it
may
be
added
more
particularly
to
imply
,
how
infinitely
short
man
must
needs
come
of
finding
out
any
means
to
satisfie
Gods
Justice
,
which
is
the
subject
of
the
Gospel
.
Ver.
17.
All
Nations
before
him
are
as
nothing
,
&c.
]
That
is
,
In
his
sight
and
account
,
or
in
comparison
of
him
;
and
they
are
counted
to
him
less
than
nothing
,
and
vanity
;
See
the
Note
,
Psal.
62.9
.
But
the
drift
of
this
is
the
same
with
that
before
,
ver.
16.
Ver.
18.
To
whom
then
will
ye
liken
God
,
&c.
]
This
also
tends
to
set
forth
the
incomprehensible
Majesty
of
God
;
and
that
still
thereby
to
imply
how
little
cause
they
had
to
distrust
or
doubt
of
the
promises
of
this
their
God
because
of
the
power
of
any
Heathen
people
that
had
none
but
Idol-gods
to
rest
upon
.
God
had
,
indeed
,
made
use
of
these
Nations
to
punish
them
for
their
sins
;
but
alas
!
when
God
had
a
purpose
again
to
rescue
his
people
out
of
their
hands
,
neither
they
nor
their
gods
were
any
thing
before
him
.
This
,
I
conceive
,
is
the
main
scope
of
this
place
.
But
yet
it
is
clear
,
that
together
with
this
,
the
Prophet
intended
hereby
to
secure
his
people
,
that
did
already
,
or
should
hereafter
live
as
Captives
amongst
those
Idolatrous
Nations
,
from
being
corrupted
with
this
brutish
and
abominable
sin
.
Ver.
19.
The
workman
melteth
a
graven
Image
,
&c.
]
This
is
spoken
by
way
of
deriding
the
brutish
folly
of
those
that
can
undertake
to
make
themselves
gods
;
and
the
Goldsmith
spreadeth
it
over
with
Gold
,
and
casteth
Silver
chains
,
to
wit
,
to
be
an
Ornament
to
it
;
or
else
,
to
fasten
it
therewith
somewhere
aloft
that
it
may
not
fall
or
stir
,
but
stand
bolt-upright
.
Ver.
20.
He
that
is
so
impoverished
that
he
hath
no
oblation
,
&c.
]
That
is
,
That
hath
no
such
rich
oblation
,
as
is
before
mentioned
,
to
be
consecrated
toward
the
making
of
a
God
for
him
,
to
wit
,
Gold
,
or
Silver
,
or
Brass
;
chooseth
a
tree
that
will
not
rot
,
(
which
is
spoken
by
way
of
derision
)
he
seeketh
unto
him
a
cunning
workman
,
to
prepare
a
graven
image
that
it
shall
not
be
moved
;
that
is
,
That
may
stand
a
long
time
,
there
being
no
need
to
take
it
down
,
because
it
is
perished
and
decayed
;
Or
,
that
may
be
so
fastned
by
the
Workman
,
that
it
may
not
be
in
danger
to
totter
or
fall
down
.
Ver.
21.
Have
ye
not
known
,
&c.
]
To
wit
,
That
God
the
Creator
of
Heaven
and
Earth
,
is
the
only
true
God
,
and
of
that
infinite
Majesty
,
that
he
cannot
be
represented
by
any
Image
?
As
if
he
had
said
,
Surely
you
cannot
but
know
this
:
have
ye
not
heard
?
that
is
,
Hath
no
body
ever
told
you
thus
much
?
Or
,
have
not
ye
,
my
people
,
been
taught
this
out
of
my
written
word
?
hath
it
not
been
told
you
from
the
beginning
?
have
ye
not
received
this
by
tradition
from
your
Fathers
successively
in
all
Generations
,
even
from
the
first
Creation
?
Or
,
have
ye
not
been
told
this
even
from
your
Childhood
?
or
from
the
beginning
of
Gods
revealing
himself
to
your
Nation
,
as
his
peculiar
people
?
As
if
he
had
said
,
This
is
no
new
Doctrine
;
even
from
the
times
of
Moses
and
Abraham
ye
have
been
taught
this
:
have
ye
not
understood
from
the
foundations
of
the
earth
?
that
is
,
say
some
,
From
the
time
when
the
Foundations
of
the
earth
were
first
laid
?
But
rather
the
drift
of
these
words
is
to
shew
,
that
this
truth
concerning
the
infinite
Majesty
of
the
only
true
God
,
was
sufficiently
discovered
to
all
men
by
the
Creation
of
the
World
,
or
particularly
by
the
strange
Foundations
whereon
God
hath
unmoveably
setled
the
earth
from
the
Creation
unto
this
day
.
Ver.
22.
It
is
he
that
sitteth
upon
the
circle
of
the
earth
,
&c.
]
That
is
,
That
hath
the
Heaven
for
his
Throne
,
and
the
earth
for
his
footstool
,
Chap.
66.1
.
the
most
high
God
,
that
is
infinitely
above
all
,
the
Sovereign
Lord
,
Possessor
and
Governour
of
the
whole
earth
and
the
fulness
thereof
.
But
now
this
may
be
read
as
it
is
in
the
Margin
,
Him
that
sitteth
upon
the
Circle
of
the
earth
;
and
then
it
must
be
read
,
as
joyned
to
the
foregoing
verse
,
thus
;
have
ye
not
understood
him
that
sitteth
upon
the
circle
of
the
earth
,
and
the
Inhabitants
thereof
are
as
Grashoppers
?
to
wit
,
even
as
to
men
that
stand
aloft
on
some
high
Mountain
,
things
beneath
seem
very
little
(
for
to
this
there
is
an
Allusion
in
these
words
)
that
stretcheth
out
the
heavens
as
a
curtain
;
See
the
Note
,
Psal.
104.2
.
and
spreadeth
them
out
as
a
tent
to
dwell
in
;
that
is
,
say
most
Expositors
,
for
men
to
dwell
in
,
who
are
under
the
Canopy
of
Heaven
,
as
the
covering
of
a
Tent
;
or
rather
,
as
a
Pavilion
,
or
palace
for
himself
to
dwell
in
.
Ver.
23.
That
bringeth
the
Princes
to
nothing
;
he
maketh
the
Judges
of
the
earth
as
vanity
.
]
That
is
,
He
maketh
the
great
Kings
and
Rulers
of
the
earth
to
appear
to
be
as
nothing
,
and
meer
vanity
before
him
;
or
by
destroying
them
,
he
brings
them
to
nothing
,
See
the
Note
,
Job
12.21
.
Ver.
24.
Yea
,
they
shall
not
be
planted
,
yea
they
shall
not
be
sown
,
yea
their
stock
shall
not
take
root
in
the
earth
,
&c.
]
As
if
he
had
said
,
In
what
a
flourishing
Condition
soever
these
great
ones
seem
to
be
,
they
shall
be
destroyed
,
as
easily
and
utterly
,
without
any
memorial
of
them
left
behind
them
,
as
those
things
are
overthrown
or
blasted
,
that
never
had
any
root
in
the
earth
;
as
namely
,
a
dry
,
dead
stock
of
a
tree
put
into
the
earth
;
or
as
grass
,
that
shooting
up
of
it self
in
the
superficies
of
the
earth
,
and
not
having
any
deep
root
,
is
soon
withered
.
Some
,
I
know
,
understand
this
of
their
being
overturned
in
the
beginning
of
their
Reign
,
before
they
are
well
setled
in
their
greatness
,
or
before
they
have
any
Posterity
to
leave
behind
them
.
But
the
former
Exposition
I
judge
the
better
,
and
most
agreeable
to
that
which
followeth
,
and
he
shall
also
blow
upon
them
,
and
they
shall
wither
,
&c.
that
is
,
The
least
breath
of
Gods
displeasure
shall
soon
bring
them
to
nothing
;
See
the
Note
,
Psal.
103.16
.
Ver.
25.
To
whom
then
will
ye
liken
me
,
or
shall
I
be
equal
?
&c.
]
See
the
Note
above
,
ver.
18.
Ver.
26.
Lift
up
your
eyes
on
high
,
&c.
]
To
wit
,
heavenward
,
as
becomes
men
whom
God
hath
created
with
erect
bodies
,
and
countenances
fit
to
view
the
Heavens
;
and
not
like
the
Beasts
that
have
their
faces
always
groveling
towards
the
earth
:
and
behold
who
hath
created
these
things
,
to
wit
,
these
heavenly
Orbs
,
and
the
glorious
lights
therein
:
Consider
of
what
infinite
Power
,
and
Wisdom
,
and
Majesty
that
God
must
needs
be
,
that
hath
made
all
these
things
,
that
bringeth
out
their
host
by
number
,
he
calleth
them
all
by
names
:
See
the
Note
,
Psal.
147.4
.
by
the
greatness
of
his
might
,
for
that
he
is
strong
in
power
,
not
one
faileth
;
that
is
,
By
reason
of
his
infinite
power
,
when
he
bringeth
out
this
his
heavenly
Host
,
it
is
not
with
him
as
with
other
Generals
,
that
when
they
lead
out
their
Companies
into
the
Fields
,
do
usually
miss
some
of
their
Souldiers
;
not
one
of
his
Host
from
the
Creation
unto
this
time
,
hath
ever
been
wanting
;
but
they
have
all
been
found
in
their
places
,
ready
pressed
to
do
whatever
God
shall
enjoyn
them
.
Ver.
27.
Why
sayest
thou
,
O
Jacob
,
and
speakest
,
O
Israel
?
&c.
]
That
is
,
Considering
the
infinite
Power
and
Wisdom
of
God
before
described
,
why
should
you
ever
and
anon
break
forth
into
such
words
of
despair
,
that
are
Gods
Covenant-people
,
his
Israel
,
the
Posterity
of
Jacob
;
who
because
he
relied
upon
God
,
being
in
danger
of
an
enemy
too
mighty
for
him
,
was
therefore
called
Israel
?
my
way
is
hid
from
the
Lord
,
that
is
,
(
say
the
most
of
Expositors
)
God
takes
no
notice
of
,
or
doth
not
regard
the
Miseries
we
endure
in
Babylon
;
and
my
judgment
is
passed
over
from
my
God
,
that
is
,
He
passeth
over
my
cause
,
and
minds
it
not
,
and
so
he
doth
not
execute
Judgment
upon
those
that
wrong
and
oppress
me
.
Well
,
but
now
the
words
may
be
understood
another
way
,
and
that
very
probably
,
My
way
is
hid
from
the
Lord
,
and
my
Judgment
is
passed
over
from
my
God
,
that
is
,
God
himself
cannot
find
out
a
way
now
to
deliver
us
out
of
our
Captivity
;
the
way
of
judging
and
avenging
us
upon
our
enemies
,
is
so
far
past
all
hope
of
being
effected
,
that
God
himself
cannot
redress
it
;
See
the
Note
,
Job
3.23
.
And
indeed
this
Exposition
some
do
rather
approve
,
because
of
that
which
is
added
in
the
following
verses
.
Ver.
28.
Hast
thou
not
known
,
hast
thou
not
heard
,
&c.
]
See
the
Note
above
,
ver.
21.
that
the
everlasting
God
,
the
Lord
,
the
Creator
of
the
ends
of
the
earth
,
fainteth
not
?
to
wit
,
as
men
usually
do
,
when
their
strength
is
worn
out
with
long
toil
and
labor
.
Gods
not
fainting
is
alledged
to
imply
covertly
,
that
he
was
able
to
do
as
great
and
wonderful
things
for
his
people
,
as
he
had
ever
formerly
done
,
as
being
never
wearied
with
what
he
doth
:
and
with
respect
hereto
it
is
,
that
God
is
termed
here
the
everlasting
God
;
that
is
,
That
God
,
who
from
Eternity
to
Eternity
continueth
always
the
same
unchangeably
;
and
the
Lord
,
the
Creator
of
the
ends
of
the
earth
,
to
imply
,
that
being
therefore
Omnipotent
,
and
having
the
whole
World
,
even
to
the
utmost
ends
of
the
earth
,
as
being
the
work
of
his
hands
,
under
his
power
and
command
,
to
govern
it
as
he
pleaseth
,
it
must
needs
follow
,
that
this
immutable
God
,
that
ceased
not
to
govern
the
whole
World
,
would
much
less
cease
to
take
care
of
his
own
Church
and
people
;
and
that
he
was
able
to
deliver
his
people
,
even
in
Babylon
,
and
from
the
uttermost
ends
of
the
earth
,
as
well
as
if
they
had
been
still
in
the
land
of
Judea
:
there
is
no
searching
of
his
understanding
:
as
if
he
had
said
,
And
how
then
can
you
think
,
that
your
way
should
be
hid
from
such
infinite
Knowledg
?
Or
,
why
should
you
not
think
,
when
you
do
not
understand
how
that
which
God
doth
,
should
tend
to
the
good
of
his
people
,
that
this
may
be
because
the
Wisdom
of
his
Proceedings
may
be
far
above
your
reach
?
Ver.
29.
He
giveth
power
to
the
faint
,
&c.
]
That
is
,
to
those
that
are
ready
to
faint
and
sink
under
great
Afflictions
and
Temptations
,
as
being
no
way
able
to
help
themselves
,
as
it
was
indeed
with
the
Jews
in
the
Babylonian
Captivity
.
Such
as
these
,
and
that
have
humble
thoughts
of
themselves
,
God
doth
usually
strengthen
them
,
and
revive
;
and
is
it
likely
that
he
should
faint
himself
,
that
revives
the
fainting
spirits
of
others
?
Ver.
30.
Even
the
youths
shall
faint
and
be
weary
,
and
the
young
men
shall
utterly
fall
.
]
That
is
,
The
strongest
that
are
,
may
,
and
do
often
,
for
want
of
strength
to
hold
out
,
fail
of
effecting
what
they
undertake
;
which
is
the
rather
said
,
because
such
,
out
of
the
high
conceit
they
have
of
their
own
strength
,
are
many
times
emboldned
to
undertake
things
too
high
for
them
,
and
so
are
ruined
thereby
.
Ver.
31.
But
they
that
wait
upon
the
Lord
,
shall
renew
their
strength
,
&c.
]
The
word
in
the
Hebrew
may
be
translated
,
shall
change
their
strength
;
but
the
meaning
is
,
That
they
that
trust
in
God
,
and
wait
patiently
and
quietly
upon
him
for
the
accomplishment
of
his
promises
,
though
they
may
sometimes
be
ready
to
faint
,
yet
being
strengthned
by
grace
,
shall
again
encourage
themselves
,
and
go
on
chearfully
,
resting
upon
God
for
Deliverance
:
they
shall
mount
up
with
wings
as
Eagles
;
that
is
,
By
mounting
up
in
their
Meditations
concerning
their
God
,
and
all
his
Glorious
Attributes
,
and
the
Glory
which
in
Heaven
he
hath
prepared
for
his
people
;
they
shall
with
great
courage
and
magnanimity
of
Spirit
,
raise
up
themselves
above
all
Difficulties
,
and
Dangers
,
and
Fears
,
and
with
much
confidence
rest
upon
God
,
even
against
all
opposition
that
may
seem
to
threaten
them
in
their
way
.
But
see
the
Note
also
,
Psal.
103.5
.
They
shall
run
,
and
not
be
weary
:
and
they
shall
walk
,
and
not
faint
:
that
is
,
Though
the
accomplishment
of
Gods
Promises
to
them
be
never
so
long
delayed
,
and
though
they
meet
with
never
so
much
Discouragement
;
yet
resting
confidently
upon
God
,
they
shall
hold
out
to
the
end
,
and
couragiously
run
the
Race
that
is
set
before
them
.
CHAP.
XLI
.
VERSE
1.
KEep
silence
before
me
,
O
islands
,
&c.
]
So
usually
in
the
Scripture
all
Transmarine
Countries
are
called
;
See
the
Notes
,
Gen.
10.5
.
and
Psal.
97.1
.
The
scope
of
this
Chapter
is
much
the
same
with
that
in
the
foregoing
Chapter
,
to
wit
,
to
make
known
to
the
Jews
with
what
confidence
they
might
expect
that
deliverance
out
of
Babylon
,
which
God
had
before
promised
them
,
and
doth
here
again
assure
them
of
(
and
so
likewise
that
Redemption
by
Christ
,
whereof
that
deliverance
was
a
type
)
and
what
little
cause
they
had
to
fear
that
any
power
of
that
Heathen
people
,
or
their
Idol-gods
,
should
be
able
to
disappoint
God
of
doing
that
for
his
people
which
he
had
promised
.
And
thus
still
also
by
the
way
they
are
covertly
forewarned
to
take
heed
,
that
whilst
they
continued
in
Babylon
,
they
were
not
drawn
away
to
their
Idolatry
.
Now
accordingly
here
in
the
beginning
of
this
Chapter
,
God
by
the
Prophet
(
as
is
evident
,
ver.
4.
)
challengeth
all
the
Heathen
Nations
round
about
,
to
enter
into
a
fair
and
equal
debate
with
him
,
that
when
he
had
pleaded
his
cause
,
and
they
had
answered
what
they
had
to
say
for
themselves
,
it
might
be
judged
and
determined
,
whether
God
had
not
in
all
Ages
done
that
for
his
people
,
as
they
had
often
found
to
their
cost
,
which
none
of
their
Idol-gods
were
ever
able
to
do
;
and
consequently
whether
there
was
not
very
just
ground
why
his
people
should
quietly
expect
the
accomplishment
of
that
which
God
had
promised
to
do
for
them
,
without
fearing
anything
their
Idol-gods
could
do
to
hinder
him
therein
:
Keep
silence
before
me
,
O
Islands
,
to
wit
,
that
you
may
hear
what
I
shall
say
;
and
let
the
people
renew
their
strength
,
that
is
,
Let
them
take
courage
,
and
strengthen
themselves
with
all
the
Arguments
they
can
;
See
the
Note
,
Chap.
40.31
.
Let
them
come
near
,
then
let
them
speak
;
that
is
,
Let
them
except
what
they
can
against
what
I
say
,
and
say
what
they
can
for
themselves
,
and
for
their
Idol-gods
that
cannot
speak
for
themselves
;
Let
us
come
near
together
to
Judgment
,
that
is
,
Let
us
with
fair
and
equal
terms
on
both
sides
debate
the
matter
,
that
our
Cause
may
be
judged
and
determined
.
And
thus
he
gives
the
Jews
to
understand
,
that
the
very
Heathens
might
be
convinced
of
the
truth
of
that
which
he
had
now
to
say
,
if
they
would
seriously
consider
of
it
.
Ver.
2.
Who
raised
up
the
righteous
man
from
the
east
?
]
To
wit
,
Abraham
,
whom
God
called
out
of
Ur
in
Chaldea
,
that
lay
Eastward
of
Judea
,
raising
his
heart
effectually
to
detest
the
Idolatry
of
the
place
where
he
lived
,
and
readily
to
obey
Gods
command
for
the
leaving
of
his
Country
and
Kindred
,
to
go
to
the
Country
whereto
he
would
carry
him
;
and
who
is
called
here
the
righteous
man
;
because
being
justified
by
faith
,
Gen.
15.6
.
he
did
afterward
approve
himself
a
truly
righteous
man
,
by
continuing
constant
in
the
Worship
of
the
only
true
God
,
and
by
the
general
Justice
and
Righteousness
of
his
Conversation
in
all
other
regards
:
called
him
to
his
foot
,
that
is
,
To
follow
God
whithersoever
he
would
lead
him
,
not
knowing
at
all
whither
it
would
be
;
even
as
servants
being
bidden
,
follow
their
Master
,
though
they
know
not
whither
he
will
carry
them
;
and
being
likewise
afterwards
ready
to
go
to
and
fro
,
as
God
was
pleased
to
appoint
him
,
gave
the
Nations
before
him
,
and
made
him
rule
over
Kings
;
to
wit
,
by
vanquishing
them
;
See
the
Note
before
,
Chap.
40.10
.
he
gave
them
as
the
dust
to
his
sword
,
and
as
driven
stubble
to
his
bow
;
that
is
,
He
did
as
easily
rout
and
subdue
them
,
as
dust
or
stubble
is
driven
away
or
scattered
by
the
wind
.
And
all
this
is
spoken
,
though
more
especially
of
Abraham
,
with
reference
to
that
victory
of
his
over
the
four
Kings
that
had
plundred
Sodom
,
see
Gen.
14.14
.
yet
inclusively
also
of
his
Posterity
,
and
of
the
many
Kings
whom
they
conquered
and
subdued
;
and
all
this
to
shew
with
what
assured
confidence
the
Jews
at
present
might
rely
upon
their
God
,
and
how
little
cause
they
had
to
fear
the
idolatrous
Nations
,
or
their
Idol-gods
,
if
they
would
consider
what
God
had
done
for
their
father
Abraham
,
and
so
for
his
Posterity
successively
:
Who
raised
up
the
righteous
man
from
the
East
?
&c.
as
if
he
should
have
said
,
who
but
the
God
of
Abraham
did
this
?
Or
,
which
of
the
Heathen
gods
ever
did
the
like
?
And
therefore
why
should
Abrahams
Posterity
question
the
deliverance
promised
them
?
When
he
was
in
Chaldea
,
God
carried
him
safely
through
many
dangers
into
the
land
of
Canaan
,
and
did
afterward
do
great
things
for
his
Posterity
;
and
now
you
are
in
bondage
in
Chaldea
,
why
may
not
God
do
the
same
for
you
?
I
know
well
,
that
many
learned
Expositors
do
understand
this
of
Cyrus
,
who
,
say
they
,
was
raised
out
of
the
East
,
that
is
,
Persia
;
that
lay
Eastward
of
Babylon
,
and
is
stiled
the
righteous
man
,
&c.
because
he
did
justly
and
faithfully
what
God
would
have
done
in
executing
vengeance
upon
the
Babylonians
,
and
setting
Gods
people
free
,
and
sending
them
home
into
their
own
Country
.
And
again
,
others
understand
it
of
Christ
;
the
holy
one
,
and
the
just
,
as
he
is
called
,
Act.
3.14
.
and
who
by
the
Gospel
hath
vanquished
and
subdued
many
Nations
.
But
the
former
Exposition
concerning
Abraham
,
I
conceive
is
far
most
probable
;
only
Christ
may
be
included
in
Abraham
,
of
whose
seed
he
came
.
Ver.
3.
He
pursued
them
,
and
passed
safely
,
&c.
]
That
is
,
Abraham
pursued
the
Kings
before
mentioned
with
safety
and
success
,
and
without
any
considerable
loss
or
damage
to
him
or
his
followers
,
Gen.
14.15
.
even
by
the
way
that
he
had
not
gone
with
his
feet
,
that
is
,
In
remote
Countries
where
he
had
never
been
,
and
must
needs
therefore
be
unacquainted
with
their
ways
.
But
in
this
also
,
that
which
he
did
in
his
Posterity
,
may
also
be
included
.
See
the
foregoing
Note
.
Ver.
4.
Who
hath
wrought
and
done
it
?
&c.
]
To
wit
,
all
before
mentioned
concerning
Abraham
,
and
his
Children
successively
in
all
Generations
;
and
with
respect
thereto
therefore
it
follows
,
calling
the
Generations
from
the
beginning
;
that
is
,
Who
,
according
to
his
eternal
fore-knowledg
and
decree
,
hath
from
the
beginning
of
the
World
,
made
and
raised
up
the
Nations
of
the
World
in
their
several
Generations
(
which
the
Apostle
,
Rom.
4.17
.
expresseth
thus
,
and
calleth
those
things
which
be
not
,
as
if
they
were
)
and
hath
ordered
and
disposed
of
them
as
he
pleased
;
and
so
amongst
others
,
the
Posterity
of
Abraham
,
making
them
a
great
and
numerous
people
,
and
doing
great
and
wonderful
things
for
them
in
their
several
Ages
and
Generations
.
It
is
as
if
he
had
said
,
It
was
none
of
your
Idol-gods
that
did
this
,
or
were
able
to
do
it
,
but
I
the
Lord
Jehovah
,
whom
alone
he
and
his
faithful
Posterity
have
always
worshipped
.
I
the
Lord
,
the
first
,
and
with
the
last
I
am
he
;
that
is
,
I
the
eternal
and
ever-living
God
,
who
having
my
being
of
my self
,
was
before
all
things
;
and
that
shall
govern
and
dispose
of
all
things
to
the
last
,
and
subsist
after
all
things
have
an
end
;
the
first
cause
and
the
last
end
of
all
things
,
Rom.
11.36
.
it
is
I
that
have
done
all
these
things
.
Ver.
5.
The
Isles
saw
it
,
and
feared
,
the
ends
of
the
earth
were
afraid
,
&c.
]
Some
apply
this
particularly
to
the
astonishment
of
the
Nations
afar
off
,
when
they
heard
of
Abrahams
Victory
over
the
Kings
that
had
invaded
the
plain
of
Sodom
,
mentioned
before
,
ver.
2
,
3.
But
I
see
no
likelihood
how
that
victory
could
be
such
a
terror
to
Nations
so
remote
,
as
seems
here
to
be
intended
.
However
,
should
that
be
included
,
certainly
it
must
be
principally
meant
of
the
wonderful
works
which
God
wrought
for
the
Israelites
,
the
posterity
of
Abraham
,
and
their
prevailing
over
the
Kings
that
opposed
them
,
when
God
delivered
them
out
of
Egypt
,
and
carried
them
into
Canaan
;
to
wit
,
that
when
the
inhabitants
of
remote
Countries
(
see
the
Note
above
,
ver.
1.
)
saw
what
God
had
done
for
this
his
people
,
they
were
amazed
and
affrighted
(
see
Exod.
15.15
.
and
Josh.
5.1
.
)
Or
,
that
they
saw
that
the
God
of
Israel
that
had
done
these
things
,
was
the
true
God
,
and
that
their
Idols
were
nothing
,
and
were
startled
at
this
.
As
for
the
following
words
,
that
they
drew
near
and
came
,
they
are
added
to
shew
,
that
though
they
were
thus
far
convinced
,
yet
they
would
not
stoop
and
yield
;
but
that
either
they
combined
and
gathered
themselves
together
to
fight
against
the
Israelites
;
or
else
,
that
they
assembled
together
to
encourage
one
another
in
their
Idolatry
;
which
last
agreeth
best
with
that
which
follows
,
ver.
7.
concerning
their
eagerness
to
make
new
Idols
.
Ver.
6.
They
helped
every
one
his
neighbour
,
and
every
one
said
to
his
Brother
,
Be
of
good
courage
.
]
That
is
,
Notwithstanding
their
fore-mentioned
Conviction
and
Astonishment
,
yet
they
continued
obstinately
in
their
Idolatry
,
and
encouraged
one
another
to
oppose
and
fight
against
the
Israelites
,
for
whom
they
saw
God
had
done
such
wonderful
things
;
or
to
hold
fast
to
their
former
Religion
,
and
to
proceed
on
to
the
making
of
new
Idols
.
Ver.
7.
So
the
Carpenter
encouraged
the
Goldsmith
,
&c.
]
To
wit
,
to
make
ready
,
and
bring
the
Gold
or
Silver
plates
wherewith
the
wooden
Idol
which
he
had
made
,
was
to
be
overlaid
;
and
he
that
smootheth
with
the
hammer
,
him
that
smote
the
anvil
;
that
is
,
He
that
polisheth
the
plate
,
encouraged
him
that
wrought
at
the
Forge
;
saying
,
It
is
ready
for
the
sodering
;
that
is
,
It
is
now
sufficiently
beaten
out
at
the
Anvil
;
and
now
it
is
fit
to
joyn
the
pieces
together
with
soder
,
that
they
may
be
fairly
polished
;
or
this
clause
may
be
read
as
it
is
in
the
Margin
,
saying
of
the
soder
,
it
is
good
;
that
is
,
Having
joyned
and
sodered
the
pieces
together
,
they
were
wonderfully
well
pleased
,
and
delighted
with
their
work
,
saying
,
So
,
so
,
this
is
very
handsom
,
the
pieces
are
neatly
sodered
together
;
and
he
fastned
it
with
nails
,
that
it
should
not
be
moved
;
that
is
,
The
Workman
fastned
with
nails
,
either
the
frame
or
plates
sodered
together
,
to
the
wooden
stock
underneath
it
,
that
the
pieces
might
hold
the
firmer
together
;
or
the
Idol
it self
,
being
thus
finished
,
to
some
nail
or
post
,
that
it
may
stand
fast
;
See
the
Notes
,
Chap.
40.19
,
20.
The
scope
of
this
whole
passage
was
to
shew
,
That
the
Nations
being
thus
eargerly
bent
to
go
on
in
their
Idolatry
,
the
Workmen
,
whose
Trade
it
was
to
make
Idols
,
were
very
ready
to
take
hold
of
this
opportunity
to
be
set
on
work
for
the
forging
of
new
Gods
for
them
.
Ver.
8.
But
thou
,
Israel
,
art
my
servant
,
Jacob
whom
I
have
chosen
,
the
seed
of
Abraham
my
friend
.
]
So
Abraham
is
called
,
because
of
his
frequent
communion
and
covenanting
with
God
.
Having
hitherto
shewed
,
purposely
thereby
to
comfort
the
Jews
,
That
the
Heathens
themselves
could
not
say
,
that
ever
their
Idol-gods
had
done
such
great
things
for
them
,
as
he
the
Lord
had
done
for
Abraham
and
his
Posterity
;
hereupon
now
he
addresseth
his
speech
directly
to
them
,
and
with
many
affectionate
Expressions
of
love
,
perswades
them
not
to
fear
their
deliverance
out
of
Babylon
,
which
God
had
now
promised
them
;
and
consequently
also
that
greater
Deliverance
by
Christ
,
whereof
the
other
was
a
type
.
Ver.
9.
Thou
,
whom
I
have
taken
from
the
ends
of
the
earth
,
&c.
]
Some
understand
this
of
Gods
bringing
up
the
Israelites
out
of
Egypt
;
and
accordingly
they
also
understand
the
following
words
,
and
called
thee
from
the
chief
men
thereof
,
of
the
King
and
Nobles
of
Egypt
,
out
of
whose
hands
God
delivered
the
Israelites
.
But
it
is
rather
meant
as
with
reference
to
what
was
said
before
,
ver.
2.
of
Gods
bringing
the
Jews
,
to
wit
,
in
the
loins
of
Abraham
,
out
of
Chaldea
;
and
of
Gods
chusing
Abraham
to
be
the
Father
of
his
people
,
rather
than
of
the
great
ones
in
the
Country
;
and
them
,
his
Posterity
,
to
be
his
peculiar
people
,
rather
than
any
of
the
great
and
mighty
Nations
in
the
World
besides
;
and
said
unto
thee
,
Thou
art
my
servant
;
that
is
,
I
took
thee
to
be
my
Covenant-people
,
that
thou
shouldest
serve
me
according
to
the
Law
I
gave
thee
;
I
have
chosen
thee
,
and
not
cast
thee
away
;
that
is
,
I
have
not
rejected
and
passed
by
thee
,
as
I
did
others
;
or
rather
,
since
I
took
thee
to
be
my
people
,
I
have
never
forsaken
thee
,
or
cast
thee
off
,
as
many
times
thou
hast
given
me
just
cause
to
do
.
Ver.
10.
Fear
thou
not
,
for
I
am
with
thee
;
be
not
dismaied
,
for
I
am
thy
God
,
&c.
]
That
is
,
Though
thou
comest
to
be
in
never
so
sad
and
forlorn
Condition
,
yet
be
not
dismayed
;
I
will
strengthen
thee
,
yea
I
will
help
,
yea
I
will
uphold
thee
with
the
right
hand
of
my
righteousness
,
that
is
,
with
my
righteous
right
hand
,
to
wit
,
mine
Almighty
power
,
wherewith
I
will
faithfully
make
good
my
promises
,
delivering
thee
,
and
executing
just
Vengeance
on
all
thine
Enemies
:
only
we
must
remember
that
what
is
promised
here
to
the
Posterity
of
Abraham
and
Israel
,
must
all
along
also
be
extended
to
Believers
under
the
Gospel
,
the
true
seed
of
Israel
.
Ver.
11.
Behold
,
all
they
that
were
incensed
against
thee
,
shall
be
ashamed
and
confounded
,
&c.
]
That
is
,
Be
they
never
so
many
,
they
shall
be
all
overthrown
,
even
the
mightiest
of
them
;
See
the
Note
,
Psal.
40.14
.
Ver.
12.
Thou
shalt
seek
them
,
and
shalt
not
find
them
,
&c.
]
That
is
,
They
shall
be
utterly
destroyed
;
so
that
there
shall
be
no
danger
of
their
recovering
themselves
to
trouble
thee
again
.
Ver.
13.
For
I
the
Lord
thy
God
will
hold
thy
right
hand
,
&c.
]
That
is
,
I
will
be
,
as
it
were
,
thy
Confederate
;
See
the
Note
,
Prov.
11.21
.
Or
rather
,
I
will
be
thine
aid
upon
all
Occasions
;
as
when
a
man
takes
his
Friend
by
the
hand
,
and
undertakes
to
lead
him
on
his
way
,
to
stand
by
him
,
to
support
,
defend
,
and
help
him
;
See
the
Note
,
Psal.
73.23
.
Or
,
I
will
make
thee
couragious
and
strong
,
saying
unto
thee
,
Fear
not
,
&c.
that
is
,
chearing
thee
up
by
my
Word
and
Spirit
.
Ver.
14.
Fear
not
,
thou
worm
Jacob
,
&c.
]
That
is
,
Though
thou
art
a
poor
despicable
people
in
thine
own
eye
,
and
in
the
Judgment
of
others
,
cast
down
to
the
very
earth
(
see
the
Notes
,
Job
25.6
.
and
Psal.
22.6
.
)
yet
be
not
afraid
.
And
to
the
same
purpose
is
that
which
followeth
,
and
ye
men
of
Israel
,
that
is
,
Though
ye
be
but
poor
mortal
men
,
and
but
few
in
number
,
in
comparison
of
your
enemies
(
for
so
some
read
it
as
it
is
in
the
Margin
,
ye
few
men
of
Israel
)
yet
fear
them
not
.
Ver.
15.
Behold
,
I
will
make
thee
a
new
sharp
threshing
Instrument
,
having
teeth
,
&c.
]
That
is
,
As
poor
a
worm
as
thou
art
,
thou
shalt
break
thine
enemies
in
pieces
,
even
as
a
new
sharp
threshing
Instrument
having
teeth
(
of
which
see
the
Notes
before
,
Chap.
28.27
,
28.
)
doth
break
the
straw
and
chaff
in
threshing
the
Corn
when
being
new
;
it
is
therefore
the
stronger
and
sharper
,
the
pegs
or
teeth
not
having
been
yet
worn
or
blunted
;
thou
shalt
thresh
the
mountains
,
and
beat
them
small
,
and
shalt
make
the
hills
as
chaff
;
that
is
,
Thou
shalt
subdue
and
destroy
the
greatest
,
the
lo●tiest
and
mightiest
of
thine
enemies
.
But
when
,
after
this
Prophecy
of
Isaiah's
,
did
the
Posterity
of
Jacob
do
this
?
I
answer
,
1.
Some
say
this
was
accomplished
when
the
Babylonians
were
destroyed
;
because
though
the
Jews
did
not
do
it
,
yet
God
did
it
upon
their
Prayers
,
and
for
their
sakes
.
2ly
.
Some
understand
it
of
those
glorious
victories
which
God
at
some
times
gave
the
Jews
over
their
enemies
after
their
return
from
the
Babylonian
Captivity
in
the
days
of
the
Maccabees
.
And
3ly
.
others
hold
it
is
meant
of
the
Victories
of
Christ
and
his
people
in
the
days
of
the
Gospel
,
both
spiritual
in
the
subduing
of
all
nations
,
and
bringing
them
under
the
Dominion
of
Christ
by
the
preaching
of
the
Gospel
,
that
sharp
threshing
instrument
,
which
pierceth
to
the
very
soul
,
and
breaks
the
hard
hearts
of
the
most
obstinate
sinners
;
and
external
,
when
the
Church
hath
wonderfully
broken
her
Adversaries
in
pieces
,
even
like
the
chaff
of
the
summer
threshing-floors
,
Dan.
2.35
.
Yea
,
and
some
also
take
in
the
Saints
judging
the
wicked
together
with
Christ
at
the
last
day
,
1
Cor.
6.3
.
And
indeed
I
conceive
these
Victories
of
Christ
and
his
people
in
Gospel-times
,
is
chiefly
here
intended
;
concerning
which
see
also
the
Notes
,
Psal.
149.6
,
7
,
8.
Ver.
16.
Thou
shalt
fan
them
,
and
the
wind
shall
carry
them
away
,
and
the
whirl-wind
shall
scatter
them
,
&c.
]
That
is
,
Thou
shalt
not
only
vanquish
them
and
break
them
in
pieces
,
but
also
disperse
and
scatter
them
;
and
thou
shalt
rejoyce
in
the
Lord
,
&c.
to
wit
,
as
acknowledging
the
Glory
of
all
to
belong
to
him
.
Ver.
17.
When
the
poor
and
needy
seek
water
,
and
there
is
none
,
and
their
tongue
faileth
for
thirst
;
I
the
Lord
will
hear
them
,
I
the
God
of
Israel
will
not
forsake
them
,
]
That
is
,
Because
I
am
their
God
,
I
will
provide
for
them
.
And
this
may
be
meant
of
Gods
taking
care
of
the
poor
afflicted
Jews
,
either
whilst
they
were
Captives
in
Babylon
,
where
most
of
them
were
in
a
very
poor
Condition
,
destitute
of
all
things
necessary
,
even
as
men
ready
to
perish
for
thirst
,
and
no
way
able
to
supply
themselves
in
their
wants
;
or
else
in
their
return
homeward
from
Babylon
,
when
indeed
they
went
through
many
dry
deserts
;
to
wit
,
That
God
would
provide
that
they
should
not
perish
for
want
of
a
supply
of
whatever
should
be
necessary
for
them
.
But
withal
,
I
conceive
it
is
principally
meant
of
Christs
refreshing
poor
souls
troubled
for
sin
,
and
scorched
with
the
fear
of
Gods
fiery
indignation
;
poor
in
Spirit
,
and
thirsting
after
Righteousness
with
the
reviving
Consolations
of
his
Gospel
and
Spirit
,
which
indeed
are
no
where
else
to
be
found
.
Ver.
18.
I
will
open
rivers
in
high
places
,
and
fountains
in
the
midst
of
the
valleys
,
&c.
]
That
is
,
In
all
places
high
and
low
,
Hills
and
Valleys
;
yea
,
in
the
most
desert
places
,
as
it
follows
in
the
next
words
,
I
will
make
the
wilderness
a
pool
of
water
,
&c.
But
the
meaning
is
,
That
rather
than
the
Lord
would
not
supply
his
peoples
wants
(
according
to
what
is
said
in
the
foregoing
Note
)
yea
,
and
that
abundantly
too
;
he
would
provide
for
them
in
a
supernatural
and
miraculous
way
;
yea
,
and
under
this
there
is
also
a
promise
made
of
those
living
waters
wherewith
in
the
days
of
the
Gospel
the
souls
of
poor
sinners
all
the
World
over
,
yea
even
amongst
the
Gentiles
,
should
obtain
that
refreshing
which
was
no
where
else
to
be
had
.
But
for
this
,
see
the
Note
,
Chap.
35.6
.
Ver.
19.
I
will
plant
in
the
wilderness
the
Cedar
,
the
Shittah-tree
,
&c.
]
To
wit
,
a
chief
sort
of
Cedar
,
as
it
is
commonly
said
of
the
wood
whereof
the
boards
and
the
utensils
of
the
Tabernacle
were
made
;
See
the
Note
Exod.
25.5
.
and
the
myrtle
and
the
oyl-tree
,
&c.
that
is
,
the
Olive-tree
;
or
more
generally
,
as
some
will
have
it
,
any
tree
of
the
fruit
whereof
Oyl
is
made
.
The
meaning
is
,
That
God
by
his
Providence
would
so
provide
for
his
people
,
that
their
passage
homeward
from
Babylon
to
Judea
,
should
be
as
commodious
and
convenient
,
even
when
they
travelled
through
the
wildest
deserts
,
as
if
the
way
had
been
all
along
planted
with
store
of
pleasant
shadowy
trees
under
which
they
might
shelter
themselves
from
the
scorching
of
the
Sun
.
But
now
as
this
is
to
be
referred
to
Gospel-times
,
it
must
needs
signifie
the
enlargement
of
the
Church
,
and
the
propagation
of
the
Gospel
,
even
amongst
the
Gentiles
that
were
before
as
a
wild
and
barren
Wilderness
,
amongst
whom
there
should
be
many
men
of
eminent
gifts
and
graces
,
trees
of
Righteousness
,
as
they
are
called
,
Chap.
61.3
.
or
there
should
be
in
the
Church
plenty
of
spiritual
Ordinances
,
Gifts
and
Graces
,
that
should
be
a
shelter
to
men
against
the
scorching
heat
of
Temptations
.
Ver.
20.
That
they
may
see
,
and
know
,
and
consider
and
understand
together
,
that
the
hand
of
the
Lord
hath
done
this
,
&c.
]
As
if
he
had
said
,
The
things
before
mentioned
I
will
do
,
that
all
men
,
not
mine
own
people
only
,
but
the
Gentiles
also
,
may
upon
due
consideration
be
together
full
satisfied
and
convinced
,
that
I
the
Lord
Jehovah
,
the
God
of
Israel
,
have
done
these
things
for
my
people
,
and
so
may
be
satisfied
concerning
mine
Almighty
power
,
in
that
my
works
have
been
far
above
what
any
Idol-gods
have
been
able
to
do
,
and
concerning
my
love
to
,
and
care
over
my
peculiar
people
.
Ver.
21.
Produce
your
cause
,
saith
the
Lord
,
&c.
]
Here
God
by
the
Prophet
returns
to
his
Plea
with
the
Heathen
idolatrous
Nations
,
begun
ver.
1.
and
having
hitherto
pleaded
his
own
cause
against
them
,
and
shewn
what
he
had
done
and
would
do
for
his
people
;
here
now
he
challengeth
the
Idol-gods
,
say
some
,
that
they
should
plead
their
cause
,
and
prove
themselves
Gods
;
or
the
Idolatrous
Nations
,
that
they
should
say
what
they
could
for
their
Idols
:
Produce
your
cause
,
that
is
,
Propound
your
cause
,
that
it
may
be
fairly
tried
;
bring
forth
your
strong
reasons
;
as
if
he
should
have
said
,
You
that
are
wont
to
deride
the
simplicity
of
my
people
for
their
confidence
in
an
invisible
God
,
let
us
now
hear
your
strong
unanswerable
Arguments
and
Demonstrations
(
which
is
spoken
in
a
way
of
derision
)
to
prove
the
Deity
of
your
Idol-gods
.
All
which
is
still
spoken
,
not
only
to
forewarn
Gods
own
people
to
beware
of
such
Idolatry
;
but
also
to
shew
them
,
that
they
had
no
cause
to
fear
that
either
the
Babylonians
or
their
Idol-gods
could
hinder
their
promised
return
into
their
own
Country
.
And
this
he
concludes
with
an
express
asserting
that
this
was
spoken
by
the
King
of
Israel
:
bring
forth
your
strong
reasons
,
saith
the
King
of
Jacob
;
partly
for
the
greater
comfort
of
his
people
,
and
partly
by
way
of
deriding
their
Idol-gods
,
that
could
not
as
Kings
defend
the
people
that
worshipped
them
,
as
he
the
God
of
Israel
did
.
Ver.
22.
Let
them
bring
them
forth
,
&c.
]
That
is
,
Let
the
Nations
bring
forth
their
Idol-gods
,
that
we
may
hear
what
they
can
say
for
themselves
;
or
rather
,
let
the
Idol-gods
bring
forth
their
strong
reasons
,
of
which
mention
was
made
in
the
foregoing
verse
,
to
prove
themselves
Gods
.
And
accordingly
in
the
next
words
there
is
one
particular
way
propounded
,
whereby
they
are
required
to
prove
this
,
namely
,
by
foretelling
future
things
,
as
God
had
often
done
for
the
good
of
his
people
:
Let
them
bring
forth
,
and
shew
as
what
shall
happen
.
As
for
the
next
words
,
let
them
shew
the
former
things
what
they
be
,
&c.
There
is
much
difference
amongst
Expositors
concerning
the
meaning
and
drift
of
them
.
Some
think
that
by
former
things
,
is
meant
(
as
the
words
plainly
seem
to
import
)
things
past
,
and
that
the
telling
of
this
is
required
of
their
Idol-gods
;
because
,
poor
dead
and
dumb
things
,
they
were
not
able
to
do
that
.
The
whole
period
seems
to
intend
as
much
,
as
if
it
had
been
said
,
Let
them
,
if
they
will
be
gods
,
prove
themselves
Omniscient
,
as
the
true
God
is
;
such
as
know
all
things
,
both
things
past
and
things
to
come
:
of
the
first
,
things
past
,
the
words
immediately
following
are
meant
,
let
them
shew
the
former
things
;
that
is
,
Things
that
have
formerly
been
done
,
that
we
may
consider
them
,
and
know
the
latter
end
of
them
;
that
is
,
That
we
may
improve
the
knowledg
of
these
fore-past
things
by
considering
seriously
of
them
,
and
of
the
event
that
followed
thereupon
:
and
then
he
repeats
that
of
foretelling
future
things
;
or
declare
us
things
for
to
come
,
that
being
indeed
incommunicably
proper
to
God
.
Again
others
hold
,
that
by
former
things
,
are
meant
the
things
which
the
Idol-gods
had
formerly
foretold
;
let
them
shew
the
former
things
what
they
be
,
that
is
,
Let
them
tell
us
what
those
things
are
,
which
they
have
formerly
foretold
,
that
we
may
consider
them
,
and
know
the
latter
end
of
them
;
that
is
,
That
we
may
duely
weigh
them
,
and
that
we
may
know
whether
they
came
to
pass
exactly
as
they
were
foretold
,
and
so
may
judge
of
the
question
in
hand
,
whether
they
be
gods
or
no
;
or
else
let
them
at
present
tell
us
what
things
are
to
come
to
pass
hereafter
.
And
lastly
,
others
by
the
former
things
,
understand
the
first
of
future
things
,
which
I
judge
to
be
the
true
meaning
of
the
words
;
Let
them
bring
them
forth
,
and
shew
us
what
shall
happen
:
let
them
shew
the
former
things
what
they
be
;
that
is
,
The
former
of
future
events
;
those
things
that
are
immediately
to
come
to
pass
,
that
we
may
consider
them
,
and
know
the
latter
end
of
them
;
that
is
,
That
considering
seriously
of
them
,
we
may
be
able
to
judge
what
is
like
to
be
the
end
and
event
of
such
things
in
after
times
,
that
so
we
may
accordingly
prepare
to
avoid
the
evil
,
or
fit
ourselves
for
the
good
,
which
we
judge
those
things
are
like
to
produce
.
It
may
be
taken
to
be
all
one
in
effect
,
as
if
it
had
been
ironically
said
,
Let
the
Idol-gods
foretel
those
things
that
are
forthwith
to
come
to
pass
,
and
we
will
by
discourse
and
reason
judge
hereby
of
what
is
like
to
follow
afterward
;
or
else
,
let
the
Idol-gods
foretel
all
things
that
are
to
be
,
the
former
and
the
later
,
from
the
beginning
to
the
end
.
But
may
some
say
,
How
can
the
foretelling
of
future
things
be
mentioned
thus
,
as
that
whereby
they
were
to
prove
themselves
gods
,
seeing
it
is
evident
,
that
the
Idol-gods
amongst
the
Heathens
,
or
rather
the
Devil
by
them
,
did
often
in
their
Oracles
foretel
future
things
?
I
answer
,
It
is
undoubtedly
God
alone
that
can
foretel
all
future
things
infallibly
of
himself
;
and
this
the
Idols
nor
the
Devil
in
them
never
did
,
nor
could
do
.
Their
predictions
were
but
either
natural
or
politick
Conjectures
(
which
by
reason
of
their
great
Knowledge
they
were
the
better
able
to
make
)
and
therefore
their
Oracles
were
usually
so
ambiguous
,
that
whatever
the
event
was
,
they
might
seem
to
have
foretold
the
truth
:
or
else
they
foretold
them
by
some
discovery
they
had
made
of
those
things
from
the
Scriptures
,
or
from
some
command
they
had
received
from
God
concerning
some
thing
they
were
to
do
.
And
all
this
likewise
God
suffered
to
be
done
,
that
they
might
,
in
a
way
of
punishment
for
sin
,
be
the
more
blinded
and
carried
away
by
the
delusions
of
Satan
.
Ver.
23.
Shew
the
things
that
are
to
come
hereafter
,
that
we
may
know
that
ye
are
Gods
,
&c.
]
See
the
foregoing
Note
.
This
is
again
ironically
spoken
;
yea
,
do
good
,
or
do
evil
,
that
is
,
Reward
them
that
faithfully
serve
you
,
and
punish
your
enemies
,
as
before
I
have
shown
that
I
have
done
for
my
people
,
the
Posterity
of
Abraham
;
which
is
also
propounded
as
the
sole
work
of
God
,
there
being
none
but
he
that
can
absolutely
at
his
own
pleasure
both
save
and
destroy
,
James
4.12
.
that
we
may
be
dismayed
,
and
behold
it
together
,
that
is
,
That
we
may
be
astonished
at
the
great
things
you
will
do
(
a
sharp
taunt
)
and
may
joyntly
observe
and
consider
of
it
,
and
so
be
convinced
that
ye
are
Gods
.
Ver.
24.
Behold
,
&c.
]
Here
God
by
the
Prophet
gives
over
reasoning
with
the
Idol-gods
,
and
passeth
sentence
against
them
;
Behold
,
ye
are
of
nothing
,
that
is
,
So
far
ye
are
from
being
able
to
foretel
,
or
do
any
thing
good
or
evil
,
that
indeed
ye
are
nothing
(
as
the
Apostle
speaks
,
1
Cor.
8.4
.
We
know
that
an
Idol
is
nothing
in
the
World
)
that
is
,
As
to
y●●r
being
that
which
men
would
pretend
you
to
be
,
gods
;
all
your
Deities
depend
meerly
upon
the
phancy
and
imagination
of
those
that
worship
you
.
And
much
to
the
same
purpose
is
that
which
followeth
,
and
your
work
of
nought
,
that
is
,
your
Workmanship
,
the
shape
or
figure
which
men
put
upon
you
,
is
nothing
worth
,
or
hath
nothing
divine
in
it
;
or
your
work
is
of
nought
,
that
is
,
you
can
do
nothing
,
neither
good
nor
evil
.
But
now
the
whole
verse
may
be
read
as
it
is
in
the
Margin
,
Behold
,
ye
are
worse
than
nothing
,
to
wit
,
because
so
much
wickedness
was
committed
in
them
;
and
your
work
worse
than
of
a
viper
,
that
is
,
say
some
,
as
having
your
original
from
the
Devil
;
or
you
not
only
do
no
good
,
but
indeed
you
do
much
mischief
to
those
that
worship
you
.
Ver.
25.
I
have
raised
up
one
from
the
North
,
and
he
shall
come
,
&c.
]
Having
in
the
foregoing
verses
derided
the
Vanity
of
the
Heathens
Idol-gods
,
by
challenging
them
to
foretel
future
things
,
or
to
do
good
or
evil
(
neither
of
which
it
was
sure
they
could
do
)
here
now
by
both
those
evidences
God
doth
again
assert
himself
to
be
the
only
true
God
,
namely
,
because
he
had
foretold
,
and
doth
here
again
foretel
the
great
things
he
would
do
for
his
people
in
future
times
:
I
have
raised
up
one
from
the
North
,
that
is
,
I
have
determined
he
shall
be
raised
up
,
&c.
and
he
shall
come
;
from
the
rising
of
the
Sun
shall
he
call
upon
my
name
:
it
is
a
very
difficult
place
,
and
therefore
Expositors
differ
much
in
their
Judgments
concerning
the
person
here
intended
.
First
,
some
understand
this
one
to
be
the
Chaldean
,
or
Nebuchadnezzar
their
King
,
who
are
usually
said
in
the
Prophets
to
have
come
from
the
North
(
as
we
see
,
Jer.
1.13
,
15.
and
so
in
many
other
places
)
and
yet
it
might
be
withal
said
,
that
from
the
rising
of
the
Sun
,
that
is
,
from
the
East
,
he
should
call
upon
Gods
name
,
because
Chaldea
,
as
some
say
,
lay
North-east
from
Judea
;
and
because
Nebuchadnezzar
did
there
acknowledg
the
God
of
Israel
to
be
the
most
High
God
that
ruleth
and
governeth
the
whole
World
,
and
spake
very
honourably
of
him
;
See
Dan.
3.26
,
28
,
29.
and
4.34
,
37.
and
to
his
great
Victories
not
only
over
Judea
,
but
likewise
over
many
other
Nations
,
that
in
the
last
words
may
well
be
applied
:
and
he
shall
come
upon
Princes
,
as
upon
mortar
,
&c.
that
is
,
He
shall
subdue
them
and
trample
upon
them
as
easily
as
Mortar
is
trodden
under
mens
feet
.
Secondly
,
others
understand
the
first
clause
,
I
have
raised
up
one
from
the
North
,
and
he
shall
come
(
as
is
before
said
)
of
the
Babylonians
that
from
the
North
were
called
against
Judea
;
and
the
second
clause
,
from
the
rising
of
the
Sun
shall
he
call
upon
my
name
;
of
Cyrus
,
who
was
raised
up
of
God
against
Babylon
,
and
whose
people
,
say
they
,
lay
Eastward
of
Babylon
.
And
thus
they
conceive
that
two
great
changes
are
here
foretold
,
which
none
at
this
time
could
have
imagined
,
to
wit
,
1.
That
God
would
raise
up
the
Babylonians
in
the
North
,
that
should
become
a
mighty
Empire
,
and
should
be
a
sore
scourge
to
Judea
,
and
carry
away
Gods
people
Captives
into
a
strange
Country
.
And
2ly
.
that
the
Medes
and
Persians
should
afterwards
from
the
East
break
in
pieces
the
Empire
of
Babylon
,
and
dismiss
the
Jews
from
their
Captivity
.
And
indeed
against
this
Exposition
there
can
be
nothing
well
objected
,
but
that
in
our
Translation
both
clauses
seem
apparently
to
speak
of
one
and
the
same
person
:
I
have
raised
up
one
from
the
North
,
and
he
shall
come
:
from
the
rising
of
the
Sun
shall
he
call
upon
my
name
.
Thirdly
,
others
therefore
do
rather
understand
both
clauses
of
Cyrus
,
who
came
against
Babylon
with
an
Army
of
Medes
that
lay
more
northerly
from
Babylon
;
and
Persians
that
lay
more
easterly
to
it
,
(
and
therefore
is
here
said
to
be
raised
up
of
God
,
from
the
North
and
from
the
rising
of
the
Sun
)
and
trampled
the
Princes
of
that
great
Empire
like
mortar
under
his
feet
;
and
may
well
be
said
to
have
called
upon
Gods
name
with
reference
to
that
Proclamation
of
his
,
Ezra
1.2
.
when
he
gave
liberty
to
the
Jews
to
return
into
their
own
Country
,
wherein
he
did
plainly
acknowledge
the
Lord
Jehovah
,
the
God
of
Heaven
,
to
be
the
Author
of
all
his
Victories
.
But
fourthly
,
others
hold
,
and
I
think
most
probably
,
that
God
doth
here
again
assert
,
as
an
evidence
of
that
his
Omniscience
and
Omnipotency
,
which
could
not
be
found
in
the
Idol-gods
,
that
which
he
had
said
before
,
ver.
2.
concerning
his
calling
of
Abraham
,
and
in
him
his
Posterity
,
out
of
Chaldea
(
which
lying
North-east
of
Palestina
,
it
is
therefore
said
,
that
God
raised
him
from
the
North
,
and
from
the
rising
of
the
Sun
)
and
making
them
victorious
over
so
many
Nations
.
And
thus
under
this
seed
of
Abraham
,
even
Christ
also
may
be
comprehended
,
who
should
subdue
all
his
peoples
spiritual
enemies
,
Sin
,
Death
,
and
the
Devil
,
the
Prince
of
the
World
;
and
by
the
preaching
of
the
Gospel
bring
all
Nations
to
the
obedience
of
the
Faith
;
or
rather
,
the
Church
of
Christ
,
the
true
seed
of
Abraham
,
who
should
be
gathered
from
all
quarters
of
the
World
(
for
though
the
North
and
East
are
only
mentioned
,
as
in
like
manner
the
East
and
the
West
,
Matth.
8.11
.
under
these
all
other
parts
are
comprised
,
as
we
find
it
more
fully
afterwards
expressed
,
Chap.
43.5
,
6.
I
will
bring
thy
seed
from
the
East
,
and
gather
thee
from
the
West
;
I
will
say
to
the
North
,
Give
up
;
and
to
the
South
,
Keep
not
back
)
and
should
serve
God
and
call
upon
his
name
,
and
so
by
his
aid
and
assistance
should
subdue
all
their
enemies
,
and
tread
them
under
their
feet
.
Ver.
26.
Who
hath
declared
from
the
beginning
,
that
we
may
know
?
&c.
]
That
is
,
Who
of
all
your
Idol-gods
hath
from
their
first
beginning
,
or
long
before
(
as
it
is
in
the
following
branch
)
foretold
things
to
come
,
as
I
have
done
in
those
things
that
I
have
foretold
concerning
Abraham
and
his
seed
?
(
See
the
foregoing
Note
)
or
particularly
concerning
their
deliverance
out
of
Babylon
;
that
we
may
know
,
to
wit
,
which
of
them
it
is
that
hath
so
done
,
or
what
the
things
are
which
he
did
so
foretel
,
and
whether
they
came
to
pass
accordingly
;
and
so
whether
he
be
indeed
a
God
,
as
he
is
pretended
to
be
?
and
before
time
,
that
we
may
say
,
He
is
righteous
?
that
is
,
who
of
your
Idol-gods
have
before
time
made
known
such
future
things
,
that
we
may
acknowledg
that
he
hath
rightly
foretold
them
,
and
that
he
is
to
be
justified
and
allowed
of
in
his
claim
to
a
Godhead
?
And
this
indeed
agreeth
with
that
expression
of
our
Saviours
,
Wisdom
is
justified
of
her
Children
,
Mat.
11.14
.
yea
there
is
none
that
sheweth
,
that
is
,
There
is
never
an
one
of
their
Idols
that
ever
did
,
or
indeed
can
foretel
what
shall
be
hereafter
;
yea
,
there
is
none
that
declareth
,
that
is
,
There
is
neither
Priest
nor
Prophet
,
that
being
inspired
by
these
their
Gods
,
either
do
,
or
can
declare
from
them
what
shall
come
to
pass
in
future
times
;
yea
,
there
is
none
that
heareth
your
words
,
as
if
he
should
have
said
,
And
indeed
ye
are
all
dumb
Gods
;
and
therefore
there
is
no
hearing
of
any
such
thing
from
you
,
or
from
any
body
to
whom
you
have
imparted
it
.
Ver.
27.
The
first
shall
say
to
Zion
,
&c.
]
God
,
as
I
conceive
,
doth
here
speak
of
himself
in
a
third
person
.
But
it
is
all
one
in
effect
as
if
he
had
said
,
I
the
Lord
,
who
am
absolutely
the
first
,
not
having
any
dependance
upon
any
other
,
(
See
the
Note
above
,
ver.
4.
)
or
that
did
first
undertake
to
prove
my self
the
only
true
and
living
God
,
by
foretelling
things
to
come
,
and
afterwards
challenged
the
Heathens
Idol-gods
,
if
they
could
,
to
do
the
like
(
See
the
Notes
above
,
ver.
1
,
2.
and
ver.
21
,
22.
)
I
the
first
,
shall
say
to
Zion
,
Behold
,
behold
them
:
that
is
,
say
some
,
I
will
before-hand
make
known
to
my
people
,
first
the
coming
of
the
Babylonians
upon
them
to
punish
them
for
their
sins
,
and
after
the
coming
of
the
Medes
and
Persians
to
destroy
Babylon
,
and
to
deliver
them
out
of
their
Captivity
;
or
,
I
will
say
to
Zion
,
Behold
my
Servants
the
Prophets
,
who
shall
foretel
future
things
to
you
,
or
that
shall
bring
you
tidings
of
the
accomplishment
of
those
things
that
I
had
foretold
you
:
or
rather
,
I
will
say
to
Zion
for
her
comfort
,
Behold
,
Behold
them
,
that
is
,
Behold
my
people
,
whom
you
thought
utterly
lost
,
are
now
brought
back
from
their
Captivity
;
and
so
poor
Zion
that
lay
desolate
before
like
a
very
wilderness
,
shall
then
see
her
Children
come
flocking
in
to
her
in
great
abundance
:
and
I
will
give
to
Jerusalem
one
that
bringeth
good
tidings
,
that
is
,
Such
as
shall
bring
them
good
tidings
,
to
wit
,
both
concerning
their
return
from
Babylon
,
and
that
likewise
which
was
signified
thereby
,
the
glad
tidings
of
the
Gospel
;
See
the
Note
,
Chap.
40.9
.
This
is
that
which
I
conceive
may
most
probably
be
intended
in
this
verse
.
But
yet
I
know
there
are
divers
learned
Expositors
that
do
otherwise
understand
these
words
.
As
the
first
branch
,
the
first
shall
say
to
Zion
,
Behold
,
behold
them
:
some
understand
of
the
first
of
the
Jews
that
should
come
home
from
Babylon
,
to
wit
,
That
they
should
with
great
joy
make
known
the
approach
of
Gods
people
,
Behold
,
here
our
Brethren
come
in
great
multitudes
.
And
again
,
some
understand
it
of
Christ
,
the
chief
and
head
of
the
Church
;
yea
,
the
only
Prophet
of
his
Church
,
from
whom
all
the
Prophets
that
were
at
any
time
inspired
,
did
receive
their
Prophecies
;
to
wit
,
That
he
should
make
known
the
accomplishment
of
those
things
that
had
been
foretold
concerning
the
days
of
the
Gospel
.
Yea
,
and
some
understand
it
particularly
of
the
Baptist
,
who
was
the
first
that
proclaimed
the
coming
of
the
promised
Messiah
.
And
so
for
the
last
clause
,
and
I
will
give
to
Jerusalem
one
that
bringeth
good
tidings
,
they
understand
it
solely
of
those
that
should
be
sent
to
preach
the
glad
tidings
of
the
Gospel
.
Ver.
28.
For
I
beheld
,
and
there
was
no
man
,
&c.
]
God
having
challenged
the
Heathens
Idol-gods
to
appear
,
as
it
were
,
in
open
Judgment
,
that
upon
a
debate
betwixt
him
and
them
,
it
might
be
determined
whether
they
were
true
Gods
or
no
;
upon
default
of
appearance
,
as
I
may
say
,
he
takes
the
Cause
pro
confesso
,
and
as
a
Judge
,
pronounceth
Sentence
against
them
,
that
they
were
no
gods
,
but
meer
Counterfeits
;
For
I
beheld
,
and
there
was
no
man
;
that
is
,
I
looked
about
to
see
whether
any
did
appear
,
or
whether
any
of
these
Idol-gods
,
or
their
Worshippers
,
would
undertake
to
prove
them
to
be
gods
,
and
found
there
was
none
;
even
amongst
them
,
that
is
,
amongst
the
Idolaters
and
their
Idol-gods
;
and
there
was
no
Counsellor
,
that
when
I
asked
of
them
,
could
answer
a
word
;
that
is
,
There
was
none
that
would
undertake
to
plead
their
Cause
,
and
that
could
answer
me
a
word
,
when
I
had
challenged
them
to
say
what
they
could
;
Or
,
there
was
none
that
did
so
much
as
go
about
to
consult
together
what
answer
they
should
give
;
which
indeed
agreeth
with
a
like
passage
,
Chap.
45.21
.
Tell
ye
,
and
bring
them
near
,
yea
,
let
them
take
counsel
together
.
Ver.
29.
Behold
,
they
are
all
vanity
,
&c.
]
To
wit
,
all
the
Idol-gods
,
their
works
are
nothing
,
see
the
Note
before
,
ver.
24.
But
now
it
may
be
also
extended
to
the
Idolaters
,
to
wit
,
that
they
are
all
vanity
;
that
is
,
Vain
and
foolish
;
and
that
their
works
are
nothing
,
that
is
,
The
Idols
they
make
,
and
all
the
service
they
perform
to
them
,
are
meer
lost
labour
;
which
may
be
thought
the
more
probable
,
because
of
the
following
words
,
their
molten
Images
are
wind
and
confusion
,
that
is
,
There
is
no
profit
in
them
;
yea
rather
,
they
are
hurtful
.
CHAP.
XLII
.
VERSE
1.
BEhold
my
servant
,
&c.
]
Some
learned
Expositors
are
of
opinion
,
that
this
Prophecy
might
be
intended
concerning
Cyrus
,
as
he
was
a
type
of
Christ
;
and
that
because
there
are
several
passages
in
this
Chapter
,
that
are
the
same
in
effect
with
others
in
the
44
,
and
45.
Chapters
,
where
Cyrus
is
expresly
named
;
and
whereas
it
may
be
objected
,
that
some
passages
here
cannot
with
any
probability
be
understood
of
Cyrus
;
to
this
they
answer
,
That
in
other
like
Prophecies
,
where
both
Christ
,
and
likewise
David
and
Solomon
,
as
types
of
Christ
,
are
joyntly
intended
,
there
are
some
passages
that
cannot
properly
be
applied
to
the
types
,
but
only
to
Christ
,
who
was
chiefly
intended
;
See
the
Notes
,
Psal.
2.1
.
and
16.8
.
and
22.1
.
and
45.1
.
and
72.1
.
But
though
it
may
be
questioned
whether
it
were
meant
of
the
Jews
return
out
of
Babylon
,
and
so
of
Cyrus
,
whom
God
made
use
of
as
his
Servant
in
that
great
work
;
there
can
be
no
question
made
,
but
that
it
was
principally
intended
concerning
Christ
;
because
St.
Matthew
tells
us
that
what
the
Prophet
saith
here
in
the
first
four
verses
,
was
fulfilled
in
Christ
,
Matth.
12.17
,
18.
&c.
It
is
usual
with
the
Prophets
when
they
foretel
things
hard
to
be
believed
,
therewith
to
joyn
some
Prophecy
concerning
Christ
;
the
reason
whereof
see
in
the
Note
,
Chap.
7.14
.
But
here
a
more
particular
reason
may
be
given
of
that
which
is
here
prophecied
of
Christ
.
God
having
in
the
foregoing
Chapter
proved
himself
to
be
the
only
true
God
,
by
that
whereby
the
Idol-gods
,
as
he
there
tells
them
,
could
not
prove
their
Deities
;
namely
,
by
foretelling
future
things
,
which
he
would
do
for
the
seed
of
Abraham
,
and
not
only
in
their
deliverance
out
of
Babylon
,
but
also
in
that
greater
work
of
their
Redemption
by
Christ
,
whereof
that
was
a
type
;
and
how
Christ
and
those
whom
he
should
send
forth
,
should
bring
them
the
glad
tidings
of
the
accomplishment
of
the
great
mercies
here
foretold
(
See
the
Notes
,
Chap.
40.25
,
27.
)
Here
he
proceeds
on
in
these
his
Prophecies
concernning
Christ
,
Behold
my
servant
,
to
wit
,
Christ
;
who
though
he
were
the
only
begotten
Son
of
God
,
yet
is
here
called
Gods
Servant
,
with
respect
to
his
humane
nature
,
wherein
he
took
upon
him
the
form
of
a
servant
,
Phil.
2.7
.
and
as
man
,
was
bound
to
serve
God
in
a
thorough
obedience
to
his
Laws
;
but
especially
because
of
that
singular
Office
of
the
Mediator
,
which
God
had
imposed
upon
him
;
whom
I
uphold
,
to
wit
,
That
he
may
not
sink
under
my
wrath
which
he
is
to
bear
for
sinners
;
nor
under
any
other
difficulty
or
discouragement
which
he
shall
meet
with
in
the
discharge
of
his
Office
,
but
may
thoroughly
fulfil
it
;
mine
elect
,
that
is
,
whom
from
eternity
I
elected
to
this
service
,
and
who
is
indeed
,
both
in
regard
of
the
transcendent
dignity
of
his
Office
,
and
the
dearness
of
his
person
,
and
his
exact
discharge
of
his
Office
,
my
choice
Servant
,
in
whom
my
soul
delighteth
;
that
is
,
whom
I
dearly
love
,
and
through
whom
,
and
for
whose
sake
only
I
am
well
pleased
with
others
,
Eph.
1.6
.
I
have
put
my
spirit
upon
him
,
See
the
Note
,
Chap.
11.2
.
he
shall
bring
forth
Judgment
to
the
Gentiles
,
that
is
,
He
shall
cause
his
Gospel
to
be
published
,
not
to
the
Jews
only
,
but
also
to
the
Gentiles
,
and
thereby
set
up
his
Kingdom
amongst
them
,
and
rule
and
govern
them
as
his
peculiar
people
;
See
the
Notes
,
Chap.
2.3
,
4.
Ver.
2.
He
shall
not
cry
,
nor
lift
up
,
nor
cause
his
voice
to
be
heard
in
the
streets
.
]
It
is
expresly
noted
of
Christ
,
that
sometimes
in
his
preaching
he
lifted
up
his
voice
and
spake
very
loud
;
as
John
7.37
.
In
the
last
day
,
that
great
day
of
the
feast
,
Jesus
stood
and
cried
,
saying
,
If
any
man
thirst
,
let
him
come
unto
me
and
drink
.
The
meaning
therefore
of
that
which
is
here
prophecied
concerning
Christ
,
is
rather
,
1.
That
this
great
King
of
the
Church
should
make
no
great
noise
in
the
World
,
that
he
should
come
to
his
people
in
an
humble
and
low
Condition
,
without
any
of
that
stir
or
noise
that
useth
to
be
where
earthly
Kings
and
Potentates
come
in
Pomp
and
State
to
any
place
.
Or
2ly
.
That
he
should
be
most
humble
,
and
meek
,
and
gentle
,
not
seeking
the
applause
of
men
in
a
boasting
way
,
not
seeking
to
awe
and
keep
under
his
people
by
loud
clamours
and
threatnings
,
as
earthly
Kings
often
use
to
do
,
nor
endeavouring
to
carry
on
his
Cause
in
a
passionate
and
clamorous
way
,
as
men
are
wont
to
do
,
that
not
being
able
to
convince
men
by
strength
of
Argnment
,
do
then
assay
to
overbear
men
by
passionate
and
loud
speaking
;
whence
it
is
that
the
Apostle
joyns
wrath
,
and
anger
,
and
clamour
,
together
,
Eph.
4.31
.
And
this
Exposition
may
seem
indeed
the
more
probable
,
because
in
Matth.
12.19
.
this
place
is
cited
thus
,
He
shall
not
strive
nor
cry
,
&c.
and
it
is
purposely
cited
by
the
Evangelist
in
that
place
,
to
shew
how
fully
that
was
accomplished
in
Christ
,
which
our
Prophet
had
foretold
concerning
the
Humility
,
Meekness
,
and
Calmness
of
Spirit
that
should
be
in
the
promised
Messiah
;
for
having
related
how
the
Pharisees
were
enraged
against
him
for
a
Miracle
that
he
had
wrought
,
and
how
Christ
thereupon
did
not
so
much
as
contend
with
them
,
but
only
withdrew
himself
from
thence
to
another
place
,
that
he
might
not
,
when
they
were
in
such
a
rage
,
provoke
them
any
further
,
ver.
14
,
15.
and
charged
the
people
not
to
make
known
the
Miracles
that
presently
after
he
wrought
in
another
place
,
ver.
16.
he
adds
ver.
17
,
18
,
19.
That
it
might
be
fulfilled
which
was
spoken
by
Esaias
the
Prophet
,
saying
,
Behold
my
Servant
whom
I
have
chosen
,
&c.
He
shall
not
strive
nor
cry
,
neither
shall
any
man
hear
his
voice
in
the
streets
.
Ver.
3.
A
bruised
reed
shall
he
not
break
,
&c.
]
That
is
,
Those
that
are
as
a
cracked
and
bruised
Cane
or
Reed
which
men
are
wont
to
break
in
pieces
and
throw
away
as
good
for
nothing
;
and
the
smoking
(
or
dimly
burning
)
flax
shall
he
not
quench
;
that
is
,
Those
that
are
as
the
wick
of
a
Candle
that
burns
dimly
,
or
as
a
snuff
that
hath
more
smoke
than
light
,
and
is
even
ready
to
go
out
,
which
men
are
wont
to
cast
away
,
or
at
least
to
put
them
quite
out
.
They
that
understand
this
of
Cyrus
as
a
type
of
Christ
,
do
apply
it
thus
,
That
he
did
not
despise
and
destroy
the
people
of
God
,
whom
he
found
in
Babylon
in
a
low
Condition
,
under
extream
Bondage
and
Slavery
;
but
on
the
contrary
was
very
tender
over
them
,
and
rescued
them
out
of
the
hands
of
their
Oppressors
,
and
sent
them
home
with
honour
into
their
own
Country
.
But
it
is
questionless
meant
of
Christ
.
And
though
it
may
be
extended
to
his
patience
,
and
gentleness
,
and
forbearance
towards
the
worst
,
as
appears
by
the
Evangelists
citing
this
place
,
with
respect
to
Christs
yielding-carrage
towards
the
Pharisees
(
See
the
foregoing
Note
)
yet
I
conceive
it
is
chiefly
meant
of
Christs
Gentleness
and
Clemency
towards
the
weaker
sort
of
Christians
,
and
those
that
are
sorely
troubled
and
wounded
in
Conscience
for
sin
.
1.
He
will
not
drive
those
to
despair
by
dealing
over-rigorously
and
roughly
with
them
that
are
poor
brooken-hearted
sinners
,
and
that
are
through
the
Affrightments
of
Sin
and
Satan
,
and
the
weakness
of
their
Faith
,
ready
to
sink
in
despair
,
like
a
wick
of
a
Candle
that
is
even
ready
to
go
out
,
but
will
rather
cherish
and
encourage
them
,
and
blow
up
that
spark
of
Faith
that
is
in
them
.
And
2ly
.
he
will
not
cast
off
those
that
have
but
a
weak
measure
of
Grace
,
Piety
and
Goodness
,
that
are
like
smoking
flax
,
in
that
the
light
of
Grace
is
hardly
discernable
by
reason
of
those
strong
corruptions
wherewith
it
is
in
a
manner
overwhelmed
,
but
will
bear
with
them
,
and
cherish
them
,
till
Grace
grow
stronger
in
them
.
As
for
the
last
clause
,
he
shall
bring
forth
Judgment
unto
truth
;
it
is
much
the
same
with
that
,
ver.
1.
he
shall
bring
forth
Judgment
to
the
Gentiles
;
and
the
meaning
therefore
seems
to
be
,
That
by
the
preaching
of
the
Gospel
,
he
should
set
up
his
Kingdom
among
his
people
faithfully
,
according
to
what
he
had
promised
;
or
that
he
should
judge
and
govern
his
people
truly
,
according
to
the
rule
of
the
Gospel
.
And
thus
this
may
be
added
by
way
of
explaining
the
former
words
,
namely
,
by
shewing
,
that
though
Christ
should
deal
very
gently
with
the
weakest
of
true
Believers
and
true
Penitents
,
yet
he
would
not
cherish
any
in
their
sins
,
nor
shew
any
favour
to
Hypocrites
,
and
profane
obstinate
Despisers
of
the
grace
that
was
tendered
them
.
Ver.
4.
He
shall
not
fail
,
nor
be
discouraged
,
&c.
]
That
is
,
He
shall
not
faint
nor
be
disheartned
from
going
on
in
his
work
by
any
hard
labor
or
grievous
sufferings
;
yea
,
though
all
the
World
oppose
him
,
he
shall
courageously
go
on
;
till
he
have
set
Judgment
in
the
earth
,
that
is
,
Till
by
the
preaching
of
the
Gospel
he
hath
setled
a
Church
upon
earth
,
and
therein
hath
established
his
Kingdom
,
even
that
Government
whereby
he
sets
up
his
Throne
in
the
hearts
of
his
people
,
and
works
a
thorough
Reformation
in
them
,
bringing
the
whole
man
to
the
obedience
of
his
will
,
and
whereby
he
subdueth
all
contrary
powers
which
resist
and
oppose
the
exercise
of
his
Kingly
power
,
for
the
good
of
his
Church
and
people
;
and
with
respect
unto
this
last
I
conceive
it
is
,
that
these
words
of
the
Prophet
are
rendred
by
the
Evangelist
,
till
he
send
forth
judgment
unto
victory
,
Matth.
12.20
.
and
the
Isles
shall
wait
for
his
Law
,
that
is
,
even
the
Gentiles
in
the
remotest
parts
of
the
earth
shall
with
all
greediness
embrace
his
Gospel
,
the
Law
whereby
he
will
judge
and
govern
his
people
.
Now
because
they
that
do
so
,
must
needs
trust
in
him
for
life
eternal
,
therefore
is
this
clause
expressed
thus
,
Matth.
12.21
.
and
in
his
name
shall
the
Gentiles
trust
.
Ver.
5.
Thus
saith
God
the
Lord
,
he
that
created
the
Heavens
,
and
stretched
them
out
,
&c.
]
See
the
Note
,
Psal.
104.2
.
Ver.
6.
I
the
Lord
have
called
thee
in
righteousness
,
&c.
]
By
God
the
Fathers
calling
Christ
(
the
like
whereto
is
also
said
of
Cyrus
as
a
type
of
Christ
,
Chap.
45.4
.
I
have
called
thee
by
thy
name
)
may
be
meant
,
either
his
fore-appointing
him
to
the
Office
of
the
Mediator
(
See
the
Note
above
,
ver.
1.
)
or
his
actual
bringing
him
to
the
undertaking
of
this
Office
by
his
Incarnation
,
and
by
his
inauguration
thereto
whilst
he
was
upon
earth
;
according
to
the
like
Expressions
we
find
elsewhere
of
Gods
calling
for
a
Famine
,
2
King
.
8.1
.
and
of
his
calling
the
Generations
from
the
beginning
,
Chap.
41.4
.
And
if
we
take
it
thus
,
we
must
know
,
that
this
is
spoken
of
as
done
already
,
I
have
called
thee
,
only
to
imply
the
certainty
of
it
.
As
for
those
words
(
in
righteousness
)
I
have
called
thee
in
righteousness
,
the
meaning
thereof
is
,
either
1.
That
Christ
was
designed
to
this
Office
in
a
just
and
righteous
way
,
namely
,
by
commission
from
God
,
whose
will
is
the
sure
rule
of
righteousness
,
as
the
Apostle
saith
,
Heb.
5.4
,
5.
that
he
took
not
this
Honour
to
himself
;
and
that
too
not
without
his
own
free
consent
,
See
the
Notes
,
Psal.
40.7
,
8.
Or
,
2ly
.
That
God
called
him
in
faithfulness
that
he
might
perform
the
Promises
which
he
had
made
unto
his
people
;
and
will
hold
thine
hand
,
and
will
keep
thee
,
that
is
,
I
will
direct
,
support
and
defend
thee
:
See
the
Notes
,
ver.
1.
and
Chap.
41.13
.
Psal.
16.8
.
and
73.23
.
and
give
thee
for
a
Covenant
of
the
people
,
that
is
,
to
be
the
Mediator
,
the
Messenger
,
Mal.
3.1
.
the
Surety
and
the
Ratifier
of
that
Covenant
of
Grace
which
God
hath
made
with
his
people
;
i.e.
with
the
people
of
Israel
(
who
are
primarily
here
intended
,
and
therefore
distinguished
here
from
the
Gentiles
)
and
then
also
with
all
Believers
taken
into
the
same
Church
with
them
;
for
a
light
of
the
Gentiles
,
that
is
,
to
enlighten
their
minds
,
and
chear
up
their
hearts
;
See
the
Note
,
Chap.
9.2
.
Ver.
7.
To
open
the
blind
eyes
,
&c.
]
That
is
,
To
enlighten
mens
minds
,
that
were
by
nature
spiritually
blind
;
See
the
Note
,
Chap.
35.5
.
to
bring
out
the
Prisoners
from
the
prison
;
and
them
that
sit
in
darkness
,
out
of
the
Prison-house
;
that
is
,
To
rescue
poor
sinners
out
of
the
Bondage
of
Satan
,
Sin
and
Death
;
and
so
out
of
that
blindness
and
woful
misery
wherein
they
lay
,
which
may
well
be
called
the
darkness
of
the
Devils
Dungeon
;
See
the
Note
,
Chap.
9.2
.
Ver.
8.
I
am
the
Lord
,
&c.
]
It
is
in
the
Hebrew
,
I
am
Jehovah
,
which
imports
a
God
that
hath
his
being
of
himself
,
and
from
whom
all
things
have
their
being
;
that
is
my
name
,
that
is
,
that
peculiar
name
whereby
I
have
made
my self
known
to
my
people
Israel
,
and
whereby
I
will
be
distinguished
from
all
Idols
and
false
gods
that
have
their
being
from
others
;
See
the
Notes
,
Exod.
3.14
.
and
6.3
.
and
my
glory
will
I
not
give
to
another
,
neither
my
praise
to
graven
Images
;
that
is
,
The
Glory
and
Praise
of
being
the
only
true
God
,
or
the
Glory
of
an
exact
accomplishing
what
I
have
foretold
should
be
,
which
is
that
whereby
God
had
before
undertaken
to
prove
himself
the
only
true
God
;
See
the
Notes
,
Chap.
41.
22
,
23
,
25
,
&c.
It
seems
therefore
that
the
Lord
having
finished
the
foregoing
Prophecy
concerning
Christ
,
doth
here
again
hereupon
assert
,
That
he
,
the
God
of
Israel
,
whose
name
was
Jehovah
,
that
had
foretold
these
things
,
was
the
only
true
God
.
Ver.
9.
Behold
,
the
former
things
are
come
to
pass
,
&c.
]
That
is
,
The
several
things
which
from
time
to
time
I
have
long
before-hand
foretold
my
people
,
have
been
all
accomplished
in
their
several
seasons
;
and
new
things
do
I
declare
,
to
wit
,
concerning
the
destruction
of
Babylon
,
the
return
of
Gods
people
into
their
own
land
,
and
their
greater
deliverance
by
Christ
;
before
they
spring
forth
,
I
tell
you
of
them
,
that
is
,
long
before
there
is
any
appearance
or
any
probable
sign
of
any
such
thing
.
It
is
as
if
he
had
said
:
As
sure
as
the
former
things
have
been
accomplished
,
so
surely
shall
these
things
also
,
which
I
now
foretel
,
come
to
pass
.
And
thus
the
Lord
doth
re-assume
his
former
Argument
of
proving
himself
to
be
the
only
true
God
,
by
his
foretelling
future
things
:
See
the
Notes
,
Chap.
41.22
,
27.
Ver.
10.
Sing
unto
the
Lord
a
new
Song
,
&c.
]
That
is
,
say
some
,
an
exquisite
song
;
or
rather
,
a
new
Song
,
to
set
forth
a
new
work
of
wonder
which
God
would
work
;
for
indeed
this
is
said
with
reference
to
that
,
ver.
9.
and
new
things
do
I
declare
.
But
see
the
Note
,
Psal.
33.3
.
and
his
praise
from
the
end
of
the
earth
;
see
the
Note
Chap.
24.16
.
ye
that
go
down
to
the
Sea
,
to
wit
,
Mariners
and
Merchants
;
see
the
Note
Psal.
107.23
.
and
all
that
is
therein
,
that
is
,
that
dwell
in
the
Islands
that
are
in
the
Sea
,
as
it
is
explained
in
the
following
words
,
the
Isles
,
and
the
Inhabitants
thereof
.
The
Prophet
having
foretold
the
Destruction
of
Babylon
,
and
the
Deliverance
of
the
Jews
,
and
that
which
is
the
chiefest
of
all
,
the
great
work
of
mans
Redemption
by
Christ
;
he
now
stirs
up
the
Nations
that
should
hear
of
these
things
,
to
sing
forth
Gods
praise
;
and
that
purposely
to
imply
the
certainty
of
these
things
,
the
better
to
chear
up
those
whose
deliverance
was
therein
concerned
.
And
indeed
,
as
it
was
spoken
with
respect
to
Christ
,
concerning
whom
the
Prophet
had
immediately
before
prophecied
,
it
implies
a
clear
prediction
how
all
Nations
should
praise
God
upon
the
preaching
of
the
Gospel
amongst
the
Gentiles
.
Ver.
11.
Let
the
wilderness
and
the
Cities
thereof
lift
up
their
voice
,
&c.
]
See
the
Note
,
Chap.
35.1
.
And
if
by
the
Wilderness
here
,
be
meant
that
vast
desart
that
lay
East-ward
of
Judea
,
as
the
Sea
,
mentioned
in
the
foregoing
verse
,
lay
on
the
West
;
then
this
is
all
one
in
effect
,
as
if
it
had
been
said
,
That
from
the
rising
unto
the
setting
of
the
Sun
,
God
should
be
praised
:
the
villages
that
Kedar
doth
inhabit
,
See
the
Notes
,
Chap.
21.16
.
Psal.
120.5
.
and
Cant.
1.5
.
let
the
Inhabitants
of
the
rock
sing
,
that
is
,
The
Inhabitants
of
Arabia
Petrea
,
or
of
Petra
the
chief
City
in
those
parts
;
See
the
Note
,
Chap.
16.1
.
or
rather
,
those
that
inhabit
mountainous
Countries
,
as
the
following
words
shew
,
let
them
shout
from
the
top
of
the
mountains
.
However
,
as
this
is
spoken
with
respect
to
the
days
of
the
Gospel
,
it
clearly
implies
,
That
the
most
barbarous
Nations
should
then
praise
God
.
Ver.
13.
The
Lord
shall
go
forth
as
a
mighty
man
,
&c.
]
That
is
,
having
long
withdrawn
himself
,
as
if
he
minded
them
not
,
he
shall
at
last
go
forth
in
great
fury
,
to
wit
,
against
the
Babylonians
;
See
the
Notes
,
Job
16.14
.
and
Psal.
78.65
.
He
shall
stir
up
jealousie
like
a
man
of
war
,
that
is
,
As
men
stir
and
blow
up
a
fire
,
so
shall
the
Lord
stir
up
the
fire
of
his
jealousie
,
to
wit
,
his
fierce
wrath
and
indignation
against
his
idolatrous
enemies
,
proceeding
from
his
ardent
love
to
his
people
,
and
zeal
for
his
own
glory
;
he
shall
cry
,
to
wit
,
as
soldiers
are
wont
to
shout
when
they
assault
their
enemies
;
yea
,
roar
,
to
wit
like
a
Lyon
.
But
now
this
may
be
spoken
with
reference
to
Christ
,
that
he
should
go
forth
as
a
mighty
man
(
it
is
an
Expression
which
our
Saviour
himself
used
,
John
16.28
.
I
came
forth
from
the
Father
,
and
am
come
into
the
world
)
namely
,
to
vanquish
all
his
peoples
spiritual
enemies
,
Satan
,
Sin
,
Death
and
Hell
,
and
to
destroy
all
those
that
obstinately
oppose
him
,
and
are
the
implacable
enemies
of
his
Church
and
people
.
Ver.
14.
I
have
long
time
holden
my
peace
,
&c.
]
God
himself
is
here
brought
in
complaining
of
his
enemies
abusing
his
long-suffering
and
patience
,
and
promising
Deliverance
to
his
people
:
I
have
long
time
holden
my
peace
,
I
have
been
still
and
refrained
my self
,
to
wit
,
(
as
the
following
similitude
seems
to
imply
)
as
a
travelling
Woman
bites
in
her
pains
,
and
forbears
crying
out
as
long
as
ever
she
is
able
;
and
the
meaning
is
,
That
he
had
long
forborn
taking
vengeance
on
his
peoples
enemies
,
and
suffered
his
people
to
be
still
kept
in
Bondage
by
them
:
now
will
I
cry
like
a
travelling
Woman
,
that
is
,
as
such
a
Woman
,
when
she
comes
to
the
extremity
of
her
pain
,
the
Child
being
brought
to
the
very
birth
,
is
then
forced
to
cry
aloud
,
and
many
times
breathes
out
her
cries
the
louder
,
because
she
had
before
suppressed
them
,
and
kept
them
in
,
thereby
striving
to
help
forward
her
deliverance
,
till
when
she
can
expect
no
ease
nor
rest
;
so
will
I
with
all
earnestness
hasten
the
Deliverance
of
my
people
,
as
if
I
travelled
and
were
in
pain
until
they
were
delivered
,
and
will
fall
with
the
greater
fury
upon
their
enemies
because
of
my
former
forbearance
.
And
indeed
this
similitude
doth
notably
set
forth
,
1.
Gods
tender
affection
to
his
people
,
even
like
that
of
a
Mother
to
the
Child
in
her
Womb.
2ly
.
His
earnest
desire
of
their
deliverance
.
And
3ly
.
that
though
the
Lord
had
hitherto
only
groaned
in
a
more
silent
manner
for
their
sad
Condition
,
yet
now
the
set
and
appointed
time
being
come
,
they
should
speedily
be
delivered
,
as
the
Child
is
when
the
Mothers
cries
are
loudest
.
As
for
those
last
words
,
I
will
destroy
and
devour
at
once
,
either
the
meaning
is
,
That
the
Lord
would
destroy
their
Enemies
Land
,
and
devour
the
Inhabitants
;
or
that
he
would
speedily
make
an
end
of
them
all
together
,
as
it
is
with
hungry
ravenous
wild
beasts
,
that
as
soon
as
they
have
killed
their
prey
,
do
immediately
devour
it
.
Ver.
15.
I
will
make
waste
mountains
and
hills
,
and
dry
up
all
their
herbs
,
&c.
]
That
is
,
the
herbage
which
the
Mountains
and
all
other
parts
of
the
Land
afforded
both
for
man
and
beast
;
and
I
will
make
the
rivers
Islands
,
that
is
,
Dry
them
up
so
,
that
here
and
there
the
dry
land
shall
appear
like
so
many
Islands
.
The
drift
of
the
whole
verse
is
to
set
forth
the
horrid
Desolation
that
God
would
make
in
the
land
of
the
Chaldeans
when
he
undertook
the
Deliverance
of
his
people
from
thence
.
And
to
this
end
he
speaks
of
his
Vengeance
therein
,
as
a
devouring
Fire
that
would
burn
up
all
before
it
;
See
the
Notes
,
Deut.
4.24
.
and
32.22
.
And
the
particular
mention
that
is
made
of
laying
waste
their
Mountains
and
Hills
,
is
either
because
there
usually
they
had
their
idolatrous
Temples
and
Altars
;
or
rather
,
because
there
they
had
their
greatest
Cities
and
places
of
strength
.
And
the
same
may
be
said
for
the
mentioning
of
the
drying
up
of
their
Rivers
,
which
were
the
great
safeguard
of
their
Country
;
all
is
to
imply
,
that
all
the
strength
and
Riches
of
their
Country
should
not
hinder
God
from
destroying
them
,
and
delivering
his
people
out
of
their
hands
:
one
particular
whereof
is
noted
by
some
Expositors
to
have
been
accomplished
when
Cyrus
made
the
great
River
Euphrates
passable
for
his
Army
when
they
took
Babylon
.
And
then
as
this
Prophecy
refers
to
Christ
,
the
same
is
meant
that
is
said
before
,
ver.
13.
That
he
should
destroy
the
Kingdom
of
Satan
,
and
all
the
great
enemies
of
his
people
,
and
ruine
all
the
Riches
,
and
Pomp
,
and
State
of
those
that
should
exalt
themselves
against
him
.
Ver.
16.
And
I
will
bring
the
blind
by
a
way
that
they
knew
not
,
&c.
]
As
this
is
meant
of
the
Jews
return
out
of
Babylon
,
they
are
termed
blind
,
because
they
saw
nothing
of
their
approaching
Deliverance
;
they
saw
no
likelihood
of
escaping
out
of
that
sad
Condition
wherein
they
lay
,
and
so
regarded
not
Gods
promises
,
but
as
men
stupified
and
hopeless
,
were
in
continual
perplexity
,
not
knowing
which
way
to
turn
themselves
;
and
of
their
return
into
Judea
,
it
might
well
be
said
,
That
they
were
led
by
a
way
they
knew
not
,
and
in
paths
they
had
not
known
;
because
the
generality
of
them
were
born
in
Babylon
;
and
so
had
never
gone
that
way
before
.
But
as
it
is
meant
of
Christs
redeemed
ones
,
whether
Jews
or
Gentiles
,
it
was
accomplished
in
the
enlightning
of
their
blind
minds
(
See
the
Note
,
Chap.
35.5
.
)
and
bringing
them
into
the
way
of
Salvation
,
whereof
they
knew
nothing
before
.
And
the
like
may
be
said
of
the
following
words
;
they
may
be
meant
of
the
Jews
returning
out
of
Babylon
;
I
will
make
darkness
light
before
them
,
that
is
,
I
will
bring
them
out
of
an
afflicted
and
sad
Estate
,
into
a
joyful
and
prosperous
Condition
(
See
the
Notes
,
Esth.
8.16
.
and
Psal.
112.4
.
)
or
rather
,
I
will
make
their
way
clear
before
them
,
wherein
otherwise
they
might
have
been
often
brought
to
a
stand
,
not
knowing
which
way
to
turn
themselves
;
and
crooked
things
straight
,
that
is
,
their
way
shall
be
easie
and
plain
,
free
from
those
troubles
and
difficulties
which
otherwise
they
might
have
found
in
it
.
But
under
this
type
is
surely
also
meant
,
That
Christ
would
enlighten
and
chear
up
his
Servants
by
his
word
and
spirit
,
and
turn
them
from
their
crooked
wicked
ways
into
the
straight
ways
of
Holiness
and
Righteousness
.
These
things
will
I
do
,
to
wit
,
how
impossible
soever
men
may
deem
them
,
and
not
forsake
them
;
that
is
,
though
because
of
their
long
Captivity
in
Babylon
,
I
may
seem
to
have
quite
cast
them
off
,
yet
I
will
not
forsake
them
,
nor
leave
them
always
in
bondage
;
or
having
delivered
them
out
of
Babylon
,
I
will
not
then
leave
them
till
I
have
brought
them
safe
home
to
their
own
Country
.
And
of
Christ
likewise
this
is
most
true
,
because
he
never
forsakes
his
,
but
whom
he
loves
,
he
loves
unto
the
end
,
John
13.1
.
Ver.
17.
They
shall
be
turned
back
,
they
shall
be
greatly
ashamed
that
trust
in
graven
Images
,
&c.
]
This
is
spoken
of
the
idolatrous
Babylonians
,
to
wit
,
that
they
should
not
be
able
to
stand
before
Gods
avenging
hand
,
but
should
fly
with
shame
before
their
enemies
;
Or
,
that
they
should
be
turned
back
,
as
men
that
are
ashamed
to
shew
their
faces
,
when
they
should
see
how
they
were
disappointed
of
their
hopes
,
how
unable
their
Idol-gods
were
to
save
them
,
or
to
do
that
for
them
,
which
the
God
of
Israel
had
done
for
his
people
.
But
see
the
Notes
,
Chap.
1.29
.
Psal.
35.4
.
and
40.14
.
and
97.7
.
Ver.
18.
Hear
ye
deaf
,
and
look
ye
blind
,
that
ye
may
see
.
]
Some
few
Expositors
would
have
it
,
that
the
Heathens
are
here
willed
to
yield
and
be
convinced
by
the
great
things
which
they
should
see
done
by
the
Lord
for
his
poor
people
,
of
which
mention
was
made
in
the
foregoing
verses
.
But
by
the
whole
sequel
of
the
Chapter
it
seems
clear
,
that
the
Prophet
doth
here
address
himself
to
expostulate
with
the
Jews
;
and
either
it
is
meant
of
the
spiritual
Blindness
and
Stupidity
of
the
Jews
in
that
Age
,
that
both
then
when
the
Prophet
now
prophecied
to
them
,
and
so
afterward
from
time
to
time
,
were
deaf
to
all
the
Instructions
and
Warnings
of
Gods
Prophets
,
and
blind
as
to
a
serious
Consideration
of
all
the
great
works
that
God
had
wrought
amongst
them
,
and
so
ran
on
impenitently
,
till
the
Lord
was
forced
to
bring
a
barbarous
Nation
upon
them
that
should
carry
them
Captives
into
Babylon
:
Or
else
it
may
be
meant
principally
of
the
Jews
in
the
days
of
the
Gospel
,
this
being
a
matter
of
greatest
wonder
,
that
when
Christ
the
promised
Messiah
came
into
the
World
(
as
was
foretold
in
the
beginning
of
this
Chapter
)
the
Gentiles
should
see
and
embrace
the
Salvation
tendered
in
him
by
the
Ministry
of
the
Gospel
;
and
the
Jews
,
Gods
peculiar
people
,
to
whom
he
had
been
so
long
promised
,
should
continue
obstinately
blind
,
and
despise
that
great
Salvation
that
was
offered
to
them
.
Ver.
19.
Who
is
blind
,
but
my
Servant
?
&c.
]
They
that
understand
the
foregoing
verse
as
spoken
to
the
heathen
Nations
,
do
accordingly
hold
,
that
this
is
added
by
way
of
Correction
,
as
if
it
had
been
said
,
Why
do
I
check
the
Gentiles
for
their
blindness
?
none
are
in
truth
blinder
than
mine
own
people
▪
But
rather
this
is
added
to
confirm
what
was
said
before
concerning
the
Jews
blindness
.
Who
is
blind
,
but
my
servant
?
to
wit
,
mine
own
people
the
Jews
;
or
deaf
,
as
my
messenger
that
I
sent
?
that
is
,
My
Priests
and
Levites
whom
I
have
set
apart
for
the
instructing
of
others
;
according
to
that
of
the
Prophet
,
the
Priests
lips
should
keep
knowledg
,
and
they
should
seek
the
Law
at
his
mouth
:
for
he
is
the
Messenger
of
the
Lord
of
Hosts
,
Mal.
2.7
.
Who
is
blind
as
he
that
is
perfect
?
&c.
that
is
,
Those
that
ought
to
have
been
perfect
in
the
Knowledg
of
Gods
will
,
or
that
think
and
boast
themselves
to
be
perfect
above
others
.
And
this
may
be
meant
of
the
Jews
in
general
,
who
had
indeed
greater
means
of
Knowledg
than
other
Nations
,
and
gloried
much
therein
,
Rom.
2.17
,
20.
Behold
,
thou
art
called
a
Jew
,
and
restest
in
the
Law
,
and
makest
thy
boast
of
God
,
and
knowest
his
will
—
and
art
confident
that
thou
thy self
art
a
guide
of
the
blind
,
&c.
or
else
of
their
Teachers
,
who
indeed
had
means
of
being
eminently
kowing
men
above
others
,
and
were
herein
highly
conceited
of
themselves
,
as
we
may
see
by
the
Pharisees
taking
so
great
offence
at
our
Saviours
charging
them
with
blindness
,
John
9.40
.
Are
we
(
say
they
)
blind
also
.
The
sum
of
that
which
is
here
said
,
is
this
,
That
even
these
men
were
blinder
and
more
stupid
than
the
very
Heathens
,
because
under
so
much
light
and
means
of
Knowledg
,
they
became
never
a
whit
the
wiser
for
their
own
good
.
Ver.
20.
Seeing
many
things
,
&c.
]
This
is
added
,
to
shew
what
blindness
and
deafness
it
was
,
that
in
the
foregoing
Verses
the
Jews
were
charged
with
,
to
wit
,
spiritual
blindness
and
deafness
,
seeing
many
things
,
but
thou
observest
not
;
opening
the
ears
,
but
he
heareth
not
:
that
is
,
They
minded
not
the
great
works
that
God
wrought
amongst
them
,
nor
what
God
spake
to
them
by
his
Prophets
,
no
more
than
if
they
had
been
indeed
blind
and
deaf
;
See
the
Notes
,
Chap.
6.9
,
10.
Ver.
21.
The
Lord
is
well
pleased
for
his
righteousness
sake
,
&c.
]
This
is
a
very
hard
passage
,
and
therefore
Expositors
differ
much
concerning
the
meaning
of
it
.
But
because
it
is
not
otherwise
expressed
what
it
was
that
God
was
well
pleased
with
,
I
conceive
it
most
probable
,
that
this
is
spoken
with
reference
to
the
following
clause
,
he
will
magnifie
the
Law
,
and
make
it
(
or
him
)
honourable
:
as
if
it
had
been
all
jointly
together
expressed
thus
:
That
the
Lord
for
his
righteousness
sake
,
that
is
,
purposely
to
approve
himself
righteous
in
all
his
dealings
with
his
people
,
was
well
pleased
to
magnifie
his
law
amongst
them
,
and
make
it
honourable
.
But
how
was
God
well
pleased
for
his
righteousness
sake
to
magnifie
his
Law
,
and
make
it
honourable
?
I
answer
,
1.
Some
understand
it
thus
,
That
God
was
willing
and
well
pleased
to
do
his
people
good
,
and
to
have
upheld
them
in
a
prosperous
and
flourishing
Condition
,
that
hereby
he
might
manifnst
his
Righteousness
in
making
good
his
promises
,
and
they
might
be
brought
highly
to
esteem
and
reverence
his
Law
,
finding
how
well
it
fared
with
them
because
of
their
careful
observance
of
it
;
and
hence
it
is
that
some
read
the
last
words
thus
,
to
magnifie
his
Law
;
and
make
him
,
that
is
,
his
people
honourable
.
And
thus
,
say
they
,
the
Prophet
implies
,
That
God
being
so
ready
to
do
them
good
,
if
they
came
to
be
in
any
great
misery
,
they
must
ascribe
it
to
their
own
obstinacy
,
and
stupidity
,
and
rebellion
against
God
.
Again
,
2ly
.
others
understand
it
thus
,
that
God
was
pleased
to
give
them
over
in
his
wrath
to
that
Blindness
,
and
Deafness
,
and
Stupidity
mentioned
in
the
foregoing
Verses
,
that
so
he
might
manifest
his
Righteousness
in
bringing
those
Judgments
upon
them
,
wherewith
he
had
threatned
them
in
his
Law
,
and
so
might
bring
them
the
more
to
reverence
and
magnifie
his
Law
for
the
time
to
come
.
And
this
indeed
seems
to
have
the
fairest
dependance
upon
that
which
went
before
.
Nor
do
I
see
but
that
what
is
said
in
these
two
foregoing
Expositions
might
be
joyntly
intended
,
namely
,
That
God
was
well
pleased
for
his
Righteousness
sake
,
to
magnifie
his
Law
,
and
make
it
honourable
,
both
by
making
good
the
promises
thereof
to
his
people
,
when
they
were
carefully
to
obey
it
,
and
by
punishing
them
as
he
had
threatned
,
when
they
did
slight
and
disregard
it
.
Ver.
22.
But
this
is
a
people
robbed
and
spoiled
,
&c.
]
That
is
,
This
is
a
people
that
will
certainly
be
robbed
and
spoiled
;
for
though
some
think
that
this
is
spoken
of
the
ten
Tribes
,
that
were
already
vanquished
and
carryed
into
Captivity
by
the
Assyrians
;
yet
it
seems
rather
to
be
meant
of
the
Jews
,
to
whom
the
Prophet
now
spake
,
to
wit
,
That
they
would
be
unquestionably
delivered
up
to
be
robbed
and
spoiled
,
namely
,
by
the
Babylonians
first
,
and
afterward
by
the
Romans
.
It
is
,
as
if
he
had
said
,
God
was
willing
to
have
done
them
good
,
but
they
would
not
obey
him
,
nor
mind
the
warnings
given
them
,
and
so
did
in
a
manner
chuse
rather
to
be
robbed
and
spoiled
;
they
are
all
of
them
snared
in
holes
,
that
is
,
either
being
taken
by
their
enemies
,
they
shall
be
clapped
up
in
caves
and
holes
,
till
at
more
leisure
they
may
otherwise
dispose
of
them
;
or
,
though
they
fly
into
Caves
and
Dens
of
the
earth
,
hoping
there
to
hide
or
secure
themselves
,
yet
being
there
cooped
up
,
they
will
be
only
the
more
easily
taken
.
This
,
indeed
,
may
be
read
as
it
is
in
the
Margin
,
insnaring
all
the
young
men
of
them
;
the
meaning
whereof
can
be
no
other
,
but
that
this
people
by
their
infidelity
and
obstinacy
,
brought
their
choice
young
men
into
Bondage
and
Captivity
.
But
the
former
Translation
is
more
generally
received
;
and
they
are
hid
in
prison-houses
,
they
are
for
a
prey
,
and
none
delivereth
;
for
a
spoil
,
and
none
saith
,
Restore
,
that
is
,
none
shall
undertake
to
defend
or
deliver
them
;
which
though
it
was
fulfilled
in
the
Babylonians
vanquishing
of
them
,
when
none
appeared
considerably
for
their
defence
(
as
it
had
been
also
before
with
the
ten
Tribes
,
when
they
were
captived
by
the
Assyrians
,
and
were
never
brought
back
again
;
of
which
some
understand
this
place
)
yet
it
was
most
fully
accomplished
,
when
they
were
destroyed
and
dispersed
by
the
Romans
,
under
which
sad
Condition
they
continue
unto
this
day
.
Ver.
23.
Who
among
you
will
give
ear
to
this
?
&c.
]
Thus
the
Prophet
proves
those
to
be
blind
,
and
deaf
,
and
stupid
,
whom
before
,
ver.
19.
he
had
called
Gods
Servants
,
and
Gods
Messengers
,
namely
,
because
they
would
not
regard
the
warning
he
had
now
given
them
,
who
will
hearken
and
hear
for
the
time
to
come
?
of
which
the
meaning
is
either
,
1.
That
even
in
time
to
come
,
when
the
Judgments
now
threatned
should
come
upon
them
,
they
would
not
call
to
mind
,
or
lay
to
heart
the
warning
now
given
them
.
Or
,
2ly
.
That
there
was
very
few
of
them
that
would
so
far
regard
what
he
had
said
,
as
by
timely
Repentance
and
Reformation
to
prevent
those
Judgments
which
he
had
told
them
would
otherwise
certainly
in
time
to
come
be
poured
forth
upon
them
.
Ver.
24.
Who
gave
Jacob
for
a
spoil
,
and
Israel
to
the
Robbers
?
did
not
the
Lord
,
he
against
whom
we
have
sinned
?
&c.
]
Some
think
that
this
is
meant
of
the
Destruction
which
God
had
brought
upon
the
ten
Tribes
,
commonly
called
the
Kingdom
of
Israel
,
for
their
sins
;
and
so
Judah
is
here
warned
by
their
Example
.
And
others
understand
it
of
the
spoil
that
had
been
formerly
made
in
the
land
of
Judah
at
several
times
by
several
Nations
.
But
rather
I
conceive
this
is
spoken
to
the
Jews
,
the
Posterity
of
Jacob
,
as
supposed
to
be
in
Captivity
in
Babylon
:
the
aim
of
the
Prophet
being
to
convince
them
of
this
,
as
one
of
the
great
truths
which
they
would
not
see
,
to
wit
,
that
it
was
the
Lord
their
God
that
brought
those
barbarous
enemies
upon
them
,
the
Babylonians
first
,
and
the
Romans
afterward
,
to
punish
them
for
their
sins
.
And
if
that
of
the
Romans
be
intended
,
then
their
disobeying
the
Gospel
may
be
included
in
that
reason
which
is
given
of
their
Destruction
;
for
they
would
not
walk
in
his
ways
,
neither
were
they
obedient
to
his
Law
.
Ver.
25.
Therefore
he
hath
poured
upon
him
the
fury
of
his
anger
,
and
the
strength
of
battel
,
&c.
]
Some
think
this
is
meant
of
Sennacheribs
invading
Judea
.
But
see
the
foregoing
Note
.
Rather
it
is
meant
of
the
Babylonians
Invasion
,
or
that
grievous
War
which
the
Romans
made
against
them
in
after-times
,
which
proved
Destruction
to
the
whole
Nation
:
and
it
hath
set
him
on
fire
round
about
,
that
is
,
It
hath
brought
utter
Destruction
upon
him
,
out
of
which
there
was
no
escaping
;
or
their
City
and
Country
was
on
a
light
flame
round
about
:
for
to
the
burning
of
the
City
and
Temple
of
Jerusalem
,
I
conceive
these
words
have
special
respect
;
yet
he
knew
it
not
,
that
is
,
He
minded
it
not
;
and
it
burned
him
,
yet
he
layed
it
not
to
heart
;
to
wit
,
so
as
to
repent
of
his
sins
,
and
turn
to
the
Lord
.
CHAP.
XLIII
.
VERSE
1.
BUt
now
,
&c.
]
Having
in
the
latter
end
of
the
foregoing
Chapter
foretold
a
day
of
grievous
misery
that
was
coming
upon
the
Jews
,
wherein
the
generality
of
them
should
continue
obstinate
and
impenitnent
,
notwithstanding
the
wrath
of
God
so
terribly
poured
forth
upon
them
;
here
the
Lord
by
the
Prophet
returns
to
his
former
Consolation
,
namely
,
That
he
would
not
utterly
cast
off
and
destroy
his
people
,
but
that
there
should
be
a
remnant
whom
he
would
preserve
,
and
with
whom
he
would
deal
graciously
,
as
with
his
own
peculiar
inheritance
;
But
now
thus
saith
the
Lord
that
created
thee
,
O
Jacob
,
and
he
that
formed
thee
,
O
Israel
;
that
is
,
who
as
I
gave
thee
thy
first
being
,
together
with
the
rest
of
mankind
,
so
I
also
formed
thee
,
and
moulded
thee
into
a
National
Church
and
State
,
and
made
thee
a
holy
people
for
my self
;
for
that
this
is
indeed
chiefly
intended
,
is
evident
by
many
places
;
See
the
Notes
,
Chap.
29.23
.
Deut.
32.6
.
and
Psal.
95.6
.
fear
not
,
See
the
Note
,
Chap.
41.10
.
for
I
have
redeemed
thee
;
that
is
,
I
have
many
a
time
delivered
thee
when
thou
wert
in
a
low
and
sad
Condition
,
which
may
encourage
thee
to
wait
upon
me
for
future
deliverances
:
Or
,
I
have
determnined
to
deliver
thee
,
to
wit
,
both
from
the
Babylonian
Captivity
,
and
from
your
spiritual
Captivity
;
I
have
called
thee
by
thy
name
,
that
is
,
Thou
art
in
my
special
favour
,
see
the
Notes
,
Exod.
33.17
.
or
,
I
have
chosen
thee
and
taken
thee
to
be
my
peculiar
people
,
and
by
that
name
have
distinguished
thee
from
all
other
people
.
And
indeed
,
that
this
is
principally
here
intended
,
appears
by
the
following
words
;
thou
art
mine
:
for
which
see
the
Notes
,
Chap.
41.8
,
9.
Ver.
2.
When
thou
passest
thorough
the
waters
,
I
will
be
with
thee
,
&c.
]
To
wit
,
to
preserve
thee
from
drowning
:
when
thou
walkest
thorough
the
fire
,
thou
shalt
not
be
burnt
,
&c.
It
is
an
Expression
much
like
that
,
Psal.
66.12
.
Thou
hast
caused
men
to
ride
over
our
heads
;
we
went
thorough
fire
and
thorough
water
:
and
it
may
be
it
was
used
in
allusion
to
the
Israelites
being
carried
safely
thorough
the
Red
Sea
,
and
thorough
Jordan
.
But
however
the
meaning
is
,
That
God
would
deliver
them
out
of
their
most
desperate
Dangers
and
Miseries
,
which
must
be
understood
as
all
other
temporal
promises
,
conditionally
,
to
wit
,
unless
God
sees
it
better
for
them
by
their
constant
sufferings
to
confirm
his
truth
,
and
so
to
translate
them
to
heavenly
Glory
.
Ver.
3.
I
gave
Egypt
for
thy
ransom
,
Ethiopia
and
Seba
for
thee
.
]
Most
Expositors
understand
this
thus
;
That
when
God
raised
up
Tirhakah
King
of
Ethiopia
(
of
which
see
Chap.
37.9
.
and
2
King
.
19.9
.
)
to
go
out
with
an
Army
against
Sennacherib
(
wherein
it
may
be
probably
thought
both
the
Egyptians
and
Sabeans
went
along
with
him
as
his
Confederates
)
at
that
time
when
Sennacherib
was
going
up
against
Jerusalem
,
not
doubting
speedily
to
surprize
and
sack
that
City
;
and
Sennacherib
upon
the
Report
of
the
approach
of
the
Ethiopian
Army
,
was
forced
for
the
time
to
give
over
his
design
against
Jerusalem
,
and
to
march
away
against
Tirhakah
,
whom
with
his
whole
Army
he
did
at
that
time
over-run
and
utterly
destroy
(
for
which
see
the
Notes
,
Chap.
18.1
.
and
20.1
.
—
4.
)
it
might
be
well
said
upon
this
account
,
That
God
gave
the
Egyptians
,
Ethiopians
and
Sabeans
,
as
a
ransom
for
the
Jews
;
because
God
did
hereby
give
up
,
as
it
were
,
these
Nations
to
be
destroyed
by
the
Assyrian
,
purposely
that
Jerusalem
might
thereby
be
delivered
from
that
ruine
which
at
that
time
hung
over
their
heads
.
But
many
things
asserted
in
this
Exposition
are
very
questionable
.
And
therefore
I
rather
think
,
that
the
intention
of
these
words
was
only
to
shew
,
That
God
had
usually
destroyed
other
Nations
,
that
he
might
deliver
them
;
and
that
he
instanceth
in
the
Egyptians
,
with
respect
to
that
famous
Destruction
of
the
Egyptians
in
the
days
of
Moses
,
whereby
the
Israelites
were
delivered
from
that
hard
bondage
under
which
they
had
held
them
;
and
in
the
Ethiopians
,
with
respect
to
that
mighty
slaughter
that
was
made
amongst
them
(
with
whom
also
it
is
likely
the
Sabeans
were
joyned
)
when
they
invaded
Judea
in
the
days
of
Asa
,
2
Chron.
14.9
.
&c.
In
both
which
that
was
accomplished
,
Prov.
11.8
.
The
Righteous
is
delivered
out
of
trouble
,
and
the
wicked
cometh
in
his
stead
.
And
Chap.
21.18
.
The
wicked
shall
be
a
ransom
for
the
righteous
;
for
which
see
the
Notes
in
both
places
.
Ver.
4.
Since
thou
wast
precious
in
my
sight
,
&c.
]
That
is
,
Since
I
took
thee
to
be
my
peculiar
people
,
thou
hast
been
honourable
,
to
wit
,
as
being
advanced
to
such
an
honourable
Condition
:
Or
,
through
my
favour
thou
hast
become
great
,
and
of
great
renown
above
other
Nations
:
and
I
have
loved
thee
;
that
is
,
I
have
constantly
continued
to
love
thee
,
and
to
manifest
it
by
many
favours
afforded
thee
;
therefore
will
I
give
men
for
thee
,
and
people
for
thy
life
;
that
is
,
As
I
have
formerly
done
,
so
I
will
do
still
;
rather
than
thou
shalt
be
destroyed
,
I
will
destroy
whole
Nations
to
preserve
thee
;
which
was
accomplished
in
the
Destruction
of
the
Babylonians
;
See
the
foregoing
Note
.
Ver.
5.
Fear
not
,
for
I
am
with
thee
,
&c.
]
See
the
Notes
,
Chap.
41.10
,
14.
I
will
bring
thy
seed
from
the
East
,
and
gather
thee
from
the
West
,
&c.
which
is
meant
,
1.
of
Gods
bringing
home
the
Jews
from
Babylon
and
other
parts
of
the
World
,
whither
they
were
scattered
,
to
their
own
Country
;
See
the
Note
,
Chap.
11.12
.
for
indeed
there
is
no
question
to
be
made
,
but
that
upon
the
approach
of
the
Babylonians
,
many
fled
into
Egypt
,
and
into
other
Countries
;
and
that
of
those
that
were
carried
Captives
into
Babylon
,
many
were
sold
to
other
Nations
.
But
,
2ly
.
under
this
type
it
is
principally
meant
of
Gods
calling
the
Gentiles
from
all
parts
of
the
World
,
according
to
that
,
Matth.
8.11
.
Many
shall
come
from
the
East
and
West
,
and
shall
sit
down
with
Abraham
,
and
Isaac
,
and
Jacob
,
in
the
Kingdom
of
God
.
Ver.
6.
I
will
say
to
the
North
,
Give
up
;
and
to
the
South
,
Keep
not
back
,
&c.
]
This
is
spoken
with
reference
to
that
which
was
said
before
,
Chap.
42.22
.
they
are
for
a
prey
,
and
none
delivereth
:
for
a
spoil
,
and
none
saith
,
Restore
:
as
if
he
had
said
,
Though
none
shall
appear
for
their
deliverance
,
yet
at
my
command
they
shall
be
delivered
,
even
from
the
remotest
parts
of
the
World
:
bring
my
Sons
from
far
,
&c.
Ver.
7.
Even
every
one
that
is
called
by
my
name
,
&c.
]
That
is
,
That
profess
themselves
my
people
(
and
so
even
the
converted
Gentiles
may
be
comprehended
too
)
whom
therefore
I
must
not
disregard
,
unless
I
will
be
regardless
of
mine
own
name
:
for
I
have
created
him
for
my
Glory
,
to
wit
,
that
they
may
live
to
my
Glory
;
Or
,
that
I
may
be
glorified
in
all
my
glorious
Attributes
by
all
the
great
things
that
I
do
for
them
:
I
have
formed
him
,
yea
I
have
made
him
,
See
the
Note
above
,
ver.
1.
Ver.
8.
Bring
forth
the
blind
people
that
have
eyes
,
and
the
deaf
that
have
ears
.
]
Some
understand
this
as
a
continuation
of
the
foregoing
promise
;
as
if
it
had
been
said
,
Then
shall
those
poor
souls
be
brought
forth
out
of
Bondage
,
that
were
before
spiritually
blind
,
but
then
shall
be
enlightned
to
see
what
they
could
not
see
before
;
and
that
were
before
deaf
,
but
then
shall
hear
;
which
may
be
understood
both
of
the
Jews
brought
back
out
of
Babylon
,
and
likewise
of
the
converted
Gentiles
:
See
the
Notes
,
Chap.
29.18
.
and
35.5
.
and
42.16
,
19
,
20.
But
others
hold
,
that
here
the
Lord
begins
again
to
repeat
his
former
Expostulation
with
all
the
idolatrous
Nations
,
Chap.
42.1
.
challenging
,
that
they
might
be
brought
forth
into
Judgment
;
who
,
though
they
had
eyes
and
ears
,
yet
were
as
blind
and
deaf
as
if
they
had
none
,
to
wit
,
that
they
might
prove
their
Idol-gods
to
be
really
Gods
,
as
they
professed
them
to
be
.
And
this
,
indeed
,
is
more
agreeable
to
the
context
,
and
to
the
challenge
we
have
in
the
following
verse
.
Ver.
9.
Let
all
the
Nations
be
gathered
together
,
and
let
the
people
be
assembled
,
&c.
]
In
these
words
the
Heathen
Nations
are
summoned
to
make
good
the
Deity
of
their
Idol-gods
,
as
before
,
Chap.
41.1
.
for
which
see
the
Note
there
:
and
that
as
there
,
ver.
21
,
22.
by
foretelling
future
things
:
Who
among
them
can
declare
this
?
that
is
,
Who
among
their
Idol-gods
,
or
who
among
these
idolatrous
Nations
,
by
revelation
from
their
Idol-gods
,
can
declare
this
which
I
have
foretold
concerning
the
deliverance
of
my
people
out
of
Babylon
,
and
the
great
work
of
mans
Redemption
by
Christ
,
or
any
such
like
?
and
therefore
it
followeth
,
and
shew
us
former
things
;
for
which
see
the
Note
,
Chap.
41.22
.
let
them
bring
forth
their
witnesses
,
that
they
may
be
justified
,
to
wit
,
those
that
can
witness
that
they
have
truly
foretold
things
to
come
;
see
the
Note
,
Chap.
41.26
.
or
let
them
hear
and
say
,
It
is
truth
,
that
is
,
Let
them
hearken
to
what
I
have
said
,
and
be
convinced
thereby
,
and
yield
that
they
are
indeed
no
gods
;
Or
,
let
them
hear
what
I
say
,
or
what
my
witness
shall
testifie
,
and
so
confess
it
to
be
true
,
that
I
am
God
alone
.
Ver.
10.
Ye
are
my
witnesses
,
&c.
]
Having
in
the
foregoing
verse
challenged
the
Idolatrous
Nations
to
produce
their
witnesses
,
that
might
testifie
what
those
future
things
were
which
their
Idol-gods
had
foretold
,
thereby
to
prove
that
they
were
indeed
Gods
;
here
he
undertakes
on
his
own
behalf
to
do
the
like
:
ye
are
my
witnesses
,
saith
the
Lord
,
that
is
,
ye
my
people
that
have
heard
so
many
future
things
foretold
by
me
,
and
have
afterward
seen
them
accomplished
.
Indeed
the
following
words
,
and
my
servant
whom
I
have
chosen
,
are
diversly
understood
by
Expositors
.
For
,
1.
some
joyning
it
to
the
foregoing
words
,
take
it
thus
;
That
the
Jews
were
his
Witnesses
,
and
his
Servant
whom
he
had
chosen
,
See
the
Notes
,
Chap.
41.8
.
and
42.19
.
2ly
.
Others
understand
it
of
the
Prophets
in
general
,
Gods
peculiar
Servant
.
3ly
.
Others
hold
,
that
it
is
Isaiah
in
particular
,
to
whose
Testimony
God
here
speaks
,
because
he
had
by
Revelation
from
God
,
foretold
so
many
things
that
came
exactly
to
pass
.
But
because
it
may
seem
probable
that
this
is
spoken
with
reference
to
that
which
was
said
before
,
Chap.
42.1
.
Behold
my
servant
whom
I
uphold
,
mine
elect
in
whom
my
soul
delighteth
;
therefore
I
rather
think
,
that
it
is
the
same
choice
Servant
of
whom
he
there
spake
,
that
is
here
intended
,
to
wit
,
either
Cyrus
(
as
some
there
think
)
who
indeed
gave
a
glorious
Testimony
to
God
in
this
regard
;
See
the
Note
,
Ezra
1.2
.
Or
else
rather
Christ
,
in
whom
the
chief
things
now
foretold
by
Isaiah
was
fulfilled
,
and
who
is
often
mentioned
in
the
Scripture
as
Gods
peculiar
choicest
Witness
;
See
Chap.
55.4
.
John
18.37
.
Revel.
1.4
.
that
ye
may
know
and
believe
me
,
and
understand
that
I
am
he
:
as
if
he
had
said
,
I
appeal
to
your
seeing
the
things
accomplished
which
I
have
foretold
,
that
hereby
ye
may
be
fully
assured
that
I
am
the
only
true
God
;
and
I
appeal
to
the
promised
Messiah
,
because
by
him
ye
shall
be
further
confirmed
in
the
truth
of
that
which
I
now
call
you
to
attest
:
before
me
there
was
no
God
formed
,
neither
shall
there
be
after
me
:
that
is
There
was
never
any
of
your
Idol-gods
before
me
,
gods
of
mens
forming
;
nor
shall
there
be
any
God
after
me
,
because
I
am
the
only
everlasting
and
eternal
God
.
Ver.
12.
I
have
declared
,
and
have
saved
,
&c.
]
That
is
,
I
have
foretold
that
I
would
deliver
you
from
your
enemies
,
and
accordingly
did
deliver
you
(
and
this
indeed
was
another
evidence
whereby
the
Idol-gods
were
challenged
to
prove
themselves
true
Gods
;
See
the
Note
,
Chap.
41.23
.
)
and
I
have
shewed
,
that
is
,
I
have
by
my
Prophets
made
these
things
known
to
my
people
,
when
there
was
no
strange
God
among
you
,
to
wit
,
that
could
foretel
those
things
at
that
time
;
See
the
Note
,
Deut.
32.12
.
Ver.
14.
Thus
saith
the
Lord
your
Redeemer
,
the
holy
one
of
Israel
,
&c.
]
See
the
Note
,
Chap.
1.4
.
for
your
sake
I
have
sent
to
Babylon
,
to
wit
,
Cyrus
,
with
his
Medes
and
Persians
;
and
have
brought
down
all
their
Nobles
,
to
wit
,
from
that
heigth
of
Glory
wherein
they
formerly
lived
.
It
is
in
the
Hebrew
,
All
their
bars
,
and
so
some
understand
it
of
Cyrus
his
beating
down
Babylons
strong
Walls
and
Fortifications
,
because
these
were
as
bars
to
keep
out
an
Enemy
from
breaking
into
their
City
;
See
the
Note
,
Chap.
45.1
.
yet
it
may
be
as
well
meant
of
their
Nobles
,
or
men
of
War
,
who
are
usually
accounted
the
strength
and
great
defence
of
a
City
:
and
the
Chaldeans
whose
cry
is
in
the
ships
;
to
wit
,
either
,
1.
because
they
used
to
make
a
great
shouting
in
their
ships
by
way
of
glorying
and
vaunting
herein
,
wherein
they
abounded
by
means
of
their
two
great
Rivers
,
Euphrates
and
Tygris
:
Or
,
2ly
.
because
of
the
confused
and
sad
out
cry
that
was
in
their
ships
,
when
they
fled
thither
to
preserve
themselves
,
the
City
being
taken
;
especially
when
they
perceived
they
could
not
sail
in
their
ships
,
the
waters
of
Euphrates
being
so
far
drained
away
by
Cyrus
:
Or
,
when
the
poor
captive
Chaldeans
were
shipped
by
the
Conqueror
to
be
sold
for
slaves
in
other
Countries
.
And
all
this
we
must
know
the
Prophet
speaks
of
,
as
of
a
thing
done
already
,
the
better
to
set
forth
the
certainty
of
it
.
To
which
some
add
,
That
the
deliverance
of
the
Jews
out
of
Babylon
,
is
mentioned
as
a
pledge
of
their
greater
Redemption
by
Christ
,
that
had
been
now
promised
them
.
Ver.
15.
I
am
the
Lord
,
your
holy
one
,
the
Creator
of
Israel
,
your
King
.
]
See
the
Note
above
,
ver.
1.
Ver.
16.
Thus
saith
the
Lord
,
which
maketh
a
way
in
the
Sea
,
and
a
path
in
the
mighty
waters
.
]
This
last
clause
some
understand
of
the
Lords
dividing
Jordan
before
the
Israelites
,
even
at
that
time
when
there
was
a
mighty
inundation
of
the
waters
thereof
;
see
the
Note
,
Josh.
3.15
.
But
I
rather
think
,
that
both
branches
are
meant
of
Gods
carrying
the
Israelites
dry-shod
thorough
the
mighty
waters
(
as
they
are
called
,
Exod.
15.10
.
)
of
the
Red
Sea
;
and
that
because
in
the
following
verse
he
seems
clearly
to
speak
of
the
Egyptians
being
drowned
therein
.
And
the
reason
why
God
puts
them
in
mind
of
this
,
is
hereby
to
let
them
see
,
that
they
had
no
cause
to
question
their
promised
deliverance
out
of
Babylon
;
what
he
had
formerly
done
for
their
Fathers
,
he
could
do
again
for
them
.
Ver.
17.
Which
bringeth
forth
the
chariot
and
horse
,
the
army
and
the
power
,
&c.
]
That
is
,
Who
at
his
pleasure
doth
by
his
all-ruling
providence
bring
forth
the
great
and
mighty
Armies
of
Princes
,
meerly
that
he
might
destroy
them
;
even
as
by
hardning
the
heart
of
Pharaoh
,
his
Princes
and
People
(
for
by
the
dependance
of
this
upon
the
foregoing
verse
it
is
clear
,
that
hereto
the
Prophet
alludes
)
he
brought
them
forth
to
pursue
the
Israelites
into
the
Wilderness
,
and
afterward
to
follow
them
into
the
Red
Sea
:
they
shall
lye
down
together
,
they
shall
not
rise
;
that
is
,
They
shall
be
irrecoverably
destroyed
,
to
wit
,
as
Pharaoh
and
his
Army
were
.
And
because
this
was
done
by
drowning
them
in
the
Red
Sea
,
therefore
are
the
following
words
added
,
they
are
extinct
,
they
are
quenched
as
tow
,
that
is
,
They
are
as
easily
and
suddenly
destroyed
as
the
snuff
of
a
Candle
(
See
the
Note
,
Chap.
42.3
.
)
is
extinguished
when
it
is
thrown
into
the
water
;
which
doth
notably
set
forth
the
destroying
of
Pharaoh
and
his
Army
in
the
Red
Sea
,
when
they
came
out
with
such
burning
rage
against
the
Israelites
.
And
some
think
that
this
Comparison
of
quenching
Tow
or
Flax
,
is
the
rather
used
in
allusion
to
Egypt
,
that
did
abound
in
those
kind
of
Commodities
;
see
the
Note
,
Chap.
19.9
.
Ver.
18.
Remember
ye
not
the
former
things
,
&c.
]
It
is
as
if
he
had
said
,
That
the
things
he
did
now
foretel
,
were
so
wonderful
and
strange
,
that
they
would
be
sufficient
of
themselves
so
to
convince
men
of
Gods
infinite
power
,
that
there
would
be
no
need
to
call
to
mind
Gods
former
deliverance
of
his
people
out
of
Egypt
;
Or
,
as
most
Expositors
understand
it
,
That
that
former
deliverance
of
the
Israelites
out
of
Egypt
,
though
very
wonderful
,
was
not
worthy
to
be
thought
of
in
comparison
of
that
which
he
had
now
promised
to
do
for
them
.
And
hereby
I
conceive
is
joyntly
meant
the
deliverance
of
the
Jews
out
of
Babylon
;
and
likewise
,
yea
principally
,
that
spiritual
deliverance
of
Gods
people
by
Christ
,
which
was
signified
thereby
;
see
the
Note
,
Chap.
42.1
.
For
,
first
,
their
deliverance
out
of
Babylon
,
though
there
were
not
so
many
strange
miracles
wrought
for
the
effecting
of
that
,
as
were
for
the
bringing
of
the
Israelites
out
of
Egypt
;
yet
in
many
regards
that
of
bringing
them
back
out
of
Babylon
into
their
own
Country
,
might
well
be
looked
upon
as
the
greater
and
more
wonderful
mercy
,
as
namely
(
besides
other
reasons
that
might
be
given
)
1.
Because
they
were
in
a
more
glorious
Estate
when
they
were
carried
away
Captives
into
Babylon
,
than
when
they
were
brought
into
Bondage
by
the
Egyptians
;
and
so
as
their
misery
was
greater
when
they
were
made
Bond-slaves
in
Babylon
,
so
the
mercy
was
greater
when
they
were
freed
from
this
Bondage
.
And
,
2ly
.
Because
it
was
in
some
respect
a
wonder
above
all
the
wonders
wrought
in
Egypt
,
and
most
unexpected
and
strange
in
the
eyes
of
Gods
people
,
that
a
Heathen
King
should
of
his
own
accord
take
so
much
care
to
send
back
Gods
poor
captive
people
into
their
own
Country
,
and
give
them
back
all
the
rich
Vessels
of
the
Temple
,
and
take
such
strict
order
that
they
should
be
furnished
with
all
necessary
Provisions
,
both
for
their
Journey
homeward
,
and
for
the
rebuilding
of
their
City
and
Temple
when
they
came
thither
.
And
therefore
we
see
that
elsewhere
the
Deliverance
out
of
Babylon
is
mentioned
as
a
mercy
to
be
prized
above
the
other
,
Jer.
16.14
,
15.
The
days
come
,
saith
the
Lord
,
that
it
shall
no
more
be
said
,
The
Lord
liveth
that
brought
up
the
Children
of
Israel
out
of
the
land
of
Egypt
;
But
the
Lord
liveth
that
brought
up
the
Children
of
Israel
from
the
Land
of
the
North
,
&c.
But
secondly
,
the
Redemption
of
Gods
people
was
so
far
transcendently
above
the
deliverance
of
Israel
out
of
Egypt
,
that
it
might
well
be
said
,
that
the
deliverance
out
of
Egypt
was
not
worthy
to
be
minded
in
comparison
of
this
.
And
this
therefore
is
questionless
chiefly
here
intended
.
So
that
as
by
the
former
things
,
not
to
be
comparatively
remembred
,
is
meant
their
Deliverance
out
of
Egypt
,
together
with
all
that
followed
,
unto
their
being
put
into
possession
of
the
land
of
Canaan
;
so
by
the
greater
deliverance
that
had
been
now
promised
,
which
should
make
the
former
things
to
be
in
a
manner
forgotten
,
is
meant
their
deliverance
out
of
Babylon
,
even
unto
that
which
was
signified
thereby
,
that
great
work
of
mans
Redemption
by
Christ
.
Ver.
19.
Behold
,
I
will
do
a
new
thing
,
&c.
]
That
is
,
a
new
and
notable
work
,
far
above
what
I
have
formerly
done
;
whereby
is
joyntly
meant
the
deliverance
of
the
Jews
out
of
Babylon
,
together
with
that
great
work
,
of
our
Redemption
by
Christ
,
whereof
that
was
a
type
;
See
the
foregoing
Note
.
And
though
neither
of
these
were
done
till
very
many
years
after
,
yet
he
speaks
of
them
(
as
the
manner
of
the
Prophets
is
,
to
imply
the
certainty
of
things
)
as
of
that
which
should
be
done
within
a
short
time
:
now
it
shall
spring
forth
;
and
that
because
Gods
Providence
would
be
presently
working
towards
the
accomplishment
of
these
things
,
and
especially
because
several
ages
are
but
as
a
moment
with
God
;
See
the
Note
Psal.
90.4
.
shall
ye
not
know
it
?
that
is
,
it
shall
be
certainly
done
,
and
that
so
that
you
shall
take
notice
of
it
as
an
Accomplishment
of
what
is
now
promised
:
I
will
even
make
a
way
in
the
Wilderness
,
see
the
Notes
,
Chap.
40.3
,
4.
and
rivers
in
the
desert
,
see
the
Notes
,
Chap.
35.7
,
8.
and
41.18
.
It
is
meant
of
the
fair
,
and
safe
,
and
comfortable
passage
which
God
would
give
them
in
their
return
through
the
deserts
from
Babylon
to
Judea
;
and
likewise
spiritually
of
making
a
way
in
the
Wilderness
of
the
Gentiles
,
for
bringing
in
of
people
to
Christ
,
and
life
eternal
.
Ver.
20.
The
beasts
of
the
field
shall
honour
me
,
the
Dragons
and
the
Owls
,
&c.
]
As
this
is
spoken
with
respect
to
the
Jews
return
out
of
Babylon
,
either
it
may
be
an
hyperbolical
Expression
to
set
forth
the
wonder
of
Gods
providing
so
carefully
and
bountifully
for
his
people
in
their
return
through
those
dry
and
barren
deserts
,
through
which
they
went
;
as
if
it
had
been
said
,
That
the
very
bruit
beasts
should
stand
amazed
at
it
,
and
adore
the
mighty
power
of
God
therein
,
and
his
fatherly
love
to
his
people
therein
;
or
else
the
meaning
may
be
,
either
that
the
very
unreasonable
Creatures
did
honour
God
by
forbearing
to
do
his
people
any
hurt
,
that
so
their
passages
through
those
deserts
might
be
the
freer
and
safer
;
or
else
,
that
they
fared
the
better
,
because
of
the
bounty
of
God
to
his
people
,
even
as
when
God
brought
water
out
of
the
rock
for
the
Israelites
,
the
wild
beasts
of
the
wilderness
were
refreshed
thereby
;
for
as
when
such
Creatures
do
languish
for
want
of
food
,
they
may
be
said
to
cry
unto
God
for
it
,
Psal.
104.21
.
so
when
they
delight
themselves
in
the
provision
God
affords
them
,
and
are
cheared
therewith
,
they
may
be
said
in
their
kind
to
praise
God
for
it
,
Psal.
148.7
.
And
thus
the
Beasts
that
were
refreshed
with
Gods
bounty
to
his
people
,
are
said
to
honour
God
for
it
;
Because
,
saith
the
Lord
,
I
give
waters
in
the
Wilderness
,
and
rivers
in
the
desert
,
to
give
drink
to
my
people
,
my
chosen
.
But
now
,
if
we
take
this
as
spoken
with
respect
to
that
greater
work
of
our
Redemption
by
Christ
,
then
it
must
be
understood
of
the
Gentiles
,
a
bruitish
people
,
being
called
into
the
Church
,
and
honouring
God
for
those
waters
of
Life
,
wherewith
God
had
refreshed
their
souls
;
See
the
Notes
,
Chap.
11.6
,
7.
Ver.
21.
This
people
have
I
formed
for
my self
,
they
shall
shew
forth
my
praise
.
]
Some
think
this
is
spoken
of
the
Gentiles
,
whose
Conversion
they
conceived
is
foretold
in
the
foregoing
verse
;
and
that
by
way
of
opposing
them
to
,
and
preferring
them
before
the
Jews
,
of
whose
wickedness
God
complains
in
the
following
verse
.
But
rather
it
is
spoken
of
Gods
peculiar
people
in
general
,
both
Jews
and
Gentiles
;
see
the
Note
,
Psal.
102.18
.
And
they
imply
a
reason
why
God
would
certainly
deliver
them
,
namely
,
because
having
formed
them
for
himself
and
for
his
own
Glory
,
he
was
engaged
to
deliver
them
,
even
out
of
respect
to
his
own
honour
,
that
he
might
have
a
people
to
praise
his
Name
.
Ver.
22.
But
thou
hast
not
called
upon
me
,
O
Jacob
,
&c.
]
That
is
,
say
some
,
You
my
people
,
the
seed
of
Israel
,
have
not
called
upon
me
in
your
troubles
,
as
having
indeed
no
confidence
in
my
protection
and
help
.
But
rather
by
calling
upon
God
here
,
as
usually
elsewhere
,
the
whole
worship
of
God
is
meant
;
and
accordingly
I
take
these
words
,
But
thou
hast
not
called
upon
me
,
O
Jacob
,
to
be
all
one
in
effect
,
as
if
he
had
said
,
You
think
that
you
have
called
upon
me
,
and
so
have
yielded
me
that
honour
for
which
I
made
you
my
people
(
as
it
is
said
in
the
foregoing
verse
)
but
it
is
not
so
;
you
have
not
called
upon
me
,
but
upon
an
Idol-god
of
your
own
feigning
;
a
god
which
will
be
content
meerly
with
external
Worship
,
which
I
abhor
,
Chap.
29.13
.
nor
do
ever
own
those
Prayers
as
service
done
to
me
,
which
are
not
offered
with
the
inward
Devotion
of
a
believing
,
holy
,
and
obedient
heart
;
and
so
thou
hast
not
called
upon
me
,
but
thou
hast
been
weary
of
me
,
O
Israel
;
that
is
,
it
hath
been
a
burden
to
thee
to
serve
me
.
And
the
drift
of
the
Lords
alledging
this
,
is
,
say
some
,
to
shew
what
just
cause
he
had
to
cast
off
them
,
and
take
in
the
Gentiles
to
be
his
people
.
But
rather
it
is
to
shew
,
that
their
deliverance
out
of
Babylon
now
promised
them
,
and
likewise
the
great
work
of
our
deliverance
by
Christ
,
would
be
meerly
of
Gods
free
Grace
,
and
not
because
they
had
desired
any
such
favour
from
him
.
Ver.
23.
Thou
hast
not
brought
me
the
small
cattel
of
thy
burnt-offerings
,
neither
hast
thou
honoured
me
with
thy
sacrifices
,
&c.
]
That
is
,
say
some
,
Thou
hast
not
offered
them
to
me
,
but
to
Idols
.
And
so
they
understand
also
the
following
clause
,
I
have
not
caused
thee
to
serve
with
an
offering
,
nor
wearied
thee
with
incense
;
that
is
,
I
have
not
exacted
such
abundance
of
these
kind
of
oblations
of
thee
,
as
therewith
to
over-burden
thee
,
and
to
make
thee
weary
of
my
service
:
no
,
it
is
thine
Idols
for
whom
thou
hast
been
at
so
much
cost
,
and
upon
whom
thou
hast
tired
out
thy self
with
offering
them
such
a
multitude
of
Sacrifices
.
But
rather
the
meaning
is
,
that
because
they
did
not
offer
them
in
a
right
manner
,
God
did
not
own
them
as
sacrifices
offered
to
him
;
See
the
Notes
,
Chap.
1.11
.
&c.
they
were
not
the
service
which
he
had
given
them
in
charge
.
Ver.
24.
Thou
hast
bought
me
no
sweet
cane
with
money
,
&c.
]
To
wit
,
for
the
precious
Ointment
,
Exod.
30.23
.
or
for
the
Incense
,
Exod.
30.7
.
wherewith
it
is
therefore
joyned
,
Jer.
20.6
.
It
is
thought
to
be
the
same
that
is
elsewhere
called
Calamus
,
Ezek.
27.19
.
and
it
is
spoken
of
as
a
costly
thing
,
because
it
grew
not
in
their
own
land
,
but
was
brought
from
far
Countries
:
neither
hast
thou
filled
me
with
the
fat
of
thy
sacrifices
,
that
is
,
Thou
hast
not
satisfied
nor
delighted
me
with
thy
sacrifices
,
I
never
regarded
them
;
See
the
foregoing
Note
:
but
thou
hast
made
me
to
serve
with
thy
sins
,
thou
hast
wearied
me
with
thine
iniquities
:
as
if
he
should
have
said
,
I
have
not
caused
thee
to
serve
with
imposing
upon
thee
too
great
a
burden
of
sacrifices
,
but
thou
hast
caused
me
to
serve
with
thy
wickedness
;
to
wit
,
because
thy
sins
have
been
as
great
a
grief
,
and
trouble
,
and
burden
to
me
,
as
it
is
to
men
to
serve
under
hard
Task-Masters
;
and
I
have
been
as
much
wearied
with
bearing
with
thee
,
as
such
a
man
can
be
with
enduring
such
a
hard
service
.
Ver.
25.
I
,
even
I
,
am
he
that
blotteth
out
thy
transgressions
for
mine
own
sake
,
&c.
]
And
not
in
regard
of
any
desert
of
yours
;
and
see
the
Notes
,
Psal.
51.1
.
Ver.
26.
Put
me
in
remembrance
,
&c.
]
That
is
,
If
you
have
any
thing
to
alledge
or
reply
against
this
which
I
have
charged
you
,
let
me
know
it
;
Or
,
if
there
be
any
thing
wherewith
you
have
deserved
your
deliverance
,
and
the
Remission
of
sins
promised
,
put
me
in
mind
of
it
;
for
it
may
be
I
have
forgotten
it
,
and
therefore
you
shall
do
well
to
bring
it
into
my
remembrance
;
which
is
spoken
by
way
of
a
sharp
ironical
derision
:
let
us
plead
together
,
to
wit
,
that
the
truth
betwixt
us
may
be
known
;
See
the
Note
,
Chap.
1.18
.
declare
thou
,
that
thou
mayest
be
justified
,
that
is
,
Say
what
you
can
for
your selves
,
alledge
what
it
is
whereby
you
have
deserved
that
I
should
work
so
great
a
deliverance
,
and
so
great
salvation
for
you
,
that
hereby
you
may
be
justified
.
Ver.
27.
Thy
first
Father
hath
sinned
,
&c.
]
Some
understand
this
of
Adam
,
the
first
Father
of
all
Mankind
;
and
think
that
this
is
mentioned
,
because
sin
being
traduced
from
him
to
all
his
Posterity
,
they
that
were
descended
from
such
a
corrupt
stock
,
must
needs
be
sinners
themselves
.
Again
,
because
this
seems
to
be
spoken
with
more
special
respect
to
the
Jews
,
others
understand
it
of
Abraham
,
and
that
with
respect
to
his
being
an
Idolater
before
his
calling
,
see
the
Notes
,
Josh.
24.2
.
And
indeed
Abraham
is
usually
spoken
of
in
the
Scripture
as
the
first
Father
of
that
Nation
,
because
he
was
first
circumcised
,
which
was
the
sign
whereby
they
were
always
afterwards
distinguished
from
other
Nations
,
as
Chap.
51.2
.
Look
unto
Abraham
your
Father
.
And
they
used
to
glory
much
in
this
,
see
Matth.
3.9
.
and
John
8.39
.
But
indeed
the
most
of
our
best
Expositors
hold
,
That
hereby
is
meant
their
Ancestors
in
general
:
Thy
first
Father
,
which
is
all
one
as
if
he
had
said
,
Thy
fore-father
hath
sinned
;
and
the
word
Father
being
usually
taken
collectively
(
as
it
is
,
Ezek.
16.3
.
Thy
Father
was
an
Amorite
)
it
is
all
one
as
if
it
had
been
said
,
Thy
fore-fathers
have
sinned
.
And
so
for
the
following
words
,
and
thy
teachers
have
transgressed
against
me
;
thereby
I
conceive
is
plainly
meant
their
Priests
and
Prophets
;
and
that
this
is
added
as
an
aggravation
of
the
wickedness
both
of
them
and
their
Fathers
,
that
even
they
that
taught
others
,
and
so
should
have
been
themselves
most
exemplary
for
good
,
were
even
as
bad
as
others
.
And
so
the
drift
of
the
whole
verse
,
I
conceive
,
is
to
shew
,
that
seeing
their
fore-fathers
had
been
great
Transgressors
as
well
as
themselves
,
they
could
not
ascribe
the
great
deliverances
which
God
had
now
promised
,
to
any
goodness
that
God
had
found
either
in
them
,
or
in
their
Fathers
.
Indeed
this
people
did
use
to
glory
much
in
their
Fathers
;
but
God
gives
them
to
understand
,
that
had
there
been
nothing
else
to
move
him
to
shew
them
mercy
,
they
had
been
destroyed
long
ago
.
Ver.
28.
Therefore
I
have
profaned
the
Princes
of
the
Sanctuary
,
&c.
]
Reading
this
as
it
is
in
our
Bibles
,
I
conceive
it
is
clearly
meant
of
those
,
at
least
the
chief
of
those
,
that
in
the
foregoing
verse
were
called
their
Teachers
,
the
chief
of
their
Priests
and
Levites
,
such
as
had
the
chief
command
in
Gods
Sanctuary
,
and
that
are
called
,
Jer.
20.1
.
chief
Governours
in
the
house
of
the
Lord
;
but
as
it
is
in
the
Margin
,
the
holy
Princes
;
their
Kings
and
Princes
may
be
also
intended
,
who
are
so
called
,
because
they
ruled
over
Gods
holy
people
.
And
these
may
be
said
to
have
been
prophaned
,
when
they
were
slain
and
sold
for
slaves
,
and
every
way
used
as
basely
and
contemptuously
as
any
of
the
ordinary
sort
of
people
;
See
the
Notes
,
Chap.
24.2
.
and
Psal.
89.39
.
and
have
given
Jacob
to
the
curse
,
and
Israel
to
reproaches
;
that
is
,
I
have
given
them
up
,
even
those
that
were
my
peculiar
people
,
to
be
destroyed
as
an
accursed
thing
,
and
to
be
exposed
to
all
kind
of
Reproaches
;
they
shall
be
looked
upon
amongst
the
Nations
as
an
execrable
and
accursed
people
.
And
this
may
be
understood
as
spoken
,
either
with
respect
to
that
which
God
had
already
done
to
them
in
all
the
Judgments
and
Destructions
which
at
several
times
he
had
formerly
brought
upon
them
,
especially
the
Ruine
and
Desolation
he
had
brought
upon
the
ten
Tribes
by
the
Assyrians
;
or
rather
with
respect
to
what
God
had
determined
to
bring
upon
them
by
the
Babylonians
;
for
it
is
usual
with
the
Prophets
to
express
the
certainty
of
what
0
they
foretel
,
by
speaking
of
such
things
as
if
they
were
done
already
.
CHAP.
XLIV
.
VERSE
1.
YEt
now
hear
,
O
Jacob
,
my
servant
,
and
Israel
whom
I
have
chosen
.
]
Having
spoken
of
his
severe
dealing
with
his
people
in
the
close
of
the
foregoing
Chapter
,
here
now
God
addresseth
himself
again
to
speak
comfortably
to
them
,
just
as
a
man
would
speak
to
his
Children
or
Friends
,
when
he
sees
them
weeping
and
mourning
,
and
as
before
he
had
done
;
See
the
Notes
,
Chap.
43.1
.
and
41.8
,
9.
Ver.
2.
Thus
saith
the
Lord
that
made
thee
and
formed
thee
,
&c.
]
See
the
Notes
,
Chap.
43.1
,
21.
from
the
womb
,
that
is
,
say
some
,
from
your
conception
or
birth
,
before
you
could
do
any
thing
whereby
you
might
deserve
any
favour
at
my
hands
;
and
that
by
reason
of
the
Covenant
,
wherein
from
the
first
,
as
by
right
of
inheritance
,
you
shall
have
an
Interest
;
Or
,
as
others
,
from
your
first
beginning
;
which
was
,
say
some
,
from
the
first
calling
of
Abraham
,
or
from
〈◊〉
birth
of
Jacob
,
the
stock
,
of
whom
they
were
called
Israel
(
and
some
〈◊〉
therefore
,
that
this
is
spoken
with
reference
to
that
presaging
Sign
〈◊〉
was
seen
at
his
Birth
concerning
the
excellency
of
his
Posterity
,
for
〈◊〉
see
the
Note
,
Gen.
25.26
.
or
rather
,
from
the
time
when
they
first
be●●
to
be
an
entire
people
by
themselves
severed
from
other
Nations
.
And
some
〈◊〉
the
Metaphor
is
taken
not
so
much
from
the
forming
of
the
Body
in
th●●omb
,
as
from
the
Midwives
care
in
forming
and
setting
right
every
limb
●●
the
Child
when
she
hath
taken
it
from
the
Womb
;
which
will
help
thee
▪
to
wit
,
because
thou
art
his
;
fear
not
,
O
Jacob
,
my
servant
,
see
the
Notes
,
Chap.
41.8
,
10
,
13
,
14.
and
thou
Jesu
run
whom
I
have
chosen
,
see
the
Note
,
Deut.
32.15
.
Ver.
3.
For
I
will
pour
water
upon
him
that
is
thirsty
,
and
floods
upon
the
dry
ground
,
&c.
]
Some
understand
this
of
the
many
Prophets
that
God
would
raise
up
amongst
them
in
Babylon
,
Jeremiah
,
Ezekiel
,
Haggai
&c.
and
others
,
of
the
abundant
gifts
of
the
Spirit
which
God
would
pour
forth
upon
the
Preachers
of
the
Gospel
in
the
days
of
the
Messiah
;
with
respect
whereto
they
conceive
the
next
clause
is
added
by
way
of
expounding
this
,
I
will
pour
my
Spirit
upon
thy
seed
,
&c.
But
rather
the
meaning
is
,
That
the
Church
and
people
of
God
that
were
as
a
dry
,
thirsty
,
and
barren
wilderness
,
where
nothing
almost
grows
and
thrives
,
but
all
things
seem
in
a
manner
dead
,
shall
by
the
blessing
of
God
become
as
a
well-watered
ground
where
all
things
thrive
and
flourish
;
that
is
,
They
shall
multiply
and
prosper
exceedingly
,
which
is
more
plainly
expressed
in
the
following
words
;
I
will
pour
forth
my
Spirit
upon
thy
seed
,
and
my
blessing
upon
thine
offspring
;
where
what
is
meant
by
Gods
Spirit
,
see
in
the
Note
,
Psal.
104.30
.
And
this
I
conceive
is
meant
of
the
abundance
of
Mercy
and
Grace
which
God
afforded
the
Jews
at
their
return
out
of
Babylon
;
and
afterward
to
his
Church
both
Jews
and
Gentiles
in
the
days
of
the
Gospel
;
See
the
Notes
,
Chap.
35.1
,
7.
and
41.17
,
18.
Ver.
4.
And
they
shall
spring
up
as
among
the
grass
,
&c.
]
That
is
,
They
shall
multiply
,
grow
up
,
and
flourish
abundantly
,
even
as
plants
and
trees
do
,
that
grow
in
green
and
fruitful
Medows
.
Ver.
5.
One
shall
say
,
I
am
the
Lords
:
and
another
shall
call
himself
by
the
name
of
Jacob
,
&c.
]
That
is
,
say
some
,
My
people
shall
with
one
consent
after
their
return
out
of
Babylon
,
renounce
all
Idol-gods
,
and
shall
give
up
themselves
wholly
and
only
to
the
worship
of
the
true
God
.
But
rather
this
is
spoken
of
the
encrease
of
Gods
people
,
as
with
reference
to
that
which
went
before
,
ver.
4.
that
though
they
should
be
but
a
few
,
to
speak
of
,
at
their
return
from
Babylon
,
yet
by
degrees
they
should
become
very
Numerous
;
which
is
spoken
principally
with
respect
to
the
calling
of
the
Gentiles
:
One
shall
say
,
I
am
the
Lords
,
&c.
that
is
,
Several
persons
of
several
sorts
shall
come
in
from
all
Places
and
Nations
,
and
give
up
their
names
to
Christ
,
and
yield
up
themselves
to
be
wholly
at
his
command
,
and
shall
make
open
profession
of
Christ
and
of
his
Gospel
,
and
so
shall
joyn
themselves
to
Gods
Israel
;
See
the
Note
,
Psal.
87.4
.
Ver.
6.
Thus
saith
the
Lord
,
the
King
of
Israel
,
and
his
Redeemer
,
the
Lord
of
●●sts
,
&c.
]
This
may
be
referred
to
that
which
went
before
;
yet
rather
it
s●●s
to
be
spoken
with
reference
to
that
which
followeth
after
.
However
,
the
●ift
of
it
is
to
assure
them
of
the
truth
of
that
which
he
had
promised
them
,
●amely
,
because
he
that
had
promised
was
clearly
the
only
true
God
:
I
am
the
●●st
,
and
I
am
the
last
,
and
besides
me
there
is
no
God
;
See
the
Note
,
Chap.
41.4
▪
Ver.
7.
A●●
who
as
I
,
&c.
]
Having
in
the
close
of
the
foregoing
verse
said
,
That
there
was
●o
God
besides
him
;
here
he
undertakes
to
prove
it
by
the
same
Argument
●●
had
used
formerly
,
taken
from
his
foretelling
his
people
in
all
Ages
t●e
thing
●
that
should
afterward
come
to
pass
,
Chap.
41.22
,
26.
and
43.9
.
And
who
●●
I
shall
call
,
that
is
,
who
among
the
Idol-gods
of
the
Heathens
can
command
,
decree
and
determine
future
things
,
which
accordingly
shall
afterwards
come
to
pass
,
as
I
have
done
?
See
the
Note
,
Chap.
41.4
.
and
shall
declare
it
,
that
is
,
Foretel
such
things
before
they
come
to
pass
,
as
I
have
done
to
my
people
?
See
the
Notes
,
Chap.
41.22
,
26.
and
43.9
.
and
set
in
order
for
me
;
that
is
,
Bring
to
effect
what
is
so
foretold
,
that
I
may
see
it
done
,
even
every
thing
orderly
in
its
appointed
time
;
or
rather
relate
to
me
in
order
what
from
time
to
time
shall
come
to
pass
,
as
I
have
done
to
my
Church
;
since
I
appointed
the
ancient
people
,
that
is
,
Since
I
appointed
such
a
Church
to
be
;
which
was
from
the
beginning
of
the
World
,
or
from
eternity
;
or
rather
,
since
of
old
I
appointed
the
Posterity
of
Abraham
to
be
my
peculiar
people
:
and
the
things
that
are
coming
,
and
shall
come
;
that
is
,
Which
of
your
Idol-gods
can
foretel
future
things
,
either
those
things
that
are
come
to
pass
immediately
,
or
a
long
time
hereafter
?
let
them
shew
unto
them
,
that
is
,
Let
their
Idol-gods
,
if
they
can
,
foretel
such
things
as
these
to
those
that
worship
them
as
gods
.
Ver.
8.
Fear
ye
not
,
neither
be
afraid
,
&c.
]
That
is
,
Fear
not
the
accomplishment
of
the
promises
I
have
made
to
you
,
though
Idolatrous
Nations
bring
never
so
great
Miseries
upon
you
(
as
it
may
be
they
had
already
destroyed
the
ten
Tribes
,
which
might
be
an
occasion
of
great
fear
to
them
)
yet
be
not
afraid
of
their
Idol-gods
,
as
if
they
could
hinder
me
from
making
good
my
promises
;
See
also
the
Notes
,
Chap.
41.10
,
14.
have
not
I
told
thee
from
that
time
,
and
have
declared
it
?
that
is
,
From
the
time
when
I
appointed
thee
to
be
my
peculiar
people
(
for
which
see
the
foregoing
Note
)
have
I
not
ever
since
that
time
successively
in
all
Ages
told
thee
what
in
future
times
should
come
to
pass
?
And
thus
by
repeating
the
foregoing
Argument
,
he
proves
himself
to
be
the
only
true
God
:
ye
are
even
my
Witnesses
,
see
the
Note
,
Chap.
43.10
.
Is
there
a
god
besides
me
?
yea
,
there
is
no
god
:
it
is
in
the
Hebrew
no
Rock
,
for
which
see
Deut.
32.4
.
I
know
not
any
,
which
I
conceive
,
is
ironically
spoken
;
as
if
he
had
said
,
And
therefore
sure
there
is
none
,
unless
you
know
more
than
I
know
.
Ver.
9.
They
that
make
a
graven
image
,
are
all
of
them
vanity
,
&c.
]
See
the
Note
,
Chap.
41.29
.
and
their
delectable
things
shall
not
profit
,
that
is
,
Their
rich
Idols
curiously
carved
,
and
gorgeously
attired
and
adorned
with
all
the
pompous
service
which
they
yield
them
,
wherewith
they
are
so
much
delighted
,
see
the
Note
,
Chap.
1.29
.
and
they
are
their
own
witnesses
,
they
see
not
,
nor
know
,
that
they
may
be
ashamed
;
that
is
,
their
Idols
are
Witnesses
against
themselves
,
or
against
those
that
worship
them
,
to
wit
,
because
(
as
it
follows
in
the
next
words
)
they
see
not
,
nor
know
;
that
is
,
They
have
neither
eyes
,
nor
understanding
:
Or
,
the
Idolaters
and
Idol-makers
are
Witnesses
against
themselves
,
to
wit
,
that
they
see
not
,
nor
know
,
but
are
as
blind
and
stupid
as
their
Idols
;
or
they
are
Witnesses
against
themselves
to
their
shame
,
that
their
Idols
cannot
profit
them
,
because
they
cannot
but
know
,
that
they
can
neither
see
nor
understand
any
thing
.
Ver.
10.
Who
hath
formed
a
god
,
or
molten
a
graven
Image
that
is
profiable
for
nothing
?
]
That
is
,
Who
is
so
mad
as
to
do
this
?
to
wit
,
to
undertake
to
make
a
god
(
or
if
you
intend
not
that
it
should
be
a
god
)
to
make
an
Image
,
if
no
profit
be
to
be
expected
by
it
?
Ver.
11.
Behold
all
his
fellows
shall
be
ashamed
,
&c.
]
That
is
,
all
the
Workmans
Companions
(
of
whom
he
had
spoken
in
the
foregoing
verses
)
to
wit
,
those
that
had
any
hand
in
the
making
or
worshipping
of
them
,
shall
be
all
of
them
ashamed
;
See
the
Note
,
Chap.
42.17
.
and
the
workmen
they
are
of
men
,
that
is
,
They
are
no
better
than
men
;
whereby
is
implied
both
the
gross
absurdity
of
the
thing
,
that
they
that
were
but
men
made
by
God
,
should
undertake
by
their
power
to
make
a
God
;
and
likewise
how
unable
they
were
to
stand
before
God
:
let
them
all
be
gathered
together
,
let
them
stand
up
:
to
wit
,
to
maintain
and
defend
their
Idols
;
See
the
Notes
,
Chap.
41.1
.
and
43.9
.
yet
they
shall
fear
,
and
shall
be
ashamed
together
:
to
wit
,
when
their
Consciences
begin
to
be
awakened
,
or
when
God
shall
begin
to
contend
with
them
.
Ver.
12.
The
Smith
with
the
tongs
both
worketh
in
the
coals
,
and
fashioneth
it
with
hammers
,
&c.
]
Some
understand
this
of
the
Smiths
forging
out
Tools
for
the
Carpenter
that
was
to
make
the
Idol
.
But
it
is
expresly
said
,
that
the
Heathens
had
Idol-gods
of
iron
,
Dan.
5.4
.
as
well
as
of
other
metals
;
and
of
these
therefore
I
conceive
the
Prophet
here
speaks
,
or
of
the
Iron
work
that
was
used
about
their
Idols
:
and
worketh
it
with
the
strength
of
his
arms
:
that
is
,
he
puts
forth
all
his
might
in
the
forging
of
it
;
which
is
spoken
by
way
of
deriding
their
blind
zeal
,
and
so
is
likewise
that
which
followeth
:
yea
,
he
is
hungry
,
and
his
strength
faileth
;
he
drinketh
no
water
,
and
is
faint
:
to
wit
,
as
being
so
intent
upon
his
holy
work
,
that
he
cannot
afford
himself
time
to
eat
or
drink
.
Yet
this
mention
of
his
hungring
and
thirsting
may
be
also
covertly
to
imply
,
both
what
a
poor
Creature
such
a
one
is
,
to
undertake
to
make
a
God
;
and
what
vain
things
such
Gods
are
that
cannot
keep
their
Servants
from
fainting
,
when
they
take
such
pains
for
them
,
unless
they
feed
on
the
meat
which
the
true
God
.
hath
provided
for
men
.
Ver.
13.
The
Carpenter
stretcheth
out
his
rule
,
&c.
]
To
wit
,
to
measure
out
the
length
and
breadth
of
the
timber
to
be
set
apart
for
the
making
of
his
Idol
:
he
marketh
it
out
with
a
line
,
to
wit
,
to
shew
how
much
of
the
timber
on
every
side
must
be
cut
away
;
he
fitteth
it
with
plains
,
and
he
marketh
it
out
with
the
compass
,
to
wit
,
that
he
might
draw
out
every
member
with
its
due
Proportion
;
and
maketh
it
after
the
figure
of
a
man
,
that
is
,
a
Man
or
Woman
;
according
to
the
beauty
of
a
man
;
that
is
,
That
noble
and
majestick
shape
which
God
hath
given
to
man
;
that
it
may
remain
in
the
house
;
that
is
,
in
some
Temple
,
or
in
his
own
dwelling
house
,
for
his
own
private
Devotions
.
However
,
this
covertly
hints
their
folly
;
their
Idols
,
after
their
pains
and
cost
,
not
being
able
to
do
any
thing
,
and
so
serving
only
to
stand
idle
,
and
fill
up
a
Room
in
their
houses
.
Ver.
14.
He
heweth
him
down
Cedars
,
and
taketh
the
Cypress
and
the
Oak
,
which
he
strengthneth
for
himself
among
the
trees
of
the
forest
,
&c.
]
That
is
,
which
he
hath
suffered
to
grow
till
they
were
come
to
their
full
growth
or
strength
.
But
many
do
rather
like
that
Translation
which
we
have
in
our
Margin
;
and
he
taketh
courage
to
himself
among
the
trees
of
the
forest
,
that
is
,
he
encourageth
himself
to
take
the
fairest
timber-trees
for
this
service
,
and
to
put
forth
his
utmost
strength
in
hewing
them
down
:
he
planteth
an
Ash
,
to
wit
,
that
there
may
be
Timber
for
their
Idol-gods
in
future
times
(
whereby
also
is
hinted
their
resolvedness
for
their
holding
on
in
this
brutish
sin
)
and
the
rain
doth
nourish
it
,
which
is
also
added
by
way
of
derision
;
for
was
it
not
most
absurd
to
rob
the
true
God
of
his
Glory
,
by
that
which
from
him
received
both
its
being
and
growth
?
Ver.
15.
Then
shall
it
be
for
a
man
to
burn
,
&c.
]
That
is
,
when
it
is
thus
grown
up
,
then
it
is
hewen
down
to
be
fuel
for
the
fire
:
for
he
will
take
thereof
,
that
is
,
of
the
trees
so
hewen
down
,
or
of
the
chips
he
cuts
off
from
the
Timber
:
and
warmeth
himself
;
yea
,
he
kindleth
it
,
and
baketh
bread
;
yea
,
he
maketh
a
God
and
worshippeth
it
,
&c.
that
is
,
Some
part
of
it
he
useth
for
Kitching-service
,
both
in
the
Oven
and
Chimney
,
and
of
the
other
part
of
it
he
maketh
a
god
.
Ver.
16.
He
burneth
part
thereof
in
the
fire
:
with
part
thereof
he
eateth
flesh
,
&c.
]
That
is
,
say
some
,
With
part
thereof
he
maketh
Tables
and
Trenchers
whereon
to
eat
his
meat
;
or
rather
,
with
part
thereof
he
dresseth
his
meat
;
for
all
along
he
seems
only
to
speak
how
it
was
used
as
fuel
for
the
fire
.
Ver.
17.
And
the
residue
thereof
he
maketh
a
god
,
even
his
graven
Image
:
he
falleth
down
to
it
,
and
worshippeth
it
,
&c.
]
That
is
,
He
doth
not
only
provide
this
Idol
for
the
use
of
others
,
but
he
himself
also
worships
it
;
and
prayeth
unto
it
,
and
saith
,
Deliver
me
,
for
thou
art
my
God
:
which
is
so
set
forth
to
imply
,
That
men
cannot
worship
and
pray
to
an
Idol
,
but
they
own
it
for
their
God
.
Ver.
18.
They
have
not
known
nor
understood
,
&c.
]
See
the
Notes
,
Chap.
27.18
.
and
Psal.
14.1
.
for
he
hath
shut
their
eyes
that
they
cannot
see
,
&c.
that
is
,
God
hath
justly
for
their
sins
punished
them
with
judicial
blindness
.
Ver.
20.
He
feedeth
of
ashes
,
&c.
]
That
is
,
The
Idolater
doth
as
miserably
deceive
himself
,
as
he
should
do
that
thinks
to
slake
his
hunger
,
and
nourish
himself
with
eating
ashes
;
for
as
ashes
eaten
would
be
so
far
from
doing
men
any
good
in
these
regards
,
that
it
would
rather
hurt
them
;
so
it
is
with
the
Idolater
:
he
sets
his
heart
upon
that
,
he
delights
himself
and
trusts
in
that
,
and
so
feeds
himself
with
hopes
of
Benefit
and
Comfort
from
that
which
will
no
way
profit
him
,
but
rather
do
him
a
great
deal
of
Mischief
,
namely
,
his
Idols
,
pieces
of
wood
that
shall
one
day
be
turned
into
ashes
,
as
well
as
the
rest
of
the
trees
of
which
they
are
made
,
and
therefore
no
way
likely
to
help
them
in
their
straits
,
but
rather
to
draw
the
wrath
of
God
upon
them
.
It
is
an
Expression
much
like
to
that
,
Hos.
12.1
.
Ephraim
feedeth
on
wind
;
implying
,
That
the
Idolater
feeds
himself
with
the
vain
deceits
of
his
own
heart
:
a
deceived
heart
hath
turned
him
aside
,
to
wit
,
out
of
the
way
of
truth
,
that
he
cannot
deliver
his
soul
,
that
is
,
He
cannot
wind
himself
out
of
this
foolish
Error
▪
and
so
save
himself
from
that
Vengeance
and
Damnation
which
this
his
Idolatry
and
Superstition
is
like
to
bring
upon
him
;
nor
say
,
Is
there
not
a
lie
in
my
right
hand
?
that
is
,
Is
not
this
Idol
which
I
am
forming
,
or
which
I
hold
in
my
right
hand
,
an
Error
and
Deceit
,
a
meer
Fiction
,
no
such
thing
as
I
have
falsely
conceited
it
to
be
?
Do
I
not
see
and
feel
,
and
find
it
to
be
so
?
Ver.
21.
Remember
these
(
O
Jacob
and
Israel
)
for
thou
art
my
servant
,
&c.
]
See
the
Note
,
Chap.
41.9
.
Remember
these
Idolaters
of
whom
I
have
spoken
,
to
wit
,
their
gross
sottishness
;
or
these
things
which
I
have
now
said
against
them
,
and
the
Vanity
of
their
Idolatry
.
And
that
which
is
intended
is
,
That
God
would
have
them
think
seriously
of
these
things
,
that
so
when
they
came
to
dwell
long
as
Captives
in
Babylon
,
they
might
not
be
intangled
with
their
Idolatry
;
I
have
formed
thee
,
thou
art
my
servant
;
which
is
repeated
again
to
intimate
,
that
Idolatry
would
be
worse
in
them
than
in
the
Gentiles
,
because
they
were
his
peculiar
people
,
and
had
been
trai●ed
up
in
the
Knowledg
of
his
written
Law
.
But
see
also
the
Notes
,
Chap.
43.1
,
21.
Ver.
22.
I
have
blotted
out
as
a
thick
cloud
,
thy
transgressions
,
and
as
a
cloud
thy
sins
,
&c.
]
That
is
,
As
a
cloud
that
darkens
and
hides
the
Heavens
from
us
,
and
seems
to
threaten
some
great
storm
,
is
many
times
quite
dispersed
by
the
Sun
,
or
driven
away
by
the
Winds
;
so
have
I
by
a
free
and
a
full
pardon
perfectly
put
away
all
your
sins
,
that
have
separated
beteewn
you
and
your
God
,
and
have
hid
his
face
from
you
,
Chap.
59.2
.
and
have
thereby
cleared
〈◊〉
from
all
those
Terrors
and
Judgments
which
your
sins
might
otherwise
have
brought
upon
you
.
And
doubtless
this
is
mentioned
as
the
foundation
of
that
deliverance
which
God
doth
here
promise
his
people
;
their
sins
,
the
cause
of
Gods
controversie
with
them
,
being
pardoned
,
they
might
well
hope
deliverance
would
come
:
return
unto
me
,
to
wit
,
by
Repentance
;
and
then
fear
not
,
for
I
have
redeemed
thee
,
and
therefore
have
the
best
right
to
thee
;
See
the
Notes
,
Chap.
43.1
,
3
,
4.
and
Psal.
31.5
.
Ver.
23.
Sing
,
O
ye
heavens
,
&c.
]
To
set
forth
how
wonderful
the
work
should
be
of
this
new
Deliverance
that
is
promised
to
Gods
people
,
the
Prophet
doth
here
break
forth
into
this
Rhetorical
invitation
of
all
the
Creatures
in
Heaven
and
Earth
to
bless
God
for
it
;
an
Expression
much
like
that
,
1
Chron.
16.31
.
for
which
see
the
Note
there
:
Sing
,
O
ye
heavens
,
for
the
Lord
hath
done
it
;
to
wit
,
that
which
he
had
promised
,
the
great
work
of
the
Redemption
of
his
people
,
and
which
indeed
none
but
the
Lord
could
do
;
shout
ye
lower
parts
of
the
earth
;
that
is
,
say
some
,
The
Plains
and
Valleys
;
this
being
opposed
,
say
they
,
to
that
which
follows
,
break
forth
into
singing
,
ye
Mountains
,
or
rather
the
earth
which
lieth
below
(
as
opposed
to
the
Heavens
before
mentioned
)
yea
,
the
whole
Earth
even
to
the
very
Center
:
for
the
Lord
hath
redeemed
Jacob
,
which
is
meant
not
only
of
the
deliverance
of
the
Jews
out
of
Babylon
,
but
also
especially
of
the
great
work
of
our
Redemption
by
Christ
:
and
glorified
himself
in
Israel
,
to
wit
,
by
delivering
them
,
and
destroying
their
enemies
.
Ver.
24.
Thus
saith
the
Lord
thy
Redeemer
,
&c.
]
That
is
,
that
did
formerly
deliver
thee
out
of
Egypt
,
and
will
now
again
deliver
thee
out
of
Babylon
;
and
he
that
formed
thee
from
the
womb
,
See
the
Note
above
,
ver.
2.
and
43.1
.
that
stretcheth
forth
the
heavens
alone
;
See
the
Note
,
Psal.
104.2
.
that
spreadeth
abroad
the
earth
by
my self
:
that
is
,
without
the
help
or
advice
of
any
.
Ver.
35.
That
frustrateth
the
tokens
of
the
liars
,
&c.
]
That
is
,
Magicians
,
Astrologers
and
Soothsayers
,
to
wit
,
by
crossing
them
in
their
Predictions
,
whereof
they
had
said
,
That
such
and
such
things
were
sure
Signs
and
Tokens
.
But
though
this
be
expressed
indefinitely
,
as
a
thing
that
God
usually
doth
,
yet
here
it
is
spoken
as
with
reference
to
what
God
meant
to
do
amongst
the
Babylonians
,
whose
Magicians
were
exceeding
famous
all
the
World
over
;
and
it
may
well
be
with
particular
respect
to
some
Predictions
of
theirs
concerning
the
perpetual
continuance
of
their
Empire
;
and
perhaps
,
that
when
the
Medes
and
Persians
threatned
Babylon
,
they
should
not
prevail
against
her
;
namely
,
That
all
these
predictions
should
be
found
to
be
lies
.
And
hereby
also
might
be
covertly
hinted
how
short
their
Predictions
came
of
the
Predictions
of
Gods
Prophets
,
that
were
always
so
exactly
accomplished
;
and
maketh
diviners
mad
,
that
is
,
That
makes
their
Divinations
no
more
to
be
regarded
,
than
the
ravings
of
mad
men
;
or
rather
,
that
makes
them
mad
to
see
all
fall
out
contrary
to
what
they
foretold
;
that
turneth
wise
men
backward
,
to
wit
,
by
crossing
them
in
all
their
Counsels
and
Courses
,
and
bringing
all
their
Plots
and
Endeavours
to
nothing
;
or
by
confounding
them
,
so
that
they
are
ashamed
to
shew
their
faces
;
and
maketh
their
Knowledg
foolish
,
to
wit
,
say
some
,
By
discovering
the
folly
of
their
Predictions
.
But
see
the
Note
,
Job
12.17
.
Ver.
26.
That
confirmeth
the
word
of
his
servant
,
&c.
]
To
wit
,
Isaiah
;
or
his
Servants
the
Prophets
in
general
:
and
so
the
next
clause
may
be
added
,
as
by
way
of
explaining
this
:
and
performeth
the
counsel
of
his
messengers
;
that
is
,
The
Predictions
of
his
Prophets
concerning
those
things
which
it
was
the
Will
and
counsel
of
God
should
be
.
And
though
this
must
be
understood
generally
of
all
their
Prophecies
,
yet
we
may
well
think
it
was
spoken
with
special
relation
to
that
Prophecy
,
that
Cyrus
should
subdue
Babylon
,
and
send
home
Gods
people
into
their
own
Country
;
and
that
which
went
still
along
therewith
,
as
signified
thereby
,
their
Prophecy
concerning
our
Redemption
by
Christ
.
And
this
return
of
the
Jews
is
therefore
particularly
added
in
the
next
words
,
that
saith
to
Jerusalem
,
Thou
shalt
be
inhabited
;
and
to
the
Cities
of
Judah
,
Ye
shall
be
built
;
under
which
also
may
be
intended
the
raising
up
of
the
Church
of
Christ
,
when
ever
she
is
brought
low
by
her
enemies
:
and
I
will
raise
up
,
that
is
,
build
again
,
or
cause
to
flourish
,
the
decayed
places
thereof
,
that
is
,
all
the
ruinous
and
desolate
places
in
the
Land
.
Ver.
27.
That
saith
to
the
deep
,
Be
dry
,
and
I
will
dry
up
thy
rivers
.
]
That
is
,
That
can
remove
any
Obstructions
that
are
like
to
hinder
the
return
of
my
people
;
so
that
though
there
should
be
a
Sea
lying
in
their
way
,
even
that
can
I
dry
up
,
and
all
the
streams
thereof
.
And
most
probable
it
is
,
that
God
by
this
way
of
expressing
his
Almighty
Power
,
doth
allude
to
his
drying
up
of
the
Red
Sea
first
,
and
the
River
Jordan
afterwards
,
before
the
Israelites
,
as
before
,
Chap.
43.16
.
of
which
see
the
Note
there
;
and
that
he
doth
likewise
covertly
hint
the
manner
how
Cyrus
should
take
Babylon
,
namely
,
by
Cyrus
his
drawing
away
the
waters
of
Euphrates
in
several
Channels
he
had
digged
for
that
purpose
,
that
so
his
Army
might
pass
over
,
and
storm
and
surprize
the
City
.
This
is
,
I
conceive
,
the
clea●
meaning
of
this
place
;
for
which
see
the
Notes
also
,
Chap.
40.3
,
4.
But
yet
some
Expositors
take
it
to
be
a
directly
figurative
Prediction
of
the
Destruction
of
Babylon
.
A
deep
,
they
say
,
she
is
called
,
as
before
the
desert
of
the
Sea
,
Chap.
21.1
.
(
for
which
see
the
Note
there
)
because
she
lay
in
a
deep
valley
full
of
waters
;
and
by
drying
up
this
Sea
and
her
Rivers
,
is
meant
,
they
say
,
the
destroying
and
plundering
this
great
City
,
together
with
other
Provinces
,
Cities
and
Towns
belonging
thereto
.
Ver.
28.
That
saith
of
Cyrus
,
He
is
my
shepherd
,
&c.
]
So
he
is
called
,
because
as
a
Shepherd
he
was
to
take
care
of
the
Jews
,
Gods
precious
flock
,
to
rescue
them
from
the
tyranny
of
the
Babylonians
,
even
as
Sheep
from
the
mouths
of
ravening
Wolves
,
to
gather
them
together
that
were
scattered
abroad
in
Babylon
and
other
Countrys
,
and
to
carry
them
out
into
the
large
and
fresh
pastures
of
Judea
,
that
had
been
shut
up
in
Babylon
as
in
a
pinfold
;
and
shall
perform
all
my
pleasure
;
that
is
,
All
that
God
had
decreed
and
willed
should
be
done
,
both
concerning
the
ruine
of
Babylon
,
the
return
of
his
people
,
and
their
re-edifying
their
City
and
Temple
,
as
is
expressed
in
the
following
words
,
even
saying
to
Jerusalem
,
Thou
shalt
be
built
;
and
to
the
Temple
,
Thy
foundation
shall
be
laid
.
And
indeed
,
in
Cyrus
his
time
there
was
no
more
done
,
but
only
the
laying
of
the
foundation
.
However
,
most
observable
it
is
,
That
to
the
end
the
Jews
might
know
it
was
God
that
had
wrought
that
great
deliverance
for
them
when
they
were
set
free
out
of
Babylon
,
and
so
might
also
believe
his
other
Prophecies
concerning
Christ
(
of
whose
Redemption
that
deliverance
was
a
Type
)
God
doth
here
tell
them
the
very
Name
of
the
Man
by
whom
they
should
be
delivered
,
as
he
had
formerly
foretold
the
name
of
Josiah
,
1
King
.
13.2
.
And
this
was
about
an
hundred
and
seventy
years
at
least
,
before
it
was
accomplished
;
for
Manasseh
reigned
five
and
fifty
years
,
2
King
.
21.1
.
Amon
two
,
ver.
19.
Josiah
one
and
thirty
,
2
King
.
22.1
.
Jehoiakim
eleven
,
2
King
.
23.36
.
(
at
what
time
Nebuchadnezzar
began
to
captivate
the
Jews
)
and
then
their
Captivity
in
Babylon
lasted
seventy
years
.
So
that
doubtless
,
when
the
Jews
first
heard
of
one
Cyrus
that
was
preparing
to
invade
Babylon
,
the
remembrance
of
this
Prophecy
must
needs
make
them
with
great
joy
to
conclude
,
That
their
Deliverance
was
then
drawing
nigh
.
But
see
the
Note
,
Ezra
1.2
.
CHAP.
XLV
.
VERSE
1.
THus
saith
the
Lord
to
his
anointed
,
to
Cyrus
,
&c.
]
Though
Cyrus
was
a
Heathen
idolatrous
King
,
yet
the
Lord
calls
him
his
Anointed
:
1.
Because
he
was
ordained
and
appointed
of
God
to
be
King
of
Persia
and
Babylon
,
no
less
than
the
Kings
of
Judah
that
were
anointed
with
oyl
;
See
the
Note
,
Ezra
1.2
.
And
2ly
.
because
he
was
as
it
were
consecrated
and
strengthned
of
God
to
be
a
Saviour
and
Deliverer
of
his
people
,
and
was
therein
a
type
of
Christ
;
whose
right
hand
I
have
holden
,
that
is
,
whom
I
will
guide
and
strengthen
,
carrying
him
on
succesful
,
and
causing
him
to
prosper
in
all
his
great
undertakings
;
See
the
Notes
,
Chap.
41.13
.
and
42.6
.
to
subdue
Nations
before
him
,
that
is
,
the
Babylonians
and
many
other
Nations
that
were
under
the
command
of
Babylon
,
or
,
that
opposed
him
in
his
way
thither
;
and
I
will
loose
the
loins
of
Kings
,
that
is
,
Disarm
,
degrade
and
weaken
them
;
See
the
Notes
,
Chap.
11.5
.
and
23.10
.
and
Job
12.18
.
to
open
before
him
the
two-leaved
gates
,
and
the
gates
shall
not
be
shut
;
that
is
,
So
that
they
shall
presently
open
to
him
the
Gates
of
their
Cities
and
strong
holds
,
together
with
their
Palaces
and
private
Houses
;
they
shall
not
dare
to
shut
a
door
against
him
,
but
upon
the
terror
of
his
approach
all
shall
fly
open
before
him
.
Ver.
2.
I
will
go
before
thee
,
and
make
the
crooked
places
straight
,
&c.
]
That
is
,
Thou
shalt
over-run
the
Countries
where
thou
comest
,
as
if
there
were
nothing
in
the
way
that
might
in
the
least
hinder
thee
;
See
the
Notes
,
Chap.
40.3
,
4.
I
will
break
in
pieces
the
gates
of
brass
,
and
cut
in
sunder
the
bars
of
iron
;
that
is
,
No
strength
shall
be
able
to
withstand
thee
.
Ver.
3.
And
I
will
give
thee
the
treasures
of
Darkness
,
and
hidden
Riches
of
secret
places
,
&c.
]
That
is
,
The
Treasures
of
those
Nations
whom
he
should
overcome
,
which
he
should
find
locked
up
and
hidden
in
secret
places
;
as
amongst
others
the
Treasures
of
Croesus
,
the
King
of
the
Lydians
,
subdued
by
him
,
of
whom
Histories
report
that
he
was
a
King
of
mighty
Wealth
,
far
above
any
of
those
times
:
that
thou
mayest
know
that
I
the
Lord
which
call
thee
by
thy
name
,
am
the
God
of
Israel
;
that
is
,
That
thou
mayest
know
,
that
I
that
have
so
long
before-hand
foretold
what
thou
shouldest
do
,
even
naming
thee
by
thy
name
,
as
it
is
above
,
ver.
1.
and
Chap.
44.28
.
am
the
only
true
God
,
and
that
I
own
Israel
to
be
my
peculiar
people
;
See
the
Note
,
Ezra
1.2
.
Ver.
4.
For
Jacob
my
servants
sake
,
and
Israel
mine
elect
,
&c.
]
That
is
,
Meerly
that
thou
mightest
deliver
them
out
of
their
Bondage
in
Babylon
:
I
have
even
called
thee
by
thy
Name
,
that
is
,
say
some
,
I
have
in
a
special
manner
owned
thee
,
and
honoured
thee
;
See
the
Notes
,
Exod.
33.17
.
But
rather
it
is
meant
of
his
mentioning
him
by
name
,
as
is
noted
in
the
foregoing
verse
,
long
before
he
was
in
the
World
:
I
have
surnamed
thee
,
to
wit
,
by
stiling
thee
my
shepherd
,
Chap.
44.28
.
and
mine
anointed
,
as
above
,
ver.
1.
though
thou
hast
not
known
me
,
that
is
,
say
some
,
Savingly
;
or
rather
,
though
then
thou
couldest
have
no
knowledg
of
me
,
but
wert
afterward
by
the
great
things
I
did
for
thee
,
brought
to
that
knowledg
which
thou
hadst
of
me
.
Ver.
5.
I
girded
thee
,
&c.
]
That
is
,
say
some
,
I
raised
thee
to
thy
regal
Dignity
,
See
the
Notes
,
Chap.
22.21
.
and
Job
12.18
.
or
rather
,
I
gave
thee
Power
and
Might
to
do
the
great
things
thou
wert
to
do
;
or
,
I
raised
thee
up
and
fitted
thee
to
make
War
with
the
Babylonians
and
other
Nations
;
though
thou
hast
not
known
me
,
that
is
,
Though
at
that
time
thou
wert
altogether
ignorant
of
me
(
see
the
foregoing
Note
)
Or
,
though
thou
little
knewest
who
it
was
that
strengthned
and
prospered
thee
,
and
what
my
Purpose
and
Counsel
was
in
all
that
thou
didst
;
See
the
Note
,
Chap.
10.7
.
Ver.
6.
That
they
may
know
from
the
rising
of
the
Sun
,
and
from
the
West
,
that
there
is
none
besides
me
,
&c.
]
That
is
,
That
from
East
to
West
,
or
all
the
World
over
(
for
under
East
and
West
all
other
parts
of
the
World
may
be
intended
)
all
people
may
by
this
great
work
of
my
Deliverance
of
my
people
out
of
Babylon
by
thee
,
be
brought
to
know
,
that
I
am
the
only
true
God
.
This
was
Gods
end
in
this
mighty
work
;
and
this
was
in
a
great
measure
effected
,
partly
by
the
spreading
of
the
fame
of
this
great
work
of
God
far
and
near
in
those
days
;
and
partly
by
the
knowledg
which
people
should
come
to
have
of
it
in
future
times
from
the
Scripture
where
it
should
be
recorded
.
But
still
we
must
remember
,
that
the
greater
work
of
mans
Redemption
by
Christ
,
whereof
the
Deliverance
out
of
Babylon
was
a
Type
,
is
here
also
intended
.
Ver.
7.
I
form
the
light
,
and
create
darkness
,
&c.
]
This
is
mentioned
as
another
thing
whereof
the
Nations
should
be
convinced
by
that
great
work
of
Gods
delivering
the
Jews
out
of
Babylon
,
to
wit
,
that
as
he
alone
did
cause
the
light
of
the
day
,
and
the
darkness
of
the
night
,
so
he
alone
was
the
cause
of
all
the
Prosperity
and
Adversity
that
befalls
men
;
which
are
usually
,
indeed
,
in
the
Scriptures
,
expressed
by
these
terms
of
light
and
darkness
;
See
the
Notes
,
Esth.
8.16
.
and
Psal.
112.4
.
And
to
explain
this
,
are
the
following
words
added
,
I
make
peace
,
and
create
evil
;
See
the
Note
,
Chap.
41.23
.
Ver.
8.
Drop
down
ye
heavens
from
above
,
and
let
the
skies
pour
down
righteousness
,
&c.
]
Under
this
command
a
promise
is
implied
of
Cyrus
his
destroying
the
Babylonian
Empire
,
and
delivering
Gods
people
from
their
Bondage
there
,
and
sending
them
home
again
into
their
own
Country
;
which
is
here
called
Righteousness
,
because
it
was
a
work
of
great
Righteousness
in
God
thus
to
punish
the
wicked
Babylonians
,
and
to
deliver
his
poor
oppressed
people
,
and
because
thereby
he
approved
his
Faithfulness
and
Justice
in
performing
what
he
had
before-hand
promised
them
.
And
to
the
same
purpose
is
that
which
followeth
,
let
the
earth
open
,
to
wit
,
to
receive
the
showrs
from
above
,
or
to
let
forth
that
which
is
to
spring
up
,
as
it
follows
;
and
let
them
,
to
wit
,
the
earth
watered
by
the
Heavens
,
bring
forth
Salvation
,
and
let
Righteousness
spring
forth
together
.
As
for
this
figurative
Expression
whereby
this
promise
is
expressed
,
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
forth
together
;
that
is
used
to
imply
,
1.
By
whose
command
this
should
be
done
(
and
that
to
the
end
Gods
people
should
not
look
upon
this
deliverance
promised
as
an
impossible
thing
,
in
regard
of
the
desperate
Condition
wherein
the
Jews
should
be
at
that
time
)
namely
,
That
God
from
Heaven
would
suddenly
and
miraculously
cause
it
to
be
done
.
And
,
2ly
.
how
wonderfully
great
this
Deliverance
should
be
,
and
what
an
abundant
discovery
there
should
be
made
therein
of
the
goodness
,
righteousness
and
faithfulness
of
God
;
for
it
is
all
one
in
effect
as
if
God
had
said
,
I
the
Lord
,
who
do
cause
the
Heavens
to
water
the
Earth
,
and
the
Earth
thereupon
to
yield
all
kind
of
Fruit
abundantly
,
will
from
Heaven
afford
you
so
great
Salvation
,
and
so
abundantly
manifest
my
Righteousness
therein
,
that
it
shall
be
with
you
,
as
if
the
Heavens
did
rain
whole
showrs
of
it
upon
you
;
and
as
if
a
plentiful
crop
of
it
did
every
where
spring
out
of
the
earth
:
See
the
Note
,
chap.
44.3
.
And
herein
also
may
be
comprehended
the
raising
up
of
Cyrus
,
as
a
branch
of
Righteousness
springing
up
(
according
to
the
like
Expressions
elsewhere
,
for
which
see
the
Note
,
Chap.
4.2
.
)
by
whom
this
great
Salvation
should
be
wrought
for
them
.
But
however
,
under
this
promise
of
the
Deliverance
of
the
Jews
out
of
Babylon
,
that
greater
Deliverance
is
also
promised
,
whereof
this
was
a
type
,
namely
,
the
Redemption
of
Gods
people
from
the
Bondage
of
their
natural
Estate
by
the
Lord
Christ
;
and
that
as
the
happy
effect
of
that
typical
Deliverance
:
for
,
indeed
,
had
not
the
outward
Polity
of
the
Jews
been
preserved
by
their
Deliverance
out
of
Babylon
,
Christ
could
not
have
sprung
up
out
of
the
stock
of
David
,
to
be
a
Saviour
for
his
redeemed
,
as
God
had
promised
.
I
know
this
passage
is
expounded
by
some
in
somewhat
a
different
way
.
For
,
1.
some
understand
it
thus
,
That
Heaven
and
Earth
should
concur
to
afford
their
help
for
the
effecting
of
that
great
Deliverance
which
God
had
now
in
hand
.
And
,
2ly
.
others
understand
it
both
of
the
abundant
bliss
,
safety
and
righteous
dealing
,
which
Gods
people
should
enjoy
by
the
favour
of
Cyrus
to
them
;
and
likewise
of
that
fulness
of
all
spiritual
Blessings
,
which
the
Church
should
enjoy
under
the
Kingdom
of
Christ
.
But
the
Exposition
formerly
given
,
I
conceive
,
is
the
best
;
yet
see
the
Notes
,
Psal.
72.6
,
7.
and
85.11
.
As
for
the
last
clause
,
I
the
Lord
have
created
it
,
it
seems
added
with
reference
to
that
which
went
before
,
ver.
7.
and
that
to
assure
them
,
that
how
impossible
soever
that
might
seem
to
be
,
which
he
had
promised
,
yet
it
should
certainly
come
to
pass
;
to
which
purpose
he
speaks
of
it
as
done
already
,
I
the
Lord
have
created
it
;
as
if
he
had
said
,
I
the
Lord
,
who
do
by
mine
Almighty
power
what
I
please
,
will
effect
this
.
Ver.
10.
Wo
unto
him
that
striveth
with
his
Maker
,
&c.
]
To
wit
,
either
by
way
of
opposing
what
God
hath
determined
to
do
;
or
by
way
of
murmuring
against
any
Dispensation
of
his
Providence
.
And
this
might
be
spoken
as
by
way
of
declaring
in
general
the
evil
and
danger
of
opposing
or
muttering
against
any
Counsel
or
Acting
of
Divine
Providence
,
upon
occasion
of
that
which
God
had
said
before
,
that
all
that
was
done
in
the
World
,
was
done
by
his
all-ruling
Providence
,
ver.
7.
I
form
the
light
,
and
create
darkness
,
&c.
yet
it
seems
rather
to
have
been
intended
more
particularly
either
against
the
Babylonians
,
to
shew
that
nothing
but
misery
and
wo
would
be
the
Issue
of
their
opposing
what
God
intended
to
do
;
or
rather
against
the
murmuring
of
the
Jews
in
Babylon
,
especially
as
to
that
which
God
had
now
promised
to
do
for
them
▪
Because
the
poor
Captives
in
Babylon
might
think
with
themselves
,
Why
should
the
Lord
bring
us
his
peculiar
people
under
the
tyrannical
Bondage
of
such
a
barbarous
Nation
,
if
he
meant
afterward
to
destroy
them
,
and
to
deliver
us
,
and
send
us
back
into
our
own
Country
?
Or
,
why
should
he
defer
our
Deliverance
so
long
?
Or
,
why
should
he
not
raise
up
one
of
our
own
Nation
to
do
it
,
as
he
hath
formerly
done
(
even
this
also
some
add
)
but
bring
a
Prince
from
so
remote
a
Country
to
set
us
free
?
And
so
likewise
for
that
which
God
had
promised
concerning
that
great
Deliverance
by
Christ
,
because
men
might
argue
within
themselves
,
Why
was
Christ
sent
no
sooner
?
or
why
should
the
Jews
be
cast
off
,
and
the
Gentiles
called
into
their
room
?
Against
these
,
and
all
such
Arguings
with
God
,
this
is
here
opposed
;
Wo
unto
him
that
striveth
with
his
Maker
;
and
then
he
adds
,
let
the
potsherd
strive
with
the
potsherds
of
the
earth
:
shall
the
clay
say
to
him
that
fashioneth
it
,
What
makest
thou
?
that
is
,
What
intendest
thou
to
make
of
me
?
Or
,
why
dost
thou
undertake
that
which
thou
art
not
able
to
effect
?
or
rather
,
Why
hast
thou
made
me
thus
?
as
the
Apostle
hath
expressed
it
,
Rom.
9.20
.
Or
thy
work
,
He
hath
no
hands
;
that
is
,
He
hath
no
hands
to
do
what
he
hath
undertaken
;
or
rather
,
He
hath
no
hands
fit
to
undertake
such
a
work
;
or
surely
he
that
made
me
thus
rudely
and
bunglingly
,
either
had
no
hands
,
or
made
no
use
of
his
hands
.
And
the
drift
of
this
is
to
shew
,
that
if
it
would
be
an
unreasonable
and
monstrous
thing
to
think
,
that
the
clay
should
quarrel
with
the
Potter
about
his
Workmanship
,
or
call
him
to
an
account
concerning
the
work
he
made
of
it
;
much
more
unreasonable
would
it
be
for
man
,
whom
God
formed
out
of
the
earth
as
the
Potter
doth
his
Vessels
of
clay
,
to
contend
with
his
Maker
about
any
thing
he
doth
to
him
;
and
that
the
rather
,
because
the
clay
was
not
made
by
the
Potter
;
whereas
man
had
not
only
his
form
and
shape
,
but
his
very
being
from
God
;
and
therefore
it
must
needs
be
free
for
the
Creator
to
do
whatever
he
pleased
with
his
Creatures
.
But
see
the
Note
also
Chap.
29.16
.
Ver.
10.
Wo
unto
him
that
saith
unto
his
Father
,
What
begettest
thou
?
&c.
]
That
is
,
Why
dost
thou
beget
me
?
To
what
end
dost
thou
do
it
?
Or
,
why
hast
thou
begotten
me
so
weak
,
so
sickly
,
so
unhandsome
,
so
deformed
,
or
of
so
mean
inward
parts
as
I
am
?
Or
,
why
hast
thou
begotten
me
subject
to
the
same
Miseries
as
other
men
are
?
The
drift
of
the
words
is
the
same
with
that
in
the
foregoing
verse
,
to
wit
,
to
imply
,
that
it
is
as
base
a
thing
to
call
God
to
an
account
for
any
thing
he
doth
,
as
it
is
for
a
Child
to
quarrel
with
his
Parents
about
their
begetting
him
.
Ver.
11.
Thus
saith
the
Lord
,
the
holy
one
of
Israel
,
and
his
Maker
,
&c.
]
To
wit
,
as
the
Potter
makes
his
Vessels
of
clay
;
for
to
that
said
before
,
ver.
9.
he
alludes
.
But
see
the
Notes
,
Chap.
1.4
.
and
43.1
.
As
for
that
which
follows
,
Ask
me
of
things
to
come
,
concerning
my
Sons
,
and
concerning
the
work
of
my
hands
,
command
ye
me
:
it
is
differently
understood
by
Expositors
;
for
some
understand
it
,
as
spoken
to
the
Idolatrous
enemies
of
Gods
people
,
and
that
Ironically
;
as
if
he
had
said
,
If
you
would
know
what
I
mean
to
do
with
my
people
,
the
work
of
my
hands
,
or
what
the
work
is
I
mean
to
do
for
them
,
you
had
best
enquire
of
me
by
my
Prophets
(
wherein
also
there
may
be
again
a
covert
deriding
of
them
,
because
their
Idol-gods
were
not
able
to
foretel
future
things
,
as
he
the
God
of
Israel
was
,
as
before
,
Chap.
41.22
.
&c.
and
in
several
places
afterward
)
and
if
you
like
not
what
you
shall
hear
I
mean
to
to
do
,
you
had
best
command
me
to
do
otherwise
,
and
so
hinder
me
from
doing
what
I
intended
;
or
Ask
of
me
,
&c.
that
is
,
You
had
best
call
me
to
an
account
,
and
lay
your
Command
upon
me
,
not
to
deliver
my
people
by
Cyrus
,
as
I
have
said
I
will
do
.
But
others
again
hold
(
which
seems
to
me
more
probable
)
that
this
is
spoken
to
Gods
people
;
and
that
either
,
1.
as
seriously
advising
them
what
they
should
do
in
their
fears
and
low
Condition
,
namely
,
That
they
should
seek
to
him
their
Father
and
Maker
;
and
commit
themselves
to
his
care
,
and
expect
help
from
him
.
Ask
me
of
things
to
come
,
&c.
as
if
he
had
said
,
Instead
of
seeking
to
Soothsayers
and
Magicians
,
enquire
of
me
;
for
which
see
also
the
Note
,
Chap.
8.19
.
Therefore
you
are
overwhelmed
with
grief
in
your
Miseries
,
because
you
will
not
ask
Counsel
of
me
;
whereas
,
if
you
would
enquire
of
me
,
in
this
you
might
,
as
it
were
,
command
me
;
so
ready
I
would
be
to
inform
you
;
and
so
you
might
hear
what
might
comfort
you
,
how
careful
I
am
for
you
,
and
what
a
good
issue
I
will
give
to
your
troubles
.
Or
rather
,
instead
of
murmuring
against
me
,
and
striving
with
your
Maker
,
ask
what
you
will
of
me
,
and
ye
shall
be
as
sure
of
it
,
as
if
it
were
at
your
command
:
Or
else
,
2ly
.
by
way
of
upbraiding
them
for
their
murmuring
at
Gods
delay
of
the
promised
deliverance
,
that
striving
with
their
Maker
,
whereof
he
had
spoken
,
ver.
9.
Ask
me
of
things
to
come
,
concerning
my
Sons
,
and
concerning
the
work
of
my
hands
,
command
ye
me
:
as
if
he
had
said
,
If
the
clay
may
not
contend
with
the
Potter
,
nor
the
Child
with
his
Parents
,
why
do
you
then
that
which
is
no
better
than
a
quarrelling
with
me
about
my
ordering
you
that
are
my
Children
,
and
the
work
of
my
hands
?
you
had
best
call
me
to
an
account
to
know
how
I
mean
to
order
my
people
for
the
future
,
and
prescribe
me
what
I
should
do
,
as
if
there
were
danger
lest
I
should
disregard
them
.
Ver.
12.
I
have
made
the
earth
,
and
created
man
upon
it
;
I
,
even
my
hands
have
stretched
out
the
Heavens
,
&c.
]
See
the
Note
,
Psal.
104.2
.
and
all
their
host
have
I
commanded
;
that
is
,
I
made
them
by
my
word
and
command
,
and
by
my
command
they
are
continually
ordered
:
And
the
drift
of
inserting
this
here
,
is
to
shew
,
That
therefore
he
must
needs
be
all-sufficient
,
both
for
the
managing
and
effecting
of
whatever
he
had
undertaken
to
do
;
and
that
it
was
a
high
degree
of
folly
and
boldness
for
them
to
question
or
mutter
against
any
thing
done
by
him
,
as
thinking
that
he
that
governed
all
things
as
the
great
Creator
of
Heaven
and
Earth
,
would
not
in
a
special
manner
take
care
of
his
own
peculiar
people
,
that
were
in
a
more
special
manner
the
work
of
his
hands
.
Ver.
13.
I
have
raised
him
up
in
righteousness
,
&c.
]
To
wit
,
Cyrus
above
named
,
ver.
1.
See
the
Notes
,
Chap.
41.2
.
and
above
,
ver.
8.
and
I
will
direct
(
or
make
straight
)
all
his
ways
;
that
is
,
I
will
guide
and
prosper
him
,
and
facilitate
all
his
designs
;
to
wit
,
in
his
expedition
against
Babylon
:
he
shall
build
my
City
,
that
is
,
he
shall
order
it
to
be
built
,
and
give
my
people
much
towards
the
building
of
it
;
he
shall
let
go
my
Captives
,
not
for
price
nor
reward
,
saith
the
Lord
of
host
;
that
is
,
He
shall
give
liberty
to
my
people
that
are
now
Captives
in
Babylon
by
my
disposing
Will
and
Providence
,
and
shall
send
them
home
into
their
own
Country
freely
,
without
any
ransome
or
consideration
received
for
it
.
But
now
still
we
must
remember
,
that
under
this
Type
of
the
deliverance
of
the
Jews
out
of
Babylon
by
Cyrus
,
that
greater
work
of
our
redemption
by
Christ
from
our
spiritual
Bondage
,
is
principally
here
intended
;
for
he
indeed
was
raised
up
of
God
in
righteousness
,
(
See
the
Note
Chap.
42.6
.
)
for
the
effecting
of
this
great
work
,
and
had
all
his
ways
made
straight
before
him
,
(
See
the
Note
Chap.
40.4
.
)
And
by
him
the
spiritual
Jerusalem
,
the
Church
,
the
City
of
God
,
is
built
,
Mat.
16.18
.
Upon
this
rock
will
I
build
my
Church
;
and
of
his
redeemed
ones
it
may
well
be
said
,
that
he
delivered
them
,
not
for
price
nor
reward
;
because
instead
of
receiving
any
thing
from
them
,
he
gave
himself
as
a
ransom
for
their
redemption
.
Ver.
14.
Thus
saith
the
Lord
,
The
labour
of
Egypt
,
and
merchandise
of
Ethiopia
,
&c.
]
That
is
,
The
wealth
,
which
the
Egyptians
get
by
their
labour
,
and
the
Ethiopians
by
their
Merchandise
;
and
of
the
Sabeans
,
men
of
stature
,
That
is
,
of
great
stature
,
tall
,
big
and
goodly
men
,
shall
come
over
unto
thee
;
That
is
,
shall
be
brought
into
thee
;
and
thy
shall
be
thine
:
That
is
,
not
only
the
riches
of
the
Nations
before
mentioned
,
but
even
the
Nations
themselves
shall
be
thine
,
they
that
were
before
thine
enemies
,
shall
become
thy
Servants
.
Some
,
and
that
very
probably
,
do
understand
this
as
spoken
to
Cyrus
,
of
whom
it
is
clear
that
he
spake
in
the
foregoing
verse
,
to
wit
,
that
as
a
recompence
of
the
service
he
should
do
for
God
,
in
destroying
the
Babylonians
,
and
setting
free
his
People
,
both
these
mighty
Nations
,
and
the
wealth
of
their
rich
Countrys
,
should
together
with
Babylon
fall
into
his
hands
.
But
others
again
take
it
to
be
spoken
to
Gods
people
,
to
wit
,
That
these
Nations
should
bring
in
their
wealth
to
them
,
and
be
serviceable
to
them
:
which
they
think
was
partly
fulfilled
,
when
these
Nations
,
at
the
commandment
of
Cyrus
first
,
Ezra
.
1.4
.
and
of
Artaxerxes
afterward
,
Ezra
.
7.20
.
&c.
did
out
of
the
tributes
which
they
were
to
pay
to
the
Emperor
of
Persia
,
afford
them
all
things
requisite
for
their
return
home
into
their
own
Country
,
and
for
the
work
they
had
to
do
,
when
they
came
thither
:
But
espcially
in
the
days
of
the
Gospel
,
when
both
these
and
other
Nations
did
joyn
themselves
to
the
Church
,
and
imployed
their
riches
for
her
advancement
.
See
the
Notes
,
Psal.
45.12
.
and
68.31
.
and
72.9
.
&c.
And
indeed
they
that
understand
this
as
spoken
to
Cyrus
,
do
withal
hold
,
that
it
is
principally
meant
of
Christ
,
of
whom
Cyrus
was
a
Type
.
Nor
needs
it
seem
strange
that
the
deliverance
of
the
Jews
out
of
Babylon
by
Cyrus
,
and
the
redemption
of
Gods
People
by
Christ
,
should
be
thus
still
joyntly
intended
together
,
because
the
main
end
of
God's
delivering
the
Jews
out
of
Babylon
,
was
,
that
Christ
,
the
promised
Messiah
,
might
spring
up
of
that
Nation
,
and
so
his
Kingdom
might
be
established
in
the
World
.
And
to
the
same
purpose
is
that
which
followeth
,
and
they
shall
come
after
thee
,
in
chains
shall
they
come
over
,
to
wit
,
as
captives
are
wont
to
follow
the
Conqueror
in
his
triumphs
;
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
,
to
wit
,
besides
;
for
as
this
may
be
literally
understood
of
the
Nations
crouching
before
Cyrus
,
and
acknowledging
that
God
was
apparently
w●●h
●im
,
prospering
him
in
all
his
enterprises
;
so
it
may
be
mystically
understood
of
the
Gentiles
submitting
to
Christ
,
and
to
the
Church
in
Christ
,
as
acknowledging
God
Hypostatically
in
Christ
,
2
Cor.
5.19
.
and
Col.
2.9
.
and
both
God
and
Christ
,
with
the
Church
,
even
the
true
God
,
besides
whom
there
is
no
God
.
Ver.
15.
Verily
thou
art
a
God
that
hidest
thy self
,
O
God
of
Israel
,
the
Saviour
.
]
Here
the
Prophet
breaks
forth
into
an
admiration
of
the
hidden
depths
of
Gods
Dispensations
;
for
therefore
is
God
said
to
be
a
God
that
hideth
himself
;
1.
Because
of
the
secrecy
and
unsearchableness
of
his
Councels
in
the
actings
of
his
providences
,
(
as
in
the
raising
up
Cyrus
against
Babylon
:
God's
purpose
for
the
deliverance
of
the
Jews
thereby
would
not
have
been
thought
of
;
and
when
it
was
done
,
Gods
hand
in
doing
it
,
had
not
God
revealed
it
,
would
not
have
been
seen
.
)
And
2ly
.
Especially
,
because
though
God
be
the
sure
Saviour
of
Israel
,
his
People
,
yet
he
often
stands
a-loof
for
a
time
,
and
appears
not
as
a
Saviour
;
because
he
prospers
their
enemies
,
and
suffers
his
People
to
be
miserably
oppressed
by
them
,
as
if
he
regarded
them
not
.
And
thus
by
this
clause
the
Prophet
doth
covertly
perswade
the
Jews
,
not
to
murmure
against
God
,
according
to
what
was
said
before
,
ver.
9
,
10.
But
patiently
to
wait
upon
him
for
Deliverance
in
their
lowest
condition
.
Ver.
16.
They
shall
be
ashamed
,
&c.
]
Thus
the
Prophet
applieth
that
which
was
spoken
in
the
foregoing
verse
in
general
terms
,
to
the
particular
condition
of
Gods
People
,
They
shall
be
ashamed
,
and
also
confounded
all
of
them
:
to
wit
,
the
idolatrous
Babylonians
,
as
the
following
words
explain
it
;
they
shall
go
to
confusion
together
that
are
makers
of
Idols
;
this
shall
be
at
last
the
end
of
all
their
flourishing
greatness
.
See
the
Note
,
Psal.
42.17
.
Ver.
17.
But
Israel
shall
be
saved
in
the
Lord
,
&c.
]
That
is
,
by
the
Lord
:
with
an
everlasting
Salvation
;
That
is
,
say
some
,
in
all
ages
:
or
so
that
they
shall
never
perish
;
they
shall
be
saved
unto
eternity
;
which
is
alledged
therefore
by
Expositors
as
an
evidence
,
that
the
eternal
Salvation
purchased
by
Christ
for
his
People
,
is
here
also
comprehended
,
whereof
the
deliverance
out
of
Babylon
was
only
a
Type
;
ye
shall
not
be
ashamed
,
nor
confounded
World
without
end
.
That
is
,
ye
shall
not
always
find
your selves
disappointed
of
that
Salvation
which
ye
expect
from
your
God
;
as
he
had
said
in
the
foregoing
verse
it
should
be
with
those
that
worshipped
Idols
.
Ver.
18.
For
thus
saith
the
Lord
that
created
the
Heavens
,
God
himself
that
formed
the
Earth
,
and
made
it
,
&c.
]
See
the
Note
above
,
ver.
12.
yet
some
think
,
that
Gods
creating
all
things
is
here
mentioned
as
an
evidence
that
he
was
the
only
true
God
,
and
that
therefore
they
that
worshipped
him
,
should
not
be
confounded
,
as
all
idolaters
should
be
;
as
was
said
in
the
foregoing
verse
:
he
hath
established
it
,
See
the
Note
,
Psal.
93.1
.
He
created
it
not
in
vain
,
he
formed
it
to
be
inhabited
;
to
wit
,
by
the
Children
of
men
.
And
the
drift
of
mentioning
this
,
may
seem
to
be
hereby
to
imply
,
that
if
God
hath
been
thus
careful
to
provide
an
habitation
for
all
mankind
,
much
more
will
he
be
sure
to
provide
an
habitation
for
his
own
peculiar
People
that
must
continue
on
the
Earth
so
long
as
the
Earth
shall
stand
.
This
,
I
conceive
,
is
most
probably
the
drift
of
this
place
.
Yet
some
,
I
know
,
do
by
the
Earth
here
understand
the
land
of
Canaan
,
which
God
had
provided
for
the
habitation
of
his
people
,
the
Children
of
Israel
.
Ver.
19.
I
have
not
spoken
in
secret
,
in
a
dark
place
of
the
Earth
,
&c.
]
Because
the
Oracles
of
the
Heathens
were
usually
in
dark
caves
and
dens
of
the
Earth
,
places
fit
for
deceit
:
See
the
Note
,
Chap.
8.19
.
And
because
,
when
People
resorted
thither
for
satisfaction
in
any
thing
they
desired
to
know
,
the
Devil
was
wont
cunningly
to
return
them
answers
,
as
dark
as
the
Caves
wherein
they
were
given
,
obscure
and
ambiguous
,
that
might
always
be
understood
several
ways
,
that
so
,
whatever
the
event
was
,
it
might
be
thought
he
had
foretold
the
truth
;
therefore
in
an
allusion
hereto
,
the
Lord
intending
to
profess
to
his
People
,
that
he
had
not
spoken
to
them
after
such
a
manner
,
doth
thus
express
himself
,
I
have
not
spoken
in
secret
,
in
a
dark
place
of
the
Earth
;
as
if
he
should
have
said
,
I
have
always
from
time
to
time
made
known
my
will
to
you
openly
,
plainly
and
perspicuously
;
and
not
as
the
idolatrous
nations
were
informed
by
their
Oracles
.
And
it
may
well
be
,
which
some
have
thought
,
that
it
was
with
respect
to
this
of
the
Prophet
,
that
Christ
spake
that
of
himself
,
John
18.20
.
I
spake
openly
to
the
World
:
I
ever
taught
in
the
synagogue
,
and
in
the
Temple
,
whither
the
Jews
always
resort
,
and
in
secret
have
I
said
nothing
.
However
the
drift
of
this
passage
seems
probably
to
be
,
to
make
known
to
Gods
people
,
that
tho'
the
Lord
might
seem
to
hide
himself
from
them
,
as
was
said
before
,
ver.
15.
by
the
strange
dispensations
of
his
providence
towards
them
,
yet
having
so
clearly
and
openly
revealed
his
will
to
them
,
that
if
they
served
him
faithfully
,
and
fled
unto
him
in
their
streights
and
troubles
,
he
would
certainly
deliver
them
,
on
this
they
might
with
confidence
rely
,
however
things
went
:
and
that
because
,
as
his
promises
were
clear
and
plain
,
so
they
were
sure
and
faithful
;
which
is
intended
in
the
following
words
,
I
said
not
unto
the
seed
of
Jacob
,
seek
ye
me
in
vain
;
I
do
not
encourage
my
people
to
seek
unto
me
in
vain
,
and
to
no
purpose
,
by
promising
that
which
they
shall
not
find
in
due
time
exactly
performed
:
I
the
Lord
speak
righteousness
,
I
declare
things
that
are
right
.
That
is
,
I
speak
nothing
but
what
is
true
and
just
,
and
what
in
the
event
they
shall
find
to
be
so
.
Ver.
20.
Assemble
your selves
,
and
come
:
draw
near
together
,
ye
that
are
escaped
of
the
nations
,
&c.
]
That
is
,
ye
of
the
Heathens
,
both
Babylonians
and
other
idolatrous
nations
,
that
have
escaped
the
destruction
that
Cyrus
had
made
amongst
you
.
And
the
reason
why
the
Lord
doth
thus
summon
these
nations
together
,
that
were
spread
abroad
all
the
world
over
,
is
,
that
they
might
say
what
they
could
in
the
defence
of
their
Idol-gods
,
now
when
they
had
seen
how
unable
they
were
to
defend
Babylon
against
the
wrath
of
the
God
of
Israel
.
And
accordingly
some
conceive
,
that
the
following
words
,
they
have
no
knowledg
,
that
set
up
the
wood
of
their
graven
image
,
and
pray
unto
a
god
that
cannot
save
,
are
added
by
way
of
correction
,
as
if
he
should
have
said
,
Why
do
I
summon
these
to
say
what
they
can
?
Alas
,
these
that
worship
stocks
and
stones
,
are
very
bruits
,
and
have
no
knowledg
.
But
rather
this
seems
to
be
added
,
as
a
declaration
of
that
which
the
Heathen
nations
had
experimentally
seen
by
Gods
destroying
Babylon
,
and
delivering
his
people
,
namely
,
how
sottishly
ignorant
they
were
that
served
Idol-gods
,
that
could
not
save
them
.
Some
indeed
take
the
first
words
,
Assemble
your selves
,
and
come
,
draw
near
together
,
ye
that
are
escaped
of
the
Nations
,
to
be
a
prophecy
of
the
conversion
of
the
Gentiles
by
the
Ministry
of
the
Gospel
,
and
that
these
are
appealed
to
,
as
those
that
were
able
experimentally
to
speak
in
this
case
,
having
been
won
from
the
vanity
of
serving
Idols
,
to
the
Worship
and
Service
of
the
true
God
.
But
the
former
Exposition
is
clearly
the
best
,
as
is
very
evident
by
the
following
Verse
.
Ver.
21.
Tell
ye
,
&c.
]
Some
conceive
that
the
Heathen
Nations
are
here
enjoined
to
declare
to
others
,
what
they
had
learnt
or
found
by
experience
concerning
the
true
God
;
and
so
to
invite
them
to
come
in
and
join
themselves
to
his
Church
and
People
:
But
rather
here
the
cause
is
shown
why
the
Nations
were
summoned
in
the
foregoing
Verse
to
assemble
together
;
and
accordingly
I
conceive
that
in
these
first
words
,
Tell
ye
;
either
the
Nations
are
appointed
to
tell
one
another
of
the
Assembly
intended
or
enjoined
,
as
the
following
words
seem
to
import
,
Tell
ye
,
and
bring
them
near
;
or
else
that
they
are
challenged
to
tell
and
say
what
they
could
by
way
of
defending
their
Idol-gods
;
yea
,
after
they
had
met
and
consulted
together
about
it
,
which
is
certainly
intended
in
those
words
,
bring
them
near
,
yea
let
them
take
Counsel
together
.
And
then
in
the
following
words
the
particular
is
expressed
,
whereby
they
are
challenged
to
prove
their
Idol-gods
to
be
true
Gods
;
who
hath
declared
this
from
ancient
time
?
that
is
,
Which
of
your
Idol-gods
have
foretold
things
to
come
,
long
before
they
came
to
pass
,
as
I
have
foretold
this
concerning
the
destruction
of
Babylon
,
and
the
deliverance
of
my
people
,
and
so
other
things
before
mentioned
,
even
from
Abraham
unto
this
time
?
Who
hath
told
it
from
that
time
?
that
is
,
from
ancient
time
,
as
was
before
said
;
but
see
also
the
Note
,
Chap.
44.8
.
have
not
I
the
Lord
?
and
there
is
no
God
else
besides
me
,
a
just
God
and
a
Saviour
;
that
is
,
a
true
God
,
a
God
indeed
,
able
to
save
those
that
seek
to
him
.
It
is
the
very
same
Argument
whereby
often
before
it
was
proved
that
Idol-gods
were
no
true
Gods
,
namely
,
because
they
could
not
foretel
future
things
,
nor
save
those
that
served
them
,
as
the
true-God
did
.
See
the
Notes
,
Chap.
41.22
,
26.
and
43.9
,
12.
Ver.
22.
Look
unto
me
,
and
be
ye
saved
all
the
ends
of
the
earth
,
&c.
]
As
if
he
had
said
,
Look
not
to
your
Idol-gods
,
that
cannot
save
you
;
but
look
unto
me
,
that
is
,
own
me
to
be
the
only
true
God
,
worship
me
,
and
seek
unto
me
,
and
trust
in
me
(
see
the
Notes
,
Psal.
123.1
,
2.
)
and
so
ye
shall
be
saved
;
to
wit
,
both
temporally
from
your
streights
and
dangers
here
in
this
World
,
and
Eternally
hereafter
;
and
doubtless
this
is
spoken
with
reference
to
Gods
purpose
of
calling
the
Gentiles
to
be
his
people
,
as
is
clear
by
the
following
verse
.
Ver.
23.
I
have
swore
by
my self
,
&c.
]
Upon
occasion
of
the
foregoing
invitation
of
all
Nations
to
own
the
true
God
,
to
let
them
see
that
it
would
be
their
wisest
course
so
to
do
;
here
the
Lord
makes
his
Purpose
and
Decree
concerning
his
bringing
in
of
all
Nations
to
be
his
People
;
and
because
this
might
seem
strange
and
incredible
,
especially
to
the
Jews
that
looked
upon
themselves
as
chosen
of
God
to
be
his
peculiar
people
,
therefore
he
confirms
it
with
an
Oath
,
I
have
sworn
by
my self
,
having
no
greater
to
swear
by
,
saith
the
Apostle
,
Heb.
6.13
.
the
word
is
gone
out
of
my
mouth
in
righteousness
,
that
is
,
say
some
,
upon
good
and
righteous
grounds
;
(
it
being
unquestionably
a
most
just
and
righteous
thing
that
all
men
should
own
and
worship
the
true
God
)
or
rather
,
in
truth
and
faithfulness
,
as
being
fully
resolved
to
do
what
I
say
;
and
shall
not
return
,
that
is
,
the
word
I
have
spoken
is
a
Decree
irrevocable
,
I
will
never
reverse
it
;
or
,
it
shall
certainly
be
accomplished
,
it
shall
not
return
without
effect
,
as
men
often
do
that
go
out
upon
some
enterprise
,
but
are
not
able
to
effect
what
they
designed
;
that
unto
me
every
knee
shall
bow
,
every
tongue
shall
swear
;
that
is
,
I
will
so
manifest
my self
to
be
the
only
true
God
,
the
multitudes
of
all
Nations
that
have
formerly
worshipped
Idol-gods
,
and
sworn
by
them
,
shall
then
know
and
worship
me
,
and
swear
by
my
Name
,
or
swear
Fealty
and
Allegiance
to
me
,
see
the
Note
,
Chap.
19.18
.
This
is
undoubtedly
the
true
meaning
of
this
place
:
The
Apostle
indeed
cites
this
place
as
a
proof
that
all
mankind
throughout
the
World
shall
at
the
day
of
Judgment
be
brought
into
subjection
under
the
power
of
God
in
Christ
,
and
shall
stand
crouching
before
him
,
as
being
forced
to
acknowledg
him
their
Lord
and
Judg
,
Rom.
14.10
,
11.
We
shall
all
stand
before
the
Judgment-seat
of
Christ
;
for
it
is
written
,
As
I
live
,
saith
the
Lord
,
every
knee
shall
bow
to
me
,
and
every
tongue
shall
confess
to
God
.
But
considering
that
the
bowing
of
all
Nations
before
God
in
Christ
at
the
last
day
by
way
of
owning
his
Soveraignty
and
Dominion
over
them
,
was
a
full
accomplishment
of
that
universal
subjection
of
all
Nations
to
him
,
which
was
begun
in
the
conversion
of
the
Gentiles
;
What
wonder
is
it
that
this
which
is
here
foretold
by
the
Prophet
concerning
the
calling
of
the
Gentiles
,
and
their
owning
of
the
Soveraignty
of
God
in
Christ
,
should
by
the
Apostle
be
applyed
to
the
whole
Worlds
acknowledging
of
it
,
and
being
forced
to
submit
to
it
,
when
he
shall
come
to
judg
both
quick
and
dead
of
all
Nations
?
Ver.
24.
Surely
,
shall
one
say
,
&c.
]
It
is
in
the
Margin
,
Surely
he
shall
say
of
me
,
In
the
Lord
is
all
righteousness
and
strength
;
and
according
to
this
Translation
the
meaning
is
,
that
the
faithful
among
the
Gentiles
,
even
every
one
of
them
,
that
shall
turn
unto
God
in
Christ
,
and
shall
own
and
serve
him
,
shall
upon
all
occasions
be
ready
to
acknowledg
and
profess
with
much
rejoicing
,
that
in
him
is
abundance
of
Righteousness
;
that
is
,
Justice
,
Truth
and
Faithfulness
,
and
an
All-sufficiency
of
Power
to
do
for
them
whatever
he
pleaseth
;
this
they
shall
find
experimentally
,
and
so
to
their
comfort
shall
see
how
much
better
it
is
with
them
,
than
when
they
served
Idol-gods
;
but
now
if
we
read
it
as
it
is
in
our
Translation
,
Surely
shall
one
say
,
In
the
Lord
have
I
righteousness
and
strength
;
there
the
meaning
seems
to
be
,
that
those
Converts
before
spoken
of
,
should
be
still
ready
to
glory
in
this
,
that
all
their
righteousness
,
both
imputed
and
inherent
,
and
all
the
strength
they
had
to
obey
Gods
Commandments
,
was
wholly
from
the
Lord
;
of
themselves
they
had
nothing
that
was
good
in
them
,
nor
were
able
to
do
any
thing
that
was
good
in
Gods
sight
:
As
for
that
which
follows
,
even
to
him
shall
men
come
,
and
all
that
are
incensed
against
him
shall
be
ashamed
;
some
understand
the
first
branch
of
it
,
even
to
him
shall
men
come
,
of
the
Converts
before
mentioned
,
to
wit
,
that
they
should
come
in
,
embracing
the
advice
before
given
them
,
ver.
22.
and
join
themselves
to
God
and
his
people
,
(
see
the
Note
Psal.
65.4
.
)
though
before
Aliens
and
Heathens
;
and
then
the
second
Clause
,
and
all
that
are
incensed
against
him
,
shall
be
ashamed
,
they
understand
of
those
wicked
Wretches
that
did
obstinately
despise
God
,
and
oppose
him
and
his
Truth
,
to
wit
,
that
they
should
be
destroyed
,
and
thereby
be
brought
to
shame
and
confusion
of
face
.
But
then
,
others
again
understand
both
branches
of
these
that
will
not
stoop
to
God
,
but
stand
out
against
him
,
and
provoke
him
to
Wrath
,
to
wit
,
that
they
should
perforce
come
before
Gods
Tribunal
,
and
there
shall
be
put
to
Everlasting
Shame
and
Confusion
.
Ver.
25.
In
the
Lord
shall
all
the
Seed
of
Israel
be
justified
,
and
shall
glory
▪
]
Some
hold
the
genuine
sense
of
this
place
to
be
,
That
the
innocency
of
the
main
body
of
the
Jews
,
or
of
the
faithful
amongst
them
,
should
be
justified
by
the
Lords
Pleading
their
Cause
against
their
Enemies
,
by
rescuing
them
out
of
the
hands
of
their
Oppressors
,
and
taking
vengeance
on
them
that
had
so
sorely
wronged
and
vexed
them
;
and
that
they
should
glory
and
triumph
in
this
,
according
to
that
Jer.
51.10
.
The
Lord
hath
brought
forth
our
righteousness
;
come
and
let
us
declare
in
Zion
the
work
of
the
Lord
our
God
.
And
indeed
the
word
(
justified
)
is
sometimes
so
taken
,
as
Chap.
50.8
.
He
is
near
that
justifieth
me
,
saith
the
Prophet
,
to
wit
,
against
the
false
aspersions
of
mine
Adversaries
,
Who
will
contend
with
me
?
But
because
there
is
in
the
foregoing
Verses
,
such
a
clear
Prophecy
of
the
Calling
and
Conversion
of
the
Gentiles
;
I
rather
do
understand
it
with
the
general
current
of
Expositors
,
of
that
Justification
whereby
those
that
come
to
God
in
Christ
are
discharged
from
their
Sins
,
and
owned
as
Just
in
his
sight
;
and
some
conceive
that
this
is
added
by
way
of
confirming
that
triumphing
of
the
faithful
,
in
the
foregoing
verse
,
Surely
shall
one
say
,
In
the
Lord
have
I
righteousness
;
and
affirming
that
so
it
should
indeed
be
;
In
the
Lord
shall
all
the
seed
of
Israel
be
justified
,
and
shall
glory
.
See
the
Note
Chap.
44.5
.
yea
,
and
it
may
well
be
,
which
some
conceive
,
that
by
calling
those
Converts
that
should
be
justified
and
glory
in
the
Lord
,
the
seed
of
Israel
,
the
Prophet
did
purposely
seek
to
prevent
the
Jews
any
thought
that
he
intended
that
God
would
cast
off
the
Jews
,
and
take
the
Gentiles
to
be
his
people
in
their
stead
;
No
,
God
would
own
them
still
as
his
first-born
People
,
and
the
Gentiles
should
be
ingrafted
into
their
Stock
,
and
made
the
Children
of
Abraham
,
the
Seed
of
Israel
,
together
with
them
.
CHAP.
XLVI
.
VERSE
1.
BEL
boweth
down
,
Nebo
stoopeth
,
&c.
]
These
were
the
principal
Idol-gods
of
the
Babylonians
,
those
doubtless
which
they
esteemed
their
great
Tutelary
Gods
;
but
under
these
all
the
rest
of
their
forged
Deities
are
comprehended
;
for
the
drift
of
the
Prophet
here
is
to
shew
,
that
God
would
destroy
,
together
with
Babylon
,
even
their
Idol-gods
too
,
in
whom
they
trusted
.
See
the
Note
,
Chap.
21.9
.
And
this
might
be
mentioned
also
as
a
figure
of
the
utter
ruine
of
Idolatry
throughout
the
World
,
by
the
Gospel
of
Christ
;
the
deliverance
of
the
Jews
out
of
Babylon
being
by
all
acknowledged
to
be
a
figure
of
that
great
work
of
our
Redemption
by
Christ
▪
Of
Bel
we
read
,
Jer.
50.2
.
Babylon
is
taken
,
Bel
is
confounded
,
&c.
and
again
41.4
.
I
will
punish
Bel
in
Babylon
;
and
in
Pliny
there
is
express
mention
of
an
Idol
called
Jupiter
Belus
;
yea
,
and
probable
it
is
,
that
with
some
respect
to
this
Idol-god
it
was
that
Daniel
was
called
Belteshazzar
,
when
he
was
brought
a
Captive
into
Babylon
,
Dan.
1.7
.
because
of
that
Nebuchadnezzar
saith
of
him
,
Dan.
4.8
.
But
at
the
last
Daniel
came
in
before
me
,
whose
name
was
Belteshazzar
,
according
to
the
name
of
my
God
.
Indeed
of
the
other
Idol
Nebo
,
we
find
no
mention
elsewhere
in
the
Scripture
;
but
we
find
a
City
so
called
from
one
of
their
Idol-gods
.
See
the
Note
,
Numb.
32.38
.
And
many
of
the
Babylonian
Princes
and
Nobles
seem
to
have
had
their
Names
from
this
Idol
Nebo
,
as
Nebuchadnezzar
,
Naburadan
,
Nabopolassar
,
and
others
:
The
word
Nebo
according
to
the
Hebrew
,
imports
Prophecy
;
and
therefore
it
is
generally
thought
that
this
Idol
was
an
Oracle
amongst
them
,
to
whom
they
resorted
for
information
concerning
future
things
.
As
for
that
which
is
said
of
these
Idols
,
Bel
boweth
down
,
Nebo
stoopeth
,
it
is
clearly
a
Prophecy
of
the
ruine
and
destruction
of
these
Chaldean
Idols
,
when
Babylon
should
be
taken
by
Cyrus
;
some
indeed
would
have
these
terms
of
bowing
down
,
and
stooping
,
only
to
imply
that
these
Idols
that
had
been
so
magnified
and
highly
esteemed
,
should
now
decline
and
sink
in
their
Credit
;
and
others
,
that
they
should
stoop
to
the
Yoke
of
Captivity
;
but
the
following
words
do
plainly
shew
,
that
it
is
meant
of
the
Persian
Souldiers
beating
them
down
,
being
made
of
Silver
and
Gold
,
that
they
might
carry
them
away
as
a
rich
Booty
.
Indeed
considering
that
this
was
spoken
when
Babylon
and
her
Idols
were
yet
in
their
height
of
Glory
,
it
may
well
be
,
which
some
say
,
that
these
Expressions
are
used
to
imply
that
their
downfal
drew
nigh
,
Bel
boweth
down
,
Nebo
stoopeth
;
as
if
he
had
said
,
they
are
falling
,
they
are
falling
,
they
begin
to
totter
,
and
will
not
stand
long
;
however
it
is
certainly
spoken
in
a
way
of
derision
,
as
importing
that
those
lofty
Idols
before
whom
the
Heads
and
Knees
of
the
proud
Babylonians
had
so
often
bowed
,
should
now
bow
and
fall
down
themselves
;
their
Idols
were
upon
the
beasts
and
upon
the
cattel
,
that
is
,
they
were
by
the
Persians
laid
as
so
much
luggage
upon
their
beasts
,
or
tumbled
into
Waggons
,
that
they
might
be
carried
as
a
rich
prize
into
their
own
Country
:
your
carriages
were
heavy
loaden
,
they
are
a
burden
to
the
weary
beast
;
This
may
be
taken
,
as
spoken
,
either
to
the
Persians
,
or
to
the
Idols
;
as
terming
the
carriages
wherein
they
were
carried
away
,
their
carriages
.
However
this
is
all
spoken
by
way
of
derision
;
as
if
it
had
been
said
;
Surely
these
are
weighty
gods
,
the
poor
weary
beasts
have
much
ado
to
carry
them
.
Ver.
2.
They
stoop
,
they
bow
down
together
,
&c.
]
Some
understand
this
of
the
weary
beast
that
carried
the
Babylonian
Idols
,
to
wit
,
that
they
fainted
and
sunk
under
the
weight
of
them
;
and
so
likewise
the
following
words
,
they
could
not
deliver
the
burden
,
which
they
would
have
to
be
all
one
as
if
it
had
been
said
,
The
poor
beasts
could
not
free
themselves
from
their
burthen
:
Or
,
they
could
not
carry
the
Idols
to
the
place
where
they
were
to
deliver
up
that
their
burden
.
But
rather
it
is
meant
,
either
1.
of
the
Babylonians
,
that
they
stooped
and
hung
the
head
,
they
could
not
deliver
the
burthen
,
that
is
,
they
could
not
save
their
Idols
from
being
carried
away
,
when
they
saw
the
Persians
lading
their
beasts
with
them
;
Or
rather
,
2.
Of
the
Idol-gods
.
For
the
first
words
,
They
stoop
,
they
bow
down
together
,
are
in
effect
no
more
but
a
repetition
of
what
was
said
in
the
beginning
of
the
foregoing
verse
,
to
wit
,
that
both
Bel
and
Nebo
,
and
all
the
rest
of
their
Idols
together
with
them
,
did
stoop
and
bow
down
,
that
is
,
were
broken
down
by
the
Persians
,
and
carried
away
upon
their
beasts
.
And
accordingly
they
understand
that
which
follows
,
they
could
not
deliver
the
burden
,
that
is
,
say
some
,
they
could
not
keep
themselves
from
being
a
burthen
to
the
weary
beasts
;
Or
rather
,
they
could
not
deliver
the
burden
wherewith
the
beasts
were
laden
,
out
of
the
hand
of
the
enemy
,
that
is
,
they
could
not
deliver
themselves
;
but
themselves
are
gone
into
captivity
;
That
is
,
even
their
Idol-gods
;
so
far
they
were
from
delivering
the
People
,
that
they
themselves
,
together
with
the
People
,
were
carried
Captives
.
It
is
in
the
Hebrew
,
their
Souls
are
gone
into
captivity
,
which
is
an
Hebraism
,
intending
no
more
than
what
is
said
in
our
Translation
,
themselves
are
gone
into
captivity
,
as
in
Psal.
105.18
.
where
it
is
said
of
Joseph
,
his
Soul
went
into
Iron
.
But
yet
others
hold
,
that
these
Idols
are
termed
the
Babylonians
Soul
;
because
they
esteemed
them
as
their
own
Souls
,
accounting
that
their
well-being
,
yea
their
very
life
depended
upon
them
.
And
again
others
think
,
that
this
expression
is
used
ironically
,
by
way
of
deriding
these
their
dead
gods
,
that
had
indeed
neither
Soul
nor
Sense
.
Ver.
3.
Harken
unto
me
,
O
house
of
Jacob
and
all
the
remnant
of
the
house
of
Israel
,
&c.
]
That
is
,
all
that
were
left
of
the
People
of
Israel
,
after
Ten
of
the
Tribes
were
carried
away
captives
into
Assyria
,
and
after
the
great
havock
that
should
be
made
amongst
the
other
two
Tribes
by
the
Babylonians
.
See
the
Notes
,
Chap.
10.22
.
and
28.5
.
yet
some
by
the
remnant
of
the
house
of
Israel
,
understand
those
few
of
the
Ten
Tribes
that
had
hitherto
joyned
themselves
to
the
people
of
Judah
.
However
that
whereto
he
invites
them
to
hearken
,
is
that
which
he
meant
to
say
concerning
himself
,
and
the
vanity
of
all
Idol-gods
,
that
so
they
might
learn
to
trust
in
him
,
and
to
take
heed
of
idolatry
.
As
for
that
which
followeth
,
which
are
born
by
me
from
the
belly
,
which
are
carried
from
the
womb
.
That
is
,
who
from
your
very
infancy
,
(
See
the
Note
Psal.
22.11
.
)
or
from
the
days
of
Abraham
,
Isaac
and
Jacob
,
(
the
first
Original
of
your
being
my
People
)
I
have
by
my
providence
supported
,
and
tenderly
tended
,
fed
and
preserved
,
even
as
a
Mother
that
carries
her
Child
up
and
down
in
her
bosome
,
and
in
her
arms
.
See
the
Note
,
Deut.
1.31
.
This
seems
purposely
added
,
the
better
to
set
forth
the
difference
that
was
betwixt
him
,
the
true
God
,
and
the
Idol-gods
of
the
Heathens
:
They
carried
their
gods
upon
beasts
,
and
carts
,
and
waggons
,
whereas
he
on
the
other
side
did
bear
his
People
in
his
arms
,
as
a
Mother
doth
her
young
Infant
.
Ver.
4.
And
even
to
your
old
age
I
am
he
,
and
even
to
h●ar
hairs
will
I
carry
you
,
&c.
]
As
if
he
had
said
,
And
so
I
shall
do
more
for
you
,
than
Mothers
do
for
their
young
babes
;
As
soon
as
they
are
grown
up
a
little
,
they
are
left
to
go
by
themselves
,
and
are
carried
no
longer
:
But
I
will
be
the
same
to
you
,
even
to
your
old
age
,
that
I
have
hitherto
been
.
I
have
made
,
See
the
Note
,
Chap.
43.1
.
(
And
herein
there
is
another
difference
hinted
,
betwixt
him
,
the
true
God
,
that
made
his
People
,
and
the
Idol-gods
that
were
made
by
those
that
worshipped
them
)
and
I
will
bear
,
even
I
will
carry
:
See
the
foregoing
Note
,
and
will
deliver
you
;
to
wit
,
out
of
the
Babylonian
Captivity
.
Ver.
5.
To
whom
will
ye
liken
me
?
&c.
]
See
the
Note
,
Chap.
40.18
.
Ver.
6.
They
lavish
Gold
out
of
the
bag
,
and
weigh
Silver
in
the
balance
,
&c.
]
To
wit
,
to
make
sure
,
that
there
was
as
much
Silver
put
into
their
Idol
as
they
allowed
for
it
.
Now
all
this
is
thus
set
forth
,
to
shew
how
unfit
these
Idols
were
to
be
likened
to
the
true
and
living
God
.
Ver.
7.
They
bear
him
upon
the
shoulder
,
they
carry
him
,
&c.
]
That
is
,
Having
gotten
him
upon
their
shoulders
,
then
they
carry
him
.
Ver.
8.
Remember
this
,
&c.
]
This
is
spoken
to
the
Jews
,
that
were
too
much
addicted
to
idolatry
,
both
in
Babylon
,
and
before
they
came
thither
:
And
see
the
Note
,
Chap.
44.21
.
and
shew
your selves
men
,
that
is
,
make
use
of
your
●eason
,
and
do
not
carry
your selves
in
these
things
,
as
if
you
had
no
more
reason
and
understanding
than
the
bruit
beast
hath
;
Or
,
do
not
worship
these
Idol-gods
,
out
of
a
womanish
fear
of
the
Babylonians
,
or
any
other
Idolaters
;
bring
it
again
to
mind
,
O
ye
transgressors
;
that
is
,
ye
that
have
transgressed
the
law
,
and
the
covenant
of
your
God
,
call
to
mind
again
and
again
,
and
meditate
seriously
of
what
I
have
said
.
Ver.
9.
Remember
the
former
things
of
old
,
&c.
]
That
is
,
All
the
glorious
Works
of
God
from
the
Creation
unto
this
time
,
his
Predictions
and
Works
,
how
he
hath
still
done
what
he
hath
foretold
.
And
indeed
,
because
he
speaks
here
to
the
Jews
,
it
must
be
understood
especially
of
all
the
great
things
he
had
done
for
them
in
former
Ages
.
Ver.
10.
Declaring
the
end
from
the
beginning
,
&c.
]
That
is
,
foretelling
things
to
come
from
the
first
to
the
last
,
and
from
ancient
times
the
things
that
are
not
yet
done
;
which
is
an
Argument
often
before
used
to
prove
,
that
the
God
of
Israel
,
who
hath
done
this
,
is
the
only
true
God
:
See
the
Notes
,
Chap.
41.22
.
and
Chap.
42.9
.
and
43.9
.
and
44.8
.
and
45.21
.
Saying
,
My
counsel
shall
stand
,
and
I
will
do
all
my
pleasure
;
and
therefore
what
is
not
yet
come
to
pass
▪
shall
as
certainly
come
to
pass
,
as
those
things
that
have
come
to
pass
already
.
Ver.
11.
Calling
a
ravenous
bird
from
the
east
,
&c.
]
To
wit
,
Cyrus
,
that
out
of
Persia
,
(
See
the
Note
,
Chap.
41.2
.
)
should
come
swiftly
upon
Babylon
,
overcoming
all
difficulties
lying
in
his
way
,
as
if
he
flew
over
them
,
and
should
tare
their
state
and
people
in
pieces
,
as
such
a
bird
doth
her
prey
:
For
so
it
is
expounded
in
the
following
words
,
the
man
that
executeth
my
counsel
from
a
far
Country
,
See
the
Note
,
Chap.
44.28
.
Ver.
12.
Hearken
unto
me
,
ye
stout-hearted
,
&c.
]
Some
think
this
is
spoken
to
the
Babylonians
,
that
out
of
the
pride
of
their
hearts
,
and
stoutness
of
their
stomachs
,
thought
to
carry
all
as
they
pleased
themselves
,
contrary
to
God's
promises
and
purposes
.
But
by
the
general
current
of
Expositors
,
it
is
taken
as
spoken
to
the
Jews
,
as
was
that
before
,
ver.
8.
and
that
they
are
called
stout-hearted
,
because
they
had
carried
themselves
stoutly
and
stubbornly
against
God
,
notwithstanding
all
the
warnings
he
had
given
them
by
his
Prophet
,
and
the
heavy
Judgment
that
lay
upon
them
in
their
being
Captives
in
Babylon
;
and
in
the
next
words
,
far
from
righteousness
,
either
because
they
were
far
from
the
holiness
and
righteousness
which
God
required
in
his
people
(
and
haply
with
respect
to
their
being
much
corrupted
with
the
Religion
and
Manners
of
the
Babylonians
,
amongst
whom
they
lived
)
,
and
therefore
were
very
unfit
for
the
deliverance
they
desired
.
Or
else
,
as
some
think
,
because
they
looked
upon
themselves
as
in
a
desperate
condition
,
and
far
from
seeing
the
righteousness
of
God
made
good
to
them
by
the
performance
of
his
promise
concerning
their
deliverance
.
Ver.
13.
I
bring
near
my
righteousness
:
it
shall
not
be
far
off
,
&c.
]
They
that
understand
the
foregoing
verse
,
as
spoken
to
the
Babylonians
,
do
accordingly
understand
these
words
thus
;
That
though
they
had
been
far
from
dealing
righteously
with
his
People
,
yet
he
would
deal
justly
with
them
,
in
bringing
speedily
that
vengeance
upon
them
,
which
by
their
cruel
usage
of
his
people
,
they
had
justly
deserved
.
But
taking
the
foregoing
verse
,
as
spoken
to
the
Jews
,
(
which
by
this
,
that
is
here
added
,
seems
far
most
probable
)
this
is
all
one
in
effect
,
as
if
the
Lord
had
said
to
them
,
Though
you
by
your
wickedness
and
infidelity
do
what
you
can
to
hinder
me
from
doing
it
,
yet
I
will
approve
my self
righteous
by
performing
that
which
I
have
promised
concerning
your
deliverance
by
Cyrus
,
and
that
speedily
,
and
without
delay
:
See
the
Note
,
Chap.
45.8
.
which
fully
agrees
with
that
of
the
Apostle
,
What
if
some
did
not
believe
?
shall
their
unbelief
make
the
faith
of
God
without
effect
?
God
forbid
,
Rom.
3.3
,
4.
And
this
doth
the
rather
appear
to
be
the
meaning
of
the
place
,
because
of
the
following
words
,
and
my
Salvation
shall
not
tarry
,
to
wit
,
my
delivering
of
my
People
out
of
their
Captivity
;
and
I
will
place
Salvation
in
Zion
,
that
is
,
having
rescued
them
out
of
Babylon
,
I
will
settle
them
again
in
Zion
,
as
in
a
place
of
safety
,
for
Israel
my
glory
,
that
is
,
by
whose
deliverance
I
will
be
glorified
.
But
still
we
must
remember
,
that
under
the
Type
of
the
deliverance
of
the
Jews
out
of
Babylon
,
that
far
greater
Redemption
and
Salvation
by
Christ
is
also
comprehended
wherein
God
was
indeed
transcendently
glorified
:
See
the
Note
,
Chap.
40.5
.
CHAP.
XLVII
.
VERSE
1.
COme
down
and
sit
in
the
dust
,
O
Virgin
Daughter
of
Babylon
;
sit
on
the
ground
,
&c.
What
is
meant
by
the
Virgin
Daughter
of
Babylon
,
and
why
she
may
be
here
so
called
,
See
the
Notes
,
2
Reg.
19.21
.
Psal.
137.8
.
and
Chap.
23.12
.
God
by
the
Prophet
doth
here
speak
to
Babylon
,
as
to
some
proud
stately
young
Queen
gorgeously
attired
,
and
sitting
upon
her
Throne
,
and
bids
her
come
down
and
sit
in
the
dust
,
and
on
the
ground
,
to
wit
,
as
poor
Slaves
and
Captives
used
to
do
,
and
others
in
times
of
great
and
solemn
mourning
;
See
the
Note
,
Job
2.8
.
and
that
which
was
intended
hereby
is
,
that
this
glorious
Imperial
City
,
that
had
ruled
over
so
many
Kingdoms
and
Nations
,
should
be
forthwith
brought
down
to
the
lowest
pitch
of
baseness
and
misery
.
And
indeed
Gods
Command
is
enough
to
make
such
mighty
changes
in
Kingdoms
:
there
is
no
Throne
,
O
Daughter
of
the
Caldeans
:
that
is
,
thou
shalt
never
Lord
it
more
over
other
Nations
,
as
thou
hast
done
;
thy
Monarchy
shall
now
be
translated
to
the
Presians
;
for
thou
shalt
no
more
be
called
tender
end
delicate
,
that
is
,
thou
shalt
no
more
be
applauded
for
thine
excellent
greatness
.
Or
,
thou
shalt
no
longer
live
in
such
tenderness
and
delicacy
,
but
shalt
be
brought
into
a
sad
and
miserable
condition
.
Ver.
2.
Take
the
Milstones
and
grind
Meal
,
&c.
]
That
is
,
prepare
thy self
for
the
basest
of
all
servile
employments
,
such
as
was
grinding
at
the
Mill
,
wherein
they
employed
their
Captives
and
poorest
drudges
.
See
the
Notes
,
Exod.
11.5
.
and
12.29
.
Judg.
16.21
.
and
Job
31.10
.
As
for
that
which
followeth
,
Uncover
thy
locks
,
make
bare
the
leg
,
uncover
the
thigh
,
pass
over
the
rivers
;
some
understand
the
first
words
,
uncover
thy
locks
,
of
the
custome
of
Womens
going
in
their
Mourning
,
with
their
Hair
hanging
loose
about
them
;
and
because
of
that
mention
that
is
made
in
the
last
place
of
passing
over
,
the
River
,
that
which
is
said
of
uncovering
their
Legs
and
Thighs
,
they
understand
of
taking
up
of
their
clothes
,
when
they
were
to
wade
through
deep
Waters
:
But
I
rather
take
this
whole
passage
to
be
a
description
of
the
sad
plight
wherein
the
Babylonian
Women
should
be
,
namely
,
that
their
stately
Dames
being
stripped
of
their
bravery
,
should
be
carried
away
captives
with
their
Hair
hanging
about
their
Ears
,
having
only
such
poor
tattered
Garments
upon
them
as
would
neither
cover
their
Legs
or
Thighs
:
(
See
the
Notes
,
Chap.
20.2
,
4.
)
And
so
should
be
driven
away
into
Persia
,
wading
through
the
Rivers
as
they
went
along
.
Ver.
3.
Thy
nakedness
shall
be
uncovered
;
yea
,
thy
shame
shall
be
seen
,
&c.
)
To
wit
,
the
nakedness
of
their
Privy
parts
,
which
Women
out
of
modesty
are
ashamed
to
have
seen
.
I
will
take
vengeance
,
as
if
he
had
said
,
it
is
not
so
much
Cyrus
,
that
shall
bring
this
misery
upon
thee
,
as
I
the
Lord
God
of
Israel
,
who
shall
by
this
means
take
vengeance
on
thee
for
all
the
wickedness
thou
hast
committed
against
me
,
and
against
my
people
.
And
I
will
not
meet
thee
as
a
man
,
that
is
,
say
some
,
I
will
fall
upon
thee
without
any
pity
or
compassion
,
which
even
barbarous
enemies
will
sometimes
shew
to
the
conquered
,
especially
to
the
weaker
Sex
;
and
therefore
as
a
Lion
,
or
some
other
ravening
Beast
,
rather
than
as
a
Man
;
or
else
,
not
with
the
wrath
and
power
of
Man
,
which
may
be
resisted
and
born
,
but
with
the
unresistable
and
unsufferable
power
of
an
Almighry
God
.
It
is
as
if
he
had
said
,
whilst
thou
hadst
to
do
with
men
,
thou
wert
able
to
grapple
with
them
,
and
usually
to
subdue
them
;
but
now
God
will
contend
with
thee
,
before
whose
indignation
and
revenging
hand
thou
wilt
never
be
able
to
stand
.
See
the
Notes
,
Chap.
17.6
.
and
2
Sam.
7.14
.
Ver.
4.
As
for
our
Redeemer
,
the
Lord
of
Hosts
is
his
Name
,
the
Holy
one
of
Israel
]
.
This
is
inserted
by
the
Prophet
in
the
Name
of
God's
people
,
as
taking
occasion
from
that
which
had
been
said
concerning
Babylon
,
to
break
forth
into
this
magnifying
of
God
,
by
professing
that
it
was
their
God
,
the
great
God
of
Heaven
and
Earth
that
would
do
this
,
and
that
he
would
do
it
purposely
for
their
sakes
,
that
they
might
be
redeemed
out
of
their
Captivity
.
Ver.
5.
Sit
thou
silent
,
&c.
]
Here
again
God
proceeds
to
set
forth
the
misery
of
the
Babylonians
in
their
Captivity
.
Sit
thou
silent
,
and
get
thee
into
darkness
,
O
daughter
of
the
Caldeans
;
some
think
that
by
these
words
,
get
thee
into
darkness
,
is
intended
,
that
they
should
be
cast
into
dark
Prisons
;
or
that
after
they
were
carried
away
Captives
,
they
should
abide
in
the
darkness
of
continual
misery
:
But
it
is
more
probable
,
that
all
the
expressions
here
used
,
are
to
set
forth
how
they
should
be
overwhelmed
with
grief
and
shame
;
for
men
in
such
a
condition
are
wont
to
sit
silent
,
(
see
the
Note
,
Job
2.13
.
)
and
to
get
into
dark
corners
,
as
being
ashamed
to
be
seen
.
And
it
may
well
be
,
which
some
think
,
that
in
that
which
is
said
of
their
sitting
silent
,
there
might
be
some
respect
had
to
the
great
noise
which
that
Empire
had
formerly
made
in
the
world
;
as
if
he
had
said
,
Thou
that
hadst
wont
to
thunder
out
thy
commands
and
threatnings
through
so
many
Kingdoms
,
shalt
now
sit
silent
,
as
being
ashamed
of
the
base
condition
whereinto
thou
art
fallen
,
and
not
daring
to
mutter
against
those
that
shall
tyrannize
over
thee
.
Ver.
6.
I
was
wroth
with
my
people
,
&c.
]
Here
the
cause
is
shewn
why
Babylon
should
be
thus
destroyed
:
I
was
wroth
with
my
people
,
I
have
polluted
mine
inheritance
,
and
given
them
into
thine
hand
:
That
is
,
my
people
,
whom
I
chose
to
be
my
peculiar
inheritance
(
see
the
Note
,
Chap.
19.15
.
)
I
have
cast
off
,
as
an
unclean
thing
,
as
if
they
had
been
never
separated
from
others
to
be
a
holy
people
unto
my self
,
and
as
a
People
that
had
by
their
wickedness
made
themselves
unfit
indeed
to
be
my
people
,
and
delivered
them
up
into
thine
hands
,
an
unclean
,
uncircumcised
people
,
that
thou
mightest
carry
them
out
of
my
Land
,
whithersoever
thou
pleasedst
;
(
See
the
Note
,
Chap.
43.28
.
)
Thou
didst
shew
them
no
mercy
:
upon
the
ancient
hast
thou
very
heavily
laid
thy
yoke
:
The
accomplishment
whereof
,
see
Lam.
5.11
,
12.
The
drift
therefore
of
these
words
is
clear
,
namely
,
to
shew
,
that
though
he
was
willing
that
his
people
should
smart
for
their
sins
,
yet
he
was
highly
offended
with
their
cruel
usage
of
them
:
Yea
,
and
this
also
is
hinted
,
that
if
God
spared
not
his
own
people
when
they
sinned
against
him
,
much
less
would
he
spare
them
.
Ver.
7.
And
thou
saidst
,
I
shall
be
a
Lady
for
ever
,
&c.
]
This
is
added
,
as
another
cause
of
Babylons
destruction
,
to
wit
,
her
security
and
presumptuous
confidence
concerning
the
perpetuity
of
her
greatness
,
and
which
was
indeed
the
root
of
her
pride
and
cruelty
:
So
that
thou
didst
not
lay
these
things
to
thy
heart
;
that
is
,
say
some
,
That
Israel
was
my
peculiar
people
;
and
that
therefore
,
though
I
made
use
of
thee
to
correct
them
for
their
sins
,
yet
there
was
no
likelihood
that
I
would
cast
them
off
for
ever
,
and
consequently
thou
didst
not
lay
to
heart
the
cruelties
thou
didst
exercise
towards
them
.
But
rather
,
the
things
they
did
not
lay
to
heart
,
were
the
things
which
were
now
foretold
them
,
those
woful
miseries
which
their
inhumane
dealing
with
Gods
people
would
at
last
bring
upon
them
;
which
is
further
confirmed
from
the
last
clause
,
neither
didst
remember
the
latter
end
of
it
,
That
is
,
what
would
at
length
befal
thee
for
thy
cruelty
to
them
:
yet
some
understand
this
too
,
of
the
end
of
Jerusalem
or
the
people
of
God
,
namely
,
that
they
did
not
bethink
themselves
that
God
would
at
last
deliver
his
people
.
Ver.
8.
Therefore
hear
now
this
,
thou
that
art
given
to
pleasures
,
that
dwellest
carelesly
,
&c.
]
To
wit
,
without
fear
of
any
change
,
see
the
Note
,
Judg.
18.7
.
that
sayest
in
thine
heart
,
I
am
,
to
wit
,
the
great
Monarch
and
Empress
of
the
world
,
and
none
else
besides
me
,
that
is
,
there
is
no
Kingdom
like
me
,
either
for
magnificence
or
sure
stability
;
all
other
are
not
worth
the
naming
,
and
are
as
nothing
in
comparison
of
mine
.
An
arrogant
and
blasphemous
expression
,
wherein
she
ascribes
that
to
her self
,
which
God
often
mentions
as
his
transcendent
peculiar
dignity
.
I
shall
not
sit
as
a
Widow
,
neither
shall
I
know
the
loss
of
Children
;
that
is
,
I
shall
not
sit
desolate
as
a
Widow
,
nor
want
of
the
Royal
issue
to
sit
upon
the
Throne
:
Or
,
I
shall
never
want
a
King
that
shall
be
as
a
Husband
to
me
,
nor
be
deprived
of
that
numerous
people
,
which
,
as
my
Children
,
live
in
subjection
to
me
.
See
Rev.
18.7
.
Ver.
9.
But
these
two
things
shall
come
to
thee
in
a
moment
,
in
one
day
,
&c.
]
To
wit
,
in
that
day
when
Babylon
was
taken
by
Cyrus
,
which
was
done
so
suddenly
and
unexpectedly
,
that
there
was
no
place
for
counsel
or
escape
.
The
loss
of
Children
and
Widowhood
,
that
is
,
the
destruction
of
thy
people
,
and
thy
King
Belshazzar
amongst
the
rest
,
See
Dan.
5.30
.
See
the
feregoing
Note
,
They
shall
come
upon
thee
in
their
perfection
;
that
is
,
both
the
one
and
the
other
shall
be
fully
and
to
the
utmost
accomplished
upon
thee
,
even
to
the
utter
destruction
of
thy
Kingdom
;
for
the
multitude
of
thy
sorceries
,
and
for
the
great
abundance
of
thine
enchantments
;
that
is
,
for
all
thy
magical
arts
and
practices
,
wherein
the
Caldeans
did
abound
:
So
that
this
is
mentioned
as
another
cause
of
their
destruction
.
Ver.
10.
For
thou
hast
trusted
in
thy
wickedness
,
&c.
]
To
wit
,
either
their
wicked
policies
,
their
rapines
and
oppressions
,
and
all
other
the
wicked
ways
whereby
they
had
raised
themselves
to
their
present
greatness
,
and
whereby
they
might
still
hope
to
secure
themselves
against
all
fears
and
dangers
.
Or
2ly
,
the
riches
and
power
which
they
had
gotten
by
such
ways
of
wickedness
.
Or
3dly
,
all
their
Magick
Arts
(
mentioned
in
the
close
of
the
foregoing
Verse
,
and
much
afterward
insisted
on
)
whereon
they
relied
much
,
because
they
thought
their
Magicians
able
to
foresee
and
foretel
future
things
,
and
heard
nothing
but
assurance
of
good
from
them
;
and
likewise
able
by
their
Sorceries
and
Witchcrafts
to
help
them
,
and
prejudice
their
enemies
.
Thou
hast
said
,
none
seeth
me
;
That
is
,
thou
hast
flattered
thy self
,
as
if
neither
God
nor
Man
could
take
notice
of
thy
sinful
ways
and
policies
.
See
the
Notes
,
Chap.
29.15
.
and
Psal.
64.5
.
Thy
wisdom
and
thy
knowledg
it
hath
perverted
thee
;
That
is
,
thy
trusting
to
that
which
thou
esteemest
great
wisdom
and
knowledg
,
thy
carnal
policy
,
or
thy
great
skill
in
Magick
Arts
,
hath
deceived
thee
and
mislead
thee
,
emboldening
thee
in
thy
hardness
,
and
causing
thee
to
chucker
thy self
with
groundless
hopes
;
and
thou
hast
said
in
thine
heart
,
I
am
,
and
none
else
besides
me
;
see
the
Note
above
,
ver.
8.
So
that
all
things
considered
,
the
drift
of
this
Verse
seems
to
be
,
to
shew
what
was
the
Root
and
Spring
of
that
pride
and
security
in
the
Babylonians
,
mentioned
before
,
Ver.
7.
as
the
cause
why
God
would
destroy
them
.
Ver.
11.
Therefore
shall
evil
come
upon
thee
,
thou
shalt
not
know
from
whence
it
riseth
,
&c.
]
It
is
in
the
Hebrew
,
Thou
shalt
not
know
the
morning
thereof
;
and
therefore
some
take
the
meaning
to
be
,
either
that
they
should
not
know
what
day
it
should
come
;
or
that
they
should
take
no
notice
of
the
apparent
signs
of
their
approaching
destruction
;
though
there
should
be
many
things
that
should
be
as
clear
tokens
of
their
approaching
ruine
,
as
the
first
dawning
of
the
morning
is
a
token
that
the
Sun
is
about
to
rise
;
yet
they
should
never
observe
them
.
And
because
the
words
may
be
rendered
,
Thou
shalt
not
know
the
rising
thereof
,
it
may
be
the
more
probably
thought
,
that
there
is
a
secret
nip
here
given
to
the
practice
of
their
Magicians
and
Astronomers
,
on
whom
they
so
much
relied
,
who
in
their
Figure-casting
,
were
wont
studiously
to
observe
the
rising
and
aspect
of
the
Planets
;
as
if
it
had
been
said
,
you
that
by
the
rising
of
the
Planets
,
pretend
or
foretel
what
all
days
will
prove
,
whether
fatal
or
prosperous
,
shall
not
be
able
to
foresee
the
rising
or
the
morning
of
the
day
of
your
own
destruction
.
And
again
it
may
be
spoken
with
reference
to
the
sudden
surprisal
of
Babylon
,
that
was
taken
before
the
Inhabitants
began
to
fear
any
danger
,
as
all
Histories
reports
.
But
because
our
Translators
have
rendred
the
word
,
thou
shalt
not
know
from
whence
it
riseth
,
it
is
clear
that
they
understand
it
of
their
not
knowing
from
what
Nation
or
Countrey
their
destruction
should
come
upon
them
,
the
Babylonians
not
dreaming
at
that
time
of
any
quarrel
or
evil
intention
that
Cyrus
had
against
them
:
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
:
That
is
,
which
thou
shalt
not
foresee
,
and
so
it
will
be
the
more
grievous
to
be
born
.
Ver.
12.
Stand
now
with
thine
enchantments
,
and
with
the
multitude
of
thy
sorceries
,
wherein
thou
hast
laboured
from
thy
youth
,
&c.
]
That
is
,
whereto
thou
hast
been
violently
addicted
,
and
which
thou
hast
followed
with
all
eagerness
,
even
from
the
first
raising
of
thy
City
and
State
.
And
indeed
this
people
were
of
Ancient
time
much
given
to
these
sinful
practices
;
in
so
much
,
that
the
professors
of
these
Arts
were
among
other
Nations
known
and
called
by
the
Name
of
Caldeans
.
Stand
now
with
thine
inchantments
,
&c.
This
is
spoken
by
way
of
derision
,
and
by
way
of
insulting
over
them
for
their
vain
confidence
in
those
things
;
as
if
it
had
been
said
,
Call
your
Magicians
together
,
and
try
what
good
you
can
do
with
them
;
if
so
be
thou
shalt
be
able
to
profit
,
if
so
be
thou
maist
prevail
;
That
is
,
see
whether
this
will
any
way
advantage
thee
;
whether
hereby
thou
canst
keep
off
the
ruine
that
is
coming
upon
thee
;
and
then
you
will
soon
find
,
that
such
things
will
do
you
no
good
in
the
World
.
Ver.
13.
Thou
art
wearied
in
the
multitude
of
thy
Counsels
,
&c.
]
As
if
he
had
said
,
Thou
dost
but
tire
thy self
in
vain
,
in
seeking
out
many
and
many
several
ways
to
save
thy self
:
Or
,
having
hitherto
to
no
purpoose
wearied
thy self
in
those
manifold
policies
and
ways
,
whereby
thou
hast
sought
to
secure
thy self
;
try
now
what
thy
cunning
wise
men
,
thy
Wizzards
can
do
;
as
it
follows
in
the
next
words
,
Let
now
the
Astrologers
,
the
Star-gazers
,
the
Monthly
Prognosti●ators
,
that
is
,
those
that
undertake
to
foretel
what
will
come
to
pass
every
Month
,
stand
up
,
and
save
thee
from
those
things
that
shall
come
upon
thee
;
that
is
,
let
them
stand
up
like
men
,
and
make
use
of
all
their
Art
,
to
see
if
they
can
foretel
the
miseries
that
are
coming
upon
thee
,
and
save
thee
from
them
.
Ver.
14.
Behold
,
they
shall
be
as
Stubble
,
&c.
]
See
the
Notes
,
Exod.
15.7
.
The
fire
shall
burn
them
,
which
is
meant
of
the
invasion
of
the
Medes
and
Persians
;
and
it
may
be
also
spoken
with
relation
to
their
burning
of
Babylon
;
they
shall
not
deliver
themselves
from
the
power
of
the
flame
,
to
wit
,
your
Astronomers
and
Star-gazers
,
&c.
and
how
then
shall
they
be
able
to
deliver
you
?
So
that
indeed
your
trust
in
them
,
is
as
if
by
heaping
Stubble
about
you
,
you
should
hope
to
keep
your selves
from
burning
;
There
shall
not
be
a
coal
to
warm
at
,
nor
fire
to
sit
before
it
,
That
is
,
they
shall
be
utterly
destroyed
and
consumed
,
as
where
Srubble
is
burnt
,
where
there
is
not
so
much
as
a
brand
or
coal
to
be
found
,
nothing
at
all
but
Ashes
,
good
for
nothing
.
Ver.
15.
Thus
shall
they
be
unto
thee
with
whom
thou
hast
laboured
,
&c.
]
That
is
,
thus
unable
to
help
thee
shall
they
all
be
,
with
whom
thou
hast
tired
thy self
,
in
consulting
with
them
concerning
thine
Estate
.
And
commonly
it
is
held
,
that
this
is
meant
of
their
Magicians
and
Diviners
,
of
whom
he
had
been
before
speaking
:
yea
,
of
the
same
they
hold
the
following
words
are
spoken
,
even
thy
Merchants
from
thy
youth
,
&c.
and
that
they
are
called
Merchants
,
because
(
as
Merchants
)
they
had
many
crafty
ways
to
deceive
those
they
traded
with
,
and
made
the
people
pay
dearly
for
what
they
did
for
them
.
But
yet
others
understand
the
whole
Verse
,
of
the
Merchants
that
from
foreign
parts
traded
in
Babylon
in
great
multitudes
,
by
reason
of
her
convenient
situation
for
Trade
,
in
regard
of
her
many
great
Rivers
that
ran
into
the
Persian
Sea
;
as
if
it
had
been
expressed
thus
,
As
it
shall
be
with
thee
in
regard
of
thy
Wizzards
,
so
also
in
regard
of
thy
Merchants
,
with
whom
thou
hast
traded
from
thy
youth
,
(
See
the
Note
above
,
Ver.
12.
They
shall
wander
every
one
to
his
quarter
,
That
is
,
they
shall
get
away
,
fleeing
every
one
to
his
own
Country
and
home
;
or
,
they
shall
flee
some
one
way
,
and
some
another
,
wandring
up
and
down
,
each
one
in
the
way
wherein
he
hopes
to
find
a
free
passage
;
None
shall
save
thee
,
to
wit
,
neither
.
Wizzards
,
nor
Merchants
.
CHAP.
XLVIII
.
Ver.
1.
HEar
ye
this
,
&c.
]
Having
in
the
foregoing
Chapters
foretold
the
destruction
of
Babylon
,
and
the
deliverance
of
his
people
from
thence
;
lest
this
should
make
his
people
think
highly
of
themselves
,
here
the
Prophet
addresseth
his
speech
to
them
,
convincing
them
of
their
gross
hypocrisie
and
wickedness
,
and
that
their
deliverance
would
be
meerly
of
God's
free
grace
,
Hear
ye
this
,
O
House
of
Jacob
,
which
art
called
by
the
Name
of
Israel
,
That
is
,
that
are
called
Israelites
,
and
glory
much
therein
,
though
you
be
not
so
indeed
;
and
are
come
forth
out
of
the
waters
of
Judah
,
That
is
,
that
are
the
off-spring
of
Judah
,
and
therefore
called
Jews
,
descending
from
his
Stock
,
as
streams
of
water
from
their
Spring
;
See
the
Notes
,
Numb.
24.7
.
Deut.
33.28
.
and
Psal.
68.
And
this
is
mentioned
as
another
thing
wherein
they
gloried
much
,
because
this
was
the
royal
Tribe
,
that
had
retained
the
worship
of
God
with
them
,
when
the
other
Tribes
fell
away
to
Idolatry
:
which
swear
by
the
name
of
the
Lord
,
to
wit
,
as
owning
him
to
be
the
only
true
God
,
and
make
mention
of
the
God
of
Israel
,
to
wit
,
in
swearing
by
him
;
or
more
generally
,
in
that
they
talked
much
of
God
,
and
gloried
in
him
as
their
God
peculiarly
,
Psal.
50.16
.
But
not
in
truth
nor
in
righteousness
,
that
is
,
not
sincerely
,
but
hypocritically
.
Ver.
2.
For
they
call
themselves
of
the
holy
City
,
&c.
]
That
is
,
they
boast
that
they
are
Citizens
of
the
Holy
City
Jerusalem
,
in
regard
of
Gods
dwelling
there
amongst
them
,
and
their
worshipping
him
there
,
and
the
confidence
they
had
,
that
upon
this
account
God
would
certainly
defend
the
City
;
and
stay
themselves
upon
the
God
of
Israel
;
that
is
,
they
profess
much
confidence
in
God
,
and
make
a
great
shew
of
relying
upon
him
,
though
indeed
there
is
no
such
thing
.
The
Lord
of
hosts
is
his
name
,
which
is
added
,
not
to
imply
that
God
,
Almighty
Al-ruling
power
was
the
ground
why
they
did
with
such
confidence
rely
upon
him
;
but
rather
how
able
he
was
every
moment
to
destroy
them
that
did
thus
grosly
dissemble
with
him
.
Ver.
3.
I
have
declared
the
former
things
from
the
beginning
,
&c.
]
That
is
,
from
the
time
when
I
first
took
you
to
be
my
people
,
I
have
successively
in
former
Ages
foretold
you
future
things
:
and
they
went
out
of
my
mouth
,
and
I
shewed
them
,
That
is
,
I
determined
on
the
things
to
be
done
,
and
then
revealed
them
by
my
Prophets
to
you
.
I
did
them
suddenly
,
and
they
came
to
pass
:
That
is
,
when
the
time
determined
came
,
they
were
suddenly
done
:
when
they
,
concerning
whom
they
were
foretold
,
did
little
think
of
any
such
thing
.
See
the
Note
,
Chap.
42.9
.
All
which
is
alledged
,
as
often
formerly
(
see
the
Note
,
Chap.
46.10
.
)
to
make
it
clear
to
them
,
that
hereby
he
had
sufficiently
approved
himself
to
them
to
be
the
only
true
God
.
And
what
his
aim
was
in
asserting
this
here
;
is
set
forth
in
the
following
Verses
.
Ver.
4.
Because
I
knew
that
thou
art
obstinate
,
and
thy
neck
is
an
iron
sinew
,
and
thy
brow
brass
)
Here
the
reason
is
given
,
why
he
had
,
by
foretelling
things
before
he
did
them
,
prov'd
himself
to
be
the
only
true
God
(
as
is
said
in
the
foregoing
Verse
,
and
repeated
again
in
that
which
follows
)
namely
,
because
he
knew
that
they
were
a
stubborn
,
stiff-necked
,
impudent
people
,
that
would
hardly
be
brought
to
believe
his
words
by
his
Prophets
,
and
very
prone
to
rebel
against
him
;
and
so
to
prevent
this
(
and
that
meerly
of
his
own
free
grace
,
notwithstanding
this
their
wickedness
)
he
had
thus
clearly
manifested
himself
to
them
,
even
from
their
first
being
his
people
,
unto
that
present
time
,
when
he
had
foretold
them
their
captivity
in
Babylon
,
the
destruction
of
Babylon
by
Cyrus
,
and
their
deliverance
from
thence
.
Ver.
5.
I
have
even
from
the
beginning
declared
it
to
thee
;
before
it
came
to
pass
I
shewed
it
thee
,
&c.
]
See
the
two
foregoing
Notes
,
lest
thou
shouldest
say
,
mine
Idol
hath
done
them
,
&c.
And
this
is
mentioned
as
one
of
the
main
effects
of
their
stubborness
,
which
God
sought
to
prevent
by
foretelling
before-hand
what
he
meant
to
do
in
future
times
,
namely
,
their
ascribing
the
great
things
which
he
did
to
their
Idol-gods
.
Ver.
6.
Thou
hast
heard
,
see
all
this
,
&c.
)
That
is
,
you
have
heard
how
in
all
Ages
I
have
foretold
what
should
come
to
pass
in
future
times
,
and
how
all
things
have
exactly
come
to
pass
as
they
were
foretold
;
now
mark
and
consider
all
this
,
and
lay
it
seriously
to
heart
:
And
will
not
ye
declare
it
?
That
is
,
will
ye
not
declare
unto
others
this
which
you
have
heard
concerning
my
Predictions
and
the
accomplishment
of
them
,
and
so
bear
witness
to
the
truth
,
that
it
may
be
seen
that
I
have
omitted
no
necessary
means
of
manifesting
my self
to
you
?
I
have
shewed
thee
new
things
from
this
time
,
even
hidden
things
,
and
thou
didst
not
know
them
:
As
if
he
should
have
said
,
As
formerly
,
so
now
also
I
have
foretold
thee
new
things
,
which
were
wholly
hidden
,
and
which
of
thy self
thou
couldest
never
have
known
,
to
wit
,
the
destruction
of
Babylon
,
and
thy
deliverance
from
thence
.
Ver.
7.
They
are
created
now
,
and
not
from
the
beginning
,
&c.
]
That
is
,
they
are
now
revealed
and
brought
to
light
(
as
things
are
when
created
)
and
not
in
former
times
,
see
the
Notes
,
Ver.
3
,
5.
Even
before
the
day
when
thou
heardest
them
not
,
That
is
,
before
the
time
when
thou
hadst
heard
any
thing
of
them
;
lest
thou
shouldest
say
,
behold
,
I
knew
them
,
that
is
,
lest
thou
shouldest
say
,
when
they
came
to
pass
,
I
knew
well
enough
that
these
things
would
be
.
Ver.
8.
Yea
,
thou
heardest
not
,
&c.
]
Some
would
have
the
meaning
of
this
whole
Verse
to
be
,
that
God
had
revealed
these
new
things
to
them
,
of
which
mention
was
made
in
the
forgoing
Verse
,
to
wit
,
the
destruction
of
Babylon
,
and
the
deliverance
of
his
people
,
when
they
heard
not
,
&c.
when
they
obstinately
stopped
their
ears
,
and
would
not
hear
what
he
said
to
them
.
But
it
is
rather
a
continuation
of
what
he
had
said
before
;
yea
,
thou
heardest
not
,
that
is
,
the
things
that
I
now
reveal
to
thee
,
are
things
which
thou
hadst
never
heard
before
from
thy
Star-gazers
,
or
Soothsayers
,
or
any
body
else
;
yea
,
thou
knewest
not
,
That
is
,
thou
knewest
them
not
any
other
way
:
Yea
,
from
that
time
that
thine
ear
was
not
opened
,
That
is
,
even
when
the
least
of
this
business
had
never
yet
come
to
thine
ear
:
for
I
knew
that
thou
wouldest
deal
very
treacherously
.
As
if
he
should
have
said
,
Therefore
do
I
repeat
this
,
and
press
this
so
often
upon
thee
,
that
it
is
I
that
have
foretold
thee
these
future
things
that
shall
befall
thee
,
to
make
sure
thou
shouldest
know
,
that
it
was
I
that
caused
thee
to
be
carried
away
into
Babylon
,
and
that
it
was
I
that
delivered
thee
from
thence
;
and
that
because
I
knew
that
thou
wouldest
not
own
mine
hand
in
all
that
befel
thee
,
but
wouldest
treacherously
ascribe
it
to
other
things
:
And
wast
called
a
transgressor
from
the
womb
,
That
is
,
that
hast
been
a
transgressor
from
the
womb
,
to
wit
,
say
some
,
from
thy
Nativity
,
or
from
thy
first
coming
out
of
Egypt
,
when
God
first
took
thee
upon
Mount
Sinai
to
be
his
covenant-people
(
but
see
also
the
Note
,
Chap.
46.3
.
)
and
therefore
mayest
deservedly
be
so
called
,
rather
than
as
it
is
said
,
Ver.
1.
they
were
commonly
called
by
the
name
of
Israel
.
Ver.
9.
For
my
names
sake
will
I
defer
mine
anger
,
&c.
)
As
if
God
said
,
though
thou
art
,
and
hast
always
been
so
wicked
,
as
is
before
said
,
yet
will
I
stay
and
suppress
mine
anger
for
my
names
sake
,
That
is
,
say
some
,
because
thou
art
called
by
my
name
,
as
being
accounted
my
people
:
Or
rather
for
mine
own
sake
,
see
the
Note
,
Psal.
25.11
.
That
is
,
with
respect
to
mine
own
glory
.
It
was
not
because
you
deserved
not
to
be
destroyed
,
but
that
men
might
not
question
mine
Almighty
power
and
faithfulness
towards
my
people
;
or
say
the
gods
of
the
Gentiles
were
mightier
than
I.
See
the
Note
also
,
Deut.
32.20
.
And
for
my
praise
will
I
refrain
for
thee
,
that
I
cut
thee
not
off
;
That
is
,
I
will
for
thy
good
withhold
my self
from
destroying
thee
,
that
I
may
be
praised
for
my
mercy
and
faithfulness
to
thee
.
All
which
is
inserted
for
the
comfort
of
the
faithful
amongst
Gods
people
;
and
that
when
they
were
delivered
,
they
might
ascribe
it
wholly
to
Gods
free
Grace
.
Ver.
10.
Behold
,
I
have
refined
thee
,
&c.
]
As
if
the
Lord
had
said
,
Though
with
respect
to
mine
own
Glory
I
would
not
utterly
destroy
thee
(
as
was
said
in
the
forgoing
Verse
)
yet
with
respect
to
thy
good
,
I
have
sought
to
purge
away
thy
Dross
in
the
fire
of
Affliction
.
The
greatest
difficulty
is
in
the
following
words
;
which
some
read
,
as
they
are
in
the
Margin
,
I
have
refined
thee
,
but
not
for
silver
,
and
so
understand
it
,
that
it
was
not
for
any
gain
or
advantage
that
God
got
by
it
,
that
he
cast
them
into
the
furnace
of
Babylon
;
and
indeed
we
have
the
like
expressions
,
Chap.
45.13
.
and
Psal.
44.12
.
for
which
see
the
Notes
there
.
But
by
most
interpreters
the
words
are
rendered
,
as
in
our
Translation
,
I
have
refined
thee
,
but
not
with
silver
;
which
though
some
understand
of
the
succeslesness
of
Gods
afflicting
them
,
to
wit
,
that
though
he
had
sought
to
refine
them
in
the
furnace
of
affliction
,
yet
it
had
not
been
with
them
,
as
it
is
with
Silver
,
which
is
purged
from
its
dross
in
the
Refiners
furnace
;
they
being
still
as
wicked
as
before
;
yet
the
most
and
best
Expositors
understand
it
of
the
gentelness
of
Gods
afflicting
them
,
I
have
refined
thee
,
but
not
with
silver
;
that
is
,
not
with
so
hot
,
and
fierce
,
and
vehement
a
Fire
,
as
the
Refiners
use
in
refining
their
Silver
:
I
have
afflicted
thee
but
lightly
and
moderately
,
having
respect
to
thine
infirmity
,
rather
than
to
the
greatness
of
thy
sin
and
stubbornness
;
I
have
not
refined
so
accurately
and
exactly
,
as
Refiners
do
their
Silver
,
who
keep
it
in
the
Fire
,
till
all
the
Dross
be
wasted
and
purged
out
of
it
;
for
then
they
would
have
been
quite
consumed
.
I
have
chosen
thee
in
the
furnace
of
affliction
,
That
is
,
say
some
,
I
will
make
a
choice
one
of
thee
,
by
purging
thee
;
or
I
have
purged
thee
,
like
choice
Silver
,
in
the
Furnace
of
Babylon
.
But
rather
I
conceive
the
meaning
is
,
either
that
God
had
chosen
their
captivity
in
Babylon
to
be
as
a
Refining
Furnace
to
them
;
or
else
,
that
in
this
their
affliction
he
had
set
his
heart
upon
them
,
and
had
chosen
and
called
them
out
,
as
we
do
things
we
mean
to
preserve
to
be
delivered
.
Ver.
11.
For
mine
own
sake
even
for
mine
own
sake
,
will
I
do
it
,
&c.
]
see
the
note
before
,
Ver.
9.
For
how
shall
my
Name
be
polluted
?
That
is
,
otherwise
how
exceedingly
would
my
name
be
polluted
?
(
which
I
can
by
no
means
suffer
)
to
wit
,
by
the
enemies
blaspheming
my
name
;
and
I
will
not
give
my
glory
unto
another
.
See
the
Note
,
Chap.
42.8
.
Ver.
12.
Hearken
unto
me
,
O
Jacob
,
&c.
]
Here
God
addresseth
himself
again
to
promise
them
deliverance
out
of
Babylon
,
Hearken
unto
me
,
O
Jacob
,
and
Israel
,
my
called
.
That
is
,
whom
I
have
called
to
be
my
peculiar
people
,
and
whom
I
cannot
but
own
,
in
regard
of
the
Covenant
I
have
made
with
you
,
though
you
indeed
deserve
not
to
be
called
by
that
name
,
I
am
he
,
to
wit
,
that
must
deliver
thee
;
I
am
the
First
,
I
also
am
the
last
,
See
the
Note
,
Chap.
4.14
.
Ver.
13.
Mine
hand
also
hath
laid
the
foundation
of
the
Earth
,
&c.
]
See
the
Notes
,
Chap.
40.11
,
12.
and
45.12
.
and
Psal.
104.2
.
and
my
Right
hand
hath
spanned
the
Heavens
,
which
is
spoken
after
the
manner
of
Workmen
,
that
were
wont
sometimes
to
measure
things
by
their
span
;
when
I
call
unto
them
,
they
stand
up
together
,
to
wit
,
as
my
Servants
,
ready
to
do
whatever
I
command
them
,
See
the
Note
,
Chap
40.26
.
and
this
expression
is
the
rather
used
in
relation
to
that
which
follows
afterward
Ver.
15.
concerning
Gods
calling
of
Cyrus
.
Ver.
14.
All
ye
assembler
your selves
and
hear
,
&c
]
That
is
,
as
it
was
expressed
before
,
Ver.
1
and
11.
All
ye
my
people
Israel
,
considering
I
am
so
great
a
God
(
as
was
said
in
the
foregoing
verse
)
hearken
diligently
to
what
I
say
;
some
would
have
it
that
the
Prophet
speaks
here
in
his
own
person
,
because
of
those
words
in
this
verse
,
the
Lord
loved
him
.
But
nothing
is
more
usual
than
for
God
to
speak
of
himself
in
the
third
person
;
It
is
therefore
more
probable
,
that
as
before
,
and
after
,
so
here
also
,
the
Prophet
speaks
in
the
name
of
God
;
which
among
them
have
declared
these
things
?
that
is
,
which
of
the
Idol
gods
(
see
the
Note
before
,
Verse
5.
)
their
Diviners
or
Astrologers
,
have
foretold
these
things
that
I
have
foretold
?
See
the
Notes
Chap.
44.7
.
and
45.21
.
The
Lord
hath
loved
him
,
that
is
,
Cyrus
,
named
before
,
Chap.
45.1
.
to
wit
,
in
that
he
exalted
him
so
highly
,
and
made
use
of
him
in
so
great
a
Service
:
He
will
do
his
pleasure
on
Babylon
.
See
the
Note
,
Chap
44.28
.
and
his
arm
shall
be
on
the
Caldeans
,
that
is
,
he
shall
fall
heavily
on
them
,
and
destroy
them
.
Ver.
15.
I
,
even
I
,
have
spoken
,
&c.
]
That
is
,
I
,
even
I
alone
,
who
am
a
faithful
God
,
and
sure
to
perform
what
I
say
:
yea
,
I
have
called
him
,
to
wit
Cyrus
,
(
as
before
,
Ver.
14.
to
the
doing
of
that
great
work
,
whereunto
I
have
appointed
him
;
I
have
brought
him
,
that
is
,
I
will
bring
him
;
and
he
shall
make
his
way
prosperous
,
that
is
,
he
shall
prosper
in
whatever
he
undertakes
.
Ver.
16.
Come
ye
near
unto
me
,
hear
ye
this
,
&c.
]
see
the
Note
before
,
Ver.
14.
I
have
not
spoken
in
secret
from
the
beginning
,
the
meaning
whereof
must
needs
be
this
(
if
we
take
them
to
be
the
words
of
the
Prophet
,
as
many
do
,
and
as
the
last
words
in
this
Verse
clearly
are
)
that
from
the
beginning
of
Gods
calling
him
to
his
Prophetical
Office
,
he
had
publickly
and
plainly
made
known
to
them
what
God
had
revealed
to
him
;
and
accordingly
the
following
words
must
also
be
understood
,
from
the
time
that
it
was
,
there
am
I
;
as
if
the
Prophet
had
said
,
from
the
time
that
any
thing
was
revealed
to
me
,
there
still
am
I
(
as
in
my
watch-tower
)
faithfully
and
plainly
declaring
the
whole
will
of
God
unto
his
People
.
But
this
Exposition
is
somewhat
hard
;
rather
therefore
it
is
God
that
speaks
here
to
his
People
,
I
have
not
spoken
in
secret
from
the
beginning
,
that
is
,
from
the
first
time
that
I
took
you
to
be
my
people
,
or
from
the
time
that
I
first
began
to
foretel
you
future
things
by
my
Prophets
,
I
have
always
made
known
such
things
to
you
clearly
and
in
publick
:
see
the
Note
,
Chap.
45.19
.
And
then
agreeably
hereto
,
must
the
following
words
be
understood
,
from
the
time
that
it
was
,
I
am
there
;
namely
,
either
1.
that
from
the
time
that
any
thing
was
foretold
by
his
Prophets
,
he
was
there
revealing
to
them
,
by
his
spirit
;
the
things
which
they
did
foretel
;
so
that
it
was
he
indeed
that
spake
by
them
.
Or
2.
That
from
the
time
that
any
thing
came
to
pass
which
was
foretold
,
he
was
there
accomplishing
the
things
foretold
,
by
his
Almighty
power
;
as
they
were
foretold
,
so
they
were
also
accomplished
by
him
.
And
then
for
the
last
clause
there
,
as
is
said
before
,
it
is
clear
that
the
Prophet
speaks
in
his
own
person
;
and
now
the
Lord
God
and
his
Spirit
hath
sent
me
,
that
is
,
as
formerly
in
other
things
foretold
by
me
and
other
the
Prophets
of
God
;
so
now
in
this
which
I
say
concerning
Babylon
and
Cyrus
,
I
say
nothing
but
by
commission
from
God
,
and
by
the
inspiration
of
his
Spirit
.
Ver.
17.
Thus
saith
the
Lord
thy
Redeemer
,
the
holy
one
of
Israel
,
&c.
]
See
the
Note
,
Chap.
1.4
.
I
am
the
Lord
thy
God
,
which
teacheth
thee
to
profit
;
that
is
,
who
teacheth
thee
by
my
Word
and
Spirit
,
those
things
which
will
be
for
thy
welfare
;
which
leadeth
thee
by
the
way
that
thou
shouldest
go
;
that
is
,
teaching
and
directing
thee
how
to
order
thy
conversation
.
And
the
aim
of
these
words
,
I
conceive
,
is
this
;
lest
the
Jews
should
say
,
If
the
Lord
meant
to
fetch
us
back
out
of
Babylon
,
why
did
he
bring
us
hither
?
Therefore
the
Lord
tells
them
here
,
that
he
had
done
enough
to
make
them
a
Righteous
people
,
which
had
they
improved
for
good
,
they
might
have
been
still
in
their
own
Land
.
Ver.
18.
O
that
thou
hadst
hearkened
to
my
Commandments
,
&c.
]
Implying
,
that
then
they
had
been
free
from
all
those
miseries
,
which
by
their
disobeying
Gods
commands
they
had
brought
upon
themselves
,
&
particularly
in
the
Babylonian
captivity
,
see
the
foregoing
Note
:
then
had
thy
peace
been
as
a
river
,
that
is
,
then
had
thy
peace
or
thy
prosperity
in
every
regard
(
See
the
Note
,
Psal.
119.165
.
)
been
abundantly
,
and
in
a
continued
course
,
exceeding
great
,
over-bearing
any
thing
that
might
in
likelihood
be
any
hinderance
to
it
:
And
to
the
same
purpose
is
the
following
clause
,
and
thy
righteousness
as
the
Waves
of
the
Sea
;
for
by
Righteousness
here
,
is
meant
,
either
the
reward
of
Righteousness
,
namely
,
Peace
and
Prosperity
,
as
before
(
as
iniquity
is
sometimes
put
for
the
reward
of
iniquity
,
Gen.
4.13
.
)
See
the
Note
,
Chap.
32.17
.
Or
more
particularly
,
a
State
rightly
and
well
ordered
and
established
;
see
the
Note
,
Psal.
72.3
.
Ver.
19.
Thy
seed
also
had
been
as
the
Sand
,
and
the
Off-spring
of
thy
Bowels
like
the
Gravel
thereof
,
&c.
]
As
if
he
had
said
,
Whereas
your
number
hath
been
of
late
much
diminished
,
by
the
breaking
in
pieces
of
ten
of
your
Tribes
,
and
the
carrying
of
them
away
into
Captivity
,
and
by
the
havock
also
that
your
enemies
have
made
,
even
amongst
you
of
Judah
,
had
you
been
Obedient
to
my
Commandments
,
it
would
have
been
quite
contrary
with
you
;
God
would
have
exceedingly
multiplied
you
according
to
his
promise
of
old
,
Gen.
22.17
.
His
Name
should
not
have
been
cut
off
,
nor
destroyed
from
before
me
;
that
is
,
my
people
Israel
,
their
State
and
Commonwealth
,
and
so
their
name
and
memory
,
and
the
great
renown
which
formerly
they
enjoyed
,
should
not
have
been
cut
off
from
the
Land
,
where
in
the
Temple
I
dwelt
amongst
them
,
as
now
it
is
like
to
be
,
to
wit
,
in
the
Babylonian
Captivity
.
Ver.
20.
Go
ye
forth
,
&c.
]
Having
in
the
foregoing
verses
told
them
,
that
they
by
their
sins
had
been
the
cause
of
the
miseries
that
were
come
upon
them
,
here
he
adds
,
that
yet
notwithstanding
,
to
wit
,
of
his
own
free
grace
,
and
for
his
own
name-sake
,
as
he
had
said
before
,
he
would
deliver
them
out
of
Babylon
.
And
this
he
speaks
of
,
as
if
it
were
then
a
doing
(
though
it
were
not
to
be
done
till
about
a
hundred
years
after
)
to
make
the
tidings
thereof
the
more
joyful
to
them
,
and
the
better
to
assure
them
of
the
certainty
of
it
,
Go
ye
forth
of
Babylon
;
flee
ye
from
the
Caldeans
,
to
wit
,
that
ye
may
not
be
destroyed
with
them
.
Some
indeed
conceive
,
that
in
these
last
words
the
Jews
are
advised
,
upon
the
first
report
of
the
approach
of
Cyrus
,
to
get
them
away
from
amongst
the
Caldeans
;
but
the
following
words
do
rather
import
a
departure
with
full
and
free
Liberty
upon
the
proclamation
of
Cyrus
,
than
an
escape
by
flight
;
with
a
voice
of
singing
declare
ye
;
that
is
,
with
great
joy
declare
what
God
hath
done
for
you
;
and
therefore
it
is
repeated
again
and
again
,
as
a
matter
of
great
joy
,
tell
this
,
utter
it
even
to
the
end
of
the
Earth
,
&c.
that
is
,
spread
it
abroad
,
so
that
the
same
may
be
carried
to
the
ends
of
the
Earth
.
Ver.
21.
And
they
thirsted
not
when
he
led
them
through
the
Desarts
,
&c.
]
As
if
he
should
have
said
,
Though
in
this
return
of
my
People
from
Babylon
to
their
own
Countrey
,
they
went
through
many
wild
and
dry
desarts
,
yet
they
wanted
nothing
that
was
necessary
for
them
,
I
provided
for
them
as
I
did
for
their
Ancestors
,
when
I
carried
them
out
of
Egypt
through
the
Wilderness
into
the
Land
of
Canaan
;
He
caused
the
waters
to
flow
out
of
the
Rock
for
them
,
&c.
that
is
,
he
did
in
a
wonderful
manner
provide
for
them
,
as
once
for
their
Ancestors
in
their
passage
to
the
Promised
Land
,
see
the
notes
,
Chap.
41.18
.
and
43.19
.
But
yet
,
though
this
be
thus
expressed
as
done
already
,
to
imply
the
certainty
of
it
;
yet
;
that
I
conceive
which
the
Prophet
intended
,
was
,
that
thus
it
should
be
when
they
were
delivered
out
of
Babylon
.
Ver.
22.
There
is
no
peace
,
saith
the
Lord
,
unto
the
wicked
.
]
Having
before
told
them
,
Ver.
18.
That
if
they
would
have
obeyed
Gods
Commandments
,
their
peace
should
have
been
always
abundantly
great
;
here
he
assures
them
,
that
it
is
never
so
with
wicked
men
.
But
the
drift
of
the
Prophet
in
closing
this
Prophecy
with
this
general
Proposition
,
may
seem
to
be
,
to
imply
,
either
,
1.
that
whilst
God
shewed
so
much
Mercy
and
Goodness
to
his
people
,
yet
it
should
be
quite
otherwise
with
the
wicked
Babylonians
,
they
should
certainly
be
destroyed
;
and
therefore
it
would
be
wisdom
in
the
Jews
to
haste
out
of
Babylon
.
Or
2ly
.
that
though
the
Jews
might
have
been
in
a
most
prosperous
estate
,
had
they
obeyed
Gods
Commandments
(
as
was
said
before
,
Verse
18
,
19.
)
yet
it
was
no
wonder
that
it
was
so
ill
with
them
at
present
,
because
of
their
great
wickedness
.
Or
3dly
.
that
in
the
foregoing
promise
,
made
to
the
Jews
,
there
was
nothing
of
Peace
spoken
to
the
wicked
amongst
them
,
but
only
to
the
godly
;
for
though
they
might
go
out
of
Babylon
together
with
others
,
yet
this
would
not
be
done
for
them
,
because
God
was
reconciled
to
them
,
but
still
they
would
lye
under
Gods
wrath
,
because
of
their
wickedness
.
CHAP.
XLIX
.
Ver.
1.
LIsten
,
O
Isl●s
unto
me
,
&c.
]
see
the
Note
,
Chap.
41.
I
do
not
see
any
inconvenience
in
that
,
which
some
learned
Expositors
hold
;
namely
,
that
the
Prophet
speaks
here
in
his
own
person
,
and
as
before
concerning
the
deliverance
of
the
Jews
out
of
Babylon
,
yet
as
principally
intending
hereby
to
speak
in
the
name
of
Christ
,
of
whom
he
was
a
Type
,
and
to
set
forth
the
greater
work
of
Redemption
which
was
shadowed
forth
in
the
deliverance
of
the
Jews
out
of
Babylon
,
that
was
to
be
accomplished
by
Christ
.
But
I
confess
,
that
the
general
current
of
Expositors
do
understand
this
as
spoken
by
Christ
alone
,
without
respect
to
any
other
.
Having
(
say
they
)
hitherto
spoken
of
Cyrus
,
and
his
deliverance
of
the
Jews
out
of
Babylon
,
here
he
speaks
of
Christ
and
of
our
Redemption
by
him
;
and
so
on
to
the
end
of
his
Prophecy
:
whence
also
they
say
it
is
,
that
whereas
before
the
Jews
only
were
spoken
to
,
Hear
ye
this
,
O
house
of
Jacob
,
&c.
here
the
Gentiles
are
called
upon
to
hear
,
Listen
,
O
Isles
unto
me
,
and
hearken
ye
people
from
far
;
because
the
Gospel
of
Christ
was
to
be
preached
to
them
,
even
to
to
the
utmost
of
them
,
and
because
they
would
embrace
Christ
,
when
the
generality
of
the
Jews
should
reject
him
,
and
so
should
be
taken
in
to
be
Gods
People
,
instead
of
the
Jews
.
However
,
it
is
clear
that
Christ
is
here
principally
(
if
not
solely
)
intended
,
because
many
passages
in
this
Chapter
are
in
the
New-Testament
expresly
ascribed
to
Christ
,
as
Verse
6
,
8
,
and
10.
And
indeed
,
if
we
consider
that
the
People
of
God
would
have
no
well-grounded
hope
of
that
promised
deliverance
out
of
Babylon
,
but
by
their
reconciliation
with
God
in
and
through
the
Mediation
of
Christ
;
it
cannot
seem
strange
that
from
the
prediction
of
the
deliverance
,
he
should
now
proceed
to
this
promise
concerning
Christ
,
The
Lord
hath
called
me
from
the
Womb
,
&c.
]
That
is
,
Even
from
the
Womb
he
designed
me
to
the
Office
of
the
Mediator
;
yet
the
meaning
is
not
,
that
God
did
not
appoint
him
thereto
,
till
he
was
conceived
or
born
(
for
he
was
by
Gods
decree
chosen
and
separated
to
be
the
Messiah
from
all
Eternity
)
but
that
in
his
conception
and
birth
,
there
was
a
tendency
to
the
accomplishment
of
this
which
God
had
decreed
concerning
him
;
to
that
end
he
was
born
.
Thus
it
was
with
Isaiah
,
in
regard
of
his
Prophetical
Office
(
as
it
was
with
Jeremy
also
,
Jer.
1.5
.
and
with
St.
Paul
,
Gal.
1.15
.
)
and
thus
it
was
with
Christ
;
From
the
bowels
of
my
Mother
hath
he
made
mention
of
my
Name
;
that
is
,
from
my
very
birth
,
or
before
I
was
born
,
he
assigned
me
my
name
,
and
did
thereby
make
known
the
Work
and
Office
whereunto
I
was
appointed
;
see
Matt.
1.21
.
Luk.
1.31
.
and
2.21
.
Ver.
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
.
]
For
the
understanding
of
this
,
we
must
know
,
first
,
that
Christs
Word
and
Preaching
,
(
and
Typically
the
Prophet
Isaiahs
too
)
is
here
compared
to
a
sharp
sword
,
and
to
a
Polished
shaft
,
(
which
wounds
,
not
only
near
at
hand
,
but
also
at
a
great
distance
,
very
far
off
)
be
cause
it
should
be
of
such
power
and
efficacy
,
to
wound
and
pierce
the
hearts
of
Men
,
both
by
working
effectually
upon
some
for
their
conversion
,
and
by
convincing
,
vexing
,
and
galling
of
others
,
yea
,
even
of
the
Gentiles
,
to
the
utmost
parts
of
the
World
;
the
accomplishment
whereof
we
see
in
many
things
recorded
in
the
Gospel
concerning
Christs
preaching
;
as
where
it
is
said
of
Christ
,
that
he
was
mighty
in
word
,
Luk.
24.19
.
and
where
his
very
enemies
confessed
,
Never
Man
spake
like
this
Man
,
Joh.
7.46
.
and
in
that
which
is
said
concerning
the
Doctrine
of
the
Gospel
,
Heb.
4.12
.
that
it
is
quick
and
powerful
,
and
sharper
than
any
two-edged
,
sword
,
&c.
see
the
Notes
also
Chap.
11.4
.
and
Psal.
45.6
.
And
2dly
.
that
by
saying
that
God
had
hid
him
in
the
shadow
of
his
hand
,
&c.
]
is
meant
,
that
God
would
shelter
him
under
the
covert
of
his
Almighty
power
,
and
protect
him
from
the
rage
of
his
enemies
,
until
the
time
came
,
fore-appointed
by
God
,
where
he
was
to
dye
for
the
sins
of
his
people
;
see
the
Notes
,
Chap.
18.1
.
and
42.1
.
And
indeed
,
considering
how
sharply
Isaiah
dealt
with
the
Jews
,
and
that
for
so
long
a
time
together
,
under
so
many
several
Kings
(
as
when
he
called
them
Princes
of
Sodom
,
and
People
of
Gomorrah
,
Chap.
10.
and
so
in
many
other
places
)
he
might
well
say
that
God
had
hid
him
in
the
shadow
of
his
hand
,
&c.
For
otherwise
how
could
he
have
been
so
long
secured
against
their
Rage
and
Fury
?
Ver.
3.
And
said
unto
me
,
Thou
art
my
Servant
,
O
Israel
,
&c.
]
In
our
great
Annotations
,
another
Translation
is
approved
as
best
,
And
he
said
,
thou
art
my
Servant
,
It
is
Israel
in
whom
I
will
be
glorified
.
But
this
cannot
be
the
meaning
of
the
words
,
according
to
our
Translation
;
of
those
therefore
that
adhere
to
our
Translation
,
some
hold
that
this
is
spoken
of
Isaiah
,
and
that
he
is
called
Israel
,
as
owning
him
to
be
the
only
one
,
in
a
manner
,
amongst
his
people
,
that
in
those
times
of
general
defection
deserved
to
be
called
by
that
name
,
an
Israelite
indeed
,
as
Nathaniel
is
called
,
Joh.
1.47
.
but
far
most
generally
it
is
understood
of
Christ
,
Thou
art
my
Servant
,
O
Israel
;
for
Servant
,
See
Chap.
42.1
.
The
greater
question
is
,
why
Christ
should
be
here
called
Israel
.
Some
say
it
is
,
because
he
was
descended
of
the
Stock
of
Israel
,
which
is
not
improbable
,
it
being
manifest
,
that
elsewhere
in
like
manner
he
is
called
David
,
Hos.
3.5
.
Others
,
because
he
was
the
true
Israel
,
who
wrestled
with
God
to
pacifiy
his
wrath
against
poor
sinners
,
and
prevailed
,
as
Jacob
once
wrestled
with
the
Angel
,
and
prevailed
,
and
was
thereupon
called
Israel
,
Gen.
32.28
.
And
others
again
,
because
he
was
the
Seed
,
to
wit
of
Abraham
and
Israel
,
to
whom
the
promise
is
made
,
Gal.
3.16
.
And
so
they
hold
,
that
both
Christ
as
the
Head
,
and
the
faithful
as
his
Members
,
are
here
joyntly
together
called
Israel
,
as
elsewhere
Christ
,
together
with
the
whole
Church
,
is
called
Christ
,
2
Cor.
12.12
.
But
this
seems
not
so
probable
,
because
it
is
so
clear
in
the
foregoing
Verse
,
that
one
particular
person
is
here
spoken
to
.
However
the
ground
of
the
following
words
,
In
whom
I
will
be
glorified
,
(
as
they
have
respect
to
Christ
)
is
clearly
because
,
1.
by
his
making
God
known
,
and
the
riches
of
his
Grace
towards
poor
sinners
;
and
2ly
,
by
his
accomplishing
the
great
work
of
their
Redemption
,
and
triumphing
therein
over
Satan
,
Death
,
and
Hell
:
And
3dly
.
by
his
performing
all
that
had
been
foretold
by
the
Prophets
,
God
was
exceedingly
Glorified
;
whence
was
that
of
our
Saviour
,
Joh.
17.4
.
I
have
glorified
thee
on
Earth
,
I
have
finished
the
work
which
thou
gavest
me
to
do
.
Ver.
4.
Then
I
said
,
&c.
]
To
wit
,
Christ
,
(
though
indeed
the
following
complaint
might
well
be
Isaiahs
also
,
as
a
type
of
Christ
)
I
have
laboured
in
vain
,
I
have
spent
my
strength
for
nought
and
in
vain
,
to
wit
,
in
regard
I
could
prevail
with
so
few
of
the
Jews
,
to
embrace
the
glad
tidings
of
the
Gospel
;
see
Joh.
3.32
.
Yet
surely
my
Judgement
is
with
the
Lord
,
that
is
,
he
it
is
that
can
and
will
judge
my
cause
,
and
to
him
I
willingly
refer
my self
;
and
my
work
with
my
God
,
that
is
,
he
knows
the
Commission
I
had
from
him
,
and
how
faithfully
I
have
discharged
my
trust
;
labouring
therein
,
even
to
the
spending
of
my
strength
;
and
therefore
I
know
that
he
will
reward
me
,
not
according
to
the
success
of
my
Labours
,
but
according
to
my
faithfulness
in
the
discharge
of
my
duty
.
Ver.
5.
And
now
saith
the
Lord
,
that
formed
me
from
the
Womb
,
to
be
his
servant
,
&c.
]
That
is
,
that
appointed
and
fitted
me
from
the
Womb
to
be
his
Servant
,
(
and
indeed
then
Christ
took
upon
him
the
form
of
a
servant
)
see
the
Notes
above
,
Verse
2
,
3.
to
bring
Jacob
again
to
him
,
that
is
,
to
convert
the
Jews
,
to
bring
them
by
Faith
and
Repentance
to
return
to
the
Lord
their
God
,
from
whom
they
were
strayed
;
Though
Israel
be
not
gathered
,
&c.
Some
read
this
as
it
is
in
the
Margin
,
that
Israel
may
be
gathered
to
him
,
and
I
may
be
glorious
,
&c.
and
so
make
it
a
farther
declaration
of
Gods
end
in
sending
Christ
,
namely
,
the
gathering
of
the
Jews
in
to
God
.
But
reading
the
words
as
they
are
in
our
Bibles
,
Though
Israel
be
not
gathered
,
yet
shall
I
be
glorious
in
the
eyes
of
the
Lord
;
the
meaning
is
plain
,
as
if
he
had
said
,
it
would
have
been
indeed
a
great
glory
to
me
,
had
I
been
the
means
of
converting
Israel
,
according
to
that
which
the
Apostle
saith
of
those
that
were
converted
by
him
,
1
Thes.
2.20
.
ye
are
our
glory
and
joy
;
and
when
God
seems
to
curse
the
labours
of
his
Servants
,
by
making
them
ineffectual
for
the
good
of
a
People
,
it
is
some
kind
of
a
dishonour
to
those
his
Servants
;
but
yet
though
Israel
be
obstinate
,
and
will
not
be
gathered
in
by
me
(
according
to
that
of
our
Saviour
,
Math.
23.37
.
How
often
would
I
have
gathered
thy
Children
together
,
even
as
a
hen
gathereth
her
Chickens
,
and
ye
would
not
?
)
yet
will
God
highly
esteem
of
me
,
and
of
my
labour
in
my
Ministry
;
yea
,
and
some
think
that
under
those
words
,
yet
shall
I
be
glorious
,
that
glory
may
also
be
comprehended
,
where
with
God
honoured
him
by
his
resurrection
,
and
the
glory
that
followed
thereupon
,
and
by
the
bringing
in
of
the
Gentiles
upon
the
preaching
of
the
Gospel
amongst
them
;
and
my
God
shall
be
my
strength
,
to
wit
,
1.
to
support
and
comfort
me
against
the
ingratitude
and
incredulity
of
the
people
to
whom
I
am
sent
.
2.
To
defend
me
from
the
rage
of
mine
enemies
.
And
3.
to
inable
me
for
the
whole
work
that
shall
be
impos'd
on
me
.
Ver.
6.
And
he
said
,
&c.
]
That
is
,
God
said
,
as
before
,
verse
5.
It
is
a
light
thing
,
that
thou
shouldest
be
my
Servant
to
raise
up
the
Tribes
of
Jacob
;
that
is
,
(
say
some
,
that
understand
it
of
the
deliverance
of
the
Jews
out
of
Babylon
)
to
raise
up
the
Commonwealth
of
Israel
that
is
ruin'd
and
broken
down
,
and
to
set
them
up
again
in
their
former
State
,
in
their
own
Countrey
:
Or
,
(
as
others
say
,
that
understand
it
of
their
spiritual
conversion
)
to
raise
up
the
Church
of
Israel
,
that
by
their
apostatising
from
God
,
is
in
a
manner
broken
to
pieces
,
and
to
make
them
again
a
holy
people
to
the
Lord
their
God
:
and
to
restore
the
preserved
(
or
the
desolations
)
of
Israel
;
that
is
,
say
some
,
to
restore
that
little
remnant
that
is
left
in
Babylon
,
whom
God
hath
hitherto
preserved
in
the
midst
of
those
great
desolations
that
have
been
made
amongst
them
,
and
to
bring
them
home
again
to
their
own
Land
.
Or
,
as
others
,
to
bring
home
to
God
,
that
little
remnant
of
his
elect
,
whom
God
had
in
all
ages
preserved
for
himself
with
special
care
,
even
as
the
apple
of
his
own
eye
.
I
will
also
give
thee
for
a
light
to
the
Gentiles
,
that
thou
mayest
be
my
Salvation
unto
the
end
of
the
Earth
;
that
is
,
(
say
they
that
understand
the
foregoing
words
of
the
Prophets
,
foretelling
the
destruction
of
Babylon
,
and
deliverance
of
his
People
)
this
mercy
of
the
deliverance
of
my
people
shall
not
be
the
only
effect
of
the
ruine
of
Babylon
,
even
to
many
of
the
remote
nations
of
the
Gentiles
shall
it
bring
great
joy
,
because
even
they
shall
thereby
be
delivered
from
that
fear
and
Bondage
they
had
formerly
been
in
.
But
this
exposition
is
nothing
so
clear
,
as
that
which
most
follow
,
concerning
Christs
enlightning
the
Gentiles
,
by
the
preaching
of
the
Gospel
to
them
,
see
the
Notes
,
Chap.
9.1
,
2.
and
4.26
.
for
to
this
,
Paul
and
Barnabas
applied
these
words
,
Act.
13.46
,
47.
where
they
told
the
Jews
,
that
because
of
the
rejecting
the
Gospel
,
they
would
turn
to
the
Gentiles
,
and
gave
this
reason
for
it
;
For
so
hath
the
Lord
commanded
us
,
saying
,
I
have
set
thee
to
be
a
light
of
the
Gentiles
,
that
thou
shouldest
be
for
salvation
unto
the
ends
of
the
Earth
.
And
accordingly
,
I
conceive
,
the
words
of
the
Prophet
may
be
understood
,
as
if
he
had
said
,
though
it
be
a
great
matter
that
thou
shouldest
convert
the
Jews
,
and
so
raise
up
the
tribes
of
Jacob
,
which
implies
that
some
even
amongst
them
should
be
converted
by
Christ
;
yet
this
is
but
a
light
and
a
small
matter
in
comparison
of
that
which
thou
shalt
do
,
for
by
thee
the
Gentiles
shall
be
enlightened
,
and
be
brought
in
to
be
one
Church
together
with
the
Jews
,
and
partake
of
the
same
common
Salvation
together
with
them
.
Ver.
7.
Thus
saith
the
Lord
the
redeemer
of
Israel
,
&c.
]
to
wit
,
that
hath
often
redeemed
them
out
of
many
dangers
and
distresses
;
and
his
holy
one
;
see
the
Note
,
Chap.
1.4
.
to
him
whom
man
despiseth
&c.
or
as
it
is
in
the
Margin
,
to
him
that
is
despised
in
Soul
;
that
is
,
that
is
apprehensive
in
his
own
Soul
,
how
exceedingly
he
is
scorned
and
despised
,
according
to
the
complaint
of
the
Jews
in
Babylon
,
(
of
whom
some
understand
this
place
)
Psal.
123.4
.
Our
Soul
is
exceedingly
filled
with
the
scorning
of
those
that
are
at
case
,
and
with
the
contempt
of
the
proud
.
But
the
great
question
is
,
Of
whom
,
and
to
whom
this
is
spoken
.
Some
understand
it
of
the
Prophet
Isaiah
,
to
him
whom
man
despiseth
,
to
him
whom
the
nation
abhorreth
,
a
servant
of
Rulers
;
and
that
,
say
they
,
because
he
was
despised
and
abhorred
by
the
generality
of
the
Nation
of
the
Jews
,
and
used
like
some
poor
contemptible
Servant
by
their
Princes
and
Rulers
,
and
that
out
of
their
rage
against
him
for
his
bold
and
sharp
reproving
their
sins
.
And
indeed
,
I
see
not
why
this
might
not
be
spoken
with
respect
to
him
,
as
he
was
a
type
of
Christ
;
the
greatest
difficulty
is
in
applying
the
following
words
to
him
,
Kings
shall
see
and
arise
,
Princes
also
shall
worship
.
But
even
that
might
be
spoken
with
respect
to
that
reverent
esteem
they
should
have
of
him
,
and
the
honour
they
should
do
him
,
when
they
should
see
many
things
come
to
pass
exactly
as
he
had
foretold
them
,
as
it
was
particularly
in
the
case
of
Sennacharib
.
Again
,
others
understand
it
of
the
Jews
in
Babylon
,
whose
deliverance
they
say
the
Prophet
here
foretels
,
who
were
used
there
indeed
as
a
most
despicable
and
abominable
people
,
and
were
perfect
slaves
to
their
great
Lords
,
and
accordingly
they
also
understand
the
following
words
,
Kings
shall
see
and
arise
,
Princes
also
shall
worship
;
to
wit
,
that
Kings
should
take
notice
of
the
wonder
of
their
deliverance
,
and
upon
the
account
thereof
should
afford
them
much
respect
and
honour
(
which
they
say
was
accomplished
in
the
great
respect
they
had
from
Cyrus
,
Darius
,
and
others
,
after
their
return
out
of
Babylon
)
because
of
the
Lord
that
is
faithful
,
and
the
holy
one
of
Israel
;
and
he
shall
choose
thee
;
because
they
should
see
the
promises
,
that
God
had
made
to
them
,
faithfully
performed
;
the
Lord
thereby
owning
them
,
and
appearing
for
them
as
his
peculiar
people
.
But
questionless
it
is
Christ
that
is
here
principally
intended
,
to
him
whom
man
despiseth
,
that
is
,
whom
every
man
in
a
manner
despiseth
,
as
it
is
said
afterward
again
of
Christ
,
Chap.
53.3
.
He
is
despised
and
rejected
of
men
.
See
the
Notes
also
Psal.
22.6
,
7.
to
him
whom
the
Nation
abhorreth
,
to
wit
,
the
Nation
of
the
Jews
,
as
was
most
evident
in
their
bitter
prosecuting
of
Christ
at
his
death
;
to
a
Servant
of
rulers
,
that
is
,
Christ
,
whom
the
rulers
used
,
as
if
he
had
been
the
basest
of
Servants
or
Slaves
;
Kings
shall
see
and
arise
,
Princes
also
shall
worship
,
that
is
,
even
the
great
Kings
of
the
Earth
shall
at
last
own
thee
,
that
wert
so
despised
and
abhorr'd
,
to
be
the
Lords
annointed
,
and
shall
stoop
to
thy
Scepter
and
Soveragnty
;
because
of
the
Lord
that
is
faithful
,
and
the
holy
one
of
Israel
,
that
is
,
the
Lord
of
his
faithfulness
,
bringing
this
about
to
make
good
his
promise
made
concerning
thee
;
and
these
Princes
being
convinced
hereof
,
upon
this
very
account
,
submitting
themselves
to
thee
;
and
he
shall
choose
thee
,
that
is
,
I
will
choose
thee
,
that
hast
been
despised
of
man
,
to
rule
over
the
great
Princes
of
the
World
.
But
the
meaning
is
this
,
that
God
would
make
it
evidently
appear
that
he
had
chosen
him
to
be
the
Messiah
.
Thus
,
I
say
,
these
words
are
certainly
to
be
understood
concerning
Christ
;
yet
withal
,
we
must
know
,
that
many
learned
Expositors
do
understand
this
of
Christ
and
the
Primitive
Church
(
the
Body
of
Christ
)
jointly
together
.
And
indeed
it
may
well
be
said
of
the
Church
of
Christ
,
that
she
was
despised
of
Man
,
and
abhorred
of
Nations
,
and
a
Servant
of
Rulers
,
(
or
of
the
Jewish
Nation
particularly
)
so
that
they
looked
upon
them
as
the
scum
and
the
off-scowring
of
all
things
,
and
made
nothing
of
killing
them
;
and
yet
withal
,
that
afterwards
even
their
Kings
did
honour
her
,
and
submit
to
her
,
and
that
upon
the
account
of
her
Interest
in
Christ
in
whom
God
hath
faithfully
made
good
his
promises
to
her
.
Ver.
8.
Thus
saith
the
Lord
,
&c.
]
The
same
having
been
expressed
▪
twice
before
,
verse
5.
and
7.
we
may
well
conceive
▪
that
it
is
with
respect
to
the
greatness
and
the
strangness
of
the
Mysteries
now
delivered
by
the
Prophet
,
that
this
is
the
third
time
here
repeated
.
And
it
is
doubtless
,
God
the
Father
speaks
here
again
to
Christ
,
Thus
saith
the
Lord
,
in
an
acceptable
time
have
I
heard
thee
,
and
in
a
day
of
Salvation
have
I
helped
thee
;
and
that
happily
with
relation
to
that
which
David
,
had
long
before
spoken
of
himself
,
as
a
type
of
Christ
,
My
prayer
is
unto
thee
,
O
Lord
in
an
acceptable
time
,
Psal.
69.13
.
So
that
the
meaning
is
clearly
this
,
that
when
the
set
time
should
come
,
which
God
of
his
own
free
grace
had
appointed
for
the
accomplishment
of
the
work
of
mans
Redemption
,
by
the
death
of
Christ
,
he
would
then
hear
his
Prayers
and
Intercession
for
his
people
(
for
these
words
may
well
comprehend
both
his
Prayers
upon
Earth
,
such
as
that
,
John
17.
and
his
intercession
in
Heaven
)
and
that
in
the
execution
of
that
,
whereto
God
appointed
him
,
he
shall
be
sure
of
support
and
assistance
from
him
,
see
the
Notes
Chap.
42
.
1-6
and
because
by
the
preaching
of
the
Gospel
,
this
great
work
of
Mans
redemption
by
Christ
was
made
known
,
and
the
doing
of
this
,
in
the
time
determined
by
God
of
his
free
grace
,
for
the
salvation
of
his
Redeemed
ones
,
and
that
even
amongst
the
Gentiles
,
was
a
part
of
the
Office
of
Christ
,
as
Mediator
,
even
this
acceptable
time
must
needs
here
be
comprehended
.
And
therefore
we
see
the
Apostle
doth
expresly
apply
this
Prophecy
thereto
,
2
Cor.
6.2
.
For
he
saith
,
I
have
heard
thee
in
a
time
accepted
;
and
in
the
day
of
Salvation
have
I
succoured
thee
;
behold
now
is
the
accepted
time
,
behold
now
is
the
day
of
Salvation
.
As
for
the
following
words
,
they
also
must
be
accordingly
understood
;
and
give
thee
for
a
covenant
of
the
People
,
that
is
,
to
be
the
Mediator
of
the
Covenant
of
grace
betwixt
God
and
his
People
;
(
see
the
Note
,
Chap.
42.6
.
)
and
to
make
good
by
thee
all
the
deliverances
which
by
covenants
are
to
be
wrought
for
my
People
,
whether
Corporal
,
as
the
deliverance
out
of
Babylon
;
or
spiritual
,
from
the
Bondage
of
Sin
and
Satan
,
whereof
that
other
out
of
the
Babylonian
Bondage
,
was
a
shadow
and
type
:
and
so
likewise
the
last
clause
of
the
verse
,
to
establish
(
or
raise
up
)
the
earth
,
and
to
cause
to
inherit
the
desolate
heritages
:
for
as
this
is
spoken
with
relation
to
the
type
,
the
deliverance
of
the
Jews
out
of
Babylon
;
by
the
establishing
or
raising
up
the
Earth
,
must
needs
be
meant
the
setling
of
the
state
of
the
Land
of
Judah
again
,
or
the
restoring
of
it
to
its
former
flourishing
condition
;
and
by
causing
to
inherit
the
desolate
heritages
,
is
surely
meant
the
Peoples
re-edifying
,
and
then
their
re-posessing
of
their
old
inheritances
,
which
in
the
time
of
their
captivity
had
lain
waste
and
desolate
.
But
as
it
hath
respect
to
mans
deliverance
by
Christ
,
that
which
is
intended
thereby
is
,
the
restitution
and
establishing
of
the
Church
by
him
,
which
was
sunk
very
low
in
the
Jewish
Church
,
by
bringing
in
the
Gentiles
to
be
added
to
the
Church
,
that
God
had
given
to
Christ
as
his
inheritance
,
by
raising
up
and
restoring
to
life
,
earthly
&
dead
men
,
according
to
the
Prophecy
of
Simeons
concerning
Christ
,
Luk.
2.34
.
Behold
,
this
Child
is
set
for
the
fall
and
rising
again
of
many
in
Israel
;
by
chearing
poor
sinners
oppressed
with
the
bondage
and
burden
of
Sin
,
&
by
restoring
them
to
their
Heavenly
inheritance
which
they
had
forfeited
&
lost
by
their
defection
from
God
.
Ver.
9.
That
thou
mayest
say
to
the
Prisoners
,
go
forth
;
to
them
that
are
in
darkness
,
shew
your selves
,
&c.
]
that
is
,
come
forth
into
the
light
;
this
is
still
spoken
to
Christ
,
and
as
in
the
type
it
is
meant
of
the
deliverance
of
the
captivtated
Jews
out
of
Babylon
(
see
the
Note
Chap.
45.13
.
)
so
principally
in
the
antitype
it
is
meant
of
Christs
setting
free
his
redeemed
ones
by
preaching
of
the
Gospel
,
the
Gentiles
especially
,
from
that
spiritual
Bondage
and
blindness
under
which
they
lay
by
nature
;
see
the
Note
,
Chap.
42.7
.
and
so
likewise
the
following
words
,
they
shall
feed
in
the
ways
,
and
their
pastures
shall
be
in
all
high
places
;
under
the
similitude
of
a
flock
of
Sheep
,
for
whom
the
Shepherd
is
wont
to
provide
good
pastures
,
and
that
are
wont
,
as
they
are
removed
from
one
place
to
another
,
to
graze
on
the
Road-ways
as
they
go
.
There
is
a
promise
made
,
1.
concerning
those
that
were
to
return
out
of
Babylon
,
both
that
they
should
be
plentifully
provided
for
by
the
ways
they
went
,
of
all
things
necessary
;
and
likewise
that
their
Country
that
had
lain
long
untilled
and
desolate
,
should
every
where
be
abundantly
fruitful
at
their
return
,
even
in
those
places
that
are
usually
barren
.
And
2.
concerning
Christs
redeemed
ones
,
that
they
should
plentifully
enjoy
the
means
of
Grace
at
all
times
,
and
at
all
places
:
See
the
Notes
,
Chap.
41.17
,
18.
Ver.
10.
They
shall
not
hunger
,
or
thirst
,
&c.
]
Here
the
Promise
in
the
last
clause
of
the
foregoing
Verse
is
further
set
forth
;
and
that
still
under
the
same
Metaphor
of
a
Shepherd's
providing
for
his
Flock
,
see
the
Notes
Chap.
40.11
.
and
41.17
,
18.
and
48.21
.
And
here
again
,
as
in
the
place
last
cited
,
there
is
an
allusion
to
the
provision
that
God
made
for
the
Israelites
in
the
Wilderness
,
by
showring
down
Manna
from
Heaven
upon
them
,
and
fetching
Water
for
them
out
of
the
Rock
.
And
so
it
is
likewise
in
the
following
words
,
neither
shall
the
heat
nor
Sun
smite
them
;
for
therein
he
alludes
also
to
that
Pillar
of
the
Cloud
,
that
was
to
the
Israelites
by
day
a
covering
from
the
heat
of
the
Sun
,
see
the
Notes
,
Psal.
121.5
,
6.
And
in
the
last
clause
,
for
he
that
hath
mercy
on
them
,
shall
lead
them
,
even
by
the
Springs
of
water
shall
he
guide
them
;
he
alludes
again
to
the
streams
of
Water
that
were
fetched
out
of
the
Rock
.
And
how
this
must
be
also
spiritually
understood
of
Christ's
feeding
his
Flock
with
the
food
of
their
Souls
,
and
refreshing
them
with
the
Waters
of
Life
,
and
of
Gods
protecting
them
,
so
that
the
scorching
heat
,
neither
of
temptations
,
nor
afflictions
,
shall
ever
be
able
to
hurt
them
,
we
may
easily
conceive
,
see
the
Notes
,
Chap.
41.17
,
18.
and
Psal.
23.1
,
2.
And
because
St.
John
applies
the
first
words
to
the
State
of
the
glorified
Saints
in
Heaven
,
Rev.
7.16
.
They
shall
hunger
no
more
,
neither
thirst
any
more
,
&c.
It
may
well
be
,
which
some
Expositors
say
,
that
under
this
promise
of
the
good
Christ
would
do
for
his
Church
here
in
this
Life
,
the
perfecting
thereof
in
Heavenly
Glory
is
also
comprehended
.
Ver.
11.
And
I
will
make
all
my
Mountains
away
,
and
my
Highways
shall
be
exalted
.
]
For
the
meaning
of
this
,
see
the
Note
upon
two
like
passages
,
Chap.
40.3
,
4.
Yet
as
it
respects
Christ
,
some
would
have
the
meaning
to
be
,
that
those
holy
ways
of
Religion
,
which
seemed
hard
and
impossible
to
them
,
should
through
Grace
become
easie
to
them
.
Ver.
12.
Behold
,
these
shall
come
from
far
,
&c.
]
First
it
is
said
in
general
,
that
they
should
come
from
remote
Countries
,
and
then
afterwards
some
particular
quarters
of
the
world
are
named
,
to
imply
they
should
come
from
all
parts
of
the
world
on
every
side
;
and
lo
,
these
from
the
north
and
the
west
,
&c.
This
I
conceive
is
clearly
the
intent
of
these
words
,
according
to
our
Translation
.
But
now
because
most
Expositors
conceive
that
three
quarters
of
the
world
are
mentioned
in
the
following
mords
,
lo
,
these
from
the
north
and
the
west
,
and
these
from
the
land
of
Sinim
,
that
is
,
say
they
,
from
the
South
(
holding
that
thus
the
South-quarter
is
set
forth
,
either
from
the
people
that
dwelt
upon
the
Wilderness
of
Sin
or
Sinai
,
Exod.
16.1
.
or
from
the
Sinites
,
reckoned
amongst
the
posterity
of
Canaan
,
Gen.
10.17
.
or
from
a
remote
Country
in
India
,
called
Sina
or
China
;
or
from
the
inhabitants
of
Sien
or
Sin
,
a
chief
City
in
Egypt
,
Ezek.
30.15
.
all
which
they
say
lay
South
of
Judea
)
therefore
they
do
generally
understand
the
first
branch
of
this
Verse
thus
,
Behold
,
these
shall
come
from
far
,
that
is
,
from
the
East
;
and
say
that
the
East-quarter
is
thus
set
forth
,
because
the
Continent
reached
farthest
that
way
from
Judea
,
the
Sea
being
on
the
West
,
and
the
North
and
South
not
extending
so
far
,
by
reason
of
the
inhabitable
Poles
.
But
however
those
,
whose
coming
is
here
promised
,
are
certainly
the
same
that
were
before
intended
in
a
place
parallel
to
this
,
Chap.
43.5
,
6
,
7.
For
which
see
the
Notes
there
.
Ver.
13.
Sing
,
O
Heavens
,
&c.
]
See
the
Note
,
Chap.
44.23
.
This
expression
of
exceeding
joy
implies
the
certainty
of
the
Promise
.
Ver.
14.
But
Zion
said
,
the
Lord
hath
forsaken
me
,
&c.
]
To
wit
,
the
Church
of
the
Jews
,
by
reason
of
their
long
continuance
in
the
Babylonian
captivity
,
and
the
grievous
miseries
they
endured
there
.
And
some
add
too
,
that
they
did
thus
complain
,
because
the
coming
of
the
promised
Messiah
was
so
long
deferred
.
Ver.
16.
Behold
,
I
have
graven
thee
upon
the
palms
of
my
hands
,
&c.
]
That
is
,
thou
art
always
in
mine
eye
,
as
if
I
had
engraven
thee
upon
the
palms
of
both
mine
hands
;
so
that
I
am
continually
mindful
of
thee
,
and
cannot
indeed
forget
thee
,
no
more
than
I
can
forget
my self
.
Some
think
there
is
in
this
expression
an
allusion
to
the
memorials
which
men
are
wont
to
hang
upon
their
hands
,
or
upon
their
fingers
,
see
the
Note
,
Exod.
13.9
.
or
to
the
Signets
or
Tablets
,
whereon
they
had
the
names
or
pictures
engraven
of
some
persons
whom
they
did
much
affect
,
see
the
Note
,
Cant.
8.6
.
thy
walls
are
continually
before
me
,
that
is
,
I
continually
see
in
what
a
sad
condition
thy
Walls
lye
,
and
do
think
of
having
them
repaired
again
.
And
hereby
also
is
meant
,
that
God
is
continually
mindful
of
the
preservation
of
his
Chuch
,
her
Polity
and
Government
,
and
of
the
raising
her
up
again
when
she
is
in
a
low
condition
.
Ver.
17.
Thy
Children
shall
make
hast
,
&c.
]
That
is
,
they
shall
with
great
earnestness
flock
in
speedily
to
thee
;
see
the
Note
,
Chap.
14.1
.
thy
destroyers
,
and
they
that
made
thee
waste
,
shall
go
forth
of
thee
;
that
is
,
thine
enemies
that
laid
thy
Land
waste
shall
no
more
plead
any
title
to
it
,
but
give
it
up
wholly
to
thee
;
or
thine
enemies
,
that
sought
thy
ruine
,
shall
let
thee
alone
and
not
trouble
thee
:
Or
it
may
be
meant
of
Gods
ridding
them
of
those
wicked
oppressors
that
were
amongst
them
.
As
it
respects
the
Church
of
Christ
,
it
may
imply
Gods
freeing
her
from
all
that
outwardly
by
force
,
or
within
by
false
Doctrine
or
scandalous
lives
should
be
likely
to
hurt
her
.
Ver.
18.
Lift
up
thine
eyes
round
about
,
and
behold
,
all
these
gather
themselves
together
,
and
come
to
thee
,
&c.
]
See
the
Note
,
Chap.
14.1
.
As
I
live
,
saith
the
Lord
,
that
is
,
as
sure
as
I
live
,
thou
shalt
surely
clothe
thee
with
them
all
,
as
with
an
ornament
,
to
wit
,
because
their
multitude
should
be
an
honour
to
Zion
,
especially
considering
they
should
not
be
a
sordid
Company
,
such
as
are
blots
and
blemishes
to
a
State
,
but
such
as
were
eminent
for
their
endowments
and
graces
,
and
therefore
of
high
esteem
both
with
God
and
man
;
and
bind
them
on
thee
as
a
bride
doth
,
that
is
,
as
a
Bride
puts
on
her
Jewels
and
other
Ornaments
;
all
which
is
chiefly
meant
of
the
honour
,
which
the
coming
in
of
the
Gentiles
should
be
to
the
Church
of
the
Jews
.
And
the
similitude
of
a
Bride
is
the
rather
used
,
to
imply
,
that
the
Lord
having
so
long
seemed
to
have
forsaken
that
Church
,
by
his
return
then
to
her
,
she
should
seem
to
be
as
it
were
anew
Married
to
him
.
Ver.
19.
For
thy
waste
and
thy
desolate
places
,
and
the
land
of
thy
destruction
,
&c.
]
That
is
,
thy
destroyed
Land
,
shall
even
now
be
too
narrow
by
reason
of
the
inhabitants
;
as
if
he
should
have
said
,
when
thou
shalt
again
possess
thy
Land
,
which
now
lieth
waste
and
desolate
,
it
shall
be
so
fully
inhabited
,
yea
,
even
the
most
ruinous
places
of
it
,
that
there
shall
scarcely
by
room
for
thy
people
to
dwell
one
by
another
:
But
this
is
chiefly
meant
of
the
mighty
enlargement
of
the
Church
by
the
access
of
the
Gentiles
:
And
they
that
swallowed
thee
up
shall
be
far
away
;
That
is
,
as
before
,
ver.
7.
thou
shalt
no
more
be
troubled
with
enemies
,
that
shall
seek
to
destroy
thee
.
But
see
the
Note
,
Chap.
42.14
.
Ver.
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
,
&c.
]
That
is
,
there
shall
be
such
multitudes
of
them
,
that
they
shall
complain
that
there
is
not
room
enough
for
them
.
And
this
is
meant
of
Zion
,
the
Church
of
the
Jews
,
1.
in
regard
of
the
multitudes
of
them
that
returned
from
Babylon
,
and
the
great
increase
of
their
posterity
,
as
formerly
in
Egypt
;
whereas
before
she
was
left
as
a
childless
woman
,
when
the
enemy
had
made
such
havock
amongst
them
,
&
carried
them
away
Captives
:
and
2.
especially
in
regard
of
her
great
encrease
by
the
coming
in
of
the
Gentiles
in
the
days
of
the
Gospel
;
whereas
before
she
was
as
a
Childless
Woman
,
there
being
so
few
amongst
them
,
that
were
really
such
as
they
profess
themselves
to
be
,
Israelites
indeed
,
upon
the
access
of
the
Gentiles
she
should
be
abundantly
full
of
Children
.
Ver.
21.
Then
shalt
thou
say
in
thine
heart
,
&c.
]
To
wit
,
say
some
,
as
not
being
able
fully
in
words
to
express
her
joy
and
admiration
;
who
hath
begotten
me
these
,
seeing
I
have
lost
my
Children
,
and
am
desolate
,
&
c
?
That
is
,
Zion
shall
admire
at
her
wonderful
multitudes
,
because
she
had
been
not
only
Childless
(
see
the
foregoing
Note
)
but
also
desolate
,
without
a
Husband
,
the
Lord
having
seemed
to
cast
her
off
.
And
indeed
,
the
increase
of
the
Jewish
Church
,
and
particularly
that
by
the
Gentiles
joyning
themselves
to
her
,
was
very
strange
and
wonderful
,
considering
that
before
the
Gospel
came
to
be
Preached
,
there
was
so
little
of
the
word
of
Life
amongst
them
,
the
Seed
of
the
new-birth
;
and
that
the
Gentiles
were
so
unlikely
to
leave
their
Idolatries
,
and
to
embrace
the
Religion
of
Christ
,
and
especially
to
joyn
themselves
to
the
Church
of
the
Jews
that
were
such
a
despised
people
in
those
times
.
Ver.
22.
Thus
saith
the
Lord
God
,
Behold
,
I
will
lift
up
mine
hand
to
the
Gentiles
,
&c.
]
To
wit
,
As
men
are
wont
to
do
,
when
they
call
any
that
stand
some
distance
from
them
,
to
come
to
them
;
and
set
up
my
Standard
to
the
people
,
see
the
Notes
,
Chap.
11.10
,
12.
and
13.2
.
The
meaning
is
,
either
that
God
would
call
in
the
Nations
,
that
is
,
by
his
Almighty
Power
cause
them
to
come
in
,
and
so
accomplish
what
was
promised
in
the
foregoing
Verses
.
It
may
be
meant
of
Gods
gathering
an
Army
,
as
Kings
do
,
by
setting
up
their
Standard
,
that
should
destroy
Babylon
,
and
set
free
his
people
;
but
especially
it
is
meant
of
that
which
was
signified
thereby
,
the
conversion
of
the
Gentiles
by
the
lifting
up
of
that
spiritual
Standard
,
the
Preaching
of
the
Gospel
,
accompanied
with
the
effectual
working
of
Gods
Spirit
;
and
they
shall
bring
thy
Sons
in
their
arms
,
and
thy
Daughters
shall
be
carried
upon
their
shoulders
;
which
,
as
it
hath
respect
to
the
Jews
deliverance
out
of
Babylon
,
implies
that
the
Nations
should
shew
them
great
love
and
respect
,
and
afford
them
all
possible
help
for
their
return
home
into
their
own
Country
.
But
as
it
respects
the
conversion
of
the
Gentiles
,
it
sets
forth
their
ready
tendering
of
their
Sons
and
Daughters
,
together
with
themselves
,
to
be
joyned
to
the
Church
;
even
as
it
is
now
,
when
Children
are
brought
in
Arms
to
the
Assemblies
of
the
Church
to
be
Baptized
.
Yet
some
would
have
it
understood
of
the
great
respect
,
which
even
Pagans
should
afford
to
Christians
that
lived
amongst
them
,
because
of
the
eminent
holiness
of
their
lives
.
Ver.
23.
And
Kings
shall
be
thy
nursing
Fathers
,
and
their
Queens
thy
nursing
Mothers
,
&c.
]
This
was
accomplished
,
say
some
,
in
the
protection
and
support
which
the
Jews
found
,
even
during
their
Captivity
,
under
the
Babylonian
Kings
and
Queens
,
and
which
the
Church
should
find
under
Heathen
Princes
.
But
rather
it
is
meant
of
the
great
and
tender
respect
that
should
be
shown
to
the
Jews
,
both
in
their
return
,
and
after
their
return
,
by
Cyrus
,
Darius
,
Esther
and
others
;
and
of
great
Kings
and
Queens
,
that
being
converted
to
the
Christian
Faith
,
should
shew
great
favour
to
the
Church
,
and
do
great
things
for
them
,
such
as
were
Constantine
and
many
others
.
And
so
that
which
follows
,
they
shall
bow
down
to
thee
with
their
face
toward
the
earth
,
some
understand
of
Nations
that
should
be
subdued
by
Gods
people
;
but
rather
it
is
meant
of
the
great
honour
and
respect
which
those
Princes
should
yield
to
the
Jews
;
and
especially
of
the
honour
which
those
Christian
Princes
should
yield
to
Christ
(
and
for
his
sake
,
to
his
Church
and
Servants
)
submitting
to
his
Ministry
,
his
Scepter
and
Government
;
and
lick
up
the
dust
of
thy
feet
,
for
which
see
the
Note
,
Psal.
72.9
.
and
thou
shalt
know
that
I
am
the
Lord
,
to
wit
,
experimentally
,
by
my
accomplishing
of
these
things
which
I
have
promised
;
For
they
shall
not
be
ashamed
that
wait
for
me
;
as
if
he
had
said
,
Hereby
men
shall
find
this
to
be
true
.
Ver.
24.
Shall
the
prey
be
taken
from
the
mighty
?
Or
the
lawful
Captive
delivered
?
]
This
is
generally
taken
as
an
objection
of
the
Jews
,
in
Babylon
,
alledging
this
as
a
reason
why
they
could
not
believethe
promise
of
their
being
delivered
out
of
their
Captivity
.
But
more
probably
,
as
I
conceive
,
it
may
be
taken
as
the
proud
boasting
of
the
Babylonians
,
insisting
upon
two
reasons
,
why
the
Jews
could
have
no
just
ground
of
hoping
to
be
delivered
,
1.
their
might
,
which
the
poor
Captives
were
not
able
to
resist
:
and
2dly
.
their
right
,
because
by
law
of
arms
and
right
of
conquest
,
they
were
their
lawful
Captives
;
yea
,
and
under
this
Type
there
may
be
also
implied
,
how
unlikely
it
was
in
an
eye
of
reason
,
that
Satan's
bond-slaves
should
ever
be
rescued
out
of
his
Power
.
Ver.
25.
But
thus
saith
the
Lord
,
Even
the
prey
of
the
mighty
shall
be
taken
away
,
and
the
prey
of
the
terrible
shall
be
delivered
;
&c.
]
That
is
,
be
your
enemies
,
never
so
mighty
,
and
let
them
pretend
what
they
will
for
their
detaining
of
you
in
Bondage
,
yet
ye
shall
be
delivered
.
And
withal
,
observable
it
is
,
that
those
whom
they
had
called
the
lawful
Captive
,
the
Lord
here
terms
only
the
prey
of
the
terrible
.
As
for
that
which
follows
,
for
I
will
contend
with
him
that
contendeth
with
thee
,
it
may
be
understood
of
the
Babylonians
,
that
God
would
set
himself
against
them
;
and
that
to
be
sure
would
be
sufficient
;
and
I
will
save
thy
Children
;
that
is
,
deliver
them
out
of
their
Captivity
:
Or
it
may
be
taken
as
a
more
general
promise
,
that
after
he
had
rescued
them
out
of
their
Captivity
,
he
would
still
be
an
enemy
to
their
enemies
,
and
defend
their
posterity
against
all
that
should
seek
to
hurt
them
.
And
how
this
may
be
applied
to
that
which
is
said
of
Christs
vanquishing
the
strong
man
arm'd
,
Luk.
11.21
,
22.
we
may
easily
conceive
.
Ver.
26.
And
I
will
feed
them
that
Oppresseth
thee
,
with
their
own
Flesh
,
and
they
shall
be
drunken
with
their
own
Blood
as
with
Sweet
Wine
,
&c.
]
Some
would
have
the
meaning
of
these
words
to
be
only
this
,
that
by
destroying
Gods
People
they
should
bring
destruction
upon
themselves
;
or
that
as
they
had
destroyed
Gods
People
,
and
thereby
had
,
as
it
were
,
eat
their-Flesh
,
and
drunk
their
Blood
,
so
they
also
should
be
destroyed
,
and
their
cruelty
should
be
in
a
manner
satisfied
with
their
own
Flesh
and
Blood
,
which
some
think
might
be
the
more
fitly
said
,
because
Cyrus
brake
in
upon
them
,
and
destroyed
them
when
they
were
Feasting
together
,
Dan.
5.
But
rather
the
meaning
is
,
that
they
should
destroy
and
tear
one
another
in
peices
,
as
eagerly
as
if
it
were
meat
and
drink
,
yea
sweet
wine
to
them
;
and
so
the
People
of
God
should
need
to
do
nothing
themselves
towards
their
deliverance
:
See
the
Note
,
Chap.
9.20
.
And
indeed
thus
it
was
at
the
Destruction
of
Babylon
,
those
nations
that
had
formerly
helped
the
Caldeans
to
destroy
the
Jews
,
did
then
joyn
with
Cyrus
in
destroying
the
Caldeans
;
yea
,
as
Histories
report
,
the
Caldeans
here
divided
among
themselves
,
in
so
much
that
many
of
them
fell
off
to
Cyrus
,
and
had
a
principal
stroke
in
the
destruction
of
Babylon
.
And
all
Flesh
shall
know
that
I
the
Lord
am
thy
Saviour
and
thy
Redeemer
,
the
mighty
one
of
Jacob
,
and
therefore
able
to
deliver
you
from
all
your
mightiest
Enemies
.
CHAP.
L.
Ver.
1.
THus
saith
the
Lord
,
where
is
the
Bill
of
your
Mothers
divorcement
,
whom
I
have
put
away
?
&c.
]
Because
the
Jews
in
Babylon
(
and
very
many
apply
it
also
to
those
that
should
live
when
the
Romans
had
broken
that
Nation
in
pieces
,
after
their
Crucifying
of
Christ
)
did
complain
of
Gods
casting
them
off
,
who
had
formerly
been
as
a
Husband
to
them
,
never
Charging
it
upon
their
own
Wickedness
,
whereby
they
had
provoked
him
to
such
displeasure
against
them
;
therefore
,
in
allusion
to
that
Law
;
Deut.
24.12
.
(
for
which
see
the
Notes
there
)
whereby
the
Husband
that
put
away
his
wife
was
enjoyned
to
give
her
a
bill
of
divorce
,
and
was
disabled
for
ever
taking
her
again
;
and
by
warrant
or
pretence
whereof
the
Jews
did
usually
put
away
their
wives
upon
very
slight
occasions
,
even
upon
any
dislike
which
they
took
against
them
;
the
Lord
in
a
way
of
derision
doth
here
challenge
them
to
produce
the
bill
of
divorce
whereby
he
had
divorced
them
;
where
,
saith
he
,
is
the
Bill
of
your
divorcement
whom
I
have
put
away
?
intending
thereby
,
either
that
he
had
not
cast
them
off
,
but
that
they
had
treacherously
left
him
;
or
that
he
had
not
cast
off
the
Church
of
the
Jews
in
a
way
of
divorce
,
at
least
not
their
whole
Nation
,
nor
for
ever
,
never
to
receive
her
for
his
wife
again
;
or
else
(
which
seems
most
probable
)
that
he
had
not
put
them
away
without
any
just
cause
(
as
they
used
to
put
away
their
wives
)
out
of
inconstancy
or
over-much
austerity
,
only
because
it
was
his
pleasure
so
to
do
;
but
upon
very
just
grounds
,
for
her
base
adulteries
,
and
breach
of
the
Marriage-Covenant
with
him
.
And
to
the
same
purpose
tend
the
following
words
,
or
which
of
my
Creditors
is
it
to
whom
I
have
sold
you
?
for
there
likewise
,
in
allusion
to
that
law
,
Exod.
25.7
.
(
for
which
see
the
Note
there
)
by
warrant
whereof
many
parents
,
to
help
themselves
in
their
want
,
or
pay
their
debts
,
were
wont
to
sell
their
Children
,
and
their
Creditors
,
when
they
were
no
other
way
able
to
satisfy
them
,
took
their
Children
for
their
debts
,
2
Kings
4.1
.
The
Lord
requires
them
to
name
which
of
his
Creditors
it
was
to
whom
he
had
sold
them
?
implying
that
it
was
most
absurd
for
them
to
think
of
him
,
as
of
one
that
could
be
indebted
to
any
man
,
or
that
should
through
poverty
be
constrained
to
sell
his
Children
.
And
this
some
understand
of
selling
their
Children
to
those
of
another
Nation
;
for
when
they
sold
them
to
any
of
their
Brethren
,
these
were
always
to
be
set
free
at
the
year
of
Jubile
.
Behold
,
for
your
iniquities
have
you
sold
your selves
,
and
for
your
transgressions
is
your
Mother
put
away
;
that
is
,
you
have
sold
your selves
to
Satan
,
and
Sin
;
see
the
note
,
1
Kings
21.25
.
or
rather
by
your
wickedness
you
have
brought
your selves
into
the
state
of
Bondage
you
are
in
,
and
have
provoked
God
to
cast
you
off
.
Ver.
2.
Wherefore
when
I
came
,
was
there
no
man
?
when
I
called
,
was
there
none
to
answer
?
&c.
]
This
is
spoken
of
the
obstinacy
of
the
Jews
,
in
not
receiving
God
when
he
came
to
them
by
his
prophets
;
and
not
minding
him
,
nor
hearkning
to
him
,
when
by
them
he
shewed
them
how
they
might
be
delivered
,
and
so
did
as
it
were
tender
to
rescue
them
out
of
their
Bondage
;
and
so
likewise
(
as
some
think
)
of
their
farther
obstinacy
in
their
slighting
and
disregarding
God
,
when
by
his
own
Son
he
came
to
them
and
taught
them
the
way
of
Life
and
Salvation
;
and
there
was
none
in
a
manner
amongst
them
that
regarded
him
;
or
his
Doctrine
,
or
miracles
;
according
to
that
,
John
1.11
.
He
came
unto
his
own
,
and
his
own
received
him
not
.
Now
accordingly
though
some
think
this
is
added
to
make
good
the
charge
in
the
foregoing
verse
,
that
by
their
wickedness
they
had
provoked
God
to
cast
them
off
,
and
so
had
brought
themselves
into
Bondage
(
if
they
would
have
minded
God
,
when
he
called
upon
them
by
his
prophets
,
by
the
Lord
Christ
and
his
Apostles
,
they
had
never
come
into
such
a
sad
condition
)
yet
I
rather
think
,
that
this
is
added
as
a
farther
Charge
,
to
wit
,
that
as
they
had
brought
themselves
into
Bondage
,
so
they
themselves
also
were
the
cause
why
they
were
not
delivered
.
God
had
by
those
he
sent
to
them
shown
them
the
way
how
they
might
be
saved
,
but
they
would
not
hearken
to
him
.
For
thereto
tends
that
which
is
added
;
Is
my
hand
shortned
at
all
,
that
it
cannot
redeem
?
or
have
I
no
power
to
deliver
?
namely
,
to
shew
,
that
they
must
needs
yield
that
it
was
their
stubborness
,
in
not
hearkning
to
his
instructions
and
counsels
,
that
was
the
cause
why
they
continued
in
their
Bondage
,
and
were
not
delivered
,
because
certainly
they
would
not
dare
to
say
,
that
his
hand
was
shortned
,
and
could
not
reach
to
the
working
of
as
great
deliverances
as
he
had
formerly
wrought
for
his
people
;
to
which
purpose
it
is
that
he
mentoins
those
wonderful
works
of
his
,
in
drying
up
the
Red-Sea
,
first
,
and
Jordan
afterwards
,
before
the
Israelites
.
For
hereto
the
following
words
have
clear
reference
,
I
dry
up
the
Sea
;
I
make
the
Rivers
a
Wilderness
,
see
the
Note
,
Psal.
106.9
.
Their
Fish
stinketh
because
there
is
no
water
;
and
dieth
for
thirst
;
and
indeed
we
might
well
think
that
this
might
well
be
so
at
those
miraculous
dryings
up
of
the
Sea
and
Jordan
,
if
we
consider
how
long
they
lay
dry
,
and
how
little
a
while
Fish
can
live
out
of
the
water
,
and
great
Fish
out
of
great
waters
;
yet
some
I
confess
hold
,
that
this
last
clause
is
meant
of
the
miracles
of
turning
the
rivers
in
Egypt
into
Blood
,
because
in
the
relation
of
that
,
there
is
express
mention
of
the
dying
of
the
Fish
,
and
the
stinking
of
the
Rivers
thereby
.
See
Exod.
7.17
,
18.
and
Psal.
105.29
.
Ver.
3.
I
clothe
the
Heavens
with
blackness
,
and
I
make
Sackcloath
their
covering
]
That
is
,
I
can
,
when
I
please
,
cover
them
with
black
Clouds
,
and
so
clothe
them
in
a
mourning
,
habit
,
as
they
used
to
be
clothed
that
in
times
of
solemn
humiliation
and
mourning
wore
Sackcloath
made
of
black
goats
hair
.
But
this
is
spoken
also
with
respect
to
the
plague
of
Darkness
which
God
brought
upon
Egypt
,
Exod.
10.21
.
and
,
as
some
think
,
to
that
miraculous
darkness
that
was
at
the
passion
of
Christ
.
Ver.
4.
The
Lord
God
hath
given
me
the
tongue
of
the
learned
,
&c.
]
Having
before
proved
that
it
was
by
their
own
wickedness
that
they
continued
in
Bondage
,
because
the
Lord
was
as
able
to
deliver
them
,
as
ever
he
had
formerly
been
;
so
here
now
he
farther
proves
it
,
because
God
was
also
willing
to
have
fitted
them
for
deliverance
,
as
appeared
by
his
sending
,
as
other
his
prophets
,
so
Isaiah
particularly
,
fitted
and
furnished
for
this
work
.
Yea
,
and
under
these
Christ
is
principally
intended
,
of
whom
Isaiah
was
a
Type
,
as
is
evident
in
the
following
verses
.
And
withal
this
might
tend
to
the
encouragement
of
the
better
party
amongst
them
,
and
for
the
strengthning
of
their
Faith
concerning
those
promises
wherewith
he
was
sent
to
them
,
The
Lord
God
hath
given
me
the
tongue
of
the
learned
,
that
is
,
the
tongue
of
a
learned
and
able
teacher
,
one
that
hath
been
well
taught
and
instructed
,
and
that
is
fitted
to
move
and
affect
the
Hearts
of
those
to
whom
he
speaks
;
which
how
it
was
most
eminently
accomplished
in
Christ
,
see
the
Note
,
Psal.
45.2
.
that
I
should
know
how
to
speak
a
word
in
season
to
him
that
is
weary
,
that
is
,
seasonably
to
chear
up
those
that
were
wearied
with
the
miseries
they
endured
,
or
overpressed
with
the
burden
of
their
sins
.
And
this
indeed
is
that
which
Christ
dayly
doth
by
his
Spirit
in
the
Ministry
of
the
Gospel
,
according
to
that
,
Matt.
11.28
.
Come
unto
me
all
ye
that
labour
,
and
are
heavy
laden
,
and
I
will
give
you
rest
.
And
to
the
same
purpose
is
that
which
followeth
,
he
wakeneth
morning
by
morning
,
that
is
,
God
doth
stir
me
up
to
receive
instructions
from
him
continually
,
day
by
day
,
yea
,
early
every
day
(
for
it
may
well
be
which
some
think
,
that
the
morning
is
purposely
mentioned
,
as
the
fittest
time
for
learning
)
meaning
,
that
God
did
continually
reveal
his
will
to
him
,
which
he
accordingly
did
reveal
to
them
,
as
our
Saviour
said
expresly
of
himself
,
Joh.
12.49
.
I
have
not
spoken
of
my self
,
but
the
father
which
sent
me
,
be
gave
me
a
commandment
what
I
should
say
,
and
what
I
should
speak
:
Yea
,
and
there
are
that
think
,
that
as
this
expression
respects
Christ
,
it
implies
,
that
he
was
constantly
informed
by
Gods
Spirit
,
and
not
at
times
only
,
as
the
Prophets
were
:
He
makeneth
mine
ear
to
hear
as
the
learned
,
that
is
,
say
some
,
as
Learned
Teachers
are
wont
to
excite
their
Disciples
to
learn
;
or
as
others
,
most
diligently
,
as
men
are
wont
to
hear
those
that
are
eminently
learned
▪
or
rather
,
as
those
that
do
not
hear
idly
and
without
any
profit
to
themselves
,
but
that
become
learned
by
their
Teaching
;
as
those
that
are
not
only
learners
,
but
learned
.
Thus
I
conceive
these
words
must
be
understood
of
the
Prophet
,
as
the
Type
;
but
principally
of
Christ
,
as
the
Antitype
.
I
know
indeed
that
many
Expositors
hold
,
that
this
cannot
be
meant
of
Isaiah
,
but
of
Christ
only
,
because
we
read
not
that
Isaiah
ever
endured
that
which
followeth
,
Ver.
6.
I
gave
my
back
to
the
smiters
,
&c.
I
hid
not
my
face
from
shame
and
spitting
.
But
this
might
be
objected
likewise
concerning
many
passages
in
the
Psalms
,
where
David
clearly
speaks
of
himself
,
though
as
a
Type
of
Christ
;
for
which
see
the
Notes
,
Psal.
22.18
.
and
40.6
,
7
,
8.
and
69.21
.
Ver.
5.
The
Lord
God
hath
opened
mine
Ear
,
&c.
]
That
is
,
he
caused
me
to
hearken
to
him
,
to
know
his
Will
,
and
to
obey
him
in
all
things
he
gave
me
in
charge
,
see
the
Notes
,
Psal.
40.6
,
7
,
8.
and
I
was
not
rebellious
,
which
might
covertly
imply
a
reproof
of
the
peoples
rebellion
;
as
if
he
had
said
,
I
was
not
rebellious
against
the
Word
of
God
to
me
,
as
you
have
been
against
that
which
from
God
I
have
spoken
to
you
;
neither
turned
away
back
,
that
is
,
I
neither
refused
to
go
,
when
God
sent
me
;
nor
did
I
shrink
or
turn
away
from
doing
what
was
given
me
in
charge
,
notwithstanding
all
the
hard
usage
I
met
with
in
the
doing
of
it
.
Ver.
6.
I
gave
my
back
to
the
smiters
,
&c.
]
That
is
,
I
did
chearfully
and
willingly
submit
to
be
thus
opprobriously
used
for
the
faithful
discharge
of
my
Office
.
And
indeed
,
considering
that
they
used
other
the
Prophets
of
God
thus
,
as
Micaiah
,
1
King
.
22.24
.
and
Jeremiah
,
Chap.
20.2
.
It
is
very
probable
that
Isaiah
also
was
thus
used
;
especially
in
the
days
of
wicked
Ahaz
;
and
my
cheeks
to
them
that
plucked
off
the
hair
;
I
hid
not
my
face
from
shame
and
spitting
.
However
it
is
clear
that
all
this
was
done
unto
Christ
,
Matt.
27.26
,
30.
Luk.
22.63
,
64.
and
18.32
.
unless
it
be
in
that
one
particular
of
plucking
off
his
hair
;
which
though
it
be
not
expresly
mentioned
by
the
Evangelists
,
yet
their
mad
rage
and
contemptuous
usage
of
Christ
in
all
other
regards
,
joyned
with
this
prediction
of
Isaiah
,
may
well
encline
us
to
think
,
that
even
this
amongst
other
things
they
did
to
him
.
And
if
not
so
,
we
must
then
look
upon
that
as
a
proverbial
expression
,
implying
,
that
they
used
him
with
all
possible
scorn
and
contempt
.
Ver.
7.
For
the
Lord
God
will
help
me
,
&c.
]
That
is
,
he
will
assist
me
in
the
discharge
of
mine
Office
,
and
uphold
me
against
all
that
oppose
me
:
And
as
this
is
spoken
with
relation
to
Christ
,
it
imports
the
carrying
him
through
the
work
of
the
Mediator
,
even
to
the
raising
of
him
out
of
the
Grave
,
and
so
causing
him
to
triumph
over
Hell
and
Death
;
therefore
shall
I
not
be
confounded
:
that
is
,
dismayed
or
discouraged
;
their
shameful
usage
of
me
shall
not
make
me
ashamed
;
therefore
have
I
set
my
face
like
a
flint
,
that
is
,
I
harden
my self
against
all
the
opposition
and
injuries
I
meet
with
,
not
to
fear
them
,
nor
to
be
troubled
at
them
:
For
because
these
passions
will
be
seen
in
the
face
,
therefore
is
this
phrase
used
of
setting
his
face
like
a
flint
,
as
likewise
,
Ezek.
3.9
.
harder
than
flint
have
I
made
thy
forehead
,
that
is
,
so
courageous
as
not
to
be
moved
with
all
that
wicked
men
can
do
to
thee
;
and
I
know
that
I
shall
not
be
ashamed
,
to
wit
,
of
my
hope
and
patience
,
but
that
the
issue
will
be
good
.
Ver.
8.
He
is
near
that
justifieth
me
,
&c.
]
That
is
,
God
will
be
still
ready
to
justify
my
cause
,
to
wit
,
that
I
was
truly
sent
by
him
,
and
have
faithfully
discharged
my
Office
;
And
as
this
respects
the
Prophet
,
the
meaning
may
be
that
God
would
justify
him
by
bringing
to
pass
all
that
he
foretold
,
and
by
defending
him
against
his
enemies
.
But
as
it
respects
Christ
,
it
may
be
meant
of
all
that
God
did
,
tending
to
the
clearing
of
his
innocency
,
and
the
justice
of
his
cause
,
especially
at
his
death
,
and
afterwards
,
as
the
testimony
given
to
Christ
by
Pilate
and
the
Centurion
,
the
rising
of
the
dead
out
of
their
Graves
,
&c.
his
triumphant
Resurrection
and
Ascention
into
Heaven
,
and
the
conversion
of
such
multitudes
by
the
Preaching
of
the
Gospel
,
and
some
of
them
such
as
had
been
themselves
active
in
the
crucifying
of
him
;
Who
will
contend
with
me
?
That
is
,
who
will
argue
or
plead
against
me
?
Let
us
stand
together
,
&c.
to
wit
,
to
argue
the
cause
with
those
that
oppose
and
persecute
me
,
before
God
the
just
Judge
of
all
men
.
And
to
this
place
the
Apostle
seems
to
have
alluded
,
Rom.
8.33
,
34.
Who
shall
lay
any
thing
to
the
charge
of
Gods
Elect
?
It
is
God
that
justifieth
.
Who
is
be
that
condemneth
?
&c.
and
that
very
fitly
;
because
from
hence
it
may
be
clearly
gathered
,
that
it
is
in
vain
to
condemn
those
,
whom
God
justifies
.
Ver.
9.
Behold
,
the
Lord
God
will
help
me
,
&c.
]
See
the
Note
above
,
vers.
7.
Who
is
he
that
shall
condemn
me
?
to
wit
,
justly
,
as
Christ
said
,
Joh.
8.46
▪
Which
of
you
convinceth
me
of
sin
?
See
also
Matt.
26.59
.
Lo
,
they
all
shall
wax
old
as
a
garment
:
That
is
,
though
mine
enemies
be
never
so
splendid
and
glorious
,
yet
as
a
splendid
Garment
wears
away
,
they
shall
be
outworn
and
perish
.
The
Moth
shall
eat
them
up
,
That
is
,
they
shall
by
degrees
be
wasted
and
consumed
.
And
as
it
concerns
those
that
contended
with
the
Prophet
,
it
may
seem
to
have
respect
to
their
being
wasted
in
their
long
captivity
in
Babylon
.
Ver.
10.
Who
is
among
you
that
feareth
the
Lord
,
and
obeyeth
the
voice
of
his
Servant
,
&c.
]
Having
in
the
last
clause
of
the
foregoing
Verse
denounced
judgment
against
the
Prophets
enemies
(
and
so
Christs
also
,
as
the
antitype
)
this
is
here
inserted
for
the
comfort
of
the
godly
amongst
them
,
those
that
did
obey
the
voice
of
Gods
Servant
,
to
wit
,
the
Prophet
,
or
Christ
and
his
Ministers
,
See
the
Note
,
Chap.
42.1
.
There
were
but
a
very
few
such
amongst
them
as
this
question
imports
,
Who
is
among
you
that
feareth
the
Lord
?
&c.
(
See
the
Notes
,
Psal.
25.12
.
)
But
yet
those
that
were
such
,
the
Prophet
(
on
Christ
of
whom
he
was
a
Type
)
doth
here
by
his
example
(
of
whose
confidence
in
God
much
is
before
spoken
)
exhort
them
to
trust
in
God
;
And
it
is
indeed
a
word
in
season
to
him
that
is
weary
,
for
the
speaking
whereof
,
as
it
is
said
before
,
Ver.
4.
God
had
given
him
the
tongue
of
the
learned
;
Who
is
among
you
that
feareth
the
Lord
,
that
obeyeth
the
voice
of
his
servant
,
that
walketh
in
darkness
,
and
hath
no
light
,
that
is
,
that
is
in
great
distress
,
misery
and
sorrow
,
and
void
of
all
inward
comfort
,
through
the
apprehension
of
their
lying
under
the
Wrath
of
God
.
Let
him
trust
in
the
Name
of
the
Lord
,
that
is
,
in
God
,
who
hath
declared
himself
able
to
comfort
and
support
them
in
their
greatest
sufferings
,
and
to
deliver
them
out
of
their
greatest
troubles
,
and
hath
withal
promised
that
he
will
do
it
;
and
stay
upon
his
God
,
to
wit
,
in
regard
of
the
covenant
which
,
through
Christ
,
God
hath
made
with
them
.
Ver.
11.
Behold
,
&c.
]
Having
in
the
foregoing
Verses
encouraged
the
righteous
amongst
the
Jews
against
their
long
continued
calamities
,
and
stirred
them
up
to
cast
their
care
upon
their
God
;
here
the
Lord
returns
to
denounce
judgment
against
the
generality
of
the
people
,
that
slighted
his
Word
,
and
despised
his
Promises
,
Behold
,
all
ye
that
kindle
a
fire
,
that
compass
your selves
about
with
sparks
,
&c.
And
some
understand
this
of
their
kindling
the
fire
of
Gods
wrath
against
them
by
their
manifold
wickedness
,
and
their
incensing
him
to
overwhelm
them
on
every
side
with
Judgments
,
which
should
utterly
consume
and
burn
them
up
,
See
the
Notes
,
Chap.
1.31
.
and
Deut.
32.22
.
and
accordingly
we
must
then
understand
the
following
words
,
Walk
in
the
light
of
your
fire
,
and
in
the
sparks
that
you
have
kindled
,
as
spoken
ironically
,
thus
,
Walk
on
desperately
in
these
your
wicked
ways
,
not
fearing
the
fire
which
you
have
set
a
flaming
about
you
;
and
see
what
the
issue
of
it
will
be
.
But
rather
it
is
meant
,
as
the
most
of
Expositors
take
it
,
of
all
those
vain
things
,
wherein
that
wicked
people
did
flatter
and
chucker
themselves
.
Behold
,
all
ye
that
kindle
a
fire
,
that
compass
your selves
about
with
sparks
;
as
if
he
should
have
said
in
a
way
of
derision
,
you
that
do
encourage
and
chear
up
your selves
,
and
even
compass
your selves
about
with
such
variety
of
devices
and
carnal
counsels
on
every
side
,
wherewith
you
hope
to
safeguard
your selves
,
and
seek
to
comfort
your selves
against
all
the
evils
and
judgments
wherewith
you
are
threatned
,
rejecting
the
consolations
of
Gods
Word
,
even
as
men
should
sit
and
warm
and
refresh
themselves
at
a
great
many
fires
they
had
kindled
about
them
(
and
hereby
is
meant
,
1.
the
vain
hopes
of
the
Jews
in
the
days
of
Isaiah
in
their
strength
,
and
policy
,
and
confederacy
with
other
Nations
,
&c.
which
made
them
slight
the
Promises
that
God
made
them
by
the
Prophets
;
and
secondly
,
their
confidence
in
their
own
natural
righteousness
,
and
in
the
false
Doctrines
and
Traditions
of
the
Scribes
and
Pharisees
;
which
made
them
despise
and
disregard
Christs
Gospel
Promises
)
Walk
in
the
light
of
your
fire
,
and
in
the
sparks
which
ye
have
kindled
,
chear
up
your selves
as
much
as
you
can
with
these
brands
and
sparks
of
your
own
kindling
,
with
these
fleshly
hopes
and
comforts
,
all
will
be
to
no
purpose
;
this
shall
ye
have
of
mine
hand
,
that
is
,
by
my
just
judgement
upon
you
,
ye
shall
lye
down
in
sorrow
,
that
is
,
notwithstanding
all
these
vain
self-deceits
of
yours
,
you
shall
be
overwhelmed
at
last
with
unremovable
anguish
and
sorrow
,
out
of
which
you
shall
never
rise
again
:
ye
shall
dye
in
your
sin
,
and
so
shall
be
laid
in
a
bed
of
darkness
and
insufferable
sorrow
and
torments
unto
all
eternity
.
CHAP.
LI.
VERSE
1.
HEarken
to
me
,
&c.
]
The
Lord
having
,
ver.
10.
of
the
foregoing
Chap.
encouraged
the
faithful
amongst
the
People
to
trust
in
God
,
though
their
condition
might
seem
never
so
hopeless
;
but
then
ver.
11.
turning
to
the
generality
of
People
,
denounced
Judgment
against
them
;
here
he
returns
again
to
comfort
the
godly
party
amongst
them
,
Hearken
to
me
,
ye
that
follow
after
Righteousness
;
see
the
Note
,
Prov.
21.21
.
It
may
be
meant
of
hungring
and
thirsting
after
the
imputed
Righteousness
of
Christ
,
but
rather
doubtless
of
striving
to
do
that
which
was
just
and
right
in
Gods
Eyes
.
Ye
that
seek
the
Lord
,
that
is
,
that
seek
to
approve
your selves
to
him
,
and
to
assure
your
Interest
in
him
,
and
that
seek
to
him
in
all
your
streights
.
Now
that
which
he
first
assays
here
to
comfort
them
in
,
is
concerning
the
small
number
to
which
they
should
be
brought
,
before
that
deliverance
and
restitution
of
Zion
should
be
wrought
,
which
by
him
God
had
promised
them
;
and
hereby
may
be
meant
,
both
the
fewness
of
that
little
Remnant
that
should
come
home
out
of
Babylon
,
in
comparison
of
the
numerousness
of
that
Nation
formerly
:
And
likewise
the
paucity
of
Believers
that
should
be
found
in
that
Nation
,
when
Christ
the
promised
Messiah
should
come
to
them
with
the
glad
tydings
of
Salvation
.
And
that
which
he
saith
to
encourage
them
herein
,
is
,
That
he
adviseth
them
to
remember
how
miraculously
he
had
formerly
multiplied
their
Nation
:
Look
unto
the
Rock
whence
ye
are
hewn
,
and
to
the
hole
of
the
Pit
whence
ye
are
digged
.
That
is
,
as
it
is
explained
in
the
following
Verse
:
Look
to
Abraham
and
Sarah
,
out
of
whose
Loins
,
you
,
the
Children
of
Abraham
,
had
your
descent
.
And
the
rather
we
may
well
think
that
Abraham
is
called
the
Rock
,
and
Sarah
the
hole
of
the
Pit
,
that
is
,
the
Stone-querry
out
of
which
they
were
hewn
and
digged
,
with
respect
to
Abrahams
dead
Body
,
and
the
deadness
of
Sarahs
Womb
,
Rom.
4.19
.
They
being
both
in
regard
of
Age
like
dry
and
hard
Rocks
,
so
that
there
seemed
to
be
no
likely
,
yea
,
in
a
natural
way
,
no
possibility
that
they
should
have
any
issue
,
until
God
was
pleas'd
miraculously
to
open
Sarah's
Womb.
Now
if
God
did
at
first
from
such
a
dead
Stock
raise
such
a
numerous
Nation
,
as
they
had
been
;
why
should
they
be
discouraged
at
that
very
small
Remnant
to
which
their
Church
should
be
brought
?
Ver.
2.
Look
unto
Abraham
your
Father
,
and
unto
Sarah
that
bare
you
,
&c.
]
This
is
added
by
way
of
explaining
the
former
Words
,
for
I
called
him
alone
;
that
is
,
I
brought
him
out
of
Chaldea
,
when
he
was
a
lone
man
,
one
Man
,
and
Childless
too
,
yea
without
hope
of
having
any
Children
by
Sarah
,
being
barren
,
and
at
last
,
by
reason
of
Age
,
past
any
hope
of
Childing
:
And
blessed
him
,
and
encreased
him
;
that
is
,
as
in
many
other
regards
I
blessed
him
,
so
particularly
in
the
mighty
encrease
of
his
Posterity
,
so
that
they
became
as
the
Stars
in
the
Heaven
,
or
the
Sand
on
the
Sea-shore
for
multitude
;
and
hereby
is
implyed
,
that
the
same
God
that
did
this
,
could
likewise
encrease
and
multiply
their
Church
and
People
,
though
they
were
brought
to
never
so
poor
a
Remnant
:
See
the
foregoing
Note
.
Ver.
3.
For
the
Lord
shall
comfort
Zion
,
&c.
]
To
wit
,
with
manifold
blessings
,
and
particularly
with
an
abundant
encrease
,
as
he
did
Abraham
.
See
the
foregoing
Notes
.
And
this
may
be
meant
both
of
the
Jews
returning
out
of
Babylon
,
(
see
the
Notes
,
Chap.
12.1
.
)
and
of
the
Church
in
the
days
of
the
Gospel
:
He
will
comfort
all
her
waste
places
;
that
is
,
he
will
raise
up
her
City
and
State
again
,
and
those
places
that
lay
desolate
shall
be
inhabited
again
with
multitudes
of
people
:
And
he
will
make
her
Wilderness
like
Eden
,
and
her
desart
like
the
Garden
of
the
Lord
;
see
the
Notes
,
Chap.
35.1
,
2.
But
now
as
this
is
meant
of
the
Church
in
the
days
of
the
Gospel
,
it
must
needs
intend
the
holy
change
that
should
be
wrought
in
Believers
;
and
particularly
the
mighty
alteration
that
should
be
made
in
the
Apostatised
Church
of
the
Jews
by
the
Conversion
of
a
Remnant
of
them
,
and
by
the
great
access
of
the
Gentiles
:
Joy
and
gladness
shall
be
found
therein
,
thanksgiving
,
&c.
see
the
Notes
,
Chap.
35.10
.
and
Psal.
126.2
.
But
as
this
hath
respect
to
the
days
of
Christ
,
it
is
chiefly
meant
of
the
great
joy
that
should
be
wrought
in
afflicted
Consciences
by
the
preaching
of
the
Gospel
.
Ver.
4.
Hearken
unto
me
,
my
People
,
and
give
ear
unto
me
,
O
my
Natition
,
&c.
]
This
is
spoken
still
to
the
faithful
amongst
the
Jews
,
Gods
peculiar
People
;
see
the
Note
above
,
ver.
1.
for
a
Law
shall
proceed
from
me
;
that
is
,
(
say
some
that
would
limit
this
to
the
Jews
that
were
to
come
out
of
Babylon
)
as
I
will
bring
home
my
People
to
their
own
Land
;
so
I
will
govern
them
there
as
mine
own
People
.
Do
not
think
that
Religion
shall
be
lost
amongst
them
by
their
long
Bondage
;
when
I
have
brought
them
home
they
shall
be
governed
by
my
Law
,
as
formerly
.
And
accordingly
they
expound
the
following
Clause
:
And
I
will
make
my
Judgment
to
rest
for
a
light
of
the
People
;
that
is
,
I
will
make
good
my
Promises
to
my
People
in
the
sight
,
and
to
the
convincing
of
all
Nations
.
But
questionless
it
is
that
new
Law
of
the
Gospel
,
which
God
here
saith
should
proceed
from
him
for
the
governing
of
his
Church
;
for
which
see
the
Notes
,
Chap.
2.3
,
4.
And
so
one
main
drift
of
the
Words
seems
to
be
,
to
shew
how
the
Church
of
the
Jews
should
be
so
exceedingly
multiplied
,
as
was
before
said
,
namely
,
by
the
coming
in
of
the
Gentiles
to
them
.
And
accordingly
we
must
understand
the
next
Clause
:
And
I
will
make
my
Judgment
to
rest
for
a
light
of
the
People
;
that
is
,
I
will
cause
my
Gospel
to
rest
amongst
the
Gentiles
,
as
a
light
which
the
Enemies
thereof
shall
never
be
able
to
blow
out
.
For
it
is
not
strange
that
the
Gospel
should
be
called
Gods
Judgment
,
because
it
is
the
Rule
which
God
hath
given
us
to
judge
of
Good
and
Evil
,
and
the
Scepter
whereby
he
governs
his
Church
;
and
Law
,
and
Doctrine
,
and
Judgment
,
&c.
are
Words
ordinarily
used
in
the
Scripture
promiscuously
one
for
another
.
Ver.
5.
My
Righteousness
is
near
,
&c.
]
That
is
,
The
time
is
near
at
hand
,
when
I
will
approve
my self
Righteous
and
Faithful
,
by
performing
my
promise
of
saving
you
out
of
the
hands
of
your
Enemies
;
see
the
Note
,
Chap.
1.27
.
And
this
may
be
meant
both
of
that
deliverance
out
of
Babylon
,
and
of
our
deliverance
by
Christ
from
our
Spiritual
Bondage
and
Enemies
;
and
the
last
,
the
rather
,
because
the
expression
here
used
,
may
also
imply
our
being
made
Righteous
by
Christ
,
and
Christs
governing
his
Church
as
a
Righteous
King
;
see
the
Notes
,
Chap.
40.10
,
11.
My
Salvation
is
gone
forth
;
see
Chap.
43.19
.
The
expression
here
used
may
relate
,
either
to
the
making
known
Gods
Decree
to
the
People
by
his
Prophets
,
or
to
the
approaching
and
going
forth
of
Cyrus
his
Decree
concerning
the
Jews
deliverance
.
And
mine
Armes
shall
judge
the
People
;
that
is
,
by
mine
Almighty
Power
I
will
punish
the
Nations
,
the
Babylonians
and
others
,
that
oppress
my
Church
;
or
by
mine
own
Power
,
accompanying
the
Ministry
of
the
Gospel
,
Rom.
1.16
.
and
confirmed
by
many
miraculous
Works
;
many
Nations
shall
be
Converted
,
and
shall
submit
themselves
to
my
Government
.
And
indeed
the
stretching
forth
of
his
Arms
seems
to
imply
the
enlarging
of
Gods
Kingdom
:
And
hereto
likewise
agrees
that
which
followeth
;
the
Isles
shall
wait
upon
me
;
see
the
Notes
,
Chap.
41.1
.
and
42.4
.
It
may
imply
the
miserable
condition
of
the
Gentiles
,
in
regard
whereof
it
might
be
said
,
that
they
waited
for
Salvation
by
Christ
,
even
as
it
is
said
of
the
bruit
Creatures
,
Psal.
104.27
.
that
they
wait
upon
God
for
his
giving
them
their
Meat
in
due
season
:
Or
rather
the
readiness
of
the
Gentiles
,
after
their
Conversion
,
to
obey
all
the
commands
of
Christ
:
And
on
mine
Arm
shall
they
trust
;
that
is
,
they
shall
in
all
things
rely
on
my
Power
and
Aid
.
Ver.
6.
Lift
up
your
Eyes
to
the
Heavens
,
and
look
upon
the
Earth
beneath
,
&c.
]
As
if
he
should
have
said
,
consider
how
wonderfully
the
whole
fabrick
of
the
World
is
,
by
the
mighty
Power
and
provident
Care
of
God
over
it
,
upheld
and
preserved
;
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
;
see
the
Notes
,
Chap.
34.4
.
and
Psal.
102.26
.
But
my
Salvation
shall
be
for
ever
,
and
my
Righteousness
shall
not
be
abolished
;
of
all
which
the
meaning
is
,
either
,
1.
That
though
there
should
be
never
such
horrid
overturnings
in
the
World
,
God
would
not
fail
to
make
good
his
Promises
in
the
Salvation
of
his
People
;
or
,
2.
That
though
the
whole
frame
of
the
World
should
at
last
be
dissolved
,
yet
the
promised
Salvation
should
not
fail
,
but
should
continue
for
ever
;
or
,
3.
(
which
most
Expositors
like
the
best
)
that
the
whole
World
should
rather
be
broken
in
pieces
and
come
to
nothing
,
than
God
would
not
make
good
his
Righteousness
and
Faithfulness
,
in
working
that
Salvation
for
his
People
which
he
had
promised
them
;
which
is
the
same
with
that
of
our
Saviour
,
Luke
21.33
.
Heaven
and
Earth
shall
pass
away
,
but
my
Words
shall
not
pass
away
.
Though
Gods
People
may
chear
up
themselves
by
seeing
how
God
preserves
and
upholds
the
whole
fabrick
of
the
World
,
yet
in
the
unquestionable
certainty
of
his
Promises
there
is
a
surer
Foundation
of
Hope
and
Comfort
for
them
.
Ver.
7.
Hearken
unto
me
,
ye
that
know
Righteousness
,
&c.
]
That
is
,
That
approve
and
regard
it
,
that
live
Righteously
;
the
People
in
whose
Heart
is
my
Law
;
see
the
Note
,
Psal.
37.31
.
And
this
is
the
third
time
that
they
are
here
called
upon
to
hearken
to
what
is
said
;
because
it
is
so
hard
a
thing
to
chear
up
those
that
are
in
great
misery
and
sorrow
:
Fear
ye
not
the
reproach
of
Men
,
neither
be
ye
afraid
of
their
revilings
;
that
is
,
when
your
Enemies
shall
reproach
you
for
your
Piety
and
Confidence
in
God
,
fear
them
not
,
no
,
not
the
greatest
of
them
.
Ver.
8.
For
the
Moth
shall
eat
them
up
like
a
Garment
,
and
the
Worm
shall
eat
them
like
Wool
,
&c.
]
That
is
,
like
a
Woollen
Cloth
,
or
Garment
;
see
the
Notes
,
Chap.
50.9
.
and
Psal.
39.11
.
But
my
Righteousness
shall
be
for
ever
,
and
my
Salvation
from
Generation
to
Generation
;
see
the
Note
above
,
ver.
6.
And
as
this
is
meant
of
that
great
work
of
our
Salvation
by
Christ
,
the
word
Righteousness
may
have
also
respect
to
that
everlasting
Righteousness
whereby
Gods
People
are
justified
and
saved
.
Ver.
9.
Awake
,
awake
,
put
on
Strength
,
O
Arm
of
the
Lord
,
&c.
]
The
Prophet
,
and
haply
in
the
name
of
Gods
People
,
doth
here
pray
,
that
God
would
exert
the
power
of
his
mighty
Arm
,
which
he
had
seemed
of
late
to
lay
by
,
by
destroying
his
Peoples
Enemies
,
as
he
had
promised
.
And
this
may
be
meant
both
of
the
Babylonians
,
and
of
the
spiritual
Enemies
of
Gods
People
vanquished
by
Christ
,
who
is
therefore
by
some
thought
to
be
the
Arm
of
the
Lord
here
spoken
of
;
and
seems
purposely
intended
to
chear
the
Hearts
of
Gods
People
with
the
remembrance
of
his
Almighty
power
:
Awake
,
as
in
the
ancient
days
,
in
the
Generations
of
old
;
that
is
,
as
in
times
of
old
,
when
thou
hast
often
delivered
thy
People
,
and
destroyed
their
Enemies
.
Art
not
thou
it
that
hath
cut
Rahab
?
see
the
Note
,
Psal.
87.4
.
and
wounded
the
Dragon
?
that
is
,
destroyed
Pharaoh
;
see
the
Notes
,
Chap.
27.1
.
and
Psal.
74.13
,
14.
Now
because
the
strength
of
Gods
Arm
is
unchangeable
,
and
not
subject
to
the
least
decay
,
therefore
these
Instances
are
alleadged
,
as
a
sure
proof
,
that
he
could
do
the
same
still
for
his
People
.
Ver.
11.
Therefore
,
&c.
]
The
Church
and
People
of
God
do
here
chear
up
themselves
,
from
the
consideration
of
those
great
things
mentioned
in
the
foregoing
Verse
,
which
God
had
done
for
his
People
:
Therefore
the
redeemed
of
the
Lord
shall
return
and
come
with
Singing
unto
Zion
,
&c.
see
the
Note
,
Chap.
35.10
.
Ver.
12.
I
,
even
I
am
he
that
comforteth
you
,
&c.
]
Here
the
Prophet
speaks
again
to
them
in
the
name
of
God
:
Who
art
thou
?
that
is
,
What
a
vain
,
foolish
,
heartless
Creature
art
thou
?
That
thou
shouldest
be
afraid
of
a
Man
that
shall
die
,
and
of
the
Son
of
Man
that
shall
be
made
as
Grass
?
To
wit
,
having
the
Eternal
and
Almighty
God
to
be
your
Protector
and
Saviour
:
See
the
Note
,
Chap.
40.6
.
Ver.
13.
And
forgettest
the
Lord
thy
Maker
,
&c.
]
See
the
Notes
,
Chap.
44.1.21
.
that
hath
stretched
forth
the
Heavens
,
and
laid
the
foundations
of
the
Earth
?
see
the
Note
,
Psal.
104.2
.
and
hast
feared
continually
every
day
,
because
of
the
fury
of
the
Oppressor
,
as
if
he
were
ready
(
or
,
had
made
himself
ready
)
to
destroy
?
That
is
,
as
if
the
Enemy
were
sure
to
destroy
,
because
he
was
fully
resolved
,
and
had
made
ready
to
do
it
:
Intimating
,
that
it
was
their
great
Sin
to
be
so
overwhelmed
with
fear
in
their
greatest
dangers
,
having
the
promise
of
God
for
their
deliverance
;
and
where
is
the
fury
of
the
Oppressor
?
That
is
,
say
some
,
what
is
become
of
the
fury
of
those
that
formerly
oppressed
my
People
?
As
namely
,
of
the
Egyptian
,
mentioned
before
,
ver.
9
,
10.
or
of
Sennacherib
the
Assyrian
,
of
whom
see
what
is
said
before
,
Chap.
16.4
.
Though
they
were
ready
to
destroy
,
did
not
their
fury
soon
come
to
nothing
?
And
if
God
destroyed
them
,
is
not
he
able
to
do
the
like
to
the
Babylonian
too
?
But
rather
it
is
spoken
with
respect
to
the
Babylonian
;
and
where
is
the
fury
of
the
Oppressor
?
That
is
,
assoon
as
I
begin
to
contend
with
him
,
what
will
become
of
his
Fury
?
It
will
soon
come
to
nothing
:
Or
it
may
be
taken
more
generally
,
that
when
ever
the
Enemies
of
Gods
People
do
oppress
them
,
God
can
suddenly
put
an
end
to
their
Fury
;
and
that
he
will
at
last
so
perfectly
deliver
his
People
,
that
they
shall
no
more
be
in
danger
of
being
oppressed
by
them
.
Ver.
14.
The
Captive
exile
hasteneth
that
he
may
be
loosed
,
&c.
]
That
is
,
Gods
poor
People
,
that
are
now
Captive
in
a
strange
Country
,
shall
within
a
short
time
be
delivered
;
the
time
hasteneth
when
they
shall
be
set
at
Liberty
.
Now
though
there
seems
to
be
an
allusion
in
the
Words
to
the
Israelites
deliverance
out
of
Egypt
,
concerning
whom
it
is
said
,
Exod.
12.33
.
That
the
Egyptians
were
urgent
upon
the
People
,
that
they
might
send
them
out
of
the
Land
in
haste
;
yet
questionless
it
is
meant
(
in
the
type
)
of
the
Captivated
Jews
in
Babylon
,
that
the
time
of
their
deliverance
was
coming
on
apace
;
and
in
the
antitype
of
Christs
delivering
his
redeemed
ones
,
that
were
in
bondage
to
Satan
,
bound
with
the
Fetters
of
Sin
and
Death
;
who
should
with
all
readiness
embrace
the
Salvation
tendered
them
in
the
Gospel
.
And
accordingly
we
must
understand
the
following
words
,
and
that
he
should
not
die
in
the
Pit
;
that
is
,
in
that
Pit
of
misery
whereinto
they
were
fallen
;
or
in
those
Prison-houses
wherein
they
were
kept
in
Babylon
:
Or
(
as
it
respects
Christs
ransomed
ones
)
that
they
might
not
perish
for
ever
in
the
bottomless
Pit
of
Hell
;
nor
that
his
Bread
should
fail
;
that
is
,
that
the
poor
Captives
in
Babylon
might
not
perish
there
,
for
want
of
necessary
provision
in
their
long
continued
thraldom
,
or
in
their
return
homeward
,
by
reason
of
the
desart
places
they
were
to
go
through
:
Or
(
as
it
respects
those
that
are
redeemed
by
Christ
)
that
they
might
be
instructed
in
the
mysteries
of
the
Gospel
,
and
not
want
that
Spiritual
food
of
their
Souls
.
And
in
this
too
there
may
be
an
allusion
to
Gods
care
over
the
Israelites
,
whom
he
delivered
out
of
Egypt
,
that
they
should
not
want
Bread
to
eat
,
as
they
travelled
through
the
Wilderness
to
the
Land
of
Canaan
;
which
seems
the
more
probable
,
because
of
that
which
followeth
in
the
next
Verse
.
Ver.
15.
But
I
am
the
Lord
thy
God
,
that
divided
the
Sea
,
&c.
]
To
wit
,
The
red
Sea
,
whose
Waves
roared
,
to
wit
,
by
reason
of
the
violent
blowing
of
the
East
Wind
,
wherewith
God
divided
the
Waters
of
the
Sea
,
that
so
the
Israelites
might
pass
over
on
dry
ground
,
Exod.
14.21
.
Ver.
16.
And
I
have
put
my
words
in
thy
Mouth
,
&c.
]
Expositors
differ
much
in
their
Judgments
concerning
the
Person
to
whom
this
is
spoken
.
That
which
seems
to
me
most
probable
,
is
,
That
it
is
spoken
first
to
Isaiah
,
as
the
type
;
but
then
,
secondly
,
under
him
to
Christ
,
and
to
all
his
Prophets
,
and
faithful
Messengers
and
Ministers
;
or
,
as
some
say
(
which
is
all
one
in
effect
)
to
Christ
,
and
to
his
People
,
as
the
Body
of
Christ
.
However
the
drift
of
the
words
is
clear
:
Namely
,
That
this
is
spoken
to
comfort
his
People
,
as
before
,
ver.
12.
by
assuring
them
,
1.
That
the
Prophet
spake
Gods
Word
to
them
,
nothing
but
what
he
had
enjoined
him
,
and
in
the
very
words
and
terms
which
he
had
prompted
to
him
;
and
that
therefore
they
had
no
cause
to
question
the
promises
that
he
made
them
.
And
the
like
we
must
hold
concerning
Christ
,
who
often
affirmed
this
,
that
he
spake
nothing
but
what
God
had
put
into
his
Mouth
;
see
Joh.
3.34
.
and
8.26.28
.
And
,
2dly
,
That
God
would
secure
him
from
all
his
Enemies
,
and
have
covered
thee
in
the
shadow
of
mine
hand
;
see
the
Note
,
Chap.
49.2
.
And
then
to
shew
what
should
be
the
effect
of
this
,
the
following
words
are
added
,
that
I
may
plant
the
Heavens
,
and
lay
the
Foundations
of
the
Earth
;
That
is
,
That
I
may
hereby
create
a
new
World
,
a
new
Heaven
,
and
a
new
Earth
.
Now
we
must
know
,
that
though
this
may
be
meant
of
the
Jews
deliverance
out
of
Babylon
,
because
there
was
then
such
a
change
wrought
amongst
that
People
,
as
if
they
had
been
brought
into
a
new
World
;
and
because
that
is
usually
ascribed
to
the
Ministry
of
Gods
Prophets
,
which
they
did
only
declare
and
foretell
,
as
in
that
Jer.
1.10
.
See
I
have
this
day
set
thee
over
the
Nations
,
and
over
the
Kingdoms
,
to
root
out
,
and
to
pull
down
,
and
to
destroy
,
and
to
throw
down
,
to
build
and
to
plant
:
Yet
certainly
it
is
meant
principally
of
that
great
change
and
renovation
,
that
God
by
Christ
did
actually
and
effectually
work
in
the
World
at
his
coming
,
by
the
Work
of
his
Redemption
,
and
the
publishing
thereof
by
the
preaching
of
the
Gospel
;
by
means
whereof
the
curse
was
taken
off
from
the
Creatures
,
which
the
Sin
of
Man
had
brought
upon
them
,
and
all
things
that
were
before
,
as
it
were
,
broken
and
ruined
,
were
restored
and
settled
in
Christ
;
and
(
which
is
chiefly
intended
)
a
holy
Church
is
gathered
and
planted
throughout
the
World
,
who
are
reconciled
to
God
and
made
new
Creatures
,
a
People
whose
Conversation
is
in
Heaven
,
and
who
are
daily
fitted
for
heavenly
Glory
;
and
say
unto
Zion
,
Thou
art
my
People
;
That
is
,
That
God
might
say
,
to
wit
,
by
the
Prophets
,
Apostles
,
and
others
,
by
whom
it
is
published
,
and
by
Christ
,
by
whom
it
was
both
effected
and
published
,
ye
that
were
not
my
People
,
are
now
become
my
People
.
Ver.
17.
Awake
,
awake
,
stand
up
,
O
Jerusalem
,
&c.
]
Some
think
,
that
because
the
Jews
were
at
this
time
proud
and
secure
,
and
fearless
of
any
Evil
that
was
coming
upon
them
,
like
a
drunken
Man
fallen
into
a
dead
sleep
,
by
reason
of
a
Spirit
of
drunkenness
and
slumber
that
God
had
poured
forth
upon
them
:
therefore
God
by
the
Prophet
doth
here
awaken
them
,
and
calls
upon
them
to
arise
and
repent
,
and
turn
unto
the
Lord
.
And
indeed
expressions
much
like
to
these
are
used
by
the
Apostle
in
this
sense
,
1
Cor.
15.34
.
and
Eph.
5.14
.
But
by
the
whole
current
of
the
Text
it
appears
,
that
this
is
spoken
by
way
of
comforting
them
.
Because
they
might
disregard
the
promise
of
deliverance
which
God
had
made
them
,
by
reason
of
that
extremity
of
misery
and
oppression
under
which
they
lay
;
therefore
there
is
hope
here
given
them
,
that
notwithstanding
that
depth
of
Calamity
,
whereinto
they
were
fallen
;
yet
God
would
raise
them
up
.
And
accordingly
comparing
them
to
a
People
,
that
by
drinking
of
the
Cup
of
Gods
wrath
,
were
fallen
down
and
lay
in
a
dead
sleep
;
he
calls
upon
them
to
awaken
and
arise
up
:
Awake
,
awake
,
stand
up
,
O
Jerusalem
;
as
if
he
had
said
,
There
will
be
suddenly
a
happy
change
;
and
therefore
lye
no
longer
,
O
my
People
,
in
so
sad
and
disconsolate
a
condition
,
which
hast
drunk
at
the
hand
of
the
Lord
the
Cup
of
his
Fury
:
That
is
,
Whom
God
hath
in
his
just
wrath
punished
with
great
severity
;
thou
hast
drunken
the
dregs
of
the
Cup
of
trembling
,
and
wrung
them
out
;
that
is
,
the
whole
Cup
of
Gods
indignation
,
even
to
the
very
bottom
,
dregs
and
all
,
(
which
in
bitter
potions
use
to
be
the
bitterest
)
and
those
pressed
and
squeezed
,
that
nothing
might
be
left
.
The
meaning
is
,
That
they
had
suffered
the
whole
that
God
had
measured
out
to
be
their
portion
;
or
,
so
much
that
one
would
think
their
misery
could
not
be
well
greater
than
it
was
.
And
why
this
is
called
a
Cup
of
trembling
;
see
the
Notes
,
Job
21.20
.
Psal.
11.6
.
and
60.3
.
and
75.8
.
Now
this
may
be
conceived
to
be
spoken
:
1.
With
respect
to
the
Jews
Captivity
in
Babylon
,
and
their
deliverance
by
Cyrus
:
And
,
2dly
.
With
respect
to
their
greater
destruction
by
the
Romans
;
and
that
following
glorious
condition
,
whereto
that
Church
was
raised
by
Christ
,
and
especially
in
the
access
of
the
Gentiles
:
yet
it
may
be
applyed
,
as
it
is
by
some
Expositors
,
to
the
very
sad
condition
,
whereinto
the
Church
of
Christ
may
be
brought
by
her
persecuting
Enemies
,
and
Gods
appearing
seasonably
for
their
deliverance
.
Ver.
18.
There
is
none
to
guide
her
among
all
the
Sons
whom
she
hath
brought
forth
,
&c.
]
That
is
,
Amongst
all
that
have
been
bred
and
brought
up
in
her
,
there
were
none
,
neither
King
,
Prince
,
nor
Prophet
,
that
were
able
to
lend
her
a
helping
hand
for
her
aid
or
deliverance
;
none
that
could
counsel
or
comfort
her
,
uphold
or
direct
her
:
For
in
those
expressions
,
there
is
none
to
guide
her
,
and
,
neither
is
there
any
that
taketh
her
by
the
Hand
;
there
is
still
an
allusion
to
the
supporting
and
leading
of
one
that
is
drunk
;
and
of
whom
this
is
meant
,
see
in
the
foregoing
Note
.
Ver.
19.
These
two
things
are
come
unto
thee
,
&c.
]
There
is
a
like
expression
before
,
Chap.
47.9
.
Who
shall
be
sorry
for
thee
?
that
is
,
there
is
none
that
will
lay
thy
miseries
to
Heart
,
or
that
will
condole
thy
sad
condition
with
thee
.
And
this
indeed
is
a
great
addition
to
any
Mens
miseries
,
when
no
body
pities
them
,
nor
discovers
the
least
fellow-feeling
they
have
of
their
Griefs
and
Sufferings
:
Whence
is
that
,
Psal.
69.20
.
I
looked
for
some
to
take
pity
,
and
there
was
none
.
The
great
question
is
,
which
are
the
two
things
,
the
two
Evils
before
mentioned
,
that
were
come
upon
them
;
that
is
,
that
were
to
come
upon
them
.
Some
think
that
these
are
set
forth
in
the
following
Words
,
Desolation
and
Destruction
,
and
the
Famine
and
the
Sword
.
For
though
four
things
seem
here
to
be
mentioned
;
yet
they
are
reducible
to
two
Heads
;
Desolation
,
to
wit
of
the
City
and
Land
;
and
Destruction
,
to
wit
,
of
the
People
,
being
mentioned
as
the
two
things
before
intended
;
and
then
the
Famine
and
the
Sword
are
added
,
as
the
means
whereby
the
City
and
Land
were
laid
desolate
,
and
the
Inhabitants
destroyed
.
But
I
rather
think
that
the
two
things
that
are
here
said
should
come
upon
them
,
are
,
the
Evil
that
should
come
upon
them
by
their
Enemies
from
without
,
comprehended
in
those
Words
,
Desolation
and
Destruction
,
and
the
Famine
and
the
Sword
;
the
other
from
within
,
namely
,
that
they
should
have
none
amongst
themselves
that
should
be
able
to
help
,
advise
,
or
comfort
them
;
implyed
in
those
questions
,
who
shall
be
sorry
for
thee
?
And
afterward
in
the
close
of
the
Verse
,
by
whom
shall
I
comfort
thee
?
As
if
he
had
said
,
alas
!
there
is
none
to
comfort
thee
;
see
the
Note
before
ver.
18.
And
this
we
find
often
mentioned
in
Jeremiah's
Lamentations
,
as
Chap.
1.2
.
Among
all
her
Lovers
she
hath
none
to
comfort
her
,
and
ver.
21.
They
have
heard
that
I
Sigh
,
there
is
none
to
comfort
me
.
Yet
I
know
by
some
these
last
Words
are
otherwise
expounded
,
by
whom
shall
I
comfort
thee
?
that
is
,
by
whose
Example
,
that
hath
been
in
the
like
misery
,
should
I
assay
to
comfort
thee
?
Which
is
all
one
in
effect
,
as
if
he
had
said
,
alas
!
thy
miseries
are
matchless
,
and
without
all
president
.
And
indeed
we
find
a
like
expression
used
to
set
forth
Jerusalems
Calamities
,
Lam.
2.13
.
What
thing
shall
I
take
to
Witness
for
thee
?
What
thing
shall
I
liken
to
thee
,
O
Daughter
of
Jerusalem
!
what
shall
I
equal
to
thee
,
that
I
may
comfort
thee
?
Ver.
20.
Thy
Sons
have
fainted
,
&c.
]
To
wit
,
Through
extremity
of
grief
,
or
,
as
being
in
a
manner
starved
;
and
so
instead
of
being
able
to
uphold
and
comfort
thee
,
they
are
ready
to
perish
themselves
;
they
lie
at
the
head
of
all
the
Streets
;
that
is
,
all
the
City
over
they
lye
in
the
entrance
of
the
Streets
,
they
lie
languishing
,
as
being
houseless
and
harbourless
,
quite
famished
in
a
manner
;
and
so
not
able
to
stand
or
go
.
Some
,
I
know
,
understand
this
of
the
multitude
of
Carcases
of
men
slain
or
famished
,
that
lay
scattered
about
the
Streets
unburied
.
But
that
agrees
not
with
the
following
similitude
,
as
a
wild
Bull
in
a
Net
,
that
is
,
fretting
and
afflicting
themselves
,
but
no
way
able
to
help
themselves
,
no
,
not
those
that
have
formerly
been
of
greatest
Power
and
Strength
;
no
more
then
a
wild
Bull
can
do
,
when
he
is
once
taken
in
the
Huntsmans
Net
,
though
he
fume
and
toil
himself
with
striving
and
tumbling
about
never
so
much
:
they
are
full
of
the
fury
of
the
Lord
,
the
rebuke
of
thy
God
;
that
is
,
full
of
the
Calamity
and
Misery
,
that
vexation
and
anguish
,
which
God
in
his
just
wrath
hath
brought
upon
them
.
But
in
this
expression
there
is
an
allusion
also
to
that
Cup
of
Fury
mentioned
before
,
ver.
17.
whereof
God
had
caused
them
to
drink
.
Ver.
21.
Therefore
,
&c.
]
Because
thy
misery
is
so
great
,
and
thou
hast
suffered
what
I
allotted
for
thy
portion
;
hear
now
thou
afflicted
and
drunken
,
but
not
with
Wine
;
to
wit
,
as
formerly
thou
wert
wont
to
be
,
but
with
the
Cup
of
Gods
Fury
,
ver.
17.
And
indeed
these
expressions
of
love
and
pity
do
clearly
shew
,
that
the
drift
of
all
that
went
before
was
the
comforting
of
Gods
People
.
Ver.
22.
Thus
saith
thy
Lord
,
the
Lord
,
and
thy
God
,
that
pleadeth
the
cause
of
his
People
,
&c.
]
See
the
Note
,
1
Sam.
25.39
.
Behold
,
I
have
taken
out
of
thine
Hand
the
Cup
of
trembling
,
even
the
Dregs
of
the
Cup
of
my
Fury
;
see
the
Note
above
,
ver.
17.
thou
shalt
no
more
drink
it
again
;
That
is
,
Thou
shalt
no
longer
drink
of
that
Cup
;
the
Babylonians
shall
no
longer
keep
thee
in
Bondage
,
nor
shall
ever
any
more
come
to
oppress
thee
.
He
doth
not
say
,
That
they
should
never
be
brought
into
such
a
sad
condition
any
more
,
(
for
after
their
return
from
Babylon
,
they
were
often
brought
very
low
;
and
by
the
Romans
they
drank
deeper
of
the
Cup
of
Gods
Fury
than
ever
;
insomuch
that
unto
this
day
they
are
drinking
the
dregs
of
it
)
but
that
there
should
be
an
end
of
their
Captivity
in
Babylon
.
And
indeed
,
if
this
promise
be
extended
,
as
it
is
by
some
,
to
the
Church
of
the
Jews
,
after
their
ruine
by
the
Romans
,
it
must
be
understood
of
that
Remnant
of
them
that
embraced
the
Christian
Faith
,
(
for
the
rest
of
them
were
then
cast
off
from
being
Gods
Church
)
and
of
this
Remnant
this
promise
shall
for
ever
hold
good
,
that
they
shall
no
more
be
destroyed
and
cast
off
from
being
Gods
People
,
as
the
Generality
of
the
Jewish
Church
were
.
Ver.
23.
But
I
will
put
it
into
the
hand
of
them
that
afflict
thee
,
&c.
]
That
is
,
The
Miseries
,
which
they
brought
upon
thee
,
others
shall
bring
upon
them
;
which
have
said
to
thy
Soul
,
that
is
,
to
thee
;
See
the
Note
,
Psal.
3.2
.
bow
down
that
we
may
go
over
;
See
the
Note
,
Psal.
66.12
.
and
thou
hast
laid
thy
body
as
the
ground
,
and
as
the
street
to
them
that
went
over
:
The
meaning
is
,
That
in
their
Bondage
in
Babylon
their
great
Lords
should
trample
upon
them
proudly
and
contemptuously
,
and
without
any
Compassion
,
and
use
them
just
as
they
pleased
themselves
,
they
not
daring
in
the
least
to
mutter
against
them
.
And
the
like
may
be
said
too
concerning
their
sad
condition
,
when
they
were
vanquished
by
the
Romans
.
CHAP.
LII
.
VERSE
1.
AWake
,
awake
,
&c.
]
See
the
Note
,
Chap.
51.17
.
This
is
still
to
chear
up
the
Jewish
Church
with
hope
of
deliverance
from
that
poor
and
miserable
condition
,
whereinto
they
were
to
be
brought
;
and
it
is
thus
often
repeated
,
partly
,
because
of
the
delight
the
Prophet
took
in
imparting
these
glad
tydings
to
the
People
;
and
partly
because
the
People
were
so
hardly
wone
to
embrace
the
promise
,
in
regard
that
they
looked
upon
their
Estate
as
desperate
,
and
past
all
hope
of
recovery
:
Awake
,
awake
,
put
on
thy
Strength
,
O
Zion
;
that
is
,
pluck
up
a
good
courage
,
be
courageous
and
strong
in
the
confidence
of
Gods
favour
and
protection
,
which
is
indeed
properly
thy
strength
;
put
on
thy
beautiful
Garments
,
O
Jerusalem
,
the
holy
City
;
as
if
he
had
said
,
Put
off
thy
poor
and
sad
attire
,
wherewith
thou
wert
clad
in
thy
low
and
captived
Estate
,
when
thou
wert
wont
to
embrace
the
Dunghill
,
and
put
on
that
brave
attire
again
,
which
thou
wert
accustomed
to
wear
on
thy
Festivals
,
and
other
times
of
Joy
and
Gladness
:
As
for
the
following
words
,
wherein
there
is
a
reason
given
,
why
Gods
People
are
stirred
up
to
be
so
courageous
and
joyful
;
for
henceforth
there
shall
no
more
come
into
thee
the
uncircumcised
and
the
unclean
;
though
some
understand
it
of
the
great
Reformation
that
should
be
made
amongst
them
,
that
no
wicked
ones
should
harbour
amongst
them
;
or
of
the
great
holiness
of
the
Church
in
the
days
of
the
Gospel
,
which
should
be
perfected
in
Heavenly
Glory
:
See
the
Note
,
Chap.
35.8
.
Yet
certainly
it
is
rather
meant
of
their
being
freed
from
the
Cruelty
and
Tyranny
of
their
Enemies
.
But
how
then
was
this
promise
ever
made
good
to
the
Church
of
the
Jews
;
from
henceforth
there
shall
no
more
come
into
thee
the
uncircumcised
and
the
unclean
?
I
answer
:
As
this
was
spoken
with
respect
to
their
deliverance
out
of
Babylon
;
the
meaning
cannot
be
that
they
should
never
more
be
invaded
,
vexed
and
oppressed
by
any
of
the
uncircumcised
Heathens
:
For
it
is
well
known
,
that
after
that
they
were
sorely
afflicted
and
oppressed
by
Antioches
Epiphanes
,
and
others
;
and
that
at
last
the
Romans
did
worse
to
them
,
than
ever
the
Chaldeans
had
done
.
And
therefore
if
we
take
this
as
a
promise
made
to
the
Jews
,
when
they
were
delivered
from
their
Captivity
in
Babylon
,
it
must
be
limited
to
the
Babylonians
;
to
wit
,
that
they
should
no
more
be
invaded
,
as
they
had
often
formerly
been
,
nor
tyrannized
over
by
that
Nation
,
that
had
then
so
long
held
them
in
Bondage
;
and
he
tearms
them
the
uncircumcised
and
the
unclean
;
because
in
their
Bondage
this
did
most
vex
and
afflict
them
,
that
they
,
Gods
peculiar
People
,
should
be
made
drudges
to
such
a
base
,
heathenish
,
uncircumcised
People
.
But
now
,
if
we
extend
this
to
the
Church
of
the
Jews
,
after
they
were
ruined
and
destroyed
by
the
Romans
,
namely
,
those
that
were
,
together
with
the
Gentiles
,
the
Church
of
Christs
redeemed
ones
;
I
see
no
other
way
,
that
it
can
be
understood
,
but
that
their
wicked
Enemies
should
never
be
able
to
ruine
them
,
as
the
Jewish
Church
was
by
the
Romans
.
And
this
is
that
which
Christ
said
,
Matth.
16.18
.
that
his
Church
should
stand
in
the
midst
of
all
opposition
,
till
she
be
taken
up
into
Heaven
,
where
her
Enemies
shall
trouble
and
afflict
her
no
more
.
Ver.
2.
Shake
thy self
from
the
dust
,
&c.
]
This
seems
to
be
thus
expressed
,
with
reference
to
that
which
had
been
said
in
the
foregoing
Chapter
,
ver.
23.
(
See
the
Note
there
)
of
their
lying
on
the
ground
,
whilst
their
proud
Lords
trampled
upon
them
;
arise
and
sit
down
,
or
,
arise
and
sit
up
(
as
it
is
well
rendered
in
our
great
Annotations
)
Lie
no
longer
on
the
ground
,
but
sit
in
a
quiet
and
comfortable
condition
,
as
formerly
.
As
Babylon
was
commanded
to
come
down
and
sit
in
the
dust
,
Chap.
47.1
.
So
Jerusalem
is
here
called
upon
to
arise
and
sit
up
from
the
dust
;
loose
thy self
from
the
bands
of
thy
neck
,
O
captive
Daughter
of
Zion
;
That
is
,
cast
off
thy
Yoke
.
But
still
we
must
know
,
that
the
intent
of
this
is
to
shew
,
that
this
should
shortly
be
done
;
and
that
under
this
type
there
is
also
a
promise
couched
,
of
the
Spiritual
Redemption
of
the
Church
of
God
by
Christ
:
See
the
Note
,
Chap.
42.7
.
Ver.
3.
For
thus
saith
the
Lord
,
ye
have
sold
your selves
for
nought
:
and
ye
shall
be
redeemed
without
Money
.
]
See
the
Notes
,
Chap.
45.13
.
and
50.1
.
and
Psal.
44.12
.
Because
the
Jews
might
think
it
impossible
,
that
they
should
be
delivered
from
their
Captivity
in
Babylon
,
where
they
had
been
kept
in
bondage
so
long
,
under
such
a
mighty
People
;
therefore
God
tells
them
here
,
that
though
they
had
sold
themselves
by
their
Sins
;
that
is
,
though
he
had
delivered
them
up
to
the
Babylonians
by
way
of
punishing
them
for
their
Sins
;
yet
he
,
their
Lord
and
Soveraign
,
had
never
sold
away
his
interest
in
them
,
by
receiving
any
price
of
the
Babylonians
for
them
;
they
did
not
so
much
as
give
him
thanks
for
them
;
and
that
therefore
they
could
alledge
no
just
Title
to
them
,
but
that
it
was
free
for
him
,
when
he
pleased
,
to
challenge
his
own
just
interest
in
them
,
and
to
recover
them
out
of
their
hands
again
.
By
all
which
it
appeared
,
that
there
would
be
no
difficulty
in
the
work
of
their
deliverance
:
If
God
would
challenge
his
just
interest
in
them
,
and
deliver
them
from
those
that
did
unjustly
keep
them
in
bondage
,
who
could
hinder
him
?
As
they
were
sold
for
nought
,
so
they
should
be
redeemed
for
nought
:
As
they
were
subdued
by
the
Sword
,
so
by
the
Sword
they
should
be
delivered
out
of
their
Power
:
And
indeed
in
this
too
some
Expositors
endeavour
to
shew
,
how
the
deliverance
out
of
Babylon
had
some
shadow
in
it
of
our
Redemption
by
Christ
.
Ver.
4.
For
thus
saith
the
Lord
God
,
&c.
]
By
former
examples
of
the
Lords
delivering
his
People
from
the
oppression
of
their
Enemies
,
he
sheweth
them
what
good
reason
they
had
to
believe
and
wait
for
that
deliverance
out
of
Babylon
,
which
he
had
now
promised
them
;
my
People
went
down
aforetime
into
Egypt
to
sojourn
there
;
as
if
he
should
have
said
,
And
ye
know
how
the
Egyptians
oppressed
them
there
,
and
how
he
plagued
the
Egyptians
for
it
,
and
delivered
his
People
out
of
that
their
bondage
;
and
the
Assyrian
oppressed
them
without
cause
;
as
if
he
had
said
,
and
so
likewise
Sennacherib
the
Assyrian
(
and
some
would
have
all
the
rest
of
the
Assyrian
Kings
included
,
that
invaded
Gods
People
)
did
mightily
afflict
them
,
causelesly
,
when
my
People
had
no
way
injured
them
;
(
for
though
Hezekiah
had
at
first
revolted
from
him
,
yet
he
afterward
submitted
himself
to
him
,
and
by
mutual
agreement
made
him
satisfaction
)
and
ye
know
how
God
destroyed
him
and
his
mighty
Army
,
and
delivered
his
People
from
their
Rage
and
Fury
.
Thus
I
conceive
,
is
the
meaning
and
drift
of
this
Verse
.
There
is
a
hint
here
given
the
Jews
of
two
former
deliverances
that
God
had
wrought
for
his
People
;
and
then
in
the
following
Verse
he
shews
what
might
be
inferred
from
hence
concerning
the
sadder
condition
of
his
People
in
Babylon
.
I
know
indeed
that
several
Expositors
do
judge
otherwise
concerning
the
second
clause
,
and
the
Assyrian
oppressed
them
without
cause
:
For
some
think
,
that
by
the
Assyrian
there
,
Pharaoh
King
of
Egypt
is
meant
;
and
so
they
would
have
the
meaning
of
the
whole
Verse
to
be
this
,
That
the
Israelites
going
down
into
Egypt
only
to
sojourn
there
;
the
King
of
that
Country
did
without
cause
sorely
oppress
them
.
But
this
opinion
is
built
upon
meer
groundless
and
improbable
conjectures
;
as
namely
,
that
that
Pharaoh
that
knew
not
Joseph
,
Exod.
1.8
.
was
a
Stranger
,
even
an
Assyrian
;
or
else
,
that
all
Tyrants
were
in
those
days
,
by
a
Proverbial
way
of
speaking
,
called
Assurs
.
Others
therefore
say
,
that
by
the
Assyrian
the
Babylonian
is
meant
,
and
that
he
is
here
called
the
Assyrian
,
because
the
Kingdom
of
Babylon
was
always
formerly
a
branch
of
the
Assyrian
Empire
,
and
all
Assyria
was
at
present
under
the
Dominion
of
the
King
of
Babylon
;
yea
,
the
rather
too
,
because
the
Assyrians
frequent
invading
Judea
,
in
former
times
,
did
open
a
Door
to
that
absolute
Conquest
which
the
Babylonians
did
afterward
make
of
that
People
,
and
their
carrying
them
away
Captives
into
Babylon
.
And
so
accordingly
they
make
the
Sense
of
the
whole
Verse
to
be
this
,
That
the
Egyptians
did
of
old
wrongfully
oppress
the
Israelites
,
when
they
sojourned
amongst
them
;
and
that
the
Babylonians
had
now
done
the
like
.
But
the
former
Exposition
is
far
the
clearest
;
to
wit
,
that
there
are
here
two
Instances
given
of
Gods
pleading
the
Cause
of
his
oppressed
People
formerly
;
and
that
God
argues
from
hence
by
an
Argument
taken
from
the
greater
to
the
less
;
that
if
God
punished
the
Egyptians
for
dealing
so
hardly
and
inhumanly
with
his
People
,
that
went
down
into
that
Country
voluntarily
of
their
own
accord
,
that
they
might
sojourn
there
,
though
the
King
of
Egypt
had
some
pretence
for
what
he
did
,
because
they
were
in
his
Dominions
,
and
under
his
Jurisdiction
.
And
so
again
,
if
God
destroyed
the
Assyrians
,
that
only
invaded
and
wasted
the
Land
of
Judea
,
and
afflicted
them
there
in
their
own
Country
;
much
more
will
he
punish
the
Babylonians
,
who
without
cause
invaded
their
Country
,
and
carryed
them
away
Captives
into
a
strange
Land
.
Ver.
5.
Now
therefore
,
what
have
I
here
,
saith
the
Lord
,
that
my
People
is
taken
away
for
nought
?
&c.
]
The
first
words
are
very
concise
in
the
original
;
and
therefore
may
be
understood
several
ways
:
As
1.
With
reference
to
that
which
was
said
before
,
ver.
3.
Now
that
my
People
hath
been
forcibly
carried
away
into
Babylon
,
without
any
price
paid
to
me
for
them
;
what
have
I
here
?
that
is
,
what
gain
and
advantage
do
I
get
by
their
being
here
in
bondage
?
As
if
he
should
have
said
,
Surely
nothing
at
all
;
it
was
not
a
bargain
of
my
making
,
neither
do
I
get
any
thing
by
it
;
and
therefore
why
do
I
delay
the
rescuing
of
my
People
from
this
their
Captivity
?
Or
,
2.
With
respect
to
the
foregoing
Verse
:
Seeing
I
could
not
endure
the
Egyptians
and
Assyrians
that
oppressed
my
People
,
but
punished
them
,
what
have
I
here
in
Babylon
,
that
should
move
me
to
spare
them
that
have
carried
them
away
Captive
into
a
strange
Country
,
which
the
other
did
not
?
Or
,
what
have
I
here
to
do
,
but
to
destroy
Babylon
,
and
to
hasten
the
deliverance
of
my
People
from
their
greater
oppression
here
?
Or
,
3.
As
bewaling
the
desolations
of
Judea
;
having
no
People
left
me
here
in
Judea
,
what
do
I
here
?
Why
do
I
not
go
away
to
Babylon
,
and
fetch
my
People
from
thence
?
Or
,
4.
With
respect
to
their
Bondage
in
Babylon
;
what
have
I
here
in
Babylon
,
that
I
should
be
as
it
were
as
a
Captive
here
amongst
my
People
,
and
not
carry
them
back
again
to
my
Temple
at
Jerusalem
?
And
lastly
,
some
take
it
as
spoken
with
respect
to
the
state
of
the
Jews
,
when
Christ
,
their
promised
Messiah
,
was
sent
unto
them
;
why
do
I
stay
any
longer
amongst
this
People
sold
over
for
nought
,
and
not
remove
from
them
,
and
gather
to
my self
another
People
?
Or
,
what
do
I
speak
of
what
my
People
suffer
here
in
Babylon
?
seeing
they
lye
under
a
far
greater
oppression
of
their
Spiritual
Enemies
?
Why
do
I
not
hasten
to
deliver
them
from
that
bondage
?
All
these
several
ways
these
first
words
are
understood
by
Expositors
,
not
without
some
ground
of
probability
.
But
the
first
,
I
conceive
,
doth
best
suit
with
our
Translation
.
However
according
to
what
is
said
in
this
first
branch
of
this
Verse
,
we
must
understand
the
following
words
;
they
that
rule
over
them
,
make
them
to
howl
,
saith
the
Lord
;
to
wit
,
because
of
their
cruel
oppressing
them
,
both
outwardly
and
in
their
Consciences
also
;
and
my
name
continually
every
day
is
blasphemed
;
to
wit
,
by
the
wicked
Enemies
of
my
People
,
who
continually
insult
,
as
if
I
were
not
able
to
deliver
my
People
out
of
their
hands
.
Indeed
the
Apostle
affirms
,
that
this
might
be
applyed
to
the
Enemies
blaspheming
Gods
name
,
because
of
the
wickedness
of
those
that
profess
themselves
his
People
,
Rom.
2.24
.
But
doubtless
the
Prophet
intended
here
the
Heathens
blaspheming
the
God
of
Israel
,
by
their
boasting
that
he
was
not
able
to
protect
or
deliver
his
People
,
according
to
what
we
find
also
in
Ezek.
36.20
.
And
when
they
entered
unto
the
Heathen
whither
they
went
,
they
profaned
my
holy
name
,
when
they
said
to
them
,
these
are
the
People
of
the
Lord
,
and
are
gone
forth
out
of
his
Land
.
Ver.
6.
Therefore
,
&c.
]
That
is
,
Because
my
People
have
been
thus
carried
away
for
nought
,
and
have
been
thus
cruelly
oppressed
,
and
especially
because
their
Enemies
have
thus
blasphemed
my
Name
,
my
People
shall
know
my
Name
;
that
is
,
they
shall
experimentally
know
that
I
am
the
Lord
Jehovah
,
the
only
true
God
,
of
Infinite
Power
,
and
faithful
to
make
good
all
my
promises
;
according
to
that
which
followeth
;
therefore
they
shall
know
in
that
day
;
to
wit
,
when
my
People
shall
be
delivered
out
of
Babylon
,
as
I
have
promised
,
and
when
all
things
shall
be
accomplished
by
Christ
,
that
were
foretold
of
him
by
the
Prophets
;
that
I
am
he
that
doth
speak
,
behold
it
is
I
;
that
is
that
it
is
I
the
Lord
God
that
do
now
foretell
these
things
by
my
Prophets
,
in
that
I
will
exactly
then
accomplish
what
I
now
foretell
.
Ver.
7.
How
beautiful
upon
the
Mountains
are
the
feet
of
him
that
bringeth
good
tydings
,
&c.
]
That
is
,
How
welcome
,
delightful
,
and
acceptable
shall
the
coming
be
,
and
how
highly
esteemed
shall
the
persons
be
,
of
every
one
of
those
that
shall
bring
to
Zion
,
the
Metropolis
of
Judea
,
situate
in
a
Mountainous
Country
,
the
glad
tydings
of
the
Destruction
of
Babylon
,
and
the
deliverance
of
Gods
People
from
their
Captivity
there
;
yet
there
may
be
,
I
confess
,
an
emphasis
in
these
words
;
how
beautiful
are
the
feet
,
&c.
as
if
it
had
been
said
,
The
very
feet
of
these
Men
,
though
dusty
and
dirty
with
travel
,
will
be
beautiful
and
amiable
in
the
Eyes
of
Gods
People
;
See
the
Note
,
Chap.
40.9
.
that
publisheth
Peace
;
See
the
Note
,
Chap.
48.18
.
that
bringeth
good
tydings
of
good
,
that
publisheth
Salvation
,
that
saith
unto
Zion
,
thy
God
reigneth
;
that
is
,
he
hath
now
manifested
his
regal
Power
in
governing
the
World
,
by
destroying
his
Enemies
,
and
delivering
his
People
,
and
hath
again
taken
them
to
be
under
his
Protection
and
Government
,
and
to
serve
and
worship
him
in
his
Temple
according
to
his
Laws
,
as
formerly
.
Now
by
these
welcome
Messengers
are
meant
,
both
the
Prophets
that
foretold
these
things
,
and
likewise
those
that
did
first
make
known
to
the
Jews
the
purpose
of
Cyrus
to
set
them
at
Liberty
,
and
the
Messengers
that
from
Babylon
were
sent
before-hand
to
acquaint
those
that
were
left
in
Judea
.
But
certainly
this
was
chiefly
accomplished
in
the
Apostles
preaching
the
Gospel
;
as
is
evident
by
the
Apostles
applying
this
place
thereto
,
Rom.
10.15
.
As
it
is
written
,
how
beautiful
are
the
feet
of
them
that
preach
the
Gospel
of
peace
,
and
bring
glad
tydings
of
good
things
!
And
as
this
is
intended
,
the
Phrase
here
used
seems
to
have
respect
to
the
Apostles
travelling
into
many
Countries
,
to
preach
the
glad
tydings
of
that
Salvation
and
Peace
,
which
in
Christ
was
tendered
to
them
;
See
the
Note
,
Chap.
9.6
.
And
that
which
is
said
,
thy
God
reigneth
,
is
meant
of
the
Kingdom
of
Christ
,
according
to
that
expression
so
frequently
used
by
the
Baptist
and
Christ
:
Behold
the
Kingdom
of
God
is
at
hand
.
Ver.
8.
Thy
watchmen
shall
lift
up
the
voice
,
&c.
]
By
the
watchmen
here
some
understand
the
same
that
in
the
foregoing
Verse
were
mentioned
,
as
the
Messengers
that
brought
good
tydings
to
Zion
.
And
indeed
,
if
by
them
we
understand
the
Prophets
and
Apostles
,
it
is
clear
,
that
both
these
are
tearmed
watchmen
in
the
Scripture
;
See
Ezek.
3.17
.
and
Heb.
3.17
.
But
it
is
very
probably
by
others
said
,
that
by
their
Watchmen
here
,
are
meant
those
Watchmen
that
should
stand
in
the
Watch-Tower
about
Zion
,
who
,
when
they
should
see
the
People
flocking
home
from
Babylon
,
according
to
what
the
Messengers
sent
from
thence
had
told
them
,
should
lift
up
their
voice
;
to
wit
,
with
great
joy
and
confidence
,
to
proclaim
unto
the
People
those
glad
tydings
;
See
the
Notes
,
Chap.
40.1
,
9.
And
to
imply
that
many
of
them
should
do
this
,
(
which
was
a
clear
evidence
of
the
certainty
of
it
)
therefore
is
that
added
,
with
the
voice
together
shall
they
sing
;
to
wit
,
as
being
ravished
with
Joy
to
see
Gods
People
come
back
again
;
for
they
shall
see
Eye
to
Eye
,
when
the
Lord
shall
bring
again
Zion
;
that
is
,
they
shall
with
their
Eyes
see
the
poor
Captives
come
home
into
their
own
Country
:
As
the
Prophet
Ezekiel
was
appointed
to
say
to
Zedekiah
,
Ezek.
34.3
.
Thine
Eyes
shall
behold
the
Eyes
of
the
King
of
Babylon
,
and
he
shall
speak
with
thee
Mouth
to
Mouth
.
But
now
referring
this
to
our
Redemption
by
Christ
,
the
Watchmens
lifting
up
their
voice
,
must
be
understood
of
the
Apostles
preaching
the
Gospel
unanimously
,
with
great
joy
and
assurance
of
Faith
to
all
Nations
,
according
to
that
of
the
Apostles
,
Rom.
10.18
.
Their
sound
went
into
all
the
Earth
;
and
so
likewise
that
which
is
said
of
their
seeing
Eye
to
Eye
,
when
the
Lord
should
bring
again
Zion
,
must
be
understood
of
their
being
Eye
witnesses
of
Christs
performing
the
great
work
of
our
Redemption
;
for
which
see
Act.
4.20
.
and
1
Joh.
1.1
.
Ver.
9.
Break
forth
into
joy
,
&c.
]
These
words
may
be
taken
,
as
the
Words
of
the
Prophet
,
or
the
words
of
the
Watchmen
,
mentioned
in
the
foregoing
Verse
;
Break
forth
into
joy
,
sing
together
ye
waste
places
of
Jerusalem
;
to
wit
,
because
now
,
upon
the
return
of
Gods
People
,
we
shall
be
all
built
up
again
,
and
abundantly
replenished
with
Inhabitants
;
See
the
Notes
,
Chap.
49.19
.
and
51.3
And
under
this
may
be
also
comprehended
,
the
building
up
of
the
Church
(
especially
by
the
access
of
Gentiles
)
which
at
the
coming
of
Christ
was
miserably
wasted
and
weakned
;
See
the
Note
,
Chap.
35.1
.
for
the
Lord
hath
comforted
his
People
;
to
wit
,
by
their
Redemption
,
and
the
blessed
effects
that
followed
thereupon
;
See
the
Note
,
Chap.
51.3
.
for
so
it
is
expressed
in
the
following
words
,
he
hath
redeemed
Jerusalem
;
See
the
Note
,
Chap.
44.23
.
But
withall
observable
it
is
,
how
this
expression
agreeth
with
that
Luke
2.25
.
where
it
is
said
,
that
Simeon
was
a
just
and
devout
man
,
waiting
for
the
Consolation
of
Israel
.
Ver.
10.
The
Lord
hath
made
bare
his
holy
Arm
in
the
Eyes
of
all
the
Nations
,
&c.
]
By
making
bare
,
that
is
stretching
forth
,
or
stripping
his
Arm
,
is
meant
the
clear
discovering
and
making
visible
his
Almighty
power
to
Men
,
by
delivering
his
People
,
and
destroying
their
Enemies
;
so
that
all
Nations
,
far
and
near
,
should
with
admiration
take
notice
of
this
wonderful
work
of
God
;
and
he
saith
his
holy
Arm
,
because
it
was
Gods
holiness
that
ingaged
him
to
do
this
for
those
whom
he
had
set
apart
to
be
a
holy
People
unto
himself
.
But
see
the
Notes
,
Psal.
98.1
,
2.
and
all
the
ends
of
the
Earth
shall
see
the
Salvation
of
our
God
;
See
the
Note
,
Chap.
40.5
.
Ver.
11.
Depart
ye
,
depart
ye
,
go
ye
out
from
thence
,
&c.
]
To
wit
,
out
of
Babylon
.
See
the
Note
,
Chap.
48.20
.
It
is
thus
often
repeated
,
to
imply
the
care
and
speed
that
was
required
herein
.
And
under
this
typical
departure
out
of
Babylon
,
men
are
also
called
to
come
out
of
the
World
,
namely
,
out
of
that
state
of
uncleanness
and
bondage
,
wherein
the
World
lies
,
and
from
the
fellowship
of
the
wicked
of
the
World
,
by
a
true
Conversion
and
Profession
of
Christ
,
according
to
that
of
the
Apostle
:
Wherefore
come
out
from
among
them
,
and
be
ye
separate
,
saith
the
Lord
,
and
touch
not
the
unclean
thing
,
2
Cor.
6.17
.
as
it
follows
here
,
touch
no
unclean
thing
,
go
ye
out
of
the
midst
of
her
;
which
as
it
enjoyned
a
care
to
keep
themselves
clean
,
or
to
purifie
themselves
from
all
legal
uncleanness
;
so
likewise
,
especially
that
which
was
signified
thereby
,
that
they
should
not
suffer
themselves
to
be
polluted
with
the
Superstitions
and
other
wickedness
of
the
Babylonians
,
amongst
whom
they
lived
;
be
ye
clean
,
ye
that
bear
the
Vessels
of
the
Lord
;
that
is
,
ye
that
are
Priests
,
and
Levites
;
for
I
conceive
it
is
clear
by
that
which
is
said
,
Ezra
.
8.24
.
(
See
the
Note
there
)
that
the
carrying
back
of
the
holy
Vessels
and
Utensils
of
the
Temple
,
which
Nebuchadnezzar
had
carried
away
to
Babylon
,
was
committed
to
the
Levites
,
and
that
therefore
they
are
here
particularly
and
principally
charged
to
keep
themselves
unpolluted
.
And
so
under
this
type
,
all
Christians
,
that
are
an
holy
Priesthood
to
offer
up
Spiritual
Sacrifice
,
acceptable
to
God
by
Jesus
Christ
,
1
Pet.
2.5
.
(
Ministers
especially
,
that
are
intrusted
with
dispensing
Gods
Ordinances
)
are
pressed
to
be
singularly
pure
and
holy
.
Ver.
12.
For
ye
shall
not
go
out
with
haste
,
nor
go
by
flight
,
&c.
]
To
wit
,
as
the
Israelites
posted
away
out
of
Egypt
,
the
People
pressing
them
to
be
gone
without
any
delay
,
and
themselves
haply
suspecting
lest
Pharaoh
should
repent
of
the
leave
he
had
given
them
,
and
again
oppose
their
departing
:
See
Exod.
12.33
,
39.
and
14.5
.
And
some
think
that
this
is
added
to
imply
,
that
in
this
regard
there
would
not
be
so
much
danger
of
defiling
themselves
by
the
casual
touching
of
any
unclean
thing
,
(
of
which
he
had
warned
them
in
the
foregoing
Verse
)
as
if
they
had
been
to
go
away
in
any
tumultuous
haste
.
But
sure
the
main
scope
of
these
Words
was
to
arm
the
People
against
any
doubts
that
might
arise
in
their
minds
,
concerning
any
difficulty
they
might
meet
with
in
their
getting
away
out
of
Babylon
;
for
to
prevent
any
such
fears
,
he
tells
them
,
that
they
should
not
make
an
escape
out
of
Babylon
,
as
those
that
steal
away
out
of
a
Country
without
the
consent
of
their
Prince
,
that
make
all
the
haste
they
can
for
fear
of
being
pursued
and
surprized
;
or
,
as
the
Israelites
went
out
of
Egypt
in
such
haste
,
that
they
had
not
time
to
leaven
the
Bread
they
were
to
carry
with
them
;
but
that
they
should
go
away
openly
,
orderly
,
and
freely
,
without
any
fear
of
disturbance
,
as
being
set
at
liberty
by
Supream
Authority
;
or
just
as
a
King
should
carry
away
his
People
,
having
vanquished
their
Enemies
,
marching
away
triumphantly
with
Banners
displayed
.
And
then
further
,
to
hearten
them
,
he
adds
that
which
was
chiefly
considerable
;
to
wit
,
That
God
,
whose
will
it
was
that
they
should
be
set
at
liberty
,
would
go
along
with
them
,
and
guide
and
safe-guard
them
on
every
side
,
before
and
behind
;
for
the
Lord
will
go
before
you
and
the
God
of
Israel
will
be
your
rereward
;
wherein
there
is
an
allusion
to
the
Lords
going
along
with
the
Israelites
,
in
the
Pillar
of
a
Cloud
and
Fire
,
which
sometimes
went
in
their
Front
,
and
sometimes
in
their
Rear
,
as
when
it
stood
between
them
and
the
Army
of
Egypt
,
Exod.
14.19
,
20.
And
in
all
this
we
may
conceive
a
shadow
and
resemblance
also
of
our
Spiritual
deliverance
by
Christ
;
in
that
Christs
redeemed
ones
do
come
freely
and
voluntarily
,
through
Grace
,
out
of
their
spiritual
bondage
,
and
are
thenceforth
kept
by
the
Power
of
God
unto
Salvation
.
Ver.
13.
Behold
my
Servant
,
&c.
]
Many
learned
Men
begin
the
following
Chapter
with
these
words
.
And
indeed
these
three
last
Verses
of
this
Chapter
are
clearly
of
the
same
Subject
with
that
,
and
do
together
contain
an
entire
Prophecy
of
the
whole
History
of
Christ
.
Having
promised
the
Jews
deliverance
out
of
Babylon
,
and
that
God
would
be
with
them
to
protect
and
bless
them
,
after
they
were
delivered
;
here
now
he
proceeds
to
Prophecy
concerning
Christ
:
1.
Because
the
main
and
chief
end
of
that
deliverance
was
,
That
he
,
the
promised
Messiah
,
might
spring
from
that
Nation
,
who
was
to
rear
up
the
Throne
of
David
;
and
upon
whom
depended
the
making
good
of
all
Gods
Promises
:
See
the
Note
,
Chap.
7.14
.
2.
Because
that
deliverance
of
the
Jews
out
of
Babylon
,
was
a
type
and
shadow
of
that
Spiritual
deliverance
of
Gods
People
,
which
was
to
be
accomplished
by
Christ
,
and
chiefly
intended
by
the
Spirit
of
God
in
all
the
foregoing
promises
concerning
the
Jews
deliverance
out
of
Babylon
.
3.
Because
his
aim
here
might
be
to
comfort
his
people
,
by
shewing
them
,
that
it
was
no
wonder
,
though
God
brought
them
very
low
before
he
exalted
them
,
seeing
it
should
be
so
also
with
their
Lord
and
Head
,
the
promised
Messiah
,
Behold
my
Servant
;
that
is
,
Christ
:
See
the
Note
,
Chap.
42.1
.
shall
deal
prudently
;
to
wit
,
in
his
exact
obeying
the
will
of
God
,
which
is
the
highest
point
of
Wisdom
,
and
in
his
wise
managing
all
that
belonged
to
the
Office
God
had
imposed
upon
him
;
or
,
he
shall
prosper
;
to
wit
,
in
that
he
shall
perfectly
finish
the
work
,
wherewith
the
Father
shall
entrust
him
,
concerning
Mans
Redemption
.
And
indeed
this
Translation
suits
best
with
that
which
followeth
;
he
shall
be
exalted
and
extolled
,
and
be
very
high
;
that
is
he
shall
be
every
way
exalted
in
his
humane
Nature
transcendently
above
all
the
Creatures
,
both
in
Heaven
and
Earth
;
to
wit
,
in
the
uniting
thereof
in
one
Person
with
the
only
begotten
Son
of
God
,
Joh.
1.14
.
in
the
eminency
and
excellency
of
his
gifts
,
far
above
all
other
men
,
in
the
mighty
effecting
of
the
work
of
mans
Redemption
,
but
especially
in
his
Resurrection
and
Ascension
,
and
sitting
down
at
the
right
hand
of
his
Father
;
See
the
Note
,
Psal.
110.1
.
The
spreading
of
his
Name
and
Glory
throughout
the
World
,
by
the
preaching
of
the
Gospel
,
and
the
high
and
honourable
esteem
,
which
Believers
shall
have
of
him
.
Ver.
14.
As
many
were
astonied
at
thee
,
&c.
]
Some
would
have
this
understood
of
Mens
being
astonied
,
in
a
way
of
admiration
and
reverence
,
at
his
Doctrine
and
Miracles
;
as
where
it
is
said
,
Matth.
7.28
,
29.
The
People
were
astonished
at
his
Doctrine
,
and
8.27
.
But
the
Men
marvelled
,
saying
,
what
manner
of
man
is
this
,
that
even
the
Winds
and
the
Sea
obey
him
?
And
so
they
understand
this
Verse
,
as
if
it
had
been
expressed
thus
:
As
many
shall
adore
and
admire
and
reverence
him
for
his
Word
and
Works
,
so
others
shall
as
much
despise
and
abhor
him
;
which
they
think
is
intended
in
those
following
words
;
his
visage
was
marred
more
than
any
mans
,
&c.
But
it
is
clear
,
that
our
Translators
understood
it
not
thus
,
because
they
make
the
reddition
of
the
similitude
to
be
in
the
following
Verse
.
And
therefore
according
to
our
Translation
it
is
clearly
meant
of
Mens
being
astonished
at
the
contemptible
and
miserable
condition
,
wherein
the
Lord
Christ
should
be
in
the
World
;
having
said
in
the
foregoing
Verse
,
how
he
should
prosper
,
and
how
highly
he
should
be
exalted
;
he
adds
this
concerning
the
low
and
sad
condition
wherein
he
should
be
for
a
time
,
As
many
were
astonied
at
thee
,
&c.
As
if
he
should
have
said
,
It
is
true
,
that
at
first
nothing
of
such
a
glorious
condition
,
nothing
of
such
exaltation
shall
be
seen
in
thee
,
my
Servant
;
rather
multitudes
shall
be
astonished
at
thine
extream
low
,
and
despicable
,
and
miserable
Estate
,
as
not
enduring
to
think
that
the
promised
Messiah
should
be
such
a
one
as
thou
art
.
But
yet
,
As
many
were
astonied
at
thee
for
this
,
so
many
shall
as
much
afterward
admire
thy
Glory
and
Majesty
,
And
this
is
in
several
tearms
expressed
in
the
next
Verse
.
Only
first
in
this
Verse
,
to
shew
what
it
was
for
which
many
should
be
astonished
,
these
words
are
added
as
in
a
Parenthesis
;
his
visage
was
so
marred
more
than
any
man
,
and
his
form
more
than
the
Sons
of
Men
;
which
must
not
be
understood
of
any
deformity
in
his
Countenance
or
Person
,
but
of
the
contemptibleness
and
misery
of
his
outward
condition
above
all
men
whatsoever
,
no
way
suitable
in
the
Eye
of
reason
,
for
him
that
was
indeed
the
Lord
of
Glory
;
as
namely
,
in
that
he
was
born
of
such
mean
Parentage
,
and
lived
in
such
a
poor
and
despicable
condition
,
and
was
so
scorned
,
and
reviled
,
and
abused
,
and
afflicted
all
his
Life
long
,
See
Psal.
22.6
.
but
especially
in
regard
of
his
unparallell'd
sufferings
at
his
Passion
,
both
outwardly
in
his
Body
,
and
in
the
anguish
of
his
Spirit
,
when
indeed
his
outward
appearance
was
as
of
a
man
ignominiously
rejected
both
of
God
and
his
People
;
and
he
that
was
fairer
than
the
Children
of
Men
,
Psal.
45.2
.
through
the
imputation
of
our
Leprosie
became
the
most
sad
and
loathsome
spectacle
that
ever
was
seen
amongst
the
Sons
of
Men.
Ver.
15.
So
shall
he
sprinkle
,
&c.
]
This
is
added
with
reference
to
the
first
words
of
the
foregoing
Verse
:
As
many
were
astonied
at
thee
;
so
(
saith
he
)
shall
he
sprinkle
many
Nations
,
&c.
Which
is
all
one
in
effect
,
as
if
it
had
been
said
:
As
many
shall
be
astonished
at
his
base
and
contemptible
condition
,
so
shall
many
also
,
yea
many
Nations
,
be
as
much
astonished
at
his
Exaltation
,
and
the
great
works
that
shall
be
done
by
him
;
for
this
is
intended
by
these
words
;
So
shall
he
sprinkle
many
Nations
,
&c.
for
by
sprinkling
many
Nations
is
meant
,
either
that
he
should
distill
down
the
showers
of
the
Gospel
,
and
therewith
shed
forth
the
dew
of
his
Spirit
,
Act.
2.33
.
among
many
Nations
,
whereby
they
should
be
converted
and
brought
to
submit
to
his
Scepter
;
wherein
there
is
an
allusion
to
the
watering
of
the
Earth
with
Rain
or
Dew
from
Heaven
;
See
the
Note
,
Deut.
32.2
.
Or
else
,
that
he
should
purge
and
cleanse
them
by
that
his
Spirit
,
accompanying
the
Ministry
of
the
Gospel
,
and
by
his
blood
through
faith
applyed
unto
their
Souls
for
their
Justification
and
Reconciliation
with
God
,
Heb.
10.22
.
which
is
therefore
called
the
Blood
of
sprinkling
,
Heb.
12.24
.
Wherein
there
is
an
allusion
to
those
sprinklings
of
Men
in
the
time
of
the
Law
with
Water
or
Blood
,
or
both
meant
together
,
which
were
for
the
purifying
of
those
that
were
legally
unclean
;
or
rather
to
that
Sacramental
washing
with
Water
,
wherewith
Christ
appointed
the
spiritual
cleansing
of
Christians
by
his
Blood
and
Spirit
,
to
be
sealed
unto
them
in
Baptism
.
And
so
by
those
words
,
the
Kings
shall
shut
their
Mouths
at
him
;
is
meant
,
That
even
the
Kings
of
the
Heathens
should
be
silent
before
him
;
to
wit
,
either
as
not
able
to
express
the
greatness
of
his
Majesty
and
Glory
,
or
by
way
only
of
admiring
his
transcendent
excellency
and
reverencing
him
for
it
,
or
by
way
of
admiring
him
for
his
Doctrine
,
and
silent
attending
upon
his
Teaching
;
See
the
Note
,
Job
29.9
.
not
daring
any
way
to
gainsay
or
oppose
him
,
but
renouncing
their
own
wisdom
and
submitting
themselves
chearfully
to
his
Scepter
and
Government
.
And
thus
though
the
Jews
should
reject
him
;
yet
the
Gentiles
should
embrace
him
;
of
which
the
reason
is
given
in
the
following
words
,
for
that
which
had
not
been
told
them
shall
they
see
,
and
that
which
they
had
not
heard
shall
they
consider
;
that
is
,
they
shall
see
the
accomplishment
of
those
things
which
the
Prophets
had
foretold
,
whereof
they
had
heard
nothing
,
and
should
hear
and
seriously
meditate
of
those
Gospel
Mysteries
,
which
in
other
ages
was
not
made
known
to
the
Sons
of
Men
,
Eph.
3.5
.
And
hence
it
is
that
St.
Paul
alledgeth
this
place
to
justifie
his
Preaching
the
Gospel
amongst
the
Gentiles
,
Rom.
15.21
.
But
as
it
is
written
,
to
whom
he
was
not
spoken
of
,
they
shall
see
;
and
they
that
have
not
heard
,
shall
understand
.
CHAP.
LIII
.
VERSE
1.
WHO
hath
believed
our
report
,
&c.
]
To
wit
,
those
good
tydings
,
mentioned
before
,
Chap.
52.7
.
which
we
from
God
have
reported
to
his
People
.
In
the
Septuagint
the
word
Lord
is
inserted
;
and
so
accordingly
we
find
it
rendered
where
this
passage
is
cited
in
the
New
Testament
,
Lord
,
who
hath
believed
our
report
?
And
accordingly
we
may
well
conceive
it
to
be
spoken
by
the
Prophet
,
in
the
name
of
all
those
who
had
published
,
or
should
publish
those
glad
tydings
concerning
Christ
,
whether
the
Prophets
that
had
foretold
them
,
or
Christ
and
his
Apostles
that
should
make
known
the
accomplishment
of
them
,
and
that
by
way
of
bemoaning
and
bewailing
to
God
the
incredulity
of
those
to
whom
they
were
preached
.
It
is
indeed
commonly
held
by
Expositors
,
that
it
is
the
incredulity
of
the
Jews
in
particular
,
which
the
Prophet
here
complains
of
.
And
it
cannot
be
indeed
denied
,
that
they
are
here
primarily
intended
,
both
because
this
complaint
seems
to
be
opposed
to
that
which
the
Prophet
had
said
,
ver.
17.
of
the
foregoing
Chapter
,
concernning
the
spreading
of
Christs
Kingdom
amongst
many
Nations
;
as
if
he
had
said
,
Though
the
Gentiles
shall
readily
submit
to
him
,
yet
how
few
of
the
Jews
will
be
won
to
believe
in
him
?
And
likewise
because
the
Evangelist
saith
expresly
,
that
this
was
accomplished
in
the
Jews
,
Joh.
12.37
,
38.
But
though
he
had
done
so
many
Miracles
before
them
,
yet
they
believed
not
in
him
:
That
the
saying
of
Esaias
the
Prophet
might
be
fulfilled
,
which
he
spake
;
Lord
,
who
hath
believed
our
report
?
&c.
But
yet
I
see
not
why
it
might
not
be
intended
of
the
paucity
of
those
that
should
believe
these
glad
tydings
concerning
Christ
,
both
amongst
the
Jews
and
Gentiles
;
for
even
amongst
them
there
are
but
a
very
small
Remnant
of
those
that
truly
believe
,
in
comparison
of
those
that
believe
not
.
And
therefore
we
see
St.
Paul
,
speaking
of
his
preaching
the
Gospel
to
the
Gentiles
,
alledgeth
this
Prophecy
,
to
shew
that
it
was
no
wonder
,
though
but
a
few
of
the
Gentiles
did
embrace
these
glad
tydings
of
Salvation
,
Rom.
10.16
.
But
,
saith
he
,
they
have
not
all
obeyed
the
Gospel
:
For
Esaias
saith
,
Lord
,
who
hath
believed
our
report
?
I
conceive
therefore
that
this
is
spoken
of
the
incredulity
of
all
,
to
whom
the
Gospel
should
be
preached
,
though
in
the
first
place
,
and
principally
of
the
Jews
.
The
Prophet
knowing
,
that
what
he
had
said
,
and
what
he
was
further
to
say
,
concerning
Christ
,
were
Mysteries
which
Flesh
and
Blood
would
not
,
nor
could
not
believe
,
unless
they
were
supernaturally
enlightned
and
perswaded
thereto
by
the
Almighty
power
of
Gods
Spirit
,
he
breaks
forth
into
these
words
;
who
hath
believed
our
Report
?
and
(
which
is
the
same
in
effect
,
)
to
whom
is
the
Arm
of
the
Lord
revealed
?
That
is
,
to
how
few
shall
these
things
be
revealed
by
the
mighty
power
of
God
,
working
by
Christ
,
and
shewing
forth
it self
in
Christ
,
and
in
the
Ministry
of
the
Gospel
(
which
is
therefore
called
the
power
of
God
unto
Salvation
,
Rom.
1.16
.
without
which
indeed
no
Man
can
believe
?
See
the
Notes
,
Chap.
51.9
.
and
52.10
.
The
expression
here
used
,
to
whom
is
the
Arm
of
the
Lord
revealed
?
seems
to
be
taken
from
Workmen
,
that
are
wont
to
strip
up
their
Sleeves
,
and
make
bare
their
Arms
,
when
they
set
themselves
to
work
.
Ver.
2.
For
he
shall
grow
up
,
&c.
]
Here
the
reason
is
given
why
so
few
of
the
Jewish
Nation
should
believe
the
glad
tydings
of
the
Prophets
and
Apostles
concerning
Christ
,
and
accordingly
,
why
so
few
should
entertain
him
as
the
promised
Messiah
,
namely
,
because
of
the
mean
and
contemptible
condition
,
both
of
his
Person
and
Kingdom
outwardly
.
They
expected
a
Messiah
,
that
should
come
in
Princely
State
,
as
some
mighty
Monarch
,
that
should
deliver
them
from
their
bondage
under
the
Roman
Empire
;
and
therefore
seeing
no
such
thing
●●
Christ
,
but
the
quite
contrary
,
he
being
so
exceeding
low
and
mean
in
the
World
,
they
could
not
endure
to
think
that
he
should
be
their
promised
Messiah
.
For
he
shall
grow
up
,
to
wit
,
Christ
,
in
his
humane
Nature
,
of
whom
the
Prophet
had
spoken
in
the
close
of
the
foregoing
Chapter
,
before
him
;
that
is
,
before
God
,
who
had
sent
him
into
the
World
as
his
Servant
,
(
and
so
it
may
be
spoken
as
with
relation
to
that
in
the
foregoing
Chapter
,
ver.
13.
Behold
my
Servant
,
&c.
]
and
under
whose
provident
Eye
and
Protection
,
and
Blessing
he
grew
up
:
Or
,
before
him
,
that
is
,
before
the
People
of
the
Jews
,
that
did
so
scorn
and
despise
him
,
as
a
tender
Plant
,
and
as
a
Root
out
of
a
dry
ground
,
a
Succour
(
as
we
usually
call
them
,
and
so
the
Hebrew
word
here
signifies
)
that
springs
out
of
the
root
of
a
Tree
,
that
grows
in
a
dry
,
sandy
,
barren
ground
,
a
poor
slender
Twig
,
in
danger
to
be
trodden
down
by
every
foot
;
See
the
Note
,
Chap
,
11.1
.
The
meaning
is
,
That
he
should
be
amongst
the
great
ones
of
his
time
,
as
such
a
poor
shrivelled
Twig
amongst
many
tall
and
stately
Trees
;
he
hath
no
form
nor
comeliness
;
that
is
,
there
was
no
splendor
outwardly
,
either
in
his
personal
state
,
or
in
his
Kingdom
;
See
the
Note
,
Chap.
42.14
.
and
when
we
shall
see
him
(
this
is
spoken
as
in
the
person
of
the
Jews
,
and
as
setting
forth
what
the
Judgment
of
Flesh
and
Blood
in
all
men
would
have
been
)
there
is
no
beauty
that
we
should
desire
him
;
that
is
,
there
was
no
sightliness
,
nothing
that
was
desirable
in
him
,
at
least
nothing
that
should
induce
Men
to
desire
him
as
the
promised
Messiah
.
He
lived
for
thirty
years
together
unknown
,
and
in
a
poor
and
mean
condition
,
and
his
Church
was
at
first
poor
and
of
no
esteem
,
and
because
of
this
,
he
that
was
the
desire
of
all
Nations
,
Hag.
2.7
.
was
looked
upon
as
one
that
had
nothing
desirable
in
him
.
Ver.
3.
He
is
despised
and
rejected
of
men
,
&c.
]
Not
only
not
desired
,
as
was
said
in
the
foregoing
Verse
,
but
also
despised
and
rejected
,
as
a
vile
,
abominable
person
,
which
was
that
St.
Peter
charged
the
Jews
with
,
Act.
3.14
.
But
ye
denied
the
holy
one
and
the
just
,
&c.
A
man
of
sorrows
;
that
is
,
full
of
all
sorts
of
sorrows
all
his
life
long
,
but
especially
at
his
passion
,
so
that
he
might
seem
to
be
even
made
up
of
sorrows
,
and
acquainted
with
grief
;
that
is
,
inured
and
accustomed
to
grief
;
all
manner
of
griefs
and
sufferings
were
familiar
and
ordinary
with
him
:
And
we
hid
as
it
were
our
Faces
from
him
;
which
is
again
spoken
of
the
generality
of
the
Nation
of
the
Jews
.
Some
indeed
read
this
,
as
it
is
in
the
Margin
;
he
hid
as
it
were
his
face
from
us
;
and
they
that
render
it
so
,
understand
it
of
Christs
hiding
his
Face
,
as
it
were
,
out
of
shame
,
because
of
his
sad
and
despicable
condition
;
as
the
Lepers
by
the
Law
were
appointed
to
hide
and
cover
their
Faces
,
Lev.
13.45
.
But
it
is
far
better
rendered
in
our
Translation
;
and
we
hid
as
it
were
our
Faces
from
him
;
to
wit
,
by
way
of
loathing
him
,
as
an
abominable
Person
,
whom
they
could
not
endure
to
behold
;
or
by
way
of
hatred
and
detestation
,
as
being
ashamed
to
own
him
,
or
to
converse
with
him
;
or
lastly
,
by
way
of
disregard
,
or
contempt
,
as
not
thinking
him
worthy
to
be
in
the
least
minded
or
looked
after
.
And
that
this
last
is
chiefly
intended
,
the
following
words
may
incline
us
to
think
,
which
seem
to
be
added
for
the
explaining
of
this
;
he
was
despised
,
and
we
esteemed
him
not
;
whence
it
is
that
the
Apostle
saith
,
Phil.
2.7
.
That
he
made
himself
of
no
reputation
,
&c.
Ver.
4.
Surely
,
&c.
]
Here
the
Prophet
shews
,
why
Christ
was
to
live
in
such
a
mean
and
contemptible
Estate
,
and
to
suffer
that
abundance
of
grief
and
sorrow
,
mentioned
before
,
ver.
3.
(
hereby
also
to
imply
the
folly
of
those
that
stumbled
at
this
)
namely
,
because
he
was
to
take
upon
him
the
guilt
of
our
Sins
,
and
the
punishment
which
our
sins
had
deserved
;
Surely
he
hath
born
our
griefs
,
and
carried
our
sorrows
;
that
is
,
the
guilt
of
our
Sins
,
the
diseases
of
the
Soul
(
as
the
word
here
used
in
the
Original
doth
properly
signifie
)
and
all
those
infirmities
,
griefs
,
sorrows
,
and
pains
,
which
mans
Nature
in
general
is
subject
and
liable
to
because
of
Sin
(
for
those
personal
infirmities
,
arising
from
the
several
constitutions
and
complexions
of
men
,
Christ
did
not
take
upon
him
)
for
thus
St.
Peter
expresseth
this
,
as
is
most
probable
in
allusion
to
this
place
,
1
Pet.
2.24
.
Who
his
own
self
bare
our
Sins
in
his
own
body
.
The
great
question
concerning
this
place
is
,
how
it
is
by
St.
Matthew
applyed
to
the
bodily
Cures
which
Christ
wrought
,
if
it
be
to
be
understood
as
is
before
related
?
Matth.
8.16
,
17.
He
cast
out
the
Spirits
with
his
word
,
and
healed
all
that
were
sick
:
That
it
might
be
fulfilled
which
was
spoken
by
Esaias
the
Prophet
,
saying
,
Himself
took
our
infirmities
,
and
bare
our
sicknesses
.
But
to
this
two
answers
are
given
by
Expositors
:
The
first
,
which
most
agree
in
,
is
,
That
the
Evangelist
saith
that
this
Prophecy
was
fulfilled
in
these
miraculous
Cures
of
Christ
,
because
they
were
a
type
and
sign
,
that
he
was
come
to
cure
them
of
,
and
deliver
them
from
their
Sins
,
the
Spiritual
diseases
of
their
Souls
;
by
these
miraculous
cures
he
taught
them
as
it
were
;
that
he
was
come
to
satisfie
the
Justice
of
God
,
by
bearing
the
punishment
due
to
their
Sins
,
that
so
their
Sins
might
be
pardoned
,
and
God
being
reconciled
to
them
,
might
shew
mercy
in
curing
them
of
their
bodily
diseases
.
But
then
the
second
answer
is
,
(
which
seems
to
me
far
the
clearest
and
plainest
)
that
St.
Matthew
saith
,
That
this
Prophecy
of
Esaias
was
fullfilled
,
when
Christ
cured
such
a
multitude
of
sick
and
diseased
Persons
,
because
by
his
tender
pity
and
bowels
of
compassion
towards
those
sad
afflicted
Creatures
,
he
shewed
plainly
,
that
,
together
with
our
Nature
,
he
had
assumed
the
penal
infirmities
of
our
Nature
,
and
therefore
had
a
sad
fellow-feeling
of
the
pains
and
griefs
,
which
those
poor
wretches
did
endure
.
But
however
that
the
Prophet
did
intend
this
which
he
here
saith
of
Christs
bearing
in
his
sufferings
the
punishment
which
our
sins
had
deserved
,
is
evident
by
the
following
words
,
wherein
he
sheweth
how
far
otherwise
the
Jews
would
judge
of
his
sufferings
,
yet
we
did
esteem
him
stricken
,
smitten
of
God
,
and
afflicted
;
that
is
,
instead
of
esteeming
him
according
to
the
transcendent
dignity
of
his
person
,
we
esteemed
him
to
be
one
whom
God
had
justly
plagued
and
punished
for
his
notorious
wickedness
.
And
hence
it
was
that
they
mocked
him
for
his
hoping
in
God
;
See
the
Note
,
Psal.
22.8
.
Ver.
5.
But
he
was
wounded
for
our
transgressions
,
he
was
bruised
for
our
iniquities
,
&c.
]
That
is
,
He
was
grievously
tormented
,
(
so
it
is
rendered
in
the
Margin
)
and
cruelly
afflicted
,
even
to
the
taking
away
of
his
Life
;
not
for
his
own
wickedness
,
(
which
the
Jews
vainly
conceited
,
as
was
said
in
the
foregoing
Verse
)
but
to
satisfie
the
Justice
of
God
for
our
Sins
;
the
chastisement
of
our
peace
was
upon
him
;
that
is
,
he
was
punished
to
procure
our
peace
,
that
reconciliation
being
by
him
wrought
for
us
,
we
might
be
at
peace
with
God
,
and
might
enjoy
peace
in
our
Consciences
;
and
some
add
too
,
that
he
might
recover
for
us
all
that
bliss
and
prosperity
,
which
we
had
lost
by
our
Sins
,
even
the
favour
of
God
here
,
and
Life
Eternal
hereafter
:
and
with
his
stripes
we
are
healed
:
and
from
hence
doubtless
the
Apostle
took
this
expression
,
1
Pet.
2.24
.
by
whose
stripes
ye
were
healed
.
Ver.
6.
All
we
like
Sheep
have
gone
astray
,
&c.
]
To
wit
,
All
Mankind
,
both
Jews
and
Gentiles
,
Rom.
14.12
.
we
have
turned
every
one
to
his
own
way
;
that
is
,
we
have
all
left
the
way
of
Life
,
and
have
wandered
,
some
in
one
by
way
,
and
some
in
another
,
and
the
Lord
hath
laid
on
him
,
to
wit
,
as
our
surety
,
the
iniquity
of
us
all
;
that
is
,
the
guilt
and
punishment
of
all
the
Sins
of
us
all
.
Ver.
7.
He
was
oppressed
,
and
he
was
afflicted
,
&c.
]
That
is
,
he
was
by
the
violence
of
his
Enemies
sorely
and
unjustly
afflicted
;
yet
he
opened
not
his
Mouth
,
which
may
be
understood
of
that
which
is
recorded
by
the
Evangelists
,
concerning
his
standing
silent
,
when
he
was
arraigned
and
accused
before
the
Judgment
Seat
,
Mat.
26.62
,
63.
and
Chap.
27.12
,
13
,
14.
insomuch
,
as
it
is
said
there
,
that
the
Governour
marvelled
greatly
,
perceiving
,
as
it
is
likely
,
in
his
countenance
the
signs
of
a
meek
and
quiet
and
undisturbed
mind
;
and
that
it
was
not
out
of
anger
or
stubbornness
,
that
he
answered
not
.
But
certainly
that
which
is
intended
here
is
,
that
he
opened
not
his
mouth
in
any
way
of
impatience
,
either
against
God
,
or
against
his
Enemies
.
It
is
clear
in
the
Evangelists
,
that
Christ
spake
several
times
from
the
beginning
to
the
end
of
his
passion
,
yea
,
and
sometimes
by
way
of
clearing
his
innocency
,
and
the
injustice
of
their
dealing
with
him
;
as
Mat.
26.55
.
Are
ye
come
out
against
a
Thief
with
Swords
and
Staves
for
to
take
me
?
I
sat
daily
with
you
,
teaching
in
the
Temple
,
&c.
And
when
he
answered
the
Officer
that
smote
him
,
Joh.
18.23
.
If
I
have
spoken
evil
,
bear
witness
of
the
evil
;
but
if
well
,
why
smitest
thou
me
?
and
so
in
other
places
.
But
I
say
,
here
by
not
opening
his
Mouth
is
meant
,
that
he
did
not
open
his
Mouth
in
any
way
of
impatience
or
murmuring
,
or
by
way
of
discovering
any
unwillingness
to
suffer
,
as
the
Apostle
Peter
expresseth
it
,
1
Pet.
2.23
.
Who
when
he
was
reviled
,
reviled
not
again
;
when
he
suffered
,
he
threatned
not
,
but
committed
himself
to
him
that
judgeth
righteously
.
For
indeed
the
very
scope
of
this
place
is
to
shew
,
that
Christ
suffered
willingly
,
and
not
meerly
by
constraint
,
and
did
patiently
submit
to
his
Fathers
appointment
herein
;
though
his
natural
desires
were
against
his
sufferings
,
Matth.
26.39
.
O
my
Father
,
if
it
be
possible
,
let
this
Cup
pass
from
me
;
yet
he
readily
,
and
without
any
repining
,
submitted
his
will
to
the
will
of
his
Father
;
(
without
which
indeed
his
suffering
could
not
have
been
satisfactory
to
the
justice
of
God
)
See
the
Notes
,
Psal.
40.7
,
8.
knowing
that
he
was
to
stand
in
the
stead
of
poor
Sinners
,
and
to
suffer
what
their
Sins
had
deserved
,
he
would
not
by
any
expression
of
discontent
shew
any
dislike
of
what
he
endured
.
And
to
the
same
purpose
is
that
which
followeth
,
for
having
said
in
the
foregoing
Verse
,
All
we
like
sheep
have
gone
astray
,
as
in
allusion
thereto
,
he
expresseth
here
the
patient
submission
of
Christ
to
his
sufferings
under
the
Similitude
of
a
Lamb
or
Sheep
;
he
is
brought
as
a
Lamb
to
the
Slaughter
;
that
is
,
As
a
Lamb
goeth
as
quietly
to
the
Slaughter-house
,
as
if
it
were
going
to
the
Field
or
Fold
;
so
did
this
Lamb
of
God
,
knowing
that
he
was
to
be
the
Priest
,
as
well
as
the
Sacrifice
;
so
did
he
go
patiently
to
lay
down
his
Life
for
Sinners
,
and
as
a
Sheep
before
her
Shearers
is
dumb
;
that
is
,
makes
no
clamouring
noise
,
as
Swine
and
some
other
Creatures
will
do
,
when
Men
lay
hold
on
them
,
but
is
usually
silent
,
though
the
Shearers
do
not
only
cut
off
her
Coat
,
but
also
many
times
clip
her
Skin
;
so
openeth
he
not
his
Mouth
;
to
wit
,
by
way
of
silent
and
free
submitting
to
all
his
sufferings
,
that
we
might
with
open
Mouth
glory
in
his
satisfaction
.
Observable
it
is
,
that
this
was
the
Text
which
Philip
opened
to
the
Ethiopian
Eunuch
,
at
his
Conversion
,
Act.
8.33
.
But
there
it
is
rendered
as
it
is
in
the
Septuagint
.
Ver.
8.
He
was
taken
away
from
Prison
,
&c.
]
The
words
here
in
the
original
are
very
diversly
interpreted
,
and
so
differently
expounded
.
But
I
shall
keep
to
those
Translations
which
we
have
in
our
Bibles
.
They
may
be
rendered
,
as
they
are
in
the
Margin
;
He
was
taken
away
by
distress
and
judgment
,
&c.
which
plainly
refers
to
his
being
taken
away
by
death
.
And
then
by
distress
must
needs
be
meant
,
that
either
the
unjust
violence
and
oppression
,
wherewith
his
Enemies
proceeded
against
him
without
all
Equity
or
Justice
;
or
the
restraint
,
under
which
they
held
him
until
they
came
to
execute
Judgment
upon
him
;
or
in
general
,
all
the
misery
and
anguish
he
endured
in
his
sufferings
,
whether
Bodily
or
Spiritual
.
And
so
likewise
by
judgment
is
meant
,
either
the
pronouncing
of
judgment
against
him
,
or
the
executing
of
it
upon
him
,
or
all
those
severe
and
cruel
Courses
,
wherewith
under
a
pretence
of
Judgment
,
they
proceeded
to
punish
him
,
and
at
last
to
take
away
his
Life
.
But
now
reading
the
words
as
they
are
in
our
Translation
:
He
was
taken
from
Prison
and
from
Judgment
;
the
most
probable
Expositions
that
are
given
of
it
may
be
reduced
to
two
Heads
:
For
,
1.
Some
understand
it
of
his
being
taken
from
his
sufferings
,
and
Translated
into
Heavenly
Glory
.
By
Prison
none
understand
a
Prison-house
;
for
in
the
History
of
Christs
Passion
it
is
clear
,
that
he
was
never
put
into
any
such
Prison
:
but
by
the
word
which
we
Translate
Prison
,
some
understand
the
restraint
under
which
he
was
held
after
they
had
apprehended
him
,
yea
including
his
imprisonment
in
the
Grave
,
where
his
dead
Body
was
sealed
up
and
watched
by
a
guard
of
Souldiers
:
And
some
add
too
,
those
bonds
of
anguish
and
anxiety
that
were
upon
the
Soul
of
our
Saviour
from
the
apprehension
of
Gods
wrath
,
when
in
his
Agony
he
sweat
drops
of
Blood
,
Luke
22.44
.
and
when
upon
the
Cross
he
cryed
out
,
My
God
,
my
God
,
why
hast
thou
forsaken
me
?
Matth.
27.46
.
And
then
by
Judgment
they
understand
(
as
is
before
said
)
the
Judgment
that
was
pronounced
against
him
,
and
executed
upon
him
.
And
thus
they
make
the
meaning
of
this
first
branch
of
the
Verse
to
be
this
,
That
he
was
taken
from
all
his
sufferings
,
rising
again
triumphantly
out
of
the
Grave
,
and
then
ascending
up
into
Heavenly
Glory
.
But
2.
Others
understand
it
only
of
what
he
suffered
from
his
Enemies
;
namely
,
that
the
intent
thereof
is
to
shew
,
either
,
that
after
they
had
him
under
restraint
,
and
had
pronounced
sentence
of
Judgment
against
him
,
he
was
taken
away
by
death
:
(
and
some
think
too
,
that
in
the
expression
here
used
,
there
is
relation
to
his
being
taken
up
to
the
Cross
,
according
to
a
like
expression
used
else-where
,
Joh.
12.32
.
)
or
else
the
violence
and
precipitancy
of
their
proceedings
against
him
;
to
wit
,
that
after
they
had
him
once
under
restraint
,
they
presently
carried
him
away
to
the
Judgment
Seat
,
and
when
Pilate
had
pronounced
Judgment
against
him
,
immediately
,
without
any
delay
,
they
hurried
him
away
to
Execution
;
so
that
,
as
it
is
clear
in
the
Evangelists
,
all
was
done
in
a
violent
hurry
;
they
apprehended
him
but
over
night
,
and
he
was
condemned
and
executed
the
very
next
day
.
And
indeed
,
because
the
Prophet
,
both
before
and
after
these
words
speaks
of
his
sufferings
,
this
last
Exposition
I
judge
the
best
.
But
then
for
the
following
words
,
and
who
shall
declare
his
generation
?
It
is
confessed
that
most
of
the
ancient
Writers
have
understood
it
,
either
of
the
generation
of
Christ
of
God
the
Father
from
all
Eternity
,
as
he
was
the
only
begotten
Son
of
God
;
See
the
Notes
,
Psal.
2.7
.
and
Prov.
8.24
.
or
of
his
Conception
and
Birth
as
man
,
of
the
Virgin
Mary
,
without
the
knowledge
of
man
.
And
indeed
both
these
are
wonderful
Mysteries
,
which
no
man
is
able
to
comprehend
or
express
.
But
why
in
this
place
they
should
be
mentioned
,
it
is
hard
to
conceive
.
And
therefore
the
most
of
our
later
Expositors
do
understand
it
otherwise
:
and
that
three
several
ways
.
For
,
1.
Some
by
his
generation
do
understand
the
duration
,
or
continuance
of
his
Life
and
Kingdom
.
(
as
indeed
the
word
is
sometimes
taken
,
Chap.
13.20
.
)
Having
said
in
the
foregoing
words
,
say
some
,
that
he
was
from
his
sufferings
taken
up
into
Heavenly
Glory
;
he
adds
here
,
expressing
it
by
way
of
admiration
;
that
after
that
,
the
continuance
of
his
Age
,
his
Life
and
Kingdom
,
would
be
uncountable
,
even
unto
all
Eternity
;
it
should
not
be
with
him
,
as
with
them
,
who
being
delivered
from
Death
,
do
yet
afterwards
dye
again
,
because
Christ
being
raised
from
the
dead
,
dyeth
no
more
,
Death
hath
no
more
dominion
over
him
,
Rom.
6.9
.
Yea
,
and
some
extend
this
also
to
the
Life
everlasting
,
of
his
Church
and
People
;
which
indeed
agreeth
well
with
that
which
follows
,
ver.
10.
He
shall
see
his
Seed
,
he
shall
prolong
his
days
.
Or
,
say
others
,
Having
in
the
foregoing
words
spoken
of
his
being
taken
away
by
Death
,
here
he
adds
as
in
opposition
thereto
;
but
who
shall
declare
his
generation
?
as
if
he
had
said
,
Though
he
lived
so
short
a
time
,
and
was
cut
off
in
the
flower
of
his
age
;
yet
who
can
count
his
age
,
who
shall
live
and
reign
even
unto
Eternity
?
2.
Others
by
his
generation
understand
the
Men
of
that
generation
,
wherein
he
lived
,
and
so
make
the
meaning
of
the
words
to
be
this
,
who
shall
declare
his
generation
?
that
is
,
who
is
able
to
set
forth
the
monstrous
impiety
and
wickedness
of
that
generation
of
men
,
that
could
deal
thus
with
the
Lord
of
Glory
that
came
to
save
them
?
And
,
3.
Others
by
his
generation
understand
his
Spiritual
Seed
or
Issue
;
as
the
word
is
taken
Psal.
22.30
.
And
this
too
is
conceived
to
be
added
as
in
opposition
to
the
foregoing
branch
,
thus
:
Though
he
shall
be
taken
away
by
Death
;
yet
,
oh
!
what
an
innumerable
generation
shall
spring
from
him
?
In
an
ordinary
way
,
when
a
man
is
slain
,
there
is
an
end
put
to
the
enlarging
of
his
Posterity
;
but
it
shall
not
be
so
with
him
;
no
man
shall
be
able
to
count
the
Spiritual
generation
that
shall
spring
up
to
him
after
his
Death
;
to
wit
,
of
those
that
shall
believe
in
him
;
which
is
that
is
said
afterwards
,
ver.
10.
He
shall
see
his
Seed
,
&c.
And
then
for
the
last
Clause
;
for
he
was
cut
off
(
it
is
the
very
same
word
that
is
used
concerning
the
death
of
the
Messiah
,
Dan.
9.26
.
)
from
the
Land
of
the
Living
;
See
the
Note
,
Psal.
27.13
.
for
the
transgression
of
my
People
was
he
stricken
;
therein
a
reason
is
given
,
why
he
should
not
be
quite
destroyed
by
Death
,
but
should
be
taken
up
into
Heavenly
glory
,
(
for
,
as
is
said
before
,
so
some
understand
the
first
words
of
this
Verse
)
and
should
live
and
see
his
Seed
,
or
Generation
,
unto
Eternity
;
namely
,
because
he
should
not
dye
for
any
wickedness
of
his
own
,
but
in
obedience
to
his
Father
,
and
that
to
bear
the
punishment
due
to
the
Sins
of
Gods
People
;
that
is
,
the
Sins
of
Gods
Elect
People
,
say
some
;
See
2
Tim.
2.10
.
Or
,
the
Jews
,
amongst
others
,
that
put
him
to
death
.
And
thus
the
Prophet
might
call
them
his
People
:
Though
indeed
,
because
of
those
words
,
for
the
transgression
of
my
People
;
many
Expositors
hold
,
that
these
last
words
are
spoken
in
the
Person
of
God
the
Father
.
Ver.
9.
And
he
made
his
Grave
with
the
wicked
,
and
with
the
rich
in
his
Death
,
&c.
]
It
is
in
the
Hebrew
,
in
his
Deaths
,
because
of
his
many
grievous
sufferings
,
which
were
as
so
many
Deaths
to
him
;
as
the
Apostle
said
of
himself
,
that
he
was
in
Deaths
oft
,
2
Cor.
11.23
.
Not
only
because
he
was
often
in
danger
of
Death
,
but
also
,
because
his
Afflictions
and
Sufferings
were
as
sore
and
bitter
as
Death
it self
.
There
are
many
Expositions
given
of
these
words
,
which
seem
to
me
extreamly
forced
;
and
some
,
which
our
Translation
can
by
no
means
admit
.
I
will
only
mention
those
that
may
consist
with
our
Translation
,
and
which
have
some
appearance
of
probability
in
them
.
1.
Some
understand
it
of
the
just
vengeance
,
which
befell
the
Jews
for
their
Crucifying
of
Christ
,
when
they
were
destroyed
by
the
Romans
;
to
wit
,
that
God
the
Father
(
or
Christ
)
would
bring
that
wicked
People
,
even
the
greatest
and
richest
of
them
(
who
are
particularly
mentioned
,
because
such
being
puffed
up
with
their
greatness
and
riches
,
are
usually
most
boldly
wicked
and
oppressive
of
others
)
to
be
as
harshly
and
cruelly
dealt
with
by
others
,
as
they
had
dealt
with
Christ
;
that
he
would
bring
them
to
Death
,
and
to
the
Grave
,
as
they
had
brought
Christ
.
2.
Others
understand
it
of
the
efficacy
of
Christs
Death
and
Burial
;
namely
,
that
thereby
many
wicked
men
;
yea
,
many
of
the
great
and
rich
ones
amongst
them
,
most
unlikely
to
yield
,
should
be
crucified
with
him
,
and
buried
with
him
,
to
wit
;
Spiritually
;
and
so
be
made
new
Creatures
,
and
be
brought
to
be
obedient
to
the
will
of
his
Father
;
or
(
which
is
all
one
in
effect
)
that
they
should
be
brought
to
be
with
him
,
and
own
him
,
though
Crucified
and
Buried
,
as
their
Lord
;
and
as
his
People
,
to
submit
to
his
Scepter
and
Government
.
Again
,
3.
Some
understand
it
only
of
his
Sufferings
,
but
in
a
several
way
.
For
,
1.
Some
take
it
thus
,
That
God
the
Father
gave
Christ
over
into
the
hands
of
the
wicked
Jews
and
the
Gentiles
,
even
the
great
ones
of
those
times
,
such
as
were
Caiaphas
and
Herod
,
and
Pontius
Pilate
,
that
so
they
might
dispose
of
him
how
they
pleased
,
both
in
regard
of
his
Death
and
Burial
;
which
agreeth
with
that
of
our
Saviour
,
Matth.
26.45
.
Behold
the
Son
of
Man
is
betrayed
into
the
hands
of
Sinners
;
or
,
(
for
so
some
would
have
it
)
that
He
,
that
is
,
the
Jewish
People
,
gave
him
up
into
the
hands
of
the
wicked
Gentiles
,
Pilate
,
and
the
Roman
Souldiers
,
that
they
should
Crucifie
and
bury
him
as
they
pleased
.
But
,
2.
Others
understand
it
thus
,
that
he
should
be
cut
off
by
an
untimely
Death
,
as
a
wicked
man
,
and
accordingly
should
be
Executed
amongst
other
Malefactors
in
Mount
Calvary
,
the
ordinary
place
where
such
kind
of
Varlets
used
to
be
Executed
and
Buried
,
according
to
that
which
followeth
in
this
Chapter
,
ver.
12.
And
he
was
numbred
with
the
Transgressours
:
but
yet
withall
,
the
providence
of
God
so
disposing
of
it
,
he
should
be
buried
in
the
Sepulchre
of
a
rich
man
,
as
Joseph
of
Arimathea
is
expresly
called
,
Matth.
27.57
.
the
Evangelist
thereby
pointing
,
as
some
think
,
to
the
accomplishment
of
this
Prophecy
.
And
this
last
seems
to
me
the
most
probable
Exposition
of
this
place
.
As
for
that
which
follows
,
because
he
had
done
no
violence
,
neither
was
any
deceit
in
his
Mouth
;
or
,
as
it
is
cited
,
1
Pet.
2.22
.
neither
was
guile
found
in
his
Mouth
,
which
seems
to
have
special
respect
to
the
unquestionable
truth
of
his
Doctrine
;
it
is
given
as
a
reason
of
that
which
went
before
;
and
therefore
must
be
understood
according
to
the
several
Expositions
of
the
foregoing
words
;
as
either
,
1.
That
God
would
bring
destruction
upon
those
that
crucified
Christ
,
because
they
had
dealt
so
cruelly
with
an
innocent
man
,
that
had
never
done
any
thing
blame-worthy
,
either
in
word
or
deed
:
Or
,
2.
That
his
Death
should
be
efficacious
for
the
Conversion
of
wicked
Men
,
yea
,
even
the
greatest
and
richest
of
them
,
because
he
should
not
dye
for
any
guilt
that
was
in
him
,
but
as
a
spotless
Lamb
,
that
suffered
for
the
Salvation
of
others
:
Or
,
3.
That
God
would
not
suffer
him
to
be
buried
amongst
those
notorious
Malefactors
,
in
that
common
place
appointed
for
their
burial
in
or
about
Mount
Calvary
,
but
provided
that
he
should
be
honourably
laid
in
a
new
Sepulchre
,
which
a
rich
and
honourable
person
had
provided
for
himself
,
because
he
was
such
a
new
man
indeed
as
the
World
had
never
seen
,
a
man
that
had
never
sinned
neither
in
word
nor
deed
.
Ver.
10.
Yet
it
pleased
the
Lord
to
bruise
him
,
he
hath
put
him
to
grief
,
&c.
]
That
is
,
Though
there
was
no
fault
in
him
,
yet
it
was
the
will
of
God
that
he
should
suffer
sorely
,
to
wit
,
because
he
was
to
suffer
for
poor
Sinners
;
See
the
Note
before
,
ver.
5.
when
thou
shalt
make
his
Soul
an
offering
for
Sin
;
that
is
,
when
thou
,
O
God
,
shalt
bring
it
to
that
,
that
his
Soul
,
that
is
,
his
Life
,
or
himself
,
shall
be
offered
up
as
a
propitiatory
Sacrifice
for
sinful
men
;
Or
,
(
as
it
is
in
the
Margin
)
when
his
Soul
shall
make
an
offering
for
Sin
;
that
is
,
when
Christ
shall
willingly
,
even
with
all
his
Soul
,
offer
up
himself
,
as
a
Sacrifice
for
his
People
,
to
wit
,
in
his
Death
;
See
Gal.
3.13
.
and
2
Cor.
5.21
.
he
shall
see
his
Seed
,
that
is
,
his
Spiritual
Progeny
;
See
the
Notes
,
Chap.
9.6
.
Multitudes
of
Believers
,
that
shall
be
begotten
again
by
his
Word
and
Spirit
.
It
is
as
if
he
had
said
,
that
his
Death
should
not
hinder
his
having
a
numerous
Seed
,
because
he
should
rise
from
the
dead
,
and
so
should
live
and
see
his
Seed
;
yea
,
it
should
be
so
far
from
hindering
it
,
that
it
should
be
the
cause
of
it
,
because
reconciliation
being
made
by
his
Death
,
he
shall
thereby
purchase
them
to
himself
;
which
our
Saviour
intended
in
that
,
Joh.
12.24
.
Except
a
Corn
of
Wheat
fall
into
the
ground
,
and
dye
,
it
abideth
alone
,
but
if
it
die
,
it
bringeth
forth
much
Fruit
;
and
likewise
because
it
was
not
till
after
his
Death
and
Ascension
into
Heaven
,
that
his
Spirit
was
to
be
so
abundantly
poured
forth
,
both
upon
those
that
were
to
preach
the
Gospel
,
and
upon
those
to
whom
it
was
Preached
,
Joh.
7.39
.
he
shall
prolong
his
days
;
See
the
Note
above
,
ver.
8.
It
is
spoken
with
respect
to
his
reigning
long
over
his
Church
upon
Earth
,
till
all
his
Enemies
were
subdued
,
and
after
that
,
together
with
his
Church
Eternally
in
Heaven
;
and
the
pleasure
of
the
Lord
shall
prosper
in
his
hand
;
that
is
,
that
which
it
was
the
Lords
good
will
and
pleasure
should
be
done
by
him
,
to
wit
,
the
Redemption
and
Salvation
of
Men
,
and
that
which
should
make
way
thereto
,
the
bringing
in
of
Men
to
believe
in
Christ
,
by
the
spreading
of
the
Gospel
through
all
Nations
;
See
Joh.
4.34
.
and
6.39
.
Ver.
11.
He
shall
see
of
the
travel
of
his
Soul
,
&c.
]
That
is
,
He
shall
for
a
long
time
together
,
with
much
content
and
delight
,
see
and
enjoy
(
See
the
Notes
,
Job
7.7
.
and
Psal.
34.12
.
)
the
effect
and
fruit
of
all
the
toilsome
and
wearisome
pains
that
he
had
taken
,
and
pains
and
sorrows
he
had
endured
,
and
that
especially
in
his
Soul
,
by
reason
of
the
pressures
of
Divine
Wrath
that
lay
upon
him
,
and
put
him
into
a
bloody
sweat
.
And
by
this
fruit
of
the
travel
of
his
Soul
,
is
meant
,
that
which
in
the
foregoing
Verse
was
called
,
the
prospering
of
the
pleasure
of
the
Lord
in
his
hand
;
as
namely
,
the
gathering
of
multitudes
of
Gods
Elect
People
from
amongst
the
Gentiles
;
together
with
that
transcendency
of
Glory
,
whereunto
himself
shall
be
exalted
after
his
Sufferings
and
Labours
;
(
See
Phil.
2.8
,
9.
and
Luke
24.26
.
)
and
the
Eternal
Salvation
of
all
his
redeemed
ones
;
and
shall
be
satisfied
,
to
wit
,
with
full
content
and
delight
,
as
having
obtained
that
which
he
earnestly
thirsted
after
,
and
accounting
it
an
abundant
recompence
for
all
his
Labours
and
Sufferings
;
even
as
a
Husband-man
is
satisfied
,
when
after
all
his
toil
he
comes
to
reap
a
plenteous
Harvest
;
and
as
a
Woman
is
satisfied
,
when
after
all
her
pains
in
travel
,
she
sees
the
Child
she
hath
brought
forth
.
And
indeed
this
doth
notably
set
forth
the
wonderful
love
of
Christ
to
poor
Sinners
,
in
that
he
is
satisfied
with
their
Salvation
,
as
having
therein
obtained
that
only
thing
,
which
above
all
things
he
earnestly
desired
;
by
his
knowledge
shall
my
righteous
Servant
justifie
many
,
that
is
,
by
their
knowing
him
,
and
believing
on
him
,
according
as
the
like
expressions
are
used
else-where
,
Joh.
17.3
.
and
Phil.
3.8
.
for
he
shall
bear
their
iniquities
,
that
is
,
the
guilt
and
punishment
of
their
iniquities
;
See
the
Notes
above
,
ver.
4.5
.
Ver.
12.
Therefore
,
&c.
]
That
is
,
Seeing
he
hath
done
me
such
faithful
Service
,
not
sparing
to
lay
down
his
own
Life
,
that
he
might
bear
the
punishments
due
to
poor
Sinners
,
and
satisfie
my
Justice
on
their
behalf
:
Therefore
will
I
divide
him
a
portion
with
the
great
,
and
he
shall
divide
the
Spoil
with
the
strong
;
where
the
same
thing
is
intended
in
both
expressions
;
only
in
the
first
the
Fathers
donation
of
that
which
is
here
promised
is
set
forth
,
and
in
the
second
the
Lord
Christs
possession
and
enjoyment
of
that
which
his
Father
had
assigned
to
him
.
Some
would
have
the
intention
of
the
words
to
be
the
same
,
as
if
it
had
been
expressed
thus
:
I
will
divide
him
great
ones
,
or
,
I
will
divide
great
ones
to
him
for
a
portion
;
and
he
shall
divide
him
a
spoil
amongst
the
strong
,
or
he
shall
divide
the
strong
for
a
spoil
.
And
accordingly
they
would
have
the
meaning
to
be
,
either
,
1.
That
Christ
should
vanquish
,
and
subdue
,
and
spoil
,
all
his
great
and
strong
Adversaries
,
Satan
and
the
World
;
as
the
Apostle
expresseth
his
triumphing
over
the
Powers
of
Darkness
,
at
his
Death
,
Col.
2.15
.
And
having
spoiled
Principalities
and
Powers
,
he
made
a
shew
of
them
openly
:
Or
,
2.
That
he
should
bring
the
Great
Princes
and
Potentates
of
the
World
,
and
the
famous
wise
and
learned
men
that
were
amongst
the
Nations
of
the
World
,
to
stoop
and
submit
to
his
Scepter
:
But
,
according
to
our
Translation
,
I
conceive
the
meaning
must
needs
be
,
That
after
Christs
vanquishing
his
Enemies
,
he
should
divide
the
spoil
,
as
other
great
and
mighty
Conquerours
are
wont
,
when
they
have
overcome
their
Enemies
in
Battel
,
to
divide
the
spoil
amongst
their
followers
.
And
if
we
so
understand
the
words
,
then
by
Christs
conquered
Enemies
must
be
meant
Satan
,
Sin
,
Death
,
and
Hell
,
together
with
the
wicked
of
the
World
,
who
were
all
overcome
and
vanquished
by
the
Death
of
Christ
;
and
by
the
portion
and
spoil
he
should
have
,
as
the
effect
and
reward
of
his
Conflict
,
and
Victory
,
may
be
meant
;
1.
And
principally
,
The
many
Souls
,
all
the
World
over
,
that
should
be
rescued
out
of
that
Spiritual
bondage
,
under
which
they
lay
,
and
brought
into
subjection
to
Christ
;
See
the
Notes
,
Psal.
2.8
.
and
68.19
.
2.
The
riches
of
the
Kings
and
great
ones
,
and
the
learning
and
wisdom
of
the
wise
men
of
the
World
,
who
being
Converted
,
should
dedicate
all
that
they
had
to
the
service
of
Christ
:
And
3.
That
transcendent
Honour
and
Glory
,
whereto
Christ
should
be
exalted
:
All
which
he
may
be
said
to
divide
,
in
regard
his
Church
and
People
are
made
sharers
with
him
in
them
all
.
And
indeed
there
are
some
Expositors
,
that
by
the
great
and
the
strong
,
with
whom
Christ
divided
the
spoil
,
do
understand
both
the
Apostles
,
and
others
that
should
preach
the
Gospel
,
and
likewise
those
violent
ones
,
of
whom
our
Saviour
spake
,
Matth.
11.12
.
that
took
the
Kingdom
of
Heaven
by
force
.
As
for
the
following
words
,
therein
the
reason
of
this
is
further
set
forth
;
because
he
hath
poured
out
his
Soul
unto
Death
;
that
is
,
he
willingly
,
with
all
his
Soul
,
gave
up
himself
to
suffer
Death
for
Mans
Redemption
,
and
he
was
numbred
with
the
Transgressors
,
to
wit
,
in
that
they
esteemed
him
such
an
one
,
and
Accused
him
,
Prosecuted
,
Arraigned
,
and
Condemned
him
as
such
an
one
;
yea
,
the
worst
of
such
,
in
that
they
chose
rather
to
have
Barabbas
,
a
Thief
and
a
Murderer
,
to
be
let
loose
than
him
;
and
so
likewise
,
in
that
he
was
put
to
the
same
Death
that
Malefactors
used
to
suffer
,
and
in
the
same
place
,
where
such
were
ordinarily
wont
to
be
Executed
,
and
at
the
same
time
together
with
others
;
yea
,
in
the
midst
betwixt
two
Thieves
,
as
the
chief
of
Transgressors
;
so
that
the
Evangelist
saith
expresly
,
that
therein
this
Prophecy
was
fulfilled
,
Mark
15.27
,
28.
and
he
bare
the
Sin
of
many
;
See
the
Notes
before
,
ver.
4.5
,
6.
and
made
intercession
for
the
Transgressors
,
to
wit
,
even
those
wicked
wretches
,
by
whom
he
suffered
,
in
that
Prayer
of
his
upon
the
Cross
;
Father
,
forgive
them
,
for
they
know
not
what
they
do
,
Luke
.
23.34
.
But
it
may
include
also
his
work
of
Mediation
,
as
our
Priest
,
and
his
Intercession
for
poor
Sinners
,
that
should
be
brought
to
believe
in
him
;
both
whilst
he
lived
upon
Earth
,
Joh.
17.20
.
Neither
pray
I
for
these
alone
,
but
for
them
also
,
which
shall
believe
on
me
through
their
word
;
and
now
that
he
sits
at
the
right
hand
of
his
Father
,
in
Heavenly
Glory
,
Heb.
7.25
.
CHAP.
LIV.
VERSE
1.
SIng
,
O
barren
,
&c.
]
Some
conceive
that
this
is
spoken
to
the
Church
of
the
Jews
in
Babylon
.
The
Prophet
,
say
they
,
foreseeing
that
the
People
of
the
Jews
,
that
seemed
for
the
present
to
be
in
the
Estate
of
a
married
Wife
,
prosperous
and
comfortable
,
injoying
Gods
presence
in
his
Temple-worship
,
and
bringing
forth
daily
a
new
Generation
,
whom
God
owned
for
his
Children
,
should
e're
long
,
when
they
were
carried
Captives
into
Babylon
,
be
in
the
condition
of
a
barren
Woman
,
cast
off
,
as
it
were
,
by
God
,
in
a
wasting
and
dying
Estate
,
and
not
likely
to
bring
forth
a
Posterity
,
whom
God
would
own
for
his
Children
;
he
doth
here
,
for
the
comfort
of
the
Faithful
,
give
them
a
promise
,
that
after
this
she
should
bring
forth
a
more
numerous
Issue
to
God
,
than
ever
she
had
done
:
Yet
though
this
,
they
say
,
began
to
be
fulfilled
at
the
return
of
the
Jews
out
of
Babylon
,
it
was
not
fully
accomplished
,
till
the
days
of
the
Gospel
.
But
because
the
Apostle
,
Gal.
4.26
,
27.
doth
plainly
cite
this
Prophecy
,
as
accomplished
in
the
days
of
the
Gospel
;
Jerusalem
,
which
is
above
,
is
free
,
which
is
the
Mother
of
us
all
;
for
it
is
written
,
(
and
we
must
know
,
that
the
place
is
rendered
,
as
it
is
in
the
Septuagint
)
Rejoyce
thou
barren
that
bearest
not
,
break
forth
and
cry
,
thou
that
travellest
not
,
for
the
desolate
hath
many
mo
Children
,
than
she
that
hath
a
Husband
;
therefore
I
think
that
others
do
better
hold
,
that
by
the
barren
here
is
meant
,
the
Church
of
the
New
Testament
,
consisting
both
of
Jews
and
Gentiles
;
but
primarily
with
respect
to
the
Jews
,
out
of
whom
the
first-Fruits
of
the
Church
of
the
New
Testament
were
gathered
,
and
into
whose
Body
the
Converted
Gentiles
were
ingrafted
,
and
so
became
one
Church
of
God
,
together
with
them
;
and
accordingly
,
that
in
the
following
words
,
(
wherein
the
reason
is
given
,
why
she
is
called
upon
to
break
forth
into
so
great
joy
)
for
more
are
the
Children
of
the
desolate
,
than
the
children
of
the
married
Wife
;
by
the
married
wife
,
mentioned
in
opposition
to
her
that
was
barren
,
and
desolate
,
is
meant
the
Church
of
the
Jews
under
the
Old
Testament
,
who
was
of
old
Gods
Covenant
People
.
Though
therefore
this
may
be
spoken
with
reference
to
the
Jews
returned
o●t
of
their
Captivity
in
Babylon
,
as
a
type
of
the
Church
of
the
New
Testament
,
set
at
liberty
by
Christ
from
their
spiritual
bondage
;
yet
questionless
it
is
the
Church
of
the
New
Testament
,
to
whom
the
Prophet
here
directs
his
Speech
.
Having
in
the
foregoing
Chapter
foretold
the
Sufferings
and
Death
of
Christ
,
and
the
numerous
seed
he
should
have
,
notwithstanding
he
should
be
so
cut
off
by
Death
,
meaning
thereby
the
generation
of
believing
Converts
,
that
should
joyn
themselves
to
him
,
and
become
his
Church
and
People
;
See
the
Note
,
Chap.
53.10
.
hereupon
,
as
in
a
triumphant
manner
,
he
breaks
forth
here
into
a
Congratulation
of
this
Church
for
her
great
enlargement
and
advancement
;
Sing
,
O
barren
,
thou
that
didst
not
bear
,
break
forth
into
singing
,
and
cry
aloud
thou
that
didst
not
travel
with
Child
;
wherein
,
as
she
is
compared
to
a
barren
woman
,
and
one
that
had
not
travelled
with
Child
,
that
is
,
a
woman
that
was
not
very
fruitful
in
bringing
forth
Children
;
either
with
respect
to
the
Gentiles
,
who
had
been
before
barren
,
and
brought
forth
no
Children
unto
God
,
having
been
hitherto
without
God
,
and
without
Christ
in
the
World
,
Eph.
2.12
.
or
with
respect
to
the
depraved
condition
of
the
Church
of
the
Jews
,
at
the
time
when
Christ
came
amongst
them
,
when
there
was
but
a
very
few
that
were
Israelites
indeed
,
and
such
as
God
owned
for
his
Children
,
or
else
rather
with
respect
to
the
small
number
of
those
that
did
at
first
embrace
the
Faith
of
Christ
,
upon
the
preaching
of
the
Gospel
to
them
,
it
being
expresly
noted
,
Act.
1.15
.
that
immediately
after
the
Ascension
of
Christ
,
there
were
but
a
hundred
and
twenty
of
the
primitive
Christian
Church
;
so
she
is
withall
called
upon
to
break
forth
into
singing
,
in
regard
of
her
future
fruitfulness
:
(
wherein
some
conceive
there
is
an
allusion
to
those
Songs
of
Praise
,
which
were
wont
to
be
made
by
barren
women
,
when
they
began
to
be
fruitful
;
such
as
was
that
of
Hannah
,
1
Sam.
2.1
.
)
And
this
is
set
forth
in
the
following
words
;
for
more
are
the
Children
of
the
desolate
,
than
of
the
married
Wife
,
that
is
,
the
Church
of
the
New
Testament
shall
be
abundantly
more
numerous
,
by
reason
of
the
access
of
the
Gentiles
,
than
ever
was
the
Church
of
the
Jews
under
the
Old
Testament
,
yea
,
even
whilst
she
continued
faithful
in
Covenant
with
God
.
Ver.
2.
Enlarge
the
place
of
thy
Tent
,
and
let
them
stretch
forth
the
Curtains
of
thine
Habitation
,
&c.
]
This
is
also
to
imply
the
mighty
encrease
of
the
Christian
Church
by
the
access
of
the
Gentiles
;
but
see
the
Notes
,
Chap.
49.19
,
20.
As
for
these
expressions
of
enlarging
their
Tent
,
&c.
that
is
spoken
in
allusion
to
the
ancient
manner
of
Gods
People
dwelling
in
Tents
;
and
the
rather
haply
to
imply
,
that
it
is
the
state
and
condition
of
the
Church
and
People
of
God
,
to
be
Strangers
and
Pilgrims
on
the
Earth
,
Heb.
11.13
.
and
to
have
here
no
continuing
City
,
Heb.
13.14
.
Spare
not
,
lengthen
thy
Cords
,
as
if
he
had
said
,
Spare
not
to
lengthen
thy
Cords
.
It
may
imply
,
either
that
they
should
not
stick
at
,
or
scruple
that
to
which
he
advised
them
,
as
questioning
whether
there
would
be
any
need
of
enlarging
their
Tents
,
but
do
as
he
enjoyned
them
to
do
;
or
else
,
that
they
should
spare
no
pains
nor
cost
in
the
doing
of
it
.
As
for
the
last
words
,
and
strengthen
thy
stakes
,
whereby
is
meant
,
that
they
should
get
such
strong
stakes
,
whereto
to
fasten
the
Cords
of
their
Tent
,
and
drive
them
so
fast
into
the
ground
,
that
they
might
be
able
to
bear
Curtains
of
such
length
and
breadth
and
weight
,
as
theirs
would
be
;
this
is
to
imply
the
stedfastness
and
invincible
stability
of
the
Christian
Church
,
for
which
see
the
Note
,
Chap.
33.20
.
Ver.
3.
For
thou
shalt
break
forth
on
the
right
hand
,
and
on
the
left
,
&c.
]
That
is
,
Thou
shalt
be
spread
abroad
amongst
all
the
Nations
about
thee
on
every
side
.
The
expression
here
used
of
their
breaking
forth
,
is
either
taken
from
the
breaking
forth
of
Children
from
the
Womb
,
according
to
what
was
said
of
Pharez
,
when
he
was
born
;
How
hast
thou
broken
forth
?
Gen.
28.29
.
or
else
from
the
over-crowding
of
a
Store-house
with
any
Commodity
;
so
that
it
breaks
forth
,
and
bears
down
the
Walls
before
it
;
with
respect
whereto
some
think
that
expression
is
used
,
Prov.
3.10
.
So
shall
thy
Barnes
be
filled
with
plenty
,
and
thy
Presses
shall
burst
out
with
new
Wine
.
And
to
the
same
purpose
is
that
which
follows
,
and
thy
Seed
shall
inherit
the
Gentiles
;
that
is
,
they
shall
,
by
the
Gospel
that
shall
go
forth
out
of
Zion
,
bring
the
Gentiles
in
to
be
ingrafted
into
them
,
and
to
be
made
one
Church
with
them
under
Christ
their
common
Head
,
to
whom
they
were
promised
for
an
inheritance
;
See
the
Note
,
Psal.
2.8
.
and
make
the
desolate
Cities
to
be
inhabited
;
that
is
,
they
shall
replenish
their
Cities
with
a
new
and
sanctified
people
,
whom
God
shall
own
as
his
Children
,
and
who
shall
continually
worship
and
serve
the
Lord
their
God
,
which
lay
as
desolate
before
as
a
barren
Wilderness
,
where
there
was
nothing
of
true
Religion
,
nor
of
the
knowledge
of
God
to
be
found
,
none
that
owned
God
as
their
Father
:
Yet
,
in
the
type
,
I
confess
,
this
may
be
meant
also
of
the
Jews
repossessing
those
Cities
after
they
returned
from
their
Captivity
,
which
the
Babylonians
had
ruined
and
left
waste
and
desolate
.
Ver.
4.
Fear
not
,
&c.
]
Though
in
the
beginning
of
this
Chapter
,
ver.
1
,
2
,
3.
God
by
the
Prophet
speaks
to
the
Jewish
Church
,
with
respect
to
what
she
should
be
under
the
New
Testament
,
when
she
should
be
(
in
those
first-Fruits
of
that
Church
that
should
believe
the
Gospel
)
married
unto
Christ
,
and
multiplied
exceedingly
by
the
access
of
the
Gentiles
;
yet
here
he
speaks
to
them
,
as
with
respect
to
their
present
condition
,
and
to
assure
them
of
the
undoubted
certainty
of
that
which
he
had
there
foretold
concerning
their
future
Estate
.
And
therefore
there
is
no
cause
why
some
Expositors
should
trouble
themselves
,
as
they
do
,
how
that
which
is
said
here
should
be
applyed
to
the
primitive
Church
,
especially
with
respect
to
the
Gentiles
.
For
certainly
this
is
spoken
to
those
,
to
whom
this
promise
was
at
present
made
,
concerning
their
future
happiness
,
in
the
primitive
days
of
the
Gospel
.
Fear
not
;
as
if
he
should
have
said
,
Doubt
not
the
accomplishment
of
what
I
have
promised
,
either
because
of
any
sad
and
miserable
condition
whereinto
your
sins
may
hereafter
bring
you
,
which
may
haply
incline
you
to
look
upon
your selves
as
utterly
cast
off
by
God
;
See
the
Notes
,
Chap.
41.10
,
14.
and
44.8
.
for
thou
shalt
not
be
ashamed
,
neither
be
thou
confounded
,
for
thou
shalt
not
be
put
to
shame
;
that
is
,
wait
for
this
which
is
promised
,
and
thou
shalt
never
be
ashamed
of
thy
hope
and
expectation
herein
,
God
will
in
time
deliver
,
and
restore
,
and
multiply
thee
exceedingly
;
or
thou
shalt
not
for
ever
continue
in
such
a
reproachful
condition
;
though
God
may
seem
to
cast
thee
off
for
a
time
,
yet
it
shall
not
be
such
a
reproachful
rejection
;
for
thou
shalt
forget
the
shame
of
thy
Youth
,
and
shalt
not
remember
the
reproach
of
thy
Widowhood
any
more
;
that
is
,
though
thou
mayest
be
for
a
time
in
a
sad
desolate
condition
,
like
a
young
Woman
,
or
a
Widow
without
a
Husband
,
and
without
Children
,
because
thy
God
shall
seem
to
have
forsaken
thee
,
and
cast
thee
off
for
thy
Sins
;
yet
the
Glory
and
Bliss
of
thy
future
estate
now
promised
thee
,
when
thou
shalt
rejoyce
in
Christ
thy
Husband
,
and
in
the
multitude
of
thy
Children
,
shall
make
thee
forget
all
the
shame
of
thy
former
miseries
.
This
,
I
say
,
is
the
whole
intent
of
that
which
is
here
said
:
Yet
many
Expositors
do
more
particularly
understand
,
by
the
shame
of
her
Youth
,
their
bondage
in
Egypt
,
and
by
the
reproach
of
her
Widowhood
,
her
long
Captivity
in
Babylon
,
when
God
seemed
to
have
divorced
her
,
and
quite
cast
her
off
;
See
the
Note
,
Chap.
50.1
.
And
indeed
the
Prophet
Jeremy
sets
forth
her
misery
then
under
the
same
expression
,
Lamentations
1.1
.
How
doth
the
City
sit
solitary
,
that
was
full
of
People
?
How
is
she
become
as
a
Widow
?
Ver.
5.
For
thy
Maker
is
thy
Husband
(
the
Lord
of
Hosts
is
his
name
)
and
thy
Redeemer
,
the
Holy
one
of
Israel
,
&c.
]
See
the
Notes
,
Chap.
1.4
.
And
so
likewise
for
those
words
,
thy
Maker
;
See
the
Notes
,
Chap.
43.1
,
21.
The
intent
of
that
which
is
said
here
,
is
to
assure
the
Church
of
the
Jews
,
that
God
was
their
Husband
,
and
would
again
own
her
,
and
live
with
her
,
as
her
Husband
,
that
she
might
be
fruitful
in
bringing
forth
Children
to
him
;
the
God
of
the
whole
Earth
shall
he
be
called
;
that
is
,
he
shall
be
,
and
shall
be
owned
to
be
the
God
,
not
of
the
Jews
only
,
but
of
the
Gentiles
also
,
as
the
Apostle
saith
expresly
,
Rom.
3.29
.
Ver.
6.
For
the
Lord
hath
called
thee
,
as
a
Woman
forsaken
and
grieved
in
Spirit
,
and
a
Wife
of
Youth
,
when
thou
wast
refused
&c.
]
That
is
,
As
a
man
that
hath
put
away
his
Wife
upon
some
displeasure
,
doth
in
pity
relent
towards
her
,
when
he
sees
how
she
is
grieved
,
and
in
what
a
sad
and
disconsolate
condition
she
lives
,
and
so
takes
her
home
to
him
again
:
So
will
the
Lord
in
tender
compassion
call
thee
back
to
him
,
when
for
a
time
he
had
cast
thee
off
;
as
for
those
words
,
as
a
Wife
of
Youth
;
some
think
they
are
added
to
imply
the
cause
,
why
she
was
so
sorely
afflicted
in
Spirit
;
namely
,
because
she
was
in
the
prime
of
her
Youth
,
when
her
Husband
had
put
her
away
.
But
I
rather
conceive
,
that
these
words
are
added
,
either
to
imply
some
ground
of
the
inclinableness
of
the
Husband
to
receive
his
forsaken
Wife
back
again
into
favour
;
namely
,
because
a
displeasure
taken
up
against
such
an
one
,
a
Wife
of
Youth
,
can
hardly
be
perpetual
and
irreconcileable
;
or
else
to
imply
the
entireness
and
fervency
of
the
Husbands
love
to
his
Wife
,
thus
received
again
into
favour
;
to
wit
,
that
she
should
be
most
dear
to
him
,
as
a
Wife
in
her
Youth
useth
to
be
;
or
that
she
should
be
as
dear
to
him
as
ever
she
had
been
formerly
in
the
flower
of
her
Youth
;
See
Prov.
5.18
.
Ver.
7.
For
a
small
moment
have
I
forsaken
thee
,
&c.
]
As
if
he
had
said
,
Should
it
be
granted
that
I
had
forsaken
thee
,
(
which
God
never
doth
to
his
Church
,
though
he
may
sometimes
hide
himself
from
them
)
yet
it
was
but
for
a
small
moment
.
And
indeed
,
though
their
seventy
years
Captivity
in
Babylon
was
a
long
time
of
misery
,
yet
it
was
but
a
little
while
,
both
in
Gods
account
,
See
the
Note
,
Psal.
90.4
.
and
likewise
in
regard
of
that
Eternal
happiness
which
God
hath
prepared
for
his
People
in
Heaven
.
And
indeed
,
observable
it
is
,
that
the
same
may
be
said
of
Mans
Life
,
should
it
be
wholly
spent
in
misery
;
the
same
period
being
set
to
the
usual
continuance
of
Mans
Life
,
which
was
set
to
the
Babylonian
Captivity
;
namely
,
threescore
and
ten
years
,
Psal.
9.10
.
but
with
great
mercies
will
I
gather
thee
;
that
is
,
with
marvellous
Mercies
,
and
withall
too
of
long
continuance
,
(
that
so
it
may
be
opposed
to
what
was
said
before
of
his
forsaking
them
for
a
small
moment
)
even
everlasting
mercies
,
as
it
is
more
fully
expressed
in
the
following
Verse
;
In
a
little
wrath
I
hid
my
Face
—
but
with
everlasting
kindness
will
I
have
mercy
on
thee
.
And
thus
also
God
gives
them
to
understand
,
that
it
should
not
be
with
him
,
as
it
is
often
with
men
,
that
after
reconciliation
made
,
are
colder
in
their
affections
than
formerly
,
in
that
his
mercies
should
be
greater
and
more
firm
and
lasting
,
than
ever
they
had
been
.
As
for
this
expression
,
with
great
mercies
will
I
gather
thee
,
as
it
seems
to
have
respect
to
the
dispersion
of
the
Jews
into
several
Countries
in
their
Captivity
,
from
whence
they
were
to
be
gathered
together
,
before
they
could
be
carried
home
into
their
own
Country
;
so
it
also
clearly
implies
Gods
free
Grace
in
their
reconciliation
;
namely
,
that
they
should
not
return
to
him
of
themselves
,
but
that
God
out
of
his
pity
to
them
should
fetch
them
home
.
Ver.
9.
For
this
is
as
the
Waters
of
Noah
unto
me
,
&c.
]
That
is
,
say
some
,
This
deluge
of
misery
,
wherewith
you
will
be
in
appearance
overwhelmed
and
utterly
ruined
in
Babylon
,
shall
be
as
Noahs
Flood
,
to
wit
,
such
as
I
will
never
more
bring
upon
you
:
But
I
rather
conceive
that
this
is
meant
of
the
Covenant
of
Grace
,
whereinto
God
had
promised
to
receive
his
People
,
whom
he
had
seemed
to
have
forsaken
;
namely
,
that
this
should
be
as
the
Waters
of
Noah
to
him
,
that
is
,
as
the
Covenant
which
God
made
with
Noah
concerning
that
deluge
;
and
that
,
not
only
in
regard
of
the
inviolable
stability
of
that
Covenant
,
that
the
Covenant
which
he
would
make
with
them
should
be
as
firmly
and
certainly
accomplished
in
all
succeeding
Generations
,
as
that
had
been
and
should
be
to
the
end
of
the
World
;
but
also
in
regard
of
the
substance
of
the
Covenant
;
because
as
I
then
engaged
my self
to
Noah
,
that
I
would
never
drown
the
whole
World
any
more
,
so
my
Covenant
now
is
,
that
I
will
never
bring
such
a
deluge
of
misery
and
desolation
upon
my
People
,
as
that
was
in
the
Babylonian
Captivity
;
which
is
set
forth
in
the
following
words
,
For
as
I
have
sworn
that
the
Waters
of
Noah
should
no
more
go
over
the
Earth
,
(
though
we
read
not
of
any
Oath
in
express
tearms
that
God
sware
to
Noah
concerning
this
;
yet
because
solemn
Covenants
used
to
be
confirmed
by
Oaths
,
and
Gods
Promises
are
as
firm
as
any
Oath
can
be
,
therefore
is
this
expression
here
used
)
so
have
I
sworn
that
I
would
not
be
wroth
with
thee
,
nor
rebuke
thee
,
to
wit
,
say
some
,
in
a
way
of
vengeance
,
to
cast
thee
off
,
and
utterly
to
destroy
thee
;
(
See
the
Note
,
Psal
▪
6.1
.
)
for
otherwise
God
is
angry
with
,
and
doth
very
sharply
rebuke
those
whom
he
loves
most
dearly
;
yea
,
and
thus
not
to
be
angry
,
and
not
to
chastise
men
,
is
the
greatest
wrath
;
See
Ezek.
16.42
.
Or
rather
,
that
I
would
not
be
wroth
with
thee
nor
rebuke
thee
again
,
so
as
it
was
in
the
Babylonian
Captivity
.
This
shall
be
to
me
as
the
Waters
of
Noah
;
I
will
never
bring
you
into
such
a
condition
any
more
.
And
indeed
considering
the
desolate
and
lost
condition
of
the
Church
of
the
Jews
in
Babylon
,
when
they
were
scattered
and
mingled
amongst
the
Nations
,
that
they
were
no
longer
a
People
by
themselves
,
nor
had
any
thing
of
the
form
or
appearance
of
a
Church
amongst
them
,
we
may
well
say
,
that
though
the
People
were
many
times
,
after
their
deliverance
out
of
Babylon
,
brought
into
a
very
low
and
miserable
condition
;
yet
it
was
never
so
with
them
,
as
it
was
in
Babylon
,
no
not
to
the
coming
of
Christ
;
and
what
they
have
since
endured
is
not
to
be
mentioned
;
because
since
that
the
Israel
of
God
hath
been
continued
in
the
Christian
Church
,
as
the
Jews
have
been
cast
off
.
And
indeed
some
understand
this
of
the
Covenant
which
God
made
with
the
Church
of
the
New
Testament
,
that
this
should
be
to
God
,
as
the
Waters
of
Noah
,
namely
,
that
he
would
never
cast
off
them
from
being
his
People
,
as
he
did
the
Nation
of
the
Jews
.
Ver.
10.
For
the
Mountains
shall
depart
,
and
the
Hills
be
removed
,
but
my
kindness
shall
not
depart
from
thee
,
&c.
]
That
is
,
The
Mountains
and
Hills
shall
be
overturned
and
lost
,
rather
than
my
kindness
towards
thee
shall
fail
;
See
the
Note
upon
a
like
expression
,
Chap.
51.6
.
Neither
shall
the
Covenant
of
my
Peace
be
removed
,
to
wit
,
whereby
I
will
engage
my self
to
be
at
peace
with
thee
,
and
to
bless
and
prosper
thee
;
which
seems
also
to
be
said
in
relation
to
what
had
been
before
spoken
of
Gods
Covenant
with
Noah
;
saith
the
Lord
,
that
hath
mercy
on
thee
,
and
therefore
of
his
free
mercy
will
do
what
he
hath
promised
.
Ver.
11.
Oh
thou
afflicted
,
tossed
with
tempest
,
&c.
]
To
wit
,
as
a
Ship
driven
up
and
down
with
tempestuous
Winds
:
(
for
it
may
well
be
that
in
these
words
there
is
respect
had
to
Noah's
Ark
,
of
whom
mention
was
made
before
,
ver.
9.
and
which
was
indeed
a
type
of
the
Church
,
1
Pet.
3.21
.
)
or
,
as
a
poor
Cottage
shaken
with
stormy
Winds
;
for
that
may
be
intended
,
as
in
opposition
to
that
which
is
here
promised
,
that
this
weather-beaten
Cottage
should
be
a
most
glorious
building
;
and
not
comforted
;
that
is
,
having
none
to
comfort
thee
.
And
this
may
be
meant
principally
of
their
Captivity
in
Babylon
,
whither
they
were
driven
as
with
a
tempest
of
Gods
Indignation
,
and
wherein
they
were
scattered
abroad
,
and
carried
from
one
place
to
another
;
but
withall
of
all
the
miseries
they
endured
afterward
,
unto
the
coming
of
Christ
.
As
for
the
following
words
,
behold
I
will
lay
thy
Stones
with
fair
colours
,
and
lay
thy
Foundations
with
Saphires
,
&c.
It
contains
a
promise
of
Gods
raising
his
Church
,
which
should
lye
for
a
time
in
such
a
poor
and
sad
condition
,
to
a
state
of
most
transcendent
,
and
almost
incredible
excellency
and
Glory
;
namely
,
That
God
would
build
her
up
like
some
stately
costly
Palace
,
or
City
,
made
up
wholly
in
a
manner
of
precious
stones
,
under
which
Figurative
description
is
doubtless
meant
the
spiritual
excellency
of
the
structure
of
the
Church
of
Christ
,
begun
here
on
Earth
,
but
perfected
in
Heaven
;
and
accordingly
by
the
Stones
of
this
building
must
needs
be
meant
the
faithful
,
who
as
living
Stones
,
1
Pet.
2.5
.
are
built
upon
Christ
,
the
only
foundation
of
the
Church
,
1
Cor.
3.11
.
Or
(
which
is
all
one
in
effect
)
upon
the
foundation
of
the
Doctrine
of
the
Apostles
and
Prophets
,
Eph.
2.20
.
(
whence
it
is
that
the
twelve
Apostles
are
tearmed
the
twelve
foundations
of
the
Church
,
Rev.
21.14
.
)
And
they
are
compared
to
several
precious
Stones
,
with
respect
to
the
manifold
Gifts
and
Graces
of
Gods
Spirit
,
and
the
several
degrees
thereof
,
wherewith
they
should
be
adorned
here
,
and
the
unconceiveable
Glory
wherewith
they
shall
be
cloathed
in
Gods
Heavenly
Kingdom
.
Ver.
12.
And
I
will
make
thy
Windows
of
Agates
,
&c.
]
Some
by
these
Windows
would
have
the
Preachers
of
the
Gospel
meant
,
by
whose
teaching
Gods
People
are
enlightned
;
and
so
likewise
in
the
following
words
,
and
thy
Gates
of
Carbuncles
,
and
all
thy
Borders
,
that
is
,
all
thy
Walls
,
wherewith
thou
art
bounded
and
shut
in
,
of
pleasant
Stones
,
by
her
Gates
and
Walls
they
understand
Divine
Protection
.
But
that
these
things
were
particularly
intended
,
it
is
hard
to
say
.
Ver.
13.
And
all
thy
Children
shall
be
taught
of
the
Lord
,
&c.
]
That
is
,
Not
only
by
the
Preaching
of
the
Gospel
outwardly
(
which
is
clearly
enough
hinted
,
in
that
they
are
called
the
Churches
Children
)
but
also
by
the
Spirit
of
the
Lord
inwardly
:
For
to
this
purpose
is
this
place
alledged
by
our
Saviour
,
Joh.
6.45
.
where
having
said
that
none
could
come
unto
him
,
except
they
were
drawn
unto
him
by
God
the
Father
,
he
adds
,
It
is
written
in
the
Prophets
,
And
they
shall
be
all
taught
of
God
.
So
that
this
is
clearly
a
promise
made
to
the
Church
only
concerning
the
Elect
of
God
,
whom
God
had
appointed
to
be
Israelites
indeed
;
and
that
too
with
respect
to
the
time
of
the
New
Testament
,
wherein
God
intended
to
bring
in
more
to
the
Church
,
and
to
give
them
Knowledge
and
Grace
more
abundantly
than
in
former
times
,
and
great
shall
be
the
peace
of
thy
Children
,
that
is
,
their
prosperity
and
happiness
in
every
regard
;
See
the
Note
,
Chap.
48.18
.
or
their
inward
Spiritual
Peace
,
yea
,
in
the
midst
of
afflictions
.
Ver.
14.
In
righteousness
shalt
thou
be
established
,
&c.
]
This
may
be
understood
,
1.
Of
Gods
Righteousness
,
or
Faithfulness
,
to
wit
,
that
he
as
a
just
and
righteous
God
,
would
perform
his
promises
to
them
,
and
so
settle
them
in
a
peaceable
and
happy
condition
;
See
the
Note
,
Chap.
51.5
.
2.
Of
the
stability
of
the
righteousness
of
Gods
Church
and
People
,
to
wit
,
that
it
should
be
permanent
and
stable
,
not
fluid
and
vanishing
;
which
may
be
meant
both
of
the
imputed
and
inherent
righteousness
of
Christians
.
Or
,
3.
Of
the
Justice
and
Righteousness
,
that
should
be
exercised
and
practised
amongst
them
,
(
righteousness
being
here
opposed
to
oppression
)
to
wit
,
that
they
should
have
just
and
righteous
Governours
to
rule
over
them
,
such
as
were
Zorababel
,
Joshua
,
Ezra
,
and
Nehemiah
,
and
that
the
People
should
likewise
be
just
and
righteous
in
their
dealings
,
and
that
hereby
they
should
be
established
,
as
upon
a
sure
foundation
,
in
a
good
and
happy
condition
:
thou
shalt
be
far
from
oppression
,
for
thou
shalt
not
fear
;
and
from
terrour
;
for
it
shall
not
come
near
thee
;
that
is
,
thou
shalt
be
so
far
from
being
oppressed
,
that
there
shall
be
no
cause
why
thou
shouldest
fear
it
,
to
wit
,
either
because
thy
Children
shall
do
all
things
righteously
and
shall
not
in
the
least
wrong
one
another
;
or
because
God
will
destroy
those
that
seek
to
oppress
thee
,
or
will
at
least
protect
you
from
their
rage
;
See
the
Note
,
Chap.
32.17
.
Ver.
15.
Behold
,
&c.
]
God
having
in
the
foregoing
Verse
promised
his
Church
a
peaceable
and
prosperous
condition
,
that
they
might
not
from
hence
fancy
,
that
they
should
meet
with
no
more
trouble
in
the
World
,
here
he
tells
them
,
that
they
should
have
many
Enemies
,
that
should
be
ever
and
anon
conspiring
and
bandying
against
them
,
only
God
would
protect
them
:
Behold
,
they
shall
surely
gather
together
,
to
wit
,
to
do
thee
all
the
mischief
they
are
able
,
but
not
by
me
;
that
is
,
I
shall
not
be
with
them
to
prosper
them
;
and
so
whatsoever
they
attempt
shall
be
in
vain
and
to
no
purpose
;
whosoever
shall
gather
together
against
thee
,
shall
fall
for
thy
sake
;
that
is
,
they
shall
be
destroyed
,
that
thou
mayest
be
preserved
.
Ver.
16.
Behold
,
I
have
created
the
Smith
that
bloweth
the
Coals
in
the
Fire
,
and
that
bringeth
forth
an
instrument
for
his
work
,
&c.
]
To
wit
,
His
several
Tools
wherewith
he
is
to
make
those
warlike
Weapons
,
in
the
forging
and
working
whereof
he
is
usually
imployed
;
and
I
have
created
the
Waster
to
destroy
,
to
wit
,
those
whom
I
intend
to
punish
for
their
Sins
.
The
drift
of
the
whole
Verse
is
to
shew
,
that
seeing
the
Smith
that
makes
the
Arms
and
Weapons
of
War
,
and
the
Souldier
,
here
called
the
Waster
,
that
useth
them
,
are
both
Gods
Creatures
,
they
must
needs
be
in
his
power
,
and
ordered
and
disposed
of
according
to
his
will
,
and
consequently
that
they
can
do
nothing
without
his
leave
,
or
otherwise
than
according
to
his
appointment
:
so
that
neither
can
a
Sword
,
or
any
other
Weapon
of
War
be
made
,
to
be
used
against
his
People
,
if
he
be
pleased
to
hinder
it
:
nor
can
any
body
make
use
of
any
Weapon
against
them
without
a
Commission
from
him
;
and
therefore
as
long
as
his
People
were
under
his
protection
,
they
need
not
fear
any
thing
.
Ver.
17.
No
Weapon
that
is
formed
against
thee
,
shall
prosper
,
&c.
]
To
wit
,
For
the
effecting
of
that
which
your
Enemies
intend
,
namely
,
the
utter
destruction
of
you
my
Church
and
People
;
and
every
Tongue
that
shall
rise
against
thee
in
judgment
;
that
is
,
every
Person
,
that
shall
appear
in
a
judicial
way
against
thee
fasly
to
accuse
thee
,
and
to
seek
thy
ruin
;
thou
shalt
condemn
,
that
is
,
thou
shalt
so
clear
thine
innocency
,
and
convince
him
of
his
wickedness
,
in
charging
thee
fasly
,
that
he
shall
be
ashamed
and
confounded
in
himself
,
and
withall
sentenced
and
condemned
in
Judgment
.
This
is
the
heritage
of
the
Servants
of
the
Lord
,
&c.
]
That
is
,
This
is
that
which
God
will
allot
to
be
the
certain
portion
and
reward
of
his
righteous
Servants
,
and
which
shall
as
an
heritage
be
assured
to
them
in
all
succeeding
Generations
.
And
this
may
be
meant
,
either
in
general
of
all
the
good
promised
to
Gods
Church
and
People
,
in
the
foregoing
part
of
this
Chapter
:
Or
else
more
particularly
that
which
was
mentioned
in
the
words
immediately
foregoing
,
namely
,
That
God
would
protect
them
against
all
the
open
violence
,
and
against
all
the
cunning
false
accusations
of
their
Enemies
;
and
their
righteousness
is
of
me
,
saith
the
Lord
,
where
by
righteousness
may
be
meant
,
either
,
1.
The
blessings
which
should
be
by
God
conferred
upon
his
People
,
which
may
be
called
their
righteousness
,
because
they
should
,
be
bestowed
as
the
reward
of
their
righteousness
:
Or
else
,
2.
(
as
with
respect
to
that
foregoing
promise
,
that
they
should
condemn
every
Tongue
that
should
rise
in
judgment
against
them
)
it
may
be
meant
of
both
the
righteousness
of
their
Persons
and
Lives
,
and
the
clearing
and
vindicating
of
their
righteousness
from
the
false
accusations
of
their
Enemies
,
to
wit
,
that
they
both
were
from
God
.
CHAP.
LV.
VERSE
1.
HO
every
one
that
thirsteth
,
come
ye
to
the
Waters
,
&c.
]
Having
in
the
foregoing
Chapter
foretold
the
exceeding
great
happiness
of
the
Church
of
Christ
;
here
God
,
the
Fountain
of
living
Waters
,
Jer.
2.13
.
calleth
and
inviteth
poor
Sinners
to
come
in
and
accept
of
those
precious
benefits
,
which
in
Christ
were
there
promised
to
his
Church
and
People
.
And
in
the
manner
of
speech
here
used
,
there
seems
to
be
an
allusion
to
the
custom
of
crying
in
the
Streets
of
a
City
,
the
several
provisions
that
are
to
be
sold
in
such
and
such
places
,
Ho
,
every
one
that
thirsteth
,
come
ye
to
the
Waters
,
and
he
that
hath
no
money
,
&c.
For
the
understanding
whereof
,
we
must
know
,
1.
That
by
every
one
that
thirsteth
(
under
which
hunger
also
is
comprehended
,
as
appears
by
the
following
words
,
come
ye
,
buy
and
eat
,
though
thirst
be
only
mentioned
as
the
most
vehement
and
insufferable
desire
of
the
twain
)
is
meant
every
one
that
thirsteth
after
true
happiness
;
or
more
expresly
,
all
those
that
being
convinced
of
their
sinful
and
miserable
condition
by
Nature
,
are
extreamly
afflicted
therewith
,
and
do
thereupon
vehemently
desire
reconciliation
with
God
,
comfort
and
Life
Eternal
,
and
whatever
may
tend
to
the
satisfying
of
these
wants
and
desires
of
their
Souls
.
So
that
it
is
clear
,
that
those
that
are
full
,
fully
satisfied
with
their
own
righteousness
,
and
desiring
no
other
,
or
fully
glutted
with
earthly
things
,
so
as
never
to
mind
any
thing
better
,
cannot
be
the
Persons
that
are
here
invited
;
because
such
will
never
mind
that
Spiritual
refreshing
that
is
here
tendered
,
being
like
those
that
are
so
puffed
up
with
Wind
,
that
though
they
want
nourishment
,
yet
they
have
no
Stomach
to
eat
any
thing
:
2.
That
by
the
Waters
,
to
which
they
are
here
invited
,
(
and
so
likewise
the
Wine
and
Milk
and
Bread
afterward
mentioned
)
is
meant
,
that
superabundant
Grace
which
is
tendered
to
the
Church
,
in
the
days
of
the
New
Testament
,
above
what
they
enjoyed
formerly
;
namely
,
Christ
held
forth
to
Men
in
the
Ministry
of
the
Gospel
,
as
having
accomplished
the
work
of
Mans
Redemption
,
together
with
all
the
gifts
and
precious
benefits
,
which
he
hath
purchased
for
poor
Sinners
,
his
merits
and
righteousness
,
the
sanctifying
Graces
of
his
Spirit
,
and
in
a
word
,
all
things
tending
to
the
Spiritual
Life
,
the
comfort
and
satisfying
of
the
desires
of
Mens
Souls
here
,
and
to
their
Eternal
Life
and
Salvation
hereafter
.
But
see
the
Notes
,
Chap.
12.3
.
and
41.17
,
18.
See
also
Matth.
5.6
.
and
Joh.
7.37
.
3.
That
by
coming
to
these
Waters
is
meant
,
the
poor
Sinners
accepting
and
imbracing
of
Christ
by
a
true
and
a
lively
Faith
,
together
with
all
the
precious
benefits
,
that
are
tendered
in
Christ
:
For
so
is
this
explained
by
Christ
,
Joh.
6.35
.
He
that
cometh
to
me
shall
never
hunger
,
and
he
that
believeth
on
me
shall
never
thirst
.
4.
That
by
these
words
,
And
he
that
hath
no
Money
;
come
ye
,
buy
and
eat
,
yea
,
come
,
buy
Wine
and
Milk
without
Money
and
without
price
,
to
wit
,
any
thing
given
in
exchange
for
them
,
instead
of
Money
;
I
say
,
hereby
is
not
so
much
meant
,
as
I
conceive
,
that
the
Poor
are
invited
to
come
as
well
as
the
Rich
;
as
that
all
are
invited
to
come
freely
,
and
to
accept
of
that
Mercy
and
Life
that
is
tendered
in
Christ
,
though
they
are
nothing
,
though
they
have
nothing
,
and
can
do
nothing
towards
the
obtaining
of
this
bliss
and
happiness
,
even
those
that
are
most
sensible
of
their
Spiritual
Poverty
and
Indigency
in
this
regard
.
The
same
that
was
before
meant
by
coming
to
the
Waters
,
is
here
again
meant
by
buying
Wine
and
Milk
,
only
it
is
expressed
by
these
other
kinds
of
Food
,
to
imply
the
sweet
and
comfortable
refreshing
that
Men
shall
find
in
this
Spiritual
Food
;
and
that
all
good
that
Sinners
can
want
or
desire
,
is
to
be
had
in
Christ
,
and
that
there
is
provision
for
all
sorts
of
People
;
Milk
for
Children
,
and
Wine
for
those
that
are
of
grown
years
;
yea
,
and
that
they
shall
have
as
sure
an
interest
in
what
is
tendered
without
Money
and
without
Price
,
as
if
they
had
bought
it
.
And
,
5.
That
by
the
frequent
repeating
and
urging
of
this
Invitation
is
implyed
,
both
Mens
backwardness
in
accepting
the
Grace
here
tendered
them
,
and
Gods
earnestness
that
they
should
be
perswaded
and
won
to
accept
it
.
Ver.
2.
Wherefore
do
ye
spend
Money
for
that
which
is
not
Bread
,
&c.
]
That
is
,
That
which
is
not
true
Food
;
See
the
Note
,
Chap.
3.1
.
and
your
labour
,
that
is
,
the
Money
you
have
gotten
by
your
labour
,
for
that
which
satisfieth
not
,
that
is
,
that
which
will
neither
asswage
your
hunger
,
nor
nourish
you
,
and
cause
you
to
live
.
It
is
,
as
if
he
had
said
,
Why
do
you
so
eagerly
pursue
,
sparing
neither
cost
nor
labour
,
that
which
will
no
way
profit
you
?
that
is
,
that
which
will
afford
no
furtherance
for
the
obtaining
of
that
Soul-satisfying
bliss
and
happiness
,
which
in
Christ
is
tendered
to
you
:
And
hereby
is
meant
,
1.
The
greedy
pursuit
of
the
things
of
the
World
,
which
a
Man
is
not
sure
to
obtain
,
and
cannot
long
hope
to
enjoy
,
and
which
whilst
he
doth
enjoy
them
,
cannot
satisfie
the
thirst
and
desires
of
his
Soul
,
nor
make
him
happy
.
2.
All
strictness
and
diligence
in
false
superstitious
Will-worships
,
which
would
provoke
God
to
displeasure
instead
of
pleasing
him
,
and
were
never
like
to
bring
them
to
Life
Eternal
,
Matth.
15.9
.
And
,
3.
All
false
Doctrines
,
concerning
the
way
of
attaining
Gods
favour
here
,
and
Eternal
Life
and
Happiness
;
such
as
that
of
the
Scribes
and
Pharisees
,
of
Mens
being
saved
by
their
own
works
and
righteousness
;
See
Tit.
3.5
.
Hearken
diligently
unto
me
,
as
if
he
should
have
said
,
And
by
a
constant
observing
the
direction
of
my
word
,
you
shall
be
sure
to
prevent
all
such
mistakes
,
and
eat
you
that
which
is
good
,
that
is
,
that
which
is
really
good
,
that
which
is
Bread
indeed
,
that
which
will
indeed
procure
Gods
Love
and
Favour
,
comfort
you
here
and
preserve
you
unto
Life
Eternal
,
and
let
your
Soul
delight
it self
in
fatness
;
that
is
,
you
shall
have
abundance
of
the
choicest
and
chiefest
good
,
even
that
which
will
fully
delight
and
satisfie
your
So●ls
;
See
the
Note
,
Psal.
36.8
.
Ver.
3.
Incline
your
Ear
,
and
come
unto
me
,
&c.
]
See
the
Note
above
,
ver.
1.
and
Psal.
45.10
.
hear
,
and
your
Souls
shall
live
,
See
the
Note
,
Psal.
22.26
.
and
I
will
make
an
everlasting
Covenant
with
you
,
wherein
is
implyed
.
1.
A
renewing
and
confirming
of
that
Covenant
of
Grace
,
which
God
had
made
with
their
Fathers
,
in
and
through
the
Lord
Christ
;
which
was
,
for
the
substance
of
it
,
an
everlasting
Covenant
;
as
if
he
should
have
said
,
Though
you
have
on
your
part
broken
Covenant
with
me
,
and
though
in
the
Babylonian
Captivity
I
may
seem
to
have
cast
you
off
,
and
the
Kingdom
setled
upon
Davids
Posterity
,
may
seem
to
be
utterly
ruined
,
yet
fear
not
,
I
will
renew
and
confirm
that
my
Covenant
with
you
.
And
,
2.
The
making
of
a
new
Covenant
with
them
,
to
wit
,
the
Covenant
of
the
New
Testament
,
confirmed
with
the
blood
of
Christ
,
which
though
it
were
the
same
in
substance
,
with
that
which
God
made
with
his
People
under
the
Old
Testament
,
yet
it
was
a
new
Covenant
,
in
regard
of
the
new
manner
of
the
dispensation
of
it
many
ways
,
and
may
be
here
called
an
everlasting
Covenant
,
in
opposition
to
that
which
was
before
,
because
it
was
to
continue
for
ever
,
and
not
to
be
abrogated
,
as
that
which
God
made
with
the
Jews
was
.
As
for
the
following
words
,
even
the
sure
Mercies
of
David
;
some
,
by
David
,
here
understand
Christ
;
as
he
is
elsewhere
called
,
Ezek.
34.25
.
and
Hos.
3.5
.
because
he
was
that
Messiah
,
whom
God
had
promised
of
the
seed
of
David
;
and
accordingly
,
by
the
sure
Mercies
of
David
,
they
understand
those
stable
Mercies
which
God
had
promised
and
covenanted
,
in
and
through
the
Lord
Christ
,
the
Mediator
of
the
Covenant
(
See
the
Note
,
Chap.
49.18
.
)
to
confer
upon
his
People
.
But
again
,
others
understand
it
of
King
David
;
and
so
by
the
sure
Mercies
of
David
they
understand
,
either
Mercies
that
should
as
surely
be
performed
to
his
People
,
as
those
were
for
which
he
had
engaged
himself
by
Covenant
to
David
,
or
else
,
rather
the
very
Mercies
which
he
had
promised
to
David
,
and
in
and
through
him
,
as
the
Father
and
Type
of
Christ
,
unto
his
Church
and
People
;
2
Sam.
7.
&c.
and
Psal.
89.4
,
35
,
&c.
namely
,
that
God
would
give
unto
David
a
Son
that
should
save
his
People
,
and
that
should
reign
over
them
for
ever
.
And
hence
it
was
that
the
Apostle
Paul
alledged
this
place
to
prove
the
Resurrection
of
Christ
,
Act.
13.34
.
And
as
concerning
that
he
raised
him
up
from
the
Dead
,
now
no
more
to
return
to
Corruption
,
he
said
on
this
wise
,
I
will
give
you
the
sure
Mercies
of
David
.
For
the
Promise
made
to
Christ
,
or
to
David
concerning
Christ
,
the
Eternity
of
his
Kingdom
,
and
the
Mercies
he
should
procure
for
his
People
,
could
not
have
taken
effect
,
if
after
he
was
Crucified
he
had
not
been
raised
again
from
the
dead
.
Ver.
4.
Behold
,
I
have
given
him
,
&c.
]
To
wit
,
Christ
(
See
the
Note
,
Chap.
9.6
.
]
who
in
the
foregoing
Verse
was
called
David
,
or
at
least
intended
as
the
Son
and
Successour
of
David
,
the
Mediator
of
the
Covenant
,
the
Mercies
whereof
are
there
called
the
sure
Mercies
of
David
:
I
,
saith
God
the
Father
,
have
ordained
him
for
a
witness
to
the
People
;
that
is
,
to
make
known
,
and
testifie
to
the
Gentiles
the
Counsel
of
God
,
concerning
Mans
Salvation
,
and
by
accomplishing
what
God
had
foretold
should
be
,
to
testifie
and
make
good
the
Faithfulness
of
God
:
Whence
was
that
of
our
Saviour
to
Pilate
?
To
this
end
was
I
born
,
and
for
this
cause
came
I
into
the
World
,
that
I
should
bear
Witness
unto
the
Truth
,
Joh.
18.37
.
A
leader
and
commander
to
the
People
;
that
is
,
one
that
is
to
lead
them
in
the
way
of
Life
,
both
by
his
Doctrine
and
Example
,
and
whose
commands
,
upon
pain
of
Eternal
Damnation
,
all
men
are
bound
to
obey
,
Matth.
28.20
.
Ver.
5.
Behold
,
thou
shalt
call
a
Nation
that
thou
knowest
not
,
&c.
]
That
is
,
Thou
,
O
Christ
,
(
for
he
it
is
that
was
spoken
of
in
the
foregoing
Verse
)
shalt
effectually
call
in
those
Nations
to
believe
in
thee
,
whom
formerly
thou
didst
not
own
for
thy
People
,
nor
didst
regard
,
or
take
any
notice
of
,
to
wit
,
the
Gentiles
.
And
indeed
this
is
that
which
David
did
long
before
say
of
himself
,
as
he
was
a
type
of
Christ
,
a
People
whom
I
have
not
known
shall
serve
me
,
Psal.
18.43
.
and
Nations
that
knew
not
thee
,
that
is
,
that
had
never
heard
of
thee
,
and
so
had
no
knowledge
of
thee
,
but
lived
without
God
and
without
Christ
in
the
world
,
Eph.
2.12
.
shall
run
unto
thee
;
See
the
Note
,
Chap.
2.2
.
because
of
the
Lord
thy
God
,
and
for
the
holy
one
of
Israel
;
that
is
,
because
the
Lord
thy
God
(
which
is
spoken
of
Christ
,
with
respect
to
his
humane
Nature
)
shall
clearly
manifest
himself
to
be
thy
God
,
and
thy
Father
,
and
shall
make
thy
Ministry
effectual
,
by
convincing
the
Nations
,
that
thou
art
true
and
very
God
,
the
Son
of
God
sent
to
save
Sinners
;
for
he
hath
glorified
thee
,
to
wit
,
by
the
miraculous
passages
at
his
Birth
and
Baptism
,
by
his
transcendent
holiness
,
and
the
Miracles
that
were
wrought
by
him
and
his
,
and
especially
after
his
Passion
by
his
Resurrection
and
Ascension
,
whereby
the
Nations
were
brought
in
to
own
Christ
to
be
the
only
begotten
Son
of
God
,
and
Saviour
of
the
World
.
Ver.
6.
Seek
ye
the
Lord
,
&c.
]
The
exhortation
in
the
beginning
of
this
Chapter
is
here
further
pressed
by
the
Prophet
,
namely
,
that
Men
should
diligently
seek
after
that
Grace
and
Reconciliation
with
God
,
which
was
tendered
to
them
in
Jesus
Christ
:
(
Some
would
have
it
understood
as
spoken
to
the
Gentiles
only
,
of
whom
the
Prophet
had
spoken
in
the
foregoing
Verse
;
others
as
spoken
to
the
Jews
,
by
way
of
pressing
them
to
come
in
by
the
example
of
the
forwardness
of
the
Gentiles
before
mentioned
.
But
it
is
rather
generally
spoken
to
all
lost
and
miserable
Sinners
)
Seek
ye
the
Lord
while
he
may
be
found
,
that
is
,
immediately
and
without
delay
,
whilst
yet
Mercy
and
Pardon
is
tendered
to
you
in
the
means
of
Grace
,
and
God
doth
yet
by
his
Spirit
move
you
to
accept
of
it
.
And
to
the
same
purpose
is
that
which
follows
,
call
ye
upon
him
while
he
is
near
;
that
is
,
whilst
he
is
near
in
the
means
and
offers
of
Grace
.
But
See
the
Notes
also
,
Psal.
32.6
.
and
Prov.
1.28
.
Ver.
7.
Let
the
wicked
forsake
his
way
,
&c.
]
This
is
added
to
shew
,
that
though
Reconciliation
be
freely
tendered
in
Christ
to
the
worst
of
Sinners
;
yet
it
is
tendered
upon
condition
of
unfeigned
Repentance
,
and
that
without
that
no
favour
can
be
expected
from
God
.
Ver.
8.
For
my
thoughts
are
not
your
thoughts
,
&c.
]
God
having
promised
in
the
close
of
the
foregoing
Verse
,
that
he
would
have
Mercy
on
true
Penitents
,
that
would
forsake
their
Sins
and
return
to
him
,
and
that
he
would
abundantly
pardon
them
;
lest
poor
dejected
Sinners
should
scruple
this
,
as
judging
of
God
according
to
what
is
usual
amongst
men
,
here
he
puts
them
in
mind
of
the
infinite
disproportion
that
is
betwixt
God
and
Man
,
for
my
thoughts
are
not
your
thoughts
,
neither
are
your
ways
my
ways
,
saith
the
Lord
;
that
is
my
thoughts
and
ways
of
pardoning
and
shewing
mercy
to
Sinners
,
must
not
be
measured
by
the
thoughts
and
ways
of
mercy
that
are
in
men
,
towards
those
that
have
offended
them
.
1.
Men
are
many
times
inexorable
:
And
,
2.
Especially
in
injuries
of
a
higher
Nature
;
And
,
3.
At
least
they
are
hardly
won
to
be
reconciled
,
and
will
often
have
some
considerable
compensation
for
the
wrongs
done
them
.
And
,
4.
Their
Reconciliations
are
seldom
sincere
and
perfect
.
And
,
5.
Though
they
be
,
yet
through
sickleness
they
are
in
danger
to
repent
of
their
Reconciliations
,
and
to
revive
their
old
Quarrels
.
But
now
in
all
these
it
is
quite
contrary
with
God
;
See
Exod.
34.6
,
7.
Matth.
12.21
.
I
know
some
do
otherwise
understand
these
words
:
For
they
conceive
that
therein
there
is
a
reason
given
,
why
Sinners
must
abandon
their
former
thoughts
and
ways
,
if
they
desired
that
God
should
be
at
peace
with
them
;
namely
,
because
their
thoughts
and
ways
were
not
Gods
thoughts
and
ways
;
that
is
,
such
as
God
had
appointed
their
ways
and
thoughts
should
be
;
or
,
because
there
was
such
a
contrariety
betwixt
Gods
thoughts
and
ways
,
which
were
all
infinitely
holy
and
just
,
and
theirs
that
were
so
exceedingly
sinful
and
wicked
.
But
this
Exposition
cannot
consist
with
the
following
Verse
,
whereby
it
is
clear
,
that
the
transcendency
of
Gods
Mercy
above
Mans
is
here
intended
.
Ver.
9.
For
as
the
Heavens
are
higher
than
the
Earth
,
so
are
my
ways
higher
,
&c.
]
That
is
,
Incomprehensibly
higher
;
See
the
Notes
,
Psal.
103.11
.
The
distance
betwixt
Heaven
and
Earth
doth
not
fully
parallel
the
distance
that
is
betwixt
the
Mercies
of
God
and
Man
,
because
Gods
Mercies
are
infinite
;
but
this
expression
serves
to
set
forth
,
that
Gods
Mercies
are
wonderful
,
far
above
Mans.
One
Man
may
exceed
others
in
pity
and
tender
compassion
and
readiness
to
pardon
Injuries
,
as
far
as
the
Mountains
are
above
the
Dales
;
but
the
highest
Heavens
are
not
so
far
above
the
Center
of
the
Earth
,
as
Gods
Mercies
are
above
all
the
Bowels
of
Mercy
,
that
can
be
imaginably
in
the
most
merciful
Men.
Ver.
10.
For
as
the
Rain
,
&c.
]
Here
the
Lord
makes
good
what
he
had
said
before
concerning
the
greatness
of
his
Mercy
,
by
assuring
them
of
the
certainty
of
what
he
had
promised
them
:
For
as
the
Rain
cometh
down
,
and
the
Snown
from
Heaven
,
and
returneth
not
thither
;
to
wit
,
without
effecting
that
for
which
they
were
sent
by
the
God
of
Heaven
;
but
watereth
the
Earth
,
and
maketh
it
bring
forth
and
bud
,
that
it
may
give
Seed
to
the
Sower
and
Bread
to
the
Eater
;
that
is
,
that
it
may
yield
Men
,
not
only
plenty
of
Bread
for
food
,
but
also
sufficient
Seed
for
the
following
year
.
It
is
true
that
the
Rain
and
Snow
may
in
some
Sense
be
said
to
return
again
to
the
Heavens
,
in
the
Vapours
which
from
them
are
exhaled
by
the
Sun
,
or
blown
up
by
the
Winds
,
and
so
carried
up
into
the
Clouds
.
But
this
expression
here
,
of
the
Rain
and
the
Snows
,
not
returning
again
,
intends
no
more
,
but
that
they
never
fail
of
effecting
that
for
which
pleas'd
to
showr
them
down
upon
the
Earth
.
Ver.
11.
So
shall
my
word
be
that
goeth
forth
out
of
my
Mouth
,
&c.
]
That
is
,
Every
word
which
my
Prophets
shall
deliver
truly
from
me
.
Yet
I
conceive
this
is
spoken
here
with
particular
respect
to
that
promise
which
God
had
made
them
concerning
their
deliverance
out
of
Babylon
,
and
their
Redemption
by
Christ
signified
thereby
,
and
more
especially
,
that
above
,
Ver.
7.
concerning
his
pardoning
penitent
Sinners
;
it
shall
not
return
unto
me
void
,
&c.
that
is
,
without
effecting
what
I
have
said
shall
be
.
Ver.
12.
For
ye
shall
go
out
with
joy
,
&c.
]
This
is
mentioned
as
the
word
of
promise
,
of
which
he
had
said
in
the
foregoing
Verse
,
that
it
should
not
return
void
,
but
should
surely
be
accomplished
;
for
which
see
the
Notes
,
Chap.
52.11
.
and
ye
shall
be
led
forth
with
peace
,
that
is
,
ye
shall
be
led
along
from
Babylon
to
Judea
peaceably
and
quietly
;
See
the
Notes
,
Chap.
52.11
.
under
which
also
may
be
intended
mystically
,
that
inward
Peace
which
Christians
should
enjoy
in
their
passage
to
Heaven
.
And
there
seems
also
to
be
an
allusion
in
the
words
,
to
the
leading
of
the
Israelites
by
a
Pillar
of
Cloud
,
as
they
went
through
the
Wilderness
to
Canaan
:
The
Mountains
and
the
Hills
shall
break
forth
before
you
into
singing
,
and
all
the
Trees
of
the
Fields
shall
clap
their
Hands
;
that
is
,
they
shall
rejoyce
at
your
joy
and
welfare
;
See
the
Notes
,
Chap.
35.1
.
and
44.23
.
and
49.
Yet
there
may
be
an
Allusion
also
in
the
words
to
the
Mountains
ringing
with
,
and
ecchoing
back
the
joyful
shouting
and
singing
of
Gods
People
;
and
to
the
pleasant
noise
made
in
the
Arms
,
the
Branches
and
Twigs
of
the
Trees
,
by
the
sweet
gales
of
Wind
,
which
God
should
send
for
the
refreshing
of
his
People
as
they
went
along
.
Ver.
13.
Instead
of
the
Thorn
shall
come
up
the
Firr-Tree
,
and
instead
of
the
Briar
shall
come
up
the
Myrtle-Tree
,
&c.
]
Some
understand
this
of
Gods
making
the
way
of
the
Jews
in
their
return
homeward
from
Babylon
convenient
and
comfortable
,
and
that
they
should
meet
with
nothing
that
should
be
any
an
annoyance
or
hindrance
to
them
,
even
as
they
should
go
through
those
vast
barren
Desarts
that
lay
in
their
way
.
And
so
they
make
this
parallel
with
that
Chap.
41.19
.
for
which
see
the
Note
there
.
But
then
others
again
understand
it
,
and
I
think
better
,
of
the
mighty
change
that
should
be
in
the
Land
of
Judea
,
at
their
return
thither
.
Having
,
say
they
,
assured
the
Jews
,
that
their
return
should
be
safe
and
peaceable
and
comfortable
;
here
the
Prophet
adds
,
That
though
their
Land
had
so
many
years
in
their
absence
lain
desolate
,
over-grown
with
Briars
and
Thorns
for
want
of
People
to
till
the
Ground
;
yet
at
their
return
home
it
should
be
exceeding
fruitful
,
abounding
with
all
useful
and
pleasant
Trees
and
Plants
;
and
that
the
Face
of
their
Country
and
State
should
be
every
way
changed
for
the
better
.
But
for
this
,
and
how
it
may
be
also
understood
spiritually
of
the
great
change
that
should
be
wrought
amongst
Christs
redeemed
ones
,
in
the
days
of
the
Gospel
,
whereof
their
return
out
of
Babylon
was
a
type
;
See
the
Notes
,
Chap.
4.2
.
and
35.1
,
2.
and
49.11
.
and
it
shall
be
to
the
Lord
for
a
name
;
that
is
,
this
deliverance
and
restitution
of
his
Church
and
People
,
and
this
glorious
change
,
that
shall
be
wrought
amongst
them
,
shall
bring
much
Glory
to
God
,
for
an
everlasting
Sign
,
that
shall
not
be
cut
off
;
that
is
,
it
shall
be
an
Everlasting
monument
of
his
glorious
Power
and
Goodness
to
his
People
,
by
means
whereof
the
Lord
shall
be
for
ever
praised
,
and
his
People
shall
be
confirmed
in
their
confidence
that
God
will
never
forsake
them
.
CHAP.
LVI
.
VERSE
1.
THVS
saith
the
Lord
,
keep
ye
Judgment
and
do
Justice
,
&c.
]
That
is
,
Do
you
all
,
Judges
and
others
,
that
which
is
exactly
just
and
right
.
The
exhortation
to
repentance
,
begun
in
the
former
Chapter
,
Ver.
6
,
7.
is
farther
here
pressed
:
For
my
Salvation
is
near
to
come
,
and
my
righteousness
to
be
revealed
;
See
the
Notes
,
Chap.
46.13
.
and
51.51
.
It
is
the
same
in
effect
with
that
which
the
Baptist
Preached
,
Math.
3.2
.
and
Christ
also
,
Mark
1.15
.
The
Kingdom
of
God
is
at
Hand
;
repent
ye
and
believe
the
Gospel
.
Ver.
2.
Blessed
is
the
Man
that
doth
this
,
&c.
]
That
is
,
That
keepeth
Judgment
and
doth
Justice
,
as
was
said
in
the
foregoing
Verse
;
See
the
Note
,
Psal.
106.3
.
and
the
Son
of
Man
that
layeth
hold
on
it
;
that
is
,
that
doth
zealously
and
constantly
keep
close
to
the
doing
of
this
;
that
keepeth
the
Sabbath
from
polluting
it
;
that
is
,
that
is
careful
to
worship
God
,
as
he
hath
appointed
them
:
for
the
sanctifying
of
the
Sabbath
,
is
here
put
for
the
exercising
of
all
the
Duties
of
Religion
and
Piety
;
and
that
haply
the
rather
,
because
this
they
might
observe
in
their
Captivity
in
Babylon
,
whereas
many
other
parts
of
Gods
Worship
were
only
to
be
performed
in
the
Temple
at
Jerusalem
;
and
keepeth
his
hand
from
doing
any
evil
;
to
wit
,
to
his
Neighbour
.
Ver.
3.
Neither
let
the
Son
of
the
Stranger
,
that
hath
joined
himself
to
the
Lord
,
&c.
]
That
is
,
Let
not
any
Gentile
,
that
by
Faith
in
Christ
hath
joyned
himself
to
my
Church
and
People
;
Speak
,
saying
,
The
Lord
hath
utterly
separated
me
from
his
People
;
to
wit
,
because
I
am
as
an
Alien
and
a
Stranger
,
and
not
of
the
Stock
of
the
Jews
;
neither
let
the
Eunuch
say
,
Behold
I
am
a
dry
Tree
;
that
is
,
like
a
dry
Tree
,
barren
and
without
possibility
of
Issue
.
Because
by
that
Law
,
Deut.
23.1
.
&c.
(
for
which
see
the
Notes
there
)
an
Eunuch
,
and
Proselytes
that
came
in
from
other
Nations
,
and
joyned
themselves
to
the
Church
of
the
Jews
,
were
debarred
from
being
admitted
into
full
communion
with
the
Common-wealth
and
Church
of
Israel
,
left
therefore
the
Eunuchs
,
or
Heathens
should
think
,
that
surely
they
should
not
have
any
share
in
the
Priviledges
here
promised
,
but
only
those
that
were
born
of
Israel
,
and
had
not
any
such
Note
of
Infamy
upon
them
;
(
and
indeed
we
see
how
exceedingly
even
the
believing
Jews
stumbled
at
the
taking
in
of
the
Gentiles
into
the
Church
of
Christ
,
Act.
10.45
.
and
11.2
,
3.
)
therefore
the
Lord
doth
here
assure
them
,
that
in
the
days
of
the
Gospel
,
of
which
he
had
spoken
,
there
should
be
no
such
distinction
betwixt
Jew
and
Gentile
,
betwixt
Person
and
Person
,
but
that
those
that
seemed
most
vile
and
contemptible
if
they
came
into
Christ
,
should
be
admitted
to
the
same
Priviledges
with
the
rest
of
his
People
.
Ver.
4.
For
thus
saith
the
Lord
unto
the
Eunuchs
that
keep
my
Sabbaths
,
&c.
]
See
the
Note
above
,
ver
2.
and
chuse
the
things
that
please
me
;
that
is
,
that
upon
Judgment
rightly
informed
do
sincerely
set
themselves
to
do
those
things
that
I
have
commanded
them
,
(
for
both
Will-worships
,
and
Hypocrisie
are
hereby
excluded
)
and
take
hold
of
my
Covenant
;
that
is
,
that
do
imbrace
the
mercy
tendered
to
them
in
my
Covenant
of
Grace
,
and
carefully
observe
to
do
those
things
that
by
their
Covenant
with
me
they
are
bound
to
do
,
and
so
adorn
their
profession
of
Christianity
with
a
holy
Conversation
.
Ver.
5.
Even
unto
them
will
I
give
in
my
House
,
and
within
my
Walls
,
&c.
]
To
wit
,
within
the
Walls
of
my
House
,
the
Temple
;
or
,
within
my
Temple
,
and
my
City
Jerusalem
.
But
however
,
both
by
the
one
and
the
other
is
meant
the
Church
of
Christ
,
whereof
both
the
Temple
and
Jerusalem
were
Types
:
For
that
which
is
intended
,
is
,
that
unto
those
Eunuchs
,
before
mentioned
,
God
would
give
in
his
Church
here
,
and
afterward
in
Heaven
,
a
place
and
a
Name
,
better
than
of
Sons
and
Daughters
;
that
is
,
of
greater
Honour
and
Dignity
,
than
that
which
accrews
to
them
that
have
Sons
and
Daughters
,
which
is
accounted
a
great
Honour
and
Happiness
to
Men
(
See
the
Note
,
Prov.
17.6
.
)
and
in
whom
their
Name
is
continued
when
they
are
dead
;
namely
,
that
of
being
Gods
peculiar
People
,
his
adopted
Children
,
a
Name
more
glorious
and
more
durable
,
even
that
which
shall
continue
unto
Eternity
,
as
is
expressed
in
the
following
Words
,
I
will
give
them
an
everlasting
Name
,
that
shall
not
be
cut
off
;
to
wit
,
as
the
continuance
of
Mens
Names
in
their
Posterity
many
times
is
.
Ver.
6.
Also
the
Sons
of
the
Stranger
that
joyn
themselves
to
the
Lord
,
&c.
]
See
the
Note
above
,
ver.
3.
to
serve
him
,
and
to
love
the
Name
of
the
Lord
,
to
be
his
Servants
;
to
wit
,
as
counting
it
an
honour
to
serve
him
,
because
of
the
great
love
they
bare
to
him
;
every
one
that
keepeth
the
Sabbath
from
polluting
it
,
and
taketh
hold
of
my
Covenant
;
See
the
Note
above
,
ver.
4.
Ver.
7.
Even
them
will
I
bring
to
my
holy
Mountain
,
&c.
]
That
is
,
I
will
cause
them
to
come
in
,
and
joyn
themselves
to
my
Church
;
See
the
Note
,
Chap.
2.2
.
and
make
them
joyful
in
my
house
of
Prayer
;
to
wit
,
my
Church
,
of
which
the
Temple
was
a
Type
.
And
the
meaning
is
,
that
their
Hearts
should
be
joyed
by
the
consideration
of
their
happiness
in
being
admitted
to
be
Gods
People
,
and
to
all
the
Glorious
priviledges
,
which
thereby
they
should
enjoy
,
by
the
chearing
of
their
troubled
Consciences
,
with
the
glad
tydings
of
the
Gospel
,
which
should
be
there
preached
to
them
,
and
more
particularly
,
by
the
sweet
refreshing
comforts
they
should
find
in
their
Souls
,
both
whilst
they
were
praying
,
and
after
they
had
prayed
,
and
the
gracious
answers
God
should
return
to
their
prayers
;
their
burnt
offerings
and
their
Sacrifices
shall
be
accepted
upon
mine
Altar
;
that
is
,
their
Spiritual
and
Evangelical
Sacrifices
(
Rom.
12.1
.
and
Heb.
13.15
.
)
shall
be
acceptable
to
God
by
Jesus
Christ
,
1
Pet.
2.5
.
for
mine
House
;
that
is
,
my
Church
,
shall
be
called
the
House
of
Prayer
,
for
all
People
;
to
wit
,
Gentiles
,
as
well
as
Jews
;
yet
because
the
Church
of
Christ
is
called
Gods
House
in
allusion
to
its
Type
,
the
Temple
,
therefore
our
Saviour
cites
this
place
,
as
spoken
of
the
Temple
,
Mark
.
11.17
.
Ver.
8.
The
Lord
God
which
gathereth
together
the
out-casts
of
Israel
,
saith
,
&c.
]
To
wit
,
out
of
Babylon
,
and
other
Countries
,
where
they
were
scattered
;
See
the
Note
Psal.
147.2
.
yet
will
I
gather
others
to
him
;
that
is
,
to
Israel
,
besides
those
that
are
gathered
to
him
;
that
is
,
that
are
already
gathered
to
him
out
of
Babylon
.
And
it
is
meant
of
the
Gentiles
,
whom
after
this
would
God
bring
in
,
and
make
them
one
Church
and
People
with
Israel
;
see
Joh.
11.51
,
52.
Ver.
9.
All
ye
Beasts
of
the
Field
,
come
to
devour
,
&c.
]
Very
many
Learned
Expositors
hold
this
to
be
the
beginning
of
a
new
Prophecy
:
But
if
we
take
it
as
a
part
of
the
foregoing
Prophecy
(
as
indeed
,
according
to
the
division
of
the
Chapters
in
our
Bibles
,
it
seems
to
be
joined
with
that
)
then
we
may
conceive
the
connexion
to
be
either
,
1.
That
having
cheared
up
the
Godly
with
many
precious
Promises
in
the
foregoing
part
of
the
Prophecy
,
here
he
turns
himself
to
reprove
the
wicked
party
amongst
them
;
and
that
the
rather
,
that
hereby
they
might
be
put
in
mind
,
that
the
comfort
of
the
foregoing
promises
belong'd
not
to
them
:
Or
,
2.
That
having
made
Gods
People
so
many
glorious
Promises
,
he
now
shews
them
,
that
before
they
should
be
fulfilled
,
very
sad
havock
should
be
made
in
the
Jewish
State
,
by
forreign
Nations
,
that
so
the
Godly
might
not
be
stumbled
,
when
they
saw
such
sad
things
,
so
contrary
to
what
was
now
promised
,
to
come
upon
them
,
but
might
only
be
stirred
up
by
unfeigned
Repentance
to
approve
themselves
to
God
:
And
it
may
be
also
there
might
be
an
intention
to
give
some
light
to
that
which
he
had
said
of
the
out-casts
of
Israel
.
As
for
the
words
themselves
,
All
ye
Beasts
of
the
Field
,
come
to
devour
,
yea
,
all
the
Beasts
of
the
Forrest
;
though
they
may
be
un-understood
literally
,
as
an
invitation
of
all
kinds
of
Beasts
of
Prey
,
to
come
and
devour
the
Carcases
of
Gods
slaughtered
People
,
intended
to
imply
,
that
there
should
be
such
multitudes
of
them
slain
by
their
Enemies
,
that
there
should
be
enough
to
satisfie
all
the
Beasts
,
both
of
Field
and
Forrest
,
that
would
come
in
to
devour
:
Yet
I
rather
think
,
that
by
these
ravenous
Beasts
are
figuratively
meant
those
barbarous
cruel
Nations
,
that
should
destroy
and
devour
Gods
People
;
and
that
because
in
the
following
Verses
,
the
blindness
and
neglect
of
the
Shepherds
is
alledged
,
as
a
motive
to
encourage
them
to
come
in
and
devour
Gods
Flock
.
Many
I
know
,
and
I
think
most
probably
,
do
understand
this
particularly
of
the
Chaldeans
,
and
the
many
Nations
that
joyned
with
them
in
their
invasion
of
Judea
;
but
yet
it
may
well
be
extended
to
all
that
were
after
this
called
in
at
several
times
to
devour
the
Jews
,
the
Assyrians
,
Babylonians
,
Grecians
,
Romans
,
&c.
Ver.
10.
His
watchmen
are
blind
,
&c.
]
That
is
,
Israels
Rulers
,
both
Civil
and
Ecclesiastical
(
the
two
Eyes
of
a
Church
or
State
)
her
Priests
,
and
pretended
Prophets
and
Teachers
especially
,
are
blind
Seers
,
such
as
could
not
foresee
approaching
Evils
and
Judgments
,
that
they
might
forewarn
the
People
of
them
,
being
ignorant
and
sottish
,
as
the
following
words
explain
it
;
they
are
all
ignorant
;
that
is
,
all
of
them
,
in
a
manner
,
are
ignorant
,
as
to
the
Law
of
God
and
their
own
Duty
;
they
know
not
how
to
teach
and
govern
the
People
;
such
as
the
Scribes
and
Pharisees
were
in
our
Saviours
time
;
blind
leaders
of
the
blind
;
they
are
all
dumb
Dogs
,
they
cannot
bark
;
to
wit
,
by
opposing
the
Evil
of
the
Times
,
reproving
Evil
doers
,
and
forewarning
them
of
the
Judgments
they
were
like
to
bring
upon
themselves
,
and
that
because
they
were
ignorant
,
given
to
the
Vices
they
should
have
reproved
in
others
,
nor
willing
by
doing
their
duty
,
to
expose
themselves
to
the
displeasure
of
Men
,
especially
the
great
ones
of
the
Times
;
in
all
which
there
is
an
allusian
to
House-Dogs
,
or
Shepherds
Dogs
,
that
are
by
barking
to
drive
away
Thieves
and
Wolves
,
and
waken
those
that
should
help
to
drive
them
away
;
sleeping
,
lying
down
,
loving
to
slumber
;
that
is
,
delighting
in
sloth
and
sluggishness
,
and
giving
up
themselves
thereto
.
The
word
indeed
which
we
Translate
sleeping
,
is
by
some
rendered
,
as
it
is
in
the
Margin
,
dreaming
,
or
talking
in
their
sleep
,
with
reference
,
as
I
conceive
,
to
the
vain
things
they
vented
,
when
they
did
at
any
time
undertake
to
teach
the
People
,
even
their
own
Dreams
,
and
not
any
thing
which
God
had
given
them
in
charge
:
However
,
upon
these
men
we
must
know
the
blame
is
particularly
laid
,
not
because
the
People
were
not
also
extreamly
wicked
,
but
because
the
neglect
of
their
Duty
was
a
main
cause
of
the
wickedness
of
the
People
.
Ver.
11.
Yea
,
they
are
greedy
Dogs
,
which
can
never
have
enough
,
&c.
]
This
may
be
added
as
another
of
their
Sins
,
to
wit
,
their
insatiable
Covetousness
;
or
else
as
a
reason
of
that
which
was
said
before
of
them
;
namely
,
That
they
were
blinded
with
Covetousness
;
and
they
are
Shepherds
that
cannot
understand
;
that
is
,
they
know
not
how
to
order
their
Flocks
aright
;
see
the
foregoing
Note
,
they
all
look
to
their
own
way
;
that
is
,
say
some
,
they
all
give
up
themselves
to
do
,
every
Man
of
them
,
what
they
list
;
or
rather
,
they
are
all
for
themselves
,
minding
only
their
own
affairs
and
profit
,
every
one
for
his
gain
from
his
Quarter
;
that
is
,
every
one
from
the
place
of
his
abode
,
even
all
the
City
over
,
from
one
end
to
the
other
.
Ver.
12.
Come
ye
,
say
they
,
I
will
fetch
Wine
,
and
we
will
fill
our selves
with
strong
Drink
,
&c.
]
This
is
another
Sin
,
wherewith
their
Watch-men
before
mentioned
are
here
charged
;
to
wit
,
Their
Rioting
and
Drunkenness
.
And
they
are
brought
in
here
,
enticing
to
,
and
encouraging
one
another
in
this
Sin
,
and
perhaps
the
People
:
too
,
to
imply
their
obstinacy
and
security
herein
;
Come
ye
,
say
they
,
I
will
fetch
Wine
,
&c.
as
if
they
had
said
,
Let
Men
say
what
they
will
,
and
come
what
will
of
it
,
we
will
thus
take
our
Pleasure
:
And
so
likewise
in
the
following
words
,
and
to
morrow
shall
be
as
this
day
,
and
much
more
abundant
;
which
do
clearly
hold
forth
a
bold
and
desperate
resolution
of
running
on
in
this
their
excess
day
after
day
;
though
they
may
also
imply
a
scornful
contempt
of
the
threatnings
of
Gods
Prophets
;
as
if
they
had
said
,
Come
,
let
us
drink
stoutly
,
and
fear
nothing
;
if
it
be
well
with
us
to
day
,
it
shall
be
as
well
with
us
to
morrow
,
and
,
it
may
be
,
better
.
CHAP.
LVII
.
VERSE
1.
THE
Righteous
perisheth
,
&c.
]
That
is
,
They
dye
,
(
it
is
spoken
according
to
that
which
is
outwardly
seen
in
the
Death
of
Men
)
and
no
Man
layeth
it
to
Heart
;
that
is
,
no
man
minds
it
,
or
is
troubled
at
it
;
though
it
be
an
usual
sign
of
some
approaching
Judgment
,
when
those
that
are
the
Pillars
to
support
a
Church
are
taken
away
;
and
merciful
men
(
or
Godly
Men
;
for
the
Word
in
the
Original
signifieth
both
)
are
taken
away
;
to
wit
,
by
a
natural
,
or
a
violent
Death
,
(
for
some
think
it
is
spoken
with
respect
to
the
Righteous
that
were
cut
off
by
Manassah
;
see
the
Note
2
Kings
21.16
.
)
none
considering
that
the
Righteous
is
taken
away
from
the
Evil
to
come
;
to
wit
,
as
Husbandmen
make
speed
to
House
their
Corn
when
they
see
storms
coming
.
So
it
was
with
Josiah
,
2
Kings
22.20
.
This
therefore
is
another
wickedness
,
wherewith
he
chargeth
,
not
their
Watch-men
only
,
as
before
in
the
close
of
the
foregoing
Chapter
,
but
the
whole
People
in
general
;
namely
,
That
whereas
many
,
it
seems
,
of
the
Faithful
Servants
of
God
were
at
that
time
taken
away
,
they
regarded
not
this
warning
which
God
gave
them
of
those
dreadful
Judgments
that
were
coming
apace
upon
them
:
But
withall
there
is
comfort
hinted
for
the
despised
Righteous
.
Ver.
2.
He
shall
enter
into
Peace
,
&c.
]
That
is
,
into
the
rest
and
peace
of
Heavenly
Glory
,
where
they
shall
be
with
God
,
perfectly
freed
from
all
the
troubles
of
the
World
.
It
may
indeed
be
read
,
as
in
the
Margin
,
He
shall
go
in
peace
,
and
then
the
meaning
may
be
,
that
they
should
go
out
of
the
World
with
quiet
and
peaceable
Consciences
,
and
before
those
evil
and
troublesome
times
came
,
of
which
he
had
spoken
in
the
foregoing
Verse
;
they
shall
rest
in
their
Beds
;
that
is
,
in
their
Graves
,
(
for
as
Death
is
called
a
sleep
,
so
the
Graves
are
termed
Beds
,
wherein
dead
men
lye
asleep
until
the
general
Resurrection
,
when
they
shall
all
awake
and
rise
again
)
their
Souls
being
departed
into
Heavenly
rest
,
their
Bodies
shall
rest
quietly
in
their
Graves
;
see
the
Note
,
Job
3.13
.
each
one
walking
in
his
own
uprightness
,
or
before
him
,
as
it
is
in
the
Margin
.
The
meaning
is
,
that
thus
it
shall
be
with
every
one
that
serves
God
sincerely
;
see
the
Note
,
Gen.
17.1
.
Ver.
3.
But
,
&c.
]
Having
,
in
the
foregoing
Verses
,
touched
upon
the
happiness
of
the
Righteous
,
that
were
by
Death
taken
away
from
approaching
Judgments
;
here
he
turns
his
Speech
to
the
wicked
Wretches
of
that
Generation
,
that
rejoiced
in
their
Death
,
rather
than
grieved
for
it
;
and
triumphed
in
their
surviving
of
them
,
and
condemns
and
threatens
them
.
But
draw
near
hither
,
ye
Sons
of
the
Sorceress
,
the
Seed
of
ye
Adulterer
,
and
of
the
Where
;
as
if
he
should
have
said
,
Thus
shall
it
be
with
my
Righteous
Servants
that
are
cut
off
from
amongst
you
;
but
as
for
you
,
the
prophane
Crew
that
survive
them
,
and
applaud
your selves
herein
,
draw
near
and
hear
your
doom
.
And
he
calls
them
Sons
of
the
Sorceress
,
with
respect
to
Jerusalem
,
their
Mother
,
that
was
much
addicted
to
those
wicked
Arts
;
and
the
Seed
of
the
Adulterer
and
the
Whore
,
because
the
Inhabitants
of
that
City
were
also
much
given
to
those
Sins
of
uncleanness
,
but
especially
to
that
Sin
of
Idolatry
,
which
is
often
in
the
Scripture
tearmed
Spiritual
Adultery
and
Fornication
;
see
the
Notes
,
Chap.
1.21
.
and
2
Kings
9.22
.
And
thus
these
tearms
implyed
,
that
they
were
a
Wicked
and
Idolatrous
Generation
,
descended
from
Wicked
and
Idolatrous
Parents
,
both
by
Fathers
and
Mothers
side
;
and
especially
that
they
were
no
more
in
Truth
the
Seed
of
Israel
,
or
Children
of
God
,
than
the
Children
which
a
Wife
hath
by
an
Adulterer
are
her
Husbands
Children
.
Ver.
4.
Against
whom
do
ye
sport
your selves
?
&c.
]
As
if
he
had
said
,
When
you
make
your selves
merry
with
flouting
and
jeering
at
the
reproof
and
threatnings
of
my
Prophets
,
(
consider
well
of
it
)
it
is
not
poor
mortal
Men
against
whom
you
sport
your selves
,
but
the
immortal
and
mighty
God
of
Heaven
and
Earth
,
whose
Servants
they
are
,
and
whose
Word
it
is
,
which
they
Preach
to
you
;
see
2
Chron.
36.16
.
Luke
10.16
.
1
Thes.
4.8
.
for
that
this
is
here
intended
,
is
evident
by
the
following
words
;
against
whom
make
ye
a
wide
Mouth
?
to
wit
,
in
a
way
of
derision
;
see
the
Notes
;
Job
.
16.10
.
and
Psal.
22.7
.
and
draw
out
the
Tongue
?
which
was
another
gesture
used
of
old
by
way
of
mocking
,
as
we
see
by
that
of
Persius
;
Nec
linguae
,
quartum
sitiat
canis
Appela
tantum
;
Are
ye
not
Children
of
Transgression
?
That
is
,
say
some
,
born
of
Wicked
Rebellious
Parents
,
as
was
said
before
,
Children
of
the
Adulterer
and
the
Whore
;
or
rather
,
Children
that
are
transgressors
,
as
Children
of
Iniquity
,
Hos.
10.9
.
Children
given
to
transgression
and
rebellion
against
God
,
brought
up
in
ways
of
disobedience
,
and
so
just
such
as
your
Parents
,
have
been
before
you
,
a
seed
of
falshood
;
that
is
,
given
to
a
false
Religion
;
or
rather
,
a
degenerate
Seed
;
such
as
profess
your selves
to
be
the
seed
of
Abraham
,
and
the
Children
of
God
,
when
ye
are
nothing
so
;
Are
ye
not
Children
of
transgression
,
a
seed
of
falshood
?
as
if
he
had
said
,
you
see
it
was
not
without
cause
that
I
called
you
the
seed
of
the
Adulterer
and
the
Whore
;
that
which
I
have
now
said
proves
it
to
be
so
;
deny
it
if
you
can
.
Ver.
5.
Enflaming
your selves
with
Idols
,
&c.
]
Some
read
this
,
as
it
is
in
the
Margin
;
Enflaming
your selves
among
the
Oaks
,
intending
thereby
the
Groves
,
wherein
they
sacrificed
to
their
Idol
Gods
;
for
which
see
the
Note
,
Chap.
1.29
.
whereto
indeed
that
sutes
well
that
follows
,
under
every
green
Tree
.
But
it
is
better
rendered
,
as
it
is
in
our
Bibles
;
Enflaming
your selves
with
Idols
.
However
it
is
meant
certainly
of
that
burning-hot
and
furious
Lust
,
wherewith
they
went
a
Whoring
after
their
Idols
;
that
is
,
the
violence
and
mad
rage
,
wherewith
they
did
pursue
their
idolatrous
Worship
;
though
many
include
also
the
outward
acts
of
uncleanness
,
which
they
committed
at
their
Idolatrous
meetings
(
see
Mumb.
25.1
,
2.
)
and
as
some
think
,
by
way
of
honnouring
their
Idol
Gods
;
under
every
green
Tree
;
to
wit
,
in
their
Groves
,
or
,
it
may
be
indeed
,
under
every
great
and
shadowy
Tree
,
which
they
judged
a
goodly
choice
place
for
the
rearing
of
their
Altars
;
see
2
Kings
16.4
.
slaying
the
children
;
that
is
,
sacrificing
their
own
Children
to
Baal
,
or
Moloch
;
and
that
haply
under
a
foolish
pretence
of
imitating
Abrahams
readiness
to
have
sacrificed
Isaac
;
in
the
Valleys
,
to
wit
,
in
their
Valleys
in
general
,
though
especally
in
the
Valley
of
Topheth
,
or
Hinnom
;
see
the
Notes
,
Levit.
18.21
.
and
2
Kings
16.3
.
under
the
clifts
of
the
Rocks
;
that
is
,
in
Caves
that
are
under
craggy
Rocks
;
for
there
they
had
also
their
Altars
,
not
only
because
they
were
convenient
to
shelter
them
from
Heat
and
Rain
;
but
also
because
the
dreary
darkness
of
those
places
tended
to
strike
them
with
some
kind
of
Religious
awe
.
Ver.
6.
Among
the
smooth
stones
of
the
stream
,
&c.
]
Having
before
,
speaking
to
the
Jews
,
tearmed
their
Mother
Jerusalem
,
a
Sorceress
and
a
Whore
;
see
ver.
3.
here
he
turns
his
Speech
to
her
,
as
to
a
common
Strumpet
:
Among
the
smooth
stones
of
the
stream
is
thy
portion
;
for
the
understanding
whereof
,
we
must
know
;
1.
That
by
this
expression
is
meant
,
either
that
they
built
their
Altars
,
or
Temples
for
their
Idol-Gods
,
of
the
Pebbles
in
the
River
,
which
were
made
smooth
by
the
continual
washing
and
wearing
of
the
Stream
,
or
of
Stones
which
they
had
digged
out
of
the
clefts
of
the
Rocks
,
by
the
River
,
that
were
afterward
curiously
cut
and
polished
,
(
which
indeed
if
meant
,
was
contrary
to
an
express
command
of
God
;
see
the
Note
,
Exod.
20.25
.
Or
rather
that
they
built
them
in
the
most
pleasant
places
of
their
Land
:
Namely
;
close
by
the
side
of
the
Rivers
that
ran
through
their
most
fruitful
Vallies
,
where
there
lay
usually
store
of
Stones
scattered
about
.
2.
That
by
saying
her
portion
was
in
these
things
,
is
meant
,
That
she
delighted
in
this
Idol
Service
,
that
she
esteemed
it
her
chief
riches
,
bliss
,
and
happiness
,
and
trusted
in
it
;
and
that
it
was
all
in
all
to
her
:
instead
of
esteeming
the
Lord
her
portion
,
as
David
did
,
Psal.
16.5
.
she
accounted
her
Idols
her
portion
.
And
,
3.
That
this
is
spoken
in
a
way
of
derision
:
These
are
the
things
which
you
have
chosen
for
your
portion
,
a
very
goodly
portion
have
you
therein
gotten
for
your selves
;
they
,
they
are
thy
lot
;
that
is
,
as
before
,
thy
portion
,
or
inheritance
;
even
to
them
hast
thou
poured
a
Drink-offering
,
thou
hast
offered
a
Meat-offering
;
that
is
,
to
thine
Idols
there
,
as
if
they
were
Gods
.
And
now
,
because
they
thought
indeed
with
these
superstitious
devices
of
theirs
to
serve
and
please
God
;
therefore
is
that
added
;
Should
I
receive
Comfort
in
these
?
That
is
,
Can
ye
be
so
stupid
,
as
to
think
that
these
things
would
please
or
delight
me
?
Or
,
that
I
should
not
rather
be
highly
provoked
by
them
?
Or
,
can
I
rid
my self
of
that
trouble
wherewith
my
soul
is
vexed
by
such
practices
as
these
?
Or
,
can
I
be
at
rest
,
or
take
comfort
in
any
thing
,
till
I
have
severely
punished
such
things
as
these
?
Yea
,
and
again
,
some
understand
it
of
the
persons
that
had
done
these-things
;
should
I
receive
comfort
in
these
?
That
is
,
Can
I
take
any
comfort
in
such
people
as
these
?
But
the
first
Exposition
seems
clearly
the
best
.
Ver.
7.
Vpon
a
lofty
and
high
Mountain
hast
thou
set
thy
Bed
,
&c.
]
That
is
,
thy
Temples
,
Chappels
,
and
Altars
,
whereon
thou
didst
commit
Whoredom
with
thine
Idol-Gods
.
The
drift
therefore
of
these
words
is
to
set
forth
the
impudency
of
Jerusalem
,
in
her
Spiritual
Whoredomes
,
that
like
a
brazenfaced
Harlot
,
that
cares
not
how
openly
she
plays
the
Strumpet
;
she
committed
this
uncleanness
with
her
Idol-Gods
,
not
in
Caves
only
,
and
Vallies
by
the
banks
of
Rivers
,
but
even
upon
the
tops
of
Mountains
and
Hills
,
as
Absalom
lay
with
his
Fathers
Concubines
upon
the
House
top
,
2
Sam.
16.22
.
see
the
Note
also
,
2
Kings
23.12
.
Even
thither
wentest
thou
up
to
offer
Sacrifice
;
to
wit
,
to
these
high
places
.
Ver.
8.
Behind
the
doors
also
,
and
the
posts
hast
thou
set
up
thy
remembrance
,
&c.
]
That
is
,
say
some
,
Their
Household
tutular
Gods
,
which
they
had
over
and
above
their
publick
Idol-Gods
;
whose
Images
they
had
behind
their
doors
and
posts
of
their
Houses
,
as
it
were
for
the
defence
of
their
Families
,
and
the
securing
them
in
their
going
out
and
coming
in
.
But
rather
it
is
meant
of
the
Images
of
their
publick
Idol-Gods
,
or
some
memorial
of
them
,
which
they
set
up
behind
their
doors
and
posts
,
that
as
they
went
out
and
came
in
,
they
might
be
put
in
mind
of
them
,
and
commend
them
and
theirs
to
their
protection
.
And
in
this
charge
the
Lord
seems
to
hint
to
them
,
their
great
contempt
of
him
,
in
that
in
stead
of
setting
up
his
Laws
upon
the
doors
and
posts
of
their
houses
,
as
he
had
commanded
,
Deut.
6.9
.
and
11.20
.
they
had
set
up
the
memorials
of
their
Idols
there
;
and
how
violently
they
were
affected
to
their
Idolatrous
practices
,
there
being
no
place
publick
nor
private
,
that
was
not
defiled
herewith
,
in
regard
whereof
they
were
like
Harlots
,
that
were
ready
to
play
the
Whore
in
every
corner
:
for
thou
hast
discovered
thy self
to
another
than
me
;
that
is
,
forsaking
me
,
thou
hast
discovered
thy
nakedness
,
or
prostituted
thy self
to
other
Gods
;
and
art
gone
up
,
to
wit
,
to
thine
high
places
,
as
to
thy
Bed
,
set
up
in
open
view
;
thou
hast
enlarged
thy
Bed
;
that
is
,
say
some
,
thou
wert
not
content
to
keep
to
me
alone
,
but
wouldest
needs
worship
other
Idol-Gods
,
together
with
me
;
yea
,
and
that
in
my
Temple
,
the
place
erected
for
my
peculiar
Worship
,
2
Kings
16.14
,
15.
and
21.4
.
But
rather
it
is
meant
of
their
increasing
their
Idolatrie
more
and
more
,
by
multiplying
Altars
,
and
places
of
Worship
for
their
Idol-Gods
;
and
made
a
Covenant
with
them
;
that
is
,
forsaking
me
,
thou
hast
joined
thy self
,
as
in
a
Marriage
Covenant
,
with
thine
Idol-Gods
,
undertaking
that
thou
wouldst
always
own
them
for
thy
Gods
,
and
never
forsake
them
.
Some
indeed
render
this
clause
,
as
it
is
in
the
Margin
;
thou
hast
enlarged
thy
bed
,
and
hewed
it
for
thy self
larger
than
theirs
;
understanding
it
thus
,
that
by
hewing
down
Trees
in
their
Groves
,
to
make
room
for
their
Altars
and
Temples
,
and
otherways
,
they
had
sought
to
out-strip
others
,
that
worshipped
the
same
Idols
.
But
the
Translation
in
our
Bibles
is
the
easiest
and
clearest
;
thou
lovedst
their
bed
where
thou
sa●●st
it
;
that
is
,
whereever
thou
sawest
any
Idol-God
,
or
any
new
way
of
Idolatry
,
thou
wert
presently
enamoured
on
it
,
and
wentest
a
Whoring
after
it
;
of
which
we
have
a
notable
instance
,
2
Kings
16.10
.
&c.
(
which
might
be
here
particularly
intended
)
in
that
pattern
of
the
Altar
at
Damascus
,
which
Ahaz
sent
to
Vriah
the
High
Priest
,
that
he
might
make
one
of
the
same
fashion
,
and
set
it
up
in
the
Temple
at
Jerusalem
.
As
for
that
Translation
of
these
words
,
which
we
have
in
the
Margin
,
thou
lovedst
their
bed
,
thou
providest
room
;
it
must
be
understood
,
as
is
before
said
of
the
Marginal
Translation
of
the
former
Branch
,
of
their
providing
room
for
their
new
found
Idols
.
Ver.
9.
And
thou
wentest
to
the
King
with
ointment
,
and
didst
increase
thy
perfumes
,
&c.
]
Some
conceive
that
the
Lord
doth
here
still
inveigh
against
the
Idolatry
of
his
People
,
that
Spiritual
Adultery
whereof
he
had
hitherto
spoken
.
And
accordingly
they
hold
,
that
by
the
King
here
is
meant
,
that
great
Idol
Moloch
,
because
the
word
hath
the
notion
of
a
King
in
it
,
and
so
they
make
the
meaning
of
this
passage
to
be
this
,
that
as
Harlots
are
wont
to
paint
,
anoint
,
and
perfume
themselves
,
that
their
Lovers
may
take
the
more
delight
in
them
;
so
they
went
to
this
Idol
with
great
and
costly
Offerings
.
And
so
likewise
they
understand
that
which
follows
,
of
their
sending
Messengers
far
off
;
to
wit
,
to
procure
forreign
Idols
,
and
their
debasing
themselves
,
even
unto
Hell
;
to
wit
,
in
that
of
a
pure
Virgin
Jerusalem
was
become
a
Harlot
,
or
by
forsaking
the
true
God
to
worship
such
base
Idols
.
But
the
most
and
best
Expositors
do
indeed
hold
,
that
here
the
Jews
are
charged
with
another
Sin
,
which
was
also
a
kind
of
Idolatry
and
Spiritual
whoring
,
and
the
occasion
also
of
increasing
their
Idolatries
:
Namely
;
their
seeking
for
aid
to
forreign
Kings
,
when
they
were
in
any
danger
.
And
thou
wentest
to
the
King
with
Ointment
,
&c.
that
is
,
say
some
,
to
Tiglath-pileser
,
King
of
Assyria
,
to
whom
Ahaz
sent
for
aid
,
2
Kings
16.7
.
who
might
be
called
the
King
in
those
days
by
way
of
Eminency
.
But
it
is
rather
meant
collectively
of
forreign
Kings
in
general
;
to
wit
,
that
in
their
fears
they
were
still
ready
to
fly
to
forreign
Kings
,
the
Assyrian
,
Egyptian
,
and
Babylonian
,
and
that
with
great
and
rich
Presents
,
Oil
and
Balsam
,
and
all
sorts
of
Spices
,
that
they
might
win
them
to
make
Leagues
with
them
,
and
afford
them
auxiliary
Forces
;
and
didst
send
thy
Messengers
far
off
;
that
is
,
to
very
remote
Countries
,
and
didst
debase
thy self
even
to
hell
;
that
is
,
even
as
low
as
possibly
thou
couldest
;
which
may
be
meant
,
either
of
their
base
and
servile
crouching
before
Heathenish
Kings
,
prostrating
themselves
at
their
Feet
,
upon
the
Ground
,
owning
themselves
unable
to
withstand
their
Enemies
,
and
suing
and
begging
for
their
help
;
such
as
was
that
Language
of
Ahaz
to
the
King
of
Assyria
,
2
Kings
16.7
.
I
am
thy
Servant
and
thy
Son
;
come
up
and
save
me
,
&c.
or
else
(
which
is
much
to
the
same
effect
)
of
the
reproach
and
dishonour
they
brought
upon
themselves
,
by
this
their
base
submission
to
Heathens
,
no
way
suitable
to
the
Majesty
of
Gods
peculiar
People
,
and
by
trusting
more
to
their
Power
and
Friendship
,
than
to
the
Favour
and
Almighty
Power
of
their
God
,
and
his
provident
care
over
them
for
their
preservation
.
Ver.
10.
Thou
art
wearied
in
the
greatness
of
thy
way
,
&c.
]
Some
understand
this
also
of
their
wearying
themselves
in
their
Spiritual
Whoredoms
,
their
manifold
Idolatrous
courses
;
in
seeking
out
,
making
,
adorning
,
and
worshipping
Idol-Gods
;
and
accordingly
also
that
which
follows
;
yet
saidst
thou
not
,
There
is
no
hope
;
that
is
,
thou
wert
not
so
wise
as
to
see
that
all
this
would
do
thee
no
good
,
thine
Idols
could
not
help
thee
;
Thou
hast
found
the
life
of
thine
hand
;
that
is
,
thy
Gods
,
which
thou
esteemest
as
thy
life
;
(
and
it
may
be
they
are
called
the
life
of
their
hand
,
in
a
way
of
derision
,
because
they
were
Gods
which
their
own
hands
had
made
)
Or
,
even
in
these
Idolatrous
courses
thou
hast
gotten
great
wealth
(
called
the
Life
of
their
hand
,
because
they
prized
it
as
their
Life
,
and
had
gotten
it
with
the
labour
of
their
hands
)
and
so
art
hardned
against
all
instructions
;
therefore
thou
wast
not
grieved
;
that
is
,
not
troubled
,
but
went
on
chuckering
thy self
in
thy
wicked
Idolatrous
ways
.
But
as
the
former
Verse
,
so
this
seems
clearly
to
be
meant
,
of
their
seeking
to
forreign
Princes
for
help
against
those
that
were
like
to
invade
them
,
Thou
art
wearied
in
the
greatness
of
thy
way
;
that
is
,
in
thy
long
Journies
into
remote
Countries
:
But
it
seems
to
be
spoken
in
a
way
of
derision
;
as
if
he
had
said
,
Thou
hast
even
tired
thy self
in
vain
and
to
no
purpose
:
Yet
saidst
thou
not
,
there
is
no
hope
;
that
is
,
though
it
were
so
,
yet
wouldest
thou
not
be
beaten
off
from
these
vain
courses
,
as
concluding
that
there
was
no
hope
of
getting
any
good
thereby
:
Thou
hast
found
the
life
of
thine
hand
;
that
is
,
thou
imaginest
,
that
by
this
going
so
far
to
seek
for
the
aid
of
Heathenish
Kings
,
thou
hast
attained
,
or
art
like
to
attain
,
that
which
thou
soughtest
after
;
to
wit
,
the
upholding
and
safety
of
thy
State
,
and
the
preservation
of
your
lives
,
when
you
thought
all
was
before
in
danger
to
be
destroyed
,
(
for
these
fair
promises
which
they
had
gotten
of
friendship
and
help
from
Forreign
Princes
,
is
called
,
The
life
of
thy
Hand
;
either
,
1.
Because
it
was
obtained
by
their
labour
and
endeavours
;
or
,
2.
Because
they
thought
those
Forreign
Kings
would
be
ready
at
Hand
to
help
them
;
or
,
3.
Because
thereby
their
Hands
would
be
strengthned
against
their
Enemies
:
)
therefore
thou
wast
not
grieved
;
that
is
,
thou
wert
not
troubled
at
thy
tedious
long
Journies
;
thy
pains
seemed
no
pains
to
thee
.
But
now
considering
their
seeking
help
from
Forreign
Nations
proved
usually
,
at
least
in
the
conclusion
,
mischievous
to
them
,
all
this
seems
to
be
spoken
ironically
,
and
in
away
of
derision
;
and
it
is
all
one
in
effect
,
as
if
they
had
been
told
,
that
they
had
taken
a
great
deal
of
pains
to
destroy
themselves
.
Ver.
11.
And
of
whom
hast
thou
been
afraid
or
feared
,
&c.
]
the
Original
word
rendred
afraid
,
imports
a
terrifying
fear
,
and
the
latter
rendred
feared
,
imports
any
lesser
fear
,
and
so
it
must
be
understood
,
as
if
it
had
been
expressed
thus
,
Of
whom
hadst
thou
any
dread
or
fear
at
all
?
Some
hold
that
Jerusalem
is
here
charged
with
the
impudency
of
a
Harlot
that
is
so
bold
in
her
waies
of
uncleanness
,
that
she
fears
neither
God
nor
Man
.
Others
think
that
the
drift
of
these
words
,
is
to
charge
her
with
her
being
void
of
all
true
fear
of
God
,
as
the
ground
of
their
secure
and
obstinate
running
on
in
their
sinful
waies
;
notwithstanding
the
formal
profession
she
made
of
Religion
,
yet
the
Lord
tells
her
,
that
she
did
not
indeed
fear
him
,
because
she
was
fallen
away
to
a
false
and
Idolatrous
Worship
,
which
was
not
according
to
the
Rule
of
his
Word
:
But
rather
the
scope
of
these
words
,
is
to
prevent
an
excuse
she
was
like
to
make
for
her
seeking
to
Forreign
Princes
for
aid
,
namely
,
that
she
did
it
when
she
had
just
cause
to
fear
,
that
she
should
have
been
overcome
and
ruined
by
mighty
Enemies
,
before
whom
by
her
own
strength
she
should
be
never
able
to
stand
;
for
,
in
answer
to
this
,
God
here
demands
of
her
,
what
cause
she
had
,
having
him
to
depend
upon
for
help
,
to
fear
any
Enemies
though
never
so
potent
,
so
as
to
fall
off
from
him
,
And
of
whom
hast
thou
been
afraid
or
feared
,
that
thou
hast
lied
:
That
is
,
that
thou
hast
dealt
disloyally
and
fasly
with
me
,
breaking
thy
marriage
Covenant
with
me
,
and
hast
not
remembred
me
;
that
is
,
never
minded
me
;
neither
thinking
how
able
I
was
to
secure
thee
from
the
rage
of
thine
Enemies
,
nor
what
experience
thou
hadst
had
hereof
in
former
times
,
nor
how
perillous
the
wrath
of
my
Jealousie
might
be
,
if
thou
shouldst
not
carry
thy self
towards
me
according
to
thy
duty
,
nor
laid
it
to
thy
Heart
;
to
wit
,
as
considering
what
the
issue
of
these
things
might
be
:
As
for
the
following
clause
,
have
not
I
held
my
peace
even
of
old
,
and
thou
fearest
me
not
?
The
aim
of
that
is
to
shew
,
that
the
true
cause
why
they
were
so
bold
to
do
those
things
,
which
were
directly
contrary
to
his
commands
,
was
because
he
had
been
silent
and
born
with
them
long
,
and
this
had
so
imboldned
them
,
that
they
stood
in
no
awe
of
him
,
or
of
his
word
;
instead
of
being
bettered
by
his
long-suffering
and
patience
,
they
were
the
worse
for
it
,
and
feared
him
the
less
;
and
,
therefore
it
was
high
time
to
discover
his
displeasure
against
them
.
Ver.
12.
I
will
declare
thy
righteousness
,
&c.
]
As
if
he
had
said
(
with
reference
to
what
was
said
in
the
close
of
the
foregoing
Verse
)
I
will
no
longer
hold
my
peace
,
but
by
my
Judgments
executed
upon
thee
,
I
will
make
known
what
thou
art
,
I
will
declare
thy
Righteousness
;
that
is
,
thy
horrid
wickedness
,
for
it
is
Ironically
spoken
,
and
is
much
like
that
which
God
said
of
Adam
,
Gen.
3.22
.
for
which
see
the
Note
there
.
Yet
it
might
be
also
spoken
in
a
way
of
deriding
the
high
esteem
which
they
had
of
themselves
as
righteous
,
even
in
respect
of
their
Idolatrous
waies
,
for
which
God
abhorred
them
;
and
thy
works
;
to
wit
,
wherein
thou
gloriest
so
much
;
thy
perfidiousness
and
Spiritual
Whoredoms
,
for
they
shall
not
profit
thee
,
that
is
,
whatever
thou
mayest
think
of
thy
unwarrantable
ways
,
they
shall
do
thee
no
good
,
but
rather
shall
prove
thy
ruine
at
the
last
.
Ver.
13.
When
thou
criest
,
&c.
]
To
wit
,
to
me
,
in
those
calamities
that
are
coming
upon
thee
,
let
thy
Companies
deliver
thee
;
as
if
he
had
said
,
That
is
all
the
Answer
thou
shalt
have
from
me
,
I
will
turn
thee
off
to
the
Companies
thou
hast
relyed
upon
for
help
.
And
by
these
Companies
some
understand
the
multitude
of
Idol-Gods
,
which
they
had
gathered
from
the
Nations
round
about
them
;
and
indeed
we
find
God
elsewhere
thus
turning
off
his
People
to
them
,
in
a
way
of
indignation
and
scorn
,
as
Judg.
10.14
.
Go
and
cry
unto
the
Gods
which
ye
have
chosen
,
let
them
deliver
you
.
And
see
also
Jer.
2.28
.
But
rather
it
is
meant
of
those
auxiliary
Forces
which
the
Forreign
Princes
,
to
whom
they
had
sent
,
had
promised
to
afford
them
;
but
the
Wind
shall
carry
them
all
away
;
that
is
,
thy
hope
in
them
shall
deceive
thee
;
when
thou
lookest
for
help
from
them
,
they
shall
not
be
found
,
but
shall
be
as
Chaff
which
the
Wind
hath
carried
away
,
see
the
Note
,
Chap.
40.25
.
Vanity
shall
take
them
:
that
is
,
the
least
thing
that
is
,
the
least
breath
of
Wind
shall
take
them
away
:
but
he
that
putteth
his
trust
in
me
,
shall
possess
the
Land
,
and
shall
inherit
my
Holy
Mountain
;
which
is
meant
of
those
that
should
be
brought
back
out
of
Babylon
into
their
own
Country
,
and
injoy
Gods
Ordinances
again
in
his
Temple
,
as
appears
by
the
following
Verse
.
Ver.
14.
And
shall
say
,
&c.
]
To
wit
,
Gods
People
returning
out
of
Babylon
,
by
warrant
of
the
Proclamation
of
Cyrus
;
they
shall
take
order
that
all
things
should
be
removed
,
that
might
hinder
their
return
into
Judea
,
Cast
ye
up
,
cast
ye
up
.
See
the
Notes
,
Chap.
35.8
.
and
40.3
,
4.
&c.
Ver.
15
For
thus
saith
the
high
and
lofty
one
,
that
inhabiteth
Eternity
,
&c.
]
That
is
,
who
alone
is
truly
Eternal
,
Who
only
hath
Immortality
,
as
the
Apostle
expresseth
it
,
1
Tim.
6.16
.
And
therefore
also
immutable
and
unchangeable
,
whose
Name
is
Holy
,
see
the
Note
,
1
Sam.
2.2
.
I
dwell
in
the
High
and
Holy
place
,
that
is
,
in
Heaven
;
see
the
Note
,
Psal.
115.3
.
with
him
also
that
is
of
a
contrite
and
humble
Spirit
,
see
the
Note
,
Psal.
34.18
.
to
revive
the
Spirit
of
the
Humble
,
&c.
that
is
to
comfort
them
;
only
the
word
here
used
implyes
,
that
none
can
do
this
,
but
he
that
can
put
life
into
dead
men
:
But
now
the
drift
of
all
this
is
,
to
comfort
the
poor
Jews
in
their
Captivity
,
that
they
might
not
question
the
foregoing
promise
of
deliverance
,
by
putting
them
in
mind
,
that
though
their
God
was
a
God
of
Infinite
and
Incomprehensible
Majesty
and
Holiness
,
yet
in
the
respect
he
had
to
the
ordering
of
all
things
below
,
he
would
be
still
graciously
present
with
those
that
were
humbled
and
afflicted
for
their
Sins
,
though
they
dare
scarce
look
up
to
the
most
High
God
,
yet
the
most
High
God
would
come
down
to
them
and
dwell
in
their
hearts
.
Ver.
16.
For
I
will
not
contend
for
ever
,
neither
will
I
be
alwaies
wroth
,
&c.
]
To
wit
,
with
those
that
are
of
an
humble
and
contrite
Spirit
,
see
the
foregoing
Note
,
For
the
Spirit
shall
faile
before
me
,
and
the
Souls
which
I
have
made
;
that
is
,
if
I
should
do
so
,
the
Spirits
and
Souls
of
my
People
would
faint
away
,
or
be
overwhelmed
with
terror
and
despair
;
the
meaning
is
,
that
even
with
respect
to
Mans
infirmity
and
weakness
,
whose
life
is
but
a
blast
,
God
doth
many
times
put
a
stop
to
his
proceeding
in
a
rigorous
manner
against
men
,
(
especially
his
broken-hearted
People
)
and
that
too
with
some
respect
to
their
Souls
,
being
the
work
of
his
hands
,
but
see
also
the
Notes
,
Psal.
78.39
.
and
103.14
.
Ver.
17.
For
the
iniquity
of
his
Covetousness
was
I
wroth
,
&c.
]
That
is
,
for
their
base
Covetousness
,
and
all
the
Wickedness
besides
which
their
Covetousness
carried
them
into
;
for
this
sin
,
I
conceive
,
is
particularly
mentioned
,
not
only
because
it
was
the
Common
sin
of
all
sorts
of
People
amongst
them
,
Jer.
6
13.
From
the
least
of
them
even
to
the
greatest
of
them
,
every
one
is
given
to
covetousness
;
but
also
because
it
was
amongst
them
,
as
the
Apostle
saith
it
is
every
where
,
1
Tim.
6.10
.
The
root
of
all
evil
;
and
more
especially
the
cause
of
all
the
oppressions
and
injurious
dealings
of
their
Princes
,
Priests
,
and
Judges
,
for
which
they
were
before
called
greedy
Dogs
,
Chap.
56.11
.
And
smote
him
;
to
wit
,
with
many
several
Judgments
,
before
they
were
delivered
up
to
be
carried
captives
into
Babylon
:
I
hid
me
and
was
wroth
;
that
is
,
in
my
wrath
I
hid
my self
from
them
,
not
appearing
any
way
for
them
in
their
favour
or
defence
,
and
he
went
on
frowardly
in
the
way
of
his
heart
,
notwithstanding
my
displeasure
manifested
by
the
Judgments
I
brought
upon
them
.
Ver.
18.
I
have
seen
his
ways
,
and
will
heal
him
,
&c.
]
That
is
,
I
have
seen
how
he
hath
repented
,
and
reformed
his
sinful
waies
,
and
will
deliver
him
from
the
Judgments
wherewith
I
had
smitten
and
wounded
him
.
But
the
words
seem
clearly
to
have
reference
to
that
which
was
said
in
the
close
of
the
foregoing
Verse
,
And
he
went
on
frowardly
in
the
way
of
his
heart
;
and
accordingly
they
must
be
understood
,
either
,
as
some
do
,
of
the
effect
of
those
their
wicked
waies
,
to
wit
,
that
God
saw
into
what
Miseries
and
Calamities
they
had
brought
themselves
,
and
therefore
out
of
his
meer
pity
and
compassion
,
did
resolve
to
heal
them
of
this
their
sad
condition
,
see
the
Notes
,
Chap.
19.22
.
and
30.26
.
Or
else
rather
of
the
wicked
ways
themselves
wherein
they
walked
;
to
wit
,
that
though
God
saw
how
vile
their
ways
and
courses
were
,
and
particularly
their
obstinacy
and
incorrigibleness
,
even
after
God
had
contended
with
them
by
his
Judgments
,
and
how
in
these
ways
they
were
running
,
on
headlong
upon
their
own
Eternal
ruine
;
yet
of
his
own
free
Grace
,
and
for
his
own
Names-sake
,
was
purposed
to
heal
them
:
First
,
say
some
,
of
their
sinful
ways
,
and
then
afterward
of
their
sore
miseries
.
I
will
lead
him
also
;
That
is
,
I
will
conduct
them
safely
into
their
own
Country
,
and
restore
Comfort
unto
him
,
and
to
his
Mourners
;
To
wit
,
all
the
Comforts
which
they
had
formerly
enjoy'd
in
that
pleasant
Land
which
God
had
given
them
,
and
were
like
again
to
enjoy
,
when
God
should
bring
them
back
thither
from
Babylon
,
together
with
the
Comfort
,
which
this
evidence
of
Gods
being
reconciled
to
them
should
yield
them
;
and
this
is
more
especially
promis'd
to
his
Mourners
;
that
is
,
those
that
had
mourned
for
the
wickedness
of
Gods
People
,
and
the
dreadful
Judgments
they
had
brought
upon
them
,
as
did
Jeremy
,
Ezekiel
,
and
Daniel
,
and
others
,
though
the
residue
of
the
People
should
have
a
share
therein
by
means
of
these
;
yet
to
these
God
did
especially
intend
them
.
Ver.
19.
I
create
the
fruit
of
the
Lips
,
&c.
]
That
which
God
doth
effect
in
an
extraordinary
way
,
when
there
was
no
likelyhood
of
it
,
is
frequently
in
the
Scripture
called
creating
;
see
the
Note
,
Chap.
4.5
.
Some
carry
on
these
words
to
those
which
follow
,
and
so
make
the
peace
there
mentioned
to
be
the
fruit
of
the
Lips
here
intended
,
and
that
in
several
regards
,
as
,
1.
That
God
would
make
all
the
talk
of
the
People
to
be
of
Peace
,
whereas
formerly
their
talk
was
wholly
for
War
,
and
the
miseries
thereof
:
Or
,
2.
That
God
would
give
them
Peace
as
the
fruit
of
their
Prayers
:
Or
,
3.
That
God
would
by
giving
them
Peace
,
perform
the
promises
which
with
his
Lips
,
or
the
Lips
of
his
Prophets
,
he
had
made
to
them
:
Or
,
4.
That
God
would
raise
up
Prophets
,
that
from
him
should
bring
them
Tydings
of
Peace
,
and
of
their
deliverance
from
the
Babylonian
Captivity
:
Yea
and
,
5.
Some
extend
it
to
Gods
causing
the
glad
Tidings
of
the
Gospel
of
Peace
to
be
Preached
unto
them
,
thereby
working
in
them
much
inward
Peace
.
But
because
our
Translation
,
as
doth
the
Hebrew
also
,
divides
these
Words
by
a
stop
from
the
former
:
I
Create
the
fruit
of
the
Lips
;
therefore
the
most
of
Expositors
do
by
the
fruit
of
the
Lips
understand
the
voice
of
Praise
and
Thanksgivings
,
elsewhere
called
the
calves
of
our
Lips
,
Hos.
14.2
.
And
indeed
the
Apostle
seems
directly
to
intend
the
Expounding
of
this
place
of
our
Prophet
thus
,
where
he
saith
Heb
13.15
.
By
him
therefore
let
us
offer
the
Sacrifice
of
praise
to
God
continually
;
that
is
,
the
fruit
of
our
Lips
,
giving
thanks
to
his
Name
;
only
indeed
the
following
Words
are
added
to
shew
how
God
would
create
his
praise
,
this
fruit
of
the
Lips
;
namely
,
by
giving
them
occasion
of
filling
thir
Mouths
with
Gods
praises
,
by
the
prosperous
and
happy
condition
whereunto
he
would
bring
them
,
and
wherein
he
would
settle
them
:
Peace
,
Peace
;
that
is
,
abundance
of
Peace
,
and
long
continued
Peace
there
shall
be
,
to
him
that
is
far
off
,
and
to
him
that
is
near
,
saith
the
Lord
;
that
is
,
as
well
to
those
that
are
carried
away
far
off
into
Captivity
,
as
to
them
that
shall
be
left
in
the
Land
of
Judea
:
Or
,
as
well
to
those
that
are
far
off
in
Babylon
,
as
to
those
that
are
in
other
strange
Countries
,
but
not
so
far
from
Judea
,
as
Babylon
was
.
But
now
because
the
peace
here
promised
to
the
Jews
,
did
typically
fore-shadow
the
peace
purchased
by
Christ
,
and
published
by
the
Gospel
,
even
this
may
be
here
included
;
and
so
by
him
that
is
far
off
,
and
him
that
is
nigh
,
must
be
meant
,
not
the
Jews
only
,
but
the
Gentiles
also
.
And
questionless
in
that
which
the
Apostle
saith
,
Eph.
2.17
.
Christ
came
and
preached
peace
to
you
which
were
afar
off
,
and
to
them
which
were
nigh
,
he
doth
at
least
allude
clearly
to
this
place
.
As
for
the
last
words
,
and
I
will
hear
him
;
see
the
foregoing
Note
.
Ver.
20.
But
the
wicked
,
&c.
]
Lest
the
Wicked
amongst
Gods
People
should
flatter
themselves
with
hope
of
the
Peace
promised
in
the
foregoing
Verse
,
the
Prophet
here
adds
,
that
there
should
be
no
peace
for
them
;
but
the
wicked
are
like
the
troubled
Sea
,
when
it
cannot
rest
,
whose
waters
cast
up
mire
and
dirt
;
that
is
,
as
the
Sea
,
being
restless
in
it self
,
by
reason
of
its
continual
ebbing
and
flowing
,
is
yet
more
restless
,
when
it
is
tossed
to
and
fro
with
stormy
Winds
,
and
doth
continually
cast
up
mud
,
and
foam
,
and
filth
:
so
wicked
men
,
that
never
enjoy
any
inward
Peace
,
partly
by
reason
of
the
frequent
hurry
of
their
inordinate
Passions
and
Lusts
,
and
partly
by
reason
of
the
terrors
of
their
Consciences
,
are
yet
more
restless
,
when
God
brings
outward
miseries
and
troubles
upon
them
;
and
so
their
Hearts
,
from
whence
nothing
issues
forth
at
any
time
,
but
what
is
sinful
and
wicked
,
are
then
fullest
of
blasphemies
,
and
impatient
swellings
and
murmurings
against
God
.
I
know
there
are
some
that
understand
this
of
the
neighbour
Nations
,
that
did
rage
like
the
troubled
Sea
,
when
they
saw
the
Jews
returned
from
Babylon
,
and
endeavouring
to
rebuild
their
City
and
Temple
,
striving
by
all
possible
means
to
hinder
them
,
but
did
nothing
thereby
,
but
only
discover
their
own
malice
and
wickedness
:
but
the
former
Exposition
is
the
best
.
Ver.
21.
There
is
no
Peace
saith
my
God
to
the
wicked
.
]
See
the
Note
,
Chap.
48.22
.
CHAP.
LVIII
.
VERSE
1.
CRY
aloud
,
&c.
]
This
the
Prophet
is
enjoined
to
do
,
that
he
might
waken
this
sleepy
,
stupid
,
secure
People
,
and
make
them
know
that
they
were
of
those
wicked
ones
,
to
whom
in
the
close
of
the
foregoing
Chapter
he
had
said
,
there
should
be
no
peace
.
Cry
aloud
,
which
is
in
the
Hebrew
,
Cry
with
the
Throa●
(
as
we
use
to
say
,
Set
up
thy
throat
)
that
is
,
with
all
possible
vehemency
,
earnestness
,
and
zeal
,
as
having
to
do
with
a
People
wilfully
deaf
and
unwilling
to
hear
;
spare
not
;
to
wit
,
for
fear
of
any
Mans
displeasure
;
lift
up
thy
voice
like
a
Trumpet
;
to
wit
,
as
Gods
Herald
,
sent
to
denounce
War
against
them
;
shew
my
People
their
transgression
,
and
the
House
of
Jacob
their
sins
;
that
is
,
convince
this
stupid
People
of
their
sins
,
who
do
vainly
Glory
in
the
profession
of
being
my
People
,
whereas
indeed
this
is
an
aggravation
of
their
wickedness
:
I
do
indeed
own
them
as
my
Covenant-People
,
and
if
they
will
repent
,
I
will
esteem
them
as
my
People
;
but
if
they
continue
a
wicked
People
,
I
shall
abhor
them
the
more
for
calling
themselves
my
People
.
Ver.
2.
Yet
they
seek
me
daily
,
&c.
]
Here
the
main
cause
is
alledged
,
why
the
Prophet
was
to
cry
aloud
against
the
Jews
:
Namely
,
because
they
were
an
Hypocritical
People
,
and
had
high
thoughts
of
their
own
Righteousness
,
and
so
had
need
to
be
awakened
,
that
they
might
be
convinced
of
their
wickedness
.
Yet
they
seek
me
daily
,
and
delight
to
know
my
ways
,
&c.
Some
understand
this
of
their
murmuring
against
Gods
dealing
with
them
;
to
wit
,
that
they
were
still
desiring
to
know
the
reasons
of
Gods
Counsels
,
and
the
Dispensations
of
his
Providence
towards
them
,
as
conceiting
themselves
so
Righteous
,
that
God
had
no
cause
so
much
as
to
frown
upon
them
;
they
ask
of
me
the
Ordinances
of
justice
;
that
is
,
they
desire
that
I
would
deal
justly
with
them
;
they
take
delight
in
approaching
to
God
;
to
wit
,
that
they
may
argue
the
matter
,
and
contend
with
him
,
about
his
dealing
with
them
.
But
rather
these
words
tend
all
to
set
forth
their
Hypocrisie
;
to
wit
,
that
though
they
were
so
insufferably
wicked
,
yet
they
made
a
great
shew
of
Religion
;
yet
they
seek
me
daily
;
to
wit
,
by
resorting
to
my
Sanctuary
,
that
they
may
seek
my
favour
by
their
Prayers
,
and
Sacrifices
,
and
Offerings
;
or
by
going
to
their
Synagogues
,
and
to
my
House
,
the
Temple
,
to
hear
my
Word
,
and
to
inquire
of
my
Priests
and
Prophets
,
what
it
is
that
I
required
of
them
;
and
delight
to
know
my
ways
;
that
is
,
they
pretend
to
do
so
,
as
a
Nation
that
did
Righteousness
,
&c.
that
is
,
as
if
they
were
certainly
resolved
to
do
what
God
required
,
if
they
did
but
know
what
his
will
were
;
they
ask
of
me
the
Ordinances
of
justice
;
that
is
,
they
inquire
of
my
Servants
what
that
Righteousness
was
,
which
by
my
Laws
I
required
of
them
;
they
take
delight
;
that
is
,
they
seem
to
take
delight
,
in
approaching
to
God
;
that
is
,
in
seeking
to
enjoy
communion
with
me
in
mine
Ordinances
.
Ver.
3.
Wherefore
,
&c.
]
This
is
added
to
shew
that
their
Hypocrisie
was
such
,
that
as
wicked
as
they
were
,
they
were
ready
to
quarrel
with
God
,
if
he
shewed
any
disregard
of
them
;
Wherefore
have
we
fasted
,
say
they
,
and
thou
seest
not
?
Wherefore
have
we
afflicted
our
Soul
;
that
is
,
our selves
,
(
see
the
Note
,
Psal.
44.25
.
)
to
wit
,
by
fasting
;
see
the
Note
,
Levit.
16.29
.
and
thou
takest
no
knowledge
?
that
is
,
thou
regardest
it
not
:
It
is
true
,
they
boasted
as
much
in
all
their
other
outward
acts
of
devotion
,
which
they
performed
,
enjoined
them
by
the
Law
;
but
this
of
their
fasting
is
particularly
instanced
in
,
because
they
placed
so
much
confidence
in
this
,
when
in
their
distresses
they
sought
unto
God
in
this
way
,
for
his
help
and
favour
:
And
the
ground
of
this
their
expostulation
may
be
,
that
notwithstanding
their
fasting
and
humbling
themselves
before
God
,
whether
on
the
Fast
in
the
seventh
Month
,
expresly
enjoined
by
Gods
Law
,
Levit.
23.27
.
(
which
may
the
rather
seem
particularly
intended
,
because
at
that
time
they
were
also
enjoined
to
release
their
debts
,
and
set
free
their
Servants
;
for
the
not
doing
whereof
God
doth
afterwards
here
reprove
them
)
or
upon
any
other
voluntary
and
occasional
Fasts
,
such
as
was
that
of
Esther
,
Esth.
4.16
.
Yet
God
by
his
Prophets
did
as
bitterly
cry
against
them
,
as
a
wicked
people
,
as
if
they
had
never
done
any
such
thing
(
and
so
this
might
be
spoken
with
respect
to
that
charge
of
God
to
the
Prophet
,
ver.
1.
)
Or
,
yet
God
was
regardless
of
them
,
when
in
their
troubles
and
dangers
they
did
in
this
solemn
manner
,
by
fasting
and
prayer
,
seek
for
help
and
succour
from
him
.
Behold
,
&c.
]
This
is
the
answer
which
God
returns
to
their
expostulation
:
Behold
,
in
the
day
of
your
Fast
(
which
seems
to
imply
,
that
God
did
not
own
it
for
a
Fast
)
you
find
pleasure
;
that
is
,
you
satisfy
your
Lusts
,
by
doing
those
things
,
which
may
satisfie
your
sinful
desires
and
delights
:
Or
,
you
do
what
you
please
your selves
:
Yea
,
and
some
would
have
it
restrained
to
that
particular
of
their
pleasing
themselves
in
the
exacting
of
their
debts
,
of
which
he
speaks
in
the
next
words
;
and
exact
all
your
labours
;
that
is
,
your
money
which
you
had
gotten
by
your
labour
(
see
the
Notes
,
Chap.
55.2
.
and
Prov.
5.10
.
)
of
those
to
whom
you
had
lent
it
,
even
the
poorest
of
them
,
not
bating
a
Farthing
of
that
which
they
owe
you
.
Indeed
this
is
rendered
by
some
,
as
it
is
in
the
Margin
,
and
exact
all
things
,
wherewith
you
grieve
others
;
and
then
it
may
be
meant
of
the
hard
labour
and
service
which
they
exacted
of
their
Servants
,
in
extremity
,
above
what
God
allowed
them
,
or
beyond
the
time
they
were
to
serve
them
;
or
of
the
Rigour
and
Cruelty
wherewith
they
exacted
their
debts
,
which
was
very
grievous
to
those
from
whom
they
were
exacted
.
Ver.
4.
Behold
,
you
fast
for
strife
and
debate
,
&c.
]
Some
understand
this
,
as
if
the
Prophet
charged
them
either
,
1.
That
strife
and
debate
was
that
which
they
propounded
to
themselves
,
as
the
end
of
their
fasting
:
in
that
they
designed
thereby
to
cover
their
Oppressions
with
a
shew
of
Piety
,
as
it
was
in
Jezebel's
Fast
,
when
she
had
plotted
the
Death
of
Naboth
,
1
King
.
21.19
.
Or
,
2.
That
there
was
much
strife
and
debate
amongst
them
upon
their
solemn
Fast-days
.
For
(
say
they
)
they
used
,
when
they
met
on
those
days
,
to
be
often
quarrelling
and
brawling
one
with
another
;
at
least
they
were
wont
to
take
advantage
of
the
Rest
enjoined
on
those
days
,
to
look
over
their
debt-Books
and
Bonds
,
and
Mortgages
,
and
to
prepare
for
,
and
promote
what
they
could
,
the
prosecuting
of
their
Law-suits
against
their
debtors
.
Yea
,
and
there
is
a
Learned
Expositor
that
holds
,
that
it
being
their
Custom
on
those
days
to
sit
in
Judgment
against
Offenders
,
that
hereby
God
might
be
pacified
towards
them
,
the
greatest
matter
they
usually
there
did
,
was
to
complain
of
their
Debtors
,
and
to
procure
some
Judiciary
Sentence
against
them
.
And
so
for
the
following
words
;
and
to
smite
with
the
Fist
of
wickedness
;
some
conceive
it
is
meant
of
their
quarrelling
and
fighting
on
those
days
;
at
least
of
Masters
beating
and
abusing
their
Servants
,
or
of
the
imperious
and
contemptuous
carriage
of
their
great
ones
towards
the
mean
sort
,
in
beating
and
striking
them
,
or
of
Mens
passionate
falling
upon
their
Debtors
,
and
laying
violent
hands
upon
them
,
as
if
they
would
force
them
to
pay
that
which
they
were
not
able
to
pay
,
according
to
that
which
is
said
in
the
Parable
of
the
Servant
,
whose
Lord
had
forgiven
him
a
great
debt
,
and
he
afterwards
meeting
with
one
of
his
fellow-Servants
,
which
ought
him
an
hundred
pence
;
laid
hands
on
him
,
and
took
him
by
the
Throat
,
saying
,
Pay
me
that
thou
owest
,
Matth.
18.28
.
But
to
me
it
seems
no
way
probable
,
that
they
either
did
or
are
charged
with
doing
these
things
on
their
fast-days
.
Questionless
all
that
is
here
intended
,
is
,
that
even
after
their
Fasting
and
Praying
,
they
went
on
in
their
ways
of
cruelty
and
unmercifulness
to
their
poor
Brethren
;
their
Fasts
were
followed
with
strife
and
debate
,
as
if
that
had
been
the
very
end
of
their
fasting
.
And
herein
consists
the
absurdity
of
their
dealing
with
God
,
that
whilst
they
sought
in
this
manner
to
beg
mercy
of
God
,
they
should
be
at
the
same
time
so
cruel
to
their
Brethren
.
Ye
shall
not
fast
as
ye
do
this
day
,
to
make
your
voice
to
be
heard
on
high
;
that
is
,
say
some
,
ye
are
not
to
fast
as
now
adays
ye
do
,
with
such
brawling
and
loud
out-cries
,
as
make
the
Air
aloft
to
ring
of
them
,
or
as
are
like
to
mount
up
to
Heaven
,
and
draw
down
vengeance
upon
you
:
Or
,
as
others
would
have
it
,
you
must
not
fast
,
as
now
ye
do
,
weeping
and
howling
aloud
by
way
of
ostentation
,
or
as
hoping
that
hereby
alone
you
keep
a
fast
as
God
requires
.
But
far
more
probably
,
I
conceive
,
others
hold
,
that
God
doth
here
inform
them
,
that
if
they
desired
to
have
the
voice
of
their
Prayers
heard
on
high
;
that
is
,
by
God
in
Heaven
,
they
must
fast
in
another
manner
than
they
did
in
those
times
.
There
must
not
be
such
strife
and
debate
,
such
contention
and
oppression
amongst
them
as
there
was
,
if
they
desired
by
their
fastings
to
prevail
with
God
.
Ver.
5.
Is
it
such
a
Fast
that
I
have
chosen
?
a
day
for
a
Man
to
afflict
his
Soul
,
&c.
]
See
the
Note
,
Lev.
16.29
.
is
it
to
bow
down
his
head
as
a
bullrush
,
which
being
broken
and
bruised
,
will
hang
down
with
its
own
weight
,
and
to
spread
sackcloth
and
ashes
under
him
;
to
wit
,
as
they
used
to
do
in
times
of
solemn
Humiliation
and
fasting
;
as
it
is
said
of
Ahab
,
1
King
.
21.27
.
that
he
fasted
and
lay
in
sackcloth
;
see
also
Esth.
4.3
.
and
Job
2.8
.
The
meaning
is
,
that
the
humbling
of
themselves
thus
out-wardly
,
if
they
did
not
withall
repent
of
and
forsake
their
sins
,
was
not
the
Fast
which
God
enjoined
,
approved
,
and
delighted
in
;
wilt
thou
call
this
a
Fast
,
and
an
acceptable
day
to
the
Lord
?
As
if
he
had
said
,
you
cannot
in
reason
think
so
,
but
rather
that
the
Lord
will
abhor
it
.
Ver.
6.
Is
not
this
the
Fast
that
I
have
chosen
?
to
loose
the
bands
of
wickedness
,
&c.
]
By
these
bands
of
wickedness
some
understand
the
combination
of
Judges
,
or
others
for
the
oppression
of
the
poorer
sort
.
But
rather
hereby
is
meant
,
whatever
it
was
wherewith
the
poor
were
straitned
and
pinched
by
the
rich
,
as
their
obligations
and
conveyances
,
either
unjustly
obtained
,
or
cruelly
prosecuted
,
even
against
those
that
were
notable
to
pay
;
yea
,
and
the
bringing
such
into
Bondage
,
or
casting
them
into
Prison
,
may
be
herein
also
included
;
of
all
which
God
requires
here
,
they
should
be
released
.
And
to
the
same
effect
is
the
Rest
here
added
;
to
undo
the
heavy
burdens
,
to
let
the
oppressed
go
free
,
and
that
ye
break
every
yoke
.
For
though
in
requiring
that
the
oppressed
(
or
afflicted
)
should
go
free
;
he
seems
to
have
special
respect
to
the
freeing
of
their
debtors
from
restraint
,
either
in
Prison
or
elsewhere
,
they
not
daring
to
stir
abroad
for
fear
of
Arrests
;
and
to
the
setting
of
their
Servants
at
liberty
,
at
the
times
enjoined
by
Gods
Law
for
their
manumission
;
yet
it
may
be
meant
more
generally
of
freeing
them
from
all
the
vexations
and
oppressions
,
under
which
they
were
crushed
.
And
by
the
yoke
may
be
meant
all
the
heavy
pressures
they
groaned
under
.
The
meaning
is
,
that
they
must
leave
off
their
extortions
and
oppressions
,
and
so
likewise
all
other
their
sins
,
if
they
would
fast
as
God
required
they
should
do
.
Ver.
7.
Is
it
not
to
deal
thy
Bread
to
the
Hungry
,
&c.
]
See
the
Notes
,
Eccles.
11.1
.
and
Prov.
22.9
.
and
that
thou
bring
the
poor
that
are
cast
out
,
(
or
afflicted
)
to
thy
house
?
to
wit
,
voluntarily
,
even
before
it
was
desired
of
thee
;
when
thou
seest
the
naked
,
that
thou
cover
him
,
and
that
thou
hide
not
thy self
from
thine
own
Flesh
;
that
is
,
thy
Brethren
,
of
thine
own
Stock
or
Nation
;
see
the
Note
,
Judg.
9.2
.
or
,
any
that
are
Men
as
thou
art
;
see
the
Note
,
Neh.
5.5
.
Ver.
8.
Then
shall
thy
light
,
&c.
]
As
if
he
had
said
,
do
this
,
and
you
will
find
,
that
there
will
be
no
cause
for
you
to
complain
,
as
it
is
above
,
ver.
3.
w●refore
have
we
fasted
,
and
thou
seest
not
?
&c.
Then
shall
thy
light
break
forth
as
the
morning
;
that
is
,
thy
sad
and
afflicted
estate
shall
be
certainly
and
suddenly
changed
into
a
joyful
and
prosperous
condition
,
even
when
there
seemed
to
be
no
likelihood
of
any
such
thing
,
which
likewise
shall
grow
brighter
and
brighter
,
as
the
morning
light
doth
;
see
the
Note
Esth.
8.16
.
and
thine
health
shall
spring
forth
speedily
;
that
is
,
thou
shalt
be
presently
cured
of
thy
miseries
,
and
shalt
get
new
Vigor
,
as
the
Plants
do
when
the
Spring
is
come
;
but
see
the
Notes
also
,
Chap.
6.10
.
and
57.18
.
and
thy
Righteousness
shall
go
before
thee
;
that
is
,
this
thy
just
and
merciful
dealing
shall
do
that
which
thine
Hypocritical
fasting
did
not
do
,
it
shall
declare
thee
to
be
sincerely
Righteous
,
and
make
thy
Righteousness
to
appear
conspicuously
before
God
and
Man
;
Or
,
thy
righteousness
shall
go
before
thee
;
that
is
,
thou
shalt
plainly
see
the
reward
of
thy
Righteousness
;
thy
Righteousness
shall
direct
and
prosper
thee
in
all
thy
ways
;
that
is
,
it
shall
procure
for
thee
,
that
the
Lord
shall
direct
thee
,
and
teach
thee
what
to
do
,
and
shall
prosper
and
bless
thee
in
all
things
whatsoever
;
he
shall
bring
all
things
into
a
just
and
righteous
order
;
so
that
by
all
things
that
befall
thee
,
it
shall
appear
that
thou
art
a
just
and
righteous
Person
;
the
Glory
of
the
Lord
shall
be
thy
rereward
;
that
is
,
say
some
,
after
a
Life
spent
Righteously
here
,
thou
shalt
at
last
be
brought
to
Heavenly
Glory
;
but
rather
the
meaning
is
,
either
that
the
Glorious
God
,
or
the
Glorious
power
and
providence
of
God
,
should
gather
them
up
,
if
they
were
scattered
abroad
,
and
protect
them
,
as
a
Shepherd
doth
his
Flock
;
or
else
,
that
by
the
constant
Love
and
Favour
of
God
to
them
they
would
be
Glorious
and
Renowned
,
whereas
formerly
,
for
the
Judgments
of
God
upon
them
,
they
had
been
infamous
.
Ver.
9.
Then
shalt
thou
call
,
and
the
Lord
shall
answer
▪
thou
shalt
cry
,
and
he
shall
say
,
Here
I
am
:
&c.
]
As
if
he
had
said
,
Then
therefore
thou
shalt
no
more
complain
(
as
before
,
ver.
3
)
that
I
hear
thee
not
when
thou
fastest
and
prayest
;
if
thou
take
from
the
midst
of
thee
;
to
wit
,
that
no
such
shall
be
found
amongst
you
;
the
y●ke
;
that
is
,
every
heavy
pressure
imposed
upon
your
Brethren
,
whether
by
fraud
or
violence
;
see
the
Note
before
,
ver.
6.
the
putting
forth
of
the
Finger
;
that
is
,
either
,
1.
Pointing
the
Finger
at
Men
,
whom
they
are
at
that
time
reviling
and
slandering
;
or
by
way
of
scorning
and
deriding
the
Prophets
and
other
the
Holy
Servants
of
God
;
or
,
2.
Laying
their
Hands
upon
Mens
Persons
,
by
way
of
striking
them
(
the
fist
of
wickedness
,
before
mentioned
ver.
4.
)
or
their
Estates
,
by
way
of
any
unjust
seizure
;
or
,
3.
Putting
off
and
putting
by
,
with
a
Finger
stretched
out
and
turned
aside
in
a
way
of
denial
,
to
those
that
sue
to
them
for
Mercy
,
forbearing
them
,
or
mitigating
any
of
their
hard
proceedings
against
them
;
or
,
4.
Which
seems
most
probable
,
the
reaching
forth
the
Hand
,
or
lifting
up
the
Finger
by
way
of
Threatning
Men
;
as
if
he
had
said
,
If
you
do
forbear
not
only
all
acts
of
Violence
and
threatning
language
,
but
all
expressions
and
gestures
tending
thereto
;
and
speaking
Vanity
;
that
is
,
say
some
,
lying
,
or
flattering
,
or
any
kind
of
wicked
or
vain
speaking
;
or
rather
,
considering
the
context
in
this
place
,
any
thing
that
was
like
to
be
grievous
and
hurtful
to
their
Brethren
.
Ver.
10.
And
if
thou
draw
out
thy
Soul
to
the
Hungry
,
&c.
]
That
is
,
if
thou
dost
relieve
them
freely
,
willingly
,
and
chearfully
,
with
much
fervent
affection
and
tender
Bowels
of
Compassion
;
and
satisfie
the
afflicted
Soul
;
that
is
,
if
thou
relieve
the
Poor
Man
,
not
sparingly
,
but
bountifully
,
to
the
full
supply
of
his
wants
,
and
so
that
his
Soul
may
be
refreshed
thereby
;
then
shall
thy
Light
rise
in
Obscurity
;
see
the
Note
above
,
ver.
8.
and
that
also
,
Psal.
112.4
.
And
thy
Darkness
shall
be
as
Noon-day
;
that
is
,
and
thine
afflicted
estate
shall
be
turned
into
very
great
prosperity
;
see
the
Notes
,
Psal.
37.6
.
and
Job
11.17
.
Ver.
11.
And
the
Lord
shall
guide
thee
continually
,
&c.
]
That
is
,
assist
and
direct
,
and
prosper
thee
in
all
thy
ways
,
see
the
Note
above
,
ver.
8.
and
satisfie
thy
Soul
in
drought
;
see
the
Notes
,
Psal.
103.5
.
Prov.
11.25
.
and
Psal.
37.19
.
It
is
spoken
here
with
reference
to
what
was
said
in
the
foregoing
Verse
,
that
if
they
would
satisfie
the
afflicted
,
God
would
satisfie
them
;
and
make
fat
thy
Bones
;
that
is
he
will
make
thee
healthful
and
strong
,
the
expression
here
used
hath
respect
,
either
to
the
Bones
being
full
of
Marrow
,
where
persons
are
healthful
.
Job
21.24
.
Or
to
the
store
of
Fat
that
will
be
upon
the
Bones
that
are
well
Fatted
.
And
thou
shalt
be
like
a
Watered
Garden
,
and
like
a
Spring
of
Water
,
whose
Waters
fail
not
;
that
is
,
like
a
Garden
watered
with
an
ever-flowing
Fountain
,
or
like
a
Garden
and
an
ever-flowing
Spring
;
and
the
meaning
is
,
that
God
would
abundantly
bless
them
,
that
he
would
bring
them
into
,
and
continue
them
in
a
very
plentiful
and
comfortable
Estate
,
so
that
they
should
be
a
delight
and
refreshing
to
many
,
see
the
Note
,
Numb.
24.6
.
Ver.
12.
And
they
that
shall
be
of
thee
,
&c.
]
As
if
he
had
said
,
even
of
thy
Posterity
,
how
low
soever
you
may
be
brought
,
there
shall
some
arise
,
that
shall
build
the
old
waste
places
,
that
is
,
the
Ruines
of
Jerusalem
,
and
other
the
Cities
of
Judea
,
that
had
lain
long
waste
and
desolate
;
Thou
shalt
raise
up
the
Foundations
of
many
Generations
;
that
is
,
thou
shalt
rear
up
those
Cities
,
where
nothing
was
left
but
the
very
Foundations
,
that
had
lain
waste
and
desolate
for
many
Generations
;
or
thou
shalt
raise
up
those
Buildings
that
shall
last
for
many
Generations
;
and
thou
shalt
be
called
the
Repairer
of
the
Breach
;
to
wit
;
the
many
Breaches
in
their
Walls
,
see
the
Note
,
Chap.
48.8
.
the
restorer
of
Paths
to
dwell
in
;
to
wit
,
say
some
,
in
that
they
made
those
ruines
,
which
the
Enemy
had
made
by
beating
their
Houses
down
to
the
very
Foundation
,
and
over
which
they
used
to
pass
to
and
fro
at
their
pleasure
,
to
be
Places
wherein
they
might
again
inhabit
;
or
rather
,
in
that
by
reedifying
their
Cities
,
it
came
to
pass
that
the
paths
to
those
Cities
were
frequented
again
by
Travellers
,
that
had
long
lain
over-grown
and
untrodden
:
But
now
many
there
are
,
that
would
have
all
this
understood
mystically
also
,
of
the
Building
of
the
Church
of
Christ
by
those
that
were
first
sent
forth
to
Preach
the
Gospel
,
all
the
World
over
,
whereby
the
breach
was
made
up
betwixt
the
Jews
and
Gentiles
.
Ver.
13.
If
thou
turn
away
thy
Foot
from
the
Sabbath
,
&c.
]
That
is
,
if
thou
avoid
the
doing
of
those
things
on
the
Sabbath
day
,
wherewith
the
Sabbath
must
needs
be
polluted
;
to
wit
,
1.
The
doing
of
those
things
,
which
though
they
might
lawfully
be
done
on
other
days
,
yet
were
forbidden
on
that
day
,
as
Travelling
(
which
some
think
the
Phrase
here
used
of
turning
away
the
Foot
doth
especially
intend
)
or
doing
any
servile
Work
,
and
following
any
Worldly
imployment
.
And
,
2.
All
their
sinful
ways
and
courses
.
And
indeed
this
last
I
conceive
is
here
principally
intended
;
for
as
his
aim
before
was
to
shew
them
,
that
their
outward
fasting
was
not
enough
,
unless
they
did
also
Mourn
for
and
abandon
their
sinful
courses
,
so
here
likewise
it
seems
his
drift
is
to
shew
them
,
that
it
was
not
enough
for
them
to
forbear
their
ordinary
Worldly
Imployments
on
the
Sabbath
day
,
if
they
did
in
the
mean
time
prophane
them
with
their
wicked
and
sinful
waies
;
if
they
should
be
never
so
strict
,
not
to
go
a
Journey
,
nor
dress
Meat
on
the
Sabbath
day
,
and
yet
,
at
the
same
time
oppress
the
Poor
,
this
the
Lord
would
not
esteem
,
to
be
a
Sanctifying
of
the
Sabbath
day
.
And
to
the
same
purpose
is
that
which
followeth
,
If
thou
turn
away
thy
Foot
from
the
Sabbath
,
from
doing
thy
pleasure
on
my
holy
day
;
that
is
,
that
which
pleaseth
thine
own
corrupt
will
;
and
call
the
Sabbath
a
delight
;
that
is
,
your
great
delight
,
as
delighting
in
the
Communion
you
then
enjoy
with
God
in
his
Ordinances
;
the
Holy
of
the
Lord
,
and
Honourable
;
to
wit
,
as
being
Consecrated
wholly
to
the
service
of
God
;
and
shalt
honour
him
;
to
wit
,
by
denying
to
please
themselves
,
that
they
might
obey
Gods
Command
,
and
enjoy
Communion
with
him
;
not
doing
thine
own
ways
,
nor
finding
thine
own
pleasure
,
nor
speaking
thine
own
words
;
to
wit
,
such
as
are
pleasing
to
corrupt
Nature
.
But
see
the
Note
also
,
Chap.
56.2
.
Ver.
14.
Then
shalt
thou
delight
thy self
in
the
Lord
,
&c.
]
To
wit
,
in
his
love
and
favour
,
it
is
clearly
spoken
with
reference
to
the
foregoing
Verse
;
as
if
he
had
said
,
If
thou
delight
in
the
Sanctifying
Gods
Sabbath
,
and
to
that
end
dost
with-hold
thy self
from
thy
Carnal
delights
,
thou
shalt
have
far
better
delights
than
those
,
thou
shalt
delight
thy self
in
the
Lord
;
see
the
Notes
,
Job
22.26
.
and
Psal.
37.4
.
And
I
will
cause
thee
to
ride
upon
the
High
places
of
the
Earth
;
that
is
,
say
some
,
to
dwell
in
places
of
security
and
safety
,
see
the
Note
,
Chap
33.16
.
Or
,
the
meaning
may
be
only
,
that
God
would
bring
them
again
into
the
Land
of
Judea
,
which
was
a
Mountainous
Country
,
far
higher
than
the
Neighbouring
Countries
were
.
But
see
the
Note
also
,
Deut.
32.13
.
And
feed
thee
with
the
Heritage
of
Jacob
thy
Father
;
that
is
,
with
the
good
things
of
the
Land
of
Canaan
,
which
God
had
promised
to
Jacob
and
his
Posterity
.
CHAP.
LIX
.
VERSE
1.
BEhold
,
&c.
]
This
seems
still
to
be
in
answer
to
that
in
the
foregoing
Chap.
ver
.
3.
Wherefore
have
we
fasted
,
and
thou
seest
not
?
&c.
Behold
,
the
Lords
hand
is
not
shortned
,
that
he
cannot
save
;
see
the
Note
,
Chap.
50.2
.
neither
his
ear
heavy
,
that
it
cannot
hear
;
that
is
,
he
is
not
thick
of
hearing
,
through
old
Age
,
or
otherwise
:
for
this
expression
of
heavy
ears
;
see
the
Note
,
Chap.
6.10
.
Ver.
3.
For
your
hands
are
defiled
with
Blood
,
and
your
fingers
with
Iniquity
,
&c.
]
See
the
Note
,
Chap.
11.15
.
your
lips
have
spoken
lies
,
your
tongue
hath
uttered
perverseness
;
whereby
may
be
meant
whatever
was
spoken
by
them
wickedly
,
to
the
hurt
of
their
Neighbours
,
as
by
slandering
,
cozening
,
false
accusing
them
,
bearing
false
Witness
,
or
swearing
falsely
against
them
,
&c.
It
is
as
if
he
had
said
,
And
what
likelihood
is
there
that
the
Holy
God
should
regard
the
stretching
forth
of
such
hands
,
or
the
words
that
are
uttered
by
such
Lips
.
Ver.
4.
None
calleth
for
Justice
,
nor
any
pleadeth
for
Truth
,
&c.
]
See
the
Note
,
Chap.
56.10
.
The
meaning
is
,
that
there
were
scarce
any
Judges
,
or
others
that
would
zealously
and
freely
speak
for
the
Truth
,
and
for
the
just
cause
:
As
namely
,
by
reproving
those
that
dealt
unjustly
,
and
advising
them
to
deal
more
justly
,
or
by
undertaking
to
plead
for
those
that
were
injured
,
or
oppressed
;
all
Men
were
willing
to
wink
at
the
injuries
and
oppressions
of
their
Brethren
,
and
never
offered
to
do
any
thing
for
their
defence
and
relief
;
they
trust
in
Vanity
;
that
is
,
they
trust
in
those
things
that
can
do
them
no
good
,
but
will
utterly
deceive
them
;
some
understand
it
of
their
fraudulent
dealing
with
their
Brethren
,
others
of
the
vain
hopes
wherewith
they
encouraged
themselves
in
their
wicked
ways
,
and
others
otherwise
;
but
see
the
Notes
,
Chap.
28.15
.
and
48.9
.
and
Job
15.31
.
and
speak
lies
;
to
wit
,
say
some
,
in
a
way
of
boasting
.
But
by
lies
,
the
same
is
meant
that
was
before
called
Vanity
;
they
conceive
mischief
,
and
bring
forth
Iniquity
;
see
the
Notes
,
Psal.
7.14
.
and
Job
15.35
.
Ver.
5.
They
hatch
Cockatrice
(
or
Adders
)
Eggs
,
&c.
]
That
is
,
say
some
,
the
plots
they
contrive
against
others
,
prove
many
times
mischievous
to
themselves
.
But
rather
the
meaning
is
,
that
those
poysonous
and
pernicious
plots
,
which
they
have
designed
against
others
,
are
at
last
brought
to
effect
.
For
still
the
Prophet
proceeds
to
set
forth
the
horrid
wickedness
that
was
amongst
them
,
which
had
made
a
separation
betwixt
God
and
them
:
And
so
▪
for
that
which
follows
;
and
weave
the
Spiders
web
;
though
some
understand
them
either
,
1.
Of
the
vanity
of
their
Will-Worships
,
or
Hypocritical
Works
,
their
Fasting
and
Prayers
,
&c.
that
though
they
have
a
shew
of
much
Zeal
and
Holiness
;
yet
they
shall
not
secure
them
from
Gods
Wrath
,
nor
be
any
way
any
advantage
to
them
.
Or
,
2.
Of
the
vanity
of
their
mischievous
plots
against
others
,
that
whatever
great
advantage
they
might
promise
to
themselves
by
their
Plots
and
Projects
for
the
oppression
of
others
,
yet
they
should
prove
ineffectual
and
unuseful
in
this
regard
,
like
so
many
Cobwebs
that
are
presently
swept
away
;
for
which
,
see
the
Note
,
Job
8.14
.
But
rather
this
still
tends
to
set
forth
their
wickedness
,
in
that
as
the
Spider
is
still
making
her
Webs
to
catch
and
destroy
the
poor
Flies
,
so
they
were
continually
with
much
labour
contriving
with
many
artificial
plots
for
the
intangling
and
ruining
of
others
;
he
that
eateth
of
their
Eggs
dieth
;
that
is
,
say
some
,
he
that
joins
with
them
in
their
wicked
Counsels
and
Designs
,
shall
be
destroyed
thereby
;
or
rather
he
that
hath
any
commerce
with
them
,
his
very
life
will
be
endangered
thereby
:
As
for
the
last
words
,
and
that
which
is
crushed
breaketh
forth
into
a
Viper
;
they
may
be
read
,
as
in
the
Margin
,
that
which
is
sprinkled
,
is
as
if
there
brake
out
a
Viper
;
and
then
it
is
as
if
he
had
said
,
that
not
only
the
eating
of
their
Cockatrice
Eggs
,
but
even
a
Mans
being
sprinkled
with
the
bloody
drops
of
their
Eggs
,
when
they
are
broken
,
is
likely
to
be
mortal
to
him
;
but
now
reading
it
as
it
is
in
our
Bibles
;
and
that
which
is
crushed
breaketh
forth
into
a
Viper
;
the
meaning
is
,
either
that
if
a
Man
did
but
go
about
to
search
into
their
Plots
,
and
Counsels
,
or
at
least
to
discover
them
and
crush
them
,
they
would
be
ready
like
Vipers
upon
such
a
Man
:
Or
rather
,
that
if
men
were
any
way
drawn
in
to
have
any
dealing
with
such
Men
,
they
would
be
their
bane
;
as
if
a
man
should
open
a
Vipers
Egg
,
thinking
it
to
be
the
Egg
of
some
Fowl
that
useth
to
be
eaten
,
and
a
Viper
should
fly
in
his
Face
;
or
as
if
a
Man
should
casually
tread
upon
such
an
Egg
,
and
the
Serpent
in
it
should
fasten
upon
him
.
So
that
however
the
words
are
translated
,
the
meaning
seems
to
be
plainly
this
,
That
with
such
men
there
is
no
safe
dealing
any
way
.
Ver.
6.
Their
Webs
shall
not
become
Garments
,
neither
shall
they
cover
themselves
with
their
works
,
&c.
]
How
these
words
may
be
understood
,
according
to
the
Exposition
which
some
give
of
the
foregoing
Verse
;
see
in
the
Note
there
.
But
doubtless
the
meaning
is
,
that
though
their
plots
and
practices
were
hurtful
to
others
;
yet
they
should
bring
no
profit
to
them
;
either
they
shall
no
way
advance
themselves
thereby
in
their
outward
condition
;
or
,
if
they
do
that
,
yet
that
shall
stand
them
in
no
stead
,
as
to
the
sheltering
of
them
from
the
wrath
of
God
,
and
from
the
Evils
that
are
coming
upon
them
.
And
indeed
to
shew
that
no
better
could
be
justly
expected
from
such
wicked
plots
and
practices
as
theirs
were
,
is
that
added
which
follows
;
their
works
are
works
of
Iniquity
,
and
the
act
of
violence
is
in
their
hands
;
that
is
,
they
are
continually
imployed
in
works
of
oppression
and
violence
,
and
other
ways
of
desperate
wickedness
.
Ver.
7.
Their
feet
run
to
Evil
,
and
they
make
haste
to
shed
innocent
Blood
,
&c.
]
See
the
Note
,
Prov.
1.16
.
from
whence
this
seems
to
have
been
taken
.
And
so
likewise
the
Apostle
cites
these
words
,
either
from
that
place
of
Solomon
,
or
this
of
our
Prophet
,
Rom.
3.15
,
16
,
17.
and
that
to
prove
that
the
Jews
lay
under
the
same
guilt
with
the
Gentiles
;
their
thoughts
are
thoughts
of
iniquity
;
they
not
only
do
Evil
,
but
they
do
it
also
advisedly
and
deliberately
:
their
minds
being
continually
plotting
and
contriving
mischief
;
wasting
and
destruction
are
in
their
paths
;
that
is
,
wherever
they
go
they
waste
and
destroy
;
or
all
they
do
tends
hereto
.
Ver.
8.
The
way
of
peace
they
know
not
,
&c.
]
That
is
,
they
are
of
such
a
turbulent
Spirit
,
and
are
so
violently
bent
upon
all
injurious
courses
,
that
they
know
not
how
to
live
peaceably
with
any
body
;
they
mind
not
peace
,
not
having
the
least
inclination
that
way
,
but
are
meer
strangers
to
it
,
utterly
unacquainted
with
any
peaceable
courses
:
and
there
is
no
judgment
in
their
goings
;
that
is
,
they
have
no
respect
to
Justice
and
Right
in
any
thing
they
do
;
see
the
Note
,
Chap.
56.1
.
they
have
made
them
crooked
paths
;
that
is
,
their
ways
are
not
according
to
the
streight
rule
of
Gods
Word
;
see
the
Note
,
Psal.
125.5
.
whoever
goeth
therein
shall
not
know
peace
;
that
is
,
say
some
,
whoever
converseth
with
them
will
be
of
the
same
unpeaceable
disposition
with
them
;
or
rather
,
whoever
imitateth
them
,
and
treadeth
in
these
wicked
and
unpeaceable
paths
of
theirs
,
shall
never
prosper
;
they
shall
never
know
what
Peace
and
Prosperity
means
;
see
the
Note
,
Chap.
48.22
.
Ver.
9.
Therefore
,
&c.
]
The
Prophet
having
in
the
foregoing
Verses
shewn
the
People
how
extreamly
wicked
they
were
,
doth
here
declare
,
that
for
this
it
was
that
God
had
brought
them
into
such
a
sad
condition
,
and
consequently
that
they
had
no
cause
to
murmur
against
God
,
as
was
before
expressed
,
Chap.
58.3
.
And
because
of
that
which
follows
;
our
transgressions
are
multiplied
before
thee
,
&c.
very
many
Expositors
hold
that
the
Prophet
speaks
this
in
the
name
of
the
Captive
Jews
,
acknowledging
to
God
,
that
their
wickedness
was
the
cause
why
God
stood
aloof
from
them
,
and
did
not
come
in
to
their
help
;
Therefore
is
judgment
far
from
us
,
neither
doth
justice
overtake
us
;
that
is
,
it
comes
not
near
us
.
Because
of
these
our
forementioned
Sins
,
and
particularly
because
we
have
not
minded
Judgment
and
Justice
in
our
dealings
with
others
,
therefore
God
hid
himself
from
them
,
and
did
not
appear
in
a
way
of
Justice
for
them
,
to
protect
them
,
and
to
execute
Judgment
upon
their
Enemies
;
see
the
Note
,
Chap.
1.27
.
we-wait
for
light
,
but
behold
obscurity
,
for
brightness
,
but
we
walk
in
darkness
;
that
is
,
we
were
still
hoping
,
especially
when
we
had
sought
God
by
fasting
and
Prayer
,
that
he
would
have
brought
things
into
a
more
comfortable
condition
,
but
,
alas
,
our
miseries
continue
still
upon
us
;
yea
,
even
when
sometime
there
seemed
to
be
some
hope
,
and
we
began
to
promise
our selves
more
comfortable
times
;
behold
,
even
then
so
great
was
our
disappointment
,
our
condition
became
rather
worse
and
worse
;
see
the
Notes
,
Esth.
8.17
.
and
Psal.
112.4
.
Ver.
10.
We
grope
for
the
Wall
like
the
Blind
,
and
we
grope
as
if
we
had
no
Eyes
,
&c.
]
See
the
Note
,
Deut.
28.28
.
to
which
very
place
the
Prophet
seems
to
have
respect
in
these
expressions
;
we
stumble
at
noon-day
,
as
in
the
night
;
that
is
,
we
are
apt
to
miscarry
and
fall
into
mischiefs
,
where
the
danger
might
have
been
easily
foreseen
and
prevented
.
Both
these
expressions
are
added
with
respect
to
that
wherewith
the
foregoing
Verse
was
closed
,
we
walk
in
darkness
.
But
see
the
Notes
also
,
Job
5.14
.
and
12.24
.
we
are
in
desolate
places
,
as
dead
men
;
that
is
,
we
are
in
an
exceeding
sad
and
desolate
condition
,
over-whelmed
with
miseries
,
and
hopeless
of
ever
seeing
better
days
,
like
Men
that
live
in
desolate
places
,
where
there
is
nothing
that
can
afford
Men
any
comfort
,
or
rather
,
our
condition
is
liker
to
that
of
dead
Men
in
their
Graves
,
then
to
that
of
living
Men.
Ver.
11.
We
roar
all
like
Bears
,
and
mourn
sore
like
Doves
,
&c.
]
See
the
Note
,
Chap.
38.14
.
These
different
Similitudes
may
seem
to
be
used
to
imply
;
the
one
,
their
loud
out-cries
,
like
that
of
the
roaring
of
Bears
;
the
other
,
their
continual
bemoaning
themselves
,
like
that
of
the
mourning
of
Doves
;
or
else
that
they
all
lamented
the
Misery
of
their
Condition
;
some
with
lowder
out-cries
,
others
with
more
inward
and
private
Mournings
:
We
look
for
Judgment
,
but
there
is
none
;
for
Salvation
,
but
it
is
far
off
from
us
;
see
the
Note
above
,
Ver.
9.
Ver.
12.
For
our
Transgressions
are
multiplyed
before
thee
,
&c.
]
As
if
he
had
said
,
However
we
may
flatter
our selves
,
and
endeavour
to
excuse
and
cover
over
our
Sins
,
yet
thou
knowest
them
all
;
and
hereby
thou
hast
been
provoked
against
us
,
and
this
hath
been
the
cause
why
thou
hast
stood
aloof
from
helping
us
:
And
our
sins
testify
against
us
;
see
the
Note
,
Chap.
3.9
.
For
our
Transgressions
are
with
us
;
that
is
,
say
some
,
they
are
evident
in
the
Evils
they
have
brought
upon
us
.
But
rather
the
meaning
is
,
that
their
Sins
were
so
manifest
and
notoriously
great
,
that
they
could
not
but
be
in
their
own
Consciences
fully
convinced
of
them
.
And
to
the
same
purpose
is
the
following
Clause
;
And
as
for
our
Iniquities
we
know
them
;
it
being
clearly
either
a
confession
of
their
owning
the
Sins
wherewith
they
had
offended
God
;
or
an
humble
bewailing
themselves
for
them
;
See
the
Note
,
Psal.
51.3
.
And
now
in
all
this
the
Prophet
joyns
himself
with
the
rest
of
the
People
,
not
as
guilty
of
the
same
Sins
with
them
,
but
as
confessing
and
bewailing
their
Sins
together
with
his
own
.
Ver.
13.
In
Transgressing
,
&c.
]
Having
in
the
foregoing
Verse
acknowledged
the
wickedness
of
the
People
in
general
,
as
the
cause
of
all
the
Miseries
that
were
come
upon
them
,
here
the
Prophet
proceeds
to
set
them
forth
more
distinctly
and
particularly
:
And
so
having
closed
that
Verse
with
those
words
,
And
as
for
our
Iniquities
we
know
them
;
here
he
sheweth
what
those
their
great
Iniquities
were
,
In
Transgressing
,
and
lying
against
the
Lord
,
and
departing
away
from
our
God
;
and
by
all
these
several
Terms
is
meant
,
their
perfidious
Apostacy
from
God
by
their
bold
Transgressing
of
his
Laws
,
without
any
regard
to
their
promises
,
and
the
Covenant
they
had
made
with
God
;
See
the
Note
,
Chap.
1.4
.
And
so
by
speaking
oppression
and
revolt
,
is
meant
,
that
their
talk
for
the
most
part
was
of
those
things
that
tended
to
the
Oppression
of
their
Brethren
,
and
that
did
proclaim
their
revolt
and
Apostacy
from
God
;
and
by
conceiving
and
uttering
from
the
Heart
words
of
falshood
;
that
is
,
they
contrive
in
their
Hearts
,
and
then
afterward
advisedly
speak
false
and
deceitful
words
;
See
the
Note
above
,
Ver.
3.
Ver.
14.
And
Judgment
is
turned
away
backward
,
and
Justice
standeth
a
far
off
,
&c.
]
Some
understand
this
as
those
passages
before
,
Ver.
9.11
.
But
rather
this
is
a
further
Declaration
of
the
Wickedness
of
the
People
;
to
wit
,
that
all
Justice
was
vanished
as
it
were
from
amongst
them
;
neither
in
places
of
Judicature
,
nor
elsewhere
,
was
there
any
regard
of
right
or
wrong
;
for
Truth
is
fallen
in
the
Street
;
that
is
,
being
over-born
by
falshood
,
or
having
no
body
to
support
her
,
Truth
falleth
to
the
ground
in
all
places
of
Publick
concourse
;
see
the
Notes
,
Job
29.7
.
and
Ps.
55.11
.
and
equity
cannot
enter
;
that
is
,
it
is
shut
out
by
Violence
and
not
suffered
to
be
amongst
us
.
Ver.
15.
Yea
,
Truth
faileth
,
&c.
]
That
is
,
Neither
in
publick
nor
private
was
there
any
Truth
to
be
found
;
see
the
foregoing
Note
.
And
he
that
departeth
from
Evil
,
maketh
himself
a
Prey
;
or
as
it
is
in
the
Margin
,
is
accounted
mad
;
that
is
,
a
Man
void
of
all
Reason
.
And
the
Lord
saw
it
,
and
it
displeased
him
,
that
there
was
no
Judgment
;
that
is
,
That
there
was
no
Justice
to
be
found
amongst
them
:
And
thence
it
hath
been
,
that
he
hath
stood
aloof
from
helping
us
in
our
Miseries
.
Ver.
16.
And
he
saw
that
there
was
no
Man
,
&c.
]
To
wit
,
that
would
appear
for
Right
and
Justice
;
see
the
Note
above
,
Ver.
4.
And
wondered
that
there
was
no
Intercessor
;
that
is
,
say
some
,
none
that
would
mediate
with
God
,
or
Pray
to
him
for
this
Wicked
People
;
or
rather
,
none
that
would
step
in
and
interpose
himself
to
Plead
for
Justice
,
and
defend
the
Oppressed
;
for
so
we
find
it
expressed
afterward
in
a
place
very
like
to
this
,
Chap.
63.5
.
And
I
looked
and
there
was
none
to
help
,
and
I
wondered
that
there
was
none
to
uphold
.
As
for
this
expression
of
Gods
wondring
,
it
is
used
to
imply
both
how
strange
and
wonderful
it
was
,
that
Gods
own
peculiar
People
should
be
so
grievously
and
universally
corrupted
,
that
there
should
not
be
a
Man
found
amongst
them
,
that
should
oppose
the
Injustice
of
those
Times
;
and
likewise
what
Riches
of
Grace
it
discovered
in
God
,
that
he
should
be
so
solicitously
careful
for
the
saving
of
a
People
so
desperately
Wicked
:
Which
is
added
in
the
following
Words
;
Therefore
his
Arm
brought
Salvation
unto
him
,
and
his
Righteousness
it
sustained
him
;
where
the
Hebrew
word
which
we
Translate
unto
him
,
may
be
an
Elegant
redundancy
,
usual
in
that
Language
:
Or
,
if
that
will
not
be
admitted
,
then
it
must
be
understood
,
either
of
Gods
People
,
to
wit
,
that
when
there
was
no
man
that
did
appear
for
the
saving
of
his
People
,
or
to
defend
them
against
those
that
made
a
Prey
of
them
,
then
of
his
own
free
Grace
,
God
himself
undertook
the
Work
,
and
by
his
Infinite
Power
,
(
his
Almighty
Arm
,
see
the
Notes
,
Chap.
51.5
.
and
53.1
.
)
without
the
assistance
or
mediation
of
any
Man
,
brought
Salvation
unto
his
People
;
and
his
Righteousness
;
that
is
,
his
Just
and
Righteous
judging
betwixt
his
People
and
their
unjust
Oppressors
;
it
sustained
him
,
that
is
,
it
upheld
and
preserved
his
People
from
being
utterly
ruined
and
destroyed
:
Or
else
of
God
himself
,
as
he
is
Interested
in
his
People
,
and
as
it
was
his
work
to
save
his
wronged
and
oppressed
People
;
to
wit
,
That
his
Arm
brought
Salvation
unto
him
,
and
his
Righteousness
it
sustained
him
;
namely
,
In
that
by
his
Almighty
Power
,
and
by
his
Righteous
Judgments
he
had
provided
for
the
preserving
and
upholding
of
his
own
Cause
and
People
:
And
indeed
this
agreeth
best
with
two
other
places
,
that
seem
parallel
with
this
,
that
Chap.
63.5
.
And
I
looked
and
there
was
none
to
help
—
therefore
mine
own
Arm
brought
Salvation
unto
me
,
and
my
Fury
it
upheld
me
;
and
that
Psal.
98.1
.
His
Right
Hand
and
his
Holy
Arm
hath
gotten
him
the
Victory
.
I
know
that
many
Learned
Expositors
do
understand
all
this
of
that
great
work
of
Mans
Redemption
by
Christ
;
to
wit
,
that
God
of
his
own
free
Grace
,
did
by
himself
take
care
for
the
saving
of
his
chosen
People
,
when
no
body
else
minded
it
:
But
rather
it
is
surely
meant
of
Gods
delivering
his
People
the
Jews
from
being
destroyed
;
though
it
may
well
be
granted
,
that
as
often
elsewhere
,
so
here
also
,
under
the
deliverance
of
the
Jews
from
the
Babylonian
Captivity
,
the
Redemption
of
Gods
People
by
Christ
,
of
which
that
was
a
Type
,
is
comprehended
.
Ver.
17.
For
he
put
on
Righteousness
as
a
Breast-plate
,
and
an
Helmet
of
Salvation
upon
his
Head
,
&c.
]
The
meaning
of
this
is
,
that
God
would
interpose
himself
as
an
Armed
Man
for
the
safe-guarding
of
his
People
,
and
for
the
destruction
of
their
Enemies
;
and
that
hereby
there
should
be
a
clear
discovery
of
his
Righteousness
;
that
is
,
his
Faithfulness
in
making
good
his
promises
to
his
People
,
or
rather
his
Justice
in
judging
Righteously
between
them
and
their
Enemies
,
(
see
the
foregoing
Note
,
)
and
his
tender
care
for
the
Salvation
and
deliverance
of
his
People
;
this
being
that
which
moved
him
so
Gloriously
to
appear
for
the
deliverance
of
his
People
,
and
the
ruine
of
their
Enemies
.
And
to
the
same
purpose
is
the
next
Clause
,
and
he
put
on
the
Garments
of
Vengeance
for
Cloathing
,
and
was
clad
with
Zeal
as
a
Cloke
;
namely
,
that
his
Zeal
for
his
own
Glory
,
and
his
Indignation
for
the
Oppression
of
his
People
should
be
clearly
seen
in
the
Vengeance
which
upon
this
account
he
would
Execute
upon
their
Enemies
.
Ver.
18.
According
to
their
Deeds
,
accordingly
he
will
repay
,
Fury
to
his
Adversaries
,
Recompence
to
his
Enemies
,
&c.
]
It
is
in
the
Original
,
According
to
Recompences
,
&c.
And
so
thereupon
,
some
would
have
this
to
be
the
meaning
of
the
Words
,
that
according
to
what
God
had
often
formerly
done
in
recompencing
to
the
Enemies
of
his
People
,
the
Evil
which
they
had
done
unto
his
People
,
so
he
would
now
do
again
:
But
taking
the
Words
as
they
are
Translated
in
our
Bibles
,
the
meaning
is
clear
,
that
God
would
in
great
Fury
avenge
himself
upon
his
Peoples
Enemies
,
according
to
what
they
had
deserved
,
or
according
to
the
Evil
which
they
had
done
to
his
People
.
And
now
by
these
Adversaries
and
Enemies
may
be
meant
all
the
Enemies
of
Gods
People
the
Jews
,
both
Forreign
,
the
Babylonians
and
others
,
and
likewise
Domestick
,
the
Wicked
Princes
,
Judges
,
and
others
that
oppressed
their
Brethren
,
especially
the
Righteous
amongst
them
;
yea
,
by
many
Learned
Expositors
it
is
held
,
that
together
with
the
Enemies
of
the
Jews
,
here
more
especially
intended
,
not
only
all
the
Enemies
of
Gods
Church
in
all
Ages
are
comprehended
;
(
which
is
the
more
probable
,
because
of
the
following
Clause
,
to
the
Islands
he
will
repay
recompence
;
that
is
,
to
the
Enemies
of
his
People
in
the
remotest
Parts
,
and
where
they
think
themselves
safest
from
all
danger
;
See
the
Note
,
Chap.
41.1
.
)
but
also
their
Spiritual
Enemies
,
as
with
respect
to
Christs
Victory
over
them
;
which
Exposition
indeed
the
following
Verses
seem
much
to
favour
.
Ver.
19.
So
shall
they
fear
the
Name
of
the
Lord
from
the
West
,
and
his
Glory
from
the
rising
of
the
Sun
,
&c.
]
That
is
,
By
occasion
of
this
Glorious
Work
of
God
,
mentioned
in
the
foregoing
Verse
,
in
delivering
his
People
,
by
executing
vengeance
upon
their
Enemies
;
Men
shall
fear
the
Lord
,
and
the
Name
and
Glory
of
God
shall
be
renowned
throughout
the
World
;
See
the
Note
,
Psal.
113.3
.
And
indeed
(
as
was
hinted
in
the
foregoing
Note
)
though
this
may
be
meant
primarily
of
that
terror
wherewith
all
the
Nations
in
the
World
in
a
manner
should
be
struck
,
upon
the
Destruction
which
God
would
bring
on
the
Enemies
of
the
Jews
;
yet
the
words
do
so
clearly
seem
to
intend
also
that
filial
fear
wherewith
,
upon
the
conversion
of
the
Gentiles
,
the
Church
of
Christ
throughout
the
whole
World
should
fear
God
;
that
whereas
now
God
was
despised
by
his
own
People
,
he
should
then
be
honoured
by
the
Nations
all
the
World
over
;
(
whence
it
is
also
that
in
the
following
words
there
is
a
Promise
added
of
Gods
aiding
them
against
their
Enemies
)
that
this
doth
much
confirm
that
more
general
Exposition
given
in
the
foregoing
Note
,
of
the
revenge
which
God
would
bring
upon
the
Enemies
of
his
People
;
When
the
Enemy
shall
come
in
like
a
Flood
;
that
is
,
when-ever
the
Devil
and
his
Instruments
shall
break
in
upon
my
Church
like
a
Flood
,
(
see
the
Notes
,
Chap.
8.7
,
8.
)
The
Spirit
of
the
Lord
shall
lift
up
a
Standard
against
him
,
or
(
as
it
is
in
the
Margin
)
put
him
to
flight
;
that
is
,
God
by
his
Divine
and
Almighty
Power
shall
take
part
with
his
People
,
and
raise
up
Forces
against
these
their
Enemies
,
wherewith
he
will
oppose
and
vanquish
them
:
See
the
Notes
,
Chap.
5.26
.
and
11.12
.
and
49.22
.
Or
,
God
with
a
blast
of
his
Breath
only
shall
cause
them
to
flee
;
yea
,
the
meaning
may
be
,
if
we
understand
it
of
the
Spiritual
Enemies
of
Gods
People
,
that
he
would
by
his
Holy
Spirit
so
assist
and
strengthen
his
People
,
that
they
should
be
able
to
withstand
and
overcome
these
their
mighty
Adversaries
,
Eph.
6.13
.
Ver.
20.
And
the
Redeemer
shall
come
to
Zion
,
&c.
]
That
is
,
God
will
send
one
that
shall
redeem
his
People
out
of
their
Bondage
and
Misery
:
Now
,
as
hereby
the
deliverance
of
the
Jews
out
of
Babylon
was
intended
,
Cyrus
was
questionless
this
Redeemer
:
But
,
as
this
was
also
intended
as
a
Promise
of
the
Spiritual
Redemption
,
whereof
the
other
was
a
Type
,
Christ
was
the
Redeemer
.
And
that
this
was
intended
,
is
clear
by
the
Apostles
citing
this
place
,
(
according
to
the
Translation
of
the
Septuagint
)
to
prove
that
certainly
the
Jews
should
at
last
be
converted
,
and
made
partakers
of
the
Redemption
that
is
by
Christ
;
Rom.
11.26
,
27.
And
so
(
that
is
,
when
the
fullness
of
the
Gentiles
is
come
in
,
)
all
Israel
shall
be
saved
;
(
that
is
,
the
generality
of
the
Nation
of
the
Jews
)
As
it
is
Written
,
There
shall
come
out
of
Sion
the
Deliverer
,
and
shall
turn
away
ungodliness
from
Jacob
;
For
this
is
my
Covenant
unto
them
,
&c.
It
is
,
as
if
the
Apostle
had
argued
thus
,
The
Prophet
Isaiah
foretold
that
Christ
should
come
as
a
Redeemer
to
the
Church
and
Nation
of
the
Jews
,
who
as
yet
do
despise
and
reject
him
;
and
therefore
certainly
there
shall
a
time
come
,
when
the
Nation
of
the
Jews
shall
embrace
Christ
as
their
Redeemer
:
As
for
the
following
Words
,
and
unto
them
that
turn
from
Transgression
in
Jacob
,
as
they
are
spoken
with
respect
to
the
deliverance
of
the
Jews
out
of
Babylon
,
they
imply
both
,
that
that
deliverance
should
be
wrought
chiefly
for
the
sake
of
that
little
Remnant
amongst
them
that
were
reformed
by
their
Captivity
,
and
that
it
should
be
to
them
only
a
real
Mercy
:
But
as
they
are
spoken
with
respect
to
Mans
Redemption
by
Christ
,
they
plainly
shew
,
that
none
can
justly
challenge
any
Interest
therein
,
but
only
those
that
forsakeing
their
Sins
do
turn
unto
the
Lord
.
Ver.
21.
As
for
me
,
this
is
my
Covenant
with
them
,
saith
the
Lord
,
&c.
]
To
wit
,
with
his
People
,
whom
the
Redeemer
mentioned
in
the
foregoing
Verse
should
redeem
.
My
Spirit
that
is
upon
thee
,
&c.
]
That
is
,
say
some
,
upon
Christ
the
Redeemer
.
And
so
they
take
it
as
a
promise
made
by
God
the
Father
to
Christ
,
that
his
Word
and
Spirit
should
be
for
ever
continued
to
his
Seed
,
concerning
whom
,
See
the
Note
,
Chap.
53.10
.
But
I
rather
conceive
that
this
is
spoken
either
to
the
Prophet
Isaiah
;
and
then
the
meaning
must
be
either
;
1.
That
this
which
God
had
now
promised
by
him
should
be
so
accomplished
,
that
the
memory
of
it
should
be
continued
unto
all
Posterity
;
Or
,
2.
That
the
Spirit
which
God
had
put
upon
him
,
and
that
Gospel-promise
which
he
had
published
,
should
be
continued
to
the
Prophets
and
others
that
should
succeed
him
in
the
Work
of
the
publick
Ministry
,
even
to
the
end
of
the
World
:
Or
rather
to
the
Church
,
the
Redeemed
ones
in
his
Zion
,
(
to
whom
God
here
turns
his
Speech
)
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
,
&c.
that
is
,
My
Word
and
Spirit
shall
still
be
with
thee
,
for
thine
instruction
and
direction
unto
the
Worlds
end
;
there
shall
be
always
of
my
Messengers
,
Prophets
,
Apostles
,
and
other
Ministers
and
Teachers
,
that
shall
successively
Preach
my
Word
faithfully
to
you
,
and
my
Spirit
shall
go
along
with
their
Ministry
to
make
it
work
effectually
upon
you
;
so
that
there
shall
be
still
a
profession
of
my
Truth
among
you
.
A
clear
proof
,
that
though
Councils
may
err
,
yet
the
true
Catholick
Church
shall
never
err
.
CHAP.
LX.
VERSE
.
1.
ARISE
,
&c.
]
This
is
spoken
to
Zion
,
to
whom
,
Ver.
20.
of
the
foregoing
Chapter
,
God
had
promised
the
Redeemer
should
come
;
and
consequently
,
according
to
what
is
there
noted
,
in
the
Type
it
is
spoken
to
the
Jews
in
the
Babylonian
Captivity
;
but
in
the
Antitype
to
the
Primitive
Church
of
the
Jews
;
as
is
evident
,
because
afterward
,
Ver.
3.
it
is
said
the
Gentiles
should
joyn
themselves
to
her
.
Arise
,
to
wit
,
(
taking
it
as
spoken
to
the
Jews
in
Babylon
)
out
of
the
Dust
,
that
low
and
sad
condition
,
wherein
thou
hast
lain
for
a
long
time
;
rouse
up
thy self
,
and
enter
into
that
happy
change
and
advancement
which
thy
God
will
now
bring
thee
into
;
see
the
Note
,
Chap.
51.17
.
Shine
,
be
thou
now
,
or
thou
shalt
be
now
in
a
joyful
,
prosperous
,
and
glorious
condition
:
For
the
Light
is
come
,
and
the
Glory
of
the
Lord
is
risen
upon
thee
;
That
is
,
the
Night
of
thine
Adversity
being
at
an
end
,
the
Day
of
thy
Prosperity
begins
to
dawn
,
and
the
Lord
is
beginning
to
shew
forth
his
Glory
,
as
the
Sun
doth
where
it
riseth
,
in
delivering
thee
out
of
thy
Captivity
,
to
settle
thee
again
in
thine
own
Land
,
or
to
make
thee
renowned
and
glorious
.
But
indeed
the
expression
here
used
seems
to
allude
to
those
Times
,
when
the
Glory
of
the
Lord
used
to
appear
upon
the
Tabernacle
and
in
the
Temple
.
But
now
under
this
Type
,
the
great
bliss
of
the
Primitive
Church
of
Christ
is
here
principally
intended
;
in
regard
whereof
the
Church
of
the
Jews
is
here
stirred
up
to
arise
and
shine
,
or
,
to
be
enlightened
,
as
it
is
in
the
Margin
;
namely
,
with
respect
to
that
Spiritual
Happiness
and
Glory
,
whereto
she
should
be
raised
from
an
estate
of
Sin
and
Misery
under
the
Messiah
;
which
is
set
forth
in
the
following
words
,
for
the
Light
is
come
,
or
,
as
it
is
in
the
Margin
,
thy
Light
cometh
,
and
the
Glory
of
the
Lord
is
risen
upon
thee
;
that
is
,
Christ
,
Joh.
8.12
.
long
since
promised
to
them
,
and
in
whom
they
had
in
many
respects
a
special
Interest
;
Or
,
the
Gospel
which
was
to
succeed
in
the
stead
of
the
abrogated
Law
,
called
,
the
light
of
the
Glorious
Gospel
of
Christ
;
2
Cor.
4.4
.
Or
,
that
blessed
and
joyful
estate
whereto
the
Church
of
the
Jews
was
then
advanced
.
Ver.
2.
For
behold
the
Darkness
shall
cover
the
Earth
,
and
gross
Darkness
the
People
,
&c
]
To
wit
,
you
the
whilst
enjoying
great
and
marvellous
light
,
as
it
followes
in
the
next
words
:
But
the
Lord
shall
arise
upon
thee
,
and
his
Glory
shall
be
seen
upon
thee
:
And
this
is
added
,
the
better
to
set
forth
the
greatness
of
their
approaching
happiness
,
that
whilst
other
Nations
should
be
overwhelmed
with
thick
darkness
,
as
the
Egyptians
were
in
Egypt
,
they
should
be
as
the
Israelites
that
were
in
Goshen
,
that
had
Light
in
their
Dwellings
.
Now
though
this
(
in
the
Type
)
was
accomplished
,
when
the
Jews
were
in
a
lightsome
comfortable
condition
at
their
deliverance
out
of
Babylon
,
the
Lord
then
appearing
graciously
amongst
them
,
and
shining
favourably
upon
them
,
and
causing
his
Glory
to
be
clearly
discovered
upon
them
in
that
their
wonderful
deliverance
;
whilst
the
Babylonians
and
other
Neighbour
Nations
were
under
the
dismal
darkness
of
sore
tribulations
,
being
subdued
and
wasted
by
Cyrus
,
who
set
them
free
:
Yet
questioneless
it
is
principally
meant
of
the
happiness
of
the
Church
of
the
Jews
,
when
Christ
should
come
to
them
,
above
all
the
Nations
of
the
World
besides
,
in
that
whilst
this
Sun
of
Righteousness
;
Mal.
4.2
.
should
arise
and
shine
upon
them
,
and
dispel
all
the
Darkness
of
their
blindness
and
misery
,
by
the
light
of
the
Gospel
,
whilst
all
the
World
besides
should
lye
in
darkness
and
the
shadow
of
Death
.
Ver.
3.
And
the
Gentiles
shall
come
to
thy
Light
,
&c.
]
In
the
Type
this
may
be
meant
of
the
great
respect
that
should
be
shewn
to
the
Jews
in
their
wondrous
and
glorious
return
out
of
Babylon
by
Forreign
Nations
and
Kings
;
See
the
Notes
,
Chap.
49.6
,
7.
But
with
respect
of
the
Antitype
,
it
is
principally
doubtless
meant
of
the
Conversion
of
the
Gentiles
,
and
their
being
enlightened
by
the
Gospel
,
first
Preached
amongst
the
Jews
;
see
the
Note
,
Chap.
2.3
.
Even
these
Nations
should
be
so
far
from
being
Enemies
to
the
Jews
,
as
formerly
they
had
been
,
that
they
should
joyn
themselves
to
them
,
and
profess
the
same
Faith
,
and
be
one
People
with
them
;
and
Kings
to
the
brightness
of
thy
rising
;
that
is
,
Heathen
Kings
shall
come
in
to
thee
,
because
of
the
brightness
that
shall
rise
upon
thee
;
or
because
of
thy
brightness
when
thou
shalt
arise
in
great
Glory
from
a
low
condition
;
see
the
Note
,
Chap.
49.23
.
Ver.
4.
Lift
up
thine
Eyes
round
about
,
and
see
,
all
they
gather
themselves
together
,
they
come
to
thee
,
&c.
]
This
is
spoken
to
set
forth
,
as
by
way
of
admiration
,
the
Multitude
of
the
Gentiles
,
mentioned
in
the
foregoing
Verse
,
that
should
from
all
Countries
round
about
come
flocking
in
,
and
joyn
themselves
to
the
Primitive
Church
of
the
Jews
;
see
the
Notes
,
Chap.
2.3
.
and
14.1
.
and
43.5
.
but
especially
Chap.
49.22
.
though
they
were
of
several
Nations
,
and
formerly
at
great
enmity
amongst
themselves
,
yet
should
come
in
willingly
together
,
and
joyn
themselves
to
be
one
Church
with
the
Christian
Jews
.
Some
I
know
understand
this
of
the
Jews
flocking
home
from
all
Countries
,
whither
they
had
fled
,
or
were
carried
Captives
.
But
if
this
should
be
intended
in
the
Type
,
yet
certainly
it
is
chiefly
meant
of
the
Conversion
of
the
Gentiles
,
as
the
relation
the
words
have
to
the
foregoing
Verse
doth
clearly
shew
.
And
so
I
understand
also
the
following
words
;
Thy
Sons
shall
come
from
far
,
and
thy
Daughters
shall
be
nursed
at
thy
side
;
that
is
,
carried
in
thine
Arms
and
Bosom
;
namely
,
that
the
Children
of
the
Gentiles
should
be
brought
into
the
Church
of
Christ
,
as
their
Mother
.
Ver.
5.
Then
thou
shalt
see
,
&c.
]
That
is
,
thou
shalt
feed
thine
Eyes
with
this
pleasing
sight
of
the
Multitude
of
the
Gentiles
that
shall
come
in
to
thee
,
(
it
is
spoken
with
reference
to
that
in
the
foregoing
Verse
,
Lift
up
thine
Eyes
round
about
,
and
see
)
and
flow
together
,
that
is
,
flock
together
to
behold
such
a
joyful
sight
;
and
thine
Heart
shall
fear
;
to
wit
,
with
admiration
,
at
the
unexpectedness
of
the
thing
done
,
and
the
consideration
of
the
High
and
Glorious
Estate
,
whereto
God
had
suddenly
raised
them
,
especially
by
the
access
of
the
Gentiles
.
And
indeed
wonderful
and
unexpected
joys
do
usually
work
a
kind
of
fear
and
trembling
of
Heart
in
Men
;
see
Gen.
45.26
,
27.
Whence
is
that
they
shall
fear
and
tremble
for
all
the
Goodness
,
and
for
all
the
Prosperity
,
that
I
procure
unto
it
.
Jer.
33.9
.
And
therefore
are
these
here
joyned
together
,
and
thine
Heart
shall
fear
and
be
inlarged
;
to
wit
,
with
joy
;
See
the
Note
,
Psal.
119.32
.
And
indeed
though
the
believing
Jews
did
at
first
grudge
at
the
admitting
of
the
Gentiles
into
the
Church
,
before
they
understood
the
will
of
God
herein
,
yet
afterward
they
did
greatly
rejoice
in
it
;
see
Acts
10.45
.
and
11.18
.
Because
the
abundance
of
the
Sea
,
&c.
It
is
in
the
Margin
,
because
the
noise
of
the
Sea
shall
be
turned
toward
thee
;
that
is
,
a
Multitude
of
People
shall
come
in
like
a
Sea
upon
thee
.
But
reading
it
,
as
it
is
in
our
Bibles
:
Because
the
abundance
of
the
Sea
shall
be
Converted
unto
thee
;
the
meaning
is
,
that
the
Church
of
the
Christian
Jews
should
be
affected
,
as
is
before
said
,
because
such
Multitudes
of
Forreign
Nations
should
embrace
their
Religion
,
and
be
kindly
affected
to
them
,
whom
they
hated
before
,
bountifully
imparting
of
their
Riches
for
the
service
of
Christ
,
and
his
Church
and
People
:
The
Forces
of
the
Gentiles
shall
come
unto
thee
;
that
is
,
whole
Armies
or
Troops
of
them
shall
come
in
to
thee
:
This
also
(
in
the
Type
)
many
understand
of
the
forwardness
of
the
Nations
to
help
the
Jews
at
their
return
out
of
Babylon
;
and
some
would
have
the
meaning
to
be
,
that
Judea
should
become
a
great
Mart
for
Merchants
by
Sea
:
But
the
foregoing
Exposition
doth
most
clearly
suit
with
the
whole
current
of
this
Prophesie
.
Ver.
6.
The
multitude
of
Camels
shall
cover
thee
,
&c.
]
That
is
,
thy
Land
;
the
Dromedaries
of
Midian
and
Ephah
;
that
is
,
the
Midianites
(
for
Ephah
was
also
of
the
Posterity
of
Midian
,
Gen.
25.4
.
)
who
inhabited
Arabia
;
see
the
Note
,
Gen.
37.28
.
The
meaning
is
,
that
the
Converted
Gentiles
should
honour
the
Lord
with
their
Substance
,
and
Consecrate
themselves
,
and
all
that
they
had
,
to
the
Service
of
Christ
and
his
Church
.
And
accordingly
the
several
Nations
are
here
said
to
bring
in
those
things
,
that
were
the
choicest
Commodities
of
their
several
Countries
.
The
meaning
here
cannot
be
,
that
these
Midianites
,
Embracing
the
Faith
of
Christ
,
should
ride
to
Jerusalem
upon
Camels
and
Dromedaries
,
but
because
in
those
Eastern
Countries
,
they
used
to
ride
and
to
carry
great
Burdens
of
Wares
upon
this
kind
of
Cattel
,
and
because
in
those
days
Men
used
not
to
come
empty
handed
to
the
House
of
God
,
therefore
the
Coming
in
of
the
Gentiles
,
their
submitting
themselves
,
and
all
they
had
to
the
Lords
disposing
,
and
their
contributing
of
their
Wealth
in
abundance
,
to
the
Church
of
Christ
,
is
thus
figuratively
expressed
,
that
the
Land
of
Gods
People
should
be
covered
with
their
Camels
and
Dromedaries
.
And
to
the
same
purpose
is
that
which
follows
,
all
they
from
Sheba
shall
come
;
see
the
Note
,
Psal.
72.10
.
They
shall
bring
Gold
and
Incense
;
that
is
,
they
shall
also
Consecrate
their
Wealth
to
the
Lord
;
yea
,
and
some
would
have
it
,
that
under
these
,
Figuratively
,
the
dedicating
of
their
Learning
,
and
Eloquence
,
their
Arts
and
Sciences
to
the
service
of
Christ
and
his
Church
,
is
also
comprehended
;
and
they
shall
shew
forth
the
praises
of
the
Lord
;
that
is
,
they
shall
worship
God
.
And
indeed
,
this
last
clause
sheweth
plainly
,
that
the
mention
made
in
the
foregoing
Words
of
their
bringing
Gold
and
Incense
with
them
,
was
not
with
respect
to
Trading
,
as
some
have
thought
,
but
with
respect
to
the
worship
and
service
of
God
.
Ver.
7.
All
the
Flocks
of
Kedar
,
shall
be
gathered
together
unto
thee
:
The
Rams
of
Nebaioth
shall
Minister
unto
thee
,
&c.
]
Because
the
Kedarens
and
Nabathaeans
,
Ishmaelites
of
the
Posterity
of
Kedar
and
Nebaioth
,
dwelling
in
Arabia
,
abounded
in
Flocks
of
Sheep
,
therefore
it
is
said
,
that
from
them
multitudes
of
these
shall
be
brought
in
to
Gods
People
.
And
though
(
in
the
Type
)
this
again
may
be
meant
of
these
Nations
,
supplying
the
Jews
that
were
come
out
of
Babylon
,
abundantly
with
Cattel
for
Sacrifices
:
But
certainly
it
is
principally
meant
of
the
Converted
Gentiles
;
and
accordingly
we
must
understand
it
,
either
that
they
should
zealously
promote
the
Church
of
Christ
,
and
the
worship
of
God
therein
,
by
contributing
abundantly
of
their
Substance
thereto
,
or
that
they
should
offer
up
Spiritual
Sacrifices
unto
God
:
for
it
is
usual
with
the
Prophets
in
speaking
to
the
Jews
,
to
set
forth
the
Worship
of
the
Gospel
under
Figurative
tearms
taken
from
their
Legal
Service
;
they
shall
come
up
with
acceptance
upon
mine
Altar
;
that
is
,
their
Services
shall
be
as
Sacrifices
acceptable
to
God
through
Jesus
Christ
;
and
I
will
glorify
the
house
of
my
Glory
;
that
is
,
in
the
Type
,
his
glorious
House
,
the
Temple
built
for
his
Glory
,
and
wherein
he
had
appeared
often
with
great
Glory
,
now
trodden
down
by
the
Gentiles
,
but
to
be
raised
up
again
gloriously
at
the
Jews
return
from
Babylon
:
or
rather
,
the
Church
of
Christ
;
the
House
of
God
,
1
Tim.
3.15
.
which
God
did
many
ways
Glorifie
;
but
the
access
of
the
Gentiles
is
principally
here
intended
;
see
the
Note
,
ver.
9.
Ver.
8.
Who
are
these
,
&c.
]
The
Prophet
(
some
think
,
in
the
name
of
the
Church
,
who
above
,
ver.
4.
in
this
regard
,
was
called
upon
to
lift
up
her
Eyes
,
and
look
about
)
breaks
forth
here
into
an
admiration
at
the
multitudes
of
those
that
should
come
flocking
into
Zion
.
And
though
some
understand
it
of
the
Jews
returning
to
their
own
Country
,
at
their
deliverance
out
of
Babylon
,
as
they
do
a
like
expression
,
Chap.
49.21
.
(
of
which
see
the
Note
there
)
yet
indeed
the
very
words
seem
to
hint
,
that
he
speaks
of
the
Gentiles
coming
in
to
the
Christian
Church
of
the
Jews
,
because
he
speaks
of
them
,
as
a
People
unknown
,
such
as
were
Aliens
and
Strangers
from
the
Common-Wealth
of
Israel
:
Who
are
these
that
fly
as
a
Cloud
,
and
as
the
Doves
to
their
Windows
?
that
is
,
the
Lockers
,
where
they
make
their
several
Nests
,
and
breed
their
Young
ones
;
or
rather
the
loover-holes
in
the
Turrets
or
tops
of
the
Dove-house
,
whereby
they
fly
into
it
.
Now
the
coming
in
of
the
Gentiles
to
the
Church
may
be
compared
to
the
flying
of
a
Cloud
,
to
imply
their
coming
in
from
remote
Countries
,
because
Clouds
do
many
times
arise
in
the
farthest
parts
of
the
Sky
;
and
to
the
flying
in
of
Doves
to
their
windows
,
because
as
Doves
do
usually
fly
home
,
when
they
see
a
storm
coming
,
or
are
in
danger
of
some
Bird
of
prey
,
so
it
should
be
the
fear
of
wrath
to
come
,
that
should
bring
in
the
Gentiles
to
the
Church
,
as
to
a
place
of
refuge
and
safety
.
But
questionless
,
the
main
intent
of
both
Similitudes
,
is
to
set
forth
with
what
eagerness
,
chearfulness
,
and
speed
,
(
see
the
Note
,
Chap.
19.1
.
)
and
likewise
,
in
what
multitudes
they
should
come
in
,
like
a
huge
flight
of
Doves
,
that
cover
the
Air
like
a
Cloud
,
or
like
a
Cloud
that
sometimes
will
spread
and
cover
the
whole
face
of
the
Heavens
.
Ver.
9.
Surely
the
Isles
,
&c.
]
That
is
,
such
as
dwell
in
remote
Islands
,
or
elsewhere
on
the
Sea-Coast
;
see
the
Note
,
Chap.
41.1
.
This
seems
to
be
spoken
in
the
Person
of
God
,
or
Christ
,
in
answer
to
the
wonder
of
the
Prophet
,
or
Church
,
in
the
foregoing
Verse
;
Surely
the
Isles
wait
for
me
;
that
is
,
being
convinced
of
the
danger
of
their
natural
condition
,
by
the
Preaching
of
the
Gospel
,
they
shall
earnestly
long
to
be
brought
home
,
and
reconciled
with
me
;
and
therefore
it
is
no
wonder
,
though
they
come
in
flocking
to
me
.
But
see
the
Notes
also
,
Chap.
42.4
.
and
51.5
.
and
the
Ships
of
Tarshish
(
see
the
Notes
,
1
Kings
10.22
.
and
Psal.
48.7
.
)
first
;
that
is
,
the
Men
of
Tarshish
,
famous
above
others
for
Shipping
and
Navigation
,
shall
be
of
the
first
and
forwardest
,
that
shall
be
ready
to
come
in
to
me
,
and
serve
me
;
to
bring
thy
Sons
from
far
;
that
is
,
thy
Children
,
O
my
Church
;
see
the
Notes
above
,
ver.
4.
and
Chap.
49.22
.
their
Silver
and
their
Gold
with
them
;
see
the
Note
above
,
ver.
6.
unto
the
name
of
the
Lord
thy
God
;
that
is
,
to
be
consecrated
to
God
,
or
for
the
Service
of
his
Church
,
or
Temple
;
see
the
Note
,
Deut.
12.4
.
and
to
the
Holy
one
of
Israel
;
see
the
Note
,
Chap.
12.6
.
because
he
hath
glorified
thee
;
to
wit
,
by
the
great
things
he
hath
done
for
thee
,
and
particularly
by
enlarging
thy
Church
by
the
access
of
the
Gentiles
;
But
see
the
Notes
before
,
ver.
5
,
6
,
7.
Ver.
10.
And
the
Sons
of
Strangers
shall
build
up
thy
Walls
,
&c.
]
This
in
the
type
was
accomplished
,
when
at
the
Jews
return
from
Babylon
,
the
forreign
Nations
did
afford
them
Free-will-offerings
towards
the
building
of
their
City
Jerusalem
and
the
Temple
,
being
encouraged
thereunto
,
by
the
Proclamation
of
Cyrus
▪
see
the
Note
,
Ezra
1.4
.
(
notwithstanding
the
opposition
that
was
made
against
them
herein
,
by
the
Samaritans
at
their
return
home
;
yet
thus
far
by
the
help
afforded
them
by
strangers
this
Prophecy
was
fulfilled
)
and
likewise
when
the
Proselytes
of
other
Nations
returning
with
them
,
did
join
with
them
in
repairing
both
their
City
and
Temple
;
and
the
like
may
be
said
of
the
following
words
,
and
their
Kings
shall
minister
unto
thee
;
that
was
accomplished
in
the
favour
afforded
the
Jews
by
Cyrus
,
and
some
of
his
Successors
.
But
now
in
the
Antitype
this
was
clearly
fulfilled
,
when
God
raised
up
,
even
amongst
the
Gentiles
,
Learned
Men
,
that
by
their
preaching
and
writing
,
and
Princes
that
by
their
bounty
and
favour
,
should
much
promote
the
Edification
of
the
Church
,
and
advance
her
strength
and
glory
;
see
the
Note
,
Chap.
49.23
.
for
in
my
wroth
I
smote
thee
,
but
in
my
favour
have
I
had
mercy
on
thee
.
This
was
spoken
of
the
Jewish
Church
,
whom
for
their
sins
God
did
often
sorely
afflict
for
a
time
,
but
afterward
of
his
Free-grace
shewed
favour
to
them
,
both
in
their
deliverance
out
of
Babylon
,
and
in
that
greater
Mercy
of
their
Redemption
by
Christ
.
Ver.
11.
Therefore
thy
Gates
shall
be
open
continually
,
they
shall
not
be
shut
day
nor
night
,
&c.
]
To
wit
,
that
the
Gentiles
may
from
every
side
come
in
and
join
themselves
in
one
Church
with
thee
;
(
none
being
excluded
that
shall
in
a
right
manner
tender
themselves
)
and
that
they
may
,
by
night
as
well
as
by
day
,
bring
in
their
Wealth
to
thee
.
And
indeed
that
this
is
intended
,
appears
by
the
following
words
,
which
are
added
to
explain
that
which
went
before
;
that
men
may
bring
unto
thee
the
forces
(
or
wealth
)
of
the
Gentiles
;
see
the
Note
above
,
ver.
5.
and
that
their
Kings
may
be
brought
;
that
is
,
that
not
only
the
common
sort
of
People
,
but
even
their
Kings
also
,
who
are
usually
fierce
,
and
not
easily
won
this
way
;
or
that
,
to
do
any
thing
contrary
to
their
own
Wills
,
may
be
brought
in
to
thee
,
to
stoop
to
the
Gospel
and
Scepter
of
Christ
:
And
indeed
the
word
here
used
in
the
Original
may
be
understood
,
either
of
their
being
brought
in
to
the
Church
in
the
State
,
and
with
the
attendance
of
Kings
;
or
of
their
being
brought
in
as
Captives
,
subdued
by
the
Preaching
of
the
Gospel
,
to
stoop
to
the
yoke
of
Christ
;
see
the
Note
,
Psal.
149.8
.
Even
this
also
indeed
some
understand
of
the
Type
:
As
namely
,
that
it
is
said
that
the
Gates
of
Jerusalem
should
stand
open
continually
,
&c.
to
imply
the
great
confluence
of
the
Nations
round
about
thither
,
upon
the
Jews
return
thither
from
Babylon
,
and
of
the
readiness
both
of
the
People
and
their
Kings
,
to
contribute
liberally
to
their
help
.
But
we
may
easily
see
how
much
more
clearly
this
suits
with
the
coming
in
of
the
Gentiles
,
upon
the
Preaching
of
the
Gospel
.
And
as
for
the
Evangelist
St.
John's
citing
this
place
,
Rev.
21.25
.
to
set
forth
the
peace
of
the
Church
triumphant
in
Heaven
,
the
ground
of
that
is
only
,
because
the
Apostle
knew
that
the
Prophet
speaks
here
of
that
Glory
of
the
Church
of
Christ
,
which
shall
be
perfected
in
the
Kingdom
of
Heaven
.
Ver.
12.
For
the
Nation
,
&c.
]
As
if
he
had
said
,
nor
shall
these
thy
open
Gates
endanger
thee
,
by
letting
in
thine
Enemies
upon
thee
;
for
the
Nation
and
Kingdom
,
that
will
not
serve
thee
;
that
is
,
all
People
that
will
not
submit
to
the
Gospel
and
Scepter
of
Christ
,
erected
in
thee
;
shall
perish
,
&c.
that
is
,
shall
everlastingly
perish
.
Nor
can
this
indeed
be
any
way
well
understood
of
the
Church
of
the
Jews
returning
out
of
Babylon
,
but
with
respect
to
what
she
should
come
afterward
to
be
in
the
days
of
the
Gospel
.
Ver.
13.
The
Glory
of
Lebanon
shall
come
unto
thee
,
&c.
]
That
is
,
that
all
Cedars
,
and
other
goodly
Trees
,
which
make
Lebanon
look
so
Gloriously
,
shall
be
brought
in
to
thee
;
the
Firre-tree
,
and
the
Pine-tree
,
and
the
Box
together
;
see
Chap.
41.19
.
to
beautifie
the
place
of
my
Sanctuary
;
to
wit
,
the
Temple
at
Jerusalem
;
see
Ezra
.
7.27
.
and
I
will
make
the
place
of
my
Feet
glorious
;
that
is
,
my
Foot-stool
,
my
Temple
,
as
is
before
said
;
for
though
the
Ark
is
in
some
places
more
especially
called
Gods
Foot-stool
;
for
which
see
the
Notes
,
1
Chron.
28.2
.
and
Psal.
99.5
.
yet
the
Temple
is
else-where
also
called
Gods
Foot-stool
,
as
in
Lam.
2.1
.
where
the
destruction
of
the
Temple
is
thus
set
forth
;
That
the
Lord
remembred
not
his
Foot-stool
in
the
day
of
his
anger
;
and
so
likewise
,
Ezek.
43.7
.
So
that
in
the
Type
,
the
rebuilding
and
beautifying
of
the
Temple
,
after
their
return
from
Babylon
,
is
clearly
here
meant
;
see
Ezra
3.7
.
But
in
the
Antitype
,
it
is
certainly
meant
of
the
edifying
of
the
Church
of
Christ
,
his
Spiritual
Temple
and
Foot-stool
,
his
setled
dwelling-place
;
and
God
here
promiseth
a
continual
supply
of
whatever
might
tend
to
the
strengthening
and
adorning
of
it
.
Ver.
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
,
&c.
]
Though
there
was
some
dark
shadow
of
the
accomplishment
of
this
in
the
great
respect
and
honour
,
which
was
yielded
to
the
Jews
after
their
return
from
Babylon
,
by
many
Nations
with
their
Kings
,
that
had
formerly
been
their
bitter
Enemies
;
yet
the
full
and
clear
accomplishment
of
it
was
in
the
great
honour
which
the
Gentiles
and
their
Kings
should
yield
to
Christ
and
his
Church
;
see
the
Note
,
Chap.
49.23
.
and
they
shall
call
thee
the
City
of
the
Lord
,
&c.
that
is
,
they
shall
own
the
special
interest
which
thou
hast
in
God
,
being
convinced
by
his
appearing
so
wonderfully
for
thee
.
Ver.
15.
Whereas
thou
hast
been
forsaken
and
hated
,
so
that
no
man
went
through
thee
,
&c.
]
That
is
,
disregarded
and
in
a
desolate
condtion
;
see
the
Notes
,
Chap.
3.26
.
and
3.11
,
12.
I
will
make
thee
an
eternal
excellency
;
or
,
a
lasting
excellency
;
that
is
,
I
will
bring
thee
into
a
most
excellent
and
glorious
estate
;
and
this
,
I
conceive
,
must
be
understood
of
the
Jewish
Church
,
from
the
time
of
her
deliverance
out
of
Babylon
,
till
she
came
to
be
made
glorious
by
becoming
the
Spouse
of
Christ
,
and
so
on
forward
unto
the
end
of
Christs
Kingdom
.
It
is
meant
of
the
Spiritual
excellency
of
the
Church
here
,
and
of
her
incomprehensible
Glory
in
Heaven
hereafter
.
And
are
to
the
same
purpose
,
the
following
Words
,
a
joy
of
many
Generations
;
namely
,
that
the
exceeding
happiness
of
the
Church
,
should
be
the
joy
of
Gods
People
,
from
generation
to
generation
.
Ver.
16.
Thou
shalt
also
suck
the
milk
of
the
Gentiles
,
and
shalt
suck
the
Breast
of
Kings
,
&c.
]
That
is
,
the
Heathens
,
with
their
Kings
,
that
before
sought
to
devour
thee
,
shall
then
with
much
tender
love
,
nourish
and
support
and
defend
thee
;
see
the
the
Note
,
Chap
49.23
.
As
likewise
for
the
following
Clause
,
And
thou
shalt
know
that
I
the
Lord
am
thy
Saviour
and
thy
Redeemer
,
the
mighty
one
of
Jacob.
And
see
also
the
Note
,
Psal.
132.2
.
Ver.
17.
For
Brass
I
will
bring
Gold
,
and
for
Iron
I
will
bring
Silver
,
and
for
Wood
Brass
,
and
for
Stones
Iron
,
&c.
]
That
is
,
thou
shalt
be
brought
into
a
far
more
happy
excellent
and
glorious
condition
,
than
ever
thou
enjoyedst
formerly
;
we
cannot
say
that
this
was
so
with
the
Church
of
the
Jews
that
returned
out
of
Babylon
;
and
therefore
it
must
be
extended
to
this
Church
,
when
she
became
Christian
;
when
her
condition
was
indeed
transcendently
bettered
,
because
then
instead
of
Carnal
Ceremonies
,
they
had
more
Noble
Spiritual
Ordinances
,
whereby
Remission
of
Sins
,
Adoption
,
Sanctification
and
Life
Eternal
,
were
tendered
and
conveyed
to
them
,
and
because
these
the
gifts
of
the
Holy
Ghost
should
be
more
abundantly
than
ever
,
and
in
a
more
glorious
manner
poured
forth
upon
them
;
I
will
make
thy
Officers
Peace
,
and
thine
Exacters
Righteousness
;
That
is
,
whereas
in
former
days
thou
wert
disturbed
and
oppressed
by
thy
Governours
and
their
Officers
;
or
,
whereas
in
Babylon
thou
wert
miserably
crushed
by
cruel
Task-masters
,
then
thou
shalt
have
such
Righteous
Rulers
and
Officers
,
that
thou
shalt
live
Peaceably
and
Comfortably
under
them
.
And
this
was
partyl
accomplished
in
those
just
and
peaceable
Governours
,
that
God
set
over
them
after
their
return
out
of
Babylon
,
Ezra
,
Nehemiah
,
and
others
,
that
did
indeed
solely
study
and
seek
the
Prosperity
and
Welfare
of
the
Nation
.
But
especially
I
conceive
it
is
meant
of
those
Church
Officers
and
Rulers
in
the
days
of
the
Gospel
,
that
should
pacifie
the
Consciences
of
Men
,
by
Preaching
Peace
and
Righteousness
to
them
through
Jesus
Christ
,
and
of
those
Christian-Magistrates
,
that
should
Govern
the
Church
with
great
Justice
and
Peace
;
see
the
Note
,
Chap.
●
.
26
.
Ver.
18.
Violence
shall
no
more
be
heard
in
thy
Land
,
wasting
nor
destruction
within
thy
Borders
:
]
Having
foretold
in
the
foregoing
Verse
,
how
justly
and
peaceably
their
Governours
should
Rule
over
them
,
this
is
added
as
the
effect
hereof
;
to
wit
,
that
there
should
not
any
more
be
heard
in
their
Land
the
Outcries
and
Complaints
of
the
poor
People
,
either
because
of
the
Violence
and
Oppression
of
their
Rulers
,
or
because
of
the
wasting
of
their
Land
,
by
Forreign
Enemies
breaking
in
upon
them
.
But
now
if
this
be
understood
of
the
Land
of
Judea
after
their
return
out
of
Babylon
,
it
must
be
taken
as
spoken
Comparatively
,
that
there
should
be
no
more
such
complaint
of
their
oppressions
,
as
was
at
present
amongst
them
,
or
as
was
when
Jerusalem
was
besieged
and
destroyed
,
or
as
when
they
were
Captives
in
Babylon
:
Yea
if
we
understand
it
(
as
I
conceive
it
is
principally
intended
)
of
the
Church
of
Christ
,
either
it
must
be
understood
of
such
a
violence
and
destruction
,
whereby
the
Church
should
be
utterly
Ruined
and
Destroyed
;
which
all
the
powers
of
Hell
shall
never
be
able
to
effect
:
Or
else
it
must
be
extended
to
the
perfect
Peace
and
Safety
of
the
Church
Triumphant
in
Heaven
;
(
which
seems
the
more
probable
,
because
of
that
which
is
added
in
the
following
Verses
)
for
indeed
,
though
the
Gospel
teacheth
Christians
Peace
and
Righteousness
,
yet
it
cannot
be
denyed
,
but
that
there
is
too
much
Violence
and
Oppression
amongst
them
.
And
besides
it
is
evident
,
that
Enemies
do
often
break
in
upon
them
,
waste
and
destroy
them
.
But
thou
shalt
call
thy
Walls
Salvation
,
and
thy
Gates
Praise
.
]
The
meaning
is
,
that
the
Walls
and
Gates
of
Jerusalem
,
should
through
the
Blessing
of
God
,
be
a
means
of
sure
preservation
to
them
,
and
give
them
occasion
of
frequent
blessing
God
in
their
Gates
;
see
the
Note
,
Psal.
4.14
.
though
some
would
have
it
,
that
Praise
is
promised
in
their
Gates
,
to
imply
,
that
the
Justice
administred
in
their
Gates
,
should
be
the
great
cause
of
their
praising
God
.
And
the
Words
may
also
be
understood
,
as
if
they
had
been
expressed
thus
,
that
Gods
Salvation
should
be
instead
of
Walls
and
Gates
to
them
,
and
should
yield
them
continual
occasion
of
praising
God
.
But
for
this
see
the
Notes
,
Chap.
26.1
.
Ver.
19.
The
Sun
shall
be
no
more
thy
light
by
day
,
neither
for
brightness
shall
the
Moon
give
Light
unto
thee
,
&c.
]
It
cannot
be
thought
that
the
People
of
God
should
ever
here
in
this
World
live
without
the
Light
of
the
Sun
and
Moon
;
but
the
meaning
is
,
that
they
should
have
a
Light
so
transcendently
greater
and
more
lightsom
than
those
,
that
Comparatively
they
should
not
mind
,
nor
esteem
them
;
namely
,
the
Light
of
Gods
gracious
favour
shining
into
their
hearts
in
and
through
the
Lord
Christ
,
the
Sun
of
Righteousness
,
who
should
enlighten
their
Minds
with
the
knowledge
of
his
Grace
,
by
his
Word
and
Spirit
,
and
thereby
fill
their
heart
with
exceeding
great
Joy
.
And
so
we
find
this
explained
in
the
following
Words
;
but
the
Lord
shall
be
unto
thee
an
everlasting
Light
;
where
also
in
those
Words
,
an
everlasting
Light
;
that
transcendent
excellency
of
this
Light
is
hinted
(
which
is
more
fully
set
forth
in
the
following
Verse
)
to
wit
,
that
this
Light
should
constantly
and
continually
shine
upon
them
,
without
any
variation
or
change
,
until
they
were
brought
at
last
to
the
Eternal
enjoyment
of
his
Presence
in
Heavenly
Glory
.
And
indeed
many
there
are
that
hold
,
that
of
this
last
,
the
Glorious
and
Beatifical
presence
of
God
which
the
Saints
shall
enjoy
in
the
Life
that
it
to
come
,
this
place
is
principally
,
if
not
solely
,
to
be
understood
;
when
they
shall
need
no
outward
ordinary
means
for
their
Joy
and
Bliss
,
but
God
shall
be
all
in
all
to
them
.
But
see
the
Notes
also
,
Chap.
24.23
.
And
thy
God
thy
Glory
;
that
is
,
thine
Interest
in
this
great
and
glorious
God
through
Jesus
Christ
,
and
the
great
things
he
shall
do
for
thee
,
shall
be
a
great
honour
to
thee
.
Ver.
20.
Thy
Sun
shall
no
more
go
down
,
neither
shall
thy
Moon
withdraw
it self
,
&c.
]
As
if
he
had
said
,
whereas
men
do
not
always
constantly
enjoy
the
light
of
the
Sun
and
Moon
,
because
when
they
have
shined
their
appointed
time
,
they
Set
again
,
and
are
hidden
under
the
Earth
;
thy
Sun
and
thy
Moon
,
the
Light
promised
in
the
foregoing
Verse
,
transcendently
surpassing
the
Light
of
the
Sun
and
Moon
,
shall
shine
upon
thee
perpetually
without
any
vicissitude
and
interruption
,
it
shall
never
be
withdrawn
,
but
shall
be
thy
Light
,
by
Night
as
well
as
by
Day
,
in
the
darkness
of
Adversity
,
as
well
as
in
Prosperity
;
yea
in
Heaven
unto
all
Eternity
.
Ver.
21.
Thy
People
also
shall
be
all
righteous
,
&c.
]
That
is
,
those
that
are
truly
such
,
true
Members
of
the
Church
,
even
all
of
them
,
whether
Jews
or
Gentiles
,
shall
be
righteous
;
to
wit
,
perfectly
,
by
the
imputed
righteousness
of
Christ
;
and
really
also
,
by
inherent
righteousness
wrought
in
them
,
which
shall
be
perfected
in
Heaven
.
But
see
the
Notes
also
,
Chap.
4.3
.
and
59.20
.
they
shall
inherit
the
Land
for
ever
;
that
is
,
as
it
hath
respect
to
the
Jews
returning
from
Babylon
,
they
shall
possess
the
Land
of
Canaan
again
for
many
Generations
;
see
the
Note
,
Psal.
37.18
.
Lest
that
poor
Remnant
that
were
brought
back
from
thence
should
fear
,
that
they
should
presently
be
driven
out
again
,
therefore
is
this
promise
added
.
But
now
as
this
is
spoken
with
respect
to
the
Church
of
Christ
,
the
meaning
of
this
Inheriting
the
Land
for
ever
must
needs
be
,
that
they
should
for
ever
continue
in
the
World
,
as
Gods
peculiar
Church
and
People
,
the
new
World
(
say
our
Divines
in
their
large
Annotations
)
by
Christ
renewed
and
restored
in
a
special
manner
here
,
in
full
perfection
hereafter
;
whereof
Gods
giving
Canaan
to
the
Israelites
for
their
peculiar
Inheritance
,
that
they
might
therein
abide
by
themselves
,
separated
from
all
the
World
,
was
a
notable
Type
.
As
for
the
following
Words
,
the
Branch
of
my
planting
,
the
Work
of
mine
hands
,
that
I
may
be
glorified
;
they
are
added
,
as
a
reason
why
those
things
must
needs
be
so
which
he
had
here
foretold
concerning
Gods
People
,
namely
,
because
a
Graft
planted
by
the
great
God
must
needs
thrive
and
prosper
;
the
rather
,
because
of
the
great
delight
he
must
needs
take
in
them
,
even
as
Men
are
wont
highly
to
esteem
those
Trees
that
are
of
their
own
planting
,
and
especially
because
his
aim
in
planting
them
was
,
that
they
might
be
to
his
glory
.
But
see
the
Note
,
Chap.
29.23
.
Ver.
22.
A
little
One
shall
become
a
thousand
,
and
a
small
one
a
strong
Nation
,
&c.
]
This
is
a
prediction
of
the
miraculous
multiplication
of
Gods
People
;
to
wit
,
that
it
should
be
such
,
that
one
Man
that
had
but
a
little
small
Family
should
have
such
a
numerous
Posterity
,
that
his
Family
should
in
a
short
time
become
like
a
great
Nation
.
And
this
may
be
understood
as
spoken
,
in
the
Type
,
of
the
Jews
that
should
return
from
Babylon
,
that
though
they
were
but
a
small
Remnant
to
speak
of
,
yet
they
should
soon
become
again
a
very
numerous
People
;
yet
I
conceive
it
is
principally
meant
,
in
the
Antitype
of
the
Church
of
Christ
,
that
though
that
was
very
little
at
first
,
yet
it
should
suddenly
encrease
,
even
to
admiration
.
And
so
indeed
it
was
;
see
the
Note
,
Psal.
110.3
.
The
Apostles
were
but
a
few
:
Yet
how
soon
had
they
spread
the
Gospel
to
the
utmost
parts
of
the
Earth
?
One
Peter
,
by
one
Sermon
,
won
three
thousand
to
the
Christian
Faith
,
Acts
2.41
.
And
the
Apostle
Paul
,
that
terms
himself
,
the
least
of
the
Apostles
,
how
many
Churches
were
planted
by
him
alone
,
even
in
remote
Countries
.
Some
would
have
the
first
branch
understood
of
a
few
growing
to
great
multitudes
;
A
little
one
shall
become
a
thousand
;
and
then
the
second
branch
;
and
a
small
one
a
strong
nation
,
of
Men
of
mean
condition
growing
up
to
be
potent
and
mighty
Men.
But
I
rather
think
,
that
in
both
branches
the
same
thing
is
intended
;
for
the
word
rendered
strong
,
is
sometimes
used
for
numerous
;
see
the
Note
,
Chap.
16.14
.
Again
,
some
would
have
the
Spiritual
sense
of
these
expressions
to
be
,
that
Men
even
of
mean
parts
,
and
small
gifts
of
grace
,
should
bring
in
multitudes
to
believe
in
Christ
.
But
the
first
Exposition
seems
to
me
the
clearest
;
I
the
Lord
will
hasten
it
in
his
time
;
that
is
,
however
impossible
this
may
seem
to
be
,
yet
when
the
time
comes
,
that
is
appointed
for
the
doing
of
it
;
I
the
Lord
,
who
have
all
things
under
my
command
,
will
not
defer
it
,
but
speedily
dispatch
it
.
CHAP.
LXI
.
VERSE
1.
THE
Spirit
of
the
Lord
God
is
upon
me
,
&c.
It
is
clear
that
the
Prophet
Isaiah
doth
in
express
tearms
speak
this
of
himself
.
That
the
People
might
with
the
more
confidence
believe
what
he
had
said
to
them
,
he
assures
them
,
that
God
had
endued
him
with
the
Spirit
of
Prophesie
,
and
had
sent
him
to
foretel
their
deliverance
out
of
Babylon
,
for
the
comfort
of
his
poor
People
,
when
they
should
be
there
in
great
affliction
and
misery
.
The
Spirit
of
the
Lord
God
is
upon
me
;
that
is
,
he
hath
poured
forth
the
Spirit
of
Prophesie
upon
me
,
by
the
enabling
whereof
I
speak
;
because
the
Lord
hath
anointed
me
;
that
is
,
consecrated
and
set
me
apart
to
be
his
Prophet
,
and
accordingly
fitted
me
with
gifts
suitable
thereto
,
whereof
the
anointing
of
Kings
,
Priests
,
and
Prophets
of
old
was
a
sign
;
see
the
Notes
,
1
Kings
19.15
.
to
preach
good
tydings
unto
the
meek
;
that
is
,
the
tydings
of
their
deliverance
out
of
Babylon
;
he
hath
sent
me
to
bind
up
(
that
is
,
to
heal
;
see
the
Note
,
Psal.
147.3
.
)
the
broken-hearted
;
that
is
,
the
poor
broken-hearted
Captives
in
Babylon
.
And
so
we
must
likewise
understand
all
that
follows
,
to
proclaim
liberty
to
the
Captives
,
&c.
Well
,
but
now
as
clear
it
is
also
,
that
the
Prophet
speaks
this
likewise
as
in
the
Person
of
Christ
,
of
whom
he
was
a
Type
;
and
that
because
in
the
first
Sermon
our
Saviour
preached
at
Nazareth
,
having
read
this
Text
out
of
Isaiah
,
he
told
his
Hearers
,
that
the
Prophet
spake
those
words
of
him
,
Luke
4.21
.
This
day
is
this
Scripture
fulfilled
in
your
ears
.
And
of
him
therefore
principally
this
place
must
be
understood
.
The
Spirit
of
the
Lord
God
is
upon
me
;
for
which
see
the
Note
,
Chap.
11.2
.
because
the
Lord
hath
anointed
me
;
that
is
,
set
me
apart
to
the
office
of
the
Mediator
,
and
abundantly
fitted
me
for
it
,
by
the
pouring
forth
of
the
gifts
of
his
Spirit
upon
me
,
whereof
the
anointing
of
Kings
,
Priests
,
and
Prophets
was
an
outward
sign
.
But
for
this
see
the
Note
also
,
Psal.
45.7
.
to
Preach
good
tydings
unto
the
Meek
;
or
,
as
it
is
cited
,
Luke
4.18
.
out
of
the
Septuagint
(
and
they
or
both
one
and
the
same
in
effect
)
to
Preach
the
Gospel
to
the
Poor
;
that
is
,
to
Men
poor
in
Spirit
,
meekned
and
humbled
with
the
sight
and
sense
of
their
Sins
,
and
the
Miseries
they
were
obnoxious
to
by
reason
of
their
Sins
;
he
hath
sent
me
to
bind
up
the
broken
hearted
;
that
is
,
to
heal
them
,
as
it
is
expressed
,
Luke
4.18
.
To
wit
,
by
comforting
them
with
the
glad
tydings
of
the
Gospel
,
to
proclaim
liberty
to
the
Captives
;
See
the
Note
,
Chap.
42.7
.
And
the
opening
of
the
Prison
to
them
that
are
bound
;
which
last
Clause
seems
to
be
rendred
in
Luke
4.18
.
and
recovering
of
sight
to
the
Blind
;
the
reason
whereof
Expositors
usually
say
,
is
,
because
Men
set
free
out
of
dark
Prisons
have
as
it
were
their
Eyes
opened
thereby
.
But
see
the
Notes
,
Chap.
42.7
.
and
49.9
.
Yea
there
is
one
Clause
more
in
that
place
of
Luke
,
where
our
Saviour
is
said
to
have
read
this
Text
out
of
Isaiah
,
which
is
not
here
;
to
set
at
liberty
them
that
are
bruised
;
of
which
therefore
some
say
,
that
it
had
been
added
in
the
Margin
of
the
Septuagint
,
by
way
of
explaining
the
foregoing
words
,
and
so
was
read
also
by
our
Saviour
.
Ver.
2.
To
proclaim
the
acceptable
Year
of
the
Lord
,
&c.
]
That
is
,
the
set
time
,
when
God
would
accept
of
his
People
into
his
favour
again
,
which
though
it
might
be
intended
of
the
time
appointed
for
the
deliverance
of
his
People
out
of
Babylon
;
yet
questionless
it
is
principally
meant
of
that
set
time
,
appointed
by
God
(
the
Apostle
calls
it
the
fullness
of
time
;
Gal.
4
4.
)
Wherein
God
was
pleased
of
his
own
free
Grace
,
upon
satisfaction
made
by
Christ
,
to
tender
unto
poor
Sinners
forgiveness
of
Sins
and
full
Reconciliation
with
himself
,
by
the
Preaching
of
the
Gospel
,
which
is
indeed
a
time
welcome
and
acceptable
unto
those
poor
Souls
,
that
lay
groaning
under
a
heavy
burden
of
Sin
;
1
Tim.
1.15
.
and
Rom.
10.15
.
See
the
Note
,
Chap.
49.8
.
It
is
probable
that
in
the
words
there
is
an
allusion
to
the
year
of
Jubile
,
which
was
a
Type
of
the
Days
of
the
Gospel
;
for
which
see
the
Notes
,
Lev.
25.10
.
&c.
And
the
day
of
Vengeance
of
our
God
;
that
is
,
the
time
when
our
God
will
take
vengeance
on
the
Babylonians
,
the
Enemies
of
his
people
;
or
Mystically
when
Christ
will
destroy
the
Spiritual
Enemies
of
his
People
,
Satan
,
Sin
,
and
Death
,
and
so
rescue
his
PeoPle
out
of
their
Bondage
;
See
the
Notes
,
Chap.
59.17
,
18.
Yet
some
understand
it
of
the
day
of
Judgment
,
when
God
will
cast
all
the
Enemies
of
his
Church
,
together
with
Satan
,
into
Eternal
Damnation
:
To
comfort
all
that
Mourn
;
to
wit
,
with
the
glad
tydings
formerly
mentioned
:
And
to
the
same
purpose
are
all
the
several
Expressions
added
in
the
following
Verse
.
Ver.
3.
To
appoint
unto
them
that
Mourn
in
Zion
,
to
give
unto
them
Beauty
for
Ashes
&c.
]
That
is
,
goodly
and
beautiful
Garments
instead
of
Ashes
,
wherein
they
sat
,
and
wherewith
they
sprinkled
themselves
in
Times
of
Sorrow
;
See
the
Note
,
Chap.
58.5
.
The
Oyl
of
Joy
for
Mourning
;
See
the
Note
,
Psal.
45.7
.
and
104.15
.
The
Garment
of
Praise
for
the
Spirit
of
heaviness
;
that
is
,
such
Garments
as
Men
are
wont
to
praise
for
their
Beauty
and
Bravery
,
or
such
Garments
as
Men
are
wont
to
weare
on
Festivals
and
times
of
Triumph
,
when
thy
meet
together
to
praise
God
for
some
great
Mercies
;
that
they
might
be
called
Trees
of
Righteousness
;
that
is
,
that
those
that
were
as
Trees
cut
down
to
the
ground
or
spiritually
dead
,
might
sprout
up
again
and
flourish
,
and
both
be
,
and
be
esteemed
a
Righteous
People
;
The
planting
of
the
Lord
,
that
he
might
be
Glorified
;
See
the
Note
,
Chap.
60.21
.
Ver.
4.
And
they
shall
Build
the
old
wastes
,
&c.
]
See
the
Notes
,
Chap.
58.12
.
and
60
10.
Ver.
5.
And
Strangers
shall
stand
and
feed
your
Flocks
,
&c.
]
that
is
,
you
shall
be
in
such
a
prosperous
condition
,
that
the
Heathens
,
whether
taken
in
War
,
or
bought
,
or
hired
by
you
,
shall
chearfully
and
readily
serve
you
even
in
the
meanest
and
most
servile
Imployments
;
and
see
also
the
Notes
,
Chap.
14.1
,
2.
But
now
as
this
is
spoken
with
respect
to
the
Days
of
the
Gospel
;
many
Learned
Expositors
understand
it
thus
,
that
even
from
amongst
the
Gentiles
many
should
be
raised
up
that
should
be
Teachers
in
the
Church
of
Christ
.
Ver.
6.
But
ye
shall
be
named
the
Priests
of
the
Lord
,
Men
shall
call
you
the
Ministers
of
our
God
,
&c.
]
Some
(
I
conceive
without
any
just
ground
)
would
have
this
understood
particularly
of
the
Priests
and
Levites
,
thus
,
that
they
should
be
no
more
despised
and
abused
,
as
they
had
been
in
Babylon
(
it
is
like
,
above
the
other
Captives
)
but
that
they
should
be
highly
esteemed
amongst
the
People
,
as
the
Priests
of
the
Lord
,
and
the
Ministers
and
Servants
of
God
;
for
questionless
the
Prophet
speaks
here
,
as
before
to
the
whole
people
of
the
Jews
,
and
accordingly
the
intent
of
the
words
is
to
shew
them
,
that
however
basely
they
had
been
used
and
esteemed
in
Babylon
;
yet
,
1.
When
God
delivered
them
from
thence
,
they
should
be
honoured
abroad
,
and
in
as
great
repute
,
as
if
they
had
been
all
Priests
,
a
Holy
People
consecrated
to
Gods
Service
,
and
in
special
favour
with
God
;
See
the
Notes
,
Exod.
19.6
.
And
,
2.
When
they
came
to
Embrace
Christ
in
the
Days
of
the
Gospel
,
they
should
be
advanced
to
be
Priests
unto
God
in
a
more
peculiar
and
Spiritual
manner
,
as
it
is
said
,
Revel.
1.6
.
That
Christ
hath
made
us
Kings
and
Priests
unto
God
and
his
Father
,
even
to
offer
up
Spiritual
Sacrifices
to
him
;
see
Rom.
12.1
.
and
15.16
.
Heb.
13.15
.
and
1
Pet.
2.5
.
Ye
shall
eat
the
Riches
of
the
Gentiles
;
See
the
Notes
,
Chap.
60.5
,
6
,
7.1.16
.
and
45.15
.
And
in
their
Glory
shall
ye
boast
your selves
;
that
is
,
in
their
Riches
,
and
all
that
shall
be
Glorious
amongst
them
,
their
Learning
,
Eloquence
,
Gifts
,
and
Graces
;
and
in
a
word
,
in
all
the
Glory
which
from
them
shall
redound
to
you
:
But
see
also
the
Notes
,
Chap.
49.18
.
and
60.9
.
Ver.
7.
For
your
shame
you
shall
have
double
,
&c.
]
That
is
,
(
as
it
is
spoken
to
the
Jews
,
with
respect
to
their
Captivity
in
Babylon
)
for
the
shame
you
underwent
in
the
Land
of
your
Captivity
,
ye
shall
have
double
Glory
;
that
is
,
abundant
Glory
;
see
the
Note
,
Chap.
40.2
.
(
For
this
seems
to
be
added
with
reference
to
the
last
Clause
of
the
foregoing
Verse
;
And
in
their
glory
shall
ye
boast
your selves
)
or
a
double
portion
for
the
Dammages
and
Losses
ye
had
formerly
sustained
.
And
thus
some
conceive
that
the
following
words
are
added
by
way
of
explaining
these
;
and
for
confusion
they
;
that
is
the
Jews
(
the
person
is
changed
as
often
,
elsewhere
in
this
Prophet
)
for
the
reproach
they
underwent
,
shall
rejoyce
in
their
Portion
;
that
is
,
in
their
returning
to
,
and
possessing
again
that
Land
,
which
God
had
of
old
given
them
for
their
Portion
and
Inheritance
;
therefore
in
their
Land
they
shall
possess
the
double
;
that
is
,
double
Glory
,
as
is
before
said
,
or
a
double
Portion
in
the
Land
;
to
wit
,
in
regard
of
the
extraordinary
Blessing
of
God
upon
that
which
they
enjoyed
;
or
in
regard
of
the
large
extent
of
each
ones
Portion
,
in
comparison
of
what
they
formerly
held
;
because
there
was
but
only
a
small
Remnant
of
them
that
returned
,
a
Tenth
of
them
only
,
Chap.
6.13
.
the
greatest
part
of
them
being
wasted
and
destroyed
,
partly
by
the
Sword
and
Famine
in
their
own
Land
,
before
they
were
carried
away
Captives
,
and
partly
in
their
Captivity
;
by
reason
whereof
they
that
returned
had
the
First-borns
Portion
,
a
double
Portion
;
Everlasting
joy
shall
be
unto
them
;
See
the
Note
,
Chap.
35.10
.
Well
,
but
now
there
was
but
only
a
beginning
of
the
performance
of
this
promise
in
the
deliverance
of
Gods
People
out
of
Babylon
,
and
their
return
home
into
their
own
Country
;
the
perfect
accomplishment
of
it
was
under
Christ
in
the
Days
of
the
Gospel
,
partly
in
this
World
,
but
chiefly
in
Heaven
:
Referring
it
therefore
to
the
Jews
when
they
became
the
Church
of
Christ
,
we
must
thus
understand
this
place
;
For
your
shame
ye
shall
have
double
;
that
is
,
for
the
shame
you
have
undergone
amongst
your
Enemies
(
whether
the
Babylonians
,
or
those
that
shall
hate
and
despise
you
,
both
of
the
Jews
and
Gentiles
,
for
your
profession
of
Christianity
and
Preaching
of
the
Gospel
;
1.
Cor.
1.2
,
3
)
You
shall
be
abundantly
recompenced
,
your
Honour
and
Bliss
shall
be
double
to
what
your
Shame
and
Misery
was
,
and
that
particularly
by
the
access
of
the
Gentiles
,
and
the
great
Riches
and
Glory
which
they
shall
bring
in
to
you
,
of
which
the
Prophet
had
before
spoken
:
And
for
confusion
they
;
that
is
,
my
People
;
shall
rejoyce
in
their
Portion
;
that
is
,
in
God
,
say
some
,
who
is
the
Portion
of
his
people
;
or
in
the
bringing
in
of
the
Gentiles
to
be
one
Church
and
People
with
them
,
say
others
;
but
I
conceive
it
is
generally
meant
of
that
abundant
double
Honour
and
Bliss
,
which
they
should
enjoy
instead
of
their
former
Shame
and
Misery
,
in
and
through
the
Lord
Christ
,
partly
in
this
World
,
and
especially
in
Heaven
;
for
under
this
the
foregoing
particulars
,
and
any
other
that
can
be
added
,
may
be
comprehended
:
Therefore
in
their
Land
,
that
is
,
in
the
Land
of
Israel
,
where
the
glad
Tydings
of
Christ
should
be
Preached
first
amongst
them
,
and
embraced
by
them
;
or
,
in
the
Land
of
the
Gentiles
,
that
did
formerly
reproach
and
despise
them
,
the
several
Countries
where
the
Gentiles
shall
embrace
the
Faith
,
and
joyn
themselves
to
the
Church
of
Christ
;
or
in
the
Earth
,
which
is
indeed
only
the
Inheritance
of
Believers
;
see
the
Notes
,
Psal.
37.9.29
.
Or
,
in
Heaven
,
say
some
,
they
shall
possess
the
double
;
that
is
,
the
double
Portion
before
promised
them
;
Everlasting
joy
shall
be
unto
them
;
that
is
,
not
momentary
Joy
,
as
is
the
Joy
of
the
wicked
,
but
a
lasting
Joy
,
begun
here
in
the
joy
of
their
Salvation
and
Eternal
in
Heaven
.
Ver.
8.
For
I
the
Lord
love
Judgment
,
&c.
]
All
the
difficulty
in
this
Verse
is
to
find
out
how
it
comes
in
,
here
in
this
place
:
Some
take
the
words
to
be
added
,
as
a
reason
of
the
foregoing
Promises
made
to
his
People
,
thus
,
For
I
the
Lord
love
judgment
,
I
hate
Robbery
for
Burnt-Offering
;
that
is
,
I
so
love
equal
,
just
,
and
upright
dealing
,
that
though
Men
should
being
that
which
they
have
gotten
by
Robbery
and
Oppression
,
and
tender
it
to
me
in
Sacrifices
and
Offerings
,
I
should
loath
and
abhor
them
;
and
I
will
direct
their
work
in
truth
;
that
is
,
and
therefore
I
will
faithfully
and
constantly
reward
my
People
,
(
for
the
word
here
rendered
Work
is
often
used
for
a
Recompence
,
or
Reward
;
See
Chap
,
40.10
.
Or
,
I
will
order
all
their
Affairs
so
that
they
shall
go
on
in
a
prosperous
and
successful
way
.
The
drift
of
the
words
,
they
say
,
is
this
;
that
seeing
he
loved
just
,
and
hated
all
unjust
dealing
,
he
could
not
with
Equity
do
otherwise
but
reward
and
prosper
his
faithful
People
;
to
wit
,
1.
Those
of
the
Jews
in
Babylon
,
that
had
under
so
long
and
grievous
Sufferings
continued
faithful
to
him
,
and
upright
in
his
Service
;
Or
,
2.
Those
of
the
Gentiles
,
that
should
so
willingly
offer
themselves
,
and
all
that
they
had
to
his
Service
.
But
then
again
others
(
I
think
most
probably
)
hold
that
there
is
in
these
words
a
promise
of
a
further
Mercy
,
that
God
would
confer
upon
his
People
;
namely
,
that
God
would
make
them
upright
and
sincere
in
his
Service
:
The
ground
of
this
promise
is
laid
down
in
the
first
words
;
For
I
the
Lord
love
Judgment
,
I
hate
Robbery
for
Burnt-Offering
;
that
is
,
I
love
that
which
is
just
and
right
,
and
consequently
I
hate
all
Hypocrisie
and
false
dealing
in
my
Worship
and
Service
,
such
as
is
now
too
usual
amongst
my
People
,
that
make
nothing
of
Rapine
and
Robbery
,
so
that
they
can
cover
it
over
with
a
shew
of
Devotion
in
my
Service
,
and
bring
of
that
which
they
have
thus
wickedly
gotten
,
and
offer
it
in
Sacrifice
upon
mine
Altar
:
And
then
they
say
,
the
promise
follows
,
made
to
his
Redeemed
People
,
of
whom
he
had
hitherto
spoken
;
And
I
will
direct
their
work
in
Truth
;
that
is
,
I
will
make
them
upright
and
sincere
in
my
Worship
,
and
in
their
whole
Conversation
;
they
shall
not
be
as
it
is
now
,
a
wicked
People
,
and
then
think
to
cloke
that
,
with
making
a
shew
of
Piety
in
bringing
Offerings
to
mine
Altar
:
And
indeed
observable
it
is
,
that
under
this
promise
there
may
be
a
hint
given
to
Gods
People
,
how
they
ought
to
be
qualified
,
to
make
them
capable
of
the
Mercies
here
promised
them
:
And
I
will
make
an
Everlasting
Covenant
with
them
;
see
the
Note
,
Chap.
55.3
.
Ver.
9.
And
their
Seed
shall
be
known
among
the
Gentiles
,
and
their
Off-spring
among
the
People
,
&c.
]
That
is
,
The
Posterity
of
my
Church
and
People
shall
be
known
,
and
be
renowned
and
conspicuous
among
the
several
Nations
of
the
Gentiles
.
The
drift
therefore
of
these
words
is
to
shew
,
that
though
in
the
Babylonian
Captivity
,
the
Church
and
People
should
be
brought
to
a
very
low
Ebb
,
yet
they
should
be
multiplied
,
and
be
renowned
all
the
World
over
;
to
wit
,
when
the
Gentiles
should
be
won
to
joyn
themselves
to
the
Church
of
Christ
,
for
though
this
promise
concerning
their
being
,
known
among
the
Gentiles
,
&c.
began
to
be
accomplished
at
the
deliverance
of
the
Jews
out
of
Babylon
;
see
the
Note
,
Psal.
126.2
.
yet
its
full
accomplishment
was
at
the
Calling
of
the
Gentiles
;
when
indeed
those
that
professed
the
Faith
of
Christ
,
were
,
partly
for
their
Holy
and
Righteous
Conversation
,
and
partly
for
the
great
things
that
God
did
for
them
,
highly
esteemed
and
owned
to
be
Gods
peculiar
People
;
all
that
see
them
shall
acknowledg
them
,
that
they
are
the
Seed
which
the
Lord
hath
blessed
;
see
the
Note
,
Chap.
44.3
.
Ver.
10.
I
will
greatly
reioyce
in
the
Lord
,
my
Soul
shall
be
joyful
in
my
God
,
&c.
]
The
Church
is
here
brought
in
triumphing
and
rejoycing
in
the
Goodness
of
God
to
them
,
upon
the
Accomplishment
of
those
great
Mercies
promised
in
the
foregoing
Verses
;
to
wit
,
their
deliverance
out
of
Babylon
,
and
their
Redemption
by
Christ
;
see
the
Note
,
Psal.
34.2
.
For
he
hath
Cloathed
me
with
the
Garments
of
Salvation
;
That
is
,
with
Salvation
,
as
with
a
Garment
;
by
the
great
Redemption
and
Salvation
he
hath
wrought
for
me
,
he
hath
made
me
as
Glorious
in
the
Eyes
of
those
that
behold
me
,
as
if
I
were
Cloathed
with
the
most
Gorgeous
and
Glorious
Apparel
;
and
to
the
same
purpose
are
the
following
words
;
He
hath
covered
me
with
the
Robe
of
Righteousness
;
for
by
Righteousness
here
nothing
else
is
meant
,
but
the
discovery
of
Gods
Goodness
and
Faithfulness
in
the
Work
of
their
Salvation
;
which
indeed
tended
much
to
their
Glory
;
see
the
Note
,
Chap.
51.6
.
Only
now
,
as
we
intend
it
to
that
great
work
of
our
Salvation
by
Christ
,
begun
here
,
but
perfected
in
Heaven
,
it
may
be
particularly
applyed
to
that
Evangelical
Righteousnes
wherewith
Christians
may
be
truly
said
to
be
Cloathed
;
for
which
see
the
Note
,
Chap.
60.21
.
This
I
conceive
is
the
true
meaning
of
this
place
;
yet
I
know
there
are
some
that
would
have
nothing
else
intended
thereby
,
but
only
this
,
that
God
had
changed
their
Captive
Garments
into
the
joyful
Attire
of
those
that
are
delivered
out
of
Captivity
.
Ver.
11.
For
as
the
Earth
bringeth
forth
her
Bud
,
and
as
the
Garden
causeth
the
things
that
are
sown
in
it
to
Spring
forth
,
&c.
]
To
wit
,
when
the
Winter
is
gone
and
the
Spring
is
come
;
So
the
Lord
God
will
cause
Righteousness
and
Praise
to
Spring
forth
before
all
the
Nations
;
that
is
,
so
,
though
God
may
hide
himself
from
his
People
for
a
time
,
yet
when
he
begins
to
let
the
light
of
his
Countenance
shine
forth
favourably
upon
them
again
,
he
will
cause
your
Land
in
the
sight
of
all
Nations
to
abound
with
Righteousness
and
Praise
;
that
is
,
with
the
discovery
of
his
Goodness
and
Faithfulness
to
you
,
and
the
Praise
that
shall
thereupon
be
given
to
him
;
as
if
these
things
did
grow
and
spring
up
every
where
out
of
the
Earth
;
see
the
like
expression
;
Psal.
72.3
.
and
85.11
.
The
Land
shall
be
covered
with
Righteousness
and
Praise
,
as
the
Earth
is
with
the
Fruits
that
grow
up
in
the
Spring
time
.
But
see
also
the
foregoing
Note
.
The
drift
doubtless
of
these
Expressions
is
to
shew
,
that
how
impossible
and
incredible
soever
these
things
might
seem
,
which
the
Prophet
had
promised
,
●
yet
that
Almighty
God
that
caused
the
Earth
yearly
to
yield
her
Fruit
,
would
likewise
effect
this
great
Change
of
which
he
had
spoken
.
CHAP.
LXII
.
VERSE
.
1.
FOR
Zions
sake
I
will
not
hold
my
peace
,
and
for
Jerusalems
sake
I
will
not
rest
,
&c.
]
The
Prophet
here
professeth
,
that
out
of
love
and
tender
respect
to
Zion
,
and
Gods
Church
and
People
,
and
out
of
zeal
for
their
good
,
their
comfort
and
incouragement
,
he
would
not
give
over
publishing
those
glad
tydings
,
which
he
had
already
declared
to
them
;
to
wit
,
concerning
their
deliverance
out
of
Babylon
,
and
their
Redemption
by
Christ
,
and
praying
to
God
for
the
accomplishment
of
them
;
though
he
had
long
time
done
this
,
yet
he
would
still
incessantly
go
on
to
do
it
,
yea
though
he
should
be
never
so
much
discouraged
by
the
incredulity
,
hatred
,
and
injurious
dealing
of
the
people
,
to
whom
he
imparted
these
glad
Tydings
,
or
by
seeing
the
Ruine
that
should
come
upon
them
for
a
time
,
yet
●e
would
not
cease
incessantly
to
proclaim
these
things
,
that
hereby
he
might
raise
up
their
Hearts
constantly
to
wait
for
this
promised
deliverance
and
Salvation
,
though
it
might
be
long
er'e
it
came
,
Vntil
the
Righteousness
thereof
goeth
forth
as
brightness
,
and
the
Salvation
thereof
as
a
Lamp
that
burneth
;
that
is
,
(
as
it
respects
the
Jews
in
Babylon
)
until
by
Gods
destroying
the
Babylonians
,
and
his
Peoples
Deliverance
,
the
Righteousness
of
his
Peoples
Cause
,
which
lay
hid
during
their
Captivity
,
shall
appear
so
clearly
and
gloriously
,
that
all
the
Nations
about
them
shall
see
and
acknowledge
it
.
Or
,
(
as
it
respects
the
Church
of
Christ
)
until
Christ
come
,
who
is
the
Righteousness
and
Saviour
of
his
People
,
until
the
great
Work
of
the
Righteousness
and
Salvation
of
the
Church
be
fully
accomplished
,
and
do
shine
forth
gloriously
in
the
Ministry
of
the
Gospel
,
to
the
drawing
of
all
Mens
Eyes
to
it
,
even
amongst
Gentiles
that
before
sat
in
gross
darkness
.
Some
think
that
this
is
spoken
by
the
Prophet
in
the
Person
of
God
;
For
Zions
sake
I
will
not
hold
my
peace
,
&c.
To
wit
,
that
God
would
not
rest
,
till
he
had
pleaded
the
Righteous
Cause
of
his
People
and
saved
them
from
their
Enemies
;
(
for
when
he
doth
forbear
to
do
this
,
he
is
in
the
Scripture
▪
Phrase
said
to
hold
his
peace
;
See
the
Note
,
Chap.
42.14
.
)
Yea
,
they
say
,
that
it
cannot
be
spoken
by
the
Prophet
in
his
own
Person
,
because
he
dyed
long
before
the
return
of
the
Jews
out
of
Babylon
,
and
much
more
before
the
full
accomplishment
of
these
things
by
Jesus
Christ
.
But
this
is
not
a
sufficient
reason
to
disprove
what
is
most
generally
held
by
Expositors
;
to
wit
,
that
the
Prophet
speaks
here
in
his
own
Person
;
since
his
meaning
here
may
be
only
this
,
that
should
he
live
till
these
things
,
which
God
had
promised
his
People
,
should
come
to
pass
,
he
would
never
cease
to
Preach
these
glad
tydings
,
nor
to
Pray
for
the
speedy
performance
of
them
.
It
is
not
unlike
that
Speech
of
the
Apostles
;
1
Thes.
4.17
.
We
,
which
are
alive
and
remain
,
shall
be
caught
up
together
with
them
in
the
Clouds
;
that
is
,
should
any
of
us
at
that
day
be
found
living
upon
Earth
,
it
would
be
so
with
us
.
Ver.
2.
And
the
Gentiles
shall
see
thy
Righteousness
,
&c.
]
To
wit
,
that
before
mentioned
,
which
should
go
forth
as
brightness
;
for
which
see
the
foregoing
Note
;
and
all
Kings
thy
Glory
;
that
is
,
all
the
great
Kings
of
the
Gentiles
,
to
whom
the
knowledge
of
it
shall
come
,
shall
take
notice
of
the
exceeding
Glory
whereto
God
hath
advanced
thee
;
See
the
Note
,
Psal.
138.4
.
And
thou
shalt
be
called
by
a
new
Name
,
which
the
Mouth
of
the
Lord
shall
Name
;
that
is
,
God
will
give
thee
a
new
Name
;
to
wit
,
that
expressed
afterward
,
ver.
4.
Thou
shalt
be
called
Hephzi-bah
.
But
the
meaning
is
,
either
that
Gods
Church
and
People
should
,
through
his
favour
to
them
,
become
exceeding
Famous
and
Renowned
,
far
more
than
ever
formerly
;
Or
,
that
God
would
bring
them
into
a
new
Estate
and
Condition
,
far
more
glorious
than
ever
formerly
heard
of
;
which
was
most
fully
accomplished
,
when
they
became
the
Church
of
Christ
.
Ver.
3.
Thou
shalt
also
be
a
Crown
of
Glory
in
the
Hand
of
the
Lord
,
and
a
Royal
Diadem
in
the
Hand
of
thy
God
.
)
The
meaning
is
,
either
,
1.
That
the
Lord
by
his
Hand
upon
them
in
their
Deliverance
,
and
in
the
great
things
he
would
do
for
them
,
as
his
peculiar
People
,
would
advance
them
to
great
Glory
,
so
that
they
should
be
eminently
conspicuous
and
renowned
even
as
a
Glorious
Crown
or
Royal
Diadem
in
the
Eyes
of
those
that
behold
it
;
or
rather
,
2.
That
God
would
own
his
People
to
be
an
Honour
and
Glory
to
him
,
even
as
a
Crown
or
Diadem
,
which
a
King
takes
in
his
Hand
and
puts
upon
his
Head
,
as
being
the
people
over
whom
he
Reigned
as
their
King
and
Soveraign
;
and
consequently
that
he
would
make
as
precious
account
of
them
,
as
a
King
doth
of
his
Crown
,
and
as
carefully
preserve
them
.
Ver.
4.
Thou
shalt
no
more
be
termed
,
forsaken
,
&c.
]
See
the
Notes
,
Chap.
49.14
and
54.6
,
7.
Neither
shall
thy
Land
any
more
be
termed
desolate
;
See
the
Note
,
Chap.
1.7
.
and
54.3
.
But
thou
shalt
be
called
,
that
is
,
thou
shalt
be
,
and
shalt
be
owned
to
be
(
as
we
see
in
the
like
Expression
used
concerning
Christ
;
See
the
Note
,
Chap.
7.14
.
)
Hephzi-bah
;
that
is
,
my
Delight
is
in
her
:
It
was
the
very
Name
of
Hezekiahs
Wife
,
the
Mother
of
Manassah
,
2
Kings
21.1
.
But
here
the
intent
of
it
is
,
that
God
of
his
own
free
grace
should
greatly
delight
in
his
Church
and
People
;
and
thy
Land
Beulah
;
that
is
,
Married
;
for
the
Lord
Delighteth
in
thee
;
and
thy
Land
shall
be
Married
;
that
is
,
Whereas
thy
Land
hath
been
bereaved
of
her
People
,
and
so
hath
sat
for
many
years
as
a
lone
Woman
without
Children
,
thou
shalt
now
be
in
the
state
of
a
Married
Wife
that
hath
a
House
full
of
Children
;
because
being
received
into
Favour
and
Communion
with
God
,
her
Husband
,
her
Land
should
be
abundantly
filled
with
Inhabitants
;
yea
and
this
may
be
extended
also
to
the
great
inlargement
of
the
Church
under
Christ
in
the
Days
of
the
Gospel
.
Ver.
5.
For
as
a
young
Man
Marrieth
a
Virgin
,
&c.
]
These
are
named
,
because
the
love
of
such
is
usually
most
sincere
and
fervent
,
and
they
usually
live
together
with
greatest
content
,
delight
and
comfort
;
So
shall
thy
Son
Marry
thee
;
as
if
he
had
said
,
O
,
Zion
,
O
my
Church
and
People
,
thy
Sons
shall
possess
and
enjoy
thee
,
as
if
they
were
joyned
in
Marriage
with
thee
,
and
they
shall
live
and
dwell
with
thee
as
contentedly
and
comfortably
as
a
young
Man
is
wont
to
live
with
some
Beautiful
Virgin
,
whom
he
hath
taken
to
be
his
Wife
.
The
intent
of
the
words
is
to
shew
,
that
Strangers
should
not
possess
Zion
any
more
,
but
that
she
should
be
Inhabited
constantly
by
their
own
Natives
,
who
should
rejoice
and
delight
in
her
,
according
to
the
joy
that
is
betwixt
Husband
and
Wife
.
This
passage
indeed
seems
to
have
some
difficulty
in
it
,
that
the
Sons
of
Zion
should
be
said
to
Marry
their
Mother
:
And
therefore
some
,
by
her
Sons
here
,
would
have
her
Governors
and
Magistrates
to
be
meant
,
who
are
as
a
Husband
to
the
State
and
People
.
But
the
Exposition
before
given
,
is
,
I
conceive
,
clearly
that
which
is
here
intended
.
Ver.
6.
I
have
set
Watchmen
upon
thy
Walls
,
O
Jerusalem
,
&c.
]
Here
the
Lord
is
brought
in
speaking
to
his
Church
,
and
telling
them
,
that
for
their
better
safeguard
he
had
set
Watchmen
upon
their
Walls
;
that
is
,
Prophets
,
Pastors
,
and
Teachers
;
See
the
notes
,
Chap.
21.11
.
and
52.8
.
Which
shall
never
hold
their
peace
Day
nor
Night
;
that
is
,
that
shall
be
constant
in
their
Duty
,
both
in
Teaching
the
People
,
warning
them
of
their
danger
and
duty
,
and
praying
to
God
on
their
behalf
.
And
then
again
in
the
following
words
the
Prophet
again
speaks
;
ye
that
make
mention
of
the
Lord
,
keep
not
silence
;
that
is
,
ye
amongst
Gods
people
that
are
wont
to
speak
of
God
,
and
to
pray
to
God
,
cease
not
to
sollicite
him
to
be
favourable
to
his
poor
people
;
Or
rather
,
O
ye
,
the
Watchmen
of
Jerusalem
;
that
make
mention
of
the
Lord
;
that
put
Gods
people
in
mind
of
God
,
his
grace
and
goodness
and
promises
to
them
,
and
of
their
Duty
and
Obedience
;
Or
,
as
it
is
in
the
Margin
of
our
Bibles
;
Ye
that
are
the
Lords
remembrancers
;
that
is
,
ye
whose
Office
it
is
to
put
God
in
mind
of
the
concernments
of
his
People
,
Oh
fail
not
constantly
to
do
your
Duty
herein
.
Ver.
7.
And
give
him
no
rest
,
till
he
establish
,
&c.
]
That
is
,
till
he
settle
his
Church
in
a
comfortable
and
lasting
Foundation
;
and
till
he
make
Jerusalem
a
praise
in
the
Earth
;
that
is
,
till
by
his
wonderful
deliverance
of
his
Church
,
and
the
glorious
condition
whereunto
he
shall
exalt
her
,
she
shall
be
praised
,
extolled
,
and
magnified
all
the
world
over
;
Or
,
till
the
Nations
do
for
this
praise
the
Lord
;
See
the
Note
,
Psal.
76.3
.
And
though
this
was
in
part
fulfilled
,
when
Gods
people
were
delivered
out
of
Babylon
,
yet
it
was
chiefly
accomplished
in
the
spiritual
Splendor
of
the
Church
of
Christ
,
when
that
was
spread
by
the
Preaching
of
the
Gospel
throughout
the
World
.
Ver.
8.
The
Lord
hath
sworn
by
his
Right
Hand
,
&c.
]
That
is
,
say
some
,
by
his
Faithfulness
,
a
token
whereof
among
men
is
usually
the
giving
one
the
Right
Hand
.
But
rather
by
his
Right
Hand
,
and
by
the
Arm
of
his
Strength
,
is
meant
his
Almighty
power
;
for
in
regard
of
the
difficulty
and
seeming
impossibility
of
the
things
promised
,
God
ingageth
his
Almighty
power
for
the
accomplishment
of
them
;
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
;
that
is
,
thy
Provisions
shall
not
any
more
be
a
prey
to
thine
Enemies
.
It
is
in
the
Hebrew
,
If
I
give
any
more
thy
Corn
,
&c.
for
which
Form
of
an
Oath
;
see
the
Note
,
Chap.
5.9
.
It
is
all
one
as
if
God
had
said
,
let
me
not
be
esteemed
as
an
Almighty
God
,
if
this
be
so
any
more
.
Because
even
after
the
Jews
return
from
Babylon
,
Enemies
did
many
times
spoil
the
Jews
of
their
outward
provisions
,
therefore
several
Expositors
understand
this
spiritually
;
to
wit
,
that
the
Devil
and
his
Instruments
shall
never
bereave
the
Church
of
those
Provisions
whereby
their
Souls
are
to
be
nourished
unto
Life
Eternal
.
But
there
is
no
necessity
of
flying
to
this
Exposition
.
It
is
certainly
a
promise
made
to
Gods
People
,
for
their
defence
,
and
their
peaceable
enjoying
their
Estates
,
contrary
to
that
Curse
,
Deut.
28.33
.
Which
as
it
was
partly
fulfilled
when
the
Jews
returned
out
of
Babylon
,
so
especially
under
the
Kingdom
of
Christ
;
the
Church
never
was
,
nor
ever
shall
be
deprived
of
necessary
outward
Provisions
,
1
Tim.
4.8
.
Godliness
is
profitable
unto
all
things
,
having
promise
of
the
Life
that
now
is
,
and
of
that
which
is
to
come
.
And
besides
,
when
Chistians
are
bereaved
of
their
outward
Estates
,
the
Curse
of
that
threatning
,
Deut.
28.
is
taken
away
.
Ver.
9.
But
they
that
have
gathered
it
,
shall
eat
it
,
and
praise
the
Lord
,
&c.
]
That
is
,
thy
People
together
with
the
Harvest
men
imployed
by
them
in
gathering
in
their
Corn
,
shall
eat
it
,
blessing
God
for
it
;
and
they
that
have
brought
it
together
;
that
is
,
the
Wine
before
mentioned
,
ver.
8.
shall
drink
it
in
the
Courts
of
my
Holiness
;
that
is
,
my
Sanctuary
,
or
in
my
Holy
Courts
,
in
my
Temple
;
the
meaning
is
,
that
Gods
People
should
in
his
Church
peaceably
enjoy
the
outward
blessings
God
afforded
them
,
praising
God
for
them
even
in
their
publick
Assemblies
;
only
in
the
expressions
here
used
,
there
is
an
allusion
to
the
Holy
Feasts
which
the
Jews
kept
in
the
Courts
of
the
Temple
;
for
which
see
the
Note
,
Deut.
12.7
.
How
this
also
is
understood
by
some
of
the
Soul
provisions
of
the
Church
;
see
in
the
foregoing
Note
.
Ver.
10.
Go
through
,
go
through
the
Gates
,
&c.
]
The
doubling
of
this
charge
imports
the
doing
of
what
is
here
enjoyn'd
with
all
speed
and
diligence
.
But
the
great
Question
is
,
to
whom
,
and
concerning
what
Gates
this
is
spoken
.
Some
conceive
that
the
Inhabitants
of
Zion
,
the
believing
Jews
;
(
or
,
Zions
Watchmen
before
mentioned
,
ver.
6.
the
Ministers
and
Preachers
of
the
Gospel
)
are
here
called
upon
to
go
out
of
her
Gates
to
make
way
for
the
Gentiles
to
come
into
the
Church
.
Again
,
others
understand
it
of
the
Jews
,
encouraged
hereby
to
press
and
throng
in
through
the
Gates
of
Jerusalem
,
which
though
formerly
broken
down
or
burnt
,
should
at
their
return
ftom
Babylon
stand
open
before
them
,
ready
to
receive
them
.
And
under
this
Type
they
conceive
,
that
the
flocking
in
of
the
Gentiles
on
all
sides
to
the
Church
is
comprehended
;
see
the
Notes
,
Chap.
26.2
.
and
60.11
.
But
because
in
the
following
Words
,
there
is
mention
made
of
preparing
the
way
for
the
Jews
return
out
of
Babylon
,
it
is
not
so
probable
that
their
pressing
into
the
Gates
of
Jerusalem
should
be
here
set
before
that
;
it
may
be
rather
thought
,
that
the
Jews
are
here
pressed
to
hasten
speedily
,
and
to
go
through
the
Gates
of
the
several
Cities
where
they
were
in
Captivity
,
and
to
get
away
to
their
own
Country
;
which
indeed
agreeeth
well
with
that
which
is
said
elsewhere
;
see
the
Notes
,
Chap.
48.20
.
and
52.11
.
Yea
,
and
some
too
think
,
that
it
may
be
spoken
to
those
,
to
whom
the
following
Words
are
directed
,
prepare
you
the
way
of
the
People
,
cast
up
,
cast
up
the
high-way
,
gather
out
the
Stones
;
for
which
see
the
Note
,
Chap.
40.3
.
lift
up
a
standard
for
the
People
;
see
the
Note
Cap.
49.22
.
Ver.
11.
Behold
the
Lord
hath
proclaimed
unto
the
end
of
the
World
,
&c.
]
To
wit
,
that
which
follows
,
say
ye
to
the
Daughter
of
Zion
;
see
the
Note
,
2
Kings
19.21
.
Behold
thy
Salvation
cometh
;
that
is
,
thy
Redemption
and
Deliverance
;
or
,
thy
Saviour
that
shall
deliver
thee
;
for
that
this
last
is
at
least
implied
,
is
evident
by
the
following
Words
;
behold
,
his
reward
is
with
him
,
&c.
Now
as
this
is
spoken
with
respect
to
the
deliverance
of
the
Jews
out
of
Babylon
;
the
meaning
is
,
either
,
that
the
Lord
had
by
the
Proclamation
of
Cyrus
enjoyn'd
all
Nations
should
give
liberty
to
his
People
,
to
return
home
to
their
own
Land
(
which
agrees
well
with
that
expression
of
Cyrus
in
his
Proclamation
,
Ezra
1.2
,
Thus
saith
Cyrus
King
of
Persia
,
the
Lord
God
of
Heaven
hath
given
me
all
the
Kingdoms
of
the
Earth
,
&c.
)
or
else
,
that
the
Lord
by
the
wonderful
manner
of
that
deliverance
of
the
Jews
,
would
cause
all
Nations
even
to
the
end
of
the
World
,
to
understand
that
it
was
done
by
his
Will
and
Command
.
But
now
as
it
is
spoken
with
respect
to
that
great
Work
of
Mans
Redemption
by
Christ
(
whereof
the
other
was
a
Type
)
the
meaning
is
,
that
the
Lord
had
by
the
preaching
of
the
Gospel
Proclaimed
unto
all
Nations
the
coming
of
the
promised
Messiah
,
that
so
they
might
come
in
and
joyn
themselves
to
his
Church
;
and
indeed
that
passage
,
say
ye
to
the
Daughter
of
Zion
,
behold
,
thy
Salvation
cometh
;
is
expresly
applyed
to
Christ
by
the
Evangelists
,
Math.
21.5
.
behold
his
Reward
is
with
him
,
and
his
Work
before
him
;
see
the
Note
,
Chap.
40.10
.
Ver.
12.
And
they
shall
call
them
,
the
Holy
People
,
the
Redeemed
of
the
Lord
,
&c.
]
That
is
,
upon
their
miraculous
deliverance
men
shall
own
them
to
be
the
People
whom
God
had
Sanctified
and
set
a
part
to
himself
,
to
be
his
own
peculiar
People
;
see
the
Note
,
Exod.
19.6
.
and
whom
he
had
made
a
Holy
People
,
and
redeemed
out
of
the
power
of
their
Enemies
;
see
the
Notes
,
Chap.
4.3
.
and
60.21
.
and
thou
shalt
be
called
;
to
wit
,
thou
O
Zion
,
sought
out
;
that
is
,
of
her
Husband
that
had
cast
her
off
;
see
the
Notes
,
Chap.
34.6
,
7.
Or
one
,
over
whom
God
took
special
care
to
look
after
her
,
and
recover
her
when
she
was
lost
.
Or
,
the
meaning
may
be
,
that
she
should
be
sought
after
,
as
one
that
was
in
high
esteem
;
to
wit
,
by
the
Gentiles
that
should
seek
to
joyn
themselves
in
one
Church
with
her
;
and
so
it
should
be
no
more
said
of
her
,
as
formerly
it
was
;
this
is
Zion
,
whom
no
Man
seeketh
after
,
Jer.
30.17
.
A
City
not
forsaken
;
that
is
neither
cast
off
by
God
,
nor
left
desolate
without
People
,
as
formerly
she
seemed
to
be
;
see
the
Note
above
,
ver.
4.
CHAP.
LXIII
.
VERSE
1.
WHO
is
this
that
cometh
from
Edom
,
&c.
]
Having
in
the
foregoing
Chapter
,
Ver.
11.
spoken
of
the
Lords
coming
to
save
his
People
,
as
of
a
thing
ready
to
be
done
immediately
;
say
ye
to
the
Daughter
of
Zion
,
Behold
,
thy
Salvation
cometh
;
behold
his
reward
is
with
him
,
&c.
Here
the
Church
,
say
some
,
or
the
Prophet
rather
(
as
if
he
had
seen
in
a
Vision
this
great
Saviour
of
his
People
,
the
Lord
God
,
like
some
great
Prince
,
coming
from
the
Slaughter
of
his
Enemies
,
whom
he
had
vanquished
in
Fight
,
with
his
Garments
all
stained
with
their
Blood
,
breaks
forth
into
this
expression
of
admiration
,
who
is
this
that
cometh
from
Edom
,
with
Died
Garments
from
Bozrah
?
and
that
still
to
assure
Gods
People
,
that
it
would
not
be
long
ere
he
would
come
and
deliver
them
,
by
destroying
their
Enemies
.
It
is
questioned
by
Expositors
,
why
it
is
said
,
that
he
came
from
Edom
,
and
from
Bozrah
,
which
was
the
chief
City
of
Edom.
That
which
was
commonly
said
by
the
Ancients
,
that
the
Prophet
speaks
this
of
Christ
ascending
triumphantly
into
Heaven
after
his
Bloody
passion
,
cannot
certainly
be
here
intended
,
because
it
is
expresly
said
afterwards
,
ver.
3.
that
his
Garments
were
Red
,
not
with
his
own
Blood
,
but
with
the
Blood
of
his
Enemies
.
Nor
is
there
much
probability
in
that
which
is
said
by
others
,
that
because
Edom
signifieth
Red
,
and
Bozrah
signifieth
a
Vintage
,
nothing
else
is
intended
by
saying
that
he
came
from
Edom
and
Bozrah
;
but
that
his
Garments
were
Blood-red
,
like
one
that
having
trod
a
Winepress
,
hath
his
Garments
all
over
besprinkled
with
the
Blood
of
the
Grapes
;
it
is
therefore
far
more
probable
,
which
some
others
say
,
that
it
is
to
be
understood
Literally
,
concerning
the
destruction
of
the
Edomites
,
that
were
always
bitter
Enemies
to
the
Jews
,
Psal.
137.7
.
Or
,
rather
that
the
Edomites
are
put
for
the
Enemies
of
Gods
People
in
General
,
especially
the
Babylonians
;
and
that
because
the
Edomites
had
been
successively
in
all
Ages
professed
deadly
Enemies
to
the
Jews
,
and
so
had
manifested
themselves
to
be
when
Jerusalem
was
destroyed
by
the
Babylonians
,
and
by
reason
of
their
near
Neighbourhood
were
best
known
to
them
;
see
the
Notes
,
Ch.
34.5
,
6.
This
I
conceive
is
the
genuine
meaning
of
the
place
,
that
this
is
spoken
of
God
,
coming
like
some
Victorious
Prince
,
from
the
destruction
of
the
Babylonians
and
other
his
Peoples
Enemies
,
having
his
Garments
besprinkled
with
their
Blood
;
yet
I
question
not
,
but
that
under
these
Victories
of
God
over
the
Babylonians
and
other
Enemies
of
his
People
,
Christs
Victories
over
their
Spiritual
Enemies
,
were
also
Typified
.
As
for
the
following
Words
,
they
contain
a
farther
Description
of
this
great
Saviour
of
his
People
,
this
that
is
glorious
in
his
Apparel
;
that
is
,
Clothed
with
gorgeous
Attire
,
suitable
to
the
dignity
of
his
person
,
and
that
never
a
whit
the
less
glorious
,
because
stained
with
Blood
,
this
being
a
sign
of
the
glorious
Victory
he
had
obtained
over
his
Peoples
Enemies
;
Travelling
in
the
greatness
of
his
strength
;
whereby
is
signified
,
either
that
he
was
passing
along
the
several
Countries
of
his
Peoples
Enemies
,
that
he
might
subdue
and
destroy
them
,
and
that
by
no
other
but
his
own
Almighty
power
;
or
,
that
he
was
going
along
triumphantly
with
his
People
,
carrying
them
away
from
the
several
Countries
where
they
were
Captives
;
or
else
,
that
he
Marched
with
a
stately
gate
,
not
as
one
that
fled
or
retired
before
an
Enemy
,
but
as
one
that
had
made
a
perfect
dispatch
of
his
Foes
,
and
was
marching
away
fearlessly
in
his
full
strength
.
And
then
in
the
next
Words
,
we
have
Gods
Answer
to
the
Prophets
Question
,
I
that
speak
in
righteousness
,
mighty
to
save
;
that
is
,
it
is
I
that
never
promise
any
thing
,
but
what
I
am
sure
to
perform
,
as
being
Almighty
to
save
my
People
.
Ver.
2.
Wherefore
art
thou
Red
in
thine
Apparel
?
and
thy
Garments
like
him
that
treadeth
in
the
Wine
Fat
?
]
And
so
hath
his
Garments
made
Red
with
the
Blood
of
the
Grapes
,
as
their
Juice
is
called
,
Gen.
49.11
.
This
is
the
Second
Question
,
which
the
Church
,
or
the
Prophet
rather
,
propounds
to
God
,
that
great
Saviour
whom
he
had
seen
in
a
Vision
,
and
of
whom
he
had
spoken
in
the
foregoing
verse
.
Ver.
3.
I
have
trodden
the
Wine-Press
alone
,
and
of
the
People
there
was
none
with
me
,
&c.
]
This
is
the
Lords
Answer
to
the
Churches
or
Prophets
foregoing
Question
;
wherein
he
sheweth
,
that
it
was
no
wonder
,
though
his
Garments
were
Red
,
like
one
that
had
been
treading
in
a
Wine-fat
,
and
that
because
he
had
been
treading
down
and
destroying
the
Enemies
of
his
People
,
in
the
Wine-press
of
his
wrath
and
vengeance
,
and
therefore
his
Garments
might
well
be
besmeared
with
Blood
.
And
this
he
is
said
to
have
done
alone
,
&c.
And
because
,
though
he
made
use
of
Men
in
the
doing
of
it
;
yet
,
1.
it
was
done
in
such
a
manner
,
that
all
Men
might
see
there
was
a
special
hand
of
God
in
the
doing
of
it
.
2.
Men
contributed
no
help
to
God
for
the
effecting
of
it
.
And
3.
Men
at
least
minded
not
at
all
the
doing
of
it
in
a
way
of
Revenge
upon
them
for
the
mischief
which
they
had
done
to
Gods
People
.
But
indeed
in
the
great
Work
of
Mans
Redemption
,
where
Christ
subdued
our
Spiritual
Enemies
,
and
rescued
his
People
from
their
Bondage
(
which
was
Typified
in
the
deliverance
of
his
People
out
of
Bondage
)
this
was
most
clearly
accomplished
;
to
wit
,
that
none
helped
him
in
that
great
Work
,
for
I
will
tread
them
in
mine
anger
,
&c.
That
is
,
I
will
with
great
Indignation
utterly
destroy
them
,
and
that
as
a
Man
in
a
Wine-Fat
treads
the
Grapes
in
pieces
under
his
Feet
.
And
this
is
expressed
as
I
conceive
,
in
the
Future
Tense
,
as
a
reason
of
that
Answer
which
God
had
given
to
the
Prophet
,
to
shew
why
he
appeared
in
such
stian'd
Apparel
,
I
have
trodden
the
Wine-press
,
&c.
Namely
,
because
this
in
time
he
would
certainly
do
.
Ver.
4.
For
the
day
of
veng●nce
is
in
mine
Heart
,
&c.
]
That
is
,
1.
That
day
fore
appointed
for
taking
vengeance
is
in
my
Mind
,
and
that
it
is
now
come
;
and
,
2.
I
am
heartily
desirous
to
have
it
Executed
upon
them
;
see
the
Note
,
Chap.
34.8
.
And
the
year
of
my
Redeemed
is
come
;
see
the
Note
,
Chap.
61.2
.
Ver.
5.
And
I
locked
,
and
there
was
none
to
help
,
&c.
]
To
wit
,
neither
of
his
own
Poeple
,
nor
others
;
and
I
wondered
that
there
was
none
to
uphold
:
therefore
mine
own
Arm
brought
Salvation
unto
me
,
&c.
But
for
all
this
,
see
the
Note
,
Chap.
69.16
.
Ver.
6.
And
I
will
tread
down
,
&c.
]
To
wit
,
as
Grapes
are
trodden
in
the
Wine-Fat
,
the
People
in
mine
Anger
;
that
is
,
the
Babylonians
,
and
all
other
my
Churches
Enemies
,
and
make
them
drunk
in
my
fury
;
that
is
,
infatuate
them
,
so
that
they
shall
be
like
Men
stupid
or
mad
,
no
way
able
to
resist
me
,
nor
to
know
which
way
to
turn
themselves
.
Or
the
meaning
may
be
,
that
God
would
punish
them
with
greatest
severity
,
and
out
of
the
Cup
of
his
fury
give
them
their
Bellies
full
of
misery
;
or
,
that
he
would
fill
them
with
their
own
Blood
,
as
with
new
Wine
.
But
however
the
expression
of
making
them
Drunk
,
seems
to
be
here
used
with
respect
to
that
which
he
had
said
before
of
treading
out
Wine
;
see
also
the
Notes
,
Chap.
29.9
.
and
51.17
,
20
,
21.
And
I
will
bring
down
their
Strength
to
the
Earth
;
that
is
,
and
thus
those
strong
and
mighty
Nations
shall
like
so
many
drunken
Men
fall
to
the
Ground
.
Ver.
7.
I
will
mention
the
loving
kindnesses
of
the
Lord
,
&c.
]
Here
begins
a
Prayer
of
the
Prophets
,
either
in
his
own
Name
,
or
rather
in
the
Name
of
Gods
Church
,
which
is
continued
unto
the
end
of
the
following
Chapter
.
And
herein
,
in
the
first
place
he
begins
with
a
large
and
thankful
acknowledgement
of
Gods
wonderful
goodness
to
his
People
Israel
in
forrmer
times
,
I
will
mention
the
loving
kindnesses
of
the
Lord
,
and
the
praises
of
the
Lord
;
(
which
last
is
added
,
because
the
very
mention
of
the
great
things
that
God
hath
done
for
his
People
tends
much
to
his
praise
)
according
to
all
that
the
Lord
hath
bestowed
on
us
,
&c.
where
the
loving
kindness
of
God
to
them
is
set
forth
in
many
Words
,
not
only
thereby
the
more
to
aggravate
their
Rebellions
against
God
,
(
of
which
he
speaks
afterward
)
but
also
by
way
of
pleading
with
God
,
that
since
he
had
been
so
gracious
to
his
People
formerly
,
he
would
be
so
still
;
and
withal
to
strengthen
their
faith
concerning
the
deliverance
he
had
now
promised
them
.
Ver.
8.
For
he
said
,
&c.
]
That
is
,
God
;
to
wit
,
when
he
first
entered
into
a
covenant
of
Grace
with
Israel
,
and
took
them
to
be
his
peculiar
People
,
and
Children
,
he
thought
and
said
within
himself
then
,
as
followeth
,
surely
they
are
my
People
,
Children
that
will
not
lie
;
that
is
,
that
will
not
be
other
than
what
they
profess
themselves
to
be
,
that
will
not
deal
fasly
and
disloyally
with
me
,
but
will
be
sincerely
what
they
have
promised
and
covenanted
to
be
;
see
the
Note
,
Chap.
59.13
.
Indeed
it
proved
otherwise
:
God
complained
of
them
,
Deut.
32.20
.
that
they
were
Children
in
whom
was
no
faith
;
and
our
Prophet
,
Chap.
30.9
.
that
they
were
lying
Children
;
for
which
see
the
Notes
there
.
But
God
speaks
here
(
after
the
manner
of
Men
)
as
a
Father
should
speak
of
a
Son
,
to
whom
he
had
shewn
great
respect
,
and
upon
whom
he
had
bestowed
great
cost
,
and
of
whom
therefore
he
was
willing
to
hope
well
;
much
as
the
Lord
spake
in
the
parable
of
the
Vineyard
,
let
out
to
Husbandmen
:
Surely
they
will
reverence
my
Son
,
Math
,
21.37
.
So
he
was
their
Saviour
;
that
is
,
upon
these
conditions
,
grounds
,
and
hopes
,
he
undertook
the
safeguarding
and
preservation
of
them
.
And
all
this
sets
forth
the
great
goodness
of
God
to
his
Israel
.
Ver.
9.
In
all
their
afflictions
he
was
afflicted
,
and
the
Angel
of
his
presence
saved
them
,
&c.
]
Some
understand
this
of
some
created
Angel
,
imployed
by
God
to
save
and
deliver
his
People
Israel
,
when
they
were
in
any
danger
,
and
that
he
is
called
the
Angel
of
his
presence
;
because
the
Angels
do
indeed
stand
continually
in
Gods
presence
,
and
behold
his
Face
,
as
Christ
said
,
Mat.
18.10
.
and
being
sent
from
God
,
he
was
in
Gods
stead
amongst
them
.
But
I
rather
think
it
is
meant
of
Christ
,
the
Angel
of
whom
God
spake
to
Moses
,
Exod.
23.20
,
21.
(
for
which
see
the
Notes
there
)
who
was
always
in
the
bosom
of
his
Father
,
Joh.
11.18
.
and
is
now
always
before
God
,
interceding
for
us
;
in
his
love
and
in
his
pity
he
redeemed
them
;
to
wit
,
out
of
their
bondage
in
Egypt
;
and
he
bare
them
and
carried
them
all
the
days
of
old
;
see
the
Notes
,
Chap.
40.11
.
and
46.3
,
4.
and
Deut.
32.11
.
Ver.
10.
But
they
rebelled
and
vexed
his
holy
Spirit
,
&c.
]
See
Eph.
4.30
.
therefore
he
was
turned
to
be
their
enemy
;
see
the
Notes
,
Job
13.24.19.11
.
and
he
fought
against
them
;
to
wit
,
by
many
adversaries
which
he
had
stirred
against
them
,
in
the
days
of
their
Judges
and
Kings
.
But
this
is
alledged
,
still
to
make
way
for
the
farther
setting
forth
of
Gods
goodness
to
his
People
,
notwithstanding
these
provocations
,
and
thereby
to
encourage
them
still
to
hope
in
so
gracious
a
God
.
Ver.
11.
Then
he
remembred
the
days
of
old
,
Moses
and
his
People
,
&c.
]
Some
of
our
best
Expositors
understand
this
as
spoken
of
the
People
of
God
;
collectively
taken
,
and
therefore
they
say
it
is
expressed
in
the
singular
number
.
Then
he
remembred
,
&c.
And
then
again
of
these
,
some
understand
it
of
the
Israelites
in
former
times
,
that
when
God
fought
against
them
,
as
it
is
said
in
the
foregoing
Verse
,
then
Israel
called
to
mind
what
God
had
done
for
their
Fathers
,
Moses
and
the
People
in
his
days
,
which
is
much
the
same
with
that
which
is
said
of
them
,
Psal.
78.34
,
35.
But
then
others
understand
it
of
the
Church
of
the
Jews
in
Babylon
;
to
wit
,
that
they
remembred
the
great
things
that
God
had
done
for
their
Ancestors
,
when
Moses
carried
them
out
of
Egypt
to
Canaan
.
And
accordingly
both
the
one
and
the
other
do
understand
the
following
Words
,
where
is
he
that
brought
them
up
out
of
the
Sea
;
&
c
?
As
the
Words
of
the
People
uttered
by
way
of
complaining
and
bemoaning
themselves
,
that
God
did
not
at
present
do
for
them
,
as
he
had
done
for
their
Fathers
,
and
as
it
were
sighing
after
the
like
deliverance
.
But
methinks
it
sounds
very
harsh
to
say
,
that
having
spoken
in
the
foregoing
Verse
of
the
People
in
the
Plural
Number
,
But
they
Rebelled
—
therefore
he
was
turned
to
be
their
Enemie
,
and
he
fought
against
them
;
immediately
in
the
next
Words
,
the
Prophet
should
go
on
,
and
speak
of
them
in
the
Singular
Number
,
Then
he
remembred
the
days
of
old
,
&c.
And
therefore
I
rather
judge
,
with
others
,
that
this
is
spoken
of
God
himself
(
and
so
indeed
it
hath
a
clear
connexion
with
the
last
Words
of
the
foregoing
Verse
,
therefore
he
was
turned
to
be
their
Enemy
,
and
he
fought
against
them
.
Then
he
remembred
the
days
of
old
;
)
to
wit
,
that
when
God
smote
the
Israelites
in
former
times
,
yet
calling
to
mind
what
he
had
formerly
done
for
his
People
,
notwithstanding
the
frequent
and
great
provocations
,
wherewith
they
had
provoked
him
,
he
thereby
induced
himself
to
work
new
deliverances
for
them
.
Then
he
remembred
the
days
of
old
,
Moses
and
his
People
;
where
Moses
is
mentioned
,
either
,
as
some
,
to
imply
Gods
remembring
the
Covenant
he
had
made
with
the
Israelites
by
the
Mediation
of
Moses
;
or
,
as
others
,
the
frequent
and
vehement
Intercession
of
Moses
on
their
behalf
;
or
else
rather
only
to
imply
his
remembring
of
his
People
in
the
days
of
Moses
,
and
what
he
did
for
them
then
by
Moses
his
Minstry
.
And
accordingly
I
conceive
the
following
Words
are
also
to
be
taken
as
the
Words
of
God
,
speaking
of
himseif
in
the
third
person
,
and
that
as
by
way
of
arguing
with
himself
,
that
seeing
he
had
in
the
days
of
Moses
done
so
much
for
his
People
,
whom
he
then
took
to
be
his
peculiar
People
,
why
he
should
then
be
found
wanting
to
them
,
and
not
afford
them
the
like
deliverance
again
?
And
indeed
by
our
Translators
inserting
the
word
(
saying
)
it
is
evident
that
they
understood
it
thus
,
Then
he
remembred
the
days
of
old
,
Moses
and
his
People
,
saying
,
where
is
he
that
brought
them
up
out
of
the
Sea
,
with
the
Shepherd
of
his
Flock
?
to
wit
,
Moses
the
Shepherd
of
Gods
Flock
;
or
,
Moses
and
Aaron
,
if
you
read
it
,
as
it
is
in
the
Margin
,
with
the
Shepherds
of
his
Flock
;
see
the
Note
,
Psal.
77.20
.
where
is
he
that
put
his
holy
Spirit
within
him
?
that
is
,
say
some
,
the
Spirit
of
Prophecy
;
or
rather
those
manifest
gifts
of
Gods
Spirit
,
whereby
Moses
was
enabled
to
teach
and
govern
the
People
.
Ver.
12.
That
led
them
by
the
right
hand
of
Moses
,
with
his
glorious
arm
,
&c.
]
That
is
,
Gods
Almighty
power
enabling
Moses
to
do
what
he
did
.
It
was
not
Moses
,
nor
the
rod
of
Moses
(
which
some
think
is
implyed
by
naming
his
right
hand
)
but
God
that
did
it
;
dividing
the
Water
before
them
;
to
wit
,
the
Waters
,
both
of
the
Red
Sea
and
Jordan
;
to
make
himself
an
everlasting
name
;
to
wit
,
by
the
discovery
,
both
of
his
Almighty
Power
in
a
work
of
such
wonder
,
and
of
his
tender
care
over
his
People
.
Some
think
the
Prophet
adds
this
,
by
way
of
farther
enlarging
that
which
God
had
said
in
the
foregoing
Verse
;
where
is
he
that
brought
them
up
out
of
the
Sea
?
&c.
But
I
see
not
why
they
may
not
be
a
continuance
of
Gods
words
.
Ver.
13.
That
led
them
through
the
deep
,
as
an
Horse
in
the
Wilderness
,
that
they
should
not
stumble
?
That
is
,
softly
and
gently
,
as
when
a
Horse
is
led
with
a
Bridle
;
they
did
not
flee
through
,
as
men
frighted
with
fear
,
but
marched
over
soberly
and
leasurely
;
or
easily
,
and
safely
,
without
any
danger
or
trouble
;
as
a
Horse
may
be
led
in
a
Wilderness
,
where
the
ground
is
dry
,
and
there
is
nothing
to
hinder
,
or
trouble
him
in
his
way
;
see
the
Note
,
Psal.
106.9
.
Ver.
14.
As
a
Beast
goeth
down
into
the
Valley
,
the
Spirit
of
the
Lord
,
&c.
]
Some
Expositors
hold
,
that
here
(
which
is
more
probable
than
that
which
is
noted
before
to
be
the
opinion
of
others
,
concerning
ver.
12.
)
the
Prophet
doth
here
speak
again
,
owning
,
and
farther
setting
forth
what
God
had
said
in
the
foregoing
Verse
,
concerning
his
leading
the
Israelites
through
the
red
Sea
,
as
a
Horse
in
the
Wilderness
(
And
indeed
the
last
words
of
this
Verse
,
So
didst
thou
lead
thy
People
,
&c.
are
clearly
the
words
of
the
Prophet
,
or
Church
to
God
)
As
a
Beast
goeth
down
into
the
Valley
;
to
wit
,
gently
and
softly
,
when
it
is
led
down
a
steep
Hill
;
the
Spirit
of
the
Lord
;
that
is
,
God
by
his
Almighty
Power
,
or
by
his
Holy
Spirit
,
caused
him
;
that
is
,
Moses
,
say
some
,
the
Leader
of
his
People
,
or
rather
,
thy
People
Israel
,
to
rest
;
to
wit
,
in
that
the
Lord
,
after
he
had
carried
his
Israel
through
the
Red
Sea
,
did
lead
him
along
quietly
through
the
Wilderness
,
providing
for
him
resting
places
by
the
way
(
as
it
is
expresly
said
,
Numb.
10.33
.
)
until
he
had
brought
them
to
Canaan
,
the
land
of
their
rest
;
see
the
Notes
,
Psal.
95.11
.
and
Jer.
31.2
.
And
then
in
the
next
words
,
the
Prophet
turns
his
speech
to
God
;
so
didst
thou
lead
thy
People
to
make
thy self
a
glorious
name
;
see
the
Note
above
,
ver.
12.
Ver.
15.
Look
down
from
Heaven
,
&c.
]
Here
the
People
of
God
in
Babylon
,
or
the
Prophet
in
their
name
,
having
from
ver.
7.
set
forth
what
great
mercy
God
had
shown
to
their
Fathers
,
and
what
great
deliverance
he
had
wrought
for
them
in
former
times
,
do
now
pray
,
that
God
would
do
the
like
for
them
;
that
though
he
had
of
late
for
a
time
hidden
himself
from
them
,
yet
now
he
would
again
appear
for
them
;
see
the
Note
,
Psal.
80.14
.
and
behold
from
the
habitation
of
thy
Holiness
,
and
of
thy
Glory
;
to
wit
,
the
extream
misery
we
are
in
;
implying
,
that
if
God
would
but
take
notice
of
their
misery
,
they
hoped
he
could
not
but
pity
and
help
them
;
where
is
thy
zeal
;
that
is
,
thy
vehement
love
to
thy
People
,
not
enduring
to
see
them
wronged
by
their
Enemies
;
see
2
Kings
19.31
.
thy
strength
,
the
sounding
of
thy
bowels
,
and
of
thy
mercies
towards
me
?
(
It
is
an
expression
taken
from
those
rumblings
in
the
Bowels
,
which
strong
passions
of
this
nature
,
do
usually
work
in
Men
;
see
the
Note
,
Chap.
16.11
.
)
see
the
Notes
,
Psal
,
77.7
,
and
89.49
.
are
they
restrained
?
that
is
,
dost
thou
,
or
canst
thou
,
against
thy
natural
inclination
,
restrain
those
yearnings
of
thy
Bowels
,
which
are
wont
so
freely
to
flow
out
towards
thy
People
at
other
times
?
Ver.
16.
Doubtless
thou
art
our
Father
,
&c.
]
As
if
he
had
said
,
And
therefore
surly
thou
wilt
pity
us
thy
Children
;
though
Abraham
be
ignorant
of
us
,
and
Israel
acknowledge
us
not
;
to
wit
,
as
being
long
since
departed
out
of
this
world
:
They
indeed
were
our
Fathers
,
but
they
are
now
strangers
to
the
things
that
are
done
here
below
,
and
know
nothing
of
our
condition
.
Some
there
are
indeed
,
that
would
have
the
words
understood
in
another
sense
:
As
,
1.
Though
Abraham
be
ignorant
of
us
,
&c.
that
is
,
though
Abraham
and
Israel
would
not
own
us
,
as
their
Children
;
yet
we
are
sure
thou
,
O
God
,
art
our
Father
:
Or
,
2.
Though
we
should
suppose
that
they
are
ignorant
of
our
condition
,
let
that
be
granted
;
yet
certainly
God
is
our
Father
:
Or
,
3.
Though
they
were
not
comparatively
to
be
owned
as
their
Fathers
;
yet
to
be
sure
God
was
their
Father
.
But
all
this
needs
not
;
there
is
no
cause
why
we
should
stumble
at
that
sense
which
the
words
do
clearly
and
plainly
hold
forth
;
thou
,
O
Lord
,
art
our
Father
,
our
Redeemer
;
to
wit
;
therefore
their
Father
,
because
he
was
their
Redeemer
;
thy
name
is
from
everlasting
;
that
is
,
thy
fame
for
thy
great
works
hath
been
from
everlasting
;
or
this
thy
name
of
being
the
Redeemer
of
thy
People
hath
been
from
everlasting
.
And
indeed
,
thus
some
read
the
last
words
jointly
together
,
as
it
is
in
the
Margin
;
our
Redeemer
from
everlasting
is
thy
name
:
It
may
be
haply
questioned
by
some
,
why
,
in
the
beginning
of
this
Verse
,
Isaac
is
not
reckoned
amongst
their
Fathers
,
as
Abraham
and
Israel
.
But
to
this
,
the
common
answer
that
is
given
is
,
that
Abraham
and
Israel
are
mentioned
,
because
God
did
oftenest
and
most
solemnly
appear
to
them
,
and
confirmed
his
Covenant
with
them
;
and
because
the
Covenant
was
first
made
with
Abraham
,
and
all
Jacobs
Children
were
taken
into
Covenant
.
And
besides
it
is
said
,
that
Abraham
and
Israel
being
named
,
Isaac
,
that
was
between
them
,
is
included
.
Ver.
17.
O
Lord
,
why
hast
thou
made
us
to
err
from
thy
ways
?
&c.
]
This
is
spoken
with
reference
to
that
before
:
But
they
rebelled
and
vexed
his
Holy
Spirit
,
ver.
10.
Why
hast
thou
made
us
to
err
from
thy
ways
?
and
hardened
our
Heart
from
thy
fear
?
That
is
,
Why
hast
thou
,
by
way
of
punishing
us
for
our
sins
,
withdrawn
thy
Spirit
from
us
,
and
delivered
us
up
to
a
Spirit
of
error
and
obstinacy
,
and
so
left
us
to
run
after
our
own
Hearts
into
so
many
erroeous
and
wicked
ways
?
see
the
Notes
,
Chap.
6.9
,
10.
and
29.10
.
Exod.
7.13
.
and
Job
12.16
.
Some
indeed
understand
this
a
little
otherwise
:
Namely
,
that
this
is
spoken
of
Gods
being
the
occasion
of
their
turning
away
from
Gods
ways
,
and
their
obstinacy
therein
,
by
continuing
them
so
long
under
the
oppression
of
their
cruel
Enemies
;
which
is
indeed
a
sore
temptation
;
for
which
see
the
Note
,
Psal.
125.3
.
But
I
conceive
the
first
Exposition
is
the
best
,
and
accordingly
that
it
is
spoken
by
way
of
bewailing
,
that
their
Heavenly
Father
should
in
such
wrath
withdraw
himself
from
them
,
and
so
leave
them
under
such
a
dreadful
Judgment
,
and
by
way
of
entreating
that
it
might
be
otherwise
with
them
;
as
if
they
had
said
,
Why
dost
thou
not
soften
our
Hearts
,
and
reform
what
is
amiss
in
us
?
Return
for
thy
Servants
sake
,
the
tribes
of
thine
inheritance
;
that
is
,
be
reconciled
again
to
thy
People
,
and
shew
thy self
again
favourable
to
them
,
because
they
are
thy
Servants
,
and
thine
Inheritance
;
and
it
might
seem
dishonourable
to
God
,
to
cast
off
his
Servants
,
or
to
disregard
his
own
Inheritance
.
Yet
some
understand
it
otherwise
;
Return
for
thy
Servants
sake
,
&c.
]
that
is
,
with
respect
to
thy
Servants
,
our
Progenitors
,
and
with
respect
to
the
Covenant
which
thou
madest
with
them
;
see
Note
,
Psal.
132.1
.
But
the
former
Exposition
is
far
the
clearer
.
Ver.
18.
The
People
of
thine
Holiness
,
&c.
]
That
is
,
thy
holy
People
;
see
the
Note
,
Exod.
19.6
.
have
possessed
it
but
a
little
while
;
and
this
they
say
,
though
they
had
possessed
it
many
hundred
years
,
because
Men
are
prone
to
think
it
but
a
little
time
when
they
have
enjoyed
a
thing
long
,
if
they
earnestly
desire
to
enjoy
it
longer
;
or
rather
because
those
many
hundred
years
were
indeed
but
a
little
while
,
in
comparison
of
what
God
had
promised
the
Patriarchs
:
Namely
,
that
they
should
possess
it
for
ever
,
Gen.
17.8
.
Our
Enemies
have
trodden
down
thy
Sanctuary
;
that
is
,
thy
Temple
,
or
the
Land
of
Canaan
;
for
that
is
sometimes
also
called
Gods
Sanctury
;
see
the
Note
,
Psal.
78.54
.
However
this
implies
,
that
the
wrong
to
himself
might
well
engage
the
Lord
to
appear
against
their
Enemies
.
CHAP.
LXIV
.
VERSE
1.
OH
that
thou
wouldest
rent
the
Heavens
,
&c.
]
The
People
of
God
,
as
being
much
troubled
at
that
whereof
they
had
complained
in
the
latter
end
of
the
foregoing
Chapter
,
that
the
Heathens
had
possessed
themselves
of
the
Land
,
which
God
had
given
them
,
and
had
profaned
and
trodden
down
Gods
Sanctuary
,
do
here
beg
of
God
(
going
on
in
the
Prayer
begun
ver.
7.
of
that
Chapter
)
that
breaking
through
all
impediments
,
he
would
suddenly
,
and
in
great
fury
and
indignation
,
come
down
and
destroy
the
Enemies
of
his
People
,
and
deliver
his
People
out
of
their
hands
:
Oh
that
thou
wouldest
rent
the
Heavens
,
that
thou
wouldest
come
down
;
that
is
,
that
thou
wouldest
come
down
,
rending
the
Heavens
all
asunder
before
thee
;
that
the
Mountains
might
flow
down
at
thy
presence
;
that
is
,
might
be
melted
,
and
so
flow
away
like
Water
,
or
melted
Wax
;
where
by
melting
the
Mountains
may
be
figuratively
meant
the
destroying
and
overturning
the
Babylonians
,
and
other
the
proud
and
lofty
Enemies
of
his
People
▪
and
the
removing
of
all
impediments
out
of
the
way
of
their
return
home
to
their
own
Country
;
see
the
Note
,
Psal.
97.5
.
Or
else
it
may
be
spoken
by
way
of
allusion
to
that
which
was
done
,
at
the
giving
of
the
Law
at
Mount
Sinai
,
where
all
being
on
a
light
flame
,
in
that
terrible
tempest
of
Thunder
and
Lightning
,
the
Mountains
seemed
to
tremble
and
melt
away
;
see
the
Note
,
Judg.
5.4
.
and
so
the
desire
of
Gods
People
here
may
be
,
that
in
delivering
them
now
he
would
shew
forth
some
such
sign
of
his
Glorious
Majesty
and
Power
,
as
he
did
at
the
giving
of
the
Law
.
Some
,
I
know
,
do
understand
this
concerning
Gods
rending
the
Heavens
and
coming
down
,
of
the
Incarnation
of
the
Son
of
God
;
and
accordingly
by
the
flowing
down
of
the
Mountains
,
they
understand
either
the
humbling
of
the
Hearts
of
proud
Sinners
by
the
preaching
of
the
Gospel
,
or
else
the
destroying
of
all
the
Enemies
of
his
People
.
But
if
the
first
coming
of
Christ
be
here
intended
,
it
is
but
only
as
his
Redemption
was
typified
by
the
deliverance
of
Gods
People
out
of
Babylon
.
Ver.
2.
As
when
the
melting
Fire
burneth
,
&c.
]
This
hath
reference
to
the
last
words
of
the
foregoing
Verse
,
where
Gods
People
desired
,
that
at
Gods
appearing
for
them
;
the
Mountains
might
flow
down
(
and
there
may
be
still
an
allusion
to
Gods
causing
the
Mountains
of
Sinai
to
melt
away
,
as
is
noted
before
)
namely
,
that
this
might
be
done
;
As
when
a
melting
Fire
,
which
useth
to
be
most
vehement
,
burneth
;
to
wit
,
the
Wood
and
Coles
which
are
the
Fuel
of
it
,
or
burneth
or
melteth
Mettals
by
the
heat
of
it
,
and
as
when
the
Fire
causeth
the
Waters
hanged
over
it
to
boile
;
to
make
thy
Name
known
to
thine
Adversaries
;
See
the
Note
,
Chap.
63.12
.
)
That
the
Nations
may
tremble
at
thy
Presence
;
to
wit
,
the
Babylonians
and
other
Enemies
.
And
hereby
now
is
shewn
what
was
meant
in
the
foregoing
Verse
by
the
flowing
down
of
the
Mountains
at
Gods
Presence
.
Ver.
3.
When
thou
didst
terrible
things
which
we
looked
not
for
,
&c.
]
That
is
,
which
our
forefathers
did
never
expect
thou
wouldest
have
done
for
them
,
as
being
things
that
seemed
,
when
done
,
above
all
credit
and
belief
,
and
such
as
humane
reason
could
not
comprehend
,
thou
camest
down
,
the
Mountain
flowed
down
at
thy
Presence
;
as
if
they
had
said
,
Thou
didst
then
for
them
that
which
we
at
present
desire
of
thee
.
And
now
by
these
terrible
things
done
formerly
for
their
Progenitors
are
doubtless
meant
all
those
stupendious
miraculous
Works
,
which
God
wrought
for
the
Israelites
,
from
the
time
that
Moses
was
sent
to
fetch
them
out
of
Egypt
,
until
they
were
possessed
of
the
Land
of
Canaan
,
and
amongst
the
rest
more
especially
those
things
which
were
done
at
Mount
Sinai
;
for
which
see
the
Note
before
;
ver.
1.
And
the
drift
of
this
is
to
imply
,
that
since
God
had
done
such
great
things
for
them
formerly
,
they
might
hope
that
he
would
now
do
the
like
again
for
them
,
when
they
begged
it
of
him
.
Ver.
4.
For
since
the
beginning
of
the
World
Men
have
not
heard
,
nor
perceived
by
the
Eare
,
neither
hath
the
Eye
seen
,
O
God
,
besides
thee
,
what
he
hath
prepared
for
him
that
waiteth
for
him
.
)
That
is
,
None
,
besides
thee
,
O
God
,
who
didst
intend
and
determine
before-hand
to
do
them
,
did
ever
hear
or
see
,
or
was
able
to
reach
or
comprehend
those
wonderful
things
,
which
thou
hast
prepared
for
them
that
trusting
in
thee
,
do
patiently
depend
and
waite
upon
thee
;
Or
else
(
according
to
the
Translation
,
that
is
in
the
Margin
of
our
Bibles
)
there
was
never
humane
Ear
or
Eye
,
that
ever
did
hear
or
see
any
God
besides
thee
,
the
God
of
Israel
,
that
hath
done
or
prepared
to
do
such
things
,
as
thou
hast
prepared
for
thy
People
.
And
this
is
also
added
to
shew
,
that
they
might
well
be
incouraged
to
beg
that
which
they
had
desired
,
of
a
God
that
had
formerly
done
such
unheard
of
,
such
unseen
and
wonderful
things
for
his
People
.
Now
by
these
wonderful
things
which
from
the
beginning
of
the
World
Men
had
never
heard
nor
seen
,
are
meant
,
I
conceive
,
those
terrible
things
which
they
looked
not
for
,
mentioned
in
the
foregoing
Verse
,
which
God
had
done
for
the
Israelites
in
his
carrying
them
out
of
Egypt
into
Canaan
,
for
which
see
the
Note
there
;
and
this
may
seem
the
more
probable
,
because
that
which
the
Prophet
saith
here
doth
so
fully
agree
with
that
which
Moses
had
long
since
said
concerning
those
wonderful
works
which
God
did
then
for
the
Israelites
;
Deut.
4.32
,
33
,
34.
For
ask
now
of
the
days
that
are
past
,
which
were
before
thee
,
since
the
day
that
God
created
Man
upon
the
Earth
;
and
ask
from
the
one
side
of
Heaven
unto
the
other
,
whether
there
hath
been
any
such
thing
,
as
this
great
thing
is
,
or
hath
been
heard
like
it
,
&c.
]
The
Apostle
indeed
makes
use
of
these
words
of
the
Prophet
,
1.
Cor.
2.9
.
Where
speaking
of
the
wisdom
revealed
in
the
Gospel
,
he
affirms
it
to
be
above
the
reach
of
Mans
understanding
:
Which
none
,
saith
he
,
of
the
Princes
of
this
world
knew
—
But
as
it
is
written
,
Eye
hath
not
seen
,
nor
Eare
heard
,
neither
have
entred
into
the
Heart
of
Man
.
(
Which
Clause
is
added
by
the
Apostle
,
the
better
to
explain
the
words
of
the
Prophet
)
the
things
which
God
hath
prepared
for
them
that
love
him
;
And
by
these
things
some
understand
the
incomprehensible
happiness
,
which
God
hath
prepared
in
Heaven
for
his
Poople
;
but
most
,
of
the
Mysteries
revealed
in
the
Gospel
,
which
had
been
formerly
hidden
even
from
Gods
own
People
.
But
it
is
usual
with
the
Pen-men
of
the
New
Testament
to
alledge
passages
out
of
the
Old
,
only
by
way
of
allusion
;
See
the
like
noted
,
Psal.
19.4
.
And
besides
the
words
here
are
so
general
,
that
they
may
well
comprehend
all
the
incomprehensible
Works
of
God
for
his
People
,
though
they
might
be
more
particularly
intended
,
as
is
before
said
,
of
the
Wonders
formerly
wrought
in
the
Deliverance
of
the
Israelites
.
Ver.
5.
Thou
meetest
him
that
rejoiceth
,
and
worketh
righteousness
,
&c.
]
That
is
,
Those
that
trusting
in
thee
do
rejoice
in
thee
,
and
do
their
Duty
;
Or
,
those
that
do
joyfully
and
chearfully
obey
thee
,
and
delight
to
do
that
which
is
right
in
thine
Eyes
:
And
by
meeting
them
,
I
conceive
is
meant
meeting
them
in
a
way
of
Love
,
Mercy
,
and
Reconciliation
;
as
the
Prodigals
Father
went
out
to
meet
him
,
whilst
he
was
yet
afar
off
;
Luke
15.30
.
and
as
in
our
ordinary
Speech
we
are
wont
to
say
of
those
,
to
whom
we
are
willing
to
be
reconciled
;
that
we
will
at
any
time
meet
them
half
way
:
Those
that
remember
thee
in
thy
ways
;
that
is
,
that
remember
thee
in
thy
several
wayes
,
or
dispensations
of
thy
Providence
,
whether
of
Mercy
or
Judgment
,
do
accordingly
praise
thee
,
or
pray
unto
thee
;
Or
rather
,
those
that
being
mindful
of
thee
,
and
so
of
their
Duty
to
thee
are
careful
to
walk
in
the
wayes
thou
hast
enjoyned
them
.
But
now
the
question
will
be
of
whom
this
is
spoken
.
Some
think
it
is
meant
of
Gods
dealing
in
former
times
with
their
forefathers
;
Thou
meetest
him
that
rejoiceth
and
worketh
righteousness
,
those
that
remember
thee
in
thy
wayes
;
that
is
,
thou
didst
meet
,
or
wert
wont
to
meet
them
in
great
loving
kindness
and
Mercy
,
thou
didst
shew
them
great
favour
many
and
many
times
:
as
if
they
had
said
,
Thus
it
was
with
our
forefathers
;
but
it
is
far
otherwise
now
with
us
.
But
according
to
our
Translation
,
I
conceive
it
is
spoken
indefinitely
,
as
of
that
which
God
doth
at
all
times
;
and
so
it
may
imply
both
,
that
God
had
done
so
with
his
righteous
Servants
in
former
Ages
,
and
that
he
would
have
done
the
like
also
for
them
,
if
they
had
trodden
in
the
steps
of
their
holy
Progenitors
;
behold
,
thou
art
wroth
,
for
we
have
sinned
;
as
if
they
had
said
,
because
we
have
sinned
,
thou
hast
in
thy
wrath
brought
great
Miseries
upon
us
,
and
so
it
was
with
us
,
as
it
was
with
our
Fathers
;
in
those
is
continuance
,
and
we
shall
be
saved
;
that
is
,
in
those
thy
ways
of
Goodness
and
Mercy
to
thy
People
there
is
continuance
,
they
are
stable
and
perpetual
:
And
therefore
we
hope
that
we
shall
be
saved
.
Ver.
6.
But
we
are
all
as
an
unclean
thing
,
&c.
]
That
is
,
as
any
Person
,
or
Thing
,
Naturally
,
or
Legally
unclean
:
As
namely
,
Lepers
,
and
such
as
had
touched
any
dead
body
,
&c.
There
were
doubtless
some
holy
Persons
amongst
them
,
even
when
they
were
in
Babylon
.
But
they
speak
here
of
the
body
of
the
People
in
general
,
that
were
wicked
and
prophane
,
and
cast
out
of
the
Holy
Land
,
and
excluded
from
all
Communion
with
God
in
his
Sanctuary
;
even
as
those
that
were
legally
unclean
,
were
shut
up
for
a
time
from
conversing
with
their
Brethren
,
and
from
going
into
the
Temple
.
And
this
is
likewise
added
,
as
in
opposition
to
that
which
was
said
in
the
foregoing
Verse
;
either
thus
,
Thou
wert
very
gracious
to
our
Fore-fathers
,
that
rejoyced
and
wrought
Righteousness
,
&c.
but
now
they
are
all
gone
,
and
we
are
all
as
an
unclean
thing
,
&c.
Or
thus
,
Thou
art
constantly
gracious
to
those
that
work
Righteousness
,
and
remember
thee
in
thy
ways
;
yea
,
and
when
thou
art
wroth
with
them
,
because
they
have
sinned
against
thee
,
upon
their
returning
to
thee
,
thou
,
out
of
thy
unchangeable
goodness
and
mercy
,
art
ready
to
shew
them
Mercy
,
and
to
save
them
;
but
alas
,
it
is
not
thus
with
us
;
We
are
all
as
an
unclean
thing
,
and
all
our
Righteousnesses
are
as
filthy
Rags
;
and
for
this
last
branch
,
there
is
much
difference
amongst
Expositors
concerning
this
word
Righteousness
.
1.
Some
think
the
abstract
is
here
put
for
the
concrete
,
as
if
they
had
said
,
Our
most
Righteous
men
are
as
filthy
Rags
.
2.
Others
understand
it
as
spoken
Ironically
of
those
horrid
Enormities
,
wherewith
they
had
provoked
God
to
cast
them
out
of
the
Land
;
and
for
this
see
the
Note
,
Chap.
57.12
.
3.
Others
hold
,
that
thereby
is
meant
all
their
Legal
Rights
and
Services
,
which
being
performed
Hypocritically
,
and
by
men
profane
and
wicked
,
were
abominable
in
Gods
sight
,
how
Righteous
soever
they
judged
themselves
in
that
regard
.
And
,
4.
Many
conceive
that
hereby
is
meant
,
that
the
best
actions
of
the
best
of
them
,
when
best
performed
,
had
so
much
defilement
of
Corruption
and
Sin
cleaving
to
them
,
as
might
render
them
,
if
God
should
examine
them
rigorously
by
the
rule
of
his
Law
,
hateful
unto
him
.
And
indeed
either
of
these
four
Expositions
do
fairly
suit
with
the
drift
of
this
place
.
And
then
for
the
following
words
,
they
contain
an
acknowledgment
of
the
misery
,
whereinto
their
Sins
had
brought
them
;
and
we
all
do
fade
away
as
a
leaf
;
that
is
,
the
Beauty
and
Glory
of
our
former
estate
is
withered
and
gone
;
see
the
Notes
,
Chap.
40.6
,
7.
and
our
iniquities
,
like
the
wind
,
have
taken
us
away
;
that
is
,
as
the
Wind
drives
faded
leaves
from
off
the
Tree
,
or
blows
them
about
,
when
they
are
fallen
from
the
Tree
,
so
have
our
Sins
driven
us
away
into
the
Land
of
our
Captivity
.
Ver.
7.
And
there
is
none
that
calleth
on
thy
name
,
&c.
]
That
is
,
though
we
are
in
so
sad
a
condition
,
yet
there
are
very
few
,
none
in
a
manner
,
that
for
the
appeasing
of
thy
wrath
,
and
the
removal
of
these
Judgments
,
doth
in
a
right
manner
,
seriously
,
and
from
their
Hearts
cry
unto
thee
;
(
see
the
Note
,
Chap.
43.22
.
)
for
that
this
is
meant
by
calling
on
Gods
Name
,
is
evident
by
the
following
words
;
that
stirreth
up
himself
to
take
hold
on
thee
;
that
is
,
that
do
endeavour
to
rouse
up
themselves
,
that
they
may
with
all
possible
fervency
and
importunity
pray
unto
thee
,
that
so
thereby
they
may
keep
thee
from
departing
away
from
them
,
or
win
thee
to
return
again
in
mercy
to
them
,
or
stay
thy
hand
from
smiting
them
any
farther
;
as
Moses
did
,
as
it
were
,
hold
the
hand
of
God
from
destroying
the
Israelites
,
when
he
said
unto
Moses
;
Let
me
alone
that
I
may
destroy
them
,
&c.
Deut.
9.14
.
Or
,
that
they
might
cleave
close
to
God
,
as
their
God
and
Father
,
resting
upon
his
Grace
and
faithfulness
,
though
in
his
anger
he
seemed
resolved
to
cast
them
off
.
The
sum
of
what
they
here
confess
against
themselves
is
,
That
there
was
scarce
any
amongst
them
,
that
took
care
to
step
in
and
intercede
for
the
People
,
as
Moses
,
Samuel
,
and
others
in
former
Ages
had
done
;
As
for
the
last
clause
;
for
thou
hast
hid
thy
face
from
us
(
see
the
Notes
,
Chap
8.17
.
and
57.17
.
)
that
may
be
added
as
a
reason
,
not
only
of
the
miseries
that
were
come
upon
them
,
but
also
of
their
stupidity
,
in
that
they
called
not
upon
God
,
when
they
were
in
such
misery
.
It
was
because
for
their
wickedness
God
had
hid
his
face
from
them
,
and
left
them
to
themselves
.
Ver.
8.
But
now
,
O
Lord
,
thou
art
our
Father
:
we
are
the
Clay
,
and
thou
our
Potter
,
and
we
all
are
the
work
of
thine
hand
.
]
To
wit
,
not
only
as
we
are
thy
Creatures
,
but
also
as
we
are
thy
People
;
see
the
Notes
,
Chap.
19.25
.
and
43.1
,
21.
and
Job
10.8
,
9.
In
the
words
the
People
of
God
seem
to
plead
with
him
,
that
though
he
might
at
his
pleasure
break
them
in
pieces
,
as
the
Potter
may
his
Pots
,
yet
that
he
would
rather
spare
them
and
deal
favourably
with
them
,
both
out
of
respect
to
the
frailty
of
their
condition
;
see
the
Note
,
Psal.
143.10
.
and
especially
,
because
of
the
interest
he
had
in
them
,
as
being
his
Children
and
the
work
of
his
hands
;
see
the
Note
,
Psal.
119.73
.
Ver.
9.
Be
not
wrath
very
sore
,
O
Lord
,
neither
remember
iniquity
for
ever
,
&c.
]
As
if
they
had
said
,
Though
this
we
have
deserved
,
yet
deal
more
favourably
with
us
;
see
the
Note
,
Psal.
6.1
.
behold
,
see
we
beseech
thee
;
see
the
Note
,
Chap.
63.15
.
we
are
all
thy
People
;
that
is
,
thou
hast
taken
us
to
be
thy
Covenant
People
;
and
therefore
spare
us
.
Ver.
10.
Thy
holy
Cities
are
a
wilderness
,
&c.
]
That
is
,
the
Cities
of
Judea
,
which
are
called
holy
Cities
,
as
the
whole
Country
is
called
the
holy
Land
,
Zach.
2.12
.
because
of
the
special
interest
which
God
had
in
them
,
as
having
given
them
for
an
habitation
to
his
holy
People
Israel
,
wherein
they
were
to
serve
and
Worship
God
,
as
they
did
constantly
in
their
Synagogues
every
Sabbath
,
both
in
Prayer
,
and
hearing
the
word
Preached
,
Act.
15.21
.
Some
indeed
hold
,
that
the
following
words
,
Zion
is
a
Wilderness
,
Jerusalem
a
Desolation
,
are
added
to
shew
what
were
the
holy
Cities
they
intended
;
to
wit
,
Zion
and
Jerusalem
,
where
the
Temple
was
,
wherein
God
was
especially
served
;
and
which
were
sometimes
spoken
of
,
as
two
distinct
Cities
,
Zion
being
more
peculiarly
called
the
City
of
David
.
However
by
mentioning
the
desolation
of
these
Cities
,
they
seek
to
move
God
to
pity
them
,
and
to
destroy
their
Enemies
;
though
not
for
their
sakes
,
that
had
deserved
so
ill
at
his
hands
,
yet
with
respect
to
his
own
Glory
,
and
to
his
own
Concernments
.
Ver.
11.
Our
holy
and
our
beautiful
house
,
where
our
Fathers
praised
thee
,
is
burnt
with
Fire
,
&c.
]
This
is
added
as
a
farther
aggravation
of
their
misery
,
that
not
only
their
Cities
,
even
Zion
and
Jerusalem
amongst
the
rest
,
but
even
the
Temple
also
was
burnt
with
Fire
,
that
goodly
house
which
God
had
given
them
to
be
the
peculiar
place
for
his
Worship
and
Service
,
and
which
was
far
dearer
to
them
than
their
own
private
Houses
.
But
now
withall
there
are
two
things
hinted
,
very
observable
,
in
that
Clause
;
where
our
Fathers
praised
thee
:
as
namely
,
1.
That
being
as
it
were
ashamed
to
alledge
their
own
serving
of
God
there
,
because
they
had
been
so
regardless
of
their
duty
therein
,
and
had
done
what
they
did
in
such
a
manner
,
as
might
well
render
it
loathsome
to
God
;
yet
they
put
him
in
mind
how
formerly
in
better
times
their
Forefathers
had
duly
served
him
there
:
And
,
2.
How
sad
a
thing
it
was
,
that
they
should
now
weep
and
lament
over
the
ruines
of
that
House
,
wherein
their
Ancestors
with
such
triumphant
joy
used
to
praise
God
for
his
goodness
to
them
;
and
all
our
pleasant
things
are
laid
waste
;
that
is
,
say
some
,
all
the
choice
things
,
wherein
we
took
pleasure
,
are
spoiled
and
carried
away
.
But
the
word
,
laid
waste
,
doth
rather
import
,
that
they
speak
hear
of
their
goodly
Palaces
and
great
Houses
,
publick
and
private
,
which
were
likewise
by
the
Enemy
burnt
down
and
destroy'd
.
Ver.
12.
Wilt
thou
refrain
thy self
for
these
things
,
O
Lord
?
&c.
]
That
is
,
Canst
thou
contain
thy self
from
coming
in
to
our
help
,
and
from
avenging
thy self
upon
our
Enemies
,
when
thou
seest
us
,
thy
People
,
in
such
a
miserable
condition
,
and
our
Enemies
offering
so
much
wrong
to
thy self
,
and
thy
Concernments
?
Though
we
have
deserved
to
be
punished
severely
;
yet
wilt
thou
not
vindicate
thine
own
glory
?
CHAP.
LXV
.
VERSE
1.
I
Am
sought
of
them
that
asked
not
for
me
,
&c.
]
Many
Expositors
take
this
to
be
Gods
Answer
to
the
Prayer
of
his
People
in
the
foregoing
Chapter
,
wherein
by
his
seeking
out
those
that
minded
not
him
,
he
assures
them
,
that
he
would
have
been
ready
enough
to
have
hearkened
to
the
Prayers
of
his
People
,
had
they
called
upon
him
in
a
right
manner
,
and
had
they
not
by
their
obstinate
wickedness
caused
him
to
disregard
their
Prayers
.
But
now
others
,
not
improbably
,
say
,
that
the
main
scope
of
this
place
,
is
to
foretell
the
rejection
of
the
Jews
,
and
the
just
cause
God
had
so
to
deal
with
them
.
Only
lest
they
should
hence
infer
the
making
void
of
the
Covenant
which
God
had
made
with
their
Fathers
,
he
first
promiseth
this
concerning
the
calling
of
the
Gentiles
,
in
whom
the
Covenant
should
be
made
good
,
they
being
by
Faith
ingratifted
into
the
Stock
of
Israel
;
I
am
sought
of
them
that
asked
not
for
me
,
I
am
found
of
them
that
sought
me
not
;
that
is
,
the
Gentiles
,
that
in
former
times
did
neither
know
me
,
nor
inquire
nor
seek
after
me
,
do
now
upon
the
Preaching
of
the
Gospel
to
them
(
won
thereto
by
my
preventing
Grace
)
both
seek
after
me
,
and
find
me
,
and
worship
me
;
for
that
it
is
the
calling
of
the
Gentiles
,
that
is
here
intended
,
is
evident
,
because
it
is
by
the
Apostle
Paul
expresly
applyed
thereto
,
Rom.
10.20
.
But
Esaias
is
very
bold
(
to
wit
,
in
that
he
durst
tell
the
Jews
of
that
which
was
so
hateful
to
them
,
the
taking
in
the
Gentiles
in
their
stead
to
be
the
People
of
God
)
and
saith
,
I
was
found
of
them
that
sought
me
not
,
I
was
made
manifest
unto
them
,
that
asked
not
after
me
.
They
are
the
very
same
words
in
effect
with
those
of
the
Prophet
here
,
only
the
two
branches
are
transposed
.
As
for
the
following
Words
here
added
by
the
Prophet
,
they
are
to
the
same
purpose
with
that
which
went
before
;
I
said
,
behold
me
,
behold
me
,
unto
a
Nation
that
was
not
called
by
my
Name
;
that
is
,
I
was
willing
to
manifest
my self
to
them
,
and
to
receive
and
own
them
as
my
People
,
which
before
they
were
not
;
or
,
as
some
,
loe
,
here
I
am
,
ready
still
to
hear
you
,
and
to
satisfie
your
desires
,
when
you
call
upon
me
.
But
see
the
Note
also
,
Deut.
32.21
.
The
Ingemination
,
behold
me
,
behold
me
,
is
to
imply
,
either
Gods
great
forwardness
to
hear
and
help
them
,
when
they
should
seek
to
him
:
or
the
wonder
of
Gods
grace
herein
,
and
how
incredible
it
would
seem
to
the
Jews
.
Ver.
2.
I
have
spread
out
my
hands
,
&c.
]
See
the
Note
,
Prov.
1.24
.
all
the
day
;
that
is
,
for
a
long
time
together
,
constantly
and
continually
,
even
in
a
long
Succession
of
Ages
,
first
by
my
Prophets
,
and
afterward
by
my
Son
,
unto
a
Rebellious
People
;
to
wit
,
the
Jews
;
for
so
the
Apostle
expounds
it
,
Rom.
10.21
.
But
to
Israel
he
saith
,
all
day
long
I
have
stretched
forth
my
hands
unto
a
disobedient
and
gainsaying
People
,
which
is
here
in
the
Prophet
,
which
walketh
in
a
way
that
was
not
good
;
that
is
,
in
ways
very
bad
,
wicked
waies
;
see
1
Sam.
2.24
.
and
Psal.
36.4
.
after
their
own
thoughts
;
that
is
,
as
seems
good
in
their
own
Eyes
,
according
to
the
inclination
and
desires
of
their
own
naughty
Hearts
:
And
herein
it
is
like
their
following
their
own
devices
in
their
manifold
Will-worships
,
may
be
principally
intended
,
because
of
that
which
follows
.
Ver.
3.
A
People
that
provoketh
me
to
anger
continually
to
my
Face
,
&c.
]
To
wit
,
by
their
Superstitions
and
Idolatries
,
say
some
,
which
they
had
brought
into
the
very
Temple
,
the
place
of
Gods
special
presence
:
Or
,
2.
by
doing
boldly
and
impudently
that
which
was
contrary
to
what
God
in
his
Word
had
expresly
enjoyned
them
;
or
,
3.
by
sinning
openly
and
confidently
,
not
in
the
least
fearing
Gods
allseeing
Eye
;
that
Sacrificeth
in
Gardens
;
see
the
Note
,
Chap.
1.29
.
and
burneth
Incense
upon
Bricks
,
(
so
it
is
in
the
Hebrew
)
that
is
,
upon
Altars
of
Bricks
,
as
the
Word
is
rendered
in
our
Translation
,
of
which
happily
they
chose
to
build
their
Altars
,
that
they
might
be
the
more
curiously
Hewed
and
Carved
.
But
yet
,
as
in
a
way
of
contempt
(
with
respect
to
their
leaving
his
Golden
Altar
,
to
burn
incense
upon
them
)
God
calls
them
barely
Bricks
.
I
know
there
are
some
that
do
otherwise
understand
this
last
clause
;
namely
,
that
it
is
meant
of
the
Bricks
or
Tiles
wherewith
their
flat-roofed
Houses
were
covered
,
where
indeed
these
Idolaters
used
to
burn
Incense
to
their
Idols
;
or
at
least
of
the
Altars
of
Brick
,
which
for
that
purpose
they
were
wont
to
build
there
;
see
the
Note
,
2
Kings
23.12
.
Ver.
4.
Which
remain
among
the
Graves
,
and
lodge
in
the
Monuments
,
&c.
]
That
is
,
That
haunted
places
where
the
dead
had
been
buried
,
and
sometimes
continued
there
a
long
while
together
,
even
lodging
there
by
Night
,
perhaps
for
the
greater
secresie
;
to
wit
,
that
they
might
raise
up
their
Ghosts
,
and
consult
with
them
,
or
receive
Answers
from
them
in
their
sleep
,
by
Revelations
and
Divinatory
Dreams
:
Or
,
that
they
might
Consult
with
evil
Spirits
,
that
usually
delight
to
appear
to
Men
in
such
doleful
solitary
places
;
see
the
Notes
,
Chap.
8.19
.
and
Deut.
18.11
.
Which
eat
Swines
flesh
,
expresly
against
the
Law
of
God
,
Lev.
7.11
.
and
Broth
(
or
pieces
)
of
abominable
things
are
in
their
Vessels
;
that
is
,
of
things
unclean
by
the
Law
of
God
,
which
they
kept
,
either
to
eat
,
or
else
,
as
some
think
,
to
pour
it
as
a
Drink-Offering
upon
their
Idolatrous
Sacrifices
.
Ver.
5.
Which
say
,
&c.
]
To
wit
,
to
the
Prophets
or
others
,
that
undertook
to
reprove
them
for
the
sins
before
mentioned
,
or
that
any
way
sought
to
reclaim
them
;
or
generally
to
all
that
were
not
of
their
way
,
though
the
choicest
of
Gods
Servants
,
Stand
by
thy self
;
that
is
,
Take
care
of
thy self
,
meddle
not
with
me
;
or
keep
apart
by
thy self
,
touch
not
me
;
which
they
speak
out
of
a
proud
conceit
of
their
own
holiness
,
and
contempt
of
others
,
as
appears
by
the
following
words
;
come
not
near
to
me
,
for
I
am
holier
than
〈◊〉
.
And
this
above
all
God
abhored
in
them
.
These
,
saith
he
,
are
a
Smoke
in
my
Nose
;
that
is
,
they
provoke
me
to
anger
,
or
make
my
anger
smoke
against
them
(
there
seems
to
be
an
allusion
in
the
Phrase
,
to
the
Breath
that
will
from
the
Nose
puff
forth
like
smoke
in
those
that
are
angry
)
.
Or
rather
,
these
are
a
vexation
,
a
trouble
,
and
offence
to
me
,
as
smoke
useth
to
be
to
Mens
Eyes
and
Noses
;
a
Fire
that
burneth
all
the
day
;
that
is
,
they
cause
mine
anger
to
burn
like
Fire
against
them
continually
,
or
even
unto
Eternity
,
and
to
burn
them
like
so
much
combustible
matter
,
with
a
Fire
,
say
some
,
that
shall
never
be
quenched
.
See
the
Note●
Deut.
32.22
.
Some
understand
the
first
Clause
of
Gods
dispelling
them
in
his
anger
like
Smoke
:
But
the
former
Expositions
are
the
best
.
Ver.
6.
Behold
,
it
is
written
before
me
,
&c.
]
Some
refer
this
to
that
which
follows
,
concerning
Gods
punishing
them
,
and
so
would
have
the
meaning
to
be
,
that
God
had
determined
and
decreed
,
that
he
would
be
avenged
on
them
for
their
wickedness
;
See
the
Note
,
Jer.
13.26
.
But
it
is
rather
meant
of
their
Evil
ways
before
mentioned
;
to
wit
,
that
they
were
kept
upon
Record
before
God
,
and
were
ever
in
his
Eye
:
I
will
not
keep
silence
;
that
is
,
I
will
forbear
them
no
longer
;
see
the
Note
,
Chap.
42.14
.
but
will
recompence
,
even
recompence
into
their
Bosome
;
that
is
,
say
some
,
by
striking
them
with
such
terrors
of
Conscience
,
that
they
shall
feel
what
it
is
to
sin
against
me
:
Or
rather
,
it
is
meant
of
punishing
them
abundantly
;
the
Expression
being
taken
from
those
that
when
they
would
give
of
any
thing
plentifully
to
others
,
are
wont
to
pour
it
into
their
Laps
,
not
standing
to
court
or
measure
what
they
give
;
See
the
Note
,
Psal.
79.12
.
Ver.
7
Your
Iniquities
,
&c.
]
This
depends
upon
the
foregoing
Verse
:
What
would
he
recompence
into
their
Bosomes
?
Why
,
your
Iniquities
,
and
the
Iniquities
of
your
Fathers
together
(
saith
the
Lord
God
)
to
wit
,
by
punishing
you
both
for
the
one
and
the
other
.
But
how
can
it
stand
with
the
Justice
of
God
,
to
punish
Children
for
the
Sins
of
their
Parents
?
I
answer
,
1.
That
God
never
punisheth
any
particular
Persons
for
the
sins
of
their
Parents
,
unless
they
run
on
in
ways
of
wickedness
,
as
their
Parents
did
before
them
.
2.
That
he
never
brings
any
evil
upon
any
wicked
persons
,
but
what
their
own
Sins
have
abundantly
deserved
.
3.
That
yet
it
is
no
impeachment
to
the
Justice
of
God
,
to
punish
wicked
Men
the
more
severely
and
remarkably
,
even
with
respect
to
the
wickedness
of
their
Parents
,
that
haply
escaped
in
their
time
,
that
so
it
may
be
observed
,
that
vengeance
,
though
delayed
for
a
time
,
doth
usually
at
length
fall
upon
the
Race
of
the
Wicked
.
And
4.
that
in
cutting
off
a
Nation
,
when
they
have
filled
up
the
measure
of
their
Iniquities
,
Gen.
15.16
.
it
is
no
injustice
in
God
,
thereby
to
punish
the
sins
both
of
that
present
Age
,
and
of
former
Generations
;
which
,
that
is
,
which
Fathers
of
yours
,
have
burnt
Incense
upon
the
Mountains
,
and
Blasphemed
me
upon
the
Hills
;
to
wit
,
by
these
their
Idolatrous
Courses
,
whereby
the
Lord
was
indeed
really
Blasphemed
,
1.
By
that
base
contempt
which
they
cast
upon
him
,
in
that
they
slighted
him
,
and
his
Law
,
and
minded
not
what
was
there
enjoined
them
.
2.
In
that
they
gave
away
the
Glory
due
to
him
,
to
such
base
Idols
.
And
3.
By
forsaking
him
,
to
follow
the
Idol
Gods
of
the
Heathens
:
Therefore
will
I
measure
their
former
work
into
their
Bosome
;
that
is
,
I
will
punish
them
for
their
sins
long
since
committed
,
yea
even
by
their
Fathers
.
Ver.
8.
Thus
saith
the
Lord
,
&c.
]
Here
a
Promise
of
mercy
is
added
,
concerning
the
saving
of
a
Remnant
in
that
common
Destruction
that
was
coming
upon
the
Jews
:
As
the
new
Wine
is
found
in
the
Cluster
,
and
one
saith
,
Destroy
it
not
;
that
is
,
As
when
a
Man
is
going
about
to
cut
down
a
blasted
or
barren
Vine
,
and
one
espying
some
one
good
Cluster
of
Grapes
on
some
Bough
of
it
,
doth
call
upon
him
to
spare
it
;
Destroy
it
not
,
for
a
Blessing
is
in
it
;
that
is
,
Destroy
not
this
Bunch
,
for
there
is
some
good
Wine
,
some
juice
and
liquor
in
it
,
through
the
Blessing
of
God
upon
it
;
or
,
destroy
not
this
Vine
,
for
by
this
Cluster
it
appears
,
that
there
is
still
a
Blessing
,
life
and
sap
in
it
,
and
there
may
be
hope
therefore
,
that
by
good
Husbandry
and
Pruning
away
the
dead
Branches
,
it
may
recover
and
bear
good
Fruit
again
;
and
thereupon
he
forbears
to
cut
down
the
Vine
:
so
will
I
do
for
my
Servants
sakes
,
that
I
may
not
destroy
them
all
;
so
will
I
do
with
my
People
,
for
the
sake
of
those
righteous
sincere
Servants
of
mine
that
are
amongst
them
,
I
will
not
destroy
the
whole
Nation
,
but
reserve
a
Remnant
to
be
a
stock
for
after-times
.
Ver.
9.
And
I
will
bring
forth
a
Seed
out
of
Jacob
,
and
out
of
Judah
an
Inheritor
of
my
Mountains
,
&c.
]
As
if
he
had
●aid
,
Not
only
shall
this
Remnant
of
my
people
Israel
be
preserved
,
and
brought
out
of
Babylon
;
but
from
them
also
shall
spring
a
numerous
Posterity
,
that
shall
fully
replenish
not
only
Jerusalem
(
which
may
be
more
particularly
here
intended
by
Gods
Mountains
,
as
being
compased
about
with
Mountains
,
Psal.
125.2
.
but
also
the
whole
Land
of
Judea
,
that
was
for
the
general
a
Mountainous
Country
,
and
was
long
since
given
them
for
their
Inheritance
;
and
mine
Elect
shall
●●herit
it
,
and
my
Servants
shall
dwell
there
;
that
is
,
they
shall
be
put
into
the
actual
possession
of
it
.
But
now
under
this
,
the
Spiritual
Seed
that
should
replenish
the
Church
in
the
Days
of
the
Gospel
,
may
also
be
comprehend●d
.
Ver.
10.
And
Sharon
shall
be
a
Fold
of
Flocks
,
and
the
Valley
of
Achor
a
place
for
the
Her●s
to
lye
down
in
,
&c.
]
As
Sharon
(
for
which
see
the
Note
,
Cant.
2.1
.
)
so
also
the
Valley
of
Achor
,
(
so
called
by
occasion
of
the
Execution
that
was
there
done
upon
Achor
and
his
Family
,
Josh.
7.26
.
)
was
a
place
it
seems
of
rich
Pastures
;
and
thence
is
that
,
Hos.
2.15
.
I
will
give
her
her
Vineyards
from
thence
,
and
the
Valley
of
Achor
for
a
Door
of
hope
.
The
Promise
therefore
here
intended
is
,
that
Gods
People
should
not
only
be
repossessed
of
the
Land
of
Canaan
,
but
also
that
God
should
bless
them
therein
;
their
Land
that
had
lain
long
waste
and
desart
,
should
be
very
fruitful
and
full
of
Cattle
,
and
they
should
dwell
in
it
safely
and
securely
.
But
now
under
this
,
the
plenty
of
Spiritual
Blessings
in
the
Days
of
the
Gospel
may
also
be
implyed
.
Ver.
11.
But
ye
are
they
that
forsake
the
Lord
,
&c.
]
See
the
Notes
,
Chap.
1.4.28
.
that
forget
my
Holy
Mountain
;
that
is
,
that
mind
not
my
Holy
Temple
or
Mount
Zion
;
that
prepare
a
Table
for
that
troop
,
or
for
Gad
,
as
it
is
in
the
Margin
of
our
Bibles
,
according
to
the
Hebrew
.
Some
take
this
,
and
that
also
which
follows
of
Meni
,
to
be
the
proper
Names
of
two
Idols
.
And
again
others
think
,
that
by
Gad
(
rendered
in
our
Translation
that
troop
)
is
meant
either
the
Planet
Jupiter
,
or
Mars
,
or
that
imaginary
Deity
of
Fortune
,
which
certainly
the
Heathens
Worshipped
as
a
Goddess
;
Sed
te
,
Nos
facimus
fortuna
deam
,
coeloque
locamus
;
and
they
tell
us
great
Stories
of
Tables
which
they
used
to
prepare
for
this
Idol
,
furnished
with
all
kind
of
Provision
.
But
far
more
probably
I
conceive
others
hold
,
that
by
that
troop
is
meant
the
Host
of
Heaven
,
or
the
numberless
Multitude
of
the
Stars
they
Worshipped
;
or
rather
the
huge
Multitude
of
their
Idol-Gods
,
which
they
daily
encreased
,
as
if
they
thought
they
could
never
have
enough
of
them
.
And
accordingly
some
think
,
that
by
those
words
,
they
prepare
a
Table
for
that
troop
;
is
meant
,
the
preparing
of
Sacrifices
which
they
laid
on
the
Altars
of
these
their
Idol-Gods
,
the
rather
enclining
hereto
,
because
Gods
Altar
is
sometimes
called
the
Table
of
the
Lord
,
as
in
Mal.
1.7
,
12.
But
rather
hereby
is
meant
the
solemn
Feasts
which
they
kept
in
honour
of
their
Idols
,
in
the
places
where
they
Worshipped
their
Idols
,
and
of
part
of
the
Sacrifices
,
which
they
offered
to
their
Idols
;
see
the
Note
,
Judg.
9.27
.
much
after
the
manner
of
the
solemn
Feasts
,
which
Gods
People
were
appointed
to
keep
in
the
Tabernacle
and
Temple
:
And
then
for
the
following
words
;
And
that
furnish
a
Drink-Offering
to
that
number
;
(
where
the
Hebrew
Word
Meni
is
again
in
the
Margin
)
Some
do
hereby
understand
the
Planet
Mercury
,
the
Merchants
God
,
because
their
business
consists
much
in
numbering
and
casting
up
Accounts
:
And
others
again
conceive
that
hereby
is
meant
the
seven
Planets
;
or
some
Constellation
consisting
of
a
certain
number
of
Stars
.
But
here
again
I
conceive
it
most
probable
,
that
the
same
is
meant
by
that
number
,
that
was
before
meant
by
that
troop
;
to
wit
,
the
numberless
number
either
of
the
Stars
,
or
rather
of
their
Idol-Gods
which
they
worshipped
.
And
so
by
furnishing
a
Drink-Offering
to
that
number
,
is
meant
,
that
they
did
liberally
provide
Sacrifices
and
Drink-Offerings
for
every
one
of
them
,
not
omitting
any
,
though
there
were
such
a
huge
Multitude
of
them
.
Ver.
12.
Therefore
will
I
number
you
to
the
Sword
,
&c.
]
This
is
spoken
with
reference
to
that
number
mentioned
in
the
foregoing
verse
,
to
which
they
are
there
said
to
have
poured
forth
their
Drink-Offerings
;
as
if
it
had
been
expressed
thus
;
Since
you
are
so
delighted
with
Numbers
,
or
since
you
are
so
pleased
with
the
numberless
number
of
your
Gods
,
and
are
so
zealous
to
worship
them
all
,
not
omitting
any
one
of
them
;
I
also
will
deliver
you
up
by
Multitudes
to
the
Slaughter
,
or
I
will
deliver
you
up
to
be
slain
by
Tale
and
Number
,
so
that
none
of
you
shall
escape
;
and
ye
shall
all
bow
down
to
the
Slaughter
;
as
if
he
had
said
,
You
that
have
bowed
down
to
your
Idols
,
shall
then
bow
down
to
be
slain
by
your
Enemies
;
because
when
I
called
,
ye
did
not
answer
,
&c.
That
is
,
because
ye
were
by
my
Prophets
better
instructed
,
and
often
pressed
to
leave
your
Idolatries
,
and
yet
you
would
obstinately
go
on
,
and
would
not
hearken
to
them
;
but
did
evil
before
mine
Eyes
;
See
the
Note
above
,
ver.
3.
and
did
chuse
that
wherein
I
delighted
not
;
that
is
,
and
did
advisedly
chuse
to
do
that
which
was
an
abomination
to
me
.
Ver.
13.
Therefore
thus
saith
the
Lord
God
,
Behold
my
Servants
shall
eat
,
but
ye
shall
be
hungry
,
&c
]
That
is
,
my
Servants
that
continue
faithful
to
me
shall
live
comfortably
in
the
assurance
of
my
favour
,
and
be
provided
for
,
even
to
full
contentation
,
of
all
blessings
requisite
,
both
Temporal
and
Spiritual
:
Whereas
you
that
have
forsaken
me
,
to
run
after
Idol-Gods
,
shall
fall
into
extremity
of
Misery
.
By
the
wicked
here
threatned
,
I
understand
those
Idolatrous
Jews
,
to
whom
the
Prophet
now
speaks
,
who
because
they
had
given
their
Meat
and
Drink
to
Idol-Gods
,
should
within
a
while
be
carried
Captive
into
Babylon
,
and
there
perish
with
hunger
and
thirst
;
and
on
the
other
side
,
by
the
Servants
of
God
,
to
whom
so
much
good
is
here
Promised
,
that
faithful
Remnant
,
that
should
be
delivered
out
of
Babylon
:
for
this
indeed
,
I
conceive
,
is
primarily
here
intended
,
as
being
most
agreeable
with
the
Context
.
But
yet
some
extend
the
Promises
here
made
,
to
that
Holy
Seed
that
would
rise
up
to
his
Church
in
the
Days
of
the
Gospel
.
Ver.
15.
And
ye
shall
leave
your
Name
for
a
curse
unto
my
chosen
,
&c.
]
As
if
he
had
said
,
You
now
Glory
in
the
name
of
being
the
Seed
of
Abraham
,
that
holy
People
of
God
;
but
alas
!
hereafter
you
shall
find
it
quite
contrary
;
Or
,
whereas
you
hope
to
leave
a
Name
of
great
renown
behind
you
,
instead
hereof
,
when
you
are
gone
,
ye
shall
leave
your
Name
for
a
curse
;
So
that
when
men
shall
curse
any
body
,
they
shall
instance
in
you
,
saying
,
Mayest
thou
be
cursed
,
as
the
wicked
Jews
were
cursed
,
that
were
carried
Captives
to
Babylon
;
according
to
that
which
is
said
,
Jer.
29.22
.
And
of
them
shall
be
taken
up
a
curse
by
all
the
Captivity
of
Judah
which
are
in
Babylon
,
saying
,
The
Lord
make
thee
like
Zedekiah
,
and
like
Ahab
,
whom
the
King
of
Babylon
rosted
in
the
Fire
.
But
see
also
the
Notes
,
Chap.
43.28
.
and
Numb.
5.21
.
For
the
Lord
God
shall
slay
thee
,
as
was
said
before
,
ver.
12.
and
call
his
Servants
by
another
name
;
that
is
,
say
some
,
not
Jews
but
Christians
.
But
I
rather
think
,
that
hereby
is
meant
either
,
1.
That
he
would
take
other
Nations
to
be
his
People
.
Or
2.
That
Men
should
not
use
their
name
in
cursing
as
they
did
the
Jews
,
but
rather
in
blessing
.
Or
3.
That
they
should
be
brought
into
a
Glorious
state
and
condition
;
see
the
Note
,
Chap.
62.4
.
Ver.
16.
That
he
who
blesseth
himself
in
the
Earth
,
&c.
]
This
is
mentioned
as
the
effect
of
that
bliss
and
joy
which
in
the
three
foregoing
verses
God
had
promised
his
People
;
to
wit
,
that
hereupon
it
should
come
to
pass
,
That
he
who
blesseth
himself
in
the
Earth
,
shall
bless
himself
in
the
God
of
Truth
;
that
is
,
the
true
God
,
or
the
faithful
God
.
Some
understand
this
thus
,
that
he
who
judgeth
himself
to
be
in
a
blessed
and
happy
Estate
,
and
that
comforts
himself
with
hope
that
he
is
in
such
an
Estate
,
shall
ascribe
it
wholly
to
God
,
and
to
his
Promises
of
Grace
:
But
rather
the
meaning
is
,
that
whosoever
shall
wish
or
pray
for
any
blessing
upon
himself
,
shall
wish
it
of
God
,
or
pray
to
the
true
God
for
it
.
And
though
by
those
words
in
the
Earth
,
may
be
meant
in
the
Land
of
Judea
,
and
so
the
intent
of
the
words
may
be
,
that
after
that
,
in
that
Land
no
Man
should
bless
himself
in
any
other
but
the
true
God
;
yet
rather
it
is
meant
of
the
whole
Earth
in
general
,
as
having
respect
to
the
Days
of
the
Gospel
;
to
wit
,
that
all
the
World
over
Men
should
only
bless
themselves
in
the
true
God
:
And
he
that
sweareth
in
the
Earth
,
shall
swear
by
the
God
of
Truth
;
to
wit
,
only
,
and
not
by
any
Idol
God
;
and
see
the
Note
also
,
Chap
19.18
.
Because
the
former
troubles
are
forgotten
;
that
is
,
because
God
shall
put
an
end
to
all
his
Peoples
former
troubles
,
or
because
he
shall
bring
them
to
such
a
happy
Estate
,
that
this
shall
make
them
forget
all
their
former
Miseries
;
(
see
the
Note
,
Chap.
54
4.
)
and
because
they
are
hid
from
mine
Eyes
;
to
wit
,
because
I
shall
quite
take
them
away
,
as
not
being
able
any
longer
to
see
my
Children
in
such
Misery
.
The
inference
is
this
,
That
because
they
should
so
plainly
see
,
that
it
was
God
that
had
made
such
a
blessed
change
in
their
Estate
,
therefore
they
should
own
and
Worship
no
other
God
but
him
:
But
yet
withal
we
must
know
,
that
this
which
is
said
of
the
troubles
of
his
People
being
forgotten
and
hid
from
Gods
Eyes
,
may
be
understood
also
in
a
Gospel-sense
,
of
their
being
freed
from
all
the
Miseries
their
Sins
had
deserved
,
partly
by
a
full
Pardon
of
their
Sins
through
Faith
in
Christ
here
,
and
compleatly
by
a
perfect
Freedom
from
all
evil
in
Heaven
hereafter
.
Ver.
17.
For
behold
,
I
create
new
Heavens
and
a
new
Earth
,
&c.
]
See
the
Note
,
Chap.
51.16
.
It
is
as
if
he
had
said
,
I
am
about
to
make
such
a
wonderful
Change
in
my
Church
,
that
it
shall
seem
to
be
as
if
there
were
a
new
World
created
.
This
was
begun
at
the
Deliverance
of
the
Jews
out
of
Babylon
.
A
wonderful
Change
was
then
made
,
when
those
that
were
a
little
before
in
such
miserable
Bondage
in
Babylon
,
were
setled
again
in
their
own
Land
,
and
had
rebuilt
the
City
Jerusalem
,
and
their
Temple
therein
;
It
might
be
well
then
said
,
that
God
had
then
created
new
Heavens
and
a
new
Earth
.
The
Heavens
were
not
Cloudy
and
frowning
,
as
before
,
but
clear
and
fair
;
the
Earth
was
not
Barren
and
Desart
,
as
before
,
but
Fruitful
and
well
Inhabited
.
But
yet
more
fully
this
was
done
in
that
far
more
wonderful
Change
that
was
wrought
in
the
World
,
when
Christ
accomplished
the
Work
of
his
Peoples
Redemption
,
and
the
Gospel
began
to
be
Preached
amongst
all
Nations
:
For
then
indeed
in
regard
of
Doctrine
,
Ordinances
,
Worship
,
and
the
Gifts
and
Graces
conferred
upon
Gods
People
,
th●re
seem'd
to
be
a
new
face
and
state
of
things
;
yea
there
was
an
alteration
for
the
better
in
all
things
whatsoever
,
according
to
that
of
the
Apostle
,
2
Cor.
5.17
.
Old
things
are
past
away
,
behold
all
things
are
become
new
;
Yea
and
farther
it
shall
be
fulfilled
at
the
Resurection
,
called
therefore
,
Acts
3.21
.
the
time
of
the
Restitution
of
all
things
;
See
the
Note
,
Psal.
102.26
.
As
for
the
following
words
,
and
the
former
shall
not
be
remembred
,
nor
come
into
mind
;
either
it
is
meant
of
former
troubles
,
and
so
is
the
same
with
what
was
said
in
the
foregoing
Verse
;
or
else
rather
of
former
Times
,
or
former
Mercies
,
the
former
state
of
things
,
the
former
Heaven
and
Earth
;
to
wit
,
that
the
Spiritual
excellency
of
the
Church
in
Gospel
Days
,
should
so
far
exceed
that
which
had
been
in
the
time
of
the
Law
,
that
those
former
things
should
not
be
once
minded
or
thought
on
;
see
the
Note
,
Chap.
43.18
.
Ver.
18.
But
be
you
glad
,
and
rejoice
for
ever
in
that
which
I
create
,
&c.
]
See
the
Note
,
Chap.
35.10
.
For
behold
I
create
Jerusalem
a
rejoycing
,
and
her
People
a
joy
;
that
is
,
I
am
about
to
do
that
for
them
,
which
shall
yield
them
matter
of
abundant
joy
;
there
shall
be
nothing
in
a
manner
but
rejoicing
amongst
them
,
as
it
is
more
fully
expressed
in
the
next
Verse
.
Ver.
19.
And
I
will
rejoice
in
Jerusalem
,
and
joy
in
my
People
,
&c.
]
This
is
added
,
either
as
the
main
cause
,
why
Gods
People
were
in
the
foregoing
verse
pressed
to
be
so
exceeding
joyful
,
Gods
Love
and
Favour
being
indeed
the
main
ground
of
his
Peoples
joy
;
or
else
,
as
a
farther
illustration
of
the
Happiness
promised
them
;
to
wit
,
that
it
should
be
so
great
,
that
not
only
they
should
rejoice
,
but
even
God
also
should
rejoice
for
it
together
with
them
;
And
the
voice
of
weeping
shall
be
no
more
heard
in
her
,
nor
the
voice
of
crying
;
which
,
as
it
hath
respect
to
the
Jews
that
were
brought
home
out
of
Babylon
,
must
be
understood
comparatively
,
that
there
should
be
no
such
weeping
and
crying
amongst
them
,
as
there
had
been
formerly
;
See
the
Notes
,
Chap.
30.19
.
and
54.9
.
and
60.18
.
But
as
it
is
spoken
with
respect
to
the
People
of
God
in
the
Days
of
the
Gospel
,
it
must
be
meant
of
the
eminent
comfort
which
they
should
find
here
even
in
their
greatest
Sorrows
and
Sufferings
;
because
of
the
joy
they
have
in
Eternal
things
,
which
they
cannot
lose
;
and
likewise
of
their
compleat
Freedom
from
all
Sorrow
in
Heaven
;
See
the
Notes
,
Chap.
25.8
.
and
35.10
.
Ver.
20.
There
shall
be
no
more
thence
an
infant
of
Days
,
&c.
]
I
pass
by
many
Expositions
that
are
given
of
these
Words
that
have
indeed
no
shew
of
probability
in
them
.
Some
indeed
there
are
,
which
though
I
conceive
they
be
not
intended
in
this
place
,
yet
more
is
said
for
them
with
some
appearance
of
truth
,
than
for
the
other
;
as
,
1.
That
the
Prophet
speaks
here
of
the
great
Change
that
should
be
in
those
happy
times
here
promised
,
in
regard
of
the
Wisdom
,
and
Gravity
,
and
Holiness
that
should
be
found
amongst
the
People
of
God
;
that
there
should
be
none
amongst
them
so
Foolish
,
and
Childish
,
and
Vain
,
and
Boyish
,
as
there
had
been
;
their
old
Men
should
be
such
,
in
regard
of
their
prudence
and
Gravity
,
as
might
well
be
looked
upon
as
Men
fully
of
ripe
Age
,
and
such
as
had
every
way
carried
themselves
as
became
their
Years
:
Nay
farther
,
even
the
Child
should
carry
himself
as
if
he
were
a
Man
of
an
hundred
years
old
;
that
is
,
a
Man
of
great
Years
;
See
the
Note
,
Eccles.
6.3
.
But
as
for
those
that
being
old
were
yet
void
of
saving
knowledge
,
that
lived
vainly
and
sinfully
,
like
old
Boys
or
Children
,
they
should
be
looked
upon
as
abominable
and
accursed
,
or
as
such
should
be
cut
off
by
the
Hand
of
God
.
And
indeed
thus
much
may
be
said
for
this
Exposition
,
that
Men
that
are
Childish
and
Vain
for
Understanding
and
Manners
,
are
termed
Children
and
Babes
in
the
Scripture
;
see
the
Note
,
Eccles.
10.16
.
Or
,
2.
That
this
is
spoken
of
the
Spiritual
Estate
of
Gods
People
in
the
Days
of
the
Gospel
▪
to
wit
,
that
Believers
should
not
always
continue
in
a
state
of
Infancy
in
Knowledge
and
Grace
,
but
that
they
should
be
continually
growing
up
in
Grace
unto
a
perfect
Man
,
in
which
Estate
,
without
decaying
,
they
should
continue
for
ever
,
Eph.
4.12.16
.
Or
,
3.
That
this
must
be
refered
to
the
Resurrection
,
and
to
the
Eternal
Estate
of
Gods
People
in
Heaven
,
wherein
there
shall
be
no
weakness
of
Infancy
or
Child-hood
,
nor
Infirmities
of
old
Age
,
but
all
shall
be
fresh
and
flourishing
;
Children
shall
be
raised
in
a
perfect
Stature
,
and
Old
Men
in
Youthful
strength
and
vigour
.
And
as
for
old
sinners
,
unbelieving
and
impenitent
Persons
,
they
shall
have
no
share
in
this
blessed
Estate
.
But
certainly
neither
of
these
Expositions
can
fairely
be
made
to
agree
with
the
several
branches
of
this
verse
▪
Questionless
it
is
long
life
,
which
is
here
amongst
other
Blessings
promised
to
Gods
People
;
to
wit
,
that
neither
Young
nor
Old
amongst
them
should
be
cut
off
by
untimely
Death
,
as
they
had
been
,
but
should
accomplish
the
full
time
,
which
according
to
the
ordinary
course
of
Nature
they
were
like
to
reach
,
and
which
others
of
their
condition
and
constitution
did
usuall●
attain
;
There
shall
be
no
more
from
thence
an
i●fant
of
Days
;
that
is
,
there
sh●●l
not
hereafter
go
out
,
or
be
carried
out
to
Burial
,
any
that
are
but
Infants
or
Children
for
Days
;
but
being
healthful
and
strong
,
they
shall
grow
up
to
their
full
stint
of
years
;
nor
an
old
Man
that
hath
not
filled
his
Days
;
that
is
,
that
hath
not
,
according
to
the
ordinary
course
of
Nature
,
lived
to
the
full
Period
of
his
Days
;
For
the
Child
shall
dye
an
hundred
years
old
;
that
is
,
a
very
old
Man
;
but
the
sinner
being
an
hundred
years
old
,
shall
be
accursed
;
as
if
he
had
said
,
but
yet
in
the
midst
of
all
the
Prosperity
of
Gods
Pe●ple
,
if
a
Man
lives
a
sinful
wicked
life
,
though
he
lives
never
so
long
,
he
shall
be
accursed
,
both
here
and
Eternally
hereafter
.
Ver.
21.
And
they
shall
build
Houses
and
Inhabit
them
,
&c.
]
Here
,
together
with
long
life
,
pe●ce
is
promised
.
But
here
still
under
Temporal
,
many
understand
Spiritual
and
Eternal
Blessings
.
Ver.
22.
They
shall
not
Build
and
another
Inhabit
,
they
shall
not
Plant
and
another
Eat
,
&c.
]
This
Promise
imports
,
not
only
that
they
should
not
be
bereaved
of
these
things
,
neither
by
Forreign
Enemies
breaking
in
upon
them
,
as
was
said
before
.
Chap.
62.8
,
9.
(
For
which
see
the
Note
there
)
Nor
by
the
power
of
Oppressors
,
too
mighty
for
them
;
nor
by
being
forced
,
through
extream
Poverty
,
●o
make
them
away
;
bu●
likewise
principally
,
that
they
should
not
Build
and
Plant
meerly
for
Posterity
,
but
that
they
should
themselves
live
to
enjoy
them
,
as
appears
eviden●●●
both
by
the
foregoing
verses
,
and
that
which
here
followeth
,
For
as
the
days
of
a
Tree
,
are
the
days
of
my
People
,
that
is
,
they
shall
like
many
long-lived
Trees
,
live
many
years
,
as
namely
,
the
Oake
,
the
Elme
,
the
Palm
Tree
,
&c
See
the
Note
Psal.
92
12.
And
mine
Elect
shall
long
enj●y
the
work
of
their
Hands
;
to
wit
,
by
reason
of
the
lengthning
out
of
their
Lives
;
See
the
Note
Psal.
128.2
.
Ver.
23.
They
shall
not
labour
in
vain
,
&c.
]
To
wit
,
as
not
living
to
enjoy
any
benefit
by
what
they
had
Built
or
Planted
;
ver.
22.
See
the
Note
,
Deut.
28.30
.
nor
bring
forth
for
trouble
;
that
is
,
they
shall
not
bring
forth
Children
,
either
,
1.
To
the
trouble
of
themselves
,
as
being
perplexed
with
fear
in
times
of
War
,
lest
their
Children
should
be
slain
,
or
made
Slaves
;
or
in
times
of
Pestilence
,
lest
they
should
be
swept
away
by
that
devouring
Sickness
;
or
as
being
troubled
to
see
such
Misery
befal
their
Children
;
Or
,
2.
To
the
trouble
of
their
Children
,
they
shall
not
by
the
loss
of
their
Parents
,
or
any
other
sad
Calamities
that
may
befall
them
,
be
brought
to
look
upon
themselves
as
born
for
nothing
but
grief
and
trouble
.
As
they
shall
long
enjoy
their
Estates
peaceably
,
so
their
Children
too
;
and
as
they
shall
live
quietly
and
prosperously
,
so
shall
their
Children
also
;
For
they
are
the
Seed
of
the
Blessed
of
the
Lord
,
and
their
off
spring
with
them
;
that
is
,
both
they
and
their
Posterity
are
the
genuine
Children
of
those
Holy
Servants
of
of
God
,
that
he
Promised
to
bless
;
and
therefore
both
they
and
their
Children
shall
be
blessed
of
God
.
Ver.
24.
And
it
shall
come
to
pass
,
that
before
they
call
,
I
will
answer
;
and
while
they
are
yet
speaking
,
I
will
hear
.
]
That
is
,
before
they
pray
,
whilest
they
are
only
purposing
to
pray
,
or
desiring
a
Mercy
in
their
Hearts
;
at
least
before
they
have
finished
their
Prayer
,
I
will
come
in
to
their
help
or
supply
.
The
drift
of
the
words
is
to
shew
how
exceeding
ready
God
is
to
hear
the
Prayers
of
his
People
.
Ver.
25.
The
Wolfe
and
the
Lamb
shall
feed
together
,
and
the
Lyon
shall
eat
Straw
like
the
Bullock
,
and
dust
shall
be
the
Serpents
meat
,
&c.
]
That
is
,
being
content
with
that
Food
,
they
shall
no
longer
hurt
either
Men
or
Beasts
;
But
see
the
Note
,
Gen.
3.14
.
To
the
same
purpose
is
that
,
Chap.
11.8
.
And
the
Sucking
Child
shall
play
on
the
hole
of
the
Asp
,
&c.
But
for
this
whole
Verse
see
the
Notes
,
Chap.
11.6
,
7
,
8
,
9.
CHAP.
LXVI
.
VERSE
.
1.
THus
saith
the
Lord
,
&c.
]
As
the
Prophet
in
the
beginning
of
his
Prophecy
(
Chap.
1.1
.
)
Expostulated
with
the
Jews
,
concerning
their
carnal
confidence
in
their
Temple
and
Sacrifices
,
so
he
doth
here
again
toward
the
close
of
his
Prophecy
:
The
Heaven
is
my
Throne
;
to
wit
,
because
there
the
Majesty
of
God
is
most
gloriously
set
forth
:
and
the
Earth
is
my
Footstool
;
that
is
,
as
vast
a
body
as
the
Earth
is
,
it
is
but
a
little
Foot-stool
for
me
;
Where
is
the
House
that
ye
build
unto
me
?
And
where
is
the
place
of
my
Rest
?
So
the
Temple
was
called
;
See
Psal.
132.14
.
This
is
my
rest
for
ever
.
The
drift
of
the
whole
passage
,
I
conceive
,
is
this
.
Because
the
Jews
were
a
wicked
People
,
falsehearted
towards
God
,
and
wholly
regardless
of
obeying
his
commands
,
and
yet
in
the
mean
season
gloried
much
in
Gods
dwelling
amongst
them
in
his
Temple
,
as
if
they
had
thought
,
that
God
had
been
included
in
those
Walls
,
and
thereupon
they
had
no
cause
to
question
his
favour
,
and
his
gracious
acceptance
of
the
Service
that
was
there
done
him
,
or
to
fear
that
he
would
ever
forsake
them
,
or
this
his
dwelling
place
;
therefore
the
Lord
doth
here
from
the
infiniteness
and
immensity
of
his
being
,
which
the
whole
World
could
not
contain
,
shew
them
what
a
vain
and
foolish
thing
it
was
in
them
,
to
think
that
any
House
could
be
built
that
should
hold
or
contain
him
,
or
that
he
should
need
,
or
be
pleased
with
a
House
that
should
be
set
up
for
his
Habitation
(
and
indeed
to
this
purpose
doth
Stephen
cite
this
place
,
Acts
7.48
.
&c.
)
yea
,
that
he
must
needs
be
a
Spirit
,
infinite
in
his
Essence
,
and
consequently
that
he
could
only
delight
in
Spiritual
Service
,
and
that
therefore
the
meer
outward
pomp
of
a
stately
house
,
and
Carnal
Ceremonies
,
could
never
be
the
things
that
were
pleasing
in
his
sight
;
without
a
pure
heart
and
a
pure
life
,
no
Man
can
serve
God
acceptably
;
yea
,
and
some
think
too
,
that
under
this
is
also
imply'd
,
that
there
was
a
time
coming
,
when
this
Temple-Services
should
be
utterly
abbrogated
,
as
our
Saviour
saith
,
John
4.21
.
Ver.
2.
For
all
those
things
hath
mine
hand
made
,
&c.
]
To
wit
,
the
Heaven
and
the
Earth
and
all
things
therein
;
and
all
those
things
have
been
,
saith
the
Lord
;
that
is
,
they
have
had
their
being
,
or
they
have
consisted
(
Col.
1.17
.
)
or
continued
in
their
being
,
by
my
hand
,
by
being
upheld
by
my
power
,
Heb.
1.3
.
Now
the
drift
of
this
is
to
shew
,
that
since
he
made
the
World
and
all
things
therein
,
he
needed
not
a
House
to
dwell
in
here
,
no
more
then
he
did
from
Eternity
,
before
he
made
these
things
;
and
that
if
he
did
desire
a
House
,
surely
he
that
mansions
in
Heaven
and
Earth
,
needed
not
to
desire
them
to
build
him
an
House
;
see
the
Notes
,
Psal.
50.11
,
12.
but
to
this
Man
will
I
look
;
to
wit
,
out
of
great
respect
,
and
out
of
my
tender
and
provident
care
over
him
:
Or
,
as
to
the
House
and
Temple
wherein
I
will
choose
to
dwell
,
even
to
him
that
is
Poor
and
of
a
contrite
Spirit
;
see
the
Notes
,
Chap.
57.15
.
and
Psal
51.16
.
and
trembleth
at
my
Word
;
that
is
,
that
fearing
me
,
stands
in
awe
of
my
Word
,
and
dares
not
decline
in
the
least
from
what
I
have
commanded
him
.
It
is
as
if
the
Lord
had
said
,
though
I
be
so
infinitely
great
and
high
,
and
all
sufficient
in
my self
,
yet
I
overlook
all
the
World
to
cast
mine
Eye
upon
these
poor
humble
ones
,
and
these
are
the
Temple
that
I
will
dwell
in
.
Ver.
3.
He
that
killeth
an
Oxe
,
is
as
if
he
slew
a
Man
,
&c.
]
That
is
,
say
some
,
when
Christ
shall
have
put
an
end
to
the
Legal
Worship
,
the
continuance
of
these
Sacrifices
,
will
be
as
hateful
to
God
,
as
the
slaying
of
a
Man
would
be
;
yea
,
and
because
the
Particle
of
similitude
(
as
)
is
not
in
the
Hebrew
,
but
it
is
there
;
He
that
killeth
an
Oxe
,
slayeth
a
Man
,
he
that
Sacrificeth
a
Lamb
,
cutteth
off
a
Dogs
Neck
,
&c.
therefore
some
conceive
that
the
Jews
are
charged
here
with
this
,
that
at
the
same
time
,
when
they
Srcrificed
Oxen
and
Lambs
,
&c.
to
God
,
according
to
Gods
Law
,
they
did
also
Sacri●ce
to
their
Idol-Gods
,
Men
,
and
Dogs
,
and
Swine
,
as
the
Heathens
did
.
But
I
make
no
question
but
the
words
are
best
Rendred
with
a
Note
of
Similitude
,
as
it
is
in
our
Translation
;
and
that
the
scope
of
the
place
is
to
shew
,
that
whilst
they
were
such
a
wicked
People
,
void
of
all
true
fear
of
God
,
their
Sacrifices
were
not
only
things
unacceptable
,
but
even
hateful
and
odious
to
him
;
see
the
Notes
,
Chap.
1.11
.
&c.
He
that
killeth
an
Oxe
;
to
wit
,
for
Sacrifice
;
is
as
if
he
slew
a
Man
;
that
is
,
he
doth
that
which
I
abhor
as
much
as
if
he
murdered
a
Man
;
or
his
killing
an
Oxe
for
Sacrifice
,
is
no
more
pleasing
to
me
,
than
if
he
slew
a
Man
for
a
Sacrifice
,
as
the
Heathens
are
wont
to
do
.
For
it
may
well
be
that
in
this
expression
(
and
so
likewise
in
those
that
follow
)
his
drift
is
to
shew
,
that
the
abominable
Sacrifices
of
the
Heathens
were
as
acceptable
to
him
,
as
theirs
were
;
he
that
sacrificeth
a
Lamb
,
as
if
he
cut
off
a
Dogs
neck
,
which
was
not
only
one
of
those
unclean
Creatures
,
that
might
not
be
offered
in
Sacrifice
(
though
the
Heathens
did
)
but
always
also
esteemed
base
and
vile
;
insomuch
that
whereas
the
Money
that
was
taken
for
the
Redemption
of
any
unclean
Beast
might
be
brought
into
the
Temples
Treasury
,
Lev.
27.11
.
there
was
express
Order
,
that
no
price
of
a
Dog
should
be
brought
into
Gods
House
;
see
the
Note
,
Deut.
23.8
.
he
that
offereth
an
oblation
,
as
if
he
offered
Swines
blood
;
Creatures
so
unclean
,
that
they
might
not
be
eaten
,
or
touched
,
Lev.
11.7
,
8.
much
less
might
they
be
offered
in
Sacrifice
,
as
the
Heathens
did
:
he
that
burneth
Incense
,
as
if
he
blessed
an
Idol
;
that
is
,
praised
it
,
or
prayed
or
sacrificed
to
it
;
yea
,
they
have
chosen
their
own
ways
;
that
is
,
wittingly
and
knowingly
they
have
chosen
to
walk
in
their
own
ways
,
rather
than
do
what
I
commanded
them
;
where
by
their
own
ways
may
be
particularly
meant
their
Will-worships
,
which
were
of
their
own
devising
,
not
of
Gods
appointment
;
or
generally
their
sinful
,
wicked
ways
,
which
alone
were
enough
to
make
God
abhor
their
Sacrifices
.
And
so
also
may
the
last
Clause
be
understood
;
and
their
Soul
delighteth
in
their
abominations
.
But
see
the
Note
also
,
Psal.
11.5
.
Ver.
4.
I
also
will
chuse
their
delusions
,
&c.
]
This
hath
reference
to
that
which
was
said
in
the
close
of
the
foregoing
Verse
;
they
have
chosen
their
own
ways
:
And
so
it
is
as
if
God
had
said
,
They
have
made
their
choice
,
and
so
now
I
will
make
mine
;
they
have
chosen
to
do
what
they
pleased
with
me
,
even
those
things
which
I
would
not
have
had
done
;
and
now
by
way
of
retaliation
,
I
will
take
what
course
I
please
with
them
,
I
will
do
to
them
what
they
would
not
have
done
.
Some
read
it
,
I
also
will
chuse
their
devices
,
(
as
it
is
in
the
Margin
)
meaning
the
reward
of
their
devices
;
they
chose
to
do
what
they
list
in
my
Worship
,
as
if
they
were
no
way
bound
up
to
my
Commands
;
and
now
I
will
chuse
to
do
what
I
please
with
them
,
as
if
I
had
no
way
engaged
my self
by
promise
to
them
.
But
it
is
better
rendered
,
as
it
is
in
our
Bibles
;
I
also
will
chuse
their
delusions
;
where
by
their
delusions
may
be
meant
(
actively
)
the
delusions
and
mockeries
which
they
put
upon
God
;
yea
,
and
wherewith
they
deluded
the
World
and
themselves
too
;
in
that
they
sought
to
cover
their
Hypocrisie
and
Disobedience
and
Rebellions
against
God
with
a
shew
of
Piety
,
and
a
pretence
that
they
aimed
at
the
advancement
of
Gods
Glory
;
or
by
their
delusions
,
may
be
meant
(
passively
)
the
delusions
and
mockages
which
they
should
endure
from
others
,
and
wherewith
God
would
punish
them
for
the
other
.
So
that
both
may
be
included
,
and
so
we
may
understand
it
thus
:
Because
they
have
thus
vainly
deluded
themselves
,
and
wickedly
sought
to
delude
me
,
by
bringing
condign
punishment
upon
them
,
I
will
discover
their
wickedness
,
and
thereby
bring
them
to
be
mocked
,
deluded
,
and
derided
by
others
;
and
will
bring
their
fears
upon
them
;
that
is
,
those
terrors
and
affrightments
which
their
sins
have
deserved
;
yet
some
hereby
understand
the
Evils
which
they
feared
;
to
wit
,
that
of
being
ruined
by
the
Heathens
,
which
by
complying
with
them
in
their
Idolatry
they
thought
to
prevent
;
because
when
I
called
none
did
answer
,
&c.
see
the
the
No●●
Chap.
65.12
.
Ver.
5.
Hear
the
word
of
the
Lord
,
ye
that
tremble
at
his
word
,
&c.
]
Here
the
Prophet
turns
his
speech
to
those
that
truly
feared
God
amongst
the
Jews
,
of
whom
God
had
said
above
,
ver.
2.
that
they
were
more
precious
in
his
Eyes
,
than
all
the
World
besides
,
and
that
he
would
look
to
them
,
as
the
Temple
wherein
he
would
chuse
to
dwell
,
rather
than
to
the
Temple
in
Jerusalem
:
your
Brethren
;
to
wit
,
by
outward
profession
(
yet
it
may
be
taken
as
spoken
Ironically
,
by
way
of
aggravating
their
wickedness
,
in
their
usage
of
the
faithful
amongst
them
)
that
hated
you
,
that
cast
you
out
;
that
is
,
that
cast
you
out
of
their
Society
,
and
shunned
your
company
as
polluted
,
as
was
said
before
;
see
the
Note
,
Chap.
65.5
.
Or
,
that
Excommunicated
you
,
as
not
worthy
to
be
numbred
amongst
Gods
People
;
for
my
Names
sake
;
that
is
,
for
my
sake
;
and
see
the
Notes
,
Psal.
44.22
.
and
69.7
.
said
,
Let
the
Lord
be
glorified
;
which
though
some
understand
,
as
spoken
by
way
of
justifying
those
Idolatrous
courses
,
which
the
faithful
amongst
them
opposed
;
to
wit
,
that
they
set
up
so
many
Altars
and
high
Places
,
and
so
tyed
not
themselves
to
one
place
,
but
worshipped
God
in
many
several
places
,
and
with
more
sorts
of
Sacrifices
,
purposely
that
Gods
Glory
might
be
the
more
magnified
:
And
others
,
as
a
reason
given
why
the
wicked
Jews
did
persecute
and
cast
them
out
from
amongst
them
;
Namely
,
that
God
might
be
glorified
in
their
Just
punishment
;
yet
I
rather
think
●hat
this
was
spoken
by
their
false
Brethren
Ironically
;
Let
God
be
glorified
;
that
is
,
by
bringing
those
Judgments
upon
us
,
wherewith
you
tell
us
he
intends
to
glorifie
himself
;
see
the
Note
,
Chap.
5.19
.
or
rather
by
appearing
in
some
glorious
manner
to
vindicate
your
wrongs
,
or
in
doing
some
notable
thing
for
you
,
that
may
discover
that
you
are
so
precious
in
his
Eyes
,
as
you
pretend
you
are
.
For
this
suits
best
with
the
answer
,
which
in
the
following
words
the
Prophet
returns
to
this
flout
of
theirs
;
but
he
shall
appear
to
your
joy
,
and
they
shall
be
ashamed
;
to
wit
,
when
he
shall
bring
upon
you
the
punishments
which
you
have
been
threatned
with
,
and
your
Idol-gods
shall
not
be
able
to
help
you
;
and
God
shall
shew
great
mercy
to
them
.
All
which
some
understand
of
all
the
Evil
God
brought
upon
the
Idolatrous
Jews
by
the
Chaldeans
,
and
the
good
he
did
for
the
Faithful
amongst
them
,
at
their
return
from
Babylon
:
and
others
of
their
ruine
by
the
Romans
,
and
the
wonderful
thing
he
should
do
for
those
that
embraced
Christ
and
his
Gospel
.
Ver.
6.
A
voice
of
noise
from
the
City
,
&c.
]
The
Prophet
breaks
forth
abruptly
into
these
words
;
as
if
in
a
Prophetical
Rapture
he
had
heard
the
noise
here
mentioned
;
see
the
Note
upon
a
like
passage
,
Chap.
13.4
.
A
voice
of
noise
from
the
City
,
a
voice
from
the
Temple
,
&c.
And
some
understand
hereby
the
voice
of
those
that
should
go
forth
out
of
the
City
and
Temple
of
Jerusalem
,
to
preach
the
Gospel
amongst
the
Nations
;
which
should
be
the
savour
of
Life
unto
Life
to
some
,
but
the
savour
of
Death
unto
Death
to
others
;
see
the
Note
,
Chap.
2.3
.
But
it
is
rather
meant
of
the
noise
that
should
be
in
Jerusalem
,
at
the
surprizal
of
the
City
,
and
that
either
by
the
Enemy
,
when
in
their
Fury
they
were
exercising
the
cruelties
of
Wars
u●●●
at
such
times
,
plundering
and
burning
their
Houses
,
and
slaughtering
the
People
;
or
else
by
the
Inhabitants
of
the
City
,
and
Temple
,
or
those
that
fled
thither
for
shelter
,
when
there
was
such
piteous
out-cries
amongst
them
for
fear
of
the
Enemy
.
And
this
some
understand
of
the
destruction
of
the
City
and
Temple
,
by
the
Chaldeans
,
and
others
;
yea
▪
the
most
of
the
destruction
of
them
afterward
by
the
Romans
.
And
because
this
was
done
originally
by
the
appointment
of
God
,
therefore
in
the
very
next
words
it
is
called
;
a
voice
of
the
Lord
that
rendereth
recompence
to
his
Enemies
;
to
wit
,
the
wicked
Jews
.
Because
they
would
not
hear
the
gentler
voice
of
Gods
Prophets
,
therefore
they
should
hear
this
more
dreadful
voice
,
out
of
their
City
;
yea
out
of
their
Temple
,
wherein
they
so
much
trusted
.
Ver.
7.
Before
she
travelled
,
she
brought
forth
,
&c.
]
Lest
the
Faithful
amongst
the
Jews
,
hearing
so
much
of
the
ruine
of
their
City
and
Nation
should
be
overmuch
dejected
with
fear
,
this
is
added
to
assure
them
,
That
for
all
this
,
Gods
Church
should
not
only
be
preserved
,
but
also
on
a
sudden
mightily
encreased
:
For
this
,
Before
she
travelled
she
brought
forth
,
&c.
is
certainly
meant
;
1.
Of
the
full
Peopling
of
Jerusalem
,
and
the
Land
of
Judea
,
with
the
Captives
that
came
from
Babylon
;
suddenly
and
unexpectedly
;
(
And
it
may
well
be
thought
that
it
is
spoken
by
way
of
advancing
this
their
deliverance
,
above
〈◊〉
of
their
deliverance
out
of
Aegypt
;
that
being
effected
with
much
●●●ugling
and
striving
,
but
this
without
any
Labour
on
their
parts
;
Cyrus
of
his
own
accord
giving
them
liberty
to
be
gone
)
.
And
,
2.
Of
the
mighty
and
sudden
encrease
of
the
Church
,
by
the
Conversion
of
the
Gentiles
;
for
which
see
the
Notes
,
Chap.
49.18
,
21.
and
60.4
.
before
her
pain
came
,
she
was
delivered
of
a
manchild
;
that
is
,
a
great
and
mighty
People
.
And
besides
,
as
this
is
intended
concerning
the
encrease
of
the
Church
of
Christ
,
it
may
imply
,
that
the
Believers
in
those
days
added
to
the
Church
,
should
be
strong
in
Faith
,
manly
,
and
stout
,
and
couragious
for
the
Truth
;
and
likewise
,
what
exceeding
joy
there
should
be
for
that
great
encrease
of
the
Church
,
as
when
a
Child
,
especially
a
man-child
is
born
.
Ver.
8.
Who
hath
heard
such
a
thing
?
Who
hath
seen
such
things
?
&c.
]
To
wit
,
as
that
mentioned
in
the
foregoing
Verse
;
see
the
Note
,
Chap.
64.4
.
Shall
the
Earth
be
made
to
bring
forth
in
one
day
?
That
is
,
the
Fruits
,
which
are
usually
a
long
time
sprouting
out
,
and
growing
,
till
they
come
to
ripeness
and
perfection
?
Or
,
as
some
would
have
it
,
shall
all
the
Women
in
a
Country
,
or
in
the
whole
Earth
,
be
made
to
bring
forth
together
in
one
day
?
Or
shall
a
Nation
be
born
at
once
?
That
is
,
is
it
possible
for
one
Woman
to
bring
a
Nation
at
one
Birth
?
Or
for
several
Women
to
bring
forth
a
Nation
together
at
one
time
?
for
as
soon
as
Zion
travelled
,
&c.
as
if
he
had
said
,
yet
so
it
is
here
;
as
soon
as
Zion
travelled
,
she
brought
forth
her
Children
;
that
is
,
as
soon
as
the
time
of
her
Travel
came
,
she
brought
forth
multitudes
,
as
it
were
a
whole
Nation
at
once
,
or
in
one
day
;
for
which
see
the
foregoing
Note
.
Ver.
9.
Shall
I
bring
to
the
Birth
,
and
not
cause
to
bring
forth
,
saith
the
Lord
?
&c.
]
Some
read
it
,
as
it
is
in
the
Margin
;
Shall
I
bring
to
the
birth
,
and
not
beget
?
And
so
reading
it
,
the
meaning
must
needs
be
,
shall
I
that
cause
other
Women
to
conceive
and
bring
their
Conceptions
to
the
birth
,
continue
Childness
my self
,
and
not
beget
me
Children
of
my
Zion
?
But
reading
it
,
as
it
is
in
our
Bibles
,
the
meaning
seems
rather
to
be
this
;
Shall
I
bring
to
the
birth
,
and
not
cause
to
bring
forth
;
that
is
,
shall
I
bring
my
People
to
the
throes
and
pangs
of
a
Child-bearing
Woman
;
and
shall
I
not
withall
afford
her
deliverance
?
see
the
Notes
,
2
Kings
.
19.3
.
Or
,
shall
I
undertake
to
bring
forth
my
People
out
of
Captivity
,
and
not
fully
accomplish
it
?
Shall
I
set
upon
a
work
,
and
not
go
through
with
it
?
And
to
the
same
purpose
is
the
following
Clause
;
Shall
I
cause
to
bring
forth
,
and
shut
the
womb
,
saith
thy
God
?
That
is
,
shall
I
confer
upon
Mankind
,
the
power
of
propagation
,
and
shall
I
withold
this
blessing
from
my
Zion
?
Or
,
having
begotten
Children
upon
my
Zion
,
shall
I
shut
up
her
Womb
,
that
she
cannot
bring
them
forth
?
Ver.
10.
Rejoice
with
Jerusalem
,
and
be
glad
with
her
,
all
ye
that
love
her
,
&c.
]
It
is
the
Well-willers
and
Friends
of
Jerusalem
,
after
the
return
of
her
People
from
Babylon
,
and
consequently
also
of
the
Church
of
Christ
,
after
her
mighty
encrease
by
the
Conversion
of
the
Gentiles
,
that
are
here
invited
to
rejoyce
with
her
;
to
wit
,
as
Friends
are
wont
to
rejoice
with
Women
,
after
they
are
safely
delivered
;
especially
if
it
have
been
of
a
man-child
;
as
was
before
figuratively
said
of
the
Church
,
ver.
7.
rejoice
for
joy
with
her
,
all
ye
that
mourn
for
her
;
that
is
,
that
did
mourn
for
her
when
she
was
in
an
afflicted
and
distressed
estate
.
Ver.
11.
That
ye
may
suck
,
&c.
]
That
is
,
say
some
,
in
that
ye
shall
suck
and
be
satisfied
,
&c.
for
they
take
this
to
be
added
,
as
the
cause
of
the
joy
,
whereto
they
were
exhorted
in
the
foregoing
Verse
:
But
considering
that
it
was
the
Faithful
that
were
there
exhorted
to
rejoice
in
the
prosperity
of
the
Church
;
I
conceive
this
may
be
added
as
the
end
of
their
rejoicing
with
the
Church
,
even
that
ye
may
suck
and
be
satisfied
with
the
Breasts
of
her
Consolations
;
that
ye
may
suck
your
fill
;
(
see
the
Note
,
Psal.
22.26
.
)
that
is
,
that
you
may
partake
with
her
in
her
Salvation
,
Prosperity
,
and
Glory
,
that
as
a
Mother
she
may
with
full
Breasts
plentifully
feed
and
nourish
you
up
,
that
you
may
be
nursed
up
in
Knowledge
and
Grace
here
,
till
ye
come
to
be
sharers
with
her
in
the
Glory
of
Heaven
hereafter
.
With
respect
to
that
which
was
before
said
,
ver.
7.
concerning
the
Churches
bringing
forth
Children
,
the
Prophet
doth
here
likewise
speak
of
her
,
as
of
a
Mother
giving
suck
;
that
ye
may
suck
and
be
satisfied
with
the
Breasts
of
her
Consolations
;
to
wit
,
those
Gospel-Consolations
,
wherewith
she
shall
be
comforted
of
God
,
and
wherewith
she
shall
comfort
her
Children
,
the
sincere
Milk
of
the
Word
,
1
Pet.
2.2
.
refreshing
as
Milk
for
poor
troubled
Consciences
:
Yea
,
because
there
is
mention
made
,
in
the
close
of
the
foregoing
Verse
;
of
those
that
mourned
for
Jerusalem
,
some
think
that
in
these
words
;
that
ye
may
suck
,
&c.
there
is
an
allusion
to
Mothers
giving
their
Children
suck
,
to
still
them
when
they
cry
.
As
for
the
next
Clause
,
that
ye
may
milk
out
,
and
be
delighted
with
the
abundance
of
her
Glory
;
that
is
,
the
Churches
Glory
;
see
the
Notes
,
Chap.
60.1
,
2
,
3.
Ver.
12.
For
thus
saith
the
Lord
,
Behold
I
will
extend
Peace
to
her
like
a
River
,
&c.
]
See
the
Note
,
Chap.
48.18
.
and
the
Glory
of
the
Gentiles
as
a
flowing
)
stream
;
see
the
Note
,
Chap.
61.6
.
then
shall
ye
suck
,
ye
shall
be
born
upon
her
sides
,
and
dandled
upon
her
knees
;
see
the
Notes
,
Chap.
49.22
,
23.
and
60.4
.
Ver.
13.
As
one
whom
his
Mother
comforteth
,
so
will
I
comfort
you
,
&c.
]
As
if
he
had
said
,
You
shall
not
only
be
comforted
by
the
Church
your
Mother
,
but
I
also
will
be
to
you
as
a
tender
Mother
herein
.
For
as
an
affectionate
Mother
is
wont
by
kind
speeches
,
and
by
hugging
and
embracing
her
Child
,
and
by
all
possible
expressions
of
her
love
,
to
labour
to
quiet
and
still
it
,
and
chear
it
up
again
,
when
it
cries
and
weeps
,
because
of
some
hurt
it
had
taken
,
or
because
she
had
formerly
chid
it
,
or
beaten
it
;
so
will
I
comfort
you
,
my
People
,
after
I
had
for
a
time
corrected
you
;
and
ye
shall
be
comforted
in
Jerusalem
;
that
is
,
though
Jerusalem
hath
lain
so
long
in
such
a
desolate
condition
,
yet
shall
her
prosperous
and
flourishing
Estate
be
matter
of
great
comfort
and
rejoicing
to
you
.
Ver.
14.
And
when
ye
see
this
,
&c.
]
This
is
thus
expressed
,
to
imply
the
undoubted
certainty
of
it
;
with
their
Eyes
they
should
see
it
accomplished
;
your
heart
shall
rejoice
;
that
is
,
you
shall
rejoice
heartily
;
and
your
bones
shall
flourish
like
an
herb
;
that
is
,
your
Strength
and
Beauty
shall
be
renewed
,
as
it
is
with
Herbs
,
that
seeming
dead
and
withered
in
the
Winter
,
do
in
the
Spring
sprout
out
freshly
again
.
Because
misery
and
sorrow
do
usually
waste
the
strength
of
men
,
making
their
very
Bones
to
be
dead
and
dry
;
see
the
Notes
,
Prov.
12.4
.
and
17.22
.
and
on
the
other
side
,
chearfulness
and
joy
do
advance
mens
health
,
and
fill
their
Bones
with
Juice
and
Marrow
;
see
the
Notes
,
Job
21.24
.
and
Prov.
15.30
.
Hence
it
is
,
that
to
set
forth
how
exceedingly
they
should
rejoice
in
the
prosperous
estate
of
Jerusalem
,
he
useth
this
expression
;
your
bones
shall
flourish
like
an
Herb
;
Gods
People
were
in
Babylon
like
a
company
of
dead
and
dry
bones
,
Ezek.
37.11
.
but
these
dead
Bones
should
become
lively
and
moist
and
vigorous
again
;
and
the
hand
of
the
Lord
shall
be
known
towards
his
Servants
,
and
his
indignation
towards
his
Enemies
;
that
is
,
notice
shall
be
taken
of
that
,
which
in
the
time
of
your
misery
you
would
not
believe
:
Namely
,
that
God
hath
done
these
things
out
of
his
tender
respect
to
you
,
and
out
of
his
indignation
against
his
Enemies
.
Ver.
15.
For
behold
,
the
Lord
will
come
with
Fire
,
&c.
]
Having
said
in
the
close
of
the
foregoing
Verse
,
that
the
Lord
would
make
known
his
indignation
towards
his
Enemies
;
here
he
sets
forth
in
what
a
terrible
manner
he
would
fall
upon
them
,
using
expressions
that
may
seem
to
imply
,
that
he
would
break
forth
upon
them
after
the
manner
of
some
dreadful
tempest
(
see
the
Notes
,
2
Sam.
22.8
.
Psal.
50.3
.
and
97.3
.
)
or
else
as
a
King
marching
out
against
his
Enemies
with
a
mighty
and
dreadful
Army
,
as
the
mention
of
his
Chariots
here
doth
import
;
the
Lord
will
come
with
Fire
,
and
with
his
Chariots
like
a
Whirle-wind
;
for
which
see
the
Note
,
Chap.
5.28
.
to
render
his
anger
with
Fury
,
and
his
rebuke
with
flames
of
Fire
;
that
is
,
to
punish
them
more
sharply
and
severely
than
is
usually
done
;
see
the
Note
,
Chap.
42.25
.
Now
this
I
know
some
understand
of
Gods
coming
in
flaming
Fire
,
to
punish
the
wicked
at
the
day
of
Judgment
;
(
and
it
is
true
indeed
,
that
then
their
punishment
shall
be
fully
accomplished
)
but
this
doth
not
so
well
suit
with
that
which
followeth
in
the
next
Verse
;
and
the
slain
of
the
Lord
shall
be
many
.
However
,
questionless
it
is
primarily
and
principally
meant
of
the
vengeance
executed
upon
the
Idolatrous
Jews
(
as
is
evident
by
the
description
that
is
given
of
them
,
ver.
17.
)
by
the
Chaldeans
,
when
they
burnt
up
their
City
and
Temple
,
and
made
such
havock
amongst
the
People
;
though
we
may
well
also
take
in
that
greater
destruction
that
was
likewise
executed
on
them
afterward
by
the
Romans
.
Ver.
16.
For
by
Fire
,
and
by
his
Sword
,
will
the
Lord
plead
with
all
Flesh
,
&c.
]
That
is
,
with
Men
and
Women
of
all
sorts
and
ranks
amongst
his
People
;
for
still
he
speaks
of
the
same
judgment
,
of
which
he
spake
in
the
foregoing
Verse
;
to
wit
,
the
destruction
brought
upon
them
by
the
Chaldeans
.
Hitherto
he
had
pleaded
with
them
by
his
Messengers
,
the
Prophets
;
but
now
he
would
plead
with
them
in
another
manner
,
even
by
Fire
and
Sword
;
and
the
slain
of
the
Lord
shall
be
many
;
that
is
,
the
Lord
shall
slay
many
and
many
of
them
;
their
multitude
shall
not
save
them
from
his
Vengeance
.
Ver.
17.
They
that
sanctifie
themselves
,
and
purifie
themselves
,
&c.
]
That
is
,
that
by
washing
,
and
other
superstitious
Rites
,
do
think
to
make
themselves
holy
and
pure
;
in
the
Gardens
;
see
the
Note
,
Chap.
1.29
.
behind
one
Tree
in
the
midst
;
that
is
,
behind
some
one
eminent
Tree
in
the
midst
of
the
Gardens
,
set
apart
for
that
service
of
washing
and
purifying
themselves
;
yet
some
would
rather
have
the
meaning
to
be
this
,
that
they
did
it
every
one
behind
his
own
Tree
,
about
the
midst
of
their
Gardens
made
choice
of
for
their
own
peculiar
use
;
as
they
had
every
one
his
own
peculiar
God
,
so
they
would
have
a
peculiar
Tree
,
under
which
they
would
serve
him
.
Well
,
but
then
the
words
may
be
rendered
(
as
they
are
in
the
Margin
)
one
after
another
;
and
then
the
meaning
may
be
,
either
that
they
purified
and
washed
themselves
one
after
another
(
as
thinking
it
was
the
more
religiously
done
,
when
they
did
in
that
manner
)
in
the
midst
;
that
is
,
openly
in
the
midst
of
many
,
that
stood
about
them
when
they
did
it
;
wherein
there
might
be
much
of
lasciviousness
,
a
sin
usual
amongst
Idolaters
;
or
else
that
they
flocked
in
to
the
performance
of
their
Idolatrous
rites
;
one
after
another
;
to
wit
,
by
great
Companies
and
Troops
,
out
of
their
great
zeal
for
the
Service
of
their
Idol-gods
;
eating
Swines
flesh
;
to
wit
,
as
some
think
,
after
they
had
offered
it
in
Sacrifice
;
but
see
the
Note
,
Chap.
65.4
.
and
the
abomination
;
whereby
some
think
is
meant
,
that
which
had
been
sacrificed
to
Idols
,
others
any
meat
forbidden
by
the
Law
;
and
others
again
,
because
this
is
placed
here
between
two
distinct
kinds
of
unclean
Beasts
,
would
have
it
,
that
by
the
Hebrew
word
Shekets
here
used
,
some
particular
kind
of
unclean
Beasts
is
intended
;
and
the
Mouse
;
expresly
forbidden
to
be
eaten
,
Lev.
11.29
.
shall
be
consumed
together
,
saith
the
Lord
,
see
the
Note
,
Chap.
1.28
.
Ver.
18.
For
I
know
their
works
and
their
thoughts
,
&c.
]
It
is
in
the
Hebrew
only
,
I
know
their
works
and
their
Thoughts
;
which
our
Translators
conceive
is
spoken
by
way
of
an
Aposiopesis
;
as
if
he
had
said
,
I
know
well
enough
their
works
and
their
thoughts
;
it
shall
come
,
that
I
will
gather
all
Nations
and
Tongues
;
that
is
,
because
their
doings
and
thoughts
are
such
as
they
are
,
it
shall
come
to
pass
,
that
I
will
gather
the
Gentiles
to
be
my
People
in
their
stead
;
and
they
shall
come
and
see
my
Glory
;
to
wit
,
1.
In
Christ
;
see
the
Note
,
Chap.
40.5
.
2.
In
the
glad
tydings
of
Mans
Salvation
by
Christ
:
And
,
3.
In
his
glorious
presence
in
his
Ordinances
.
Ver.
19.
And
I
will
set
a
sign
among
them
,
&c.
]
It
is
much
questioned
amongst
Expositors
,
who
the
Persons
are
of
whom
this
is
spoken
,
and
what
the
sign
is
that
God
would
set
among
them
.
Some
hold
that
God
speaks
here
of
a
sign
;
that
is
,
an
Ensign
that
should
be
set
up
,
first
among
the
Jews
,
and
afterward
amongst
the
Gentiles
,
for
the
gathering
in
of
his
Church
,
and
People
;
according
to
what
is
elsewhere
said
of
an
Ensign
,
or
Standard
set
up
;
see
the
Notes
,
Chap.
11.12
.
and
49.22
.
And
by
this
Sign
,
or
Ensign
,
some
think
that
Christ
himself
is
meant
,
for
which
see
the
Note
,
Chap.
11.10
.
and
others
the
preaching
of
the
Gospel
,
together
with
the
Miracles
,
wherewith
it
was
confirmed
;
particularly
say
some
,
the
pouring
forth
of
the
Gifts
of
the
Holy
Ghost
upon
the
Apostles
,
at
the
Feast
of
Pentecost
;
or
more
generally
,
say
others
,
all
the
wonders
and
signes
wrought
by
those
that
preached
the
Gospel
;
whereby
the
Elect
amongst
the
Jews
,
were
first
Converted
and
added
to
the
Church
;
and
afterward
the
Gentiles
.
But
then
again
,
some
understand
it
of
a
mark
,
or
sign
,
whereby
some
Persons
may
be
distinguished
from
others
:
Namely
,
That
when
God
intended
to
destroy
the
Jews
,
he
would
have
a
sign
,
or
a
mark
amongst
them
,
whereby
they
should
be
known
whom
God
had
chosen
,
to
be
rescued
and
saved
from
the
common
destruction
that
was
coming
upon
that
Nation
;
and
that
herein
there
is
an
allusion
to
the
mark
of
the
Blood
of
the
Paschal
Lamb
upon
the
Doors
of
the
Israelies
in
Egypt
,
whereby
they
were
saved
from
the
Sword
of
the
destroying
Angel
.
And
by
this
mark
,
or
sign
,
might
be
meant
the
profession
of
the
Christian
Faith
;
or
the
Word
and
Sacraments
;
or
a
Holy
Life
and
Conversation
,
according
to
the
Rule
of
the
Gospel
;
or
,
that
inward
Seal
of
Gods
Sanctifying
Spirit
,
whereby
they
should
be
distinguished
from
counterfeits
;
see
Eph.
1.13
.
and
2
Tim.
2.19
.
Or
rather
,
Gods
appointing
them
to
be
saved
,
and
his
watchful
providence
over
them
for
their
preservation
,
which
should
be
as
sure
a
means
of
safeguarding
them
from
the
common
destruction
,
as
if
there
had
been
a
sign
or
mark
set
upon
them
for
that
end
and
purpose
;
and
I
will
send
those
that
escape
of
them
;
that
is
,
those
of
the
Jews
,
thus
preserved
;
unto
the
Nations
;
to
wit
,
to
Preach
the
Gospel
to
them
;
to
Tarshish
,
Pul
,
and
Lud
,
that
draw
the
Bow
,
to
Tubal
and
Javan
,
&c.
for
the
understanding
whereof
,
we
must
know
,
1.
That
by
Tarshish
may
be
meant
Tarsus
in
Cilicia
,
or
some
other
remote
place
;
or
the
Ocean
Sea
in
general
;
and
so
the
meaning
might
be
,
that
they
should
go
forth
both
by
Sea
and
Land
,
to
Preach
the
Gospel
.
And
,
2.
That
under
the
other
particular
Nations
here
mentioned
,
(
whereof
it
is
commonly
thought
,
that
some
lie
East
,
and
some
West
,
and
some
North
,
and
South
,
all
other
Nations
are
comprehended
all
the
World
over
;
to
the
Isles
a
far
off
;
that
is
,
the
Inhabitants
of
those
remote
Countries
,
of
whom
the
Jews
had
little
or
no
knowledge
;
that
have
not
heard
my
fame
,
neither
have
seen
my
Glory
;
that
is
,
that
had
never
heard
the
report
of
,
nor
seen
the
glory
of
God
and
of
his
glorious
Works
;
see
the
Note
,
Cap.
52.15
.
and
they
shall
declare
my
glory
among
the
Gentiles
;
that
is
,
the
glorious
riches
of
my
Grace
in
Christ
;
the
great
things
I
have
done
for
the
Salvation
of
my
People
,
and
the
destruction
of
their
Enemies
.
Ver.
20.
And
they
shall
bring
all
your
Brethren
,
&c.
]
The
Apostles
and
other
Preachers
of
the
Gospel
shall
bring
in
the
Converted
Gentiles
,
your
Brethren
,
as
being
by
Faith
made
the
Children
of
Abraham
,
for
an
Offering
unto
the
Lord
out
of
all
Nations
;
to
wit
,
as
a
People
Consecrate
to
Gods
service
;
according
to
that
of
the
Apostle
,
Rom.
15.16
.
that
the
Offering
up
of
the
Gentiles
might
be
acceptable
,
being
Sanctified
by
the
Holy
Ghost
;
and
again
,
Phil.
2.17
.
If
I
be
Offered
upon
the
Sacrifice
and
Service
of
your
Faith
,
I
joy
and
rejoyce
with
you
all
;
and
Rom.
12.1
.
Present
your
Bodies
a
living
Sacrifice
,
holy
,
acceptable
unto
God
,
&c.
The
Heathen
that
were
counted
an
unclean
People
,
being
now
purified
by
Faith
,
should
be
tendred
to
God
,
as
a
Holy
Sacrifice
;
upon
Horses
and
in
Chariots
,
and
in
Litters
,
and
upon
Mules
,
and
upon
swift
Beasts
;
which
implies
both
,
1.
That
all
possible
helps
and
means
should
be
used
to
bring
them
in
to
believe
and
joyn
themselves
to
the
Church
;
2.
That
this
should
be
done
with
much
respect
and
tender
care
over
them
;
see
the
Note
,
Chap.
49.22
.
And
,
3.
That
hereby
the
Gospel
should
be
speedily
propagated
into
many
Countries
;
to
my
holy
Mountain
Jerusalem
,
saith
the
Lord
;
that
is
,
to
the
Church
of
Christ
;
see
the
Notes
,
Chap.
2.2
,
3.
as
the
Children
of
Israel
bring
an
Offering
in
a
clean
Vessel
into
the
House
of
the
Lord
;
to
wit
,
because
these
converted
Gentiles
should
be
a
pure
and
holy
People
.
Ver.
21.
And
I
will
also
take
them
for
Priests
and
for
Levites
,
saith
the
Lord
,
&c.
]
It
is
as
if
he
had
said
,
Yea
,
some
of
these
Gentiles
,
that
were
counted
so
unclean
,
that
they
might
not
come
into
the
Temple
,
will
I
take
to
be
Priests
and
Levites
;
that
is
,
Ministers
,
Pastors
,
and
Teachers
in
my
Church
,
(
Ministers
and
Deacons
say
some
,
)
for
that
it
is
not
that
Spiritual
Priest-hood
,
common
to
all
Christians
(
see
the
Note
,
Ch.
61.6
.
)
that
is
hear
meant
,
but
that
peculiar
Office
of
such
as
were
to
be
Teachers
in
the
Church
,
as
the
Priests
and
Levites
were
,
Deut.
33.8
.
is
evident
,
because
the
promise
is
only
,
that
God
would
take
of
them
,
that
is
some
of
them
,
for
Priests
and
for
Levites
;
whereas
in
the
time
of
the
Law
,
none
were
imployed
in
those
Holy
Callings
,
but
those
that
were
of
the
Tribe
of
Levi
,
then
even
Men
of
all
Nations
should
be
set
apart
to
these
Holy
Services
.
Ver.
22.
For
as
the
new
Heavens
and
the
new
Earth
,
which
I
will
make
,
shall
remain
before
me
,
saith
the
Lord
,
&c.
]
And
concerning
this
promise
of
new
Heavens
and
a
new
Earth
,
see
the
Note
,
Chap.
65.17
.
so
shall
your
Seed
and
your
Name
remain
;
the
meaning
is
,
that
as
that
new
state
of
the
Church
should
continue
unto
Eternity
,
even
after
the
World
should
have
an
end
,
so
should
the
Seed
also
of
the
Church
,
consisting
both
of
Jews
and
Gentiles
,
and
consequently
their
Name
also
,
continue
for
ever
.
There
shall
never
want
a
Seed
of
true
believers
in
this
Church
,
but
they
shall
continue
for
ever
,
even
as
the
Bliss
or
Happiness
of
their
new
Estate
shall
be
.
Ver.
23.
And
it
shall
come
to
pass
,
that
from
one
new
Moon
unto
another
,
and
from
one
Sabbath
to
another
,
shall
all
flesh
come
to
worship
before
me
,
saith
the
Lord.
]
That
is
,
all
Nations
,
both
Jews
and
Gentiles
;
see
the
Note
,
Psal.
40.5
.
It
is
therefore
spoken
concerning
the
days
of
the
Gospel
,
when
all
legal
Festivals
were
to
cease
;
and
so
the
meaning
is
only
,
that
in
those
days
the
People
of
God
should
constantly
attend
the
Worship
and
Service
of
God
in
their
Church-Assemblies
,
as
it
is
said
they
did
,
Acts
2.42
,
46.
only
this
is
expressed
in
terms
borrowed
from
the
solemn
meetings
of
Gods
People
under
the
Law
,
as
before
,
Ver.
21.
where
the
Ministers
of
the
Gospel
are
termed
Priests
and
Levites
,
and
so
frequently
in
other
places
.
Ver.
24.
And
they
shall
go
forth
,
&c.
]
Having
spoken
in
the
foregoing
Verses
of
the
great
good
which
God
would
do
for
his
faithful
Servants
,
yea
,
and
that
unto
Eternity
,
here
the
Prophet
returns
again
to
denounce
Judgments
,
both
Temporal
and
Eternal
,
against
those
wicked
and
ungodly
wretches
,
whom
he
had
before
theatned
,
Ver.
15
,
16.
and
promiseth
that
his
faithful
Servants
should
be
Eye-witnesses
of
it
.
And
accordingly
,
I
conceive
,
that
those
Words
,
and
they
shall
go
forth
and
lock
upon
the
Carcases
of
the
Men
that
have
transgressed
against
me
,
may
be
meant
;
1.
Of
the
faithful
that
should
escape
being
slaughtered
in
that
general
havock
that
was
made
amongst
the
Jews
by
the
Chaldeans
,
when
they
surprized
Jerusalem
,
and
plundered
and
burnt
both
their
City
and
Temple
;
to
wit
,
that
they
should
go
forth
out
of
Jerusalem
(
being
to
be
carried
away
Captives
)
and
should
with
their
Eyes
behold
,
as
they
went
along
,
the
Carcases
of
their
Idolatrous
Brethren
,
lying
in
great
heaps
unburied
(
according
to
what
is
before
noted
upon
Chap.
34.3
.
)
rotted
,
and
so
full
of
of
crawling
Vermine
,
Worms
,
and
Maggots
,
and
not
fit
therefore
to
be
removed
and
carried
away
,
but
only
to
be
burnt
up
with
Fire
;
and
this
I
judge
the
more
probable
,
because
it
is
clear
,
that
these
Idolatrous
Jews
were
those
that
he
had
before
threatened
,
Ver.
16
,
17.
Or
,
2.
Of
the
Jews
that
were
sent
home
by
Cyrus
to
their
own
Land
;
to
wit
,
that
they
should
go
out
of
Babylon
,
and
see
the
Carcases
of
the
Babylonians
,
slain
by
the
Persians
,
lying
unburied
,
in
such
a
manner
as
is
before
said
.
Or
,
3.
of
the
Saints
and
Servants
of
God
in
the
days
of
the
Gospel
,
brought
in
from
among
the
Gentiles
,
(
of
whom
indeed
he
had
spoken
in
the
foregoing
Verses
,
)
to
wit
,
that
they
having
been
brought
into
some
straits
by
their
Enemies
,
should
after
they
had
recovered
their
Liberty
again
,
go
forth
and
look
upon
that
woful
spectacle
of
the
Carcases
of
their
Enemies
,
lying
in
such
a
rueful
and
horrid
manner
,
as
was
before
described
.
But
now
withall
we
must
know
,
that
many
learned
Expositors
do
understand
this
(
very
probably
,
I
conceive
)
of
any
notable
judgments
of
God
,
which
the
Righteous
should
see
executed
upon
wicked
ungodly
wretches
,
for
their
Idolatries
,
profaneness
,
and
contempt
of
the
Gospel
:
Only
these
judgments
and
executions
of
divine
Vengeance
upon
wicked
Men
are
figuratively
set
forth
,
by
way
of
resembling
them
to
that
dreadful
spectacle
of
a
company
of
dead
Corps
,
that
lye
rotting
and
stinking
above
ground
,
full
of
crawling
Worms
,
and
so
putrified
,
that
there
was
no
touching
them
,
they
were
only
fit
to
be
burnt
with
Fire
;
and
yet
,
because
of
their
multitude
and
putrifaction
,
were
like
to
be
very
long
burning
,
ere
they
would
be
consumed
.
And
they
shall
go
forth
and
look
upon
upon
the
Carcases
of
the
Men
that
have
transgressed
against
me
,
for
their
Worm
shal
not
die
,
neither
shall
their
Fire
be
quenched
.
And
indeed
this
figurative
description
of
the
judgments
and
vengeance
of
God
upon
wicked
Men
,
is
therefore
the
fitter
;
1.
Because
wicked
and
ungodly
Men
,
void
of
all
Grace
and
Spiritual
Life
,
are
no
better
than
the
stinking
Carcases
of
Men
,
dead
whilst
they
live
,
1.
Tim.
5.6
.
Let
the
dead
bury
their
dead
,
saith
our
Saviour
,
Math.
8.22
.
And
,
2.
because
a
main
part
of
that
vengeance
which
God
pours
forth
upon
wicked
Men
,
consists
in
those
affrightments
and
terrours
of
conscience
,
wherewith
they
are
usually
tortured
,
as
with
a
Worm
alway
gnawing
on
their
Hearts
,
and
a
Fire
alway
burning
within
their
bosoms
,
partly
here
in
this
World
,
but
especially
afterwards
in
Hell
to
all
Eternity
;
for
hereto
doth
our
Saviour
expresly
apply
this
passage
of
our
Prophet
,
Mark
.
9.43
,
44.
As
for
the
last
Clause
,
and
they
shall
be
an
abhorring
unto
all
flesh
;
it
may
be
understood
,
both
of
their
being
loathed
here
in
this
World
,
by
all
flesh
;
that
is
,
all
People
that
should
behold
the
sad
discovery
of
Gods
wrath
against
them
in
that
horrid
condition
wherein
they
lay
,
and
likewise
especially
of
their
being
abhorred
by
all
that
shall
be
Eye-witnesses
of
their
extream
and
unspeakable
misery
at
the
day
of
Judgment
.
FINIS
.