Isaiah 57

THe righteous Just and holy men, who are the pillars of the place and state in which they live, yea, as the Jews call them, the pillars of the World. perisheth, and no man Few or none of the People. So he shows that the corruption was general in the People no less than in the Priests. layeth it to heart Is duly affected with this severe stroke and sad sign of Gods displeasure.; and merciful Or, godly; the same whom he now called righteous, whose duty and practice it is to exercise both Mercy or Kindness, and Justice. men are taken away, none considering that the righteous is taken away from the evil to come From those dreadful Calamities which are coming upon the Nation..

He shall enter into peace This just and merciful man shall enter in a state of peace and rest, where he shall be out of the reach of the approaching miseries. Or, he shall go (to wit, to his Fathers, as it is fully expressed, Gen. 15. 15. Or, he shall die, going being put for dying, as 1 Chr. 17. 11. compared with 2 Sam. 7. 12. Iob 10. 21. & 14. 20. Luk. 22. 22. and elsewhere:) in peace.: they Just men. Here is a sudden change of the number, which is very frequent in the Prophets. shall rest in their beds In their Graves, which are not unfitly called their Beds, or sleepping Houses, as their death is commonly called sleep in Scripture., each one walking Or that walketh or did walk, i. e. live. in his uprightness In a sincere and faithful discharge of his duties to God and Men. Or, before him, i. e. before God, according to the usual Phrase of Scripture, as Gen. 17. 1. 1 Kin. 2. 4. & 8. 25. For God is oft understood where he is not expressed, but only designed by this or the like pronoun, as Gen. 15. 13. and elsewhere..

But draw near hither To Gods Tribunal, to answer for your selves, and to hear what I have to say against you, and to receive your sentence., ye sons of the sorceress Not by propagation, but by imitation; such being frequently called a Mansor Womans Sons that learn their Art, or follow their Example: you Sorcerers, either properly or Metaphorically so called; for the Jews were guilty of it both ways., the seed of the Adulteress, and the whore Not the genuine Children of Abraham, as you pretend and boast, but begotten in Fornication upon a common Whore. Which is not to be understood properly but figuratively, because their dispositions and carriages were far more sutable to a bastardly brood, than to Abraham's Seed..

Against whom do ye sport your selves Consider whom it is that you mock and scoff when you deride Gods Prophets, as they did, Isa. 28. 14, 22. and know that it is not so much Men that you abuse, as God, whose Cause they plead, and in whose name they speak.? against whom make ye a wide mouth, and draw out the tongue These are the known and common gestures of Mockers, of which see Iob 16. 10. Psal. 22. 7. & 35. 21.? are ye not children of transgression, a seed of falshood Either an adulterous brood, as was said before: or, a Generation of Liars, whose practices grosly contradict your principles and professions, who deal deceitfully and perfidiously both with God and with Men.?

Enflaming your selves with idols Heb. being enflamed, &c. lusting after them, and mad upon them, as the Phrase is, Ier. 50. 38. fervent both in making and in worshipping of them, as was observed, Isa. 44. 12, &c. It is a Metaphor borrowed from Whoredom to which Idolatry is oft compared. under every green tree Wheresoever you see an Idol erected, which was commonly done in Groves, or under great and shady trees, which both defended the Worshippers from the heat of the Sun, and were supposed to strike them with a kind of sacred Horrour and Reverence. See on Deut. 12. 2. 2. Kin. 16. 4. & 17. 10. slaying the children In way of Sacrifice to their Idols, after the manner of the barbarous Heathens; of which see on Lev. 18. 21. Deut. 12. 31. 2 Kin. 21. 6. & 23. 10. in the valleys Or, besides the brooks, which run in valleys: which was most commodious for such bloody work. He seems to allude to the valley of Hinnom in which these cruelties were practised, Ier. 7. 31. through which also the Brook Kidron is supposed to have run. under the clifts of the rocks Which they chose either for shade, or for those dark vaults and hollow places, which were either by Nature or Art made in rocks, and which were convenient for, and frequently appointed to idolatrous uses.?

Among the smooth stones of the stream is thy portion Thou hast chosen for thy portion those Idols which were either made of those smooth stones which were cast up by Rivers; or which were worshipped upon Altars made of such stones; or which were worshipped by the sides of Brooks or Rivers where such smooth stones commonly lie.; they are thy lot Thou hast forsaken me and chosen Idols for the great object of thy Worship and Trust.: even to them hast thou poured a drink-offering, thou hast offered a meat-offering For the Devil is Gods Ape, and Idolaters used the same Rites and offerings in the Worship of Idols which God had prescribed in his own, Numb. 15. 4, &c.. Should I receive comfort in these Should I be pleased with such a people and such Actions? Must I not needs be highly provoked, and show my displeasure by an exemplary punishment of such wicked and foolish Actions? This is an usual Figure, called Meiosis, or Litotes, when less is said, and more is understood.?

Upon a lofty and high mountain In high places, which were much used for religious Worship, both by Israelites and by Heathens. hast thou set thy bed Thine Altar, as appears from the Sacrifice here following, in which thou didst commit spiritual Whoredom with Idols. Compare Ezek. 23, 17, 41.: even thither wentest thou up to offer sacrifice.

Behind the doors also and the posts Which by a Figure called Hendiaduo may be put for the doorposts, as it is expressed, Deut. 11. 20. Behind the posts of the doors of thine House: where the Heathens are said to have placed their tutelary gods to whose protection they committed themselves and their Houses, that so they might have their Eyes and Minds upon them, whensoever they went out or came in. Here also the Israelites might put them in some close corner, that they might keep them secret, it being opprobrious, and oft times dangerous for them to worship Idols. hast thou set up thy remembrance Those Images or Monuments and tokens which thou didst make and set up there as remembrances of those Idol-gods whom they represented, or to whom they belonged. He says, thy remembrance, in opposition to Gods remembrances, or to that Writing of Gods Law upon their doorposts, which God prescribed to keep him and his Law in their remembrance, Deut. 6. 9. & 11. 20.: for thou hast discovered thy self to another than me Thou hast uncovered thy nakedness, i. e. prostituted thy Body (as that Phrase commonly signifies) to others besides me thine Husband. Heb. from with me (departing from me, or, as it were rising out of my Bed) thou hast uncovered or prostituted thy self to others like an impudent and insatiable strumpet., and art gone up Into the Adulterous Bed, as this very word is used, Gen. 49. 4.: thou hast enlarged thy bed That it might receive many Adulterers together. Thou hast multiplied thine Idols and Altars., and made a covenant with them Thou hast covenanted to serve them, and to expect help from them. But because the verb here used being thus put by itself, never signifies to make a Covenant, it seems to be better rendred in the margent of our Bible, and by others, hast hewed it (to wit, thy Bed, which is expressed both in the next foregoing, and in the next following words:) for thy self (for thine Idolatrous uses:) larger than theirs, than their bed, as it follows: or thus, didst hew down (to wit, trees, which is easily understood both from the Verb, and from the nature of the thing) to or for thy self (to make Images or other things relating to thy false Gods) more than they, more than the Heathens, of whom thou hast learned these practices, as God complains, 2 King. 21. 9. Ezek. 16. 46, 47, 52.; thou lovedst their bed where thou sawest it No sooner didst thou see their Idols but thou wast enamoured with them, and didst fall down and worship them, like an unchaste and lewd Woman, who upon all occasions, and at the very first view of any man, is inflamed with Lust towards them. Heb. thou lovedst their Bed (i. e. their filthy conversation) in the place (for so this Hebrew word frequently signifies, as Deut. 23. 12. Isa. 22. 18. and elsewhere,) where thou sawest it. Or, thus, thou lovedst their bed, thou didst provide (as this word signifies, Exod. 18. 21. and so does a word of the very same signification, Gen. 22. 8.) a place for it, to receive their Bed, to set up their Idols in thine own house..

And thou wentest Either by thy self, or, by thy messengers, as it follows. Or, thou didst look, to wit, earnestly, with expectation and vehement affection. to the king Either to Moloch, which was as it were the King or chief of their Idols, and which signifies a King. Or, to the great King of Assyria, called the King by way of eminency, to whom the Israelites in the days of Isaiah were very prone to seek, and trust, and send presents. Although the word, King, may be here taken collectively for the Kings of Assyria or Egypt, or any other King, from whom they desired or expected help in their straits. And so the Prophet passeth here from their Idolatry to another sin, even to their carnal confidence in Heathen Princes, for which they are oft severely reproved; although these two sins were commonly joined together, and they easily received Idolatry from those Kings whose help they desired. with ointment With pretious Ointments, and particularly with balm, which was of great price, and was a commodity peculiar to those parts, and was sometimes sent as a present. See Gen 43. 11. Ier. 8. 22. & 46. 11., and didst encrease thy perfumes Didst send great quantities thereof to them to procure their aid., and didst send thy messengers far off Into Assyria, which was far from Iudaea., and didst debase thy self even unto hell Thou wast willing to submit to the basest terms to procure their aid..

Thou art wearied in the greatness of thy way Thou hast not eased or relieved, but only tired thy self with all thy tedious journeys, and laborious endeavours.; yet saidst thou not, There is no hope And yet thou wast so stupid under all thy discouragements and disappointments, that thou didst not perceive that thy labour was lost, and that thy case was not mended but made worse and desperate by these practices.; thou hast found the life of thine hand Thou hast found (i. e. Thou falsly imaginest that thou hast found, or shalt assuredly find by these courses) the life (i. e. the strength or vigor) of thine hand, that thine hand is strengthened by these practices: or, life by thine hand, i. e. by these endeavours and applications of thy self to others for help. Or, thou hast sometimes found success in these ways., therefore thou wast not grieved Therefore thou didst not repent of thy sin and folly herein, but didst persist and applaud thy self in such courses..

And of whom hast thou been afraid or feared And what or who are they, the fear of whom drives thee to these wicked and desperate courses? Are they not men, weak and mortal Creatures, such as wholly depend upon me, and can do nothing to thee either against me or without me?, that thou hast lied That thou hast dealt thus disloyally and perfidiously with me, and sought for such foreign assistances, contrary to my command, and thy solemn Covenant., and hast not remembred me Hast thou forgotten all those great things which I have done for thee, and all those Promises which I have made to thee, and constantly performed, when thou hast not grosly violated the conditions upon which they were made. nor laid it to thy heart Or thus, nor set me upon thine heart, as these very words are rendred Cant. 8. 6. And so this is a repetition of what is said in the foregoing clause in other words. The sense is, Thou hast not seriously and affectionately considered what I am, how all-sufficient, and faithful, and gracious, for then thou wouldest not have distrusted or disobeyed me.? have not I held my peace even of old Have not I forborn to reprove and punish thee for this and for thy other sins, from time to time, ever since thou wast my People, that by this goodness I might oblige thee to love me, and to cleave unto me?, and thou fearest me not Or, therefore thou dost not fear or regard me. Thus thou abusest mine indulgence and long-suffering, taking occasion from thence to despise me.!

I will declare I will no longer be silent and patient towards thee. thy righteousness and thy works Which may be put for the righteousness of thy works by that known figure, of which see the first note on v. 8. whereby he means their wickedness, which he calleth their righteousness either Ironically, or because it was covered with a pretence of Righteousness, and they alleadged that this was a just and lawful thing when they were distressed to seek for help from their Neighbours or Allies. The sense is, I will discover whether thy works be righteous, as thou pretendest they are: my punishments shall manifest the wickedness of thy Actions. for they shall not profit thee These Actions shall do thee no good but much hurt..

When thou criest To wit, unto me for deliverance, let thy companies deliver thee Expect it not from me whom thou hast forsaken and despised, but from those foreign troops to whom thou hast sought and trusted for succour.: but the wind shall carry them all away But they shall be so far from saving thee that they shall not be able to deliver themselves, but shall be carried away suddenly and violently by the blast of mine anger.; vanity A vapour or puff of Breath which quickly vanisheth away. It is the same thing in effect with the wind. shall take them Or, take them away, as this verb signified, Hos. 11. 13. and elsewhere.; but he that putteth his trust in me, shall possess the land, and shall inherit my holy mountain Shall enjoy my favour and presence in my Temple.:

And shall say Heb. And he shall say: or, and one shall say. God will raise up a man who shall say these words, and that with authority and efficacy, so as the thing shall be done., Cast ye up, cast ye up Make causeways, where it is needful, for their safe and easie passage., prepare the way, take up the stumbling block out of the way of my people Remove all things which may hinder them in their return..

For thus says the high and lofty One that inhabiteth eternity, whose name is Holy Who is omnipotent, everlasting and unchangeable, holy in all his words and ways, and therefore both can and will deliver his People, as he has promised to do., I dwell in the high and holy place; with him also that is of a contrite and humble spirit With such also whose Spirits are broken and humbled by Afflictions, and by a sense of their sins for which they were afflicted; which doubtless was the case of many of the Jews in the Babylonish Captivity: whom therefore he here implies that God would pity and deliver out of their Distresses., to revive the spirit of the humble, and to revive the heart of the contrite ones.

For I will not contend for ever I will not constantly proceed to the utmost severity with sinful men in this Life, and therefore I will put an end to the miseries of the Jews, and turn their captivity., neither will I be always wroth: for the spirit should fail before me, and the souls which I have made For then their Spirits would sink and die under my stroke, and I should do nothing else but destroy the works of mine own hands. Therefore I consider their Infirmity, and spare them. Compare Psal. 78. 38, 39 & 103. 13, 14..

For the Iniquity of his covetousness Of which sin the Jews were eminently guilty, as is expresly affirmed Ier. 6. 13. & 8. 10. But this is not mentioned exclusively as to other sins, but Synecdochically so as to comprehend all those sins for which God contended with them. was I wroth, and smote him: I hid me I withdrew my Favour and help from him, and left him in great calamities., and was wroth, and he went on frowardly in the way of his heart Yet he was not reformed by corrections, but in his distresses trespassed more and more, as was said of Ahaz, and obstinately persisted in those sinful courses which were chosen by and were most pleasing to the Lusts of his own corrupt Heart..

I have seen his ways I have taken notice of these evil ways in which he seems resolved to walk, and that he is neither bettered by Mercies nor Judgments., and will heal him Or, yet I will heal him. Although I might justly destroy him, and leave him to perish in his own ways, yet of my mere Mercy, and for my own Names sake, I will pity them, and turn them from their sins, and bring them out of all their troubles.: I will lead him also, and restore comforts unto him, and Or, to wit, the copulative Conjunction being put expositively, as it is frequently. to his mourners To those that are humbled under Gods Hand, that mourn in Sion, Isa. 61. 2, 3. for their own and others... ns, Ezek. 9. 4. and for the calamities of Gods Church and People, Isa. 66. 10..

I create I will by my Almighty Power, and in a wonderful manner produce. the fruit of the lips; peace Either 1. Praise or Thanksgiving, which is called the fruit of our lips, Hos. 14. 2. Heb. 13. 15. and Peace: Or rather 2. That Peace which is not wrought by Mens hands, but only by Gods Lips or Word, Peace with God, and in a mans own Conscience, which God has promised to his People, and which he has published and offered to all sorts of men by the preaching of the Prophets, and especially of the Apostles; as may be gathered both from the Object of this Peace in the following words, and by the exclusion of all wicked Men from this Peace, v. 20, 21., peace The doubling of the word signifies the certainty and abundance of this Peace. to him that is far off, and to him that is near To the Gentiles who are far from God, and from Salvation, Act. 2. 38, 39. Eph. 2. 12, &c. as well as to the Jews, who are called a people near unto God, Psal. 148. 14., says the LORD, and I will heal him.

But the wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt Their Minds are restless, being perpetually hurried and tormented with their own Lusts and Passions, and with the horrour of their guilt and the dread of the Divine Vengeance due unto them, and ready to come upon them..

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