mh_parser/vol_split/23 - Isaiah/Chapter 29.xml

<div2 id="Is.xxx" n="xxx" next="Is.xxxi" prev="Is.xxix" progress="10.91%" title="Chapter XXIX">
<h2 id="Is.xxx-p0.1">I S A I A H.</h2>
<h3 id="Is.xxx-p0.2">CHAP. XXIX.</h3>
<p class="intro" id="Is.xxx-p1" shownumber="no">This woe to Ariel, which we have in this chapter,
is the same with the "burden of the valley of vision" (<scripRef id="Is.xxx-p1.1" osisRef="Bible:Isa.21.1" parsed="|Isa|21|1|0|0" passage="Isa 21:1"><i>ch.</i> xxii. 1</scripRef>), and (it is very
probable) points at the same event—the besieging of Jerusalem by
the Assyrian army, which was cut off there by an angel; yet it is
applicable to the destruction of Jerusalem by the Chaldeans, and
its last desolations by the Romans. Here is, I. The event itself
foretold, that Jerusalem should be greatly distressed, <scripRef id="Is.xxx-p1.2" osisRef="Bible:Isa.29.1-Isa.29.4 Bible:Isa.29.6" parsed="|Isa|29|1|29|4;|Isa|29|6|0|0" passage="Isa 29:1-4,6">ver. 1-4, 6</scripRef>), but that their
enemies, who distressed them, should be baffled and defeated,
<scripRef id="Is.xxx-p1.3" osisRef="Bible:Isa.29.5 Bible:Isa.29.7 Bible:Isa.29.8" parsed="|Isa|29|5|0|0;|Isa|29|7|0|0;|Isa|29|8|0|0" passage="Isa 29:5,7,8">ver. 5, 7, 8</scripRef>. II. A
reproof to three sorts of sinners:—1. Those that were stupid, and
regardless of the warnings which the prophet gave them, <scripRef id="Is.xxx-p1.4" osisRef="Bible:Isa.29.9-Isa.29.12" parsed="|Isa|29|9|29|12" passage="Isa 29:9-12">ver. 9-12</scripRef>. 2. Those that were
formal and hypocritical in their religious performances, <scripRef id="Is.xxx-p1.5" osisRef="Bible:Isa.29.13-Isa.29.14" parsed="|Isa|29|13|29|14" passage="Isa 29:13,14">ver. 13, 14</scripRef>. 3. Those politicians
that atheistically and profanely despised God's providence, and set
up their own projects in competition with it, <scripRef id="Is.xxx-p1.6" osisRef="Bible:Isa.29.15-Isa.29.16" parsed="|Isa|29|15|29|16" passage="Isa 29:15,16">ver. 15, 16</scripRef>. III. Precious promises of
grace and mercy to a distinguished remnant whom God would sanctify,
and in whom he would be sanctified, when their enemies and
persecutors should be cut off, <scripRef id="Is.xxx-p1.7" osisRef="Bible:Isa.29.17-Isa.29.24" parsed="|Isa|29|17|29|24" passage="Isa 29:17-24">ver. 17-24</scripRef>.</p>
<scripCom id="Is.xxx-p1.8" osisRef="Bible:Isa.29" parsed="|Isa|29|0|0|0" passage="Isa 29" type="Commentary"/>
<scripCom id="Is.xxx-p1.9" osisRef="Bible:Isa.29.1-Isa.29.8" parsed="|Isa|29|1|29|8" passage="Isa 29:1-8" type="Commentary"/><div class="Commentary" id="Is.xxx-p1.10">
<h4 id="Is.xxx-p1.11">The Punishment of Ariel. (<span class="smallcaps" id="Is.xxx-p1.12">b. c.</span> 725.)</h4>
<p class="passage" id="Is.xxx-p2" shownumber="no">1 Woe to Ariel, to Ariel, the city <i>where</i>
David dwelt! add ye year to year; let them kill sacrifices.  
2 Yet I will distress Ariel, and there shall be heaviness and
sorrow: and it shall be unto me as Ariel.   3 And I will camp
against thee round about, and will lay siege against thee with a
mount, and I will raise forts against thee.   4 And thou shalt
be brought down, <i>and</i> shalt speak out of the ground, and 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.   5 Moreover the multitude of
thy strangers shall be like small dust, and the multitude of the
terrible ones <i>shall be</i> as chaff that passeth away: yea, it
shall be at an instant suddenly.   6 Thou shalt be visited of
the <span class="smallcaps" id="Is.xxx-p2.1">Lord</span> of hosts with thunder, and
with earthquake, and great noise, with storm and tempest, and the
flame of devouring fire.   7 And the multitude of all the
nations that fight against Ariel, even all that fight against her
and her munition, and that distress her, shall be as a dream of a
night vision.   8 It shall even be as when a hungry <i>man</i>
dreameth, and, behold, he eateth; but he awaketh, and his soul is
empty: or as when a thirsty man dreameth, and, behold, he drinketh;
but he awaketh, and, behold, <i>he is</i> faint, and his soul hath
appetite: so shall the multitude of all the nations be, that fight
against mount Zion.</p>
<p class="indent" id="Is.xxx-p3" shownumber="no">That it is Jerusalem which is here called
<i>Ariel</i> is agreed, for that was the city where David dwelt;
that part of it which was called <i>Zion</i> was in a particular
manner the city of David, in which both the temple and the palace
were. But why it is so called is very uncertain: probably the name
and the reason were then well known. Cities, as well as persons,
get surnames and nicknames. <i>Ariel</i> signifies <i>the lion of
God,</i> or <i>the strong lion:</i> as the lion is king among
beasts, so was Jerusalem among the cities, giving law to all about
her; it was <i>the city of the great King</i> (<scripRef id="Is.xxx-p3.1" osisRef="Bible:Ps.48.1-Ps.48.2" parsed="|Ps|48|1|48|2" passage="Ps 48:1,2">Ps. xlviii. 1, 2</scripRef>); it was the head-city of
Judah, who is called <i>a lion's whelp</i> (<scripRef id="Is.xxx-p3.2" osisRef="Bible:Gen.49.9" parsed="|Gen|49|9|0|0" passage="Ge 49:9">Gen. xlix. 9</scripRef>) and whose ensign was a lion; and
he that is the lion of the tribe of Judah was the glory of it.
Jerusalem was a terror sometimes to the neighbouring nations, and,
while she was a righteous city, was bold as a lion. Some make
<i>Ariel</i> to signify <i>the altar of burnt-offerings,</i> which
devoured the beasts offered in sacrifice as the lion does his prey.
Woe to that altar in the city where David dwelt; that was destroyed
with the temple by the Chaldeans. I rather take it as a woe to
Jerusalem, Jerusalem; it is repeated here, as it is <scripRef id="Is.xxx-p3.3" osisRef="Bible:Matt.23.37" parsed="|Matt|23|37|0|0" passage="Mt 23:37">Matt. xxiii. 37</scripRef>, that it might be the
more awakening. Here is,</p>
<p class="indent" id="Is.xxx-p4" shownumber="no">I. The distress of Jerusalem foretold.
Though Jerusalem be a strong city, as a lion, though a holy city,
as a lion of God, yet, if iniquity be found there, woe be to it. It
was <i>the city where David dwelt;</i> it was he that brought that
to it which was its glory, and which made it a type of the gospel
church, and his dwelling in it was typical of Christ's residence in
his church. This mentioned as an aggravation of Jerusalem's sin,
that in it were set both the testimony of Israel and the <i>thrones
of the house of David.</i> 1. Let Jerusalem know that her external
performance of religious services will not serve as an exemption
from the judgments of God (<scripRef id="Is.xxx-p4.1" osisRef="Bible:Isa.29.1" parsed="|Isa|29|1|0|0" passage="Isa 29:1"><i>v.</i>
1</scripRef>): "<i>Add year to year;</i> go on in the road of your
annual feasts, let all your males appear there three times a year
before the Lord, and none empty, according to the law and custom,
and let them never miss any of these solemnities: <i>let them kill
the sacrifices,</i> as they used to do; but, as long as their lives
are unreformed and their hearts unhumbled, let them not think thus
to pacify an offended God and to turn away his wrath." Note,
Hypocrites may be found in a constant track of devout exercises,
and treading around in them, and with these they may flatter
themselves, but can never please God nor make their peace with him.
2. Let her know that God is coming forth against her in
displeasure, that she shall be <i>visited of the Lord of hosts</i>
(<scripRef id="Is.xxx-p4.2" osisRef="Bible:Isa.29.6" parsed="|Isa|29|6|0|0" passage="Isa 29:6"><i>v.</i> 6</scripRef>); her sins
shall be enquired into and punished: God will reckon for them with
terrible judgments, with the frightful alarms and rueful
desolations of war, which shall be like <i>thunder and earthquakes,
storms and tempests, and devouring fire,</i> especially upon the
account of the <i>great noise.</i> When a foreign enemy was not in
the borders, but in the bowels of their country, roaring and
ravaging, and laying all waste (especially such an army as that of
the Assyrians, whose commanders being so very insolent, as appears
by the conduct of Rabshakeh, the common soldiers, no doubt, were
much more rude), they might see the Lord of those hosts visiting
them with thunder and storm. Yet, this being here said to be <i>a
great noise,</i> perhaps it is intimated that they shall be worse
frightened than hurt. Particularly, (1.) Jerusalem shall be
besieged, straitly besieged. He does not say, <i>I will destroy
Ariel,</i> but I <i>will distress Ariel;</i> and she is
<i>therefore</i> brought into distress, that, being thereby
awakened to repent and reform, she may not be brought to
destruction. <i>I will <scripRef id="Is.xxx-p4.3" osisRef="Bible:Isa.29.3" parsed="|Isa|29|3|0|0" passage="Isa 29:3"><i>v.</i>
3</scripRef>) encamp against thee round about.</i> It was the
enemy's army that encamped against it; but God says that he will do
it, for they are his hand, he does it by them. God had often and
long, by a host of angels, encamped for them round about them for
their protection and deliverance; but now he was <i>turned to be
their enemy</i> and fought against them. The siege laid against
them was of his laying, and the forts raised against them were of
his raising. Note, When men fight against us we must, in them, see
God contending with us. (2.) She shall be in grief to see the
country laid waste and all the fenced cities of Judah in the
enemies' hand: <i>There shall be heaviness and sorrow</i>
(<scripRef id="Is.xxx-p4.4" osisRef="Bible:Isa.29.2" parsed="|Isa|29|2|0|0" passage="Isa 29:2"><i>v.</i> 2</scripRef>), <i>mourning
and lamentation</i>—so these two words are sometimes rendered.
Those that are most merry and jovial are commonly, when they come
to be in distress, most overwhelmed with heaviness and sorrow;
their laughter is then turned into mourning. "All Jerusalem
<i>shall</i> then <i>be unto me as Ariel,</i> as the altar, with
fire upon it and slain victims about it:" so it was when Jerusalem
was destroyed by the Chaldeans; and many, no doubt, were slain when
it was besieged by the Assyrians. "the whole city shall be an
altar, in which sinners, falling by the judgments that are abroad,
shall be as victims to divine justice." Or thus:—"<i>There shall
be heaviness and sorrow;</i> they shall repent, and reform, and
return to God, and then it shall be to me as Ariel. Jerusalem shall
be like itself, shall become to me a Jerusalem again, a holy city,"
<scripRef id="Is.xxx-p4.5" osisRef="Bible:Isa.1.26" parsed="|Isa|1|26|0|0" passage="Isa 1:26"><i>ch.</i> i. 26</scripRef>. (3.) She
shall be humbled, and mortified, and made submissive (<scripRef id="Is.xxx-p4.6" osisRef="Bible:Isa.29.4" parsed="|Isa|29|4|0|0" passage="Isa 29:4"><i>v.</i> 4</scripRef>): "<i>Thou shalt be
brought down</i> from the height of arrogancy and insolence to
which thou hast arrived: the proud looks and the proud language
shall be brought down by one humbling providence after another."
Those that despise God's judgments shall be humbled by them; for
the proudest sinners shall either bend or break before him. They
had talked big, had <i>lifted up the horn on high,</i> and had
<i>spoken with a stiff neck</i> (<scripRef id="Is.xxx-p4.7" osisRef="Bible:Ps.75.5" parsed="|Ps|75|5|0|0" passage="Ps 75:5">Ps.
lxxv. 5</scripRef>); but now <i>thou shalt speak out of the ground,
out of the dust, as one that has a familiar spirit, whispering out
of the dust.</i> This intimates, [1.] That they should be faint and
feeble, not able to speak up, nor to say all they would say; but as
those who are sick, or whose spirits are ready to fail, their
speech shall be low and interrupted. [2.] That they should be
fearful, and in consternation, forced to speak low as being afraid
lest their enemies should overhear them and take advantage against
them. [3.] That they should be tame, and obliged to submit to the
conquerors. When Hezekiah submitted to the king of Assyria, saying,
<i>I have offended, that which thou puttest on me I will bear</i>
(<scripRef id="Is.xxx-p4.8" osisRef="Bible:2Kgs.18.14" parsed="|2Kgs|18|14|0|0" passage="2Ki 18:14">2 Kings xviii. 14</scripRef>), then
his speech was low, out of the dust. God can make those to crouch
that have been most daring, and quite dispirit them.</p>
<p class="indent" id="Is.xxx-p5" shownumber="no">II. The destruction of Jerusalem's enemies
is foretold, for the comfort of all that were her friends and
well-wishers in this distress (<scripRef id="Is.xxx-p5.1" osisRef="Bible:Isa.29.5 Bible:Isa.29.7" parsed="|Isa|29|5|0|0;|Isa|29|7|0|0" passage="Isa 29:5,7"><i>v.</i> 5, 7</scripRef>): "<i>Thou shalt be brought
down</i> (<scripRef id="Is.xxx-p5.2" osisRef="Bible:Isa.29.4" parsed="|Isa|29|4|0|0" passage="Isa 29:4"><i>v.</i> 4</scripRef>),
<i>to speak out of the dust;</i> so low thou shalt be reduced.
<i>But</i>" (so it may be rendered) "<i>the multitude of thy
strangers and thy terrible ones,</i> the numerous armies of the
enemy, <i>shall</i> themselves <i>be like small dust,</i> not able
to speak at all, or as much as whisper, but <i>as chaff that passes
away.</i> Thou shalt be abased, but they shall be quite dispersed,
smitten and slain after another manner (<scripRef id="Is.xxx-p5.3" osisRef="Bible:Isa.27.7" parsed="|Isa|27|7|0|0" passage="Isa 27:7"><i>ch.</i> xxvii. 7</scripRef>); they shall pass away,
<i>yea it shall be in an instant, suddenly:</i> the enemy shall be
surprised with the destruction, and you with the salvation." The
army of the Assyrians was by an angel laid dead upon the spot, in
an instant, suddenly. Such will be the destruction of the enemies
of the gospel Jerusalem. <i>In one hour shall their judgment
come,</i> <scripRef id="Is.xxx-p5.4" osisRef="Bible:Rev.18.10" parsed="|Rev|18|10|0|0" passage="Re 18:10">Rev. xviii. 10</scripRef>.
Again (<scripRef id="Is.xxx-p5.5" osisRef="Bible:Isa.29.6" parsed="|Isa|29|6|0|0" passage="Isa 29:6"><i>v.</i> 6</scripRef>),
<i>"Thou shalt be visited,</i> or (as it used to be rendered)
<i>She shall be visited with thunder and a great noise.</i> Thou
shalt be put into a fright which thou shalt soon recover. But
(<scripRef id="Is.xxx-p5.6" osisRef="Bible:Isa.29.7" parsed="|Isa|29|7|0|0" passage="Isa 29:7"><i>v.</i> 7</scripRef>) <i>the
multitude of the nations that fight against her shall be as a dream
of a night-vision;</i> they and their prosperity and success shall
soon vanish past recall." <i>The multitude of the nations that
fight against Zion shall be as a hungry man who dreams that he
eats,</i> but still is hungry; that is, 1. Whereas they hoped to
make a prey of Jerusalem, and to enrich themselves with the plunder
of that opulent city, their hopes shall prove vain dreams, with
which their fancies may please and sport themselves for a while,
but they shall be disappointed. They fancied themselves masters of
Jerusalem, but shall never be so. 2. They themselves, and all their
pomp, and power, and prosperity, shall vanish like a dream when one
awakes, shall be of as little value and as short continuance.
<scripRef id="Is.xxx-p5.7" osisRef="Bible:Ps.73.20" parsed="|Ps|73|20|0|0" passage="Ps 73:20">Ps. lxxiii. 20</scripRef>. He shall
<i>fly away as a dream</i> <scripRef id="Is.xxx-p5.8" osisRef="Bible:Job.20.8" parsed="|Job|20|8|0|0" passage="Job 20:8">Job xx.
8</scripRef>. The army of Sennacherib vanished and was gone
quickly, though it had filled the country as a dream fills a man's
head, especially as a dream of meat fills the head of him that went
to bed hungry. Many understand these verses as part of the
threatening of wrath, when God comes to distress Jerusalem, and lay
siege to her. (1.) The multitude of her friends, whom she relies
upon for help shall do her no good; for, though they are terrible
ones, they shall be like the small dust, and shall pass away. (2.)
The multitude of her enemies shall never think they can do her
mischief enough; but, when they have devoured her much, still they
shall be but like a man who dreams he eats, hungry, and greedy to
devour her more.</p>
</div><scripCom id="Is.xxx-p5.9" osisRef="Bible:Isa.29.9-Isa.29.16" parsed="|Isa|29|9|29|16" passage="Isa 29:9-16" type="Commentary"/><div class="Commentary" id="Is.xxx-p5.10">
<h4 id="Is.xxx-p5.11">Threatenings against Judah. (<span class="smallcaps" id="Is.xxx-p5.12">b. c.</span> 725.)</h4>
<p class="passage" id="Is.xxx-p6" shownumber="no">9 Stay yourselves, and wonder; cry ye out, and
cry: they are drunken, but not with wine; they stagger, but not
with strong drink.   10 For the <span class="smallcaps" id="Is.xxx-p6.1">Lord</span> hath poured out upon you the spirit of deep
sleep, and hath closed your eyes: the prophets and your rulers, the
seers hath he covered.   11 And the vision of all is become
unto you as the words of a book that is sealed, which <i>men</i>
deliver to one that is learned, saying, Read this, I pray thee: and
he saith, I cannot; for it <i>is</i> sealed:   12 And the book
is delivered to him that is not learned, saying, Read this, I pray
thee: and he saith, I am not learned.   13 Wherefore the Lord
said, Forasmuch as this people draw near <i>me</i> with their
mouth, and with their lips do honour me, but have removed their
heart far from me, and their fear toward me is taught by the
precept of men:   14 Therefore, behold, I will proceed to do a
marvellous work among this people, <i>even</i> a marvellous work
and a wonder: for the wisdom of their wise <i>men</i> shall perish,
and the understanding of their prudent <i>men</i> shall be hid.
  15 Woe unto them that seek deep to hide their counsel from
the <span class="smallcaps" id="Is.xxx-p6.2">Lord</span>, and their works are in the
dark, and they say, Who seeth us? and who knoweth us?   16
Surely your turning of things upside down shall be esteemed as the
potter's clay: 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?</p>
<p class="indent" id="Is.xxx-p7" shownumber="no">Here, I. The prophet stands amazed at the
stupidity of the greatest part of the Jewish nation. They had
Levites, who taught <i>the good knowledge of the Lord</i> and had
encouragement from Hezekiah in doing so, <scripRef id="Is.xxx-p7.1" osisRef="Bible:2Chr.30.22" parsed="|2Chr|30|22|0|0" passage="2Ch 30:22">2 Chron. xxx. 22</scripRef>. They had prophets, who
brought them messages immediately from God, and signified to them
what were the causes and what would be the effects of God's
displeasure against them. Now, one would think, <i>surely this
great nation,</i> that has all the advantages of divine revelation,
is <i>a wise and understanding people,</i> <scripRef id="Is.xxx-p7.2" osisRef="Bible:Deut.4.6" parsed="|Deut|4|6|0|0" passage="De 4:6">Deut. iv. 6</scripRef>. But, alas! it was quite otherwise,
<scripRef id="Is.xxx-p7.3" osisRef="Bible:Isa.29.9" parsed="|Isa|29|9|0|0" passage="Isa 29:9"><i>v.</i> 9</scripRef>. The prophet
addresses himself to the sober thinking part of them, calling upon
them to be affected with the general carelessness of their
neighbours. It may be read, "They delay, they put off, their
repentance, but wonder you that they should be so sottish. They
sport themselves with their own deceivings; they riot and revel;
but do you <i>cry out,</i> lament their folly, cry to God by prayer
for them. The more insensible they are of the hand of God gone out
against them the more do you lay to heart these things." Note, The
security of sinners in their sinful way is just matter of
lamentation and wonder to all serious people, who should think
themselves concerned to pray for those that do not pray for
themselves. But what is the matter? What are we thus to wonder at?
1. We may well wonder that the generality of the people should be
so sottish and brutish, and so infatuated, as if they were
intoxicated: <i>They are drunken, but not with wine</i> (not with
wine only, though with that they were often drunk), and they
<i>erred through wine,</i> <scripRef id="Is.xxx-p7.4" osisRef="Bible:Isa.28.7" parsed="|Isa|28|7|0|0" passage="Isa 28:7"><i>ch.</i>
xxviii. 7</scripRef>. They were drunk with the love of pleasures,
with prejudices against religion, and with the corrupt principles
they had imbibed. Like drunken men, they know not what they do or
say, nor whither they go. They are not sensible of the divine
rebukes they are under. <i>They have beaten me, and I felt it
not,</i> says the drunkard, <scripRef id="Is.xxx-p7.5" osisRef="Bible:Prov.23.35" parsed="|Prov|23|35|0|0" passage="Pr 23:35">Prov.
xxiii. 35</scripRef>. God speaks to them once, yea, twice; but,
like men drunk, they perceive it not, they understand it not, but
forget the law. <i>They stagger</i> in their counsels, are unstable
and unsteady, and stumble at every thing that lies in their way.
There is such a thing as spiritual drunkenness. 2. It is yet more
strange that God himself should have <i>poured out upon them a
spirit of deep sleep, and closed their eyes</i> (<scripRef id="Is.xxx-p7.6" osisRef="Bible:Isa.29.10" parsed="|Isa|29|10|0|0" passage="Isa 29:10"><i>v.</i> 10</scripRef>), that he who bids them awake
and open their eyes should yet lay them to sleep and shut their
eyes; but it is in away of righteous judgment, to punish them for
their <i>loving darkness rather than light,</i> their loving sleep.
When God by his prophets called them they said, <i>Yet a little
sleep, a little slumber;</i> and therefore he gave them up to
strong delusions, and said, <i>Sleep on now.</i> This is applied to
the unbelieving Jews, who rejected the gospel of Christ, and were
justly hardened in their infidelity, till wrath came upon them to
the uttermost. <scripRef id="Is.xxx-p7.7" osisRef="Bible:Rom.11.8" parsed="|Rom|11|8|0|0" passage="Ro 11:8">Rom. xi. 8</scripRef>,
<i>God has given them the spirit of slumber.</i> And we have reason
to fear it is the woeful case of many who live in the midst of
gospel light. 3. It is very sad that this should be the case with
those who were their prophets, and rulers, and seers, that those
who should have been their guides were themselves blindfolded; and
it is easy to tell what the fatal consequences will be when the
blind lead the blind. This was fulfilled when, in the latter days
of the Jewish church, the chief priests, and the scribes, and the
elders of the people, were the great opposers of Christ and his
gospel, and brought themselves under a judicial infatuation. 4. The
sad effect of this was that all the means of conviction, knowledge,
and grace, which they enjoyed, were ineffectual, and did not answer
the end (<scripRef id="Is.xxx-p7.8" osisRef="Bible:Isa.29.11-Isa.29.12" parsed="|Isa|29|11|29|12" passage="Isa 29:11,12"><i>v.</i> 11,
12</scripRef>): "<i>The vision of all the</i> prophets, true and
false, <i>has become to you as the words of a book,</i> or letter,
<i>that is sealed up;</i> you cannot discern the truth of the real
visions and the falsehood of the pretended ones." Or, every vision
particularly that this prophet had seen for them, and published to
them, had become unintelligible; they had it among them, but were
never the wiser for it, any more than a man (though a good scholar)
is for a book delivered to him sealed up, and which he must not
open the seals of. He sees it is a book, and that is all; he knows
nothing of what is in it. So they knew that what Isaiah said was a
vision and prophecy, but the meaning of it was hidden from them; it
was only a sound of words to them, which they were not at all
alarmed by, nor affected with; it answered not the intention, for
it made no impression at all upon them. Neither the learned nor the
unlearned were the better for all the messages God sent them by his
servants the prophets, nor desired to be so. The ordinary sort of
people excused themselves from regarding what the prophets said
with their want of learning and a liberal education, as if they
were not concerned to know and do the will of God because they were
not bred scholars: <i>It is nothing to me, I am not learned.</i>
Those of better rank pretended that the prophet had a peculiar way
of speaking, which was obscure to them, and which, though they were
men of letters, they had not been used to; and, <i>Si non vis
intelligi, debes negligi—If you wish not to be understood, you
deserve to be neglected.</i> Both these are groundless pretences;
for God's prophets have been no unfaithful debtors either to the
wise or to the unwise, <scripRef id="Is.xxx-p7.9" osisRef="Bible:Rom.1.14" parsed="|Rom|1|14|0|0" passage="Ro 1:14">Rom. i.
14</scripRef>. Or we may take it thus:—The book of prophecy was
given to them sealed, so that they could not read it, as a just
judgment upon them; because it had often been delivered to them
unsealed, and they would not take pains to learn the language of
it, and then made excuse for their not reading it because they were
not learned. But observe, "The vision has become thus to you whose
minds the god of this world has blinded; but it is not so in
itself, it is not so to all; the same vision which to you is a
<i>savour of death unto death</i> to others is and shall be a
<i>savour of life unto life.</i>" Knowledge is easy to him that
understands.</p>
<p class="indent" id="Is.xxx-p8" shownumber="no">II. The prophet, in God's name, threatens
those that were formal and hypocritical in their exercises of
devotion, <scripRef id="Is.xxx-p8.1" osisRef="Bible:Isa.29.13-Isa.29.14" parsed="|Isa|29|13|29|14" passage="Isa 29:13,14"><i>v.</i> 13,
14</scripRef>. Observe here,</p>
<p class="indent" id="Is.xxx-p9" shownumber="no">1. The sin that is here charged upon
them—dissembling with God in their religious performances,
<scripRef id="Is.xxx-p9.1" osisRef="Bible:Isa.29.13" parsed="|Isa|29|13|0|0" passage="Isa 29:13"><i>v.</i> 13</scripRef>. He that
knows the heart, and cannot be imposed upon with shows and
pretences, charges it upon them, whether their hearts condemn them
for it or no. He that is greater than the heart, and knows all
things, knows that though they <i>draw nigh to him with their
mouth,</i> and <i>honour him with their lips,</i> yet they are not
sincere worshippers. To worship God is to make our approaches to
him, and to present our adorations of him; it is to draw nigh to
him as those that have business with him, with an intention therein
to honour him. This we are to do with our mouth and our lips, in
speaking of him and in speaking to him; we must <i>render to him
the calves of our lips,</i> <scripRef id="Is.xxx-p9.2" osisRef="Bible:Hos.14.2" parsed="|Hos|14|2|0|0" passage="Ho 14:2">Hosea xiv.
2</scripRef>. And, if the heart be full of his love and fear, out
of the abundance of that the mouth will speak. But there are many
whose religion is lip-labour only. They say that which expresses an
approach to God and an adoration of him, but it is only from the
teeth outward. For, (1.) They do not apply their minds to the
service. When they pretend to be speaking to God they are thinking
of a thousand impertinences: <i>The have removed their hearts far
from me,</i> that they might not be employed in prayer, nor come
within reach of the word. When work was to be done for God, which
required the heart, that was sent out of the way on purpose, with
the fool's eyes, into the ends of the earth. (2.) They do not make
the word of God the rule of their worship, nor his will their
reason: <i>Their fear towards me is taught by the precept of
men.</i> They worshipped the God of Israel, not according to his
appointment, but their own inventions, the directions of their
false prophets or their idolatrous kings, or the usages of the
nations that were round about them. The tradition of the elders was
of more value and validity with them than the laws which God
commanded Moses. Or, if they did worship God in a way conformable
to his institution in the days of Hezekiah, a great reformer, they
had more an eye to the precept of the king than to God's command.
This our Saviour applies to the Jews in his time, who were formal
in their devotions and wedded to their own inventions, and
pronounces concerning them that in vain they did worship God,
<scripRef id="Is.xxx-p9.3" osisRef="Bible:Matt.15.8-Matt.15.9" parsed="|Matt|15|8|15|9" passage="Mt 15:8,9">Matt. xv. 8, 9</scripRef>.</p>
<p class="indent" id="Is.xxx-p10" shownumber="no">2. It is a spiritual judgment with which
God threatens to punish them for their spiritual wickedness
(<scripRef id="Is.xxx-p10.1" osisRef="Bible:Isa.29.14" parsed="|Isa|29|14|0|0" passage="Isa 29:14"><i>v.</i> 14</scripRef>): <i>I will
proceed to do a marvellous work.</i> They did one strange thing;
they removed all sincerity from their hearts. Now God will go on
and do another; he will remove all sagacity from their heads.
<i>The wisdom of their wise men shall perish.</i> They played the
hypocrite, and thought to put a cheat upon God, and now they are
left to themselves to play the fool, and not only to put a cheat
upon themselves, but to be easily cheated by all about them. Those
that make religion no more than a pretence, to serve a turn, are
out in their politics; and it is just with God to deprive those of
their understanding who part with their uprightness. This was
fulfilled in the wretched infatuation which the Jewish nation were
manifestly under, after they had rejected the gospel of Christ;
they removed their hearts far from God, and therefore God justly
removed wisdom far from them, and hid from their eyes the things
that belonged even to their temporal peace. This is a marvelous
work; it is surprising, it is astonishing, that wise men should of
a sudden lose their wisdom and be given up to strong delusions.
Judgments on the mind, though least taken notice of, are to be most
wondered at.</p>
<p class="indent" id="Is.xxx-p11" shownumber="no">III. He shows the folly of those that
though to act separately and secretly from God, and were carrying
on designs independent upon God and which they projected to conceal
from his all-seeing eye. Here we have, 1. Their politics described
(<scripRef id="Is.xxx-p11.1" osisRef="Bible:Isa.29.15" parsed="|Isa|29|15|0|0" passage="Isa 29:15"><i>v.</i> 15</scripRef>): They
<i>seek deep to hide their counsel from the Lord,</i> that he may
not know either what they do or what they design; they say, "Who
sees us? No man, and therefore not God himself." The consultations
they had about their own safety they kept to themselves, and never
asked God's advice concerning them; nay, they knew they were
displeasing to him, but thought they could conceal them from him;
and, if he did not know them, he could not baffle and defeat them.
See what foolish fruitless pains sinners take in their sinful ways;
they seek deep, they sink deep, to hide their counsel from the
Lord, who sits in heaven and laughs at them. Note, A practical
disbelief of God's omniscience is at the bottom both of the carnal
worships and of the carnal confidences of hypocrites; <scripRef id="Is.xxx-p11.2" osisRef="Bible:Ps.94.7 Bible:Ezek.8.12 Bible:Ezek.9.9" parsed="|Ps|94|7|0|0;|Ezek|8|12|0|0;|Ezek|9|9|0|0" passage="Ps 94:7,Eze 8:12,9:9">Ps. xciv. 7; Ezek. viii. 12; ix.
9</scripRef>. 2. The absurdity of their politics demonstrated
(<scripRef id="Is.xxx-p11.3" osisRef="Bible:Isa.29.16" parsed="|Isa|29|16|0|0" passage="Isa 29:16"><i>v.</i> 16</scripRef>): "<i>Surely
your turning of things upside down</i> thus, your various projects,
turning your affairs this and that way to make them shape as you
would have them—or rather your inverting the order of things, and
thinking to make God's providence give attendance to your projects,
and that God must know no more than you think fit, which is
perfectly turning things upside down and beginning at the wrong
end—<i>shall be esteemed as the potter's clay.</i> God will turn
and manage you, and all your counsels, with as much ease and as
absolute a power as the potter forms and fashions his clay." See
how God despises, and therefore what little reason we have to
dread, those contrivances of men that are carried on without God,
particularly those against him. (1.) Those that think to hide their
counsels from God do in effect deny him to be their Creator. It is
as if the work should say of him that made it, "He made me not; I
made myself." If God made us, he certainly knows us as the Psalmist
shows, (<scripRef id="Is.xxx-p11.4" osisRef="Bible:Ps.139.1 Bible:Ps.139.13-Ps.139.16" parsed="|Ps|139|1|0|0;|Ps|139|13|139|16" passage="Ps 139:1,13-16">Ps. cxxxix. 1,
13-16</scripRef>); so that those who say that he does not see them
might as well say that he did not make them. Much of the wickedness
of the wicked arises from this, they forget that God formed them,
<scripRef id="Is.xxx-p11.5" osisRef="Bible:Deut.32.18" parsed="|Deut|32|18|0|0" passage="De 32:18">Deut. xxxii. 18</scripRef>. Or, (2.)
Which comes to the same thing, they deny him to be a wise Creator:
<i>The thing framed saith of him that framed it, He had no
understanding;</i> for if he had understanding to make us so
curiously, especially to make us intelligent beings and to <i>put
understanding into the inward part</i> (<scripRef id="Is.xxx-p11.6" osisRef="Bible:Job.38.36" parsed="|Job|38|36|0|0" passage="Job 38:36">Job xxxviii. 36</scripRef>), no doubt he has
understanding to know us and all we say and do. As those that
quarrel with God, so those that think to conceal themselves from
him, do in effect charge him with folly; but <i>he that formed the
eye, shall he not see?</i> <scripRef id="Is.xxx-p11.7" osisRef="Bible:Ps.94.9" parsed="|Ps|94|9|0|0" passage="Ps 94:9">Ps. xciv.
9</scripRef>.</p>
</div><scripCom id="Is.xxx-p11.8" osisRef="Bible:Isa.29.17-Isa.29.24" parsed="|Isa|29|17|29|24" passage="Isa 29:17-24" type="Commentary"/><div class="Commentary" id="Is.xxx-p11.9">
<h4 id="Is.xxx-p11.10">Promises to Israel; Character of
Persecutors; Promises of Jacob. (<span class="smallcaps" id="Is.xxx-p11.11">b. c.</span> 725.)</h4>
<p class="passage" id="Is.xxx-p12" shownumber="no">17 <i>Is</i> it not yet a very little while, and
Lebanon shall be turned into a fruitful field, and the fruitful
field shall be esteemed as a forest?   18 And in that day
shall the deaf hear the words of the book, and the eyes of the
blind shall see out of obscurity, and out of darkness.   19
The meek also shall increase <i>their</i> joy in the <span class="smallcaps" id="Is.xxx-p12.1">Lord</span>, and the poor among men shall rejoice in
the Holy One of Israel.   20 For the terrible one is brought
to nought, and the scorner is consumed, and all that watch for
iniquity are cut off:   21 That make a man an offender for a
word, and lay a snare for him that reproveth in the gate, and turn
aside the just for a thing of nought.   22 Therefore thus
saith the <span class="smallcaps" id="Is.xxx-p12.2">Lord</span>, who redeemed
Abraham, concerning the house of Jacob, Jacob shall not now be
ashamed, neither shall his face now wax pale.   23 But when he
seeth his children, the work of mine hands, in the midst of him,
they shall sanctify my name, and sanctify the Holy One of Jacob,
and shall fear the God of Israel.   24 They also that erred in
spirit shall come to understanding, and they that murmured shall
learn doctrine.</p>
<p class="indent" id="Is.xxx-p13" shownumber="no">Those that thought to hide their counsels
from the Lord were said to turn things upside down (<scripRef id="Is.xxx-p13.1" osisRef="Bible:Isa.29.16" parsed="|Isa|29|16|0|0" passage="Isa 29:16"><i>v.</i> 16</scripRef>), and they intended to
do it unknown to God; but God here tells them that he will turn
things upside down his way; and let us see whose word shall stand,
his or theirs. They disbelieve Providence: "Wait awhile," says God,
"and you shall be convinced by ocular demonstration that there is a
God who governs the world, and that he governs it and orders all
the changes that are in it for the good of his church." The
wonderful revolution here foretold may refer primarily to the happy
settlement of the affairs of Judah and Jerusalem after the defeat
of Sennacherib's attempt, and the repose which good people then
enjoyed, when they were delivered from the alarms of the sword both
of war and persecution. But it may look further, to the rejection
of the Jews at the first planting of the gospel (for their
hypocrisy and infidelity were here foretold, <scripRef id="Is.xxx-p13.2" osisRef="Bible:Isa.29.13" parsed="|Isa|29|13|0|0" passage="Isa 29:13"><i>v.</i> 13</scripRef>) and the admission of the
Gentiles into the church.</p>
<p class="indent" id="Is.xxx-p14" shownumber="no">I. In general, it is a great and surprising
change that is here foretold, <scripRef id="Is.xxx-p14.1" osisRef="Bible:Isa.29.17" parsed="|Isa|29|17|0|0" passage="Isa 29:17"><i>v.</i> 17</scripRef>. <i>Lebanon,</i> that was a
forest, <i>shall be turned into a fruitful field;</i> and Carmel,
that was a fruitful field, shall become a forest. It is a
counterchange. Note, Great changes, both for the better and for the
worse, are often made in a very little while. It was a sign given
them of the defeat of Sennacherib that the ground should be more
than ordinarily fruitful (<scripRef id="Is.xxx-p14.2" osisRef="Bible:Isa.37.30" parsed="|Isa|37|30|0|0" passage="Isa 37:30"><i>ch.</i>
xxxvii. 30</scripRef>): <i>You shall eat this year such as grows of
itself;</i> food for man shall be (as food for beasts is) the
spontaneous product of the soil. Then Lebanon became a fruitful
field, so fruitful that that which used to be reckoned a fruitful
field in comparison with it was looked upon but as a forest. When a
great harvest of souls was gathered in to Christ from among the
Gentiles then the wilderness was turned into a fruitful field; and
the Jewish church, that had long been a fruitful field, became a
desolate and deserted forest, <scripRef id="Is.xxx-p14.3" osisRef="Bible:Isa.54.1" parsed="|Isa|54|1|0|0" passage="Isa 54:1"><i>ch.</i> liv. 1</scripRef>.</p>
<p class="indent" id="Is.xxx-p15" shownumber="no">II. In particular,</p>
<p class="indent" id="Is.xxx-p16" shownumber="no">1. Those that were ignorant shall become
intelligent, <scripRef id="Is.xxx-p16.1" osisRef="Bible:Isa.29.18" parsed="|Isa|29|18|0|0" passage="Isa 29:18"><i>v.</i> 18</scripRef>.
Those that understood not this prophecy (but it was to them as a
sealed book, <scripRef id="Is.xxx-p16.2" osisRef="Bible:Isa.29.11" parsed="|Isa|29|11|0|0" passage="Isa 29:11"><i>v.</i> 11</scripRef>)
shall, when it is accomplished, understand it, and shall
acknowledge, not only the hand of God in the event, but the voice
of God in the prediction of it: <i>The deaf shall then hear the
words of the book.</i> The fulfilling of prophecy is the best
exposition of it. The poor Gentiles shall then have divine
revelation brought among them; and those that sat in darkness shall
see a great light, those that were blind shall see out of
obscurity; for the gospel was sent to them to <i>open their
eyes,</i> <scripRef id="Is.xxx-p16.3" osisRef="Bible:Acts.26.18" parsed="|Acts|26|18|0|0" passage="Ac 26:18">Acts xxvi. 18</scripRef>.
Observe, In order to the making of men fruitful in good affections
and actions, the course God's grace takes with them is to open
their understandings and make them hear the words of God's
book.</p>
<p class="indent" id="Is.xxx-p17" shownumber="no">2. Those that were erroneous shall become
orthodox (<scripRef id="Is.xxx-p17.1" osisRef="Bible:Isa.29.24" parsed="|Isa|29|24|0|0" passage="Isa 29:24"><i>v.</i> 24</scripRef>):
<i>Those that erred in spirit,</i> that were under mistakes and
misapprehensions concerning the words of the book and the meaning
of them, shall come to understanding, to a right understanding of
things; the Spirit of truth shall rectify their mistakes and lead
them into all truth. This should encourage us to pray for <i>those
that have erred and are deceived,</i> that God can, and often does,
bring such to understanding. Those that murmured at the truths of
God as hard sayings, and loved to pick quarrels with them, shall
learn the true meaning of these doctrines, and then they will be
better reconciled to them. Those that erred concerning the
providence of God as to public affairs, and murmured at the
disposals of it, when they shall see the issue of things shall
better understand them and be aware of what God was designing in
all, <scripRef id="Is.xxx-p17.2" osisRef="Bible:Hos.14.9" parsed="|Hos|14|9|0|0" passage="Ho 14:9">Hos. xiv. 9</scripRef>.</p>
<p class="indent" id="Is.xxx-p18" shownumber="no">3. Those that were melancholy shall become
cheerful and pleasant (<scripRef id="Is.xxx-p18.1" osisRef="Bible:Isa.29.19" parsed="|Isa|29|19|0|0" passage="Isa 29:19"><i>v.</i>
19</scripRef>): <i>The meek also shall increase their joy in the
Lord.</i> Those who are poor in the world and poor in spirit, who,
being in affliction, accommodate themselves to their affliction,
are purely passive and not passionate, when they see God appearing
for them, they shall <i>add,</i> or <i>repeat, joy in the Lord.</i>
This intimates that even in their distress they kept up their joy
in the Lord, but now they increased it. Note, Those who, when they
are in trouble, can truly rejoice in God, shall soon have cause
given them greatly to rejoice in him. When joy in the world is
decreasing and fading joy in God is increasing and getting round.
This shining light shall shine more and more; for that which is
aimed at is that <i>this joy may be full.</i> Even <i>the poor
among men</i> may rejoice in the Holy One of Israel, and their
poverty needs not deprive them of that joy, <scripRef id="Is.xxx-p18.2" osisRef="Bible:Hab.3.17-Hab.3.18" parsed="|Hab|3|17|3|18" passage="Hab 3:17,18">Hab. iii. 17, 18</scripRef>. And the meek, the
humble, the patient, and dispassionate, shall grow in this joy.
Note, The grace of meekness will contribute very much to the
increase of our holy joy.</p>
<p class="indent" id="Is.xxx-p19" shownumber="no">4. The enemies, that were formidable, shall
become despicable. Sennacherib, that <i>terrible one,</i> and his
great army, that put the country into such a consternation, shall
be <i>brought to nought</i> (<scripRef id="Is.xxx-p19.1" osisRef="Bible:Isa.29.20" parsed="|Isa|29|20|0|0" passage="Isa 29:20"><i>v.</i> 20</scripRef>), shall be quite disabled to do
any further mischief. The power of Satan, that terrible one indeed,
shall be broken by the prevalency of Christ's gospel; and those
that were subject to bondage through fear of him that had the power
of death shall be delivered, <scripRef id="Is.xxx-p19.2" osisRef="Bible:Heb.2.14-Heb.2.15" parsed="|Heb|2|14|2|15" passage="Heb 2:14,15">Heb.
ii. 14, 15</scripRef>.</p>
<p class="indent" id="Is.xxx-p20" shownumber="no">5. The persecutors, that were vexatious,
shall be quieted, and so those they were troublesome to shall be
quiet from the fear of them. To complete the repose of God's
people, not only the terrible one from abroad shall be brought to
nought, but the scorners at home too shall be consumed and cut off
by Hezekiah's reformation. Those are a happy people, and likely to
be so, who, when God gives them victory and success against their
terrible enemies abroad, take care to suppress vice, and
profaneness, and the spirit of persecution, those more dangerous
enemies at home. Or, They shall be consumed and cut off by the
judgments of God, shall be singled out to be made examples of. Or,
They shall insensibly waste away, being put to confusion by the
fulfilling of those predictions which they had made a jest of.
Observe what had been the wickedness of these scorners, for which
they should be cut off. They had been persecutors of God's people
and prophets, probably of the prophet Isaiah particularly, and
therefore he complains thus feelingly of them and of their subtle
malice. Some as informers and persecutors, others as judges, did
all they could to take away his life, or at least his liberty. And
this is very applicable to the chief priests and Pharisees, who
persecuted Christ and his apostles, and for that sin they and their
nation of scorners were cut off and consumed. (1.) They ridiculed
the prophets and the serious professors of religion; they despised
them, and did their utmost to bring them into contempt; they were
scorners, and sat in the seat of the scornful. (2.) They lay in
wait for an occasion against them. By their spies they <i>watch for
iniquity,</i> to see if they can lay hold of any thing that is said
or done that may be called an iniquity. Or they themselves watch
for an opportunity to do mischief, as Judas did to betray our Lord
Jesus. (3.) They took advantage against them for the least slip of
the tongue; and, if a thing were ever so little said amiss, it
served them to ground an indictment upon. They <i>made a man,</i>
though he were ever so wise and good a man, though he were a man of
God, <i>an offender for a word,</i> a word mischosen or misplaced,
when they could not but know that it was well meant, <scripRef id="Is.xxx-p20.1" osisRef="Bible:Isa.29.21" parsed="|Isa|29|21|0|0" passage="Isa 29:21"><i>v.</i> 21</scripRef>. They cavilled at every
word that the prophets spoke to them by way of admonition, though
ever so innocently spoken, and without any design to affront them.
They put the worst construction upon what was said, and made it
criminal by strained innuendoes. Those who consider how apt we all
are to speak unadvisedly, and to mistake what we hear, will think
it very unjust and unfair to <i>make a man an offender for a
word.</i> (4.) They did all they could to bring those into trouble
that dealt faithfully with them and told them of their faults.
Those that <i>reprove in the gates,</i> reprovers by office, that
were bound by the duty of their place, as prophets, as judges, and
magistrates, to show people their transgressions, they hated these,
and laid snares for them, as the Pharisees' emissaries, who were
sent to watch our Saviour that they might <i>entangle him in his
talk</i> (<scripRef id="Is.xxx-p20.2" osisRef="Bible:Matt.22.15" parsed="|Matt|22|15|0|0" passage="Mt 22:15">Matt. xxii. 15</scripRef>),
that they might have something to lay to his charge which might
render him odious to the people or obnoxious to the government.
<i>So persecuted they the prophets;</i> and it is next to
impossible for the most cautious to place their words so warily as
to escape such snares. See how base wicked people are, who bear
ill-will to those who, out of good-will to them, seek to save their
souls from death; and see what need reprovers have both of courage
to do their duty and of prudence to avoid the snare. (5.) They
pervert judgment, and will never let an honest man carry an honest
cause: <i>They turn aside the just for a thing of nought;</i> they
condemn him, or give the cause against him, upon no evidence, no
colour or pretence whatsoever. They run a man down, and
misrepresent him, by all the little arts and tricks they can
devise, as they did our Saviour. We must not think it strange if we
see the best of men thus treated; <i>the disciple is not greater
than his Master.</i> But wait awhile, and God will not only
<i>bring forth their righteousness,</i> but cut off and consume
these scorners.</p>
<p class="indent" id="Is.xxx-p21" shownumber="no">6. Jacob, who was made to blush by the
reproaches, and made to tremble by the threatenings, of his
enemies, shall now be relieved both against his shame and against
his fear, by the rolling away of those reproaches and the defeating
of those threatenings (<scripRef id="Is.xxx-p21.1" osisRef="Bible:Isa.29.22" parsed="|Isa|29|22|0|0" passage="Isa 29:22"><i>v.</i>
22</scripRef>): <i>Thus the Lord saith who redeemed Abraham,</i>
that is, called him out of Ur of the Chaldees, and so rescued him
from the idolatry of his fathers and plucked him as a <i>brand out
of the fire.</i> He that redeemed Abraham out of his snares and
troubles will redeem all that are by faith his genuine seed out of
theirs. He that began his care of his church in the redemption of
Abraham, when it and its Redeemer were in his loins, will not now
cast off the care of it. Because the enemies of his people are so
industrious both to blacken them and to frighten them, therefore he
will appear for the house of Jacob, and they shall not be ashamed
as they have been, but shall have wherewith to answer those that
reproach them, nor shall <i>their faces now wax pale;</i> but they
shall gather courage, and look their enemies in the face without
change of countenance, as those have reason to do who have the God
of Abraham on their side.</p>
<p class="indent" id="Is.xxx-p22" shownumber="no">7. Jacob, who thought his family would be
extinct and the entail of religion quite cut off, shall have the
satisfaction of seeing a numerous progeny devoted to God for a
generation, <scripRef id="Is.xxx-p22.1" osisRef="Bible:Isa.29.23" parsed="|Isa|29|23|0|0" passage="Isa 29:23"><i>v.</i> 23</scripRef>.
(1.) He shall see his children, multitudes of believers and praying
people, the spiritual seed of faithful Abraham and wrestling Jacob.
Having his quiver full of these arrows, he <i>shall not be
ashamed</i> (<scripRef id="Is.xxx-p22.2" osisRef="Bible:Isa.29.22" parsed="|Isa|29|22|0|0" passage="Isa 29:22"><i>v.</i> 22</scripRef>)
but shall speak with his enemy in the gate, <scripRef id="Is.xxx-p22.3" osisRef="Bible:Ps.127.5" parsed="|Ps|127|5|0|0" passage="Ps 127:5">Ps. cxxvii. 5</scripRef>. Christ shall <i>not be
ashamed</i> (<scripRef id="Is.xxx-p22.4" osisRef="Bible:Isa.50.7" parsed="|Isa|50|7|0|0" passage="Isa 50:7"><i>ch.</i> l.
7</scripRef>), for <i>he shall see his seed</i> (<scripRef id="Is.xxx-p22.5" osisRef="Bible:Isa.53.10" parsed="|Isa|53|10|0|0" passage="Isa 53:10"><i>ch.</i> liii. 10</scripRef>); he sees some, and
foresees more, <i>in the midst of him,</i> flocking to the church,
and residing there. (2.) His children are the work of God's hands;
being formed by him, they are formed for him, his <i>workmanship,
created unto good works.</i> It is some comfort to parents to think
that their children are God's creatures, the work of the hands of
his grace. (3.) He and his children shall sanctify the name of God
as their God, as <i>the Holy One of Jacob,</i> and shall fear and
worship the God of Israel. This is opposed to his being ashamed and
waxing pale; when he is delivered from his contempts and dangers he
shall not magnify himself, but <i>sanctify the Holy One of
Jacob.</i> If God make our condition easy, we must endeavour to
make his name glorious. Parents and children are ornaments and
comforts indeed to each other when they join in sanctifying the
name of God. When parents give up their children, and children give
up themselves, to God, to be <i>to him for a name and a praise,</i>
then the forest will soon become a fruitful field.</p>
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