mh_parser/vol_split/23 - Isaiah/Chapter 57.xml

<div2 id="Is.lviii" n="lviii" next="Is.lix" prev="Is.lvii" progress="22.14%" title="Chapter LVII">
<h2 id="Is.lviii-p0.1">I S A I A H.</h2>
<h3 id="Is.lviii-p0.2">CHAP. LVII.</h3>
<p class="intro" id="Is.lviii-p1" shownumber="no">The prophet, in this chapter, makes his
observations, I. Upon the deaths of good men, comforting those that
were taken away in their integrity and reproving those that did not
make a due improvement of such providences, <scripRef id="Is.lviii-p1.1" osisRef="Bible:Isa.57.1-Isa.57.2" parsed="|Isa|57|1|57|2" passage="Isa 57:1,2">ver. 1, 2</scripRef>. II. Upon the gross idolatries
and spiritual whoredoms which the Jews were guilty of, and the
destroying judgments they were thereby bringing upon themselves,
<scripRef id="Is.lviii-p1.2" osisRef="Bible:Isa.57.3-Isa.57.12" parsed="|Isa|57|3|57|12" passage="Isa 57:3-12">ver. 3-12</scripRef>. III. Upon the
gracious returns of God to his people to put an end to their
captivity and re-establish their prosperity, <scripRef id="Is.lviii-p1.3" osisRef="Bible:Isa.57.13-Isa.57.21" parsed="|Isa|57|13|57|21" passage="Isa 57:13-21">ver. 13-21</scripRef>.</p>
<scripCom id="Is.lviii-p1.4" osisRef="Bible:Isa.57" parsed="|Isa|57|0|0|0" passage="Isa 57" type="Commentary"/>
<scripCom id="Is.lviii-p1.5" osisRef="Bible:Isa.57.1-Isa.57.2" parsed="|Isa|57|1|57|2" passage="Isa 57:1-2" type="Commentary"/><div class="Commentary" id="Is.lviii-p1.6">
<h4 id="Is.lviii-p1.7">Death of the Righteous. (<span class="smallcaps" id="Is.lviii-p1.8">b. c.</span> 706.)</h4>
<p class="passage" id="Is.lviii-p2" shownumber="no">1 The righteous perisheth, and no man layeth
<i>it</i> to heart: and merciful men <i>are</i> taken away, none
considering that the righteous is taken away from the evil <i>to
come.</i>   2 He shall enter into peace: they shall rest in
their beds, <i>each one</i> walking <i>in</i> his uprightness.</p>
<p class="indent" id="Is.lviii-p3" shownumber="no">The prophet, in the close of the foregoing
chapter, had condemned the watchmen for their ignorance and
sottishness; here he shows the general stupidity and senselessness
of the people likewise. No wonder they were inconsiderate when
their watchmen were so, who should have awakened them to
consideration. We may observe here,</p>
<p class="indent" id="Is.lviii-p4" shownumber="no">I. The providence of God removing good men
apace out of this world. <i>The righteous,</i> as to this world,
<i>perish;</i> they are gone and their place knows them no more.
Piety exempts none from the arrests of death, nay, in persecuting
times, the most righteous are most exposed to the violences of
bloody men. The first that died died a martyr. Righteousness
delivers from the sting of death, but not from the stroke of it.
They are said to <i>perish</i> because they are utterly removed
from us, and to express the great loss which this world sustains by
the removal of them, not that their death is their undoing, but it
often proves an undoing to the places where they lived and were
useful. Nay, even <i>merciful men are taken away,</i> those good
men that are distinguished from the righteous, for whom <i>some
would even dare to die,</i> <scripRef id="Is.lviii-p4.1" osisRef="Bible:Rom.5.7" parsed="|Rom|5|7|0|0" passage="Ro 5:7">Rom. v.
7</scripRef>. Those are often removed that could be worst spared;
the fruitful trees are cut down by death and the barren left still
to cumber the ground. Merciful men are often taken away by the
hands of men's malice. Many good works they have done, and for some
of them they are stoned. Before the captivity in Babylon perhaps
there was a more than ordinary mortality of good men, so that there
were scarcely any left, <scripRef id="Is.lviii-p4.2" osisRef="Bible:Jer.5.1" parsed="|Jer|5|1|0|0" passage="Jer 5:1">Jer. v.
1</scripRef>. The godly ceased, and the faithful failed, <scripRef id="Is.lviii-p4.3" osisRef="Bible:Ps.12.1" parsed="|Ps|12|1|0|0" passage="Ps 12:1">Ps. xii. 1</scripRef>.</p>
<p class="indent" id="Is.lviii-p5" shownumber="no">II. The careless world slighting these
providences, and disregarding them: <i>No man lays it to heart,
none considers it.</i> There are very few that lament it as a
public loss, very few that take notice of it as a public warning.
The death of good men is a thing to be laid to heart and considered
more than common deaths. Serious enquiries ought to be made,
wherefore God contends with us, what good lessons are to be learned
by such providences, what we may do to help to make up the breach
and to fill up the room of those that are removed. God is justly
displeased when such events are not laid to heart, when the voice
of the rod is not heard nor the intentions of it answered, much
more when it is rejoiced in, as the slaying of the witnesses is,
<scripRef id="Is.lviii-p5.1" osisRef="Bible:Rev.11.10" parsed="|Rev|11|10|0|0" passage="Re 11:10">Rev. xi. 10</scripRef>. Some of God's
choicest blessings to mankind, being thus easily parted with, are
really undervalued; and it is an evidence of very great
incogitancy. Little children, when they are little, least lament
the death of their parents, because they know not what a loss it is
to them.</p>
<p class="indent" id="Is.lviii-p6" shownumber="no">III. The happiness of the righteous in
their removal.</p>
<p class="indent" id="Is.lviii-p7" shownumber="no">1. They <i>are taken away from the evil to
come,</i> then when it is just coming, (1.) In compassion to them,
that they may not <i>see the evil</i> (<scripRef id="Is.lviii-p7.1" osisRef="Bible:2Kgs.22.20" parsed="|2Kgs|22|20|0|0" passage="2Ki 22:20">2 Kings xxii. 20</scripRef>), nor share in it, nor be
in temptation by it. When the deluge is coming they are called into
the ark, and have a hiding-place and rest in heaven when there was
none for them under heaven. (2.) In wrath to the world, to punish
them for all the injuries they have done to the righteous and
merciful ones; those are taken away that stood in the gap to turn
away the judgments of God, and then what can be expected but a
deluge of them? It is a sign that God intends war when he calls
home his ambassadors.</p>
<p class="indent" id="Is.lviii-p8" shownumber="no">2. They go to be easy out of the reach of
that evil. The righteous man, who while he lived walked in his
uprightness, when he dies <i>enters into peace</i> and <i>rests in
his bed.</i> Note, (1.) Death is gain, and rest, and bliss, to
those only who walked in their uprightness, and who, when they die,
can appeal to God concerning it, as Hezekiah (<scripRef id="Is.lviii-p8.1" osisRef="Bible:2Kgs.20.3" parsed="|2Kgs|20|3|0|0" passage="2Ki 20:3">2 Kings xx. 3</scripRef>). <i>Now, Lord, remember
it.</i> (2.) Those that practised uprightness, and persevered in it
to the end, shall find it well with them when they die. Their souls
then enter into peace, into the world of peace, where peace is in
perfection and where there is no trouble. <i>Enter thou into the
joy of the Lord.</i> Their bodies rest in their beds. Note, The
grave is a bed of rest to all the Lord's people; there they rest
from all their labours, <scripRef id="Is.lviii-p8.2" osisRef="Bible:Rev.14.13" parsed="|Rev|14|13|0|0" passage="Re 14:13">Rev. xiv.
13</scripRef>. And the more weary they were the more welcome will
that rest be to them, <scripRef id="Is.lviii-p8.3" osisRef="Bible:Job.3.17" parsed="|Job|3|17|0|0" passage="Job 3:17">Job iii.
17</scripRef>. This bed is made in the darkness, but that makes it
the more quiet; it is a bed out of which they shall rise refreshed
in the morning of the resurrection.</p>
</div><scripCom id="Is.lviii-p8.4" osisRef="Bible:Isa.57.3-Isa.57.12" parsed="|Isa|57|3|57|12" passage="Isa 57:3-12" type="Commentary"/><div class="Commentary" id="Is.lviii-p8.5">
<h4 id="Is.lviii-p8.6">A Charge against the People. (<span class="smallcaps" id="Is.lviii-p8.7">b. c.</span> 706.)</h4>
<p class="passage" id="Is.lviii-p9" shownumber="no">3 But draw near hither, ye sons of the
sorceress, the seed of the adulterer and the whore.   4
Against whom do ye sport yourselves? against whom make ye a wide
mouth, <i>and</i> draw out the tongue? <i>are</i> ye not children
of transgression, a seed of falsehood,   5 Enflaming
yourselves with idols under every green tree, slaying the children
in the valleys under the clifts of the rocks?   6 Among the
smooth <i>stones</i> of the stream <i>is</i> thy portion; they,
they <i>are</i> thy lot: even to them hast thou poured a drink
offering, thou hast offered a meat offering. Should I receive
comfort in these?   7 Upon a lofty and high mountain hast thou
set thy bed: even thither wentest thou up to offer sacrifice.
  8 Behind the doors also and the posts hast thou set up thy
remembrance: for thou hast discovered <i>thyself to another</i>
than me, and art gone up; thou hast enlarged thy bed, and made thee
<i>a covenant</i> with them; thou lovedst their bed where thou
sawest <i>it.</i>   9 And thou wentest to the king with
ointment, and didst increase thy perfumes, and didst send thy
messengers far off, and didst debase <i>thyself even</i> unto hell.
  10 Thou art wearied in the greatness of thy way; <i>yet</i>
saidst thou not, There is no hope: thou hast found the life of
thine hand; therefore thou wast not grieved.   11 And of whom
hast thou been afraid or feared, that thou hast lied, and hast not
remembered me, nor laid <i>it</i> to thy heart? have not I held my
peace even of old, and thou fearest me not?   12 I will
declare thy righteousness, and thy works; for they shall not profit
thee.</p>
<p class="indent" id="Is.lviii-p10" shownumber="no">We have here a high charge, but a just one
no doubt, drawn up against that wicked generation out of which
God's righteous ones were removed, because the world was not worthy
of them. Observe,</p>
<p class="indent" id="Is.lviii-p11" shownumber="no">I. The general character here given of
them, or the name and title by which they stand indicted, <scripRef id="Is.lviii-p11.1" osisRef="Bible:Isa.57.3" parsed="|Isa|57|3|0|0" passage="Isa 57:3"><i>v.</i> 3</scripRef>. They are told to draw
near and hear the charge, are set to the bar, and arraigned there
as <i>sons of the sorceress,</i> or of a witch, <i>the seed of an
adulterer and a whore,</i> that is, they were such themselves, they
were strongly inclined to be such, and their ancestors were such
before them. Sin is sorcery and adultery, for it is departing from
God and dealing with the devil. They were <i>children of
disobedience.</i> "Come," says the prophet, "draw near hither, and
I will read you your doom; to the righteous death will bring peace
and rest, but not to you; you are <i>children of transgression</i>
and <i>a seed of falsehood</i> (<scripRef id="Is.lviii-p11.2" osisRef="Bible:Isa.57.4" parsed="|Isa|57|4|0|0" passage="Isa 57:4"><i>v.</i> 4</scripRef>), that have it by kind, and have
it woven into your very nature, to backslide from God and to deal
treacherously with him," <scripRef id="Is.lviii-p11.3" osisRef="Bible:Isa.48.8" parsed="|Isa|48|8|0|0" passage="Isa 48:8"><i>ch.</i>
xlviii. 8</scripRef>.</p>
<p class="indent" id="Is.lviii-p12" shownumber="no">II. The particular crimes laid to their
charge.</p>
<p class="indent" id="Is.lviii-p13" shownumber="no">1. Scoffing at God and his word. They were
a generation of scorners (<scripRef id="Is.lviii-p13.1" osisRef="Bible:Isa.57.4" parsed="|Isa|57|4|0|0" passage="Isa 57:4"><i>v.</i>
4</scripRef>): "<i>Against whom do you sport yourselves?</i> You
think it is only against the poor prophets whom you trample upon as
contemptible men, but really it is against God himself, who sends
them, and whose message they deliver." Mocking the messengers of
the Lord was Jerusalem's measure-filling sin, for what was done to
them God took as done to himself. When they were reproved for their
sins, and threatened with the judgments of God, they ridiculed the
word of God with the rudest and most indecent gestures and
expressions of disdain. They sported themselves, and made
themselves merry, with that which should have made them serious,
and under which they should have humbled themselves. They made wry
mouths at the prophets, and drew out the tongue, contrary to all
the laws of good breeding; nor did they treat God's prophets with
the common civility with which they would have treated a
gentleman's servant that had been sent to them on an errand. Note,
Those who mock at God, and bid defiance to his judgments, had best
consider who it is towards whom they conduct themselves so
insolently.</p>
<p class="indent" id="Is.lviii-p14" shownumber="no">2. Idolatry. This was that sin which the
people of the Jews were most notoriously guilty of before the
captivity; but that affliction cured them of it. In Isaiah's time
it abounded, witness the abominable idolatries of Ahaz (which some
think are particularly referred to here) and of Manasseh. (1.) They
were dotingly fond of their idols, were inflamed with them, as
those that burn in unlawful unnatural lusts, <scripRef id="Is.lviii-p14.1" osisRef="Bible:Rom.1.27" parsed="|Rom|1|27|0|0" passage="Ro 1:27">Rom. i. 27</scripRef>. They were <i>mad upon their
idols,</i> <scripRef id="Is.lviii-p14.2" osisRef="Bible:Jer.50.38" parsed="|Jer|50|38|0|0" passage="Jer 50:38">Jer. l. 38</scripRef>.
They inflamed themselves with them by their violent passions in the
worship of them, as those of Baal's prophets that <i>leaped upon
the altar, and cut themselves,</i> <scripRef id="Is.lviii-p14.3" osisRef="Bible:1Kgs.18.26 Bible:1Kgs.18.28" parsed="|1Kgs|18|26|0|0;|1Kgs|18|28|0|0" passage="1Ki 18:26,28">1 Kings xviii. 26, 28</scripRef>. Note, Vile
corruptions, the more they are gratified the more they are
inflamed. They worshipped their idols <i>under every green
tree,</i> in the open air, and in the shade; yet that did not cool
the heat of their impetuous lusts, but rather the charming beauty
of the green trees made them the more fond of their idols which
they worshipped there. Thus that in nature which is pleasing,
instead of drawing them to the God of nature, drew them from him.
The flame of their zeal in the worship of false gods may shame us
for our coldness and indifference in the worship of the true God.
They strove to inflame themselves, but we distract and deaden
ourselves. (2.) They were barbarous and unnaturally cruel in the
worship of their idols. They slew their children, and offered them
in sacrifice to their idols, not only in the valley of the son of
Hinnom, the headquarters of that monstrous idolatry, but in other
valleys, in imitation of that, and <i>under the cliffs of the
rock,</i> in dark and solitary places, the fittest for such works
of darkness. (3.) They were abundant and insatiable in their
idolatries. They never thought they could have idols enough, nor
could spend enough upon them and do enough in their service. The
Syrians had once a notion of the God of Israel that he was a God of
the hills, but not a <i>God of the valleys</i> (<scripRef id="Is.lviii-p14.4" osisRef="Bible:1Kgs.20.28" parsed="|1Kgs|20|28|0|0" passage="1Ki 20:28">1 Kings xx. 28</scripRef>); but these idolaters, to
make sure work, had both. [1.] They had gods of the valleys, which
they worshipped in the low places by the water side (<scripRef id="Is.lviii-p14.5" osisRef="Bible:Isa.57.6" parsed="|Isa|57|6|0|0" passage="Isa 57:6"><i>v.</i> 6</scripRef>): <i>Among the smooth
stones of the valley,</i> or brook, <i>is thy portion.</i> If they
saw a smooth carved stone, though set up but for a way-mark or a
mere-stone, they were ready to worship it, as the papists do
crosses. Or in stony valleys they set up their gods, which they
called their <i>portion,</i> and took for their lot, as God's
people take him for their lot and portion. But these gods of stone
would really be no better a portion for them, no better a lot, than
the smooth stones of the stream near which they were set up, for
sometimes they worshipped their rivers. "<i>They, they, are the
lot</i> which thou trustest to and art pleased with, but thou shalt
be put off with it for thy lot, and miserable will thy case be."
See the folly of sinners, who take the smooth stones of the stream
for their portion, when they might have the precious stones of
God's Jerusalem, and the high priest's ephod, to portion themselves
with. Having taken these idols for their lot and portion, they
stick at no charge in doing honour to them: "<i>To them hast thou
poured a drink-offering, and offered a meat-offering,</i> as if
they had given thee thy meat and drink." They loved their idols
better than their children, for their own tables must be robbed to
replenish the altars of their idols. Have we taken the true God for
our portion? Is he, even he, our lot? Let us then serve him with
our meat and drink, not, as they did, by depriving ourselves of the
use of them, but by eating and drinking to his glory. Here, in a
parenthesis, comes in an expression of God's just resentment of
this wickedness of theirs: <i>Should I receive comfort in
these</i>—in such a people as this? Can those expect that God will
take any pleasure in them, or accept their devotions at his altar,
who thus serve Baal with the gifts of his providence? God takes
comfort in his people, while they are faithful to him; but what
comfort can he take in them when those that should be his witnesses
against the idolatries of the world do themselves fall in with
them? <i>Should I have compassion on these?</i> (so some), or
<i>should I repent me concerning these?</i> so others. "How can
they expect that I should spare them, and either adjourn or abate
their punishment, when they are so very provoking? <i>Shall I not
visit for these things?</i>" <scripRef id="Is.lviii-p14.6" osisRef="Bible:Jer.5.7 Bible:Jer.5.9" parsed="|Jer|5|7|0|0;|Jer|5|9|0|0" passage="Jer 5:7,9">Jer. v.
7, 9</scripRef>. [2.] They had gods of the hills too (<scripRef id="Is.lviii-p14.7" osisRef="Bible:Isa.57.7" parsed="|Isa|57|7|0|0" passage="Isa 57:7"><i>v.</i> 7</scripRef>): "<i>Upon a lofty and
high mountain</i> (as if thou wouldst vie with the high and lofty
One himself, <scripRef id="Is.lviii-p14.8" osisRef="Bible:Isa.57.15" parsed="|Isa|57|15|0|0" passage="Isa 57:15"><i>v.</i> 15</scripRef>)
<i>hast thou set thy bed,</i> thy idol, thy idol's temple and
altar, the bed of thy uncleanness, where thou committest spiritual
whoredom, with all the wantonness of an idolatrous fancy, and in
direct violation of the covenant of thy God. <i>Thither wentest
thou up</i> readily enough, though it was up-hill, <i>to offer
sacrifice.</i>" Some think this bespeaks the impudence they arrived
at in their idolatries; at first they had some sense of shame, when
they worshipped their idols in the valleys, in obscure places; but
they soon conquered that, and came to do it upon the lofty high
mountains. They were not ashamed, neither could they blush. [3.] As
if these were not enough, they had household-gods too, their
<i>lares</i> and <i>penates. Behind the doors and the posts</i>
(<scripRef id="Is.lviii-p14.9" osisRef="Bible:Isa.57.8" parsed="|Isa|57|8|0|0" passage="Isa 57:8"><i>v.</i> 8</scripRef>), where the
law of God should be written for a memorandum to them of their
duty, they set up the remembrance of their idols, not so much to
keep up their own remembrance of them (they were so fond of them
that they could not forget them), but to show to others how mindful
they were of them, and to put their children in mind of them, and
possess them betimes with a veneration for these dunghill deities.
[4.] As they were insatiable in their idolatries, so they were
inseparable from them. They were hardened in their wickedness; they
worshipped their idols openly and in public view, as being neither
ashamed of the sin nor afraid of the punishment; they went as
publicly, and in as great crowds, to the idol-temples, as ever they
had gone to God's house. This was like an impudent harlot,
<i>discovering themselves to another than God,</i> making
profession of another than the true religion. They took a pride in
making proselytes to their idolatries, and not only went up
themselves to their high places, but <i>enlarged their bed,</i>
that is, their idol-temples, and (as the margin reads the following
words) <i>thou hewedst it for thyself larger than theirs,</i> than
theirs from whom thou copiedst it, and tookest the platform of it,
as Ahaz of his altar from that which he saw at Damascus, <scripRef id="Is.lviii-p14.10" osisRef="Bible:2Kgs.16.10" parsed="|2Kgs|16|10|0|0" passage="2Ki 16:10">2 Kings xvi. 10</scripRef>. And being thus
involved over head and ears, as it were, in their idolatries, there
is no parting them from them. Ephraim is now joined to idols both
in love and league. <i>First,</i> In league: "<i>Thou hast made a
covenant with them,</i> with the idols, with the idol-worshippers,
to live and die together." This was a complete renunciation of
their covenant with God and an avowed resolution to persist in
their apostasy from him. <i>Secondly,</i> In love: "<i>Thou lovedst
their bed,</i> that is, the temple of an idol, wherever thou sawest
it." Justly therefore were they given up to their own hearts'
lusts.</p>
<p class="indent" id="Is.lviii-p15" shownumber="no">3. Another sin charged upon them is their
trusting in and seeking to foreign aids and succours, and
contracting a communion with the Gentile powers (<scripRef id="Is.lviii-p15.1" osisRef="Bible:Isa.57.9" parsed="|Isa|57|9|0|0" passage="Isa 57:9"><i>v.</i> 9</scripRef>): <i>Thou wentest to the
king,</i> which some understand of the idol they worshipped,
particularly <i>Moloch,</i> which signifies <i>a king.</i> "Thou
didst every thing to ingratiate thyself with those idols, didst
offer incense and sweet ointments at their altars." Or it may be
meant of the king of Assyria, whom Ahaz made his court to, or of
the king of Babylon, whose ambassadors Hezekiah caressed, or of
other kings of the nations whose idolatrous usages they admired and
were desirous to learn and imitate, and for that end went and sent
to cultivate an acquaintance and correspondence with them, that
they might be like them and strengthen themselves by an alliance
with them. See here, (1.) What an expense they were at in forming
and procuring this grand alliance. They went <i>with ointments and
perfumes,</i> either bestowed upon themselves, to beautify their
own faces and so make themselves considerable and worthy the
friendship of the greatest king, or to be presented to those whose
favour they were ambitious of, because a man's gift makes room for
him and brings him before great men. "When the first present of
rich perfumes was thought too little, thou didst increase them;"
and thus many seek the ruler's favour, forgetting that, after all,
every man's judgment proceeds from the Lord. So fond were they of
those heathen princes that they not only went themselves, in all
their airs, to those that were near them, but sent messengers to
those that were afar off, <scripRef id="Is.lviii-p15.2" osisRef="Bible:Isa.18.2" parsed="|Isa|18|2|0|0" passage="Isa 18:2"><i>ch.</i>
xviii. 2</scripRef>. (2.) How much they hereby disparaged
themselves and laid the honour of their crown and nation in the
dust: <i>Thou didst debase thyself even unto hell.</i> They did so
by their idolatries. It is a dishonour to the children of men, who
are endued with the powers of reason, to worship that as their god
which is the creature of their own fancy and the work of their own
hands, to bow down to the stock of a tree. It is much more a
dishonour to the children of God, who are blessed with the
privilege of divine revelation, to forsake such a God as they know
theirs to be for a thing of nought, their own mercies for lying
vanities. They likewise debased themselves by truckling to their
heathen neighbours, and depending upon them, when they had a God to
go to who is all-sufficient and in covenant with them. How did
those shame themselves to the highest degree, and sink themselves
to the lowest, that forsook the fountain of life for broken
cisterns and the rock of ages for broken reeds! Note, Sinners
disparage and debase themselves; the service of sin is an
ignominious slavery; and those who thus debase themselves to hell
will justly have their portion there.</p>
<p class="indent" id="Is.lviii-p16" shownumber="no">III. The aggravations of their sin. 1. They
had been tired with disappointments in their wicked courses, and
yet they would not be convinced of the folly of them (<scripRef id="Is.lviii-p16.1" osisRef="Bible:Isa.57.10" parsed="|Isa|57|10|0|0" passage="Isa 57:10"><i>v.</i> 10</scripRef>): "<i>Thou art wearied
in the greatness of thy way;</i> thou hast undertaken a mighty
task, to find out true satisfaction and happiness in that which is
vanity and a lie." Those that set up idols, instead of God, for the
object of their worship, and princes, instead of God, for the
object of their hope and confidence, and think thus to better
themselves and make themselves easy, go a great way about, and will
never come to their journey's end: <i>Thou art wearied in the
multitude,</i> or <i>multiplicity, of thy ways</i> (so some read
it): those that forsake the only right way wander endlessly in a
thousand by-paths, and lose themselves in the many inventions which
they have sought out. They weary themselves with fresh chases and
fierce ones, but never gain their point, like the Sodomites, that
<i>wearied themselves to find the door</i> (<scripRef id="Is.lviii-p16.2" osisRef="Bible:Gen.19.11" parsed="|Gen|19|11|0|0" passage="Ge 19:11">Gen. xix. 11</scripRef>) and could not find it at last.
The pleasures of sin will soon surfeit, but never satisfy; a man
may quickly tire himself in the pursuit of them, but can never
repose himself in the enjoyment of them. They found this by
experience. The idols they had often worshipped never did them any
kindness; the kings they courted distressed them, and helped them
not; and yet they were so wretchedly besotted that they could not
say, "<i>There is no hope;</i> it is in vain any longer to expect
that satisfaction in creature-confidences, and in the worship of
idols, which we have so often looked for, and never met with."
Note, Despair of happiness in the creature, and of satisfaction in
the service of sin, is the first step towards a well-grounded hope
of happiness in God and a well-fixed resolution to keep to his
service; and those are inexcusable who have had sensible
convictions of the vanity of the creature, and yet will not be
brought to say, "There is no hope to be happy short of the
Creator." 2. Though they were convinced that the way they were in
was a sinful way, yet, because they had found some present sensual
pleasure and worldly profit by it, they could not persuade
themselves to be sorry for it: "<i>Thou hast found the life of thy
hand</i>" (or <i>the living of it</i>); thou boastest how fortune
smiles upon thee, and therefore thou art not grieved, any more than
Ephraim when he said (<scripRef id="Is.lviii-p16.3" osisRef="Bible:Hos.12.8" parsed="|Hos|12|8|0|0" passage="Ho 12:8">Hos. xii.
8</scripRef>), "<i>I have become rich; I have found out
substance.</i>" Note, Prosperity in sin is a great bar to
conversion from sin. Those that live at ease in their sinful
projects, are tempted to think God favours them, and therefore they
have nothing to repent of. Some read it ironically, or by way of
question: "Thou hast found the life of thy hand, hast found true
satisfaction and happiness, no doubt thou hast; hast thou not? And
therefore thou art so far from being grieved that thou blessest
thyself in thy own evil way; but review thy gains once more, and
come to a balance of profit and loss, and then say, What fruit hast
thou of those things whereof thou art ashamed and for which <i>God
shall bring thee into judgment?</i>" <scripRef id="Is.lviii-p16.4" osisRef="Bible:Rom.6.21" parsed="|Rom|6|21|0|0" passage="Ro 6:21">Rom. vi. 21</scripRef>. 3. They had dealt very unworthily
with God by their sin; for, (1.) It should seem they pretended that
the reason why they left God was because he was too terrible a
majesty for them to deal with; they must have gods that they could
be more free and familiar with. "But," says God, "<i>of whom hast
thou been afraid or feared, that thou hast lied,</i> that thou hast
dealt falsely and treacherously with me, and dissembled in thy
covenants with me and prayers to me? What did I ever do to frighten
thee from me? What occasion have I given thee to think hardly of
me, that thou hast gone to seek a kinder master?" (2.) However, it
is certain that they had no true reverence of God nor any serious
regard to him. So that question is commonly understood, "<i>Of whom
hast thou been afraid, or feared?</i> Of none; for thou hast not
feared me whom thou shouldst fear; for thou hast lied to me." Those
that dissemble with God make it to appear they stand in no awe of
him. "Thou <i>hast not remembered me,</i> neither what I have said
nor what I have done, neither the promises nor the threatenings,
nor the performances of either; thou hast <i>not laid them to thy
heart,</i> as thou wouldst have done if thou hadst feared me."
Note, Those who lay not the word of God and his providences to
their hearts do thereby show that they have not the fear of God
before their eyes. And multitudes are ruined by fearlessness,
forgetfulness, and mere carelessness; they do not aright nor to
good purpose fear any thing, remember any thing, nor lay any thing
to heart. Nay, (3.) They were hardened in their sin by the patience
and forbearance of God. "<i>Have not I held my peace of old,</i>
and for a long time? These things thou hast done and I kept
silence. And therefore, as it follows here, thou fearest me not;"
as if because God had spared long he would never punish, <scripRef id="Is.lviii-p16.5" osisRef="Bible:Eccl.8.11" parsed="|Eccl|8|11|0|0" passage="Ec 8:11">Eccl. viii. 11</scripRef>. Because he kept
silence the sinner thought him altogether such a one as himself,
and stood in no awe of him.</p>
<p class="indent" id="Is.lviii-p17" shownumber="no">IV. Here is God's resolution to call them
to an account, though he had long borne with them (<scripRef id="Is.lviii-p17.1" osisRef="Bible:Isa.57.12" parsed="|Isa|57|12|0|0" passage="Isa 57:12"><i>v.</i> 12</scripRef>): "<i>I will
declare</i> (like that, <scripRef id="Is.lviii-p17.2" osisRef="Bible:Ps.50.21" parsed="|Ps|50|21|0|0" passage="Ps 50:21">Ps. l.
21</scripRef>, <i>But I will reprove thee), I will declare thy
righteousness,</i> which thou makest thy boast of, and let the
world see, and thyself too, to thy confusion, that it is all a
sham, all a cheat, it is not what it pretends to be. When thy
righteousness comes to be examined it will be found that it was
unrighteousness, and that there was no sincerity in all thy
pretensions. I will declare <i>thy works,</i> what they have been
and what the gain thou pretendest to have gotten by them, and it
will appear that at long-run <i>they shall not profit thee,</i> nor
turn to any account." Note, Sinful works, as they are works of
darkness, and there is no reason nor righteousness in them, so they
are unfruitful works and there is nothing got by them; and, however
they look now, it will be made to appear so another day. Sin
profits not, nay, it ruins and destroys.</p>
</div><scripCom id="Is.lviii-p17.3" osisRef="Bible:Isa.57.13-Isa.57.16" parsed="|Isa|57|13|57|16" passage="Isa 57:13-16" type="Commentary"/><div class="Commentary" id="Is.lviii-p17.4">
<h4 id="Is.lviii-p17.5">Vanity of Idols; Divine Greatness and
Condescension. (<span class="smallcaps" id="Is.lviii-p17.6">b. c.</span> 706.)</h4>
<p class="passage" id="Is.lviii-p18" shownumber="no">13 When thou criest, let thy companies deliver
thee; but the wind shall carry them all away; vanity shall take
<i>them:</i> but he that putteth his trust in me shall possess the
land, and shall inherit my holy mountain;   14 And shall say,
Cast ye up, cast ye up, prepare the way, take up the stumbling
block out of the way of my people.   15 For thus saith the
high and lofty One that inhabiteth eternity, whose name <i>is</i>
Holy; I dwell in the high and holy <i>place,</i> with him also
<i>that is</i> of a contrite and humble spirit, to revive the
spirit of the humble, and to revive the heart of the contrite ones.
  16 For I will not contend for ever, neither will I be always
wroth: for the spirit should fail before me, and the souls
<i>which</i> I have made.</p>
<p class="indent" id="Is.lviii-p19" shownumber="no">Here, I. God shows how insufficient idols
and creatures were to relieve and succour those that worshipped
them and confided in them (<scripRef id="Is.lviii-p19.1" osisRef="Bible:Isa.57.13" parsed="|Isa|57|13|0|0" passage="Isa 57:13"><i>v.</i>
13</scripRef>): "<i>When thou criest</i> in thy distress and
anguish, lamentest thy misery and callest for help, <i>let thy
companies deliver thee,</i> thy idol-gods which thou hast heaped to
thyself companies of, the troops of the confederate forces which
thou hast relied so much upon, let them deliver thee if they can;
expect no other relief than what they can give." Thus God said to
Israel, when in their trouble they called upon him (<scripRef id="Is.lviii-p19.2" osisRef="Bible:Judg.10.14" parsed="|Judg|10|14|0|0" passage="Jdg 10:14">Judg. x. 14</scripRef>), <i>Go, and cry to the
gods which you have chosen, let them deliver you.</i> But in vain
is salvation hoped for from them: <i>The wind shall carry them all
away,</i> the wind of God's wrath, that breath of his mouth which
shall slay the wicked; they have made themselves as chaff, and
therefore the wind will of course hurry them away. Vanity they are,
and <i>vanity shall take them</i> away, to vanity they shall be
reduced, and vanity shall be their recompence. Both the idols and
their worshippers shall come to nothing.</p>
<p class="indent" id="Is.lviii-p20" shownumber="no">II. He shows that there was a sufficiency,
an all-sufficiency, in him for the comfort and deliverance of all
those that put their confidence in him and made their application
to him. Their safety and satisfaction appear the more comfortable
because their hopes are crowned with fruition, when those that seek
to other helpers have their hopes frustrated: "<i>He that puts his
trust in me,</i> and in me only, he shall be happy, both for soul
and body, for this world and the other."</p>
<p class="indent" id="Is.lviii-p21" shownumber="no">1. Observe, in general, (1.) Those that
trust in God's providence take the best course to secure their
secular interests. They <i>shall possess the land,</i> as much of
it as is good for them, and what they have they shall have it from
a good hand and hold it by a good title. <scripRef id="Is.lviii-p21.1" osisRef="Bible:Ps.37.3" parsed="|Ps|37|3|0|0" passage="Ps 37:3">Ps. xxxvii. 3</scripRef>, <i>They shall dwell in the
land, and verily they shall be fed.</i> (2.) Those that trust in
God's grace take the best course to secure their sacred interests.
They <i>shall inherit my holy mountain.</i> They shall enjoy the
privileges of the church on earth, and be brought at length to the
joys of heaven; and no wind shall carry them away.</p>
<p class="indent" id="Is.lviii-p22" shownumber="no">2. More particularly,</p>
<p class="indent" id="Is.lviii-p23" shownumber="no">(1.) The captives, that trust in God, shall
be released (<scripRef id="Is.lviii-p23.1" osisRef="Bible:Isa.57.14" parsed="|Isa|57|14|0|0" passage="Isa 57:14"><i>v.</i>
14</scripRef>): <i>They shall say</i> (that is, the messengers of
his providence, in that great event shall say), <i>Cast you up,
cast you up, prepare the way.</i> When God's time shall have come
for their deliverance the way of bringing it about shall be made
plain and easy, obstacles shall be removed, difficulties that
seemed insuperable shall be speedily got over, and all things shall
concur both to accelerate and facilitate their return. See
<scripRef id="Is.lviii-p23.2" osisRef="Bible:Isa.40.3-Isa.40.4" parsed="|Isa|40|3|40|4" passage="Isa 40:3,4"><i>ch.</i> xl. 3, 4</scripRef>. This
refers to the provision which the gospel, and the grace of it, have
made for our ready passage through this world to a better. The way
of religion is now cast up; it is a highway; ministers' business is
to direct people in it, and to help them over the discouragements
they meet with, that nothing may offend them.</p>
<p class="indent" id="Is.lviii-p24" shownumber="no">(2.) The contrite, that trust in God, shall
be <i>revived,</i> <scripRef id="Is.lviii-p24.1" osisRef="Bible:Isa.57.15" parsed="|Isa|57|15|0|0" passage="Isa 57:15"><i>v.</i>
15</scripRef>. Those that trusted to idols and creatures for help
went with their <i>ointments and perfumes</i> (<scripRef id="Is.lviii-p24.2" osisRef="Bible:Isa.57.9" parsed="|Isa|57|9|0|0" passage="Isa 57:9"><i>v.</i> 9</scripRef>); but here God shows that those
who may expect help from him are such as are destitute of, and set
themselves at a distance from, the gaieties of the world and the
delights of sense. God's glory appears here very bright, [1.] In
his greatness and majesty: He is <i>the high and lofty One that
inhabits eternity.</i> Let this inspire us with very high and
honourable thoughts of the God with whom we have to do,
<i>First,</i> That his being and perfections are exalted infinitely
above every creature, not only above what they have themselves, but
above what they can conceive concerning him, <i>far above all their
blessing and praise,</i> <scripRef id="Is.lviii-p24.3" osisRef="Bible:Neh.9.5" parsed="|Neh|9|5|0|0" passage="Ne 9:5">Neh. ix.
5</scripRef>. <i>He is the high and lofty One,</i> and there is no
creature like him, nor any to be compared with him. The language
likewise intimates his sovereign dominion over all and the
incontestable right he has to give both law and judgment to all. He
is <i>higher than the highest</i> (<scripRef id="Is.lviii-p24.4" osisRef="Bible:Eccl.5.8" parsed="|Eccl|5|8|0|0" passage="Ec 5:8">Eccl.
v. 8</scripRef>), than the <i>highest heavens,</i> <scripRef id="Is.lviii-p24.5" osisRef="Bible:Ps.113.4" parsed="|Ps|113|4|0|0" passage="Ps 113:4">Ps. cxiii. 4</scripRef>. <i>Secondly,</i> That
with him there is neither beginning of days nor end of life, nor
change of time; he is both immortal and immutable. He only <i>has
immortality,</i> <scripRef id="Is.lviii-p24.6" osisRef="Bible:1Tim.6.16" parsed="|1Tim|6|16|0|0" passage="1Ti 6:16">1 Tim. vi.
16</scripRef>. He has it of himself, and he has it constantly; he
inhabits it, and cannot be dispossessed of it. We must shortly
remove into eternity, but God always inhabits it. <i>Thirdly,</i>
That there is an infinite rectitude in his nature, and an exact
conformity with himself and a steady design of his own glory in all
that he does; and this appears in every thing by which he has made
himself known, for his name is <i>holy,</i> and all that desire to
be acquainted with him must know him as a holy God.
<i>Fourthly,</i> That the peculiar residence and manifestation of
his glory are in the mansions of light and bliss above: "<i>I dwell
in the high and holy place,</i> and will have all the world to know
it." Whoever have any business with God must direct to him as their
Father in heaven, for there he dwells. These great things are here
said of God to inspire us with a holy reverence of him, to
encourage our confidence in him, and to magnify his compassion and
condescension to us, that though he is thus high yet he has respect
unto the lowly; he that rides on the heavens by his name JAH stoops
to concern himself for poor <i>widows</i> and <i>fatherless,</i>
<scripRef id="Is.lviii-p24.7" osisRef="Bible:Ps.68.4-Ps.68.5" parsed="|Ps|68|4|68|5" passage="Ps 68:4,5">Ps. lxviii. 4, 5</scripRef>. [2.] In
his grace and mercy. He has a tender pity for the humble and
contrite, for those that are so in respect of their state. If they
be his people, he will not overlook them though they are poor and
low in the world, and despised and trampled upon by men; but he
here refers to the temper of their mind; he will have a tender
regard to those who, being in affliction, accommodate themselves to
their affliction, and bring their mind to their condition, be it
ever so low and ever so sad and sorely broken—those that are truly
penitent for sin, who mourn in secret for it, and have a dread of
the wrath of God, which they have made themselves obnoxious to, and
are submissive under all his rebukes. Now, <i>First,</i> With these
God will dwell. He will visit them graciously, will converse
familiarly with them by his word and Spirit, as a man does with
those of his own family; he will be always nigh to them and present
with them. He that dwells in the highest heavens dwells in the
lowest hearts and inhabits sincerity as surely as he inhabits
eternity. In these he delights. <i>Secondly,</i> He will revive
their heart and spirit, will speak that to them, and work that in
them by the word and Spirit of his grace, which will be reviving to
them, as a cordial to one that is ready to faint. He will give them
reviving joys and hopes sufficient to counterbalance all the griefs
and fears that break their spirits. He dwells with them, and his
presence is reviving.</p>
<p class="indent" id="Is.lviii-p25" shownumber="no">(3.) Those with whom he contends, if they
trust in him, shall be relieved, and received into favour,
<scripRef id="Is.lviii-p25.1" osisRef="Bible:Isa.57.16" parsed="|Isa|57|16|0|0" passage="Isa 57:16"><i>v.</i> 16</scripRef>. He will
<i>revive the heart of the contrite ones,</i> for he will not
contend for ever. Nothing makes a soul contrite so much as God's
contending, and therefore nothing revives it so much as his ceasing
his controversy. Here is, [1.] A gracious promise. It is not
promised that he will never be angry with his people, for their
sins are displeasing to him, or that he will never contend with
them, for they must expect the rod; but he <i>will not contend for
ever,</i> nor be always wroth. As he is not soon angry, so he is
not long angry. He will not always chide. Though he contend with
them by convictions of sin, he will not contend for ever; but,
instead of the spirit of bondage, they shall receive the Spirit of
adoption. He has torn, but he will heal. Though he contend with
them by the rebukes of providence, yet the correction shall not
last always, shall not last long, shall last no longer than there
is need (<scripRef id="Is.lviii-p25.2" osisRef="Bible:1Pet.1.6" parsed="|1Pet|1|6|0|0" passage="1Pe 1:6">1 Pet. i. 6</scripRef>), no
longer than they can bear, no longer than till it has done its
work. Though their whole life be calamitous, yet their end will be
peace, and so will their eternity be. [2.] A very compassionate
consideration, upon which this promise is grounded: "If I should
contend for ever, <i>the spirit would fail before me, ever the
souls which I have made.</i>" Note, <i>First,</i> God is the Father
of spirits, <scripRef id="Is.lviii-p25.3" osisRef="Bible:Heb.12.9" parsed="|Heb|12|9|0|0" passage="Heb 12:9">Heb. xii. 9</scripRef>.
Those with whom he will not always contend are the souls that he
has made, that he gave being to by creation and a new being to by
regeneration. <i>Secondly,</i> Though the Lord is for the body, yet
he concerns himself chiefly for the souls of his people, that the
spirit do not fail, and its graces and comforts. <i>Thirdly,</i>
When troubles last long, the spirit even of good men is apt to
fail. They are tempted to entertain hard thoughts of God, to think
it in vain to serve him; they are ready to put comfort away from
them, and to despair of relief, and then the spirit fails.
<i>Fourthly,</i> It is in consideration of this that God will not
contend for ever; for he will not forsake the work of his own hands
nor defeat the purchase of his Son's blood. The reason is taken not
from our merit, but from our weakness and infirmity; for <i>he
remembers that we are flesh</i> (<scripRef id="Is.lviii-p25.4" osisRef="Bible:Ps.78.39" parsed="|Ps|78|39|0|0" passage="Ps 78:39">Ps.
lxxviii. 39</scripRef>) and that flesh is weak.</p>
</div><scripCom id="Is.lviii-p25.5" osisRef="Bible:Isa.57.17-Isa.57.21" parsed="|Isa|57|17|57|21" passage="Isa 57:17-21" type="Commentary"/><div class="Commentary" id="Is.lviii-p25.6">
<h4 id="Is.lviii-p25.7">The Divine Forbearance and
Mercy. (<span class="smallcaps" id="Is.lviii-p25.8">b. c.</span> 706.)</h4>
<p class="passage" id="Is.lviii-p26" shownumber="no">17 For the iniquity of his covetousness was I
wroth, and smote him: I hid me, and was wroth, and he went on
frowardly in the way of his heart.   18 I have seen his ways,
and will heal him: I will lead him also, and restore comforts unto
him and to his mourners.   19 I create the fruit of the lips;
Peace, peace to <i>him that is</i> far off, and to <i>him that
is</i> near, saith the <span class="smallcaps" id="Is.lviii-p26.1">Lord</span>; and I
will heal him.   20 But the wicked <i>are</i> like the
troubled sea, when it cannot rest, whose waters cast up mire and
dirt.   21 <i>There is</i> no peace, saith my God, to the
wicked.</p>
<p class="indent" id="Is.lviii-p27" shownumber="no">The body of the people of Israel, in this
account of God's dealings with them, is spoken of as a particular
person (<scripRef id="Is.lviii-p27.1" osisRef="Bible:Isa.57.17-Isa.57.18" parsed="|Isa|57|17|57|18" passage="Isa 57:17,18"><i>v.</i> 17,
18</scripRef>), but divided into two sorts, differently dealt
with—some who were sons of peace, to whom peace is spoken
(<scripRef id="Is.lviii-p27.2" osisRef="Bible:Isa.57.19" parsed="|Isa|57|19|0|0" passage="Isa 57:19"><i>v.</i> 19</scripRef>), and others
who were not, who have nothing to do with peace, <scripRef id="Is.lviii-p27.3" osisRef="Bible:Isa.57.20-Isa.57.21" parsed="|Isa|57|20|57|21" passage="Isa 57:20,21"><i>v.</i> 20, 21</scripRef>. Observe here,</p>
<p class="indent" id="Is.lviii-p28" shownumber="no">I. The just rebukes which that people were
brought under for their sin: <i>For the iniquity of his
covetousness I was wroth, and smote him.</i> Covetousness was a sin
that abounded very much among that people. <scripRef id="Is.lviii-p28.1" osisRef="Bible:Jer.6.13" parsed="|Jer|6|13|0|0" passage="Jer 6:13">Jer. vi. 13</scripRef>, <i>From the least to the
greatest of them, every one is given to covetousness.</i> Those
that did not worship images were yet carried away by this spiritual
idolatry: for such is covetousness; it is making money the god,
<scripRef id="Is.lviii-p28.2" osisRef="Bible:Col.3.5" parsed="|Col|3|5|0|0" passage="Col 3:5">Col. iii. 5</scripRef>. No marvel that
the people were covetous when their watchmen themselves were
notoriously so, <scripRef id="Is.lviii-p28.3" osisRef="Bible:Isa.56.11" parsed="|Isa|56|11|0|0" passage="Isa 56:11"><i>ch.</i> lvi.
11</scripRef>, Yet, covetous as they were, in the service of their
idols they were prodigal, <scripRef id="Is.lviii-p28.4" osisRef="Bible:Isa.57.6" parsed="|Isa|57|6|0|0" passage="Isa 57:6"><i>v.</i>
6</scripRef>. And it is hard to say whether their profuseness in
that or their covetousness in every thing else was more provoking.
But for this iniquity, among others, God was angry with them, and
brought one judgment after another upon them, and their destruction
at last by the Chaldeans. 1. God was wroth. He resented it, took it
very ill that a people who were devoted to himself, and portioned
in himself, should be so entirely given up to the world and choose
that for their portion. Note, Covetousness is an iniquity that is
very displeasing to the God of heaven. It is a heart-sin, but he
sees it, and <i>therefore</i> hates it, and looks upon it with
jealousy, because it sets up a rival with him in the soul. It is a
sin which men <i>bless themselves in</i> (<scripRef id="Is.lviii-p28.5" osisRef="Bible:Ps.49.18" parsed="|Ps|49|18|0|0" passage="Ps 49:18">Ps. xlix. 18</scripRef>) and in which their neighbours
<i>bless them</i> (<scripRef id="Is.lviii-p28.6" osisRef="Bible:Ps.10.3" parsed="|Ps|10|3|0|0" passage="Ps 10:3">Ps. x.
3</scripRef>); but God abhors it. 2. He motes him, reproved him for
it by his prophets, corrected him by his providence, punished him
in those very things he so doted upon and was covetous of. Note,
Sinners shall be made to feel from the anger of God. Those whom he
is wroth with he smites; and covetousness particularly lays men
under the tokens of God's displeasure. Those that set their hearts
upon the wealth of this world are disappointed of it or it is
embittered to them; it is either clogged with a cross or turned
into a curse. 3. God hid himself from him when he was under these
rebukes, and continued wroth with him. When we are under the rod,
if God manifest himself to us, we may bear it the better; but if he
both smite us and hide himself from us, send us no prophets, speak
to us no comfortable word, show us no token for good, if he <i>tear
and go away</i> (<scripRef id="Is.lviii-p28.7" osisRef="Bible:Hos.5.14" parsed="|Hos|5|14|0|0" passage="Ho 5:14">Hos. v.
14</scripRef>), we are very miserable.</p>
<p class="indent" id="Is.lviii-p29" shownumber="no">II. Their obstinacy and incorrigibleness
under these rebukes: <i>He went on frowardly in the way of his
heart,</i> in his evil way. He was not sensible of the displeasure
of God that he was under. He felt the smart of the rod, but had no
regard at all to the hand; the more he was crossed in his worldly
pursuits the more eager he was in them. He either would not see his
error or if he saw it would not amend it. Covetousness was the way
of his heart; it was what he was inclined to and intent upon, and
he would not be reclaimed, but <i>in his distress he trespassed yet
more,</i> <scripRef id="Is.lviii-p29.1" osisRef="Bible:2Chr.28.22" parsed="|2Chr|28|22|0|0" passage="2Ch 28:22">2 Chron. xxviii.
22</scripRef>. See the strength of the corruption of men's hearts,
and the sinfulness of sin, which will take its course in despite of
God himself and all the flames of his wrath. See also how
insufficient afflictions of themselves are to reform men, unless
God's grace work with them.</p>
<p class="indent" id="Is.lviii-p30" shownumber="no">III. God's wonderful return in mercy to
them, notwithstanding the obstinacy of the generality of them.</p>
<p class="indent" id="Is.lviii-p31" shownumber="no">1. The greater part of them went on
frowardly, but there were some among them that were mourners for
the obstinacy of the rest; and with an eye to them, or rather for
his own name's sake, God determines not to contend for ever with
them. <i>With the froward</i> God may justly <i>show himself
froward</i> (<scripRef id="Is.lviii-p31.1" osisRef="Bible:Ps.18.26" parsed="|Ps|18|26|0|0" passage="Ps 18:26">Ps. xviii.
26</scripRef>), and <i>walk contrary</i> to those that <i>walk
contrary</i> to him, <scripRef id="Is.lviii-p31.2" osisRef="Bible:Lev.26.24" parsed="|Lev|26|24|0|0" passage="Le 26:24">Lev. xxvi.
24</scripRef>. When this sinner here went on frowardly in the way
of his heart, one would think it should have followed, "I have seen
his ways and will destroy him, will abandon him, will never have
any thing more to do with him." But such are the riches of divine
mercy and grace, and so do they rejoice against judgment, that it
follows, <i>I have seen his ways and will heal him.</i> See how
God's goodness takes occasion from man's badness to appear so much
the more illustrious; and where sin has abounded grace much more
abounds. God's reasons of mercy are fetched from within himself,
for in us there appears nothing but what is provoking: "I have seen
his ways, and yet I will heal him for my own name's sake." God knew
how bad the people were, and yet would not cast them off. But
observe the method. God will first give him grace, and then, and
not till then, give him peace: "I have seen his way, that he will
never turn to me of himself, and therefore I will turn him." Those
whom God has mercy in store for he has grace in readiness for, to
prepare and qualify them for that mercy which they were running
from as fast as they could. (1.) God will heal him of his corrupt
and vicious disposition, will cure him of his covetousness, though
it be ever so deeply rooted in him and his heart have been long
exercised to covetous practices. There is no spiritual disease so
inveterate, but almighty grace can conquer it. (2.) God <i>will
lead him also;</i> not only amend what was amiss in him, that he
may cease to do evil, but direct him into the way of duty, that he
may learn to do well. He goes on frowardly, as Saul, yet breathing
out threatenings and slaughter, but God will lead him into a better
mind, a better path. And them, (3.) He will restore those comforts
to him which he had forfeited and lost, and for the return of which
he had thus prepared him. There was a wonderful reformation wrought
upon captives in Babylon, and then a wonderful redemption wrought
for them, which brought comfort to them, to their mourners, to
those among them that mourned for their own sins, the sins of their
people, and the desolations of the sanctuary. To those mourners the
mercy would be most comfortable, and to them God had an eye in
working it out. Blessed are those that mourn, for to them comfort
belongs, and they shall have it.</p>
<p class="indent" id="Is.lviii-p32" shownumber="no">2. Now, as when that people went into
captivity some of them were good figs, very good, others of them
bad figs, very bad, and accordingly their captivity was to them for
their good or for <i>their hurt</i> (<scripRef id="Is.lviii-p32.1" osisRef="Bible:Jer.24.8-Jer.24.9" parsed="|Jer|24|8|24|9" passage="Jer 24:8,9">Jer. xxiv. 8, 9</scripRef>), so, when they came out of
captivity, still some of them were good, others bad, and the
deliverance was to them accordingly.</p>
<p class="indent" id="Is.lviii-p33" shownumber="no">(1.) To those among them that were good
their return out of captivity was peace, such peace as was a type
and earnest of the peace which should be preached by Jesus Christ
(<scripRef id="Is.lviii-p33.1" osisRef="Bible:Isa.57.19" parsed="|Isa|57|19|0|0" passage="Isa 57:19"><i>v.</i> 19</scripRef>): <i>I
create the fruit of the lips, peace.</i> [1.] God designed to give
them matter for praise and thanksgiving, for that is the <i>fruit
of the lips</i> (<scripRef id="Is.lviii-p33.2" osisRef="Bible:Heb.13.15" parsed="|Heb|13|15|0|0" passage="Heb 13:15">Heb. xiii.
15</scripRef>), the <i>calves of the lips,</i> <scripRef id="Is.lviii-p33.3" osisRef="Bible:Hos.14.2" parsed="|Hos|14|2|0|0" passage="Ho 14:2">Hos. xiv. 2</scripRef>. <i>I create this.</i> Creation is
out of nothing, and this is surely out of worse than nothing, when
God creates matter of praise for those that went on frowardly in
the way of their heart. [2.] In order to this, peace shall be
published: <i>Peace, peace</i> (perfect peace, all kinds of peace)
<i>to him that is afar off</i> from the general rendezvous, or from
the head-quarters, as well as <i>to him that is near.</i> Peace
with God; though he has contended with them, he will be reconciled
and will let fall his controversy. Peace of conscience, a holy
security and serenity of mind, after the many reproaches of
conscience and agitations of spirit they had been under their
captivity. Thus God creates the fruit of the lips, fresh matter for
thanksgiving; for, when he speaks peace to us, we must speak
praises to him. This peace is itself of God's creating. He, and he
only, can work it; it is the fruit of the lips, of his lips—he
commands it, of the minister's lips—he speaks it by them,
<scripRef id="Is.lviii-p33.4" osisRef="Bible:Isa.40.1" parsed="|Isa|40|1|0|0" passage="Isa 40:1"><i>ch.</i> xl. 1</scripRef>. It is the
fruit of preaching lips and praying lips; it is the fruit of
Christ's lips, whose lips drop as a honeycomb; for to him this is
applied, <scripRef id="Is.lviii-p33.5" osisRef="Bible:Eph.2.17" parsed="|Eph|2|17|0|0" passage="Eph 2:17">Eph. ii. 17</scripRef>: <i>He
came and preached peace to you who were afar off,</i> you Gentiles
as well as to the Jews, who were nigh-to after-ages, who were afar
off in time, as well as to those of the present age.</p>
<p class="indent" id="Is.lviii-p34" shownumber="no">(2.) To those among them that were wicked,
though they might return with the rest, their return was no peace,
<scripRef id="Is.lviii-p34.1" osisRef="Bible:Isa.57.20" parsed="|Isa|57|20|0|0" passage="Isa 57:20"><i>v.</i> 20</scripRef>. The wicked,
wherever he is, in Babylon or in Jerusalem, carries about with him
the principle of his own uneasiness, and is like the troubled sea.
God healed those to whom he spoke peace (<scripRef id="Is.lviii-p34.2" osisRef="Bible:Isa.57.19" parsed="|Isa|57|19|0|0" passage="Isa 57:19"><i>v.</i> 19</scripRef>): <i>I will heal them;</i> all
shall be well again and set to rights; but the wicked would not be
healed by the grace of God and therefore shall not be healed by his
comforts. They are always like the sea in a storm, for they carry
about with them, [1.] Unmortified corruptions. They are not cured
and conquered, and their ungoverned lusts and passions make them
like the troubled sea when it cannot rest, vexatious to all about
them and therefore uneasy to themselves, noisy and dangerous. When
the intemperate heats of the spirit break out in scurrilous and
abusive language, then the troubled sea casts forth mire and dirt.
[2.] Unpacified consciences. They are under a frightful
apprehension of guilt and wrath, that they cannot enjoy themselves;
when they seem settled they are in disquietude, when they seem
merry they are in heaviness; like Cain, who always dwelt in the
land of shaking. The terrors of conscience disturb all their
enjoyments, and cast forth such mire and dirt as make them a burden
to themselves. Though this does not appear (it may be) at present,
yet it is a certain truth, what this prophet had said before
(<scripRef id="Is.lviii-p34.3" osisRef="Bible:Isa.48.22" parsed="|Isa|48|22|0|0" passage="Isa 48:22"><i>ch.</i> xlviii. 22</scripRef>),
and here repeats (<scripRef id="Is.lviii-p34.4" osisRef="Bible:Isa.57.21" parsed="|Isa|57|21|0|0" passage="Isa 57:21"><i>v.</i>
21</scripRef>), <i>There is no peace to the wicked,</i> no
reconciliation to God (nor can they be upon good terms with him,
while they go on still in their trespasses), no quietness or
satisfaction in their own mind, no real good, no peace in death,
because no hope. <i>My God hath said it,</i> and all the world
cannot unsay it, That there is no peace to those that allow
themselves in any sin. What have they to do with peace?</p>
</div></div2>