Isaiah 13
PATother countries there named, to denote the four quarters of the earth. Here begins the third part of this prophecy, which reacheth unto the end of the twenty-seventh chapter. After the description of those glorious times which should come to pass in the latter days, the prophet foretells the destruction of God’s enemies, and begins with Babylon, whither God’s people were to be carried captive., and therefore was a type or figure of antichrist, the great oppressor of God’s church in.aftertimes. (See Rev. xvii. 5.) And whoever carefully considers several particulars in this and the next chapter, and compares them with the former part of the twenty-first chapter with chap, xlvii. and the fiftieth and fifty-first chapters of Jeremiah, which treat of the same subject, will easily find that these prophecies have an aspect beyond the taking of Babylon by Cyrus; inasmuch as the prophets describe this judgment as a’ decisive stroke, that should thoroughly vindicate the cause of oppressed truth and innocence, and put a final Digitized by microsoft ® chap, xnr.] UPON ISAIAH. period to idolatry, and to all the miseries and oppression^ of God’s people; several of which particulars shall be taken notice of as the text offers occasion/ ARGUMENT. I. The chapter begins with a character of Christ, of his meekness and gentleness, and his success in calling the. gentiles. Afterward tho, prophet upbraids the Jews for their blindness and incredulity, and foretells the judgments that they should bring upon them. difficult text in St. Peter, (1 Pet* iii. 19.) concerning (he spirits in prison, to whom Christ is said to have preached by the ministry of Noah; understanding it of those wicked people of the old world who were under the bondage of sin and corruption, and whom the Spirit of Christ, who was in the prophets from the beginning of the world, (sec 1 Pet. i. 11.) endeavoured to reclaim by the ministry of Noah; who was a preacher of righteousness, (2 Pet. ii. 5.) and for the space of a hundred and twenty years, (see Gen. vi.-3.) xvhile the ark tvas preparing, exhorted the world to repentance, for fear the flood should come and sweep them all away; God’s Spirit all that time striving with men, and trying to reclaim them. Ver. S. I am the Lord; that is my name: and my glory will I not give to another, neither my praise to graven images.] My name Jehovah denotes me -to be the only true God, and I will.assert my honour by vindicating the cause of my church and people, and not suffer my truth to be extinguished, nor false gods and false ways of worship to usurp that glory which is due to myself alone. (Compare xlviii. 11.) And this God did in an extraordinary manner, by the publishing of the gospel, which gave a fatal blow to the heathen idolatry. By another is meant a strange or false god, the word god being understood. (See Psal. xvi. 4. and compare Isa. xliii.12.),. -
Isaiah 13:1
L HE burden of Babylon. A burden, in the language of the prophets, is a burdensome prophecy, threatening ruin and destruction. This word came, in aftertimes, to be used by way of derision of God’s threatenings among the profane Jews, upon which account he forbade the use of it (See Jer. xxiii. 33, 31, &c.) BEHOLD my servant, whom I uphold.] The following prophecy is applied to Christby St. Matthew, (xii. 18.) and cannot, with any show of probability, be expounded of any other person. The Septiiagint understand it of Israel, or the Jewish nation, and read the text thus: Jacob is my son or servant, I will uphold him; Israelis mine elect, my soul doth choose, or accept him. They probably took this text to be parallel with xlix. 3. But the gloss of theirs is rejected by St. Matthew, though in most other places the evangelist follows that translation. If we.should try to explain this prophecy of Cyrus, as Grotius doth, and his echo, Mr. White, allowing him to be a deliverer of the Jews; yet in what sense can he be styled the light of the gentiles? (ver. G.) He is taxed with cruelty by several historians,, and it is not likely that the people.were much easier under his government, than.when they were subjects, to the Babylonian monarchy. Beside that, a light to the gentiles signifies one that should enlighten their minds, and instruct them in the truth; and in that sense Mr. White himself, explains the phrase in the parallel text, xlix. G.. I conclude, then, that the natural import of the words, as well as the authority of the New Testament, do plainly, dctenuine this and many other texts here and in the following chapters to an evangelical sense: the Holy Spirit taking occasion, from the deliverance of the Jews. out of their captivity, to give the prophet a view of a more glorious redemption, which should be accomplished by the Messias. * / * > My servant, tuhom I uphold.) Christ is often called God’s servant by Isaiah: (see xlix. 3. 5. 1. 10. lii. 13. liii. 11.) as he is also by.Zechariah, (Hi. 8.) as being sanctified and sent into the world upon a message of the highest importance, that ever any person was employed about; and. this title agrees very well with those many declarations our Sa-. viourmade of his coming into theicorldto do the will of him that sent him: (see John iv. 34. vi. 38. xiv. 31.) and it is, perhaps, in this respect that St. Paul saith, Christ took upon him the form of a servant, (Philip, ii. 7.) God is said to uphold him here, and to hold his hand, ver. G. because his person was tinder the particular care arid protection of Providence:,(see John viii. 29. xvi. 32.) and, as the evangelist observes, none of the designs of his enemies against his life could take effect, till his hour was come, (John vii. 30. viii. 20.) Mineehct, in whom my soul delighteth.] Christ is emphatically styled God’s beloved, and the son of his love, (Matt. iii. 17. John iii. 35. Eph. i. G. Colos. L.13.) I will put my Spirit upon him.] Sec the notes on xi. 2. lxi. 1. He shall bring forth judgment unto the gentiles.]ILc shall make known God’s laws and judgments to them. (See ver. 4.)
Isaiah 13:2
Lift ye up a banner upon the high mountain, exalt the voice unto tliem, shake the hand:. The use of setting up a banner is for assembling men of arms together; (compare v. 2G.) which was for that reason set upon a high hill, that it might be the more taken notice of: (see xviii. 3. xxx. 17.) shaking Or lifting up the hand was a token that served to the same purpose. (Compare xlix. 22.) That they may go into the gates of the nobles.*] To list themselves under the service of the several great officers and commanders. - He shall not strive, nor lift up, nor cause his voice to be heard in the streets.] He shall instruct those that oppose themselves with all meekness and’gentleness; he shall patiently endure the contradictions of Winers against himself and not in an angry or clamorous manner vindicate himself against their calumnies.’ -
Isaiah 13:3
I have commanded my sanctified ones. That is, those whom I have appointed and set apart for this purpose. To sanctify war, in the Hebrew language, is* the same as to prepare war. (See Jer. vi. 4. xxii. 7. Joel iii. 9.) To the same purpose, God calls Nebuchadnezzar his servant, (Jer. xxv. 9.) and Cyrus his anointed, (Isa. xlv. 1.) because they were ordained and set apart by God to be the executioners of his judgments upon those nations whom he had marked out for destruction. I have also called my mighty ones for mine anger.] Those whom I have endued with Strength for the executing my vengeance upon a sinful people. (Compare v. 27. xlv. 1 — 3- Joel ii. 11.) Even them that rejoice in my highness.] That take pleasure in executing those commands of mine, which will illustrate my honour and greatness. A bruised reed shall he not break, and smoking flax shall he not quench.] Ho will have a tender regard for afflicted consciences, and such as arc bow T ed down under the burden of their sins; and where the least spark of grace appears, he will not quench it, but take the utmost care to keep it alive and improve it. After this example, St. Paul exhorts the pastors of the church to restore those who have been overtaketi hi a fault with the spirit of meekness, (Gal.vi. 1.) He shall bring forth judgment unto truth.] By this method he shall make the truth and justice of his cause appear against all gainsayers, and obtain a complete victory over his adversaries;.to which sense St. Matthew reads the sentence, till he send forth judgment unto victory; expressing the sense rather than the words of the original.
Isaiah 13:4
The noise of a multitude in the mountains. Gathering round the banner which was set up there, (ver. 2.) Or else the prophet represents them as described afar off upon the mountains, and coming down from thence to besiege Babylon. The expressions arc noble, and contain a lively description of that terror which the appearance of a hostile army strikes into the beholders. A tumultuous noise of the kingdoms of nations gathered together.] Cyrus’s army was made up out of many different nations and kingdoms. (See Jer. 1. 41. Ii. 27, 28.) He shall not fail nor be discouraged, till he hath set judgment in the earth.] We may reasonably suppose, that this prophecy relates to the propagating of the gospel in the world, as that work was carried on, not only by. Christ, but also by his messengers. For Christ himself was ■ not sent but to the lost sheep of the house of Israel; (Matt. xv. 24.) and, consequently, could be a light to the gentiles only as he commissioned others to preach the gospel to them. (Sec Ephes. ii. 17.) And taking the w6rds in this • comprehensive sense, they import, that our Saviour w r onld not be discouraged at the difficulties he or his apostles were like to meet with in the discharge of their office, but would still continue unwearied in well-doing, till at last they should surmount all opposition, plant judgment and truth in the earth, and make the remotest parts of the world own 1 their dependance upon him as their Lord, and submit to his laws. And the isles shall wait for his lata.] By the isles arc • meant the gentiles. (Seethe note onxi. 11.) In what sense they may be said to wait for Christ’s law, sec the note “on lx. 9. Ver. G. I the Lord have called thee in righteousness, and will hold thine hand, and tvill keep thee.] I, who am God Almighty, have called thee to this high dignity, to fulfil my righteous purposes. (See xli. 2.) And in order to that end, * 1 will sustain and defend thee: (see the note upon ver. 1.) and I am able to make my words good, because all things subsist by my word and decree, and all men owe their being and preservation to me, (ver. 5.) • - And give thee for a covenant of the people, for a light of * the gentiles.] This can in no tolerable sense be applied to - any but Christ, w r ho is called the Aiigel of the covenant, Mai. iii. 1. and was the Mediator of the new covenant, into r which both Jews and gentiles were to be admitted. (See Jer. xxxi. 31.)
Isaiah 13:5
They come from a far country, from the end of heaven. Many of Cyrus’s auxiliaries came from very distant countries. (See the places of Jeremiah just now cited.) The prophet adds this as an aggravation of the judgment. (Sec note on x. 3.) Ver. G. It shall come as a’ destruction from the Almighty.] Whose power and purposes none is able to resist.
Isaiah 13:7
Therefore all hands sliall be faint, and every man’s heart shall melt,. God often strikes a terror into those whom he designs for destruction. (Sec xxx. 17. Dcut. xxviii. 7. 25. Ezck. vii. 17. xxi. 7.) To open the blind eyes.] Compare’Actsxxvi. 18. which place seems to be a paraphrase upon this verse. To bnng out the prisoners from the, prison, Sic.]- To free *. those from the chains of their sins who were the captive’s. i of Satan. (Compare lxi. 1. Bom. viii. 21. 2 Tim. ii.,26. 2 Pet. ii. 19.) To the same sense we may best explain that
Isaiah 13:8
They shall be in pain as a woman that travttileth. Any sudden unavoidable calamity is fitly represented by the pains of a woman’s travail. (Compare xxvi. 17. Jer. xxx. G. 1 Thess. v. 3.) They shall be amazed one at another; their. faces shall be as flames.’] They shall gaze one at another, like men under, aa amazement, that do not know which way to turn themselves; and their visages shall be black and ghastly. (Compare Joel ii. 6. Nahum ii. 10.)
Isaiah 13:9
Behold, the former things are come to pass, and new things do I declare. The punctual accomplishment of my former predictions, ought to give credit to what I foretell now, though it seem a new and a strange thing to you.
Isaiah 13:10
For the stars of heaven, and the constellations thereof shall not give their light, &c. These, and such-like expressions in the Scripture-phrase, denote great calamir tics, when every thing looks dark and dismal. (Compare v. 30. viii. 22. Jer. xv. 9. Joel ii. 10. Amos viii. 9, 10.) These metaphors do more particularly signify the downfall of states and governments: (compare xxxiv.4. Exek.xxxii. 7.* Joel ii. 31. Rev. vi. 12 — 14. viii. 12.) princes and rulers being sometimes figuratively expressed by the sun, moon, and stars, or the host of heaven. (See xiv. 12. xxiv. 21.) Lastly, it may be observed, that all God’s particular.judgments being earnests and forerunners of the last and general judgment, the same expressions arc common to both. (Compare Joel iii. 15. Matt. xxiv. 29. 2 Pet. iii. 10.) Sing unto the Lord anew song, &c] An exhortatibn-to all the inhabitants of the earth both far and near, and even the most barbarous people, such as were the Arabians who dwelt in Kedar: (see Psal. cxx. 5.) all of them are exhorted to give glory to God, for his wonderful mercy in making himself known to the gentile world by the gospel. (Compare xliv; 23. xlix. 13. lv.12. Psal. xcvi. 11, &c. xcviii. 4, &c.) The expressions here, and in the parallel texts/ denote the joy to be so great and universal, that even the inanimate parts of the creation are said to be affected with it, and are exhorted to bear a part in this general chorus. •
Isaiah 13:11
1 will icause the arrogancy of the proud to cease, and will lay low the haughtiness of the terrible. Sec xiv. 4 — 6. 13, 14. and the note upon ii. 11.
Isaiah 13:12
And he shall set tip an ensign for the nations, and shall assemble the outcasts of Israel. See ver. 10. The gentiles shall not only corno into the church themselves, l>ut shall likewise with one accord, as by a signal, restore all the Jews to their own country, and assemble them from tlio several dispersions whither they have been scattered. (Compare xliii. 6. xlix. 22. lx. 4. lxii. 10.) 1 will make a man more precious than fine gold.] This expression denotes the havoc that should be made of such men as were fit to bear arms, which should make them become as scarce as gold, arid as valuable: (see the like calamity described iv. 1.) or else tlie words may import,’ that the Modes shall’spare no man’s life, though he would purchase it with gold. (Compare ver. 17.) Even a man than the golden wedge ofOphir.] Ophir was a place noted for the best gold, whither Solomon trafficked for it, (1 Kings ix. 28.) though the place was famous for it long before, as appears by the book of Job, xxviii. 16. Some place Ophir in the East Indies, particularly llelandus, in his dissertation upon this subject. Bochart thinks that there was an Ophir in Arabia Felix, which is the place probably meant in Job, though he supposes the Ophir that Solomon traded with to be in India. (See his Phalcg. lib. ii. cap. 27.) Huetius places Ophir in the eastern coast of Africa, where there is a place still named Sophala, which retains some affinity with Ophir, called Sophir by the Sep* tuagint, 1 Kings ix. 28. (Sec his treatise dc Xavigat. Solomonis, cap. 2.)
Isaiah 13:13
The envy also ofEphraim shall depart, and the adversaries of Judah shall be cut off, &c. When the ten tribes made a separation from Judah, Ephraim was looked upon as the principal tribe of that separation, and is often put for Israel, as that was a distinct kingdom from Judah, (See note on vii.2.) Thus (he word is taken here, and the verse imports, that the quarrels and dissensions that used to be between those two rival kingdoms shall be quite at an end, and they shall both bo governed by one king, the Messias. (See Ezek. xxxvii. 16. 22.. Jer. iii. 18. Ilos. i. 11.) We may farther observe, that in most of the abovementioned prophecies, where the general restoration of the Jews is foretold, Israel and Judah. are joined together, as equally sharers in the blessing. Therefore I will shake the heavens, and the earth shall move out of his place.] These expressions denote great alterations. (Sec note on v..25. and compare Hag. ii. G. Heb.xii.27.) Tlie Lord shall go forth like a mighty man, he shall stir up jealousy [or his zeal] like a man of war, &c] God is described here as rousing up his indignation against Ins enemies, which had for some time lain asleep, and whetting his courage like a man of war, through a sense that his honour now lies at stake, (compare lix. 17.) and falling upon his adversaries with the utmost fury.; %
Isaiah 13:14
But they shall fly upon the shoulders of the Philistines: they shall lay their hand upon Edom and Moab, and the children ofAmmon shall obey them.* These people w ere all borderers upon Palestine, and took all occasions to shew their’ spite and ill-will against the Jews. Upon which account, in the prophetical dialect, they are often used, in a gcneraL sense, for the enemies of God’s truth and people. (Compare xxv. 10. xxxiv. 5, G. Joel iii. 19. Amos ix. 12.) To the same sense, the names of Assyria, Egypt, and Babylon are used in other places. (See particularly xix. 23. Rev. xi. 8.) The meaning therefore of the place is, that God’s people should have a complete victory over their enemies, whether they bo the associates of antichrist, or of whatsoever other denomination. They shall spoil them of the east together.] The Hebrews read, The children of the. east: by which are meant the Arabians in general, and the several sorts of them, as the Midianites, Araalekites, &c. (Compare Judg. vi. 3. vii. 12. viii. 10.) Arabia is commonly called the east country in Scripture: (sec Gen. x. 30. xxv. 6. Job. i. 3. Jer. xlix. 28.) though Mr. Mede is ofopinion, that it was called so in respect of Egypt, and that the Jews learned that form of speech during their sojourning there; Arabia lying rather southward of Palestine. (Sec his works, p. 467.) And it shall be like a chased roe, and as a sheep that no man taketh up.] The inhabitants of tho country about Babylon, shall fly from place to place like a roc, one of the most timorous creatures that is pursued; and, having lost their leaders, shall wander up and down like sheep that have lost their shepherd. (Compare 1 Kings xxii. 37.) They shall every man turn to his own people, and flee, every one into his own land.] All the auxiliary forces which came to assist the Babylonians, shall make what haste they can to get homciigain, as people do in a general overthrow. (Compare Jer. 1. 1G. 1 Kings xxii. 2G.) I have long time holden my peace; I have been, still; and refrained myself &c] God had been long silent, and not interposed in behalf of his own cause: (compare Psal. Ixxxiii. 1.) and this his forbearance had increased the presumption of his enemies; he declares now that he could ho longer contain himself, no more than a woman in the pangs of travail can forbear crying out; but he must give vent to his just resentments for the injuries offered to himself and his oppressed people, by bringing some exemplary punishment upon their oppressors. When men’s provocations come to a great height, God is represented, in Scripture, as if his patience were quite tired out, and he could no longer forbear punishing them. (See Jer. xv. C. iliv.22.)
Isaiah 13:15
And the Lord shall utterly destroy the tongue of the Egyptian Sea, &c. The word tongue, when applied to the sea, signifies a bay, and so it is translated, Josh. xv. 2. 5. So that by the tongue of the Egyptian Sea, must be meant the bay of the Mediterranean Sea, where, the river Nile empties itself into the Mediterranean. " By the river here is certainly meant the Nile: (compare xix. 5. xxiii. 3.) famous for its seven mouths. So the verse imports the deliverance of the Jews, in the latter times, from their several captivities, which’shall be as miraculous as’ that which was.vouchsafed to them by Moses, when, by lifting up his rod, the lied Sea was divided, and gave them a passage out of,E£ypt, Exod. xiv. 1G. (See the following verse.) Ver. 16/ And there shall be a highway for the remnant qfhis people, which shall be left, from Assyria J] ^ Compare xix. 23. where the same exprc£ion is used: it here donotes the Jews’ deliverance from their oppressors, and their very enemies coming into the church, and being made partakers of the same promises with the Jews. Assyria and Egypt were the two flourishing kingdoms which bordered upon Judca, and by turns were the great oppressors of God’s people. (See Iii. 4. Hos. ix. 3.) Whereupon, in many of the prophecies which mention tha restoration of the Jews, and their return from their several dispersions, Assyria and Egypt arc joined together, as the two most remarkable places from whence their captivity should return. (Compare xix. 23—25. xxvii. 13. Zech. x. 10, 11.) And whether we understand by the river, (ver. 15.) the river Nile, according to the note there, or the river Euphrates, (called the river hy way of eminence, xxvii, 12. Jer. ii.18.) as many interpreters do; the sense comes all to one, and imports the same, with the phrase of drying tip the waters of Euphrates, Rev. xvi. 12. which signifies there - the removing all impediments that might hinder the return of God’s people The expressions in both these places may bo an allusion to Cyrus’s draining tho river Euphrates when he took Babylon. (Compare xliv. 27. Jer. 1* 38. li. 36.) Every one that is joined to them, shall fall by the sword.] All the associates of the Babylonians, though they be foreigners, shallpaftakc of their fate…. Ver. 1G. Their children shall be dashed to pieces before their eyes.] By way of retaliation for the cruelty of the Ba- 1 will make waste mountains and hills, and dryup all their herbs, &c] As God’s mercy is represented byj)Oiiring water upon the thirsty ground: (see xxxv.6, 7. xliv. 3.) so his wrath is described as if it were a cow*’ suming fire, which parches up every thing, and reduces it to barrenness. (See ver. 25. of this chapter, and 1.2. and^ Zeeh. x. 11.) This was literally fulfilled in Cyrus’s taking* Babylon; when, in order to it, ho drained the riverEuphrates,’ by cutting several new channels to carry off the water, andmarched his army through it into the city. (See the note on xliv. 27.) **
Isaiah 13:16
1 will bring the blind by a way thai they knew not, &c.* If we understand the words of the people’s return* from captivity, they import, that God would provide means* for their restoration which they did not think of, and would remove all impediments that might lie in the way of their, return. (Compare xl. 4. Jer.xxxi. 9.) In like manner God will enlighten the world by his gospel, and reduce, men into.the ways of truth,, notwithstanding all the oppo^> sition that inveterate error and prejudice can make to thecontrary..
Isaiah 13:17
They shall be turned back, they shall be greatlyashamed, that trust in graven images, &c. This must relate to that destruction of the heathenimages and idolatrous worship, which followed upon the settlement of Christian-, ity in the Roman empire; and may receive a farther accomplishment, as the truth of the gospel shall more and more prevail in the world. (See the note. on i. 29.) The words cannot be said to receive their just completion in the destruction of the Babylonish monarchy by the Persians: for that turn of affairs gave no check to idolatry, the Persians being as much strangers to the true God as the:Ba-» bylonians. Indeed, Strabo gives this testimony to the Per- * sians, Ilipvat ayaXfiara koi fiwfioveovK ISpvovrat, the Persians set up neither images nor altars; (lib. xv. Geograph.) but yet they represented the Divine Majesty by the external symbol of fire. The phrase of being turned back, signifies any disappointment, being a metaphor taken from the discomfiture of forces in war. (See Psal.Ixx. 3.) „,,
Isaiah 13:18
Hear, ye deaf; and look, ye blind. The prophet,’ speaking still in ihe person of God, now turns his discourse to the, Jews, and upbraids them with their blindness and incorrigibility under all the means of.instruction which had been afforded them. To this evil temper they were to ascribe all those judgments God had already inflicted upon them, which should at last end in a total captivity; and should have still more astonishing effects upon their re-. jeeting the Messfas. (Compare vi. 10, 11. and s£e the notes. upon that place.),
Isaiah 13:19
Who is blind, but my servant?. The prophets often upbraid the Jews with blindness, in not considering and laying to heart what they said to them from the mouth of God. (See Jer. v. 21. Ezek.xiii.2.) Or deaf, as my, messenger that 1 sent?] This maybe understood of some of the prophets; (compare xliv. 1(J.) several of whom were unfaithful in their office, and irregular in their lives. (Sec xliii. 17. Jer. v.31. xxiii. 14.) The expression may comprehend the priests too, who are called likewise the messengers of the Lord, (Mai. ii.7.) Who is blind ashe that is perfect?’) That should be so by his profession* The word is meshullam in’ the Hebrew; 4 A” "