Isaiah 23

frequent instances of which may be seen in the rescripts of Constantine and his successors to their Vrcefecti Frcetorio, in the Theodosian and Justinian codes. ARGUMENT. “…. This prophecy may best be understood of Nebuchadnezzar’s laying siege to Tyre, and taking it; which is likewise particularly foretold by Ezekiel, xxvi. 7, &c. with - the two following chapters. This siege lasted thirteen years, as Josephus shews out of Philostratus, and the Phoenician. annals, (An tiq. lib. x. cap. 11. ad fin. and lib* i. contr. Appion. p. 1046.) Upon which account, God promises Nebuchadnezzar the kingdom of Egypt, as a reward for the great pains and service he undertook in the siege of Tyre, (Ezek. xxix. 18.) be as much concerned at the ill news of the destruction of Ty, rc > as they were at the calamity of Egypt, mentioned chap. £ix. But there is a difficulty, admitting this sense, because trip destruction of Tyro, here spoken of, was be* fore that of Egypt; if we nicap that calamity of Egypt which is usually joined with the destruction of Tyre in the prophets. (See Jer. xxv. 19. 32. Ezek. xxix. 18, 19.) Therefore others read this verse thus, As soon as the report of Tyre shall come to, or be heard in, Egypt, they shall be in great pain for it; viz. because they exported their com to Tyre, and made a gainful trade by it. (Sep ver. ($•) And this sensq the Septuagint follow. Pass y$ over to Tarshish.] Leave the place of your nativity, and betake yourselves for refuge to some of the ports w T hich lie upon the Mediterranean Sea, (see yer. 1.) where the Tynans used to traffic, and where they might hope* to settle themselves. (See ver. 7. 12.) The Septuagint understand the place of Carthage, which was % ©olony transplanted from Tyre. Howl, ye inhabitants of the isle.] See ver. 2. succeeding one another. So this expression denotes the duration of the Babylonish monarchy, whose dominion over all the neighbouring countries should last seventy years; and when that time was expired, the Tyrians, with other people, oppressed by the Babylonian government, should recover their ancient liberty. (Compare Jer. xxy. 9— 12.22. xxvii.3. 6, 7.) / [Tyre shall be forgotten seventy years.] The destruction.of Tyre was some years after that of Jerusalem. (See Dr.,Prideaux, ad an. A. C. 573.) But the prophet Jeremy seems to confine the devastations of all those countries which Nebuchadnezzar conquered, to the space of seventy years, at which time an end should be put to the Babylonish empire. (See Jer. xxv. 9. 11, 12.) But there arc several ways of computing those seventy years. See the note upon Zech. i.-12.]. After the several denunciations of God’s judgments upon the Jews, and all the neighbouring countries, contained in the foregoing chapters, from the thirteenth onward; in this the prophet gives a general description ofjhe state of that part of the world, especially of the ten. tribes, whose country was ruined, and themselves carried captive, by Shalmaneser, under these calamities: but withal he uses such expressions as plainly denote the general destruction of the world at the last day: as indeed all God s particular judgments are earnests and forerunners of the general judgment. (See note on xiii. 10.).Ver.. I.^JlSeHOLD, the Lord maketh the earth empty.’] The Hebrew word haiirets, is promiscuously rendered in this chapter by pur interpreters, either earth or land: and may be taken in a larger or narrower sense, as the context ■ inclines us to understand it. * '.. i. * (CIIAPr XXIV. Vcr. 8. The mirth oftabrets ceaseth.] There is no place for mirth or the expressions of it when men are under great calamities. (Compare Jer. vii. 34. xv. 9. xxv. 10. Ezek. xxvi. 13. Hos. ii.ll.) every Writer of the Old Testament from Moses downward. •Ver.’ 19. The earth is utterly broken down; the earth is clean dissolved; the earth is moved exceedingly.’] A farther allusion to the deluge, especially if we admit of a late ingenious hypothesis, which maintains’thatthe destruction of the earth at the deluge, was chiefly caused by the breaking down of its arch, and its falling into the abyss. This, and the foregoing verse, may be thought an hyperbolical description of the desolations which wars and other plagues made in Judea, and the neighbouring countries; as if God had rained down vengeance upon sinners from above, and heaven and earth had conspired to punish the wicked: and we may observe, that the prophet Jeremy describes the like calamities in much the same expressions, (Jer. iv. 23, &c.) But the words do in their full import evidently point at the judgment of the last day, as in the following verses more plainly appears.

Isaiah 23:1

JljLoWL, ye ships of Tarshish. The phrase signifies any merchant-ships, particularly those that trade into Spain. (See note on ii. 1G.). As Tyre was one of the most famous marts in the world in those times; so the destruction of it must be a great loss to all merchant-adventurers.. So that there is no house, no entering in.] Every h6use, or warehouse in Tyre, is shut up, and all trade ceased. (Compare xxiv. 10.) From the land of Chittim it is revealed unto them.] Chittim, in Scripture, signifies all the countries lying upon the Mediterranean Sea, called the isles of Chittim, Ezek. xxvii! G. The words import, that the news of the siege of Tyre should be dispersed into all the trafficking parts -upon the Egean and Ionian seas, and so reach the ears of those that trade inthe most western coasts. Tho sense which the Septuagint give of the latter part of the verse, is easy, and reconcileable with the Hebrew: thus they render it, It is laid waste, so that none come [to wit] out of the land of Chittim; it. is carried away captive. Bochart understands the, word Chittim here, and at the twelfth verse, of the Cutheans, or Babylonians; and then taking the verb niglah, for being carried captive, as the Septuagint and Vulgar Latin explain it, the sense runs very easy thus, From the land of the Cutheans doth their captivity come.

Isaiah 23:2

Be still, ye inhabitants of the isle. Tyre was placed in an island: (sec Ezek. xxvii. 3. xxviii. 2.) and it is here commanded to be still, or silent, to signify that all that noise which is heard in populous cities should cease; and the place be reduced to solitude. (Compare xiv.,11. xv. I. xxii. 2. Jer. xxv. 10, 11.) [Be still, ye inhabitants of the isle.’] This expression is rather a description of the New Tyre than of the Old; the new city being built upon an island (see Ezek. xxvii. 3. and the Argument to the notes upon chap. xxvi. of that prophecy): but it is certain, Nebuchadnezzar only destroyed the old city. So the word isle seems to be used here improperly, as it is in many other texts, for a maritime place or town.. See the note on^xi. 11.] Thou ivhom the merchants of Zidon, that pass over the sea, have replenished.] Tyre and Zidon were famous for merchandise and navigation, and helped to enrich each other. And it shall be, as with the people, so with the priest.’] Or, the prince, as the word does likewise, signify. This and the following expressions denote, that all orders and conditions shall be equally involved in the same common calamity.

Isaiah 23:3

And by great waters the seed of Sihor, theharvest of the river, is her revenue. The English translation, published under queen Elizabeth, gives us a clearer sense of this verse thus, The seed of Nilus growing by the abundance of tvaters, and the harvest of the river was her revenues. Tyre made herself rich by transporting corn out of Egypt into foreign countries. The overflowing of the Nile (called Sihor here, and Jer. ii. 18.) made Egypt so fruitful, that it was looked upon as one of the great granaries of the world, and afterward supplied Rome with a great part of the corn which was spent in that mighty city, as it did Constantinople in following times. Whereupon the government of Egypt was looked upon as an extraordinary trust, and always reserved to the disposal of the emperor. (See Tacitus; Annal. ii. and Histor.4ib. i. statim ab initio.) By the river is meant the Nile, by way, of excellence. (See note on xi. 15,) The land shall be utterly emptied, and utterly spoiled.] Shall be deprived both of its riches and inha^ bitants.

Isaiah 23:4

Be ashamed, O Zidon. Zidon was a partaker both in the prosperity and adversity of Tyre. (See ver. 4 For the sea hath spoken, even the strength of the seal saying, &c] Tyre is called the sea, because its inhabitants looked upon the sea as their proper element; and the strength of the’ sea, because it was strong at sea, both by its situation and the strength of its naval forces; arid the city is introduced here as bemoaning her desolate condition,’ that she is, become as though she had never had any children or inhabitants, because tliey are now quite gone or destroyed. The haughty people of the earth do languish.] These suffer most under such calamities, as having most to lose, and not being used to hardships. (See ii. 12.) *

Isaiah 23:5

As at the report concerning Egypt, so shall they be sorely pained at the report of Tyre. The words as they stand in our translation imply, that the Zidonians, (spoken of ver. 4.) or,’ in general, other neighbouring places, shall The earth also is defiled under the inhabitants thereof] The contagion of sin infectcth the very ground, and bringeth a curse upon it, (see ver. 6,). making it obnoxious to God’s judgments. (See Gen. iii. 17. Numb. xxxv. 33. Psal. cvii. 34.) Because they have transgressed the laws, changed the ordinance,.broken the everlasting covenant.] So. the wicked horn in Daniel is said to change times and laws; i. e. to abrogate God’s laws and the ordinances of his service, and substitute new ones, (Dan. vii. 25.) By the everlasting covenant, is meant that covenant which God made with the Jews at Mount Sinai; (see Exod. xxiv. 7, 8.) and the expression alludes to Gen. xvii. 7. where God calls the covenant between him and Abraham, an everlasting cqvenant, berith olam, in the Hebrew: because it was to endure fpr a long succession of years, called olam, in that language, and to last till the new olam, or the age of the Messias: (sec note on ii. 2.) and then was to be more eminently completed in the spiritual seed of Abraham..; ».

Isaiah 23:6

Therefore the inhabitants of the earth are burned. Are destroyed by fire and sword, and, entirely consumed. (Compare xiii. 25.)

Isaiah 23:7

jy this your joyous city. Great cities, being the centres of trade? and wealth, are usually the seats of all kinds of gaiety and luxury. (See note on xxii. 2.) Whose antiquity is of ancient days?] Tyre is spoken of as a strong city in the time of Joshua, (Josh. xix. 29.) Merq $!<Sova fityiarr) Tthy <pQivttcu)v icai apx<xioraTt) 7roAie Tvpoc £<?rl, (Strabo, lib. xvi. p. 75G.) Next to Zidon, Tyre is the greatest and most ancient of all the Phoenician cities. Her own feet shall carry her afar off to sojourn.] The prophet speaks of Tyre as of a tender and delicate wojnan not used to hardships, who yet should be forced to travel on foot tedious journeys into foreign countries, being driven from her own habitation. (Compare xlvii. 2.) The new wine mourneth; the vinelartguisheth,] There is a destiuction of the vineyards, and the fruits of the earth are consumed by hostile invasions. (Compare xvi. 8, 9. Joel i. 10. 12.) *3U

Isaiah 23:8

Who hath taken this counsel against Tyre, the crowning city? &c. Who but God, whose decrees nonq can frustrate? Whose purpose it is to bring down the pride of that toppipg city, who does vaunt itself as the queen of cities. (Sec Ezek. xxvii. 3. xxviii. 2. and compare Rev. xviii. 7.)

Isaiah 23:9

Tlie Lord of hosts hath purposed it, to stain the pride of all glory. See ii. 11. They shall not drink wine with a song.] Those that can command’winc under this scarcity will have no heart to drink it; nor will it be able to cheer their spirits under such afflictions. Ven 10. The city of confusion is broken down.] The word tohu, which onr English translation renders confusion, signifies likewise desolation; (see xxxiv. 11.) and this sense of the word is most proper here: as if it had been said, Every city is the image of desolation. (Compare -vcr. 12. and xxv. 2.) Some understand by the city, Sa-‘maria; the head of the kingdom of Israel, which was now ruined by Shalmaneser. •

Isaiah 23:10

Pass through the land as a river, O daughter of Tarshish. According to this translation Tyre is called the daughter of Tarshish, because it was enriched by the seatrade, especially the traffic which came from the Spanish or African coasts, as Huetius interprets the place, (lib. de Navigat. Solomon, cap. 3. numb. 9.) So the prophet here exhorts her inhabitants to make all possible speed, and with the swiftness of a river to get out of their own country, and from the reach of the enemy. But others translate the words, Pass into thy land, daughter of Tarshish, and understand them of the city Tarshish, or the merchants of that place, as if it w r ere an exhortation to them to return home. Their merchandise had formerly flowed in like a river into the ports of Tyre, but now that gainful traffic, their strength and support, would entirely cease. (Compare ver. 14.)

Isaiah 23:11

He stretched out his hand over the sea; he shook the kingdoms. The Lord, mentioned in the latter part of the verse, stretched out his hand over Tyre, called the sea, yer. 4. and the neighbouring kingdoms were frightened at the news of such a terrible judgment.

Isaiah 23:12

Tliou shalt no more rejoice, O thou oppressed Virgin, daughter of Zidon. Tyre was probably a colony of Zidonians, and therefore called here the daughter of Zidon: colonies commonly retained the name of the mother-city: thus Rome was called New Troy, and Carthage the Tynan city. (See Spanheim de Numismat. dissert, iv. p. 43G, 437.) It is certain, that of the two cities Zidon was much the ancientest, being mentioned by Moses at the peopling of the world after the flood, (Gen. x. 19. and again, xlix.13.) Afterward it is called by Joshua Great Zidon, (Josh. xi. 8.) Homer, likewise, takes notice of Zidon, but not of Tyre. The authority of Strabo is express to the same purpose; (See note upon ver. 7.) The prophet calls Tyre an op* pressed virgin, because she was conquered, and, as it were, ravished by her enemies: whereas those cities which never came into a conqueror’s hands are styled virgins, as having preserved their integrity. (See xxxvii. 22.) Pass over to Chittim; there also shalt thou have no rest.] See notes on ver. 1. C. Bochart understands the Cutheans by Chittim (which w r ord is here written Chittijm), as he does Chittim in the first verse: so the sense of the verse will be, Thou shalt be carried captive to Cutha, or Susiana: (seo 2 Kings xvii. 24.) a province lying upon the east of Euphrates; but there also shalt thou have no rest: but God’s judgments shall still pursue thee.

Isaiah 23:13

Behold the land of the Chaldeans. Even the Chaldeans themselves, who are your conquerors, their prosperity will not be perpetual: as their beginning was small, so their destruction will come to pass in due time. This people ivas not, till the Assyrian founded it for them that dwell in the. wilderness.] Within the memory of man, Baladan, or Nabonassor, (see xxxix. 1.) founded Babylon, to be the metropolis of the Scenites> that dwelt in tents before, dispersed through Arabia Deserta: (seexiii. 20.) and it came by degrees to be raised to that strength and magnificence in which now we see it. This is Sir John Marsham’s interpretation of this difficult text. (Chron. Can. p. 478. edit, fol.) - Though Babylon was as old as Nimrod, (Gen. x. 10. xi. 9.) yet it might undergo several turns of fortune, as most other cities have clone, and after it was gone to decay, be restored by Baladan, as it was afterward rebuilt by Nebuchadnezzar, (Dan. iv. 30.) Thus Rehoboam is said to have built Hebron, (2 Chron. xi. 10.) which yet was one of the oldest cities in the world. (See Numb. xiii. 22.) He brought it to ruin.] Tlie Lord of hosts. (See ver. 9.) Some translate the words thus, U is brought to ruin: the active being put for the impersonal. (See note on xxii. 19.) The prophet foresees the destruction of Babylon, mentioned chap. xiii. and speaks of it here as already come to pass: a way of speaking usual in the prophets to denote the certainty of the event. (See xxi. 9.) [He brought it to ruin.] The people of the Chaldeans, an upstart nation, have brought Tyre to ruin. So Vitringa upon the place. (Sec the note upon ver. 1. and Ezek.xxvi. 7.) By the Assyrian, in the former part of the verse, the same commentator understands Ninus.] When thus it shall be in the midst of the land among the people, there shall be as the shaking of an olivetree, &c] Compare xvii. 5, G. When the prophets denounce God’s judgments upon his people, they commonly conclude with a promise of still reserving a remnant; though they were to be but few in comparison of those who • are involved in the general destruction. (See notes on i* 9. iv. 2.)

Isaiah 23:14

Howl, ye ships of Tarshish. See ver. 1.10. They shall lift up their voice, they shall sing for “the majesty of the Lord.) They shall magnify the power of • God, which appeared so signally in their deliverance. They shall cry aloud from the sea.] Or, from the isles of -the sea, as it is expressed in the following verse; i. e. from the isles of the western or Mediterranean Sea, whither many y of the Jews were scattered, and from whence they should -return into their own country in the latter days. (See note on xi. 11.) The Hebrew word Ijam signifies the West as “well as the sea, because the Mediterranean Sea lay westward of Judca; (sec Josh, xxiii. 4.) and so the word is rendered by some interpreters here. (Compare Hos. xi. 10.‘where the word is translated the west.) This verse is to be understood of the final restoration of the Jews, as some -other parts of the chapter plainly relate to the consummation of all things. (See ver. 19, 20. 23.) The prophets take hints from the state of things in or near their own time, to -describe what shall come to pass in the latter times; as hath been before observed upon x. 20. (See likewise the notcupon xxx. 19.)

Isaiah 23:15

Tyre shall be forgot ten seventy years, according to the days of one king. The word king is put here for kingdom, as the Same word is used, Dan. vii. 17. viii. 21*. Thus, Rev. xvii. 10. seven kings are seven governments - Wherefore glorify ye the Lord in the fires.] In 1 the fiery trials of affliction, out of which the just shall be delivered as out of the midst of the fire. (Compare xliii. 2. and see the noto on iv. 2.) In the isles of the sea.] See the note upon vcr. 14.

Isaiah 23:16

Take a harp, go about the city, thou harlot that hast been forgot ten, &c. The imperative is here put for the future. (See note on ii. 9.) Cities are often compared to women, (see ver. 12. Jer. vi. 2.) and sometimes to harlots, by reason of those vices which too much prevail in great and rich cities, and infect those that resort to them. Lewd women arc commonly described in ancient authors as skilful in music, which is one of the arts that they used to inveigle men into their company. The.expressions in this verse, as well as those which follow, of Tyre’s committing fornication with all the kingdoms of the world, signify the several arts which she had to entice merchants to trade with her, the frauds she made use. of in managing her trade, and the luxury which her traffic promoted.- Compare Rev. xviii. 3,9. where the same expressions arc applied in a spiritual sense to mystical Babylon.. From the uttermost part of the earth have we heard songs, even glory to the righteous.] From the uttermost. part of the earth means the same as Jrom the isles of the sea, in the foregoing verses; from these utmost regions - have we heard the joyful acknowledgment of the righteous, praising God for their deliverance, and for all the glorious things he hath done for them; making them thereby remarkable in the eyes of the world, as his favourites. Some understand the word righteous of God, as if it were glory r io the righteous God: but we may observe, that the word Tsebi is often taken for Judea, as being the glory of all lands, as Ezekiel speaks, xx. G. where he uses’this very word. (Compare Dan. viii, J), xi. 10. 41. Jcr. iii. 19.) And if we take the word in this sense, the meaning of the place will be, that tho substance of their hymns were, that now the promised land should be restored to the righteous seed of Abraham: which confirms the interpretation given of ver. 14. that the context relates to the final restoration of the J^ws. •, •, • * « But Isaid,My leanness, my leanness, woeunto me!] Leanness sometimes signifies God’s plagues or judgments, which are like a consumption of the vitals. (See x. 10. xvii. 4. Psal. cvi. 1G.) Or the word may signify the sins and defects of God’s people, the thoughts of which caused inward grief and consumption of heart to the prophet: and it very much abated the joy which he had conceived upon the miraculous deliverance of the righteous, when he considered how many were involved in the calamities of the wicked. The treacherous dealers have dealt treacherously.] The word bogedhim often signifies th6 transgressors of, or apostates from, God’s law; soitisused xlviii.8. Jer. v. 11. and elsewhere: and in thissense the Septuagint understand it here; which agreesbest with the scope of tho place, and implies, that iniquity should very much abound, even among the professors of the true religion, and should bring down God’s judgments in a terrible manner upon great numbers of them. *

Isaiah 23:17

” Fear, and the pit, and the snare, are upon thee, O inhabitant of the earth!. It seems to be a proverbial expression, denoting divers sorts of calamities, some of which if men happen to escape, they should fall into others as bad. (See Jer.” xlviii. 43.) As if a man, flying from hts enemy out of fear, should fall into a pit; and escaping from thence should be taken in a snare. (Compare Amos v. 15.) The three Hebrew words, pachad, pachath, and pach, are a paronomasia, or have an affinity in sound with each other, which cannot be translated into another language. Such allusions are sometimes used by the sacred writers, (see Bishop Sanderson’s Sermon on Ecclcs. vii. 1. No. 3.) and are not disdained by the greatest masters of wit and elegance: witness that noted passage between Julian tho apostate and St. Basil; they were acquainted, as having studied together at Athens; and the former, having read over a certain treatise recommended by St. Basil to his perusal, gave this magisterial censure of it, y Av(yv<ov,* “Eyvtov, KariyviDv. To which that eloquent father returned this smart repartee,‘Aviyvutg, oiic tyvwg* el yap lyvws, ov kciriyvux;. (St. Basil’s Epist. 207, 208.) The beauty of these sentences cannot be translated into another language.

Isaiah 23:18

And her merchandise and her hire shall be holiness unto the Lord. The sense of this verse may be, # that several of the Tyrians in aftertimes shall become • proselytes to the Jewish religion, and shall devote part.of their substance to the service of the temple at Jerusalem. (See the note upon xlv. 14.) But there is no necessity of supposing that this part of the prophecy should be fulfilled just upon the restoration of Tyre; for it is usual for the prophets to join together things relating to the same place or people, though the fulfilling the several parts of the prophecy may belong to several different ages. (See iv. 2.) And this I take to be the case here. The prophets commonly express heathens and idolaters in general by some remarkable name, as that of Egypt, Babylon, and the like. (See the note on xi. 14.) In this sense I suppose the name of Tyre to be used in this verse, and in the same sense the daughter of Tyre is understood by most interpreters upon Psalm xlv. 12. not so as to exclude that particular city, but withal to signify that both that place and many others which were strangers Jo the true religion, should at length be converted, and consecrate a great part of their wealth and substance to the service of Cod. (See notes on xviii. 7.) Her merchandise shall be for them that dwell before the r Lord.] Her riches shall be set apart for the maintenance ^ of those that attend upon Gods service: an allusion to the office of the priests and Levites, who by turns gave constant attendance at the temple. To eat sufficiently.] The expression alludes to those vol. in. feasts which the Jews made at Jerusalem of their firstfruits and other holy things: and of which thepricsts and Levites had a. particular share. (Sec Deut. xii. 18, 19. xiv.23. 27.). /;/•„, CHAP. XXIV: For the windows from on high are opened, the’ foundations of • the earth do shake.] A plain allusion to the description of the deluge, Gen. vii. 11. The prophet describes the destruction of the present world, at the last day by expressions taken from the destruction of the old world; for, to use St. Peter’s words, “As the world which then was, perished by water, so the heavens and the earth which ■are now, arc reserved unto fire, against the day of judgment and perdition of ungodly men,” 2 Pet. iii. G, 7. (See the notes upon the following verses.) This one text does sufficiently confute an extravagant notion of one of the great libertines in opinion of the present age, who would fain persuade the world that the Pentateuch was writ a considerable time after the captivity of the ten tribes; a fancy which hath not one probable argument to maintain it, and may be confuted almost out of \i

The earth shall reel to and fro like a drunkard. This may be understood of its inhabitants, who shall be at their wits’ end for fear. (Compare xix. 14. Psal. cvii. 27.) And shall be removed like a cottage.] It is the world to come alone that hath foundations that cannot be shaken. (Heb. xiL 27.) And the transgression thereof shall be heavy npon it.’] See the note on ver. 5.

The Lord shall punish the host of the high ones that are on high, and the kings of the earth upon the earth. As the two foregoing verses plainly respect the dissolutiou of all things, so this and those that follow, do evidently look the same way. The words here import the overthrow of all worldly states and governments: kings and princes being expressed in the prophetical style, by the name of sun, moon, and stars; (see note on xiii. 10.) and then by analogy, tributary princes, and other inferior rulers, will be meant by the kings of the earth upon’the earth, as placed in a station below the former, and subject to their influence, as the lower world is to that of the heavenly constellations. (Compare x. 8.) Some commentators understand by the host of the high ones which are on high, the devil and his angels, who are described by St. Paul by the names of principalities and powers, dwelling in high or heavenly places, and having power in the air, or lower region of the world: (Ephes. ii. 2. vi. 12.) and then by the kings of the earth must be meant those earthly princes who are influenced by them, and are their instruments in abetting idolatry, or persecuting God’s truth. The evil spirits arc sometimes represented as part of the heavenly host, both with respect to their original dignity, and because they are the instruments of Providence, and have a command over the inferior world, ds far as God thinks fit. to permit. " (Seel Kings xxi i. 19, &c. Job i.G. Rev. xii. 7.) And in this sense some understand that contest between the angels, mentioned Dan. x. 13. as if it were between the good and bad angels.

The key of the home of David will I lay upon his shoulder. A key is an emblem of trust; and the expression alludes to the. fashion of keys in old time, which were long, and made like a hook, and then laid upon the shoulder, and worn there as the badge of an office: concerning which custom, see Huetius Demonstr. Evang. prop. ix. cap. 105. So he shall open, and none shall shit; and he shall shut, and none shall open.] Herein Eliakim was an eminent type pf Christ, who, as a son over his own house, hath an unlimited authority in the church. (See Rev. ill. 7. compared with Matt. xvi. 19.) The latter part of the expression is applied to God, Job xii. 14. Indeed, the words imply such a sovereign and absolute power, as cannot belong to any person, but such a one as is God as well as man. And they shall be gathered together as prisoners are gathered together in the pit, (or dungeon: see li. 14, &c.)] The verse alludes to the custom of kings, who used to confine the chief commanders of their enemies whom they take prisoners, and reserve them to some extraordinary day of triumph, and then bring them out to public punishment. The word visiting is used for punishing, as well as for remembering with grace and favour. Thus this very phrase, After many days thowshalt be visited, is used,. Ezek. xxxviii. 8. (See likewise Prov. xix. 23.) I cannot find any explication of this verse so agreeable to the natural sense of the words, as that of a late learned writer upon the Revelation; (xix. 6.) who explains it of the kings; of the earth, who made war with Christ and his saints at Armageddon, (Rev. xvi. 1G. xix. 19.) and being there dis^ comlited, lay languishing under the sentence of condemnation till after the battle of Gog and Magog, (xx. 8 — 10.). when they were, together with Satan their leader, punished, with everlasting destruction.

And 1 will fasten him as a nail in a sure place. Not to be moved as his predecessor was. (Compare Ezra ix. 8.). Ibid, and Then shall the moon be confounded, and the sun ashamed, when the Lord of hosts shallreign in Mount Zion.] If the expressions of the moon’s being confounded, and the stm ashamed, be understood literally, the sense must be s, that the sun and moon should be darkened and give no light; a circumstance that will certainly attend the last day. (Seo Joel iii. 15. Matt. xxiv. 29.) But I rather think the place to be parallel with Ix. 19. and Rev. xxi. 23. where it is said; that when the kingdom of God shall come, hisglory shall shine out so illustriously, that there shall be no need of the light of the sun and moon; upon which account they arc represented here as ashamed and confounded to see their light eclipsed by a greater. When the Lord shall reign in Mount Zion and in Jerusa 7 lent, and before his ancients gloriously.] We need not understand this and such-like expressions in a literal sense* with the Je^Vs, but are sufficiently warranted, by the authority of the New Testament, to explain them of the triumphant state of.the church, when the saints shall reign with God and Christ in glory. (See Gal. iv. 26. Heb. xii. 22. Rev. xxi. 2, 3. and the note upon ii. 2.) And before his ancients.] Or, in the presence of his ancients: an allusion to the elders of Israel, and Moses, and their succeeding kings at the head of them, who were the governors and representatives of the whole nation. In like manner heaven is represented as the general assembly of the saints, with. God and Christ at the head of them. (See Psal. Ixxxix. 7. Heb. xii. 22. Rev. iv. 5. and vii. 9—11.) Part of this heavenly company are called by.the name of elders or. ancients, Rev. iv. 4. and elsewhere, particularly xix. 4. 6. where there is a plain allusion to this place.,.

And he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, &c. He shall be an honour to his family;.they shall all depend upon him for promotion, from the highest to the lowest, from those who are advanced to the. more honourable offices, to.those who are designed for the meaner services,, as the like metaphor, 2Tim.ii. 20..

In that day shall the nail that was fastened in the sure place be removed. Shebna, that thought himself so secure in his station, shall be displaced. (Sec ver. 23.) And the burden that ivas upon it shall be cut off.] All his dependants shall fall with him, and be removed from those posts which they obtained by his interest and favour.