Resultados para: "NINEVEH"

Here is, I. An act of God's grace: God remembered Noah and every living thing. This is an expression after the manner of men; for not any of his creatures (Luk 12:6), much less any of his people, are forgotten of God, Isa 49:15, Isa 49:16. but, 1. The whole race of mankind, except Noah and his family, was now extinguished, and driven into the land of forgetfulness, to be remembered no more; so that God's remembering Noah was the return of his mercy to mankind, of whom he would not make a full end. It is a strange expression, Eze 5:13, When I have accomplished my fury in them, I will be comforted. The demands of divine justice had been answered by the ruin of those sinners; he had eased him of his adversaries (Isa 1:24), and now his spirit was quieted (Zac 6:8), and he remembered Noah and every living thing. he remembered mercy in wrath (Hab 3:2), remembered the days of old (Isa 63:11), remembered the holy seed, and then remembered Noah. 2. Noah himself, though one that had found grace in the eyes of the Lord, yet seemed to be forgotten in the ark, and perhaps began to think himself so; for we do not find that God had told him how long he should be confined and when he should be released. Very good men have sometimes been ready to conclude themselves forgotten of God, especially when their afflictions have been unusually grievous and long. Perhaps Noah, though a great believer, yet when he found the flood continuing so long after it might reasonably be presumed to have done its work, was tempted to fear lest he that shut him in would keep him in, and began to expostulate. How long wilt thou forget me? But at length God returned in mercy to him, and this is expressed by remembering him. Note, Those that remember God shall certainly be remembered by him, how desolate and disconsolate soever their condition may be. He will appoint them a set time and remember them, Job 14:13. 3. With Noah, God remembered every living thing; for, though his delight is especially in the sons of men, yet he rejoices in all his works, and hates nothing that he has made. He takes special care, not only of his people's persons, but of their possessions - of them and all that belongs to them. He considered the cattle of Nineveh, Jon 4:11. II. An act of God's power over wind and water, both of which are at his beck, though neither of them is under man's control. Observe, 1. He commanded the wind, and said to that, Go, and it went, in order to the carrying off of the flood: God made a wind to pass over the earth. See here, (1.) What was God's remembrance of Noah: it was his relieving him. Note, Those whom God remembers he remembers effectually, for good; he remembers us to save us, that we may remember him to serve him. (2.) What a sovereign dominion God has over the winds. He has them in his fist (Pro 30:4) and brings them out of his treasuries, Psa 135:7. He sends them when, and whither, and for what purposes, he pleases. Even stormy winds fulfil his word, Psa 148:8. It should seem, while the waters increased, there was no wind; for that would have added to the toss of the ark; but now God sent a wind, when it would not be so troublesome. Probably, it was a north wind, for that drives away rain. However, it was a drying wind, such a wind as God sent to divide the Red Sea before Israel, Exo 14:21. 2. He remanded the waters, and said to them, Come, and they came. (1.) He took away the cause. He sealed up the springs of those waters, the fountains of the great deep, and the windows of heaven. Note, [1.] As God has a key to open, so he has a key to shut up again, and to stay the progress of judgments by stopping the causes of them: and the same hand that brings the desolation must bring the deliverance; to that hand therefore our eye must ever be. He that wounds is alone able to heal. See Job 12:14, Job 12:15. [2.] When afflictions have done the work for which they are sent, whether killing work or curing work, they shall be removed. God's word shall not return void, Isa 55:10, Isa 55:11. (2.) Then the effect ceased; not all at once, but by degrees: The waters abated (Gen 8:1), returned from off the earth continually, Heb. they were going and returning (v. 3), which denotes a gradual departure. The heat of the sun exhaled much, and perhaps the subterraneous caverns soaked in more. Note, As the earth was not drowned in a day, so it was not dried in a day. In the creation, it was but one day's work to clear the earth from the waters that covered it, and to make it dry land; nay, it was but half a day's work, Gen 1:9, Gen 1:10. But, the work of creation being finished, this work of providence was effected by the concurring influence of second causes, yet thus enforced by the almighty power of God. God usually works deliverance for his people gradually, that the day of small things may not be despised, nor the day of great things despaired of, Zac 4:10. See Pro 4:18.

That which is observable and improvable in these verses is the account here given of Nimrod, Gen 10:8-10. He is here represented as a great man in his day: He began to be a mighty one in the earth, that is, whereas those that went before him were content to stand upon the same level with their neighbours, and though every man bore rule in his own house yet no man pretended any further, Nimrod's aspiring mind could not rest here; he was resolved to tower above his neighbours, not only to be eminent among them, but to lord it over them. The same spirit that actuated the giants before the flood (who became mighty men, and men of renown, Gen 6:4), now revived in him, so soon was that tremendous judgment which the pride and tyranny of those mighty men brought upon the world forgotten. Note, There are some in whom ambition and affectation of dominion seem to be bred in the bone; such there have been and will be, notwithstanding the wrath of God often revealed from heaven against them. Nothing on this side hell will humble and break the proud spirits of some men, in this like Lucifer, Isa 14:14, Isa 14:15. Now, I. Nimrod was a great hunter; with this he began, and for this became famous to a proverb. Every great hunter is, in remembrance of him, called a Nimrod. 1. Some think he did good with his hunting, served his country by ridding it of the wild beasts which infested it, and so insinuated himself into the affections of his neighbours, and got to be their prince. Those that exercise authority either are, or at least would be called, benefactors, Luk 22:25. 2. Others think that under pretence of hunting he gathered men under his command, in pursuit of another game he had to play, which was to make himself master of the country and to bring them into subjection. He was a mighty hunter, that is, he was a violent invader of his neighbours' rights and properties, and a persecutor of innocent men, carrying all before him, and endeavouring to make all his own by force and violence. He thought himself a mighty prince, but before the Lord (that is, in God's account) he was but a mighty hunter. Note, Great conquerors are but great hunters. Alexander and Caesar would not make such a figure in scripture-history as they do in common history; the former is represented in prophecy but as a he-goat pushing, Dan 8:5. Nimrod was a mighty hunter against the Lord, so the Septuagint; that is, (1.) He set up idolatry, as Jeroboam did, for the confirming of his usurped dominion. That he might set up a new government, he set up a new religion upon the ruin of the primitive constitution of both. Babel was the mother of harlots. Or, (2.) He carried on his oppression and violence in defiance of God himself, daring Heaven with his impieties, as if he and his huntsmen could out-brave the Almighty, and were a match for the Lord of hosts and all his armies. As if it were a small thing to weary men, he thinks to weary my God also, Isa 7:13. II. Nimrod was a great ruler: The beginning of his kingdom was Babel, Gen 10:10. Some way or other, by arts or arms, he got into power, either being chosen to it or forcing his way to it; and so laid the foundations of a monarchy, which was afterwards a head of gold, and the terror of the mighty, and bade fair to be universal. It does not appear that he had any right to rule by birth; but either his fitness for government recommended him, as some think, to an election, or by power and policy he advanced gradually, and perhaps insensibly, into the throne. See the antiquity of civil government, and particularly that form of it which lodges the sovereignty in a single person. If Nimrod and his neighbours began, other nations soon learned to incorporate under one head for their common safety and welfare, which, however it began, proved so great a blessing to the world that things were reckoned to go ill indeed when there was no king in Israel. III. Nimrod was a great builder. Probably he was architect in the building of Babel, and there he began his kingdom; but, when his project to rule all the sons of Noah was baffled by the confusion of tongues, out of that land he went forth into Assyria (so the margin reads it, Gen 10:11) and built Nineveh, etc., that, having built these cities, he might command them and rule over them. Observe, in Nimrod, the nature of ambition. 1. It is boundless. Much would have more, and still cries, Give, give. 2. It is restless. Nimrod, when he had four cities under his command, could not be content till he had four more. 3. It is expensive. Nimrod will rather be at the charge of rearing cities than not have the honour of ruling them. The spirit of building is the common effect of a spirit of pride. 4. It is daring, and will stick at nothing. Nimrod's name signifies rebellion, which (if indeed he did abuse his power to the oppression of his neighbours) teaches us that tyrants to men are rebels to God, and their rebellion is as the sin of witchcraft.

Out of that land went forth Asshur--or, as the Margin has it, "He [Nimrod] at the head of his army went forth into Assyria," that is, he pushed his conquests into that country. and builded Nineveh--opposite the town of Mosul, on the Tigris, and the other towns near it. This raid into Assyria was an invasion of the territories of Shem, and hence the name "Nimrod," signifying "rebel," is supposed to have been conferred on him from his daring revolt against the divine distribution.

Here, I. God encourages Moses to go to Pharaoh, and at last silences all his discouragements. 1. He clothes him with great power and authority (Exo 7:1): I have made thee a god to Pharaoh; that is, my representative in this affair, as magistrates are called gods, because they are God's viceregents. He was authorized to speak and act in God's name and stead, and, under the divine direction, was endued with a divine power to do that which is above the ordinary power of nature, and invested with a divine authority to demand obedience from a sovereign prince and punish disobedience. Moses was a god, but he was only a made god, not essentially one by nature; he was no god but by commission. He was a god, but he was a god only to Pharaoh; the living and true God is a God to all the world. It is an instance of God's condescension, and an evidence that his thoughts towards us are thoughts of peace, that when he treats with men he treats by men, whose terror shall not make us afraid. 2. He again nominates him an assistant, his brother Aaron, who was not a man of uncircumcised lips, but a notable spokesman: "He shall be thy prophet," that is, "he shall speak from thee to Pharaoh, as prophets do from God to the children of men. Thou shalt, as a god, inflict and remove the plagues, and Aaron, as a prophet, shall denounce them, and threaten Pharaoh with them." 3. He tells him the worst of it, that Pharaoh would not hearken to him, and yet the work should be done at last, Israel should be delivered and God therein would be glorified, Exo 7:4, Exo 7:5. The Egyptians, who would not know the Lord, should be made to know him. Note, It is, and ought to be, satisfaction enough to God's messengers that, whatever contradiction and opposition may be given them, thus far they shall gain their point, that God will be glorified in the success of their embassy, and all his chosen Israel will be saved, and then they have no reason to say that they have laboured in vain. See here, (1.) How God glorifies himself; he makes people know that he is Jehovah. Israel is made to know it by the performance of his promises to them (Exo 6:3), and the Egyptians are made to know it by the pouring out of his wrath upon them. Thus God's name is exalted both in those that are saved and in those that perish. (2.) What method he takes to do this: he humbles the proud, and exalts the poor, Luk 1:51, Luk 1:52. If God stretch out his hand to sinners in vain, he will at last stretch out his hand upon them; and who can bear the weight of it? II. Moses and Aaron apply themselves to their work without further objection: They did as the Lord commanded them, Exo 7:6. Their obedience, all things considered, was well worthy to be celebrated, as it is by the Psalmist (Psa 105:28), They rebelled not against his word, namely, Moses and Aaron, whom he mentions, v. 26. Thus Jonah, though at first he was very averse, at length went to Nineveh. Notice is taken of the age of Moses and Aaron when they undertook this glorious service. Aaron the elder (and yet the inferior in office) was eighty-three, Moses was eighty; both of them men of great gravity and experience, whose age was venerable, and whose years might teach wisdom, v. 7. Joseph, who was to be only a servant to Pharaoh, was preferred at thirty years old; but Moses, who was to be a god to Pharaoh, was not so dignified until he was eighty years old. It was fit that he should long wait for such an honour, and be long in preparing for such a service.

he bought the hill Samaria of Shemer--The palace of Tirzah being in ruins, Omri, in selecting the site of his royal residence, was naturally influenced by considerations both of pleasure and advantage. In the center of a wide amphitheatre of mountains, about six miles from Shechem, rises an oblong hill with steep, yet accessible sides, and a long flat top extending east and west, and rising five hundred or six hundred feet above the valley. What Omri in all probability built as a mere palatial residence, became the capital of the kingdom instead of Shechem. It was as though Versailles had taken the place of Paris, or Windsor of London. The choice of Omri was admirable, in selecting a position which combined in a union not elsewhere found in Palestine: strength, beauty, and fertility [STANLEY]. two talents of silver--£684. Shemer had probably made it a condition of the sale, that the name should be retained. But as city and palace were built there by Omri, it was in accordance with Eastern custom to call it after the founder. The Assyrians did so, and on a tablet dug out of the ruins of Nineveh, an inscription was found relating to Samaria, which is called Beth-khumri--the house of Omri [LAYARD]. (See Kg2 17:5).

Here is an account of the reign of Jeroboam the second. I doubt it is an indication of the affection and adherence of the house of Jehu to the sins of Jeroboam the son of Nebat, who made Israel to sin, that they called an heir-apparent to the crown by his name, thinking that an honourable name which in the book of God is infamous and stigmatized as much as any. I. His reign was long, the longest of all the reigns of the kings of Israel: He reigned forty-one years; yet his contemporary Azariah, the king of Judah, reigned longer, even fifty-two years. This Jeroboam reigned just as long as Asa had done (Kg1 15:10), yet one did that which was good and the other that which was evil. We cannot measure men's characters by the length of their lives or by their outward prosperity. There is one event to the righteous and to the wicked. II. His character was the same with that of the rest of those kings: He did that which was evil (Kg2 14:24), for he departed not from the sins of Jeroboam; he kept up the worship of the calves, and never left that, thinking there was no harm in it, because it had been the way of all his ancestors and predecessors. But a sin is never the less evil in God's sight, whatever it is in ours, for its being an ancient usage; and a frivolous plea it will be against doing good, that we have been accustomed to do evil. III. Yet he prospered more than most of them, for though, in that one thing, he did evil in the sight of the Lord, yet it is likely, in other respects, there was some good found in him and therefore God owned him, 1. By prophecy. He raised up Jonah the son of Amittai, a Galilean (so much were those mistaken that said, Out of Galilee ariseth no prophet, Joh 7:52), and by him intimated the purposes of his favour to Israel, notwithstanding their provocations, encouraged him and his kingdom to take up arms for the recovery of their ancient possessions, and (which would contribute not a little to their success) assured them of victory. It is a sign that God has not cast off his people if he continue faithful ministers among them; when Elisha, who strengthened the hands of Joash, was removed, Jonah was sent to encourage his son. Happy is the land that has a succession of prophets running parallel with a succession of princes, that the word of the Lord may endure for ever. Of this Jonah we read much in that little book of scripture that bears his name. It is probable that it was when he was a young man, and fit for such an expedition, that God sent him to Nineveh, and that it was when he had yet been but a little conversant with the visions of God that he flew off and fretted as he did; and, if so, this is an undoubted evidence of the forgiveness of his faults and follies, that he was afterwards employed as a messenger of mercy to Israel. A commission amounts to a pardon, and he that had himself found mercy, notwithstanding his provocations, could the better encourage them with the hope of mercy notwithstanding theirs. Some that have been foolish and passionate, and have gone about their work very awkwardly at first, yet afterwards have proved useful and eminent. Men must not be thrown away for every fault. 2. By providence. The event was according to the word of the Lord: his arms were successful; he restored the coast of Israel, recovered those frontier-towns and countries that lay from Hamath in the north to the sea of the plain, (that is, the sea of Sodom) in the south, all which the Syrians had possessed themselves of, v. 25. Two reasons are here given why God blessed them with those victories: - (1.) Because their distress was very great, which made them the objects of his compassion, v. 26. Though he saw not any signs of their repentance and formation, yet he saw their affliction, that it was very bitter. Those that lived in those countries which the enemies were masters of were miserably oppressed and enslaved, and could call nothing their own; the rest, we may suppose, were much impoverished by the frequent incursions the enemy made upon them to plunder them, and continually terrified by their threatenings, so that there was none shut up or left, both towns and countries were laid waste and stripped of their wealth, and no helper appeared. To this extremity were they reduced, in many parts of the country, in the beginning of Jeroboam's reign, when God, in mere pity to them, heard the cry of their affliction (for no mention is made here of the cry of their prayers), and wrought this deliverance for them by the hand of Jeroboam. Let those whose case is pitiable take comfort from the divine pity; we read of God's bowels of mercy (Isa 63:15; Jer 31:20) and that he is full of compassion, Psa 86:15. (2.) Because the decree had not yet gone forth for their utter destruction; he had not as yet said he would blot out the name of Israel (Kg2 14:27), and because he had not said it he would not do it. If this be understood of the dispersion of the ten tribes, he did say it and do it, for that name still remains under heaven in the gospel Israel, and will to the end of time; and because they, at present, bore that name which was to have this lasting honour, he showed them this favour, as well as for the sake of the ancient honour of that name, Kg2 13:23. IV. Here is the conclusion of Jeroboam's reign. We read (Kg2 14:28) of his might, and how he warred, but (Kg2 14:29) he slept with his fathers; for the mightiest must yield to death, and there is no discharge in that war. Many prophets there had been in Israel, a constant succession of them in every age, but none of the prophets had left any of their prophecies in writing till those of this age began to do it, and their prophecies are part of the canon of scripture. It was in the reign of this Jeroboam that Hosea (who continued very long a prophet) began to prophesy, and he was the first that wrote his prophecies; therefore the word of the Lord by him is called the beginning of the word of the Lord, Hos 1:2. Then that part of the word of the Lord began to be written. At the same time Amos prophesied, and wrote his prophecy, soon afterwards Micah, and then Isaiah, in the days of Ahaz and Hezekiah. Thus God never left himself without witness, but, in the darkest and most degenerate ages of the church, raised up some to be burning and shining lights in it to their own age by their preaching and living, and a few by their writings to reflect light upon us on whom the ends of the world have come.

Pul the king of Assyria--This is the first Assyrian king after Nimrod who is mentioned in biblical history. His name has been recently identified with that of Phalluka on the monuments of Nineveh, and that of Menahem discovered also. came against the land--Elsewhere it is said "Ephraim [Israel] went to the Assyrian" [Hos 5:13]. The two statements may be reconciled thus: "Pul, of his own motion, induced, perhaps, by the expedition of Menahem against Thapsacus, advanced against the kingdom of Israel; then Menahem sent him a thousand talents in order not only to divert him from his plans of conquest, but at the same time to purchase his friendship and aid for the establishment of his own precarious sovereignty. So Menahem did not properly invite the Assyrian into the land, but only changed the enemy when marching against the country, by this tribute, into a confederate for the security of his usurped dominion. This the prophet Hosea, less concerned about the historical fact than the disposition betrayed therein, might very well censure as a going of Ephraim to the Assyrians (Hos 5:13; Hos 7:1; Hos 8:9), and a covenant-making with Asshur" (Kg2 12:1) [KEIL]. a thousand talents of silver--Equal to £262,200. This tribute, which Menahem raised by a tax on the grandees of Israel, bribed Pul to return to his own country (see on Ch1 5:26).

carried Israel away--that is, the remaining tribes (see on Kg2 15:29). and placed them, &c.--This passage GESENIUS renders thus, omitting the particle by, which is printed in italics to show it is not in the original: "and placed them in Halah, and on the Chabor, a river of Gozan, and in the cities of the Medes." Halah--the same as Calah (Gen 10:11-12), in the region of the Laycus or Zab river, about a day's journey from the ruins of Nineveh. Chabor--is a river, and it is remarkable that there is a river rising in the central highlands of Assyria which retains this name Khabour unchanged to the present day. Gozan--("pasture") or Zozan, are the highlands of Assyria, which afford pasturage. The region in which the Chabor and the Zab rise, and through which they flow, is peculiarly of this character. The Nestorians repair to it with their numerous flocks, spending the summer on the banks or in the highlands of the Chabor or the Zab. Considering the high authority we possess for regarding Gozan and Zozan as one name, there can be no doubt that this is the Gozan referred to in this passage. cities of the Medes--"villages," according to the Syriac and Vulgate versions, or "mountains," according to the Septuagint. The Medish inhabitants of Gozan, having revolted, had been destroyed by the kings of Assyria, and nothing was more natural than that they should wish to place in it an industrious people, like the captive Israelites, while it was well suited to their pastoral life [GRANT, Nestorians].

Sennacherib--the son and successor of Shalmaneser. all the fenced cities of Judah--not absolutely all of them; for, besides the capital, some strong fortresses held out against the invader (Kg2 18:17; Kg2 19:8). The following account of Sennacherib's invasion of Judah and the remarkable destruction of his army, is repeated almost verbatim in 2Ch. 32:1-33 and Isa. 36:1-37:38. The expedition seems to have been directed against Egypt, the conquest of which was long a leading object of ambition with the Assyrian monarchs. But the invasion of Judah necessarily preceded, that country being the key to Egypt, the highway through which the conquerors from Upper Asia had to pass. Judah had also at this time formed a league of mutual defense with Egypt (Kg2 18:24). Moreover, it was now laid completely open by the transplantation of Israel to Assyria. Overrunning Palestine, Sennacherib laid siege to the fortress of Lachish, which lay seven Roman miles from Eleutheropolis, and therefore southwest of Jerusalem on the way to Egypt [ROBINSON]. Among the interesting illustrations of sacred history furnished by the recent Assyrian excavations, is a series of bas-reliefs, representing the siege of a town, which the inscription on the sculpture shows to be Lachish, and the figure of a king, whose name is given, on the same inscription, as Sennacherib. The legend, sculptured over the head of the king, runs thus: "Sennacherib, the mighty king, king of the country of Assyria, sitting on the throne of judgment before the city of Lachish [Lakhisha], I give permission for its slaughter" [Nineveh and Babylon]. This minute confirmation of the truth of the Bible narrative is given not only by the name Lachish, which is contained in the inscription, but from the physiognomy of the captives brought before the king, which is unmistakably Jewish.

So Sennacherib king of Assyria . . . went and returned--the same way as he came (Kg2 19:33). The route is described (Isa 10:28-32). The early chariot track near Beyrout is on the rocky edge of Lebanon, which is skirted by the ancient Lycus (Nahr-el Kelb). On the perpendicular face of the limestone rock, at different heights, are seen slabs with Assyrian inscriptions, which having been deciphered, are found to contain the name of Sennacherib. Thus, by the preservation of these tablets, the wrath of the Assyrian invaders is made to praise the Lord. dwelt at Nineveh--This statement implies a considerable period of time, and his Annals carry on his history at least five years after his disastrous campaign at Jerusalem. No record of his catastrophe can be found, as the Assyrian practice was to record victories alone. The sculptures give only the sunny side of the picture.

Here is, I. An embassy sent to Hezekiah by the king of Babylon, to congratulate him on his recovery, Kg2 20:12. The kings of Babylon had hitherto been only deputies and tributaries to the kings of Assyria, and Nineveh was the royal city. We find Babylon subject to the king of Assyria, Kg2 17:24. But this king of Babylon began to set up for himself, and by degrees things were so changed that Assyria became subject to the kings of Babylon. This king of Babylon sent to compliment Hezekiah, and ingratiate himself with him upon a double account. 1. Upon the account of religion. The Babylonians worshipped the sun, and, perceiving what honour their god had done to Hezekiah, in going back for his sake, they thought themselves obliged to do honour to him likewise. It is good having those our friends whom we perceive to be the favourites of heaven. 2. Upon the account of civil interest. If the king of Babylon was now mediating a revolt from the king of Assyria, it was policy to get Hezekiah into his interest, in answer to whose prayers, and for whose protection, heaven had given that fatal blow to the king of Assyria. He found himself obliged to Hezekiah, and his God, for the weakening of the Assyrian forces, and had reason to think he could not have a more powerful and valuable ally than one that had so good an interest in the upper world. He therefore made his court to him with all possible respect by ambassadors, letters, and a present. II. The kind entertainment Hezekiah gave to these ambassadors, Kg2 20:13. It was his duty to be civil to them, and receive them with the respect due to ambassadors; but he exceeded, and was courteous to a fault. 1. He was too fond of them. He hearkened unto them. Though they were idolaters, yet he became intimate with them, was forward to come into a confederacy with the king their master, and granted them all they came for. He was more open and free than he should have been, and stood not so much upon his guard. What reason had he that was in covenant with God so eagerly to catch at an alliance with a heathen prince, or to value himself at all upon his respectful notice? What honour could this embassy add to one whom God had so highly favoured, that he should please himself so much with it? 2. He was too fond of showing them his palace, his treasures, and his magazines, that they might see, and might report to their master, what a great king he was, and how well worthy of the honour their master did him. It is not said that he showed them the temple, the book of the law, and the manner of his worship, that he might proselyte them to the true religion, which he had now a fair opportunity of doing; but in compliment to them, lest he should affront them, he waived that, and showed them the rich furniture of his closet, that house of his precious things, the wealth he had heaped up since the king of Assyria had emptied his coffers, his silver, and gold, and spices. All the valuable things he had he showed them, either himself or by his officers. And what harm was there in this? What is more commonly, and (as we think) more innocently, done, than to show strangers the riches and rarities of a country - to show our friends our houses and their furniture, our gardens, stables, and libraries? But if we do this in the pride of our hearts, as Hezekiah did, to gain applause from men, and not giving praise to God, it turns into sin to us, as it did to him. III. The examination of Hezekiah concerning this matter, Kg2 20:14, Kg2 20:15. Isaiah, who had often been his comforter, is now his reprover. The blessed Spirit is both, Joh 16:7, Joh 16:8. Ministers must be both, as there is occasion. Isaiah spoke in God's name, and therefore called him to account as one having authority: "Who are these? Whence come they? What is their business? What have they seen?" Hezekiah not only submitted to the examination (did not ask him, "Why should you concern yourself and question me about this affair?"), but made an ingenuous confession: There is nothing among my treasures that I have not shown them. Why then did he not bring them to Isaiah, and show him to them who was without doubt the best treasure he had in his dominions, and who by his prayers and prophecies had been instrumental in all those wonders which these ambassadors came to enquire into? I hope Hezekiah had the same value for Isaiah now that he had in his distress; but it would have become him to show it by bringing these ambassadors to him in the first place, which might have prevented the false step he took. IV. The sentence passed upon him for his pride and vanity, and the too great relish he had of the things of the world, after that intimate acquaintance he had so lately been admitted into with divine things. The sentence is (Kg2 20:17, Kg2 20:18), 1. That the treasures he was so proud of should hereafter become a prey, and his family should be robbed of them all. It is just with God to take that from us which we make the matter of our pride and in which we put our confidence. 2. That the king of Babylon, with whom he was so fond of an alliance, should be the enemy that should make a prey of them. Not that it was for this sin that that judgment should be brought upon them: the sins of Manasseh, his idolatries and murders, were the cause of that calamity; but it is now foretold to Hezekiah, to convince him of the folly of his pride and of the value he had for the king of Babylon, and to make him ashamed of it. Hezekiah was fond of assisting the king of Babylon to rise, and to reduce the exorbitant power of the kings of Assyria; but he is told that the snake he is cherishing will ere long sting the bosom that cherishes it, and that his royal seed shall become the king of Babylon's slave (which was fulfilled, Dan 1:1, etc.), than which there could not be any thing more mortifying to Hezekiah to think of. Babylon will be the ruin of those that are fond of Babylon. Wise therefore and happy are those that come out from her, Rev 18:4. V. Hezekiah's humble and patient submission to this sentence, Kg2 20:19. Observe how he argues himself into this submission. 1. He lays it down for a truth that "good is the word of the Lord, even this word, though a threatening; for every word of his is so. It is not only just, but good; for, as he does no wrong to any, so he means no hurt to good men. It is good; for he will bring good out of it, and do me good by the foresight of it." We should believe this concerning every providence, that it is good, is working for good. 2. He takes notice of that in this word which was good, that he should not live to see this evil, much less to share in it. He makes the best of the bad: "Is it not good? Yes, certainly it is, and better than I deserve." Note, (1.) True penitents, when they are under divine rebukes, call them not only just, but good; not only submit to the punishment of their iniquity, but accept of it. So Hezekiah did, and by this it appeared that he was indeed humbled for the pride of his heart. (2.) When at any time we are under dark dispensations, or have dark prospects, public or personal, we must take notice of what is for us as well as what is against us, that we may by thanksgiving honour God, and may in our patience possess our own souls. (3.) As to public affairs, it is good, and we are bound to think it so, if peace and truth be in our days. That is, [1.] Whatever else we want, it is good if we have peace and truth, if we have the true religion professed and protected, Bibles and ministers, and enjoy these in peace, not terrified with the alarms of war or persecution. [2.] Whatever trouble may come when we are gone, it is good if all be well in our days. Not that we should be unconcerned for posterity; it is a grief to foresee evils: but we should own that the deferring of judgments is a great favour in general, and to have them deferred so long as what we may die in peace is a particular favour to us, for charity begins at home. We know not how we shall bear the trial, and therefore have reason to think it well if we may but get safely to heaven before it comes. Lastly, Here is the conclusion of Hezekiah's life and story, Kg2 20:20, Kg2 20:21. In 2 Chr. ch. 29-32 much more is recorded of Hezekiah's work of reformation than in this book of Kings; and it seems that in the civil chronicles, not now extant, there were many things recorded of his might and the good offices he did for Jerusalem, particularly his bringing water by pipes into the city. To have water in plenty, without striving for it and without being terrified with the noise of archers in the drawing of it, to have it at hand and convenient for us, is to be reckoned a great mercy; for the want of water would be a great calamity. But here this historian leaves him asleep with his fathers, and a son in his throne that proved very untoward; for parents cannot give grace to their children. Wicked Ahaz was the son of a godly father and the father of a godly son; holy Hezekiah was the son of a wicked father and the father of a wicked son. When the land was not reformed, as it should have been, by a good reign, it was plagued and ripened for ruin by a bad one; yet then tried again with a good one, that it might appear how loth God was to cut off his people.

We left Jehoshaphat, in the foregoing chapter, well employed in reforming his kingdom and providing for the due administration of justice and support of religion in it, and expected nothing but to hear of the peace and prosperity of his reign; but here we have him in distress, which distress, however, was followed by such a glorious deliverance as was an abundant recompence for his piety. If we meet with trouble in the way of duty, we may believe it is that God may have an opportunity of showing us so much the more of his marvellous loving-kindness. We have here, I. A formidable invasion of Jehoshaphat's kingdom by the Moabites, and Ammonites, and their auxiliaries, Ch2 20:1. Jehoshaphat was surprised with the intelligence of it when the enemy had already entered his country, Ch2 20:2. What pretence they had to quarrel with Jehoshaphat does not appear; they are said to come from beyond the sea, meaning the Dead Sea, where Sodom had stood. It should seem, they marched through those of the ten tribes that lay beyond Jordan, and they gave them passage through their borders; so ungrateful were they to Jehoshaphat, who had lately put his hand to help them in recovering Ramoth-Gilead. Several nations joined in this confederacy, but especially the children of Lot, whom the rest helped, Psa 83:6-8. The neighbouring nations had feared Jehoshaphat (Ch2 17:10), but perhaps his affinity with Ahab had lessened him in their esteem, and they had some intimation that his God was displeased with him for it, which they fancied would give them an opportunity to make a prey of his kingdom. II. The preparation Jehoshaphat made against the invaders. No mention is made of his mustering his forces, which yet it is most probable he did, for God must be trusted in the use of means. But his great care was to obtain the favour of God, and secure him on his side, which perhaps he was the more solicitous about because he had been lately told that there was wrath upon him from before the Lord, Ch2 19:2. But he is of the mind of his father David. If we must be corrected, yet let us not fall into the hands of man. 1. He feared. Consciousness of guilt made him fear. Those that have least sin are the most sensible of it. The surprise added to the fright. Holy fear is a spur to prayer and preparation, Heb 11:7. 2. He set himself to seek the Lord, and, in the first place, to make him his friend. Those that would seek the Lord so as to find him, and to find favour with him, must set themselves to seek him, must do it with fixedness of thought, with sincerity of intention, and with the utmost vigour and resolution to continue seeking him. 3. He proclaimed a fast throughout all Judah, appointed a day of humiliation and prayer, that they might join together in confessing their sins and asking help of the Lord. Fasting from bodily refreshments, upon such extraordinary occasions, is a token of self-judging for the sins we have committed (we own ourselves unworthy of the bread we eat, and that God might justly withhold it from us), and of self-denial for the future; fasting for sin implies a resolution to fast from it, though it has been to us as a sweet morsel. Magistrates are to call their people to the duty of fasting and prayer upon such occasions, that it may be a national act, and so may obtain national mercies. 4. The people readily assembled out of all the cities of Judah in the court of the temple to join in prayer (Ch2 20:4), and they stood before the Lord, as beggars at his door, with their wives and children; they and their families were in danger, and therefore they bring their families with them to seek the Lord. "Lord, we are indeed a provoking people, that deserve to be abandoned to ruin; but here are little ones that are innocent, let not them perish in the storm." Nineveh was spared for the sake of the little ones, Jon 4:11. The place they met in was the house of the Lord, before the new court, which was perhaps lately added to the former courts (that, as some think, which was called the court of the women); thus they came within reach of that gracious promise which God had made, in answer to Solomon's prayer, Ch2 7:15. My ears shall be attentive to the prayer that is made in this place. 5. Jehoshaphat himself was the mouth of the congregation to God, and did not devolve the work upon his chaplains. Though the kings were forbidden to burn incense, they were allowed to pray and preach; as Solomon and Jehoshaphat here. The prayer Jehoshaphat prayed, upon this occasion, is here recorded, or part of it; and an excellent prayer it is. (1.) He acknowledges the sovereign dominion of the divine Providence, gives to God the glory of it and takes to himself the comfort of it (Ch2 20:6): "Art not thou God in heaven? No doubt thou art, which none of the gods of the heathen are; make it to appear then. Is not thy dominion, supreme over kingdoms themselves, and universal, over all kingdoms, even those of the heathen that know thee not? Control these heathen then; set bounds to their daring threatening insults. Is there not in thy hand the power and might which none is able to withstand? Lord, exert it on our behalf. Glorify thy own omnipotence." (2.) He lays hold on their covenant-relation to God and interest in him. "Thou that art God in heaven art the God of our fathers (Ch2 20:6) and our God, Ch2 20:7. Whom should we seek to, whom should we trust to, for relief, but to the God we have chosen and served?" (3.) He shows the title they had to this good land they were now in possession of; an indisputable title it was: "Thou gavest it to the seed of Abraham thy friend. He was thy friend (this is referred to, Jam 2:23, to show the honour of Abraham, that he was called the friend of God); we are his seed, and hope to be beloved for the father's sake," Rom 11:28; Deu 7:8, Deu 7:9. "We hold this land by grant from thee. Lord, maintain thy own grant, and warrant it against all unjust claims. Suffer us not to be cast out of they possession. We are tenants; thou art our landlord; wilt thou not hold thy own?" Ch2 20:11. Those that use what they have for God may comfortably hope that he will secure it to them. (4.) He makes mention of the sanctuary, the temple they had built for God's name (Ch2 20:8), not as if that merited any thing at God's hand, for of his own they gave him, but it was such a token of God's favourable presence with them that they had promised themselves he would hear and help them when, in their distress, they cried to him before that house, Ch2 20:8, Ch2 20:9. "Lord, when it was built it was intended for the encouragement of our faith at such a time as this. Here thy name is; here we are. Lord, help us, for the glory of thy name." (5.) He pleads the ingratitude and injustice of his enemies: "We are such as it will be thy glory to appear for; they are such as it will be thy glory to appear against; for, [1.] They ill requite our ancient kindnesses. Thou wouldst not let Israel invade them, nor give them any disturbance." Deu 2:5, Deu 2:9, Deu 2:19, Meddle not with the Edomites, distress not the Moabites, come not nigh the children of Ammon, no not though they provoke you. "Yet now see how they invade us." We may comfortably appear to God against those that render us evil for good. [2.] "They break in upon our ancient rights. They come to cast us out of our possessions, and seize our land for themselves. O! our God, wilt thou not judge them? Ch2 20:12. Wilt thou not give sentence against them, and execute it upon them?" The justice of God is the refuge of those that are wronged. (6.) He professes his entire dependence upon God for deliverance. Though he had a great army on foot, and well disciplined; yet he said, "We have no might against this great company, none without thee, none that we can expect any thing from without thy special presence and blessing, none to boast of, none to trust to; but our eyes are upon thee. We rely upon thee, and from thee is all our expectation. The disease seems desperate: we know not what to do, are quite at a loss, in a great strait. But this is a sovereign remedy, our eyes are upon thee, an eye of acknowledgment and humble submission, an eye of faith and entire dependence, an eye of desire and hearty prayer, an eye of hope and patient expectation. In thee, O God! do we put our trust; our souls wait on thee."

HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (Ch2 33:11-19) the captains of the host of the king of Assyria--This king was Esar-haddon. After having devoted the first years of his reign to the consolidation of his government at home, he turned his attention to repair the loss of the tributary provinces west of the Euphrates, which, on the disaster and death of Sennacherib, had taken the opportunity of shaking off the Assyrian yoke. Having overrun Palestine and removed the remnant that were left in the kingdom of Israel, he despatched his generals, the chief of whom was Tartan (Isa 20:1), with a portion of his army for the reduction of Judah also. In a successful attack upon Jerusalem, they took multitudes of captives, and got a great prize, including the king himself, among the prisoners. took Manasseh among the thorns--This may mean, as is commonly supposed, that he had hid himself among a thicket of briers and brambles. We know that the Hebrews sometimes took refuge from their enemies in thickets (Sa1 13:6). But, instead of the Hebrew, Bacochim, "among the thorns", some versions read Bechayim, "among the living", and so the passage would be "took him alive." bound him with fetters, and carried him to Babylon--The Hebrew word rendered "fetters" denotes properly two chains of brass. The humiliating state in which Manasseh appeared before the Assyrian monarch may be judged of by a picture on a tablet in the Khorsabad palace, representing prisoners led bound into the king's presence. "The captives represented appear to be inhabitants of Palestine. Behind the prisoners stand four persons with inscriptions on the lower part of their tunics; the first two are bearded, and seem to be accusers; the remaining two are nearly defaced; but behind the last appears the eunuch, whose office it seems to be to usher into the presence of the king those who are permitted to appear before him. He is followed by another person of the same race as those under punishment; his hands are manacled, and on his ankles are strong rings fastened together by a heavy bar" [Nineveh and Its Palaces]. No name is given, and, therefore, no conclusion can be drawn that the figure represents Manasseh. But the people appear to be Hebrews, and this pictorial scene will enable us to imagine the manner in which the royal captive from Judah was received in the court of Babylon. Esar-haddon had established his residence there; for though from the many revolts that followed the death of his father, he succeeded at first only to the throne of Assyria, yet having some time previous to his conquest of Judah, recovered possession of Babylon, this enterprising king had united under his sway the two empires of Babylon and Chaldea and transferred the seat of his government to Babylon.

Achmetha--long supposed to be the capital of Greater Media (the Ecbatana of classical, the Hamadan of modern times), [is] at the foot of the Elwund range of hills, where, for its coolness and salubrity, Cyrus and his successors on the Persian throne established their summer residence. There was another city, however, of this name, the Ecbatana of Atropatene, and the most ancient capital of northern Media, and recently identified by COLONEL RAWLINSON in the remarkable ruins of Takht-i-Soleiman. Yet as everything tends to show the attachment of Cyrus to his native city, the Atropatenian Ecbatana, rather than to the stronger capital of Greater Media, COLONEL RAWLINSON is inclined to think that he deposited there, in his fortress, the famous decree relating to the Jews, along with the other records and treasures of his empire [Nineveh and Persepolis].

The great influence Job had over young and old, and noblemen. through . . . street!--rather, When I went out of my house, in the country (see Job 1:1, prologue) to the gate (ascending), up to the city (which was on elevated ground), and when I prepared my (judicial) seat in the market place. The market place was the place of judgment, at the gate or propylÃ&brvbra of the city, such as is found in the remains of Nineveh and Persepolis (Isa 59:14; Psa 55:11; Psa 127:5).

After the history of the patriarchs follows here the history of the people of Israel, when they grew into a nation. I. Their affliction in Egypt (Psa 105:25): He turned the heart of the Egyptians, who had protected them, to hate them and deal subtilely with them. God's goodness to his people exasperated the Egyptians against them; and, though their old antipathy to the Hebrews (which we read of Gen 43:32; Gen 46:34) was laid asleep for a while, yet now it revived with more violence than ever: formerly they hated them because they despised them, now because they feared them. They dealt subtilely with them, set all their politics on work to find out ways and means to weaken them, and waste them, and prevent their growth; they made their burdens heavy and their lives bitter, and slew their male children as soon as they were born. Malice is crafty to destroy: Satan has the serpent's subtlety, with his venom. It was God that turned the hearts of the Egyptians against them; for every creature is that to us that he makes it to be, a friend or an enemy. Though God is not the author of the sins of men, yet he serves his own purposes by them. II. Their deliverance out of Egypt, that work of wonder, which, that it might never be forgotten, is put into the preface to the ten commandments. Observe, 1. The instruments employed in that deliverance (Psa 105:26): He sent Moses his servant on this errand and joined Aaron in commission with him. Moses was designed to be their lawgiver and chief magistrate, Aaron to be their chief priest; and therefore, that they might respect them the more and submit to them the more cheerfully, God made use of them as their deliverers. 2. The means of accomplishing that deliverance; these were the plagues of Egypt. Moses and Aaron observed their orders, in summoning them just as God appointed them, and they rebelled not against his word (Psa 105:28) as Jonah did, who, when he was sent to denounce God's judgments against Nineveh, went to Tarshish. Moses and Aaron were not moved, either with a foolish fear of Pharaoh's wrath or a foolish pity of Egypt's misery, to relax or retard any of the plagues which God ordered them to inflict on the Egyptians, but stretched forth their hand to inflict them as God appointed. Those that are instructed to execute judgment will find their remissness construed as a rebellion against God's word. The plagues of Egypt are here called God's signs, and his wonders (Psa 105:27); they were not only proofs of his power, but tokens of his wrath, and to be looked upon with admiration and holy awe. They showed the words of his signs (so it is in the original), for every plague had an exposition going along with it; they were not, as the common works of creation and providence, silent signs, but speaking ones, and they spoke aloud. They are all or most of them here specified, though not in the order in which they were inflicted. (1.) The plague of darkness, Psa 105:28. This was one of the last, though here mentioned first. God sent darkness, and, coming with commission, it came with efficacy; his command made it dark. And then they (that is, the people of Israel) rebelled not against God's word, namely, a command which some think was given them to circumcise all among them that had not been circumcised, in doing which the three days' darkness would be a protection to them. The old translation follows the Septuagint, and reads it, They were not obedient to his word, which may be applied to Pharaoh and the Egyptians, who, notwithstanding the terror of this plague, would not let the people go; but there is no ground for it in the Hebrew. (2.) The turning of the river Nilus (which they idolized) into blood, and all their other waters, which slew their fish (Psa 105:29), and so they were deprived, not only of their drink, but of the daintiest of their meat, Num 11:5. (3.) The frogs, shoals of which their land brought forth, which poured in upon them, not only in such numbers, but with such fury, that they could not keep them out of the chambers of their kings and great men, whose hearts had been full of vermin, more nauseous and more noxious-contempt of, and enmity to, both God and his Israel. (4.) Flies of divers sorts swarmed in their air, and lice in their clothes, Psa 105:31; Exo 8:17, Exo 8:24. Note, God can make use of the meanest, and weakest, and most despicable animals, for the punishing and humbling of proud oppressors, to whom the impotency of the instrument cannot but be a great mortification, as well as an undeniable conviction of the divine omnipotence. (5.) Hail-stones shattered their trees, even the strongest timber-trees in their coasts, and killed their vines, and their other fruit-trees, Psa 105:32, Psa 105:33. Instead of rain to cherish their trees, he gave them hail to crush them, and with it thunder and lightning, to such a degree that the fire ran along upon the ground, as if it had been a stream of kindled brimstone, Exo 9:23. (6.) Locusts and caterpillars destroyed all the herbs which were made for the service of man and ate the bread out of their mouths, Psa 105:34, Psa 105:35. See what variety of judgments God has, wherewith to plague proud oppressors, that will not let his people go. God did not bring the same plague twice, but, when there was occasion for another, it was still a new one; for he has many arrows in his quiver. Locusts and caterpillars are God's armies; and, how weak soever they are singly, he can raise such numbers of them as to make them formidable, Joe 1:4, Joe 1:6. (7.) Having mentioned all the plagues but those of the murrain and boils, he concludes with that which gave the conquering stroke, and that was the death of the first-born, Psa 105:36. In the dead of the night the joys and hopes of their families, the chief of their strength and flower of their land, were all struck dead by the destroying angel. They would not release God's first-born, and therefore God seized theirs by way of reprisal, and thereby forced them to dismiss his too, when it was too late to retrieve their own; for when God judges he will overcome, and those will certainly sit down losers at last that contend with him. 3. The mercies that accompanied this deliverance. In their bondage, (1.) They had been impoverished, and yet they came out rich and wealthy. God not only brought them forth, but he brought them forth with silver and gold, Psa 105:37. God empowered them to ask and collect the contributions of their neighbours (which were indeed but part of payment for the service they had done them) and inclined the Egyptians to furnish them with what they asked. Their wealth was his, and therefore he might, their hearts were in his hand, and therefore he could, give it to the Israelites. (2.) Their lives had been made bitter to them, and their bodies and spirits broken by their bondage; and yet, when God brought them forth, there was not one feeble person, none sick, none so much as sickly, among their tribes. They went out that very night that the plague swept away all the first-born of Egypt, and yet they went out all in good health, and brought not with them any of the diseases of Egypt. Surely never was the like, that among so many thousands there was not one sick! So false was the representation which the enemies of the Jews, in after-ages, gave of this matter, that they were all sick of a leprosy, or some loathsome disease, and that therefore the Egyptians thrust them out of their land. (3.) They had been trampled upon and insulted over; and yet they were brought out with honour (Psa 105:38): Egypt was glad when they departed; for God had so wonderfully owned them, and pleaded their cause, that the fear of Israel fell upon them, and they owned themselves baffled and overcome. God can and will make his church a burdensome stone to all that heave at it and seek to displace it, so that those shall think themselves happy that get out of its way, Zac 12:3. When God judges, he will overcome. (4.) They had spent their days in sorrow and in sighing, by reason of their bondage; but now he brought them forth with joy and gladness, Psa 105:43. When Egypt's cry for grief was loud, their first-born being all slain, Israel's shouts for joy were as loud, both when they looked back upon the land of slavery out of which they were rescued and when they looked forward to the pleasant land to which they were hastening. God now put a new song into their mouth. 4. The special care God took of them in the wilderness. (1.) For their shelter. Besides the canopy of heaven, he provided them another heavenly canopy: He spread a cloud for a covering (Psa 105:39), which was to them not only a screen and umbrella, but a cloth of state. A cloud was often God's pavilion (Psa 18:11) and now it was Israel's; for they also were his hidden ones. (2.) For their guidance and refreshment in the dark. He appointed a pillar of fire to give light in the night, that they might never be at a loss. Note, God graciously provides against all the grievances of his people, and furnishes them with convenient succours for every condition, for day and night, till they come to heaven, where it will be all day to eternity. (3.) He fed them both with necessaries and dainties. Sometimes he furnished their tables with wild fowl (Psa 105:40): The people asked, and he brought quails; and, when they were not thus feasted, yet they were abundantly satisfied with the bread of heaven. Those are curious and covetous indeed who will not be so satisfied. Man did eat angels' food, and that constantly and on free-cost. And, as every bit they ate had miracle in it, so had every drop they drank: He opened the rock, and the waters gushed out, Psa 105:41. Common providence fetches waters from heaven, and bread out of the earth; but for Israel the divine power brings bread from the clouds and water from the rocks: so far is the God of nature from being tied to the laws and courses of nature. The water did not only gush out once, but it ran like a river, plentifully and constantly, and attended their camp in all their removes; hence they are said to have the rock follow them (Co1 10:4), and, which increased the miracle, this river of God (so it might be truly called) ran in dry places, and yet was not drunk in and lost, as one would have expected it to be, by the sands of the desert of Arabia. To this that promise alludes, I will give rivers in the desert, to give drink to my chosen, Isa 43:19, Isa 43:20. 5. Their entrance, at length, into Canaan (Psa 105:44): He gave them the lands of the heathen, put them in possession of that which they had long been put in hopes of; and what the Canaanites had taken pains for God's Israel had the enjoyment of: They inherited the labour of the people; and the wealth of the sinner is laid up for the just. The Egyptians had long inherited their labours, and now they inherited the labours of the Canaanites. Thus sometimes one enemy of the church is made to pay another's scores. 6. The reasons why God did all this for them. (1.) Because he would himself perform the promises of the word, Psa 105:42. They were unworthy and unthankful, yet he did those great things in their favour because he remembered the word of his holiness (that is, his covenant) with Abraham his servant, and he would not suffer one iota or tittle of that to fall to the ground. See Deu 7:8. (2.) Because he would have them to perform the precepts of the word, to bind them to which was the greatest kindness he could put upon them. He put them in possession of Canaan, not that they might live in plenty and pleasure, in ease and honour, and might make a figure among the nations, but that they might observe his statutes and keep his laws, - that, being formed into a people, they might be under God's immediate government, and revealed religion might be the basis of their national constitution, - that, having a good land given them, they might out of the profits of it bring sacrifices to God's altar, - and that, God having thus done them good, they might the more cheerfully receive his law, concluding that also designed for their good, and might be sensible of their obligations in gratitude to live in obedience to him. We are therefore made, maintained, and redeemed, that we may live in obedience to the will of God; and the hallelujah with which the psalm concludes may be taken both as a thankful acknowledgment of God's favours and as a cheerful concurrence with this great intention of them. Has God done so much for us, and yet does he expect so little from us? Praise you the Lord.

The general title of this book was, The vision of Isaiah the son of Amoz, Isa 1:1. Here we have that which Isaiah saw, which was represented to his mind as clearly and fully as if he had seen it with his bodily eyes; but the particular inscription of this sermon is the burden of Babylon. 1. It is a burden, a lesson they were to learn (so some understand it), but they would be loth to learn it, and it would be a burden to their memories, or a load which should lie heavily upon them and under which they should sink. Those that will not make the word of God their rest (Isa 28:12; Jer 6:16) shall find it made a burden to them. 2. It is the burden of Babylon or Babel, which at this time was a dependent upon the Assyrian monarchy (the metropolis of which was Nineveh), but soon after revolted from it and became a monarchy of itself, and a very potent one, in Nebuchadnezzar. This prophet afterwards foretold the captivity of the Jews in Babylon, Isa 39:6. Here he foretels the reprisals God would make upon Babylon for the wrongs done to his people. In these verses a summons is given to those powerful and warlike nations whom God would make us of as the instruments of his wrath for the destruction of Babylon: he afterwards names them (Isa 13:17) the Medes, who, in conjunction with the Persians, under the command of Darius and Cyrus, were the ruin of the Babylonian monarchy. I. The place doomed to destruction is Babylon; it is here called the gates of the nobles (Isa 13:2), because of the abundance of noblemen's houses that were in it, stately ones and richly furnished, which would invite the enemy to come, in hopes of a rich booty. The gates of nobles were strong and well guarded, and yet they would be no fence against those who came with commission to execute God's judgments. Before his power and wrath palaces are no more than cottages. Nor is it only the gates of the nobles, but the whole land, that is doomed to destruction (Isa 13:5); for, though the nobles were the leaders in persecuting and oppressing God's people, yet the whole land concurred with them in it. II. The persons brought together to lay Babylon waste are here called, 1. God's sanctified ones (Isa 13:3), designed for this service and set apart to it by the purpose and providence of God, disengaged from other projects, that they might wholly apply themselves to this, such as were qualified for that to which they were called, for what work God employs men in he does in some measure fit them for. It intimates likewise that in God's intention, though not in theirs, it was a holy war; they designed only the enlargement of their own empire, but God designed the release of his people and a type of the destruction of the New Testament Babylon. Cyrus, the person principally concerned, was justly called a sanctified one, for he was God's anointed (Isa 45:1) and a figure of him that was to come. It is a pity but all soldiers, especially those that fight the Lord's battles, should be in the strictest sense sanctified ones; and it is a wonder that those dare be profane ones who carry their lives in their hands. 2. They are called God's mighty ones, because they had their might from God and were now to use it for him. It is said of Cyrus that in this expedition God held his right hand, Isa 45:1. God's sanctified ones are his mighty ones. Those whom God calls he qualifies; and those whom he makes holy he makes strong in spirit. 3. They are said to rejoice in his highness, that is, to serve his glory and the purposes of it with great alacrity. Though Cyrus did not know God, nor actually design his honour in what he did, yet God used him as his servant (Isa 45:4, I have surnamed thee as my servant, though thou hast not known me), and he rejoiced in those successes by which God exalted his own name. 4. They are very numerous, a multitude, a great people, kingdoms of nations (Isa 13:4), not rude and barbarous, but modelled and regular troops, such as are furnished out by well-ordered kingdoms. The great God has hosts at his command. 5. They are far-fetched: They come from a far country, from the end of heaven. The vast country of Assyria lay between Babylon and Persia. God can make those a scourge and ruin to his enemies that lie most remote from them and therefore are least dreaded. III. The summons given them is effectual, their obedience ready, and they make a very formidable appearance: A banner is lifted up upon the high mountain, Isa 13:2. God's standard is set up, a flag of defiance hung out against Babylon. It is erected on high, where all may see it; whoever will may come and enlist themselves under it, and they shall be taken immediately into God's pay. Those that beat up for volunteers must exalt the voice in making proclamation, to encourage soldiers to come in; they must shake the hand, to beckon those at a distance and to animate those that have enlisted themselves. And they shall not do this in vain; God has commanded and called those whom he designs to make use of (Isa 13:3) and power goes along with his calls and commands, which cannot be resisted. He that makes men able to serve him can, when he pleases, make them willing too. It is the Lord of hosts that musters the host of the battle, Isa 13:4. He raises them, brings them together, puts them in order, reviews them, has an exact account of them in his muster-roll, sees that they be all in their respective posts, and gives them their necessary orders. Note, All the hosts of war are under the command of the Lord of hosts; and that which makes them truly formidable is that, when they come against Babylon, the Lord comes, and brings them with him as the weapons of his indignation, Isa 13:5. Note, Great princes and armies are but tools in God's hand, weapons that he is pleased to make use of in doing his work, and it is his wrath that arms them and gives them success.

The great havoc and destruction which it was foretold should be made by the Medes and Persians in Babylon here end in the final destruction of it. 1. It is allowed that Babylon was a noble city. It was the glory of kingdoms and the beauty of the Chaldees' excellency; it was that head of gold (Dan 2:37, Dan 2:38); it was called the lady of kingdoms (Isa 47:5), the praise of the whole earth (Jer 51:41), like a pleasant roe (so the word signifies); but it shall be as a chased roe, Isa 13:14. The Chaldeans gloried in the beauty and wealth of this their metropolis. 2. It is foretold that it should be wholly destroyed, like Sodom and Gomorrah; not so miraculously, nor so suddenly, but as effectually, though gradually; and the destruction should come upon them as that upon Sodom, when they were secure, eating and drinking, Luk 17:28, Luk 17:29. Babylon was taken when Belshazzar was in his revels; and, though Cyrus and Darius did not demolish it, yet by degrees it wasted away and in process of time it went all to ruin. It is foretold here (Isa 13:20) that it shall never be inhabited; in Adrian's time nothing remained but the wall. And whereas it is prophesied concerning Nineveh, that great city, that when it should be deserted and left desolate yet flocks should lie down in the midst of it, it is here said concerning Babylon that the Arabians, who were shepherds, should not make their folds there; the country about should be so barren that there would be no grazing there; no, not for sheep. Nay, it shall be the receptacle of wild beasts, that affect solitude; the houses of Babylon, where the sons and daughters of pleasure used to rendezvous, shall be full of doleful creatures, owls and satyrs, that are themselves frightened thither, as to a place proper for them, and by whom all others are frightened thence. Historians say that this was fulfilled in the letter. Benjamin Bar-Jona, in his Itinerary, speaking of Babel, has these words: "This is that Babel which was of old thirty miles in breadth; it is now laid waste. There are yet to be seen the ruins of a palace of Nebuchadnezzar, but the sons of men dare not enter in, for fear of serpents and scorpions, which possess the place." Let none be proud of their pompous palaces, for they know not but they may become worse than cottages; nor let any think that their houses shall endure for ever (Psa 49:11), when perhaps nothing may remain but the ruins and reproaches of them. 3. It is intimated that this destruction should come shortly (Isa 13:22): Her time is near to come. This prophecy of the destruction of Babylon was intended for the support and comfort of the people of God when they were captives there and grievously oppressed; and the accomplishment of the prophecy was nearly 200 years after the time when it was delivered; yet it followed soon after the time for which it was calculated. When the people of Israel were groaning under the heavy yoke of Babylonish tyranny, sitting down in tears by the rivers of Babylon and upbraided with the songs of Zion, when their insolent oppressors were most haughty and arrogant (Isa 13:11), then let them know, for their comfort, that Babylon's time, her day to fall, is near to come, and the days of her prosperity shall not be prolonged, as they have been. When God begins with her he will make an end. Thus it is said of the destruction of the New Testament Babylon, whereof the former was a type, In one hour has her judgment come.

Here we have, I. The sins with which Moab is charged, Isa 16:6. The prophet seems to check himself for going about to give good counsel to the Moabites, concluding they would not take the advice he gave them. He told them their duty (whether they would hear or whether they would forbear), but despairs of working any good upon them; he would have healed them, but they would not be healed. Those that will not be counselled cannot be helped. Their sins were, 1. Pride. This is most insisted upon; for perhaps there are more precious souls ruined by pride than by any one lust whatsoever. The Moabites were notorious for this: "We have heard in both ears of the pride of Moab; it is what all their neighbours cry out shame upon them for. He is very proud; the body of the nation is so, forgetting the baseness of their origin and the brand of infamy fastened upon them by that law of God which forbade a Moabite to enter into the congregation of the Lord for ever, Deu 23:3. We have heard of his haughtiness and his pride. It is not the rash and rigid censure of one of two concerning them, but it is the character which all that know them will give of them. They are a proud people, and therefore they will not take good counsel when it is given them. They think themselves too wise to be advised; therefore they will not take example by Hezekiah to do justly and love mercy. They scorn to make him their pattern, for they think themselves able to teach him. They are proud, and therefore will not be subject to God himself nor regard the warnings he gives them. The wicked, in the pride of his countenance, will not seek after God. They are proud, and therefore will not entertain and protect God's outcasts; they scorn to have any thing to do with them." But this is not all: - 2. "We have heard of his wrath too (for those that are very proud are commonly very passionate), particularly his wrath against the people of God, whom therefore he will rather persecute than protect. 3. It is with his lies that he gains the gratifications of his pride and his passion; but his lies shall not be so; he shall not compass his proud and angry projects as he hoped he should." Some read it, His haughtiness, his pride, and his wrath, are greater than his strength. "We know that, if we lay at his mercy, we should find no mercy with him, but he has not power equal to his malice. His pride draws down ruin upon him; for it is the preface to destruction, and he has not strength to ward it off." II. The sorrows with which Moab is threatened (Isa 16:7): Therefore shall Moab howl for Moab. All the inhabitants shall bitterly lament the ruin of their country. They shall complain one to another: Every one shall howl in despair, and not one shall either see any cause or have any heart to encourage his friend. Observe, 1. The causes of this sorrow. (1.) The destruction of their cities: For the foundations of Kir-haraseth shall you mourn. That great and strong city, which had held out against a mighty force (Kg2 3:25), should now be levelled with the ground, either burnt or broken down, and its foundations stricken, bruised and broken (so the word signifies); they shall howl when they see their splendid cities turned into ruinous heaps. (2.) The desolation of their country. Moab was famous for its fields and vineyards; but those shall all be laid waste by the invading army, Isa 16:8, Isa 16:10. See, [1.] What a fruitful pleasant country they had, as the garden of the Lord, Gen 13:10. It was planted with choice and noble vines, with principal plants, which reached even to Jazer, a city in the tribe of Gad. The luxuriant branches of their vines wandered, and wound themselves along the ranges on which they were spread, even through the wilderness of Moab. There were vineyards there. Nay, they were stretched out, and went even to the sea, the Dead Sea: the best grapes grew in their hedge-rows. [2.] How merry and pleasant they had been in it. Many a time they had shouted for their summer fruits, and for their harvest, as the country people sometimes do with us when they have cut down all their corn. They had had joy and gladness in their fields and vineyards, singing and shouting at the treading of their grapes. Nothing is said of their praising God for their abundance, and giving him the glory of it. If they had made it the matter of their thanksgiving, they might still have had it the food and fuel of their lusts; see therefore, [3.] How they should be stripped of all. "The fields shall languish, all the fruits of them being carried away or trodden down; they cannot now enrich their owners as they have done, and therefore they languish. The soldiers, called here the lords of the heathen, shall break down all the plants, though they were principal plants, the choicest that could be got. Now the shouting for the enjoyment of the summer fruits has fallen, and is turned into howling for the loss of them. The joy of harvest has ceased; there is no more singing, no more shouting, for the treading out of wine. They have not what they have had to rejoice in, nor have they a disposition to rejoice; the ruin of their country has marred their mirth." Note, First, God can easily change the note of those that are most addicted to mirth and pleasure, can soon turn their laughter into mourning and their joy into heaviness. Secondly, Joy in God is, upon this account, far better than the joy of harvest, that it is what we cannot be robbed of, Psa 4:6, Psa 4:7. Destroy the vines and the fig-trees, and you make all the mirth of a carnal heart to cease, Hos 2:11, Hos 2:12. But a gracious soul can rejoice in the Lord as the God of its salvation even when the fig-tree does not blossom and there is no fruit in the vine, Hab 3:17, Hab 3:18. In God therefore let us always rejoice with a holy triumph, and in other things let us always rejoice with a holy trembling, rejoice as though we rejoiced not. 2. The concurrence of the prophet with them in this sorrow: "I will with weeping bewail Jazer, and the vine of Sibmah, and look with a compassionate concern upon the desolations of such a pleasant country. I will water thee with my tears, O Heshbon! and mingle them with thy tears;" nay (Isa 16:11), it appears to be an inward grief: My bowels shall sound like a harp for Moab; it should make such an impression upon him that he should feel an inward trembling, like that of the strings of a harp when it is played upon. It well becomes God's prophets to acquaint themselves with grief; the great prophet did so. The afflictions of the world, as well as those of the church, should be afflictions to us. See Isa 15:5. III. In the close of the chapter we have, 1. The insufficiency of the gods of Moab, the false gods, to help them, Isa 16:12. "Moab shall be soon weary of the high place. He shall spend his spirits and strength in vain in praying to his idols; they cannot help him, and he shall be convinced that they cannot." It is seen that it is to no purpose to expect any relief from the high places on earth; it must come from above the hills. Men are generally so stupid that they will not believe, till they are made to see, the vanity of idols and of all creature-confidences, nor will come off from them till they are made weary of them. But, when he is weary of his high places, he will not go, as he should, to God's sanctuary, but to his sanctuary, to the temple of Chemosh, the principal idol of Moab (so it is generally understood); and he shall pray there to as little purpose, and as little to his own case and satisfaction, as he did in his high places; for, whatever honours idolaters give to their idols, they do not thereby make them at all the better able to help them. Whether they are the dii majorum gentium - gods of the higher order, or minorum - of the lower order, they are alike the creatures of men's fancy and the work of men's hands. Perhaps it may be meant of their coming to God's sanctuary. When they found they could have no succours from their own high places some of them would come to the temple of God at Jerusalem, to pray there, but in vain; he will justly send them back to the gods whom they have served, Jdg 10:14. 2. The sufficiency of the God of Israel, the only true God, to make good what he had spoken against them. (1.) The thing itself was long since determined (Isa 16:13): This is the word, this is the thing, that the Lord has spoken concerning Moab, since the time that he began to be so proud, and insolent, and abusive to God's people. The country was long ago doomed to ruin; this was enough to give an assurance of it that it is the word which the Lord has spoken; and, as he will never unsay what he has spoken, so all the power of hell and earth cannot gainsay it, or obstruct the execution of it. (2.) Now it was made known when it should be done. The time was before fixed in the counsel of God, but now it was revealed: The Lord has spoken that it shall be within three years, Isa 16:14. It is not for us to know, or covet to know, the times and the seasons, any further than God has thought fit to make them known, and so far we may and must take notice of them. See how God makes known his mind by degrees; the light of divine revelation shone more and more, and so does the light of divine grace in the heart. Observe, [1.] The sentence passed upon Moab: The glory of Moab shall be contemned, that is, it shall be contemptible, when all those things they have gloried in shall come to nothing. Such is the glory of this world, so fading and uncertain, admired awhile, but soon slighted. Let that therefore which will soon be contemptible in the eyes of others be always contemptible in our eyes in comparison with the far more exceeding weight of glory. It was the glory of Moab that their country was very populous and their forces were courageous; but where is her glory when all that great multitude is in a manner swept away, some by one judgment and some by another, and the little remnant that is left shall be very small and feeble, not able to bear up under their own griefs, much less to make head against their enemies' insults? Let not therefore the strong glory in their strength nor the many in their numbers. [2.] The time fixed for the execution of this sentence: Within three years, as the years of a hireling, that is, at the three years' end exactly, for a servant that is hired for a certain term keeps account to a day. Let Moab know that her ruin is very near, and prepare accordingly. Fair warning is given, and with it space to repent, which if they had improved, as Nineveh did, we have reason to think the judgments threatened would have been prevented.

We had one burden of Babylon before (ch. 13); here we have another prediction of its fall. God saw fit thus to possess his people with the belief of this event by line upon line, because Babylon sometimes pretended to be a friend to them (as Isa 39:1), and God would hereby warn them not to trust to that friendship, and sometimes was really an enemy to them, and God would hereby warn them not to be afraid of that enmity. Babylon is marked for ruin; and all that believe God's prophets can, through that glass, see it tottering, see it tumbling, even when with an eye of sense they see it flourishing and sitting as a queen. Babylon is here called the desert or plain of the sea; for it was a flat country, and full of lakes, or loughs (as they call them in Ireland), like little seas, and was abundantly watered with the many streams of the river Euphrates. Babylon did but lately begin to be famous, Nineveh having outshone it while the monarchy was in the Assyrian hands; but in a little time it became the lady of kingdoms; and, before it arrived at that pitch of eminency which it was at in Nebuchadnezzar's time, God by this prophet plainly foretold its fall, again and again, that his people might not be terrified at its rise, nor despair of relief in due time when they were its prisoners, Job 5:3; Psa 37:35, Psa 37:36. Some think it is here called a desert because, though it was now a populous city, it should in time be made a desert. And therefore the destruction of Babylon is so often prophesied of by this evangelical prophet, because it was typical of the destruction of the man of sin, the great enemy of the New Testament church, which is foretold in the Revelation in many expressions borrowed from these prophecies, which therefore must be consulted and collated by those who would understand the prophecy of that book. Here is, I. The powerful irruption and descent which the Medes and Persians should make upon Babylon (Isa 21:1, Isa 21:2): They will come from the desert, from a terrible land. The northern parts of Media and Persia, where their soldiers were mostly bred, was waste and mountainous, terrible to strangers that were to pass through it and producing soldiers that were very formidable. Elam (that is, Persia) is summoned to go up against Babylon, and, in conjunction with the forces of Media, to besiege it. When God has work of this kind to do he will find, though it be in a desert, in a terrible land, proper instruments to be employed in it. These forces come as whirlwinds from the south, so suddenly, so strongly, so terribly, such a mighty noise shall they make, and throw down every thing that stands in their way. As is usual in such a case, some deserters will go over to them: The treacherous dealers will deal treacherously. Historians tell us of Gadatas and Gobryas, two great officers of the king of Babylon, that went over to Cyrus, and, being well acquainted with all the avenues of the city, led a party directly to the palace, where Belshazzar was slain. Thus with the help of the treacherous dealers the spoilers spoiled. Some read it thus: There shall be a deceiver of that deceiver, Babylon, and a spoiler of that spoiler, or, which comes all to one, The treacherous dealer has found one that deals treacherously, and the spoiler one that spoils, as it is expounded, Isa 33:1. The Persians shall pay the Babylonians in their own coin; those that by fraud and violence, cheating and plundering, unrighteous wars and deceitful treaties, have made a prey of their neighbours, shall meet with their match, and by the same methods shall themselves be made a prey of. II. The different impressions made hereby upon those concerned in Babylon. 1. To the poor oppressed captives it would be welcome news; for they had been told long ago that Babylon's destroyer would be their deliverer, and therefore, "when they hear that Elam and Media are coming up to besiege Babylon, all their sighing will be made to cease; they shall no longer mingle their tears with Euphrates' streams, but resume their harps, and smile when they remember Zion, which, before, they wept at the thought of." For the sighing of the needy the God of pity will arise in due time (Psa 12:5); he will break the yoke from all their neck, will remove the rod of the wicked from off their lot, and so make their sighing to cease. 2. To the proud oppressors it would be a grievous vision (Isa 21:2), particularly to the king of Babylon for the time being, and it should seem that he it is who is here brought in sadly lamenting his inevitable fate (Isa 21:3, Isa 21:4): Therefore are my loins filled with pain; pangs have taken hold upon me, etc., which was literally fulfilled in Belshazzar, for that very night in which his city was taken, and himself slain, upon the sight of a hand writing mystic characters upon the wall his countenance was changed and his thoughts troubled him, so that the joints of his loins were loosed and his knees smote one against another, Dan 5:6. And yet that was but the beginning of sorrows. Daniel's deciphering the writing could not but increase his terror, and the alarm which immediately followed of the executioners at the door would be the completing of it. And those words, The night of my pleasure has he turned into fear to me, plainly refer to that aggravating circumstance of Belshazzar's fall that he was slain on that night when he was in the height of his mirth and jollity, with his cups and concubines about him and a thousand of his lords revelling with him; that night of his pleasure, when he promised himself an undisturbed unallayed enjoyment of the most exquisite gratifications of sense, with a particular defiance of God and religion in the profanation of the temple vessels, was the night that was turned into all this fear. Let this give an effectual check to vain mirth and sensual pleasures, and forbid us ever to lay the reins on the neck of them - that we know not what heaviness the mirth may end in, nor how soon laughter may be turned into mourning; but this we know that for all these things God shall bring us into judgment; let us therefore mix trembling always with our joys. III. A representation of the posture in which Babylon should be found when the enemy should surprise it - all in festival gaiety (Isa 21:5): "Prepare the table with all manner of dainties. Set the guards; let them watch in the watch-tower while we eat and drink securely and make merry; and, if any alarm should be given, the princes shall arise and anoint the shield, and be in readiness to give the enemy a warm reception." Thus secure are they, and thus do they gird on the harness with as much joy as if they were putting it off. IV. A description of the alarm which should be given to Babylon upon its being forced by Cyrus and Darius. The Lord, in vision, showed the prophet the watchman set in his watch-tower, near the watch-tower, near the palace, as is usual in times of danger; the king ordered those about him to post a sentinel in the most advantageous place for discovery, and, according to the duty of a watchman, let him declare what he sees, Isa 21:6. We read of watchmen thus set to receive intelligence in the story of David (Sa2 18:24), and in the story of Jehu, Kg2 9:17. This watchman here discovered a chariot with a couple of horsemen attending it, in which we may suppose the commander-in-chief to ride. He then saw another chariot drawn by asses or mules, which were much in use among the Persians, and a chariot drawn by camels, which were likewise much in use among the Medes; so that (as Grotius thinks) these two chariots signify the two nations combined against Babylon, or rather these chariots come to bring tidings to the palace; compare Jer 51:31, Jer 51:32. One post shall run to meet another, and one messenger to meet another, to show the king of Babylon that his city is taken at one end while he is revelling at the other end and knows nothing of the matter. The watchman, seeing these chariots at some distance, hearkened diligently with much heed, to receive the first tidings. And (Isa 21:8) he cried, A lion; this word, coming out of a watchman's mouth, no doubt gave them a certain sound, and every body knew the meaning of it, though we do not know it now. It is likely that it was intended to raise attention: he that has an ear to hear, let him hear, as when a lion roars. Or he cried as a lion, very loud and in good earnest, the occasion being very urgent. And what has he to say? 1. He professes his constancy to the post assigned him: "I stand, my lord, continually upon the watch-tower, and have never discovered any thing material till just now; all seemed safe and quiet." Some make it to be a complaint of the people of God that they had long expected the downfall of Babylon, according to the prophecy, and it had not yet come; but withal a resolution to continue waiting; as Hab 2:1, I will stand upon my watch, and set me upon the tower, to see what will be the issue of the present providences. 2. He gives notice of the discoveries he had made (Isa 21:9): Here comes a chariot of men with a couple of horsemen, a vision representing the enemy's entry into the city with all their force or the tidings brought to the royal palace of it. V. A certain account is at length given of the overthrow of Babylon. He in the chariot answered and said (when he heard the watchman speak), Babylon has fallen, has fallen; or God answered thus to the prophet enquiring concerning the issue of these affairs: "It has now come to this, Babylon has surely and irrecoverably fallen. Babylon's business is done now. All the graven images of her gods he has broken unto the ground." Babylon was the mother of harlots (that is, of idolatry), which was one of the grounds of God's quarrel with her; but her idols should now be so far from protecting her that some of them should be broken down to the ground, and others of them, that were worth carrying way, should go into captivity, and be a burden to the beasts that carried them, Isa 46:1, Isa 46:2. VI. Notice is given to the people of God, who were then captives in Babylon, that this prophecy of the downfall of Babylon was particularly intended for their comfort and encouragement, and they might depend upon it that it should be accomplished in due season, Isa 21:10. Observe, 1. The title the prophet gives them in God's name: O my threshing, and the corn of my floor! The prophet calls them his, because they were his countrymen, and such as he had a particular interest in and concern for; but he speaks it as from God, and directs his speech to those that were Israelites indeed, the faithful in the land. Note, (1.) The church is God's floor, in which the most valuable fruits and products of this earth are, as it were, gathered together and laid up. (2.) True believers are the corn of God's floor. Hypocrites are but as the chaff and straw, which take up a great deal of room, but are of small value, with which the wheat is now mixed, but from which it shall be shortly and for ever separated. (3.) The corn of God's floor must expect to be threshed by afflictions and persecutions. God's Israel of old was afflicted from her youth, often under the plougher's plough (Psa 129:3) and the thresher's flail. (4.) Even then God owns it for his threshing; it is his still; nay, the threshing of it is by his appointment, and under his restraint and direction. The threshers could have no power against it but what was given them from above. 2. The assurance he gives them of the truth of what he had delivered to them, which therefore they might build their hopes upon: That which I have heard of the Lord of hosts, the God of Israel - that, and nothing else, that, and no fiction or fancy of my own - have I declared unto you. Note, In all events concerning the church, past, present, and to come, we must have an eye to God both as the Lord of hosts and as the God of Israel, who has power enough to do any thing for his church and grace enough to do every thing that is for her good, and to the words of his prophets, as words received from the Lord. As they dare not smother any thing which he has entrusted them to declare, so they dare not declare any thing as from him which he has not made known to them, Co1 11:23.

Arabia was a large country, that lay eastward and southward of the land of Canaan. Much of it was possessed by the posterity of Abraham. The Dedanim, here mentioned (Isa 21:13), descended from Dedan, Abraham's son by Keturah; the inhabitants of Tema and Kedar descended from Ishmael, Gen 25:3, Gen 25:13, Gen 25:15. The Arabians generally lived in tents, and kept cattle, were a hardy people, inured to labour; probably the Jews depended upon them as a sort of a wall between them and the more warlike eastern nations; and therefore, to alarm them, they shall hear the burden of Arabia, and see it sinking under its own burden. I. A destroying army shall be brought upon them, with a sword, with a drawn sword, with a bow ready bent, and with all the grievousness of war, Isa 21:15. It is probable that the king of Assyria, in some of the marches of his formidable and victorious army, took Arabia in his way, and, meeting with little resistance, made an easy prey of them. The consideration of the grievousness of war should make us thankful for the blessings of peace. II. The poor country people will hereby be forced to flee for shelter wherever they can find a place; so that the travelling companies of Dedanium, which used to keep the high roads with their caravans, shall be obliged to quit them and lodge in the forest in Arabia (Isa 21:13), and shall not have the wonted convenience of their own tents, poor and weather-beaten as they are. III. They shall stand in need of refreshment, being ready to perish for want of it, in their flight from the invading army: "O you inhabitants of the land of Tema!" (who probably were next neighbours to the companies of Dedanim) "bring you water" (so the margin reads it) "to him that is thirsty, and prevent with your bread those that flee, for they are objects of your compassion; they do not wander for wandering sake, nor are they reduced to straits by any extravagance of their own, but they flee from the sword." Tema was a country where water was sometimes a scarce commodity (as we find, Job 6:19), and we may conclude it would be in a particular manner acceptable to these poor distressed refugees. Let us learn hence. 1. To look for distress ourselves. We know not what straits we may be brought into before we die. Those that live in cities may be forced to lodge in forests; and those may know the want of necessary food who now eat bread to the full. Our mountain stands not so strong but that it may be moved, rises not so high but that it may be scaled. These Arabians would the better bear these calamities because in their way of living they had used themselves to hardships. 2. To look with compassion upon those that are in distress, and with all cheerfulness to relieve them, not knowing how soon their case may be ours: "Bring water to those that are thirsty, and not only give bread to those that need and ask it, but prevent those with it that have need; give it to them unasked." Those that do so shall find it remembered to their praise, as (according to our reading) it is here remembered to the praise of the land of Tema that they did bring water to the thirsty and relieved even those that were on the falling side. IV. All that which is the glory of Kedar shall vanish away and fail. Did they glory in their numerous herds and flocks? They shall all be driven away by the enemy. It seems they were famous about other nations for the use of the bow in battle; but their archers, instead of foiling the enemy, shall fall themselves; and the residue of their number, when they are reduced to a small number, shall be diminished (Isa 21:17); their mighty able-bodied men, and men of spirit too, shall become very few; for they, being most forward in the defence of their country, were most exposed, and fell first, either by the enemies' sword or into the enemies' hand. Note, Neither the skill of archers (though they be ever so good marksmen) nor the courage of mighty men can protect a people from the judgments of God, when they come with commission; they rather expose the undertakers. That is poor glory which will thus quickly come to nothing. V. All this shall be done in a little time: "Within one year according to the years of a hireling (within one year precisely reckoned) this judgment shall come upon Kedar." If this fixing of the time be of no great use to us now (because we find not either when the prophecy was delivered or when it was accomplished), yet it might be of great use to the Arabians then, to awaken them to repentance, that, like the men of Nineveh, they might prevent the judgment when they were thus told it was just at the door. Or, when it begins to be fulfilled, the business shall be done, be begun and ended in one year's time. God, when he please, can do a great work in a little time. VI. It is all ratified by the truth of God (Isa 21:16); "Thus hath the Lord said to me; you may take my word for it that it is his word;" and we may be sure no word of his shall fall to the ground. And again (Isa 21:17): The Lord God of Israel hath spoken it, as the God of Israel, in pursuance of his gracious designs concerning them; and we may be sure the strength of Israel will not lie.

Here the prophet further encourages us to trust in the Lord for ever, and to continue waiting on him; for, I. He will make humble souls that trust in him to triumph over their proud enemies, Isa 26:5, Isa 26:6. Those that exalt themselves shall be abased: For he brings down those that dwell on high; and wherein they deal proudly he is, and will be, above them. Even the lofty city Babylon itself, or Nineveh, he lays it low, Isa 25:12. He can do it, be it ever so well fortified. He has often done it. He will do it, for he resists the proud. It is his glory to do it, for he proves himself to be God by looking on the proud and abasing them, Job 40:12. But, on the contrary, those that humble themselves shall be exalted; for the feet of the poor shall tread upon the lofty cities, Isa 26:6. He does not say, Great armies shall tread them down; but, When God will have it done, even the feet of the poor shall do it, Mal 4:3. You shall tread down the wicked. Come, set your feet on the necks of these kings. See Psa 147:6; Rom 16:20. II. He takes cognizance of the way of his people and has delight in it (Isa 26:7): The way of the just is evenness (so it may be read): it is their endeavour and constant care to walk with God in an even steady course of obedience and holy conversation. My foot stands in an even place, goes in an even path, Psa 26:12. And it is their happiness that God makes their way plain and easy before them: Thou, most upright, dost level (or make even) the path of the just, by preventing or removing those things that would be stumbling-blocks to them, so that nothing shall offend them, Psa 119:165. God weighs it (so we read it); he considers it, and will give them grace sufficient for them, to help them over all the difficulties they may meet with in their way. Thus with the upright God will show himself upright. III. It is our duty, and will be our comfort, to wait for God, and to keep up holy desires towards him in the darkest and most discouraging times, Isa 26:8, Isa 26:9. This has always been the practice of God's people, even when God has frowned upon them, 1. To keep up a constant dependence upon him: "In the way of thy judgments we have still waited for thee; when thou hast corrected us we have looked to no other hand than thine to relieve us," as the servant looks only to the hand of his master, till he have mercy upon him, Psa 123:2. We cannot appeal from God's justice but to his mercy. If God's judgments continue long, if it be a road of judgments (so the word signifies), yet we must not be weary but continue waiting. 2. To send up holy desires towards him. Our troubles, how pressing soever, must never put us out of conceit with our religion, nor turn us away from God; but still the desire of our soul must be to his name and to the remembrance of him; and in the night, the darkest longest night of affliction, with our souls must we desire him. (1.) Our great concern must be for God's name, and our earnest desire must be that his name may be glorified, whatever becomes of us and our names. This is that which we must wait for, and pray for. "Father, glorify thy name, and we are satisfied." (2.) Our great comfort must be in the remembrance of that name, of all that whereby God has made himself known. The remembrance of God must be our great support and pleasure; and, though sometimes we be unmindful of him, yet still our desire must be towards the remembrance of him and we must take pains with our own hearts to have him always in mind. (3.) Our desires towards God must be inward, fervent, and sincere. With our soul we must desire him, with our soul we must pant after him (Psa 42:1), and with our spirits within us, with the innermost thought and the closest application of mind, we must seek him. We make nothing of our religion, whatever our profession be, if we do not make heart-work of it. (4.) Even in the darkest night of affliction our desires must be towards God, as our sun and shield; for, however God is pleased to deal with us, we must never think the worse of him, nor cool in our love to him. (5.) If our desires be indeed towards God,. we must give evidence that they are so by seeking him, and seeking him early, as those that desire to find him, and dread the thoughts of missing him. Those that would seek God and find him must seek betimes, and seek him earnestly. Though we come ever so early, we shall find him ready to receive us. IV. It is God's gracious design, in sending abroad his judgments, thereby to bring men to seek him and serve him: When thy judgments are upon the earth, laying all waste, then we have reason to expect that not only God's professing people, but even the inhabitants of the world, will learn righteousness, will have their mistakes rectified and their lives reformed, will be brought to acknowledge God's righteousness in punishing them, will repent of their own unrighteousness in offending God, and so be brought to walk in right paths. They will do this; that is, judgments are designed to bring them to this, they have a natural tendency to produce this effect, and, though many continue obstinate, yet some even of the inhabitants of the world will profit by this discipline, and will learn righteousness; surely they will; they are strangely stupid if they do not. Note, The intention of afflictions is to teach us righteousness; and blessed is the man whom God chastens, and thus teaches, Psa 94:12. Discite justitiam, moniti, et non temnere divos - Let this rebuke teach you to cultivate righteousness, and cease from despising the gods. - Virgil. V. Those are wicked indeed that will not be wrought upon by the favourable methods God takes to subdue and reform them; and it is necessary that God should deal with them in a severe way by his judgments, which shall prevail to humble those that would not otherwise be humbled. Observe, 1. How sinners walk contrary to God, and refuse to comply with the means used for their reformation and to answer the intentions of them, Isa 26:10. (1.) Favour is shown to them. They receive many mercies from God; he causes his sun to shine and his rain to fall upon them, nay, he prospers them, and into their hands he brings plentifully; they escape many of the strokes of God's judgments, which others less wicked than they have been cut off by; in some particular instances they seem to be remarkably favoured above their neighbours, and the design of all this is that they may be won upon to love and serve that God who thus favours them; and yet it is all in vain: They will not learn righteousness, will not be led to repentance by the goodness of God, and therefore it is requisite that God should send his judgments into the earth, to reckon with men for abused mercies. (2.) They live in a land of uprightness, where religion is professed and is in reputation, where the word of God is preached, and where they have many good examples set them, - in a land of evenness, where there are not so many stumbling-blocks as in other places, - in a land of correction, where vice and profaneness are discountenanced and punished; yet there they will deal unjustly, and go on frowardly in their evil ways. Those that do wickedly deal unjustly both with God and man, as well as with their own souls; and those that will not be reclaimed by the justice of the nation may expect the judgments of God upon them. Nor can those expect a place hereafter in the land of blessedness who now conform not to the laws and usages, nor improve the privileges and advantages, of the land of uprightness; and why do they not? It is because they will not behold the majesty of the Lord, will not believe, will not consider, what a God of terrible majesty he is whose laws and justice they persist in the contempt of. God's majesty appears in all the dispensations of his providence; but they regard it not, and therefore study not to answer the ends of those dispensations. Even when we receive of the mercy of the Lord we must still behold the majesty of the Lord and his goodness. (3.) God lifts up his hand to give them warning, that they may, by repentance and prayer, make their peace with him; but they take no notice of it, are not aware that God is angry with them, or coming forth against them: They will not see, and none so blind as those who will not see, who shut their eyes against the clearest conviction of guilt and wrath, who ascribe that to chance, or common fate, which is manifestly a divine rebuke, who regard not the threatening symptoms of their own ruin, but cry Peace to themselves, when the righteous God is waging war with them. 2. How God will at length be too hard for them; for, when he judges, he will overcome: They will not see, but they shall see, shall be made to see, whether they will or no, that God is angry with them. Atheists, scorners, and the secure, will shortly feel what now they will not believe, that it is a fearful thing to fall into the hands of the living God. They will not see the evil of sin, and particularly the sin of hating and persecuting the people of God; but they shall see, by the tokens of God's displeasure against them for it and the deliverances in which God will plead his people's cause, that what is done against them he takes as done against himself and will reckon for it accordingly. They shall see that they have done God's people a great deal of wrong, and therefore shall be ashamed of their enmity and envy towards them, and their ill usage of such as deserved better treatment. Note, Those that bear ill-will to God's people have reason to be ashamed of it, so absurd and unreasonable is it; and, sooner or later, they shall be ashamed of it, and the remembrance of it shall fill them with confusion. Some read it, They shall see and be confounded for the zeal of the people, by the zeal God will show for his people; when they shall be made to know how jealous God is for the honour and welfare of his people they shall be confounded to think that they might have been of that people and would not. Their doom therefore is that, since they slighted the happiness of God's friends, the fire of his enemies shall devour them, that is, the fire which is prepared for his enemies and with which they shall be devoured, the fire designed for the devil and his angels. Note, Those that are enemies to God's people, and envy them, God looks upon as his enemies, and will deal with them accordingly.

In these verses God by the prophet sends a messenger even to Babylon, like that of Jonah to Nineveh: "The time is at hand when Babylon shall be destroyed." Fair warning is thus given her, that she may by repentance prevent the ruin and there may be a lengthening of her tranquility. We may observe here, I. God's controversy with Babylon. We will begin with that, for there all the calamity begins; she has made God her enemy, and then who can befriend her: Let her know that the righteous Judge, to whom vengeance belongs, has said (Isa 47:3), I will take vengeance. She has provoked God, and shall be reckoned with for it when the measure of her iniquities is full. Woe to those on whom God comes to take vengeance; for who knows the power of his anger and what a fearful thing it is to fall into his hands? Were it a man like ourselves who would be revenged on us, we might hope to be a match for him, either to make our escape from him or to make our part good with him. But he says, "I will not meet thee as a man, not with the compassions of a man, but I will be to the as a lion, and a young lion" (Hos 5:14); or, rather, not with the strength of a man, which is easily resisted, but with the power of a God, which cannot be resisted. Not with the justice of a man, which may be bribed, or biassed, or mollified by a foolish pity, but with the justice of a God, which is strict and severe, and can never be evaded. As in pardoning the penitent, so in punishing the impenitent, he is God and not man, Hos 11:9. II. The particular ground of this controversy. We are sure that there is cause for it, and it is a just cause; it is the vengeance of his temple (Jer 50:28); it is for violence done to Zion, Jer 51:35. God will plead his people's cause against them. It is acknowledged (Isa 47:6) that God had, in wrath, delivered his people into the hands of the Babylonians, had made use of them for the correction of his children, and had by their means polluted his inheritance, had left his peculiar people exposed to suffer in common with the rest of the nations, had suffered the heathen, who should have been kept at a distance, to come into his sanctuary and defile his temple, Psa 79:1. Herein God was righteous; but the Babylonians carried the matter too far, and, when they had them in their hands (triumphing to see a people that had been so much in reputation for wisdom, holiness, and honour, brought thus low), with a base and servile spirit they trampled upon them, and showed them no mercy, no, not the common instances of humanity which the miserable are entitled to purely by their misery. They used them barbarously, and with an air of contempt, nay, and of complacency in their calamities. They were brought under the yoke; but, as if that were not enough, they laid the yoke on very heavily, adding affliction to the afflicted. Nay, they laid it on the ancient - the elders in years, who were past their labour, and must sink under a yoke which those in their youthful strength would easily bear - the elders in office, those that had been judges and magistrates, and persons of the first rank. They took a pride in putting these to the meanest hardest drudgery. Jeremiah laments this, that the faces of elders were not honoured, Lam 5:12. Nothing brings a surer or a sorer ruin upon any people than cruelty, especially to God's Israel. III. The terror of this controversy. She has reason to tremble when she is told who it is that has this quarrel with her (Isa 47:4): "As for our Redeemer, our Goel, that undertakes to plead our cause as the avenger of our blood, he has two names which speak not only comfort to us, but terror to our adversaries." 1. "He is the Lord of hosts, that has all the creatures at his command, and therefore has all power both in heaven and in earth." Woe to those against whom the Lord fights, for the whole creation is at war with them. 2. "He is the Holy One of Israel, a God in covenant with us, who has his residence among us, and will faithfully perform all the promises he has made to us." God's power and holiness are engaged against Babylon and for Zion. This may fitly be applied to Christ, our great Redeemer. He is both Lord of hosts and the Holy One of Israel. IV. The consequences of it to Babylon. She is called a virgin, because so she thought herself, though she was the mother of harlots. She was beautiful as a virgin, and courted by all about her; she had been called tender and delicate (Isa 47:1), and the lady of kingdoms (Isa 47:5); but now the case is altered. 1. Her honour is gone, and she must bid farewell to all her dignity. She that had sat at the upper end of the world, sat in state and sat at ease, must now come down and sit in the dust, as very mean and a deep mourner, must sit on the ground, for she shall be so emptied and impoverished that she shall not have a seat left her to sit upon. 2. Her power is gone, and she must bid farewell to all her dominion. She shall rule no more as she has done, nor give law as she has done to her neighbours: There is no throne, none for thee, O daughter of the Chaldeans! Note, Those that abuse their honour or power provoke God to deprive them of it, and to make them come down and sit in the dust. 3. Her ease and pleasure are gone: "She shall no more be called tender and delicate as she has been, for she shall not only be deprived of all those things with which she pampered herself, but shall be put to hard service and made to feel both want and pain, which will be more than doubly grievous to her who formerly would not venture to setcreation is at war with them. 2. "He is the Holy One of Israel, a God in covenant with us, who has his residence among us, and will faithfully perform all the promises he has made to us." God's power and holiness are engaged against Babylon and for Zion. This may fitly be applied to Christ, our great Redeemer. He is both Lord of hosts and the Holy One of Israel. IV. The consequences of it to Babylon. She is called a virgin, because so she thought herself, though she was the mother of harlots. She was beautiful as a virgin, and courted by all about her; she had been called tender and delicate (Isa 47:1), and the lady of kingdoms (Isa 47:5); but now the case is altered. 1. Her honour is gone, and she must bid farewell to all her dignity. She that had sat at the upper end of the world, sat in state and sat at ease, must now come down and sit in the dust, as very mean and a deep mourner, must sit on the ground, for she shall be so emptied and impoverished that she shall not have a seat left her to sit upon. 2. Her power is gone, and she must bid farewell to all her dominion. She shall rule no more as she has done, nor give law as she has done to her neighbours: There is no throne, none for thee, O daughter of the Chaldeans! Note, Those that abuse their honour or power provoke God to deprive them of it, and to make them come down and sit in the dust. 3. Her ease and pleasure are gone: "She shall no more be called tender and delicate as she has been, for she shall not only be deprived of all those things with which she pampered herself, but shall be put to hard service and made to feel both want and pain, which will be more than doubly grievous to her who formerly would not venture to set so much as the sole of her foot to the ground for tenderness and for delicacy," Deu 28:56. It is our wisdom not to use ourselves to be tender and delicate, because we know not how hardly others may use us before we die not what straits we may be reduced to. 4. Her liberty is gone, and she is brought into a state of servitude and as sore a bondage as she in her prosperity had brought others to. Even the great men of Babylon must now receive the same law from the conquerors that they used to give to the conquered: "Take the mill-stones and grind meal (Isa 47:2), set to work, to hard labour" (like beating hemp in Bridewell), "which will make thee sweat so that thou must throw off all thy head-dresses, and uncover thy locks." When they were driven from one place to another, at the capricious humours of their masters, they must be forced to wade up to the middle through the waters, to make bare the leg and uncover the thigh, that they might pass over the rivers, which would be a great mortification to those that used to ride in state. But let them not complain, for just thus they had formerly used their captives; and with what measure they then meted it is now measured to them again. Let those that have power use it with temper and moderation, considering that the spoke which is uppermost will be under. 5. All her glory, and all her glorying, are gone. Instead of glory, she has ignominy (Isa 47:3): Thy nakedness shall be uncovered and thy shame shall be seen, according to the base and barbarous usage they commonly gave their captives, to whom, for covetousness of their clothes, they did not leave rags sufficient to cover their nakedness, so void were they of the modesty as well as of the pity due to the human nature. Instead of glorying she sits silently, and gets into darkness (Isa 47:5), ashamed to show her face, for she has quite lost her credit and shall no more be called the lady of kingdoms. Note, God can make those sit silently that used to make the greatest noise in the world, and send those into darkness that used to make the greatest figure. Let him that glories, therefore, glory in a God that changes not, and not in any worldly wealth, pleasure, or honour, which are subject to change.

Tarshish--Tartessus in southwest Spain, at the mouth of the Guadalquivir, near Gibraltar. It includes the adjoining region: a Phœnician colony; hence its connection with Palestine and the Bible (Ch2 9:21). The name was also used in a wide sense for the farthest west, as our West Indies (Isa 66:19; Psa 48:7; Psa 72:10). "Ships of Tarshish" became a phrase for richly laden and far-voyaging vessels. The judgment shall be on all that minister to man's luxury (compare Rev 18:17-19). pictures--ordered to be destroyed (Num 33:52). Still to be seen on the walls of Nineveh's palaces. It is remarkable that whereas all other ancient civilized nations, Egypt, Assyria, Greece, Rome, have left monuments in the fine arts, Judea, while rising immeasurably above them in the possession of "the living oracles," has left none of the former. The fine arts, as in modern Rome, were so often associated with polytheism, that God required His people in this, as in other respects, to be separate from the nations (Deu 4:15-18). But Vulgate translation is perhaps better, "All that is beautiful to the sight"; not only paintings, but all luxurious ornaments. One comprehensive word for all that goes before (compare Rev 18:12, Rev 18:14, Rev 18:16).

Medes-- (Isa 21:2; Jer 51:11, Jer 51:28). At that time they were subject to Assyria; subsequently Arbaces, satrap of Media, revolted against the effeminate Sardanapalus, king of Assyria, destroyed Nineveh, and became king of Media, in the ninth century B.C. not regard silver--In vain will one try to buy his life from them for a ransom. The heathen XENOPHON (CyropÃ&brvbrdia, 5,1,10) represents Cyrus as attributing this characteristic to the Medes, disregard of riches. A curious confirmation of this prophecy.