and T willcauſe thee to*ride upon the high places of the | carth r, and feed thee with the heritage of Jacob s thy fa- *Deur. za ther ; for the mouth of the LORD ' bath ſpoken 3. 4A _ 4, This hath reference to the foregoing verſe. If thou wilt de- I;ght thy ic1f in the Sabbath, then thou thalt delight in 'the God ot the Sabbath ; Or, thou ſhalt have -cauſe to delight in the Lord, - viz. in his goodneſs, and faithfulneſs to thee, and ſo ſhalt live by faith in him as the fountain ofall good, as Pſalm 37. 4.'in the af< ſurance of his love and favour, Pſalm 33. 21. and that in great a= Lundance, Pſalm 36. 8. Such delights as no wicked man can have; Prov. 14. 10, r "Thou ſhalt be above the reach of danger, chapter 33-16. Or, it may have reſpeC to their being brought out of Ba- bylon, which lay very low in reſpet&t of Judes, called the Earth, as it 1s elſe-where, Luke 23. 44. and high, both in reſpe& of the fitna- tuation of it, as alſo itsmountainouſneſs: Or, the expreſſion way 1mport the ſubduing of their enemies, as it is Deut. 33. 29. Riding is oft uſed for conquering, Pſalm 45. 4, See the Note there, Rev. 6. 2, The ſenſe is, They ſhall come out of Babylon, not ſneaking- ly as on foor, but triumphantly and gloriouſly, riding, © as God brought 7'-ael out of Egypt harnafſed, in good order, and with an high hand; Or, they ſhall ride to and fro in their Chariots at their pleaſure. s i.e. Thou ſhalt enjoy the good ofthe Land of Ca-= aan, which God had promiſed as an neritage of Jacob, and his ſeed, Gen. 35. 12. and feed on the fruits of it, Que#. Why doth he fay of the Heritage of Jacob, and net of Abraham, or Iſaac ? 'Anſw. Be cauſe the whole Poſterity of Jacob was within the Covenant, but Iſbmael and Eſau, one the ſeed of 1ſanc, the other the ſeed of A4bra- ham, were both excluded. 5 This is to exprefs the certainty, and indubitableneſs of ir, being from the mouth of him who can- not lie: See of the ſame expreſſion of Aſſurance, Chapter 1. 20.' and 49. 5. And this Calvin refers both to what was 1poken in the- be- ginning of the Chapter, that it was in vain for thoſe hypocrites ro contend with God; and alſo as the confirmation of his Pro-- miſe, if they would rightly obſerve thoſe Promiſes: the month of the Lord hath ſpoken it, he ſpeaks of himſelf, as of a man by a Pre ſopopzia: Or, it may relate to the Prophet, the Lord, whoſe mouth and inſtrument Iam. RE: CHAP. LIX. | Sin ſeparates between God and vs, 1, 2.. Murther, Theft, Falſhood, Injuſtice, Cruelty, 3-0JDD—>-8. Calamity for ſim, 9 I5. Salvation only of God, 16——19. The Covenant of the Redzemer, 20, 21, ' —_— Ehold, the LORDS hand is not * ſhortned «, that Num i it cannot fave ; neither his ear heavy x, thatic Ln | cannot hear. WS , He is not grown weaker, than in former times, as Omnipo= tent as ever he was; Hand is here by a Synecdoche pur: for Arm, and ſo for Strengrh, becauſe the Strength of a Man doth generally pur forth it ſelf in his Arm, and thus it is applyed to God in his bringing J1ſrae! out of Egypt, Pſalm 136. 12. x Or thick of hear- ing ; He is not like your 1dol gods, that have hands, and cannot help, and ears, and cannot hear. The Phraſes are much to the {ame purpoſe, ſave only, that they ſeem ro be appropriated to the double Cavil, or Quarrel, that the Jews mighr have with God ; As 1. Surely if God were not heavy, or hard of hearing, he could not but hear thoſe ſtrong cries that we put up in the days of our faſt. Or 2. If he did hear, certainly he could nor help us; and thus it may have reſpe& to the beginning of the 58th chap. Or, the words may be by way of Confirmation and Eftabliſhment;. and ſo may relate to the cloſe of it, to let them know, that if they ſought him as they oughr, and was before preſcribed, he was not inexorable, but willing to hear, and able to make good all thoſe Promiſes that he had made from verſe 8. to the end. The ſumm is, to ſhew that the fault was not in God, that their faſts and cries were not rega:ded, for his Ear was as quick to hear as ever; Nor their ſervices rewarded, for his Hand was as able to help as ever; But the obſtruction lay in their ſins, which is po-- ſirively aflerted, verſe 2. and a more particular account given of them 1n the Sequel. | 2 But your iniquities have ſeparated » between you | and your God ; and your fins || have hid his face z from _
you, that he will not hear s. | Or, have. y Have been as a thick wall between God and you; have ſet him 72-*e hind | at a great diſtance, Prev. 15. 29. & This may be put Synecdochi- #4. | cally for the whole Perſon, and the Prophet ſpeaking of God by an Anthropopathy may underſtand his Preſence, and then it'is, hath made him hide, or withdraw hisPreſence, as one that turns away his face from ſome noiſome thing: Or rather his Favour, that though you cry to be delivered out of Babylon, yet you ſhall not find that favour. a i.e. He will not grant it, thus it is uſed, Pſalm 45. 12. Hoſ. 5. 15. See on chap. 1, 15. ſee Judg. 10. 13.” (EOEN 3 For * your hands are defiled with blood b, and *Ck.r.15; your fingers c with iniquity, your lips have ſpoken lies d, your tongue hath utrered e perverſeneſs f. b Here the Fropher comes from a more general, to a more pars ticular charge againſt them ; By Blood we are ro underſtand either murders, and bioodſhed, properly ſo call:d ; or ways of injuſtice, extortion, oppreſſion, and cruelties, whereby Men are deprived of a livelihood; Hence hiting our Brother, js called murder, 1 John 3. 15. and the inhabitants of Jeruſalem called murderers, See how the Prophet phraſeth their oppreflion, Mic. 3. 1, 2, 3. s This is not added ro protrat the diſcourſe, but to aggravate their fin: q. 4. Not only your hands, but your fingers ; You are not free from the leaſt part of injuſtice. 4 Not only properly ſo called, bur perjuries, and -wronging your Neighbours by flanders, and falſe accuſations, wherein he ſhews they did not only offer violence by the hand, but they had ways of circumventing with theirlips. e The Verb doth properly ſignifie to Muſe or Meditate; Then the meaning is, That whar they mutrter, or utter with the tongue, they do it out of premeditated malice, from a perverſe ſpiritz. You may have a larger comment upon this, Jer. 9. 3, 4, 5,6. © "Perverſe words are ſuch as are contrary to God's Word, and it is pur herein the ab#raF, to intimate that their words were every way
13.