Isaiah 44 Commentary

n14115" Note, 1. A good wife is a great blessing to a man. He that finds a wife (that is, a wife indeed; a bad wife does not deserve to be called by a name of so much honour), that finds a help meet for him (that is a wife in the original acceptation of the word), that sought such a one with care and prayer and has found what he sought, he has found a good thing, a jewel of great value, a rare jewel; he has found that which will not only contribute more than any thing to his comfort in this life, but will forward him in the way to heaven. 2. God is to be acknowledged in it with thankfulness; it is a token of his favour, and a happy pledge of further favours; it is a sign that God delights in a man to do him good and has mercy in store for him; for this, therefore, God must be sought unto. 23 The poor useth intreaties; but the rich answereth roughly. Note, 1. Poverty, though many inconven

iences to the body attend it, has often a good effect upon the spirit, for it makes men humble and submissive, and mortifies their pride. It teaches them to use entreaties. When necessity forces men to beg it tells them they must not prescribe or demand, but take what is given them and be thankful. At the throne of God's grace we are all poor, and must use entreaties, not answer, but make application, must sue sub forma pauperis—as a pauper. 2. A prosperous condition, though it has many advantages, has often this mischief attending it, that it makes men proud, haughty, and imperious: The rich answers the entreaties of the poor roughly, as Nabal answered David's messengers with railing. It is a very foolish humour of some rich men, especially those who have risen from little, that they think their riches will warrant them to give hard words, and, even where they not design any rough dealing, that it becomes them to answer roughly, whereas gentlemen ought to be gentle, Jam. iii. 17 . 24 A man that hath friends must shew himself friendly: and there is a friend that sticketh closer than a brother.

="gen14119" Solomon here recommends friendship to us, and shows, 1. What we must do that we may contract and cultivate friendship; we must show ourselves friendly. Would we have friends and keep them, we must not only not affront them, or quarrel with them, but we must love them, and make it appear that we do so by all expressions that are endearing, by being free with them, pleasing to them, visiting them and bidding them welcome, and especially by doing all the good offices we can and serving them in every thing that lies in our power; that is showing ourselves friendly. Si vis amari, ama— If you wish to gain affection, bestow it.—Sen. Ut ameris, amabilis esto— The way to be beloved is to be lovely.—Ovid. 2. That it is worth while to do so, for we may promise ourselves a great deal of comfort in a true friend. A brother indeed is born for adversity, as he had said, ch. xvii. 17 . In our troubles we expect comfort and relief from our relations, but sometimes there is a friend, that is nothing akin to us, the bonds of whose esteem and love prove stronger than those of nature, and, when it comes to the trial, will do more for us than a brother will. Christ is a friend to all believers that sticks closer than a brother; to him therefore let them show themselves friendly. The Disadvantages of Poverty.

e poor that walketh in his integrity, than he that is perverse in his lips, and is a fool. Here see, 1. What will be the credit and comfort of a poor man, and make him more excellent than his neighbour, though his poverty may expose him to contempt and may dispirit him. Let him be honest and walk in integrity, let him keep a good conscience and make it appear that he does so, let him always speak and act with sincerity when he is under the greatest temptations to dissemble and break his word, and then let him value himself upon that, for all wise and good men will value him. He is better, has a better character, is in a better condition, is better beloved, and lives to better purpose, than many a one that looks great and makes a figure. 2. What will be the shame of a rich man, notwithstanding all his pomp. If he have a shallow head and an evil tongue, if he is perverse in his lips and is a fool, if he is a wicked man and gets what he has by fraud and oppression, he is a fool, and an honest poor man is to be preferred far before him. 2 Also, that the soul be without knowledge, it is not good; and he that hasteth with his<

/hi> feet sinneth. Two things are here declared to be of bad consequence:—1. Ignorance: To be without the knowledge of the soul is not good, so some read it. Know we not our own selves, our own hearts? A soul without knowledge is not good; it is a great privilege that we have souls, but, if these souls have not knowledge, what the better are we? If man has not understanding, he is as the beasts, Ps. xlix. 20 . An ignorant soul cannot be a good soul. That the soul be without knowledge is not safe, nor pleasant; what good can the soul do, of what is it good for, if it be without knowledge? 2. Rashness. He that hastes with his feet (that does things inconsiderately and with precipitation, and will not take time to ponder the path of his feet) sins; he cannot but often miss the mark and take many a false step, which those prevent that consider their ways. As good not know as not consider. 3 The foolishness of man perverteth his way: and his heart fretteth against the Lord .

> We have here two instances of men's folly:—1. That they bring themselves into straits and troubles, and run themselves a-ground, and embarrass themselves: The foolishness of man perverts his way. Men meet with crosses and disappointments in their affairs, and things do not succeed as they expected and wished, and it is owing to themselves and their own folly; it is their own iniquity that corrects them. 2. That when they have done so they lay the blame upon God, and their hearts fret against him, as if he had done them wrong, whereas really they wrong themselves. In fretting, we are enemies to our own peace, and become self-tormentors; in fretting against the Lord we affront him, his justice, goodness, and sovereignty; and it is very absurd to take occasion from the trouble which we pull upon our own heads by our wilfulness, or neglect, to quarrel with him, when we ought to blame ourselves, for it is our own doing. See Isa. l. 1 . 4 Wealth maketh many friends; but the poor is separated from his neighbour. Here, 1. We may see how strong men's l

ove of money is, that they will love any man, how undeserving soever he be otherwise, if he has but a deal of money and is free with it, so that they may hope to be the better for it. Wealth enables a man to send many presents, make many entertainments, and do many good offices, and so gains him many friends, who pretend to love him, for they flatter him and make their court to him, but really love what he has, or rather love themselves, hoping to get by him. 2. We may see how weak men's love of one another is. He who, while he prospered, was beloved and respected, if he fall into poverty is separated from his neighbour, is not owned nor looked upon, not visited nor regarded, is bidden to keep his distance and told he is troublesome. Even one that has been his neighbour and acquaintance will turn his face from him and pass by on the other side. Because men's consciences tell them they ought to relieve and succour such, they are willing to have this excuse, that they did not see them. 5 A false witness shall not be unpunished, and he that speaketh lies shall not escape. Here

we have, 1. The sins threatened—bearing false witness in judgment and speaking lies in common conversation. Men could not arrive at such a pitch of impiety as to bear false witness (where to the guilt of a lie is added that of perjury and injury) if they had not advanced to it by allowing themselves to speak untruths in jest and banter, or under pretence of doing good. Thus men teach their tongues to speak lies, Jer. ix. 5 . Those that will take a liberty to tell lies in discourse are in a fair way to be guilty of the greater wickedness of false-witness-bearing, whenever they are tempted to it, though they seemed to detest it. Those that can swallow a false word debauch their consciences, so that a false oath will not choke them. 2. The threatening itself: They shall not go unpunished; they shall not escape. This intimates that that which emboldens them in the sin is the hope of impunity, it being a sin which commonly escapes punishment from men, though the law is strict, Deut. xix. 18, 19 . But it shall not escape the righteous judgment of God, who is jealous, and will not suffer his name to be profaned; we know where all liars will have their everlasting portion. 6 Many will intreat the favour of the prince: and every man is a friend to him that giveth gifts. 7 All the brethren of the poor do hate

him: how much more do his friends go far from him? he pursueth them with words, yet they are wanting to him. These two verses are a comment upon v. 4 , and show, 1. How those that are rich and great are courted and caressed, and have suitors and servants in abundance. The prince that has power in his hand, and preferments at his disposal, has his gate and his ante-chamber thronged with petitioners, that are ready to adore him for what they can get. Many will entreat his favour, and think themselves happy in it. Even great men are humble suppliants to the prince. How earnest then should we be for the favour of God, which is far beyond that of any earthly prince. But, it should seem, liberality will go further than majesty itself to gain respect, for there are many that court the prince, but every man is a friend to him that gives gifts; not only those that have received, or do expect, gifts from him, will, as friends, be ready to serve him, but others also will, as friends, give him their good word. Prodigals, who are foolishly free of what they have, will have many hangers-on who will cry them up as long as it lasts, but will leave them when it is done. Those that are prudently generous make an interest by it which may stand them in good stead; those that are accounted benefactors exercise an authority which may give them an opportunity of doing good, Luke xxii. 25 . 2. How those that are poor and low are slighted and despised. Men may, if they please, court the prince, and the princely, but they may not trample upon the poor and look at them with disdain. Yet so it often is: All the brethren of the poor do hate him; even his own relations are shy of him, because he is needy and craving, and expects something from them, and because they look upon him as a blemish to their family; and then no marvel if others of his friends, that were nothing akin to him, go far from him, to get out of his way. He pursues them with words, hoping to prevail with them by his importunity to be kind to him, but all in vain; they have nothing for him. They pursue him with words (so some understand it), to excuse themselves from giving him any thing; they tell him that he is idle and impertinent, that he has brought himself into poverty, and therefore ought not to be relieved; as Nabal said to David's messengers: " There are many servants now a days that run away from their masters; and how do I know but that David may be one of them?" Let poor people therefore make God their friend, pursue him with their prayers, and he will not be wanting to them. Domestic Grievances. 8 He that getteth wisdom loveth his own soul: he tha

t keepeth understanding shall find good. Those are here encouraged, 1. That take pains to get wisdom, to get knowledge, and grace, and acquaintance with God; those that do so show that they love their own souls, and will be found to have done themselves the greatest kindness imaginable. No man ever hated his own flesh, but loves that, yet many are wanting in love to their own souls, for only those love their souls, and consequently love themselves, aright, that get wisdom, true wisdom. 2. That take care to keep it when they have got it; it is health, and wealth, and honour, and all, to the soul, and therefore he that keeps understanding, as he shows that he loves his own soul, so he shall certainly find good, all good. He that retains the good lessons he has learnt, and orders his conversation according to them, shall find the benefit and comfort of it in his own soul and shall be happy here and for ever. 9 A false witness shall not be unpunished, and he that speaketh lies shall perish. Here is, 1

. A repetition of what was said before ( v. 5 ), for we have need to be again and again warned of the danger of the sin of lying and false-witness-bearing, since nothing is of more fatal consequence. 2. An addition to it in one word; there it was said, He that speaks lies shall not escape, and intimated that he shall be punished. Here it is said, His punishment shall be such as will be his destruction: he shall perish; the lies he forged against others will be his own ruin. It is a damning destroying sin. 10 Delight is not seemly for a fool; much less for a servant to have rule over princes. Note, 1. Pleasure and libert

y ill become a fool: Delight is not seemly for such a one. A man that has not wisdom and grace has no right nor title to true joy, and therefore it is unseemly. It ill becomes those that do not delight in God to delight in any thing, nor how to manage themselves, and therefore they do but expose themselves. It becomes ungracious fools to be afflicted, and mourn, and weep, not to laugh and be merry; rebukes are more proper for them than delights. Delight is seemly for a man of business, to refresh him when he is fatigued, but not for a fool, that lives an idle life and abuses his recreations. The prosperity of fools discovers their folly and destroys them. 2. Power and honour ill become a man of a servile spirit. Nothing is more unseemly than for a servant to have rule over princes; it is absurd in itself, and very preposterous, for none are so insolent and intolerable as a beggar on horseback, a servant when he reigns, ch. xxx. 22 . It is very unseemly for one that is a servant to sin and his lusts to rule over and oppress those that are God's freemen and made kings and priests to him. 11 The discretion of a man deferreth his anger; and it is his glory to pass over a transgression.

It is an instance of the vanity of the world that we are liable to the greatest grief in those things wherein we promise ourselves the greatest comfort. It is as it proves. What greater temporal comfort can a man have than a good wife and good children? Yet, 1. A foolish son is a great affliction, and may make a man wish a thousand times he had been written childless. A son that will apply himself to no study or business, that will take no advice, that lives a lewd, loose, rakish life, and spends what he has extravagantly, games it away and wastes it in the excess of riot, or that is proud, foppish, and conceited, such a one is the grief of his father, because he is the disgrace, and is likely to be the ruin, of his family. He hates all his labour, when he sees to whom he must leave the fruit of it. 2. A cross peevish wife is as great an affliction: Her contentions are continual; every day, and every hour in the day, she finds some occasion to make herself and those about her uneasy. Those that are accustomed to chide never want something or other to chide at; but it is a continual dropping, that is, a continual vexation, as it is to have a house so much out of repair that it rains in and a man cannot lie dry in it. That man has an uncomfortable life, and has need of a great deal of wisdom and grace to enable him to bear his affliction and do his duty, who has a sot for his son and a scold for his wife. 14 House and riches are the inheritance of fathers: and a prudent wife is from the Lord .

Note, 1. A discreet and virtuous wife is a choice gift of God's providence to a man—a wife that is prudent, in opposition to one that is contentious, v. 13 . For, though a wife that is continually finding fault may think it is her wit and wisdom to be so, it is really her folly; a prudent wife is meek and quiet, and makes the best of every thing. If a man has such a wife, let him not ascribe it to the wisdom of his own choice or his own management (for the wisest have been deceived both in and by a woman), but let him ascribe it to the goodness of God, who made him a help meet for him, and perhaps by some hits and turns of providence that seemed casual brought her to him. Every creature is what he makes it. Happy marriages, we are sure, are made in heaven; Abraham's servant prayed in the belief of this, Gen. xxiv. 12 . 2. It is a more valuable gift than house and riches, contributes more to the comfort and credit of a man's life and the welfare of his family, is a greater token of God's favour, and about which the divine providence is in a more especial manner conversant. A good estate may be the inheritance of fathers, which, by the common direction of Providence, comes in course to a man; but no man has a good wife by descent or entail. Parents that are worldly, in disposing of their children, look no further than to match them to house and riches, but, if withal it be to a prudent wife, let God have the glory. Circumspection and Charity. 15 Slothfulness casteth into a deep sleep; and

an idle soul shall suffer hunger. See here the evil of a sluggish slothful disposition. 1. It stupefies men, and makes them senseless, and mindless of their own affairs, as they were cast into a deep sleep, dreaming much, but doing nothing. Slothful people doze away their time, bury their talents, live a useless life, and are the unprofitable burdens of the earth; for any service they do when they are awake they might as well be always asleep. Even their souls are idle and lulled asleep, their rational powers chilled and frozen. 2. It impoverishes men and brings them to want. Those that will not labour cannot expect to eat, but must suffer hunger: An idle soul, one that is idle in the affairs of his soul, that takes no care or pains to work out his salvation, shall perish for want of that which is necessary to the life and happiness of the soul. 16 He that keepeth the commandment keepeth his own soul; but he that despiseth his ways shall die.

oul spare for his crying. Parents are here cautioned against a foolish indulgence of their children that are untoward and viciously inclined, and that discover such an ill temper of mind as is not likely to be cured but by severity. 1. Do not say that it is all in good time to correct them; no, as soon as ever there appears a corrupt disposition in them check it immediately, before it gets head, and takes root, and is hardened into a habit: Chasten thy son while there is hope, for perhaps, if he be let alone awhile, he will be past hope, and a much greater chastening will not do that which now a less would effect. It is easiest plucking up weeds as soon as they spring up, and the bullock that is designed for the yoke should be betimes accustomed to it. 2. Do not say that it is a pity to correct them, and that, because they cry and beg to be forgiven, you cannot find in your heart to do it. If the point can be gained without correction, well and good; but if you find, as it often proves, that your forgiving them once, upon a dissembled repentance and promise of amendment, does but embolden them to offend again, especially if it be a thing that is in itself sinful (as lying, swearing, ribaldry, stealing, or the like), in such a case put on resolution, and let not thy soul spare for his crying. It is better that he should cry under thy rod than under the sword of the magistrate, or, which is more fearful, that of divine vengeance. 19 A man of great wrath shall suffer punishment: for if thou deliver him, yet thou must do it again.