Isaiah 47 Commentary

mercy and truth, especially mercy, for that is mentioned twice here. He must be strictly faithful to his word, must be sincere, and abhor all dissimulation, must religiously discharge all the trusts reposed in him, must support and countenance truth. He must likewise rule with clemency, and by all acts of compassion gain the affections of his people. Mercy and truth are the glories of God's throne, and kings are called gods. 2. The advantages he gains thereby. These virtues will preserve his person and support his government, will make him easy and safe, beloved by his own people and feared by his enemies, if it be possible that he should have any. 29 The glory of young men is their strength: and the beauty of old men is the gray head. This shows th

at both young and old have their advantages, and therefore must each of them be, according to their capacities, serviceable to the public, and neither of them despise nor envy the other. 1. Let not old people despise the young, for they are strong and fit for action, able to go through business and break through difficulties, which the aged and weak cannot grapple with. The glory of young men is their strength, provided they use it well (in the service of God and their country, not of their lusts), and that they be not proud of it nor trust to it. 2. Let not young people despise the old, for they are grave, and fit for counsel, and, though they have not the strength that young men have, yet they have more wisdom and experience. Juniores ad labores, seniores ad honores — Labour is for the young, honour for the aged. God has put honour upon the old man; for his gray head is his beauty. See Dan. vii. 9 . 30 The blueness of a wound cleanseth away evil: so do stripes the inward parts of the belly. Note, 1. Many need severe rebukes.

Some children are so obstinate that their parents can do no good with them without sharp correction; some criminals must feel the rigour of the law and public justice; gentle methods will not work upon them; they must be beaten black and blue. And the wise God sees that his own children sometimes need very sharp afflictions. 2. Severe rebukes sometimes do a great deal of good, as corrosives contribute to the cure of a wound, eating out the proud flesh. The rod drives out even that foolishness which was bound up in the heart, and cleanses away the evil there. 3. Frequently those that most need severe rebukes can worse bear them. Such is the corruption of nature that men are as loth to be rebuked sharply for their sins as to be beaten till their bones ache. Correction is grievous to him that forsakes the way, and yet it is good for him, Heb. xii. 11 . Miscellaneous Maxims.

"x-p" 1 The king's heart is in the hand of the

>Lord , as the rivers of water: he turneth it whithersoever he will. Note, 1. Even the hearts of men are in God's hand, and not only their goings, as he had said, ch. xx. 24 . God can change men's minds, can, by a powerful insensible operation under their spirits, turn them from that which they seemed most intent upon, and incline them to that which they seemed most averse to, as the husbandman, by canals and gutters, turns the water through his grounds as he pleases, which does not alter the nature of the water, nor put any force upon it, any more than God's providence does upon the native freedom of man's will, but directs the course of it to serve his own purpose. 2. Even kings' hearts are so, notwithstanding their powers and prerogatives, as much as the hearts of common persons. The hearts of kings are unsearchable to us, much more unmanageable by us; as they have their arcana imperii — state secrets, so that they have great prerogatives of their crown; but the great God has them not only under his eye, but in his hand. Kings are what he makes them. Those that are most absolute are under God's government; he puts things into their hearts, Rev. xvii. 17 ; Ezra vii. 27 . 2 Every way of a man is right in his own eyes: but the Lord pondereth the hearts. Note, 1. We are all

apt to be partial in judging of ourselves and our own actions, and to think too favourably of our own character, as if there was nothing amiss in it: Every way of a man, even his by-way, is right in his own eyes. The proud heart is very ingenious in putting a fair face upon a foul matter, and in making that appear right to itself which is far from being so, to stop the mouth of conscience. 2. We are sure that the judgment of God concerning us is according to truth. Whatever our judgment is concerning ourselves, the Lord ponders the heart. God looks at the heart, and judges of men according to that, of their actions according to their principles and intentions; and his judgment of that is as exact as ours is of that which we ponder most, and more so; he weighs it in an unerring balance, ch. xvi. 2 . 3 To do justice and judgment is more acceptable to the Lord than sacrifice. Here, 1. It is implied tha

t many deceive themselves with a conceit that, if they offer sacrifice, that will excuse them from doing justice, and procure them a dispensation for their unrighteousness; and this makes their way seem right, v. 2 . We have fasted, Isa. lviii. 3 . I have peace-offerings with me, Prov. vii. 14 . 2. It is plainly declared that living a good life (doing justly and loving mercy) is more pleasing to God than the most pompous and expensive instances of devotion. Sacrifices were of divine institution, and were acceptable to God if they were offered in faith and with repentance, otherwise not, Isa. i. 11 , &c. But even then moral duties were preferred before them ( 1 Sam. xv. 22 ), which intimates that their excellency was not innate nor the obligation to them perpetual, Mic. vi. 6-8 . Much of religion lies in doing judgment and justice from a principle of duty to God, contempt of the world, and love to our neighbour; and this is more pleasing to God than all burnt-offerings and sacrifices, Mark xii. 33 . 4 An high look, and a proud heart, and the plowing of the wicked, is sin. This may be taken as showing us,

1. The marks of a wicked man. He that has a high look and a proud heart, that carries himself insolently and scornfully towards both God and man, and that is always ploughing and plotting, designing and devising some mischief or other, is indeed a wicked man. The light of the wicked is sin. Sin is the pride, the ambition, the glory and joy, and the business of wicked men. 2. The miseries of wicked man. His raised expectations, his high designs, and most elaborate contrivances and projects, are sin to him; he contracts guilt in them and so prepares trouble for himself. The very business of all wicked men, as well as their pleasure, is nothing but sin; so Bishop Patrick. They do all to serve their lusts, and have no regard to the glory of God in it, and therefore their ploughing is sin, and no marvel when their sacrificing is so, ch. xv. 8 . 5 The thoughts of the diligent tend only to plenteousness; but of every one that is hasty only to want. He

re is, 1. The way to be rich. If we would live plentifully and comfortably in the world, we must be diligent in our business, and not shrink from the toil and trouble of it, but prosecute it closely, improving all advantages and opportunities for it, and doing what we do with all our might; yet we must not be hasty in it, nor hurry ourselves and others with it, but keep doing fair and softly, which, we say, goes far in a day. With diligence there must be contrivance. The thoughts of the diligent are as necessary as the hand of the diligent. Forecast is as good as work. Seest thou a man thus prudent and diligent? He will have enough to live on. 2. The way to be poor. Those that are hasty, that are rash and inconsiderate in their affairs, and will not take time to think, that are greedy of gain, by right or wrong, and make haste to be rich by unjust practices or unwise projects, are in the ready road to poverty. Their thoughts and contrivances, by which they hope to raise themselves, will ruin them. 6 The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death. This shows the folly of those

that hope to enrich themselves by dishonest practices, by oppressing and over-reaching those with whom they deal, by false-witness-bearing, or by fraudulent contracts, of those that make no scruples of lying when there is any thing to be got by it. They may perhaps heap up treasures by these means, that which they make their treasure; but, 1. They will not meet with the satisfaction they expect. It is a vanity tossed to and fro; it will be disappointment and vexation of spirit to them; they will not have the comfort of it, nor can they put any confidence in it, but will be perpetually uneasy. It will be tossed to and fro by their own consciences, and by the censures of men; let them expect to be in a constant hurry. 2. They will meet with destruction they do not expect. While they are seeking wealth by such unlawful practices they are really seeking death; they lay themselves open to the envy and ill-will of men by the treasures they get, and to the wrath and curse of God, by the lying tongue wherewith they get them, which he will make to fall upon themselves and sink them to hell. 7 The robbery of the wicked shall destroy them; because they refuse to do judgment. See here, 1. The nature of injustice. Getting money by lying (

ence >v. 6 ) is no better than downright robbery. Cheating is stealing; you might as well pick a man's pocket as impose upon him by a lie in making a bargain, which he had no fence against but by not believing you; and it will be no excuse from the guilt of robbery to say that he might choose whether he would believe you, for that is a debt we should owe to all men. 2. The cause of injustice. Men refuse to do judgment; they will not render to all their due, but withhold it, and omissions make way for commissions; they come at length to robbery itself. Those that refuse to do justice will choose to do wrong. 3. The effects of injustice; it will return upon the sinner's own head. The robbery of the wicked will terrify them (so some); their consciences will be filled with horror and amazement, will cut them, will saw them asunder (so others); it will destroy them here and for ever, therefore he had said ( v. 6 ), They seek death. 8 The way of man is froward and strange: but as for the pure, his work is right. Th