Commentary on Isaiah, Commentary on Isaiah · Chapter 25
THE XXV. CHAPTER.
Verſ. 1. O Lord, thou art my God: I will exalt thee, I will praiſe thy name: for thou hast done wonderfull things, according to the counſels of olde, with a ſtable trueth.
HItherunto Iſaiah hath prophecied of Gods iudgements, which hung not ouer the head of one people alone, but almoſt of the whole world. Now it was impoſſible that the conſideration of ſo many calamities which hee foreſaw would fall vponupon them, ſhould not worke great ſorrow and trouble of mind in him. For thoſe that are of an vpright heart, deſire that all the world might bee ſaued. And as they thirſt after Gods glory, ſo they cannot but louelove all the works of his hands: by how much the more then a man is poſſeſſed with the true feare of God, the more neerely is hee touched to the quicke with the feeling of his iudgements. In the meane while, the wicked are beſotted when he manifeſts the ſame, and will not be moued for any terrours whatſoeuer: the godly on the contrary quake at the leaſt ſigne of his diſpleaſure. If wee hauehave experience of this, what thinke we the Prophet felt, who ſaw all theſe calamities which hee foretold, before his eyes as in a glaſſe? For the Miniſters of the word muſt needes bee much more effectually affected with the ſight of ſuch things, then the common ſort, that the ſame may be as it were a ſeale vntounto them of the trueth of their doctrine.
The Lord then hauing ſet theſe horrible deſolations before the Prophet as in a table, it was neceſſarie, that being moued with ſorrow and griefe, he ſhould turne his eyes vntounto the Lord; for otherwiſe hee might hauehave been intangled with confuſed paſſions, and great diſquietneſſe of minde. And therefore being aſſured that the Lord would prouide for his Church in the middeſt of theſe tempeſts, and that hee would gather in thoſe vnderunder the wings of his power, which before were ſcattered farre off, hee takes courage vntounto him. Wee ſee then that Iſaiah continues conſtant in his vocation, without being daunted or any way diſcouraged: but rather relying alwaies vponupon the aſſurance of obtaining mercy; and therefore hee continues to celebrate the praiſes of the Lord his God.
By this we may ſee, that this thankſgiuing depends vponupon the former prophecies; and that Iſaiah reſpects not that which hee hath foretold alone, but alſo what end the Lord aimed at, in this execution: that is to ſay, why he afflicted ſo many nations with ſuch diuerſities of puniſhments; namely, that he might bring vnderunder thoſe which were before vnrulie, and ouerflowed in a brutiſh ſenſualitie; who as they had no feare of God before their eyes; ſo had they no ſenſe of religion or godlineſſe at all.
Thou art my God.] Being perplexed and confounded in himſelfe, he ſuddenly turnes his thoughts vntounto God, as we hauehave ſaid. Whence we may gather a very profitable doctrine; to wit, that when our mindes are toſſed to and fro with diuers cogitations,What ought to be our refuge in time of deep diſtreſſes. in regard of the many miſeries and calamities which daily happen; that we by and by flee vntounto God, reſting our ſelues vponupon his onelyonly prouidence: for we ſhall be at our wits end euen for the wagging of a ſtraw, if wee hauehave not this doctrine for our refuge, by ſuſtaining our hearts therewith. But the better to ſee the Prophets meaning, wee may well adde a particle aduerſatiue here, in this ſenſe; Although I be now oppreſſed with many temptations on eueryevery ſide, yet will I ſtill acknowledge thee to be my God. The aſſurāce of Gods ſauour giues vsus ample matter of ioy and reioicing, euen in the greateſt troubles.And thus he voweth to giuegive vntounto God that praiſe, which vntounto him appertaineth; which none of vsus can doe, vnleſſe an aſſured perſwaſion of Gods grace doe raigne and beare ſway in our hearts: from whence ſprings that ioy, which affords vsus exceeding ample matter of praiſes, when being certaine of our ſaluation, we are aſſured that the Lord is our God. For all thoſe that are not caried with an affection to magnifie Gods goodnes in the middeſt of their ſorrowes, know not what faith is,The faithfull may bee daunted for a time, but faith gets the victorie. neither yet did they euer taſte the ſweetneſſe of his mercy: for if wee hauehave a ſure confidence in God, we muſt of neceſſitie extoll his name with ioy and gladneſſe of heart.
A wonderfull thing.] The ſingular number is put for the plurall. Now the Prophet reſts not in the contemplation of preſent things, but rather lookes to the end of them: for you ſhall hauehave euen profane men that will be affected at the wonderfull euents of things which fall out in the gouernement of the world, and will ſtand amazed thereat; as no doubt the Tyrians, Sidonians, Babylonians, and Moabites did.Who they are that profit by the view of Gods works. But none could benefit themſelues by this ſight, but ſuch as therewithall had a taſte and feeling of Gods wiſdome and goodneſſe: for without that, men doe rather ſcorne and deſpiſe ſuch workes, then apprehend the excellencie of them: becauſe they looke not to the end that God aimeth at; to wit,2. Cor. 4.6. that by drawing light out of darkneſſe, he is wont after a wonderfull manner,How God is wont to deale with his Church. to raiſe vp and reuiue his Church in the middeſt of death; orders and diſpoſeth rightly and to good vſe, thoſe things which the wit of man conceiues to be exceedingly confuſed.
But the better to ſet forth the commendation of Gods prouidence, he addes, The counſels ordained of old: as if he ſhould ſay, Nothing falles out ſuddenly, or at randome, in reſpect of God. And indeede, albeit to vsus it often ſeemes he doth things vtterlie at vnawares, yet is it moſt certaine that he hath foreſeene and appointed all of thē ſo to come to paſſe before the creation of the world. By theſe words then the Prophet meant to ſay, that all the wonders which happen beyond the expectation of men, flow from the order of this moderation which God keeps in the gouernment and diſpoſition of all things from the beginning, vntounto the end.
Now becauſe we are not able to attaine to his ſecret counſels, and that our wits can not mount ſo high, we muſt be brought to the manifeſtation of that which for the preſent is hidden from vsus, and is aboue our reach, till ſuch time as the Lord diſcouer the ſame vntounto vsus by his word: by which he applies himſelfe to our weakenes, becauſe his ſecret counſell is incomprehenſible. Iſaiah therefore deſcends by and by from theſe hidden ordinances of God to the doctrine of the word and the promiſes therein cōtained,Iſai…h deſcends f…om G…ds ſecret will to his reuealed will. which doubtleſſe he comprehends vnderunder the word Truth. For this repetition ſhould be to little purpoſe vnleſſe he had had ſome relation in this word: for after God hath by it reuealed his counſell vntounto vsus, then he properlie appeares to be true if we beleeue and credit his ſayings. Thus then the Prophet commends the ſtablenes and certentie of the word when he calles it a ſtable truth, as if he ſhould ſay, All things which God pronounceth, and proceed from him, is ſtable and immoueable.
Verſ. 2. For thou haſt made of a Citie an heape, of a ſtrong Citie a ruine: euen the palace of ſtrangers of a Citie, it ſhall neuer be built.
SOme referre this to Ieruſalem: but I rather thinke it to be a change of the number only, which is a thing very vſuall among the Prophets: for Iſaiah ſpeakes not of one Citie alone, but of many, which he foretels ſhould be laid vponupon heapes. Whereas others take it, that Ieruſalem ſerued for a palace to the Romanes, they come nothing nigh the Prophets meaning; which will plainely appeere if we call to mind what hath been ſaid before, to wit, that the Prophet buſies not himſelfe in thinking of the ſcourges wherwith God hath afflicted diuers nations, but rather aimes at the end and iſſue of them. For by them the Lord purpoſed to ſubdue and tame the pride and rebellion of men, whom he could neuer hauehave ſubdued vntounto himſelfe, vnleſſe they had been ſmitten with diuers calamities. Moreouer, Iſaiah ſaith not only that ſtrangers ſhall inhabit the ſurprized Cities, out of which they were driuen that dwelt in them: for ſo that which he by and by addes would not agree, to wit, that the palace ſhall be no more a Citie: but his meaning is, that vagabonds who ſhould hauehave no place of abode at all, ſhall find ſufficient roome there, becauſe the inhabitants ſhal betake them to their heeles. Now becauſe Armon ſignifies goodly houſes, he ſaith by way of deriſion, that theeues ſhall dwell there as in Palaces, in regard of the great ſpace which ſhould lie waſte like vntounto a deſert.
Verſ. 3. Therefore ſhall the mightie people giuegive glorie vntounto thee: the Citie of the ſtrong nations ſhall feare thee.
SEe heere the end, whereof I hauehave ſpoken in the firſt verſe: for if the Lord ſhould deſtroy the world, no fruit would come of it, ſuch a deſolation could ingender nothing but horror; neither would it euer bring vsus neerer vntounto God to praiſe him: nay contrariwiſe we muſt needs remaine as blocks whē we only feele his wrath: for praiſes proceed from the feeling of his fauor and goodnes. It is all one then as if he had ſaid, Lord, thou wilt not only ſmite and afflict, but wilt alſo effect, that ye wounds which thou makeſt ſhall not be without fruit. For by them thou wilt beate downe the pride of men, to the end that thoſe which in times paſt were ſtrangers frō thee, may now ſtoope vnderunder thine obedience. Hence we learne how neceſſarie chaſtiſements be,The neceſſitie of afflictions. for by them we are taught to glorifie God; whereas proſperitie puffs vsus vp in ſuch wiſe that we diſhonor him, and thinke we may doe what we liſt: we alſo runne out and range ouer all the fields whē God deales louinglie with vsus.
The Prophet addes the word feare, to ſhew, that this praiſe conſiſts neither in words nor outward geſtures,We muſt reioyce in trembling. Pſal. 2.11. & 5.7. but in the ſound and ſincere affection of the heart. Whence wee gather, that he heere ſpeakes of the whole worſhip of God. Now becauſe many thinke themſelues well diſcharged when they hauehave made confeſſion with their lips only, Iſaiah the better to expound his owne meaning addes, The nation ſhall feare thee. Now in calling them ſtrong and mightie, by ſuch epithites he meanes the pride and loftines of thoſe who are puffed vp with their proſperitie: for they exalt themſelues againſt God, ſo as they cannot poſſiblie be humbled and brought downe, vnleſſe they be quite ſtripped of all things. You ſee now whether our thoughts are to retire in ye calamities which we ſee to fall out dayly: mens pride muſt needs be repreſſed and abated, that they may be prepared to imbrace holy doctrine, and to walke in ſound obedience. Whileſt they are beſotted with their riches and vaine hopes, they feare not to contemne the iudgements of God, and hold him out at the ſtaues end, as they ſay.
Verſ. 4. For thou haſt been a ſtrength to the poore, euen a ſtrength to the needie in his trouble, a refuge againſt the tempeſt, a ſhadow againſt the heate: for the blaſt of the mightie is like a ſtorme againſt the wall.
BEhold here the fruit of conuerſion. How? The Lord raiſeth vsus from death, deliuers vsus from the graue, by ſtretching out his hand from heauen to pluck vsus out of the iawes of hell.Our firſt entrance vntounto God. This is the firſt entrance he giues vsus, for hee findes nothing but our miſerie for his mercy to worke vponupon. Wee muſt therefore feele our ſelues poore and helpleſſe, before we can ſee what neede we hauehave of his power: yea, it is neceſſary that we be ſtripped of all confidence and ſelfe truſt, before he will reueale his ſtrength in vsus. For this cauſe he fits and frames vsus by rods and chaſtiſements, as by inſtruſtions, to come to the feeling of his fauour and aſſiſtance. It is not without good cauſe then that Iſaiah deckes this deſcription with ſo many ſimilitudes: for hee thereby meetes with many and great temptations, vnderunder which weake man would neuer be able to ſtand, were he not fortified and ſuſtained with ſuch props.
And therefore hee ſaith, that God will bee ſtrength to the poore, a refuge againſt the tempeſt, and a ſhadow againſt the heate: for what dangers ſoeuer be fall vsus, the Lord wil defend his owne againſt them, and will arme vsus with all kinds of armour to reſiſt them.Gen. 8.1. Exod. 15.10. 1. Kin. 19.11. 2. King. 7. The Spirit in this place, as in many others, ſignifies winde, and it is taken for a violent ſtorme wherewith the wicked are carried to ruſh againſt the children of God: for they not onelyonly threaten and terrifie, but alſo ſpit out fire it ſelfe, as to conſume them all. Hereunto appertaines that which is added of the tempest, or, ouerflowing against the wall: by which figure his meaning is, that the wicked runne with ſuch force, when they hauehave libertie to doe euill, that they ouerthrow whatſoeuer ſtands in their way: for it is a greater matter to breake downe and ouerthrow walles, then if water ſhould onelyonly ſpread it ſelfe ouer the earth.
Verſ. 5. Thou ſhalt bring downe the noiſe of the ſtrangers, as the heate in a dry place: he will bring downe the ſong of the mightie, as the heate in the ſhadow in a cloud.
IF the Lord were not on our ſide, when violent men ſet themſelues againſt vsus, wee ſhould be vtterly ſwallowed vp: for wee ſee how great the rage of the wicked is. Alas, if they be able to ouerturne ſtone walles, how can a poore man bee able to ſtand againſt them? This is added then to ſet forth the godneſſe of almightie God, that we might know in what an ill caſe wee ſhould be in, if God did not ſuccour vsus. The expoſitours take the ſimilitude two waies: ſome thinke that as the vehemēt heat burnes vp the fields, which of themſelues are dry and barren; ſo the wrath of God ſhall conſume and burne vp the wicked: others tranſlate, As the heat; and then the ſenſe is; Howſoeuer the wicked relie vponupon their power, and therefore are thus boiſterous, the Lord notwithſtanding will bring them downe in a moment, as if they were ſurpriſed with heat in a dry place.
But I take th… ſenſe to be otherwiſe: for hauing ſhewed how great the rage of the wicked is againſt the faithfull, he addes Lord thou wilt humble them. But how? He alludes vntounto the deluge; which ſimilitude he vſed before, Chap. 24.18. Thou wilt bring downe their heat, ſaith hee, which otherwiſe muſt needes conſume vsus: euen as the raine falling from heauen, cooles the heate which would burne vp the fields for want of moiſture. And thus the text hangs well together; whereas the other expoſition is conſtrained, and offers violence to the very letter, as they ſay.
The latter part of the verſe is expounded diuers waies: ſome tranſlate the word Zemir, Seede: others, a Roote: as if the Prophet had ſaid, The Lord will not onelyonly cut off the wicked, but will plucke them vp by the verie rootes. This were probable, if the ſimilitude of heat would beare it: and therefore thoſe who turne it ſong, cry, or, waſte; in my iudgement, doe come neereſt the Prophets meaning, albeit they touch it not fully. Well, he confirmes the former ſentence; to wit, that the violence or cry of the wicked, who proudly exalt themſelues, ſhall ſuddenly fall, euen as the heat of the Sunne when anie raine followes: which is ſignified by the ſhadow of the cloud.
Verſ. 6. And in this mountaine ſhall the Lord of hostes make vntounto all the people a feast of fat things, euen a feast of fined wines and of fat things full of marowe, of wines fined and purified.
THey alſo diuerſly interpret this place: for ſome thinke the Prophet threatens the Iewes, and that in ſuch ſort, as if he called diuers nations to the feaſt: which phraſe of ſpeech is often found in other places; becauſe it is ſaid, that the Lord feedes the wicked far againſt the day of ſlaughter. They thinke then that the Gentiles are called to the banquet, the Iewes being made their pray: as if the Lord ſhould ſay; I hauehave prepared a goodly banquet for the Gentiles; to wit, the Romans ſhall ſacke and ſpoile the Iewes. But as I thinke, this ſenſe cannot ſtand, neither ſhall there neede any long refutation, when I ſhall hauehave acquainted you with the true meaning. Others expound it, as if Iſaiah ſhould ſpeake of Gods wrath thus; The Lord will make a feaſt to all people, he will make them drinke the cup of his wrath, till they be drunken therewith. But the Prophet meant nothing leſſe: for he goes on ſtill to ſet forth the grace of God, which ſhould be manifeſted at the comming of Chriſt. Vſing the verie ſame ſimilitude with that in the 22. Pſalme, verſ. 26. where Dauid deſcribes the Kingdome of Chriſt, ſaying; that the poore as well as the rich, ſhall partake of this banquet, and ſhall eate their fill: by which, hee ſignifies that no nation ſhall be exempt from hauing part in this benefit. At the firſt,The Iewes were firſt feaſted alone. it ſeemed that the Lord onelyonly feaſted the Iewes, becauſe they alone were his adopted people, and entertained at this banquet as thoſe of his owne houſhold: but now he accepts of the Gentiles alſo,But now the Gentiles are partakers thereof with them. and ſheds forth his graces vponupon all nations. There is here then a cloſe oppoſition when he ſaith to all people, for formerlie he was knowne but to one nation.
The feaſt of fat things is to be vnderſtood of fat beaſts. Some tranſlate the word Shemanim, lees, or dregs, but very improperlie: for by this word he meanes old wines, which we commonlie call old ſtore, which are better then ordinarie, but ſpeciallie in ye Eaſt, where they beare their age beſt. He calles the liquors wherein no lees appeere, neate and fined wines. To be ſhort, it appeares ſufficientlie that neither Iewes nor Gentiles are threatned in this place, but that both of them rather are inuited to a goodly banket. This may the better be vnderſtood by the words of Chriſt himſelfe, where he compares the kingdome of heauen to a Mariage feaſt which the King prepared for his ſonne,Math. 22.2. vntounto which all were indifferentlie called, becauſe they which were bidden before would not come. For mine owne part, I make no queſtion but Iſaiah ſpeakes here of the preaching of the Goſpell. Therefore in as much as the doctrine thereof came from the mountaine of Zion, he ſaith, that all nations ſhall come to feaſt there: for when God offred the heauenly food wherewith mens ſoules are fed, vntounto all the world; it was as if he had erected a table for all commers.
The Lord now dayly inuiteth vsus to fill and inrich our ſoules with all good things: and to that end he raiſeth vp faithfull teachers, by whoſe miniſtrie he prepares his dainties for vsus, and withall giues force and power to his word, that we might be repleniſhed and ſatisfied. As touching the word Mountaine, albeit Gods meſſengers come not from Mount Zion to giuegive vsus food, yet by this word we are to vnderſtand the Church, out of which none can partake of theſe benefits; for ſuch dainties are not to be found in the ſtreets nor hie waies; this table is not ſpread eueryevery where, neither doth eueryevery place afford vsus this banket. The Church is the place then where we muſt come to keepe this feaſt. Now the Prophet notes this mountaine eſpeciallie, in regard God was there worſhipped, & no where elſe: yea both theſe reuelations, as alſo the Goſpell came from thence. Whereas he ſaith this banket ſhall be ſumptuous and royallie furniſhed, it appertaines to the praiſe of the doctrine of the Goſpell; for it is a ſpirituall food to nouriſh and refreſh our ſoules, yea, ſo wholeſome and excellent, that we neede ſeeke no further.
Verſ. 7. And he will destroy in this mountaine the couering that couereth all people, and the vaile that is ſpread ouer all nations.
THe interpreters alſo varie vpō this place, for ſome by the word couering vnderſtand the ſhame wherewith the faithfull are ſo couered in this world, that the glorie of God ſeemes not to ſhine in them: as if he ſhould ſay, Albeit the faithfull be ouerwhelmed with many diſgraces, yet the Lord will deliuer them from them all, and make their eſtate glorious. I let paſſe other expoſitions: but the true meaning as I thinke is, that the Lord here promiſeth to take away that vaile which held them in ignorance and blindnes. Theſe obſcurities then were ſcattered and driuen away by the light of the Goſpel.The light of the Goſpell ſcatters the darknes of ignorance. Now he ſaith that this ſhall be done in the mountaine of Zion, whence the light of the word in very deede ſhined thorowout the world, as wee hauehave ſeene heretofore.Chap. 2.3.
This text then muſt be referred to the kingdome of Chriſt:Mal. 4.2. Chriſt the Sunne of righteouſnes. for the light ſhined not vponupon all men till Chriſt the ſunne of righteouſnes aroſe, who tooke away all vailes, couerings and wrappings. Here we hauehave then another commendation or praiſe of the Goſpell, to wit, that all darknes ſhall be diſperſed by the light thereof, yea and all vailes of error ſhall be taken from our eyes. Whence it followes that we are enwrapped and blinded with darknes of ignorance till we be inlightened with the doctrine of the Goſpell,We remaine in darknes and in the ſhadow of death till the light of the Goſpell ſhines vponupon vsus. which only is of force to giuegive both light and life, and perfectlie to frame vsus new. This place alſo confirmes the calling of vsus Gentiles: for the Iewes are not only bidden to this banquet, but all nations, who before were ouerwhelmed as it were in all maner of errors and ſuperſtitions.
Verſ. 8. He will deſtroy death for euer: and the Lord will wipe away the teares from all faces, and the rebuke of his people will he take away out of the earth: for the Lord hath ſpoken it.
THe Prophet goes on ſtill with the matter in hand, for in ſumme, he promiſeth that there ſhal be perfect felicitie vnderunder the kingdome of Chriſt. And the better to expreſſe it, he vſeth many figures very fitting and agreeable for his preſent purpoſe.Wherein true happines conſiſts. True felicitie ſtands not in earthlie nor tranſitorie things, but in that which can not be taken from vsus by death: for in the chiefeſt delights the pleaſure thereof is much diminiſhed, becauſe they can not laſt always. He ioines two things together then which make happines full and compleate: firſt, that a man may liue euer (for it is a miſerable thing for them to die which otherwiſe were once happie for a time) ſecondly, that this life be ioined with ioy, for without that death ſeemes better then a life full of trouble & calamities. Further he ads, that all rebuke being taken away, this life ſhall be glorious: for otherwiſe the wofull oppreſſion of the people which they indured might hauehave ſeemed to contradict this propheſie. Queſt. But ſome may aske to what time theſe promiſes ſhould be referred: for whilſt we are in this world we muſt fight againſt many aſſaults, and that without any intermiſſion: ſo as we are not deſtinate to die once only, but eueryevery day. To which purpoſe S. Paul complaines, that he and the chiefe pillars of the Church in his time were gazing-ſtocks vntounto all the world ſuſtaining all ſorts of reproches, being eſteemed no better then the ofſcouring and refuſe of the ſame. In what time, or when are theſe things fulfilled then? Anſ. No doubt they are to bee referred to the whole Kingdome of Chriſt:Theſe and the like promiſes muſt be applied not onelyonly to the beginnings, but to the whole progreſſe of Chriſts kingdome. Luk. 21.28. Rom. 8.23. Acts 3.21. Eph. 4.10. Pſa. 126.5. and I doe expreſly ſay to his whole Kingdome, becauſe we muſt not onelyonly conſider the beginnings of it, but alſo the end and full accompliſhment thereof. So that we are to ſtretch theſe promiſes vntounto the ſecond comming of Chriſt; which for this cauſe is called the day of redemption; and of reſtauration; in regard that thoſe things which as now ſeeme confuſed, ſhall then bee reſtored to full perfection, and ſhall put on a new forme.
I grant that it appertained alſo to the deliuerance from Babylon; but in as much as that was but the beginning and entrance into this, it is certaine that this promiſe muſt be prolonged till the laſt day. Let vsus bend all our ſenſes and hopes vntounto that then, and we may be well aſſured that the Lord in the end will perfect all things in vsus, after we hauehave finiſhed our courſe. Be it that we now ſowe in teares, we ſhall then doubtleſſe reape with ioy and gladneſſe. Let vsus not feare the ſcornes nor threats of the mightie ones; for God vſeth this as a meanes by which in the end he will bring vsus vntounto eternall glory.As we hauehave taſted the beginnings of this happineſſe, ſo muſt our hope hold ou till we ſee the accompliſhmēt thereof in the laſt day. And ſeeing we hauehave here already taſted the beginnings of this felicitie and happineſſe, as ſoone as God adopteth vsus, and that we begin to beare the image of Chriſt; let vsus with conſtancy and patience wait the accompliſhment thereof till the laſt day.
But in regard the matter might ſeeme incredible after ſo many horrible calamities, Iſaiah tels them that this proceeded not from man, but from God. For after the Temple was raced to the ground, Ieruſalem deſtroyed, the ſeruice of God aboliſhed, and the ſmall remnant of the people that remained were oppreſſed vnderunder tyrannie; who would euer hauehave beleeued that theſe things could hauehave been reſtored to their firſt perfection? Hee preuents this incredulitie therefore, vntounto which men are ouermuch inclined, and confirmes, yea and ſeales vp theſe promiſes with this concluſion; Know ye for certaine, that the Lord is the author of this my meſſage:The word of the Lord a ſolid foundation for our faith to reſt vponupon. in him therfore repoſe all your thoghts, & not vponupon me: reſt your faith on him, who neuer was, nor neuer will bee found falſe of his word: Tit. 1.2.
Verſ. 9. And in that day ſhall men ſay; Loe, this is our God: wee hauehave waited for him, and hee will ſaue vsus: This is the Lord, wee hauehave waited for him: wee will reioyce and bee glad in his ſaluation.
ANd they ſhall ſay.] The verbe is indefinit, and ſhould be tranſlated, He ſhall ſay: but becauſe he ſpeakes of that which All, and not one or two, ſhould ſay: I had rather turne it, Men ſhall ſay. This is a very good concluſion, ſeeing thereby they ſhew that theſe benefits of God are not ſtinted nor ſcanted to a few; but that men both receiue and feele them by effect. His meaning is then, that God prepares not this banquet (mentioned verſ. 6.) in vaine; in regard men are ſatisfied therewith, and reioyce with an eternall ioy. For this gladſome voyce which he foretels ſhould be publike, is a reall ſigne and teſtimonie) as you would ſay) of Gods grace. This place ought to be diligently obſerued of vsus; for the Prophet therein ſhewes, that there ſhall bee ſuch a manifeſtation, that it ſhal retaine mens mindes in the word of God, ſo as they ſhall wholly reſt in it, without any doubting at all.
But if theſe things appertaine to Chriſts Kingdome, as they doe indeed, wee receiue great fruit thereby. What? Chriſtians hauehave now that certaine trueth, in which they may boldly reſt; vnleſſe they forget themſelues, and reiect the grace of God. For it is manifeſted vntounto all, & hath taken frō them all occaſion of doubting; ſo as they may ſafely boaſt, that they truely know what his will is: yea, we may ſay, and that truely, as Ieſus Chriſt ſaid to the woman of Samaria, We worſhip that which we know: Iohn 4.22. Therefore, in as much as we are aſſured by the Goſpell,What vſe we are to make of this certentie of trueth, now reuealed vntounto vsus in the Goſpell. of that grace which is offered vsus in Ieſus Chriſt, we wander not any more in vncertaine coniectures, as many doe, but we imbrace God and his pure ſeruice; ſo as we boldly bid adiew to all humane inuentions.
The oppoſition alſo is to bee noted betweene the little and obſcure knowledge which the Fathers had vnderunder the Law, and that fulneſſe of knowledge which ſhineth now in the Goſpell: for albeit God vouchſafed the people of old, the light of his heauenly truth; yet it did appeare more familiarly by Chriſt, as it is ſaid in the firſt of S. Iohn, verſ. 14.18. The Prophet therefore now extols and ſets forth that aſſured confidence which the onelyonly Sonne of God reuealing his Father, hath brought vntounto vsus at his comming. Beſides, as in this behalfe we hauehave a much greater prerogatiue then the ancient people had, in regard that the reconciliation made by Chriſt, ſets the Lord more at one with vsus: ſo God cannot bee otherwiſe knowne but in Chriſt,God cannot be knowne but in Chriſt who is his liuely image, and the ingrauen forme of his ſubſtance: Heb. 1.3. He that knowes not the Sonne,Ioh. 14 7. the ſame knowes not the Father. Howſoeuer the Turkes, Iewes, and other infidels boaſt,Turkes and Iewes not acknowledging God in Chriſt, worſhip their owne imaginations in ſtead of God. that they worſhippe God the Creator of heauen and earth; yet in ſo doing, they worſhip nought but the deuice of their owne braine. And albeit they be obſtinate, yet they follow nothing but vncertaine and falſe opinions, in ſtead of the truth: they grope in darkeneſſe, and worſhip their owne imaginations in ſtead of God. In a word,All religions out of Chriſt deteſtable. all religion out of Chriſt is falſe and deceitfull; all ſeruices are deteſtable, & ought boldly to be condemned.
But it is not without cauſe that the Prophet vſeth theſe two wordes, Behold, this is, &c. For therein he teſtifies, that God is ſurely preſent, and a little after, in mentioning faith,Note alſo, that the Prophet doubles his ſpeech, This is our God, This is the Lord. and aſſurance, he ſets forth the conſtancie of thoſe who worſhip God in Chriſt. It is certaine that we can not comprehend the Lord in his Maieſtie, for he dwels in light which no man can attaine vntounto, the which would certainly ouerwhelme vsus, if we ſhould preſume to aſpire thereunto. And therefore he applies himſelfe to our weaknes, communicating himſelfe vntounto vsus in Ieſus Chriſt, by whom he makes vsus partakers of his wiſdome, righteouſnes, and all other his benefits.
This is alſo an excellent point, for in calling Chriſt the God of the faithfull, he giues him the title of The eternall: whence we gather, that the true eternitie of God is comprehended in his perſon. Moreouer, ſeeing Chriſt is thus manifeſted by the Goſpell, it reproues the wicked vnthankfulnes of thoſe who being diſcontented with this perfect manifeſtation of him, hauehave dared to adde vaine ſpeculations of their owne, as we may ſee in the Papacie.
Wee hauehave waited for him.] Now hee expreſſeth that conſtancie and perſeuerance which thoſe ſhould hauehave that hauehave once imbraced God in Chriſt: for this was not to be a temporarie knowledge, but ſuch, as wherein we muſt ſtedfaſtlie perſeuere vntounto the end. Now Iſaiah ſpeakes in the perſon of the auncient Church which then had her proper ſeate only among the Iewes. And therefore contemning all other gods which were worſhipped in other places, he confidentlie affirmes that he only which was manifeſted vntounto Abraham, Gen. 15.1. Exod. 20.and publiſhed in the Law by the miniſtrie of Moſes, is the true God: for other nations which were plunged in darknes and ignorance waited not for him: in regard that this waiting proceeds from faith, which is accompanied with patience; and faith is neuer ſeparate from the word. He admoniſheth the faithful then that their ſaluation hangs vponupon expectation and hope, becauſe the promiſes of God were ſomewhat deferred till Chriſtes comming. Furthermore we hauehave alſo to conſider what the condition of theſe times were, for it ſeemed that Gods promiſe was either diſanulled; or that he had reiected the poſteritie of Abraham. Truely, howſoeuer they beheld the promiſe a farre off, yet God did in no ſort reueale himſelfe vntounto them at that time: it was needfull therefore that they ſhould be endued with a wonderful patience, to ſuſtaine ſo heauie afflictions and temptations. This is the cauſe why he commands them to wait patientlie for the comming of Chriſt, for then they ſhould perfectlie feele how neere the Lord is to thē that ſerue him.
Now this very doctrine ought to quiet and calme our troubled ſpirits at this day, to the end we may wait for the Lord with a ſure and inuincible hope; although our ſaluation be yet hidden, and that we ſay of him when he ſeemes to be far off, Behold him. Let vsus learne alſo in the midſt of the greateſt confuſions, to diſcerne him by this marke, This is the Lord. For the words thēſelu…s, although he ſpeakes in the time paſt, to wit, We hauehave reioiced, and are glad, yet the words import a continuall act: and a little before he ſpake in the time to come, He will ſaue vsus. The ſumme is, that Chriſt will neuer diſappoint thoſe that are his, of their hope, prouided that they call vponupon him with calme and quiet affections.Chriſt neuer diſappoints his of their hope, if with calme affections they call vponupon him.
Verſ. 10. For in this mountaine ſhall the hand of the Lord reſt, and Moab ſhall be threſhed vnderunder him, euen as ſtraw is threſhed in*Or, in the dunghill. Madmenah.
I Doubt not but the Prophets intent in the beginning of this verſe is to comfort the Iewes: who wanting this, might hauehave thought that God had vtterlie forſaken and caſt them off. For whereas ſome expound it of the affliction which the Lord would bring vponupon the Iewes, I ſee no reaſon of it at all. But it is rather as if the Prophet ſhould ſay, The Lord will alwaies aſſiſt his Church. I know well that the hand of the Lord is alſo ſaid to reſt vponupon the reprobate, when without ceaſing he continues to preſſe them with his vengeance till he hauehave vtterlie ouerthrowne them: but hand in this place is rather taken for ſuccor, then for corrections: for the verb, ſhall reſt, ſignifies a perpetuall watch and defence.
Hence wee gather a very profitable doctrine, to wit,A doctrine of ſingular fruit. that albeit God do ſhed forth infinit ſtore of his benefits ouer all the earth, ſo as the vnbeleeuers themſelues hauehave their part of them, yet notwithſtanding his hand helps not continuallie,Gods continuall help proper only to his Church. neither doth it reſt any where but vponupon his holy Mountaine, that is to ſay, vponupon his Church where he is ſerued and worſhipped. We are alſo to obſerue, that Ieruſalem was brought vnderunder the rod before ſhe felt theſe graces:The Prophets mingle conſolatiōs with denuntiatiōs. for before he denounced the iudgements of God againſt her; and now he addes a conſolation thereunto.
In the ſecond part of the verſe he redoubles this merciemercy of God as it were. Why? Becauſe in correcting the enemies of his Church he teſtifies how deere and pretious the ſaluation thereof is vntounto him. The Iewes had ſcarcely any greater enemies vntounto them then the Moabites, as may be ſeene thorowout the bookes of the Prophets; notwithſtanding there was ſome alliance betweene them. Now vnderunder the name of the Moabites he cōprehends all the enemies of ye Church, but ſpeciallie thoſe with whom they had any affinitie, which commonlie proue the worſt of all. He ſhewes then, that albeit for a time they plaid rex, and oppreſſed the Church by tyrannie, yet themſelues at laſt ſhould be brought downe. His purpoſe in this is to preuent the worſt, leſt the faithfull ſhould be diſcouraged in aduerſitie, thinking their caſe miſerable whileſt the wicked eueryevery way triumphed ouer them: for the threſhing whereof he heere ſpeakes, ſhall follow ſoone after. If we therefore at this day ſee the Church of God afflicted and troubled by thoſe that in ſhew hauehave ſome acquaintance and league with vsus, yea ſuch as take vponupon them the name and title of the Church, yet let vsus ſuſteine and comfort our hearts by this promiſe.
Whereas we hauehave turned the Hebrew word Madmena, a Dunghill; ſome take it to be the name of a Citie; whereof Ieremiah makes mention, Chap. 48.2. But what if wee ſay, that the Prophet alludes to this Citie, which ſtood (as it is verie likely, in a fat and fertile ſoile, and that hee thus gaules and preſſeth the Moabites the more? as if hee ſhould ſay; Euen as ſtraw is threſhed in their fields, ſo the Lord will threſh the Moabites. I reiect not the other interpretations; yet I ſee no inconuenience if we ſay, that he had reſpect to the fruitfulneſſe of the land in which this Citie ſtood. And in reading it ſo, I hauehave not feared to follow the common conſent.
Verſ. 11. And hee ſhall ſtretch out his hand in the middest of them, (as hee that ſwimmeth ſtretcheth them out to ſwimme) and with the ſtrength of his handes ſhall hee bring downe their pride.
NOw the Prophet both expounds and confirmes the former ſentence; yet it is by way of another ſimilitude: whereby hee giues them to vnderſtand, that the Lord will ſtretch out his hand into the verie middeſt of Moabs Country, and will not lightly touch ſome corners or out places thereof. Some expound this ſimilitude thus; Euen as men ſtretch forth their armes in ſwimming, ſo the Lord will chaſtiſe the Moabites on this ſide and on that.
Others thinke he ſpeakes of inflicting manifold puniſhments vponupon them: as if hee ſhould ſay; The Lord will not correct the Moabites once onelyonly, but will bee reuenged on them the ſecond, yea the third time, for the crueltie which they exerciſed vponupon his children. But we may expound this ſimilitude another way; They that ſwimme we know vſe not to caſt themſelues in violently, but they goe gently to worke, and ſpread out their armes very ſoftly; and yet in the meane while, they cut and paſſe thorow the water: So the Lord will not often vſe his greateſt forces to confound the wicked, but wil eaſilie, without weapōs or great tumults, bring thē to deſtruction, how valiant or well furniſhed ſoeuer they ſeemed to be. This expoſition of the ſimilitude pleaſeth me beſt, becauſe it doth in nothing depraue the former ſenſe, & giues vsus to vnderſtand, that God oftentimes brings the wicked to nothing by his power, although he doe not euer and anon thunder from heauen in the ſight of all the world. Whereas he ſaith, he will doe this in the middest of it; he ſhewes that there is no corner ſo cloſe, into which this vengeance of God ſhall not pierce.
Verſ. 12. The defence alſo of the height of thy walles ſhall he bring downe and lay low, and caſt them to the ground, euen to the dust.
NOw hee directs his ſpeech againſt the Country of Moab. Moab was well fortified and ſwelled with pride, in regard of their walles and bulwarkes: therefore he ſaith, that the high towers, and other ſtrong and impregnable places ſhould ſerue them to no purpoſe. They of old vſed another kinde of fortification then we doe now at this day, as is well knowne. It is not without cauſe that he here vſeth three words for the better expreſſing of his owne meaning; to wit, I will bring downe, lay low, and cast to the ground: for it was needfull that this pride of the Moabites wherewith they were puffed vp, ſhould bee beaten downe, becauſe they were become intollerable; as we hauehave ſeene in the 15. Chapter, verſ. 6. The Prophet then derides them: as if he ſhould ſay; Oh, it ſeemes the Lord cannot bring downe this height of yours, in which you ſo much glory. The particle, To the dust, is as much as if he had ſaid; He will not onelyonly race to the ground, but will bring it to duſt, that there ſhall not remaine ſo much as any mention of the old ruines. This place containes in it therefore an excellent and verie apt conſolation:A conſolatiō. for our enemies at this day are ſo bold, that they deſpiſe not men alone, but euen God himſelfe: they are ſo proud, and ſo puffed vp in regard of their power, that they thinke themſelues inuincible. But it is our parts to oppoſe this ſentence of the Prophet againſt them and all their forces and munitions; to wit, the Lord will eaſilie bring all theſe things to nought.Let Patience hauehave her perfect worke. In the meane while, wee muſt patiently beare the hurt that comes vntounto vsus by reaſon of their power and ſtrength, vntill the certaine and prefixed time of their ruine approcheth.