Commentary on Isaiah, Commentary on Isaiah · Chapter 40 · Verse 2 – Verse 4
Verſ. 2. *Or, Who hath r…iſed vp iuſtice from the Eaſt? Hath he not called him to come after him.Who hath raiſed vp iustice from the Eaſt, and called him to his foote, and gaue the nations before him, and ſubdued Kings? Hee gaue them as duſt to his ſword, and as ſcattered ſtubble to his bow.
HEnce it appeares what is the Prophets drift; for his meaning is to aſſure the Iewes that they ſhall be out of danger of erring, if they will but keepe the way which he chalks out before them. This is the cauſe why he mentions Abraham: for he might hauehave inſtanced other works of God, but he rather choſe an example fitting his purpoſe: for the Iewes being deſcended from the ſtock of Abraham, whom God had (not without many dangers) drawne out of Caldea, they for their parts were to hope that God would no leſſe aſſiſt and help them, ſeeing his force was nothing abated, nor his louelove cooled. It being a difficult thing for them therefore to hope for any returne, in regard they were held captiues in their enemies countrie far frō home, the Prophet ſets the like example before them, to quicken vp their hope and confidence. They were ſcattered in Caldea, and in the regions adioining: they imagined that the way was hedged vp againſt them, in regard of the many ſtumbling blockes that lay betweene them and home: but Abraham their father paſſed from Vr of the Caldeans, into Iudeah. He that had brought a poore man with his father, his nephew, and wife, ſafe and ſound through ſo many ſtraits, could not he alſo conduct and leade his people? Since God then had deliuered Abraham out of all incumbrances, in drawing him out of his Countrie; this example which ſo neerely concerned them, ought to touch his children and of-ſpring to the quicke: ſo as the ſafe conduit which their father had from, or of the Caldeans into the land of promiſe, was to ſerue them as a pledge or mirror of their deliuerance to come.
When he calles Abraham Iustice, it is not to magnifie him, but to ſhew that God put vponupon him that perſon which appertained to the whole Church: for his calling was not to be eſteemed as that of a priuate perſon, but therein God ſhewed a teſtimonie of his eternall iustice, which is common to all the faithfull. As if he ſhould ſay; In the perſon of this good Patriarke, the Church was once deliuered, that by meanes thereof, ſhe might hold this for a principle; to wit, that her ſaluation and Gods iuſtice ſhould neuer bee turned backe to the worlds end. For in this one man, we may behold the vocation of all the faithfull, the forme of a Church, and the beginning and end of our ſaluation. In a word, Abraham is as a mirror of Gods iustice, as long as it ſhal ſhine in this world. This word iuſtice therefore ſerues to amplifie the matter; for it was a wonderfull worke of God to raiſe vp iustice fro the eaſt, where all things were corrupt and defiled with abominable ſuperſtitions. Hath God then ſhewed ſo rare an example of his power and goodneſſe? why ſhould we not wait for the ſame ſtill?
As touching that which followes, to come after him: ſome expound it, as if Abraham had called vponupon the name of the Lord whitherſoeuer he came: for he no ſooner ſet his foote in any region, but he ſet vp an Alter to offer ſacrifice to God: Gen. 12:7. & 13.18. All this is true that they ſay; but yet I expound it otherwiſe, to wit, that God led his ſeruant Abraham in the way, who followed that his leading foote by foote: for hauing receiued a commandement to goe forth, hee knew not the Country whither he ſhould goe; ſo as he walked, but knew not which way to turne him, and God held him ſtill in ſuſpenſe, till hee entred the land of Canaan. Now becauſe Abraham immediately obeied the voice of God, and albeit his way was vncertaine, yet hee depended ſtill vponupon his mouth, contenting himſelfe with his conduction: our Prophet fitly ſaith, that he came after him; becauſe hee followed God, as readie and obedient ſeruants are wont to follow their maſter at the heeles, though they know not whither he goes.
And ſubdued.] His meaning is, that howſoeuer this good man might hauehave beene diſtracted & put out of heart through many temptations, yet God made him ſafely paſſe the pikes, which might any way hurt him. Moſes recites not al the incumbrances which Abraham met withall in the way: but eueryevery one may conſider, that firſt of all his departing out of his natiue Country, could not be void of many diſcontentments. For it was vnpoſſible that forſaking his Country ſo raſhly, but hee ſhould be hated of his countrimen, who would condemne him for a mad man to leaue the place of his natiuitie, his friends, and kinsfolks, to goe he knew not whither. Then, being come into the land of Canaan, he had to deale with barbarous and froward men, with whom he could no way make his peace, becauſe hee inclined himſelfe nothing at all to their ſuperſtitions.
That which Moſes recites teſtifies plainely, that Abraham had neuer any ſetled peace: and yet the wicked durſt enterpriſe nothing againſt him, but the Hittites offred him a place of burial freely without money, though he offred to pay for it: and they confeſſed that he was a Prince and man of God amongſt them, Gen. 23.6.
The Prophet further amplifies the grace of God, in that he ſpared not Kings; to ſhew, that he was the faithfull protector of his ſeruant Abraham. Now the hiſtorie of the foure Kings which he put to flight and diſcomfited is notorious. We may alſo extend it to Pharaoh and Abimelec, Gen. 12.17. and 20.3. whereof the Prophet expreſlie ſpeaketh in the 105. Pſalme: for the Lord rebuked and chaſtiſed them, in that they durſt aduenture to touch his anointed. But hee ſpeakes properlie of the victorie which he got ouer the foure Kings which led his kinſman Lot captiue with all his familie: for it ſufficientlie appeares by the ſcope of the text, that he ſpeakes not of kings or nations that were peaceable, but of armed enemies, who by force were ſubdued.
He afterwards amplifies the eaſines of this victorie, and expreſſeth therein a great contempt, when he compares Kings to duſt and ſtubble: for Abraham ouercame them without hazarding his perſon. And therewithall we are taught to attribute this victorie to God, and not to the power of man: for men can not atchieue a victorie with ſo little adoe.
Verſ. 3. He purſued them, and paſſed ſafely by the way that he had not gone with his feet.
AGaine he magnifies the ſingular goodnes of God in amplifying this victorie by other circumſtances: and this is aduiſedlie to be conſidered of vsus, that he ſhould obteine ſo great a conqueſt in a countrie vnknowne vntounto him. It was a difficult and dangerous matter for him to purſue his enemies into regions vnfrequented: for Hiſtories record ſufficientlie what aduantage is gotten by knowledge of places both by ſea and land, which thoſe that frequent the warres hauehave euer and anon experience of. But this hindred not Abraham: whence it appeares yet better, that he was conducted and ſuccored by Gods hand, who leades thoſe that are his forward with boldnes.
Verſ. 4. Who hath wrought and done it? He that calleth the generations from the beginning. I the Lord am the firſt, and with the laſt, I am the ſame.
THough Iſaiah propounds nothing here but the example of Abraham: yet no doubt his meaning is to put the people in mind of all thoſe benefits which the fathers in former times had receiued. As if he ſhould ſay, Remember your beginning. From whence raiſed I vp Abraham your father? Through what waies led I him? And my benefits hauehave not ended there; for ſince that time, I hauehave neuer ceaſed to fill you with all manner of bleſſings. When he asks, Who it is? He ſpeakes not of one fact, but ads other mercies powred out vponupon them many waies, which the people were now to call to minde.
Where he ſaith, that God called the generations from the beginning, it ought to be referred to the continuall ſucceſſions of the times: and the word Dor among the Hebrues ſignifies not only the time or age of mans life, but thoſe alſo which liue in the ſame age. And thus one age is diſtinguiſhed from another, as the fathers from the children; and the grandfathers from their little ones: for our ſucceſſors will call vsus which now liue, the former, or next age: and that of our predeceſſors, the old time. Now becauſe one age would conſume the race of mankind if it were not ſupplied by the children which are borne; the Prophet ſhewes, that God multiplies men by continuall ſucceſſion, that ſo one may ſupplie anothers roome when it is emptie. Whence it followes that his prouidence gouernes all ages,Gods prouidence gouernes all ages. leſt we ſhould thinke the world were ordered by fortune: for wee may euidentlie perceiue that his hand and power is in the ſucceſſion of one age after another.
But becauſe diuers changes make vsus thinke that the world goes vponupon wheeles, as they ſay, therfore the Prophet contrariwiſe ſhews, that theſe ſo many alterations were foreſeene from the beginning. The ſumme of all is, That God rules in theſe varieties and changes which time brings forth,God rules in all the changes which time brings forth. and with a ſteadie hand brings that to paſſe which himſelfe from the beginning hath ordeined.
I the Lord.] He affirmes in more euident termes that God is the author of theſe benefits, namely, that Abraham ouercame his enemies, liued ſo long among the wicked without harme done vntounto him: that he diſcomfited foure kings; and that the Lord reuenged the wrongs he receiued, when Pharaoh and Abimelec tooke his wife from him, Gen. 12.9. and 14.15. and 20.18. To be ſhort, he teacheth, that it is to him we ought to referre all the benefits beſtowed vponupon the ages following, after ſo diuers and ſundrie waies: for he extended not his liberalitie towards Abraham and his ſeed alone, but likewiſe to the whole world.
Where he names himſelfe the firſt, and ſaith he is with the laſt, this appertaines not only to the eternitie of his eſſence, but to his rule and dominion which he exerciſeth ouer the whole world. As if he ſhould ſay, Continuance of time makes me not wax old, for I neuer meane to giuegive vp my right. He is not idle in the heauens, but from his high throne beholds and orders the leaſt things. Moreouer, although the world forgeth vntounto it ſelfe a world of dunghill gods, yet he will loſe nothing by it, becauſe he alwaies continues one and the ſame.