Commentary on Isaiah, Commentary on Isaiah · Chapter 40 · Verse 16 – Verse 21
Verſ. 16. Thou ſhalt fanne them, and the winde ſhall carrie them away, and the whirlewind ſhall ſcatter them: and thou ſhalt reioyce in the Lord, and ſhalt glorie in the holy one of Iſrael.
HIs meaning is to ſhew that which he vttered in the former verſe, but by another ſimilitude. For he compares the Church to a fanne, Three things to be noted, in that the Church is compared to a Fanne.and the wicked to chaffe, which the winde ſcatters to and fro. As if he ſhould ſay, Though the wicked threſh and fanne you now, yet they ſhall be chaſtiſed more ſeuerely, for they ſhall be cruſhed in pieces by their deſtruction, and ſcattered as ſtraw. But yet note the difference; for the faithfull are fanned in this world for their great good,The faithfull are fanned in this world for their great good. becauſe they ſuffer themſelues to be brought vnderunder the obedience of God: but the other obſtinately reſiſting and abiding no yoke, the Prophet teacheth, that they ſhall be ſcattered as chaffe, that is, carried away by the winde. Thus then, God had threſhed ye Iewes with great ſtrokes of the flaile; he had ſmitten them downe with laying them on; and ſcattered them with his fanne: that ſo becomming cleane and pure wheate, he might gather them into his Garner; but appointed out the prophane nations to be as ſtubble for the fire.
There is one thing more to be conſidered, to wit,The Church ſometimes fannes the wicked, to make them fit for Gods glorie. that the victorious Church fannes ſome vnbeleeuers, to the end they might be purged, and finde place in Gods flore: and thus this propheſie was fulfilled, as oft as any of the Gentiles were woon to the faith by meanes of the godly, thereby bringing them vnderunder the dominion of Chriſt. Neither had the faithfull euer any earthly power to rule ouer their enemies: nay contrariwiſe, they are alwaies faine to poſſeſſe their ſoules in patience: but the Lord cauſeth them vnderunder ſuch heauie burthens to floriſh like the Palme trees, ſo as they eſcape ſafe from danger. And which more is, they hauehave euen a middeſt theſe ſtreites troden the enemies of the truth vnderunder their feete with inuincible courage.
Moreouer, it is to be noted, that the Scripture is wont often to attribute that to the Church, which appertaines to none but God only. In regard then that God puniſheth the wicked for the fauor he beares to his Church, it is ſaid that he giues them to the faithfull to tread vnderunder their feete, becauſe the fruite of ſuch a benefit belongs vntounto them.
Beſides, as oft as we reade theſe propheſies, we muſt lift vp our minds to Chriſts kingdome, that putting off all peruerſe affections, we may keepe ſuch a meaſure as is fitting, and neuer with this ſcattering before the time. For it ought to ſuffice vsus that our head will at the laſt tread downe all our enemies vnderunder our feete, and make them his very footſtoole, that we may participate with him in his victorie. Where he addes, that the Iewes ſhould hauehave cauſe to reioyce in the Lord: Wherefore it is added, that the Church muſt reioyce in the Lord.though he meant hereby to aſſwage their ſorrowes, yet therewithall he alſo exhorts the faithfull to modeſtie, that they ſhould not breake forth into furie, if it fell out that the Lord ſhould thus ſubdue their enemies. For men are inclined to nothing more then to ſwell in pride, when things fall out as they would hauehave them: they forget then that they are men, and as for God whom they ought to acknowledge the author of all benefits, him they vtterlie neglect. Thus then, that the Prophet might bridle this inordinate ioy of the fleſh, which often caries vsus beyond our bounds, he addes, in the Lord, becauſe,Let him that reioyceth, reioyce in the Lord. as all our glory and gladnes comes only from him, ſo it ſhould be aſcribed only to him. Laſtly, he exhorts vsus to acknowledge Gods benefits, that the higher he hath aduanced vsus, the more carefull ſhould we be to cut off all pride and preſumption, that we may giuegive our ſelues to reioycing in him, and to the ſetting forth of his praiſe and glory only.
Verſ. 17. When the poore and needie ſeeke water, and there is none (their toong faileth for thirſt, I the Lord will heare them: I the God of Iſrael will not forſake them.)
HE goes on with the argument begun frō the beginning of the former Chapter: for he ſets out the miſerable and poore eſtate into which the Iewes ſhould be brought being in Babylon, till God hauing compaſſion vponupon them, ſhould at the laſt aſſiſt and help them. Thus he aduertiſeth them to prepare themſelues for the induring of extreame pouertie, when he telles them of thirſt: for wee know there is nothing more tedious to bee borne, then the vvant of vvater when one is thirſtie. This therefore was a very apt kind of ſpeech to expreſſe the greatneſſe of their calamitie.
But the Prophet affirmes that God vvill aid them, euen at the very pinch: and thus we may ſee to whom this promiſe belongs, namely, to ſuch as being in extremitie, patch away, and faint with thirſt. Hence alſo we may note, that the Church flowes not alwaies in abundance of outward things,The Church flowes not alwaies with abundance. but is ſometimes brought to penurie and want, that by ſuch goades in her ſides, ſhe might be ſtirred vp to call vponupon God; for wee are wont to wax idle when things fall out as we would hauehave them. It is good therefore to bee exerciſed with hunger and thirſt, that wee may learne to ſeeke the Lord with our whole hearts. In a word, it is very needfull we ſhould be preſſed with pouertie, that ſo wee may the better taſte the Lords bountie.
Queſtionleſſe the Prophet meant by this circumſtance to ſet forth the greatneſſe of Gods grace; as al…o admoniſheth the people hereby, not to faint nor quaile in the time of need and want. Now we are to obſerue what titles he giues them: for in calling them poore and needie, he ſpeakes not to ſtrangers, but of ſuch as the Lord had choſen and adopted for his heritage. Wee ought not to wonder then if God now and then ſuffer vsus to languiſh vnderunder hunger and thirſt, ſeeing hee hath exerciſed our fore-fathers no leſſe ſeuerely.
When he ſaith, the waters appeare not: let vsus learne that the Lord for the triall of our faith and patience, takes away all means from vsus, that we might reſt vponupon him alone. By the word I vvill heare, he ſignifies that God helpes not all,God helpes not all, but ſuch as call vponupon him. but ſuch as call vponupon him: are wee ſo careleſſe then as to contemne this helpe? It is good reaſon we ſhould be left deſtitute ſtil, without feeling any ſuccor, in regard we are vnworthy of it.
Verſ. 18. I will open riuers in the tops of the hils, and fountaines in the middeſt of the*Or, plains. vallies: I will make the wilderneſſe as a poole of water, and the waſte land as ſprings of water.
19. I will ſet in the wilderneſſe the Cedar, the ſhittath tree, and the myrre tree, and the pine tree; and I will ſet in the wilderneſſe the firre tree, the elme and the box tree together.
THe Prophet amplifies the former doctrine by another circumſtance; to wit, that the Lord needes no naturall, nor externall remedies to ſuccour his Church withall, but hath ſecret and admirable meanes ready, by which he can ſupply the neceſſitie thereof aboue all that mans reaſon can conceiue or imagin. When wee ſee no helpe, deſpaire eaſilie creepes vponupon vsus; we dare hope no longer then we ſee worldly meanes preſent before our eies: if they faile vsus, then all hope in God is gone. But our Prophet telles vsus that this is the very houre in which we ſhould gather greateſt aſſurance;The time in which wee ſhould gather greateſt aſſurance. becauſe the Lord hath then moſt libertie to manifeſt his power, when men are brought to extremities, and ſeeme vtterly confounded. It is his propertie then to aſſiſt thoſe that are his, againſt the expectation and thought of man, that thus wee might not ſuffer our ſelues to bee tranſported hither and thither by any difficulties or idle diſcourſes.
Now the better to confirme this, hee promiſeth to worke miracles contrarie to the order of nature: teaching vsus thereby not to ſpeake or iudge of theſe his doings according to humane ſenſe, neither to tie his power nor promiſes to ſecondary cauſes: for the Lord is ſtrong enough of himſelfe,The Lord is ſtrong enough of himſelfe to helpe his choſen, without, or againſt meanes. and needs no helpe from others; he is not ſo bound to the ordinary courſe of nature, but hee can change it as oft as it pleaſeth him. Now we know the things he heere promiſeth to doe, are contrary to nature: as to make riuers ſpring forth in the tops of mountaines; and fountaines in the middeſt of the plaine; and pooles in the deſert. But why promiſeth hee theſe things? Leſt the Iewes might thinke the way to be ſtopped vp againſt them, in regard of their returning home; becauſe that great and ſpacious wilderneſſe was betweene them and it, wherein paſſengers were wont to bee parched with the heat of the Sunne, and left deſtitute of all neceſſaries. Thus then the Lord promiſeth plentie of vvaters, and all other prouiſion needfull for their iournie.
Theſe things were accompliſhed when the Lord turned the captiuitie of Zion; but much more perfectly when he conuerted the whole world vntounto him by the Goſpell of our Lord Ieſus Chriſt, from whom flowed waters in great abundance,Ioh. 4.14. & 7.37, 38., 39. which were ſhed abroad throrowout the earth, to quench the thirſt of poore forlorne ſinners. Then there was ſuch a change, as men could by no meanes conceiue the reaſon of it in their vnderſtandings.
Verſ. 20. Therefore let them ſee and know, and let them conſider and vnderſtand together, that the hand of the Lord hath done this, and the holy one of Iſrael hath created it.
HOwſoeuer God ſhewes himſelfe wonderfull in all his works,God ſhewes his admirable power in nothing more then in the redemption of his Church. yet when the matter concernes the reſtoring of his Church, it is then that he manifeſts his admirable power principally, ſo as he makes eueryevery one aſtonied at it. We hauehave ſeene heretofore, and it will be repeated againe hereafter, that by bringing the people home from captiuitie, the Lord left ſuch a teſtimony of his power therein, as ſhall be memorable to the worlds end; and the Prophet in effect ſaith as much here. Now becauſe we are either dull or careleſſe in conſidering the workes of God, or heede them not as we ſhould;The cauſe why the Prophet repeats one thing often. therefore they eaſily ſlip out of our mindes: and this is the cauſe why he repeates one thing ſo often. For wee ſtill ſtand muzing rather vponupon things of nothing, then to take to heart the workes of God: and if it fall out that they draw vsus to anie admiration of them, yet it is but as a wonder that laſts for nine daies, becauſe our mindes preſently runne after other fancies, in which there is no fruit at all. The Prophet awakens vsus then once againe, that he might chaſe away all ſluggiſhneſſe and ſottiſhneſſe of mind from vsus, that ſo all our ſenſes might bee brought to comprehend the power of God.
Firſt of all then hee willes them to ſee or behold, which gets a certaine knowledge: then he addes conſideration, which better confirmes vnderstanding, and more certainly. It is not certaine whether the Prophet ſpeakes to the Iewes; that is to ſay, to thoſe of the houſhold of God, or to ſtrangers: as I thinke, we may generally affirme, that when the Church ſhould be reſtored, the power of God ſhould then be perceiued of all nations neere and far off; ſo as all ſhould bee compelled to admire ſo rare and excellent a worke. It is alſo certaine that the Medes and Perſians hauing gotten dominion ouer the Iewes, were wonderfully abaſhed in hearing theſe teſtimonies of the Prophets, but chiefly when they ſaw the accompliſhment and effect thereof performed before their eies: for they might well know that men could neuer bring ſuch things to paſſe; and yet they were not conuerted to God themſelues for all that.
Verſ. 21. Stand to your cauſe, ſaith the Lord: bring forth your ſtrong reaſons, ſaith the King of Iaakob.
IT was very needfull that this ſhould bee added to the former doctrine: for whileſt we conuerſe with the wicked, they ſcorne our hope, and thinke vsus fooles, and too ſimple and light of beliefe. You ſee with what ſcoffes our weake faith is aſſailed and ſhaken; Oh theſe fellowes build caſtels in the aire, and perſwade themſelues of the accompliſhment of things impoſſible and vnreaſonable.The cauſe why the Iews were fortified againſt the ſcoffes of the Gentiles by theſe admonitions. For as much as the Iewes then lay open to ſuch taunts in their baniſhment, it was neceſſarie they ſhould be fortified by ſuch admonitions. And that this ſentence might get the greater weight touching the aſſurance of it, hee ſets all prophane people at nought, commanding them to ſtand to their cauſe: as men are wont to doe in iudgments. But in calling him the King of Iaakob, he bids defiance to all the idols, and ſhewes that he will take his peoples quarrell in hand, to the end they may know at length that he is the protector and defender of his owne glory, in deliuering ſuch as are iniuſtly oppreſſed. And yet it was needfull that the faithfull ſhould be fortified with an exceeding meaſure of faith: for in what caſe was the eſtate of the Kingdome, whileſt they were detained priſoners in a ſtrange land, and in a manner ouerwhelmed with calamities? That is the cauſe why the Prophet called them dead men, and worme Iaakob, verſe 14. But their hearts were ſuſteined by this promiſe, in which it was affirmed, Chap. 11.1. that their root was hidden in the earth, when the people was compared to a tree hewen downe by the rootes: onelyonly there ſhould come forth a rod out of the dry ſtocke of Iſhai, &c. Thus by the eies of faith, they beheld the kingdome that was hid: for it was impoſſible to ſee it by the outward ſenſes, no, nor to comprehend it by the light of naturall reaſon.