Commentary on Isaiah, Commentary on Isaiah · Chapter 8
THE VIII. CHAPTER.
Verſ. 1. Moreouer, the Lord ſaid vntounto mee; Take thee a great roll, and write in it with a*Or, a common ſtile. mans pen; Make ſpeede to the ſpoile, haſte to the pray.
THis Prophecie containes no new matter: but is a cōfirmation of the former; wherin Iſaiah had prophecied the deſtruction of ye two kingdomes of Iſrael and Syria, which was at hand. Hee had alſo foretold, that both Countries ſhould loſe their Kings, before the children which ſhould be borne ſoone after, were able to diſcerne betweene good and euill; that is to ſay, before they ſhould bee of diſcretion. But becauſe the wicked take no warning by any threatnings, it was needefull that this prophecie ſhould bee repeated, and confirmed by ſome ſigne: Firſt, that he might awaken the people, God commandeth this Prophecie to bee publiſhed and written, to the end all might take knowledge of it. We hauehave ſaid heretofore,See the end of the Preface before this Prophecie. that the Prophets were wont after they had receiued commandement to publiſh any thing to the people, to comprehend the ſumme of it in few wordes; and then fixed it to the gates of the Temple: as we may gather from the booke of Habacuk; Hab. 2.2.wherewith if wee conferre this place, the thing ſhall bee manifeſt enough. But here is a more particular thing: for hee not onelyonly commands the prophecie to bee written; but hee requireth a great and large roll, to the end it might bee read a farre off. For by how much ſmaller the letter is, ſo much the more difficult and obſcure it is to reade. Heereunto appertaines that which immediately followeth, touching the Stile of a common perſon. The word Enoſh, is taken for a man of any trade; to the end all, yea the ſimpleſt ideots might reade that which ſhould be written.
Make haſte.] This ſhort and cutted manner of ſpeech hath much more vehemencie in it, then if hee had ſtood to dilate the matter at large. For eueryevery one was able to carry home foure words to his houſe; and in them to take knowledge of the ſwiftneſſe of Gods wrath; as alſo to bee the more neere, and in good earneſt touched with his iudgement, no leſſe then if hee had felt it with his finger. Laſtly, the Lord would not ſtriue with words, becauſe it was now no time to pleade; but rather to repreſent the matter by an outward ſigne. By an example then he ſets the vengeance of God before their eyes; whereof the Prophets had ſo often told them in vaine before: to the end it ſhould pierce the more deepely into their hearts, and ſhould remaine engrauen in their memories. So that as oft as one ſhould but mention theſe words, haste to the ſpoile; they ſhould alſo call to mind the deſtruction of Iſrael and Syria, Chap. 7.14.and be further certified of it. Now becauſe the Prophet prophecied in the former chapter of the comming of Chriſt; many vnaptly expound this of him: to wit, that being furniſhed with an heauenly vertue, hee came to diſpoile the prince of the world; and therefore haſtneth to the pray. Although this hath ſome ſhew of wit, yet it can by no means agree to the text. For the true and plaine ſenſe declares, that the Prophet ſaith not any new thing, but confirmeth that which hee had ſaide before.
Verſ. 2. Then I tooke vntounto mee faithfull witneſſes, to record, Ʋriah the Prieſt, and Zechariah the ſonne of Ieberechiah.
THe Prophet vſeth a noune and verbe deriued from one roote, and the meeting together of the words hath elegancie: as if we ſhould ſay, I hauehave witneſſed my ſelfe with witneſſes. Now becauſe this matter was of great importance, he tooke witneſſes with him, as men were wont to doe in things of conſequence. Hee calles them faithfull; that is to ſay, true and meete: and yet notwithſtanding one of them was a curſed and wicked apoſtata, who to flatter the King,2. Kin. 16.11 built an Altar like vntounto that at Damaſcus; and openly conſented to an horrible impietie and abomination. I know there are others who are indeed of a contrarie opinion: but if wee conſider the circumſtance of the time well, we ſhall finde it to be euen that ſame Vriah, who like a trencher-chaplaine, conformed himſelfe to the vngodly humour of the King; as the holy hiſtorie witneſſeth. Whereas they thinke it was ſome other, becauſe Iſaiah calleth him faithfull: it is too weake a reaſon; for the Prophet did not ſo much looke to the man, as to the office which he exerciſed; in regard whereof, hee was ſufficient to be a witneſſe in this caſe. He meant not to ſay then, that Vriah was a good man; but that his perſon was not to be reiected, in regard of the authoritie of his office; but was in reſpect thereof, a witnes free from all exception; as they ſay. Moreouer, I thinke this prophecie was fixed to the doores of the Temple, in the preſence of Ʋriah and Zechariah, who were taken to be witneſſes to it. For hee ſpeakes of no viſion, but of a commandement of God, which hee indeed did and performed: to the end theſe words might be as a common prouerbe in the mouthes of all the people.
Verſ. 3. After I came vntounto the Propheteſſe, which conceiued and bare a ſon: Then ſaid the Lord to me; call his name Maher-ſhalal-chaſh-baz.
I Make no queſtion but this which followes happened to the Prophet in viſion to ſeale vp the former prophecie. It ſeemed then to Iſaiah, that he had the company of his wife; and that by this copulation he begat a ſon vponupon whom this name is impoſed. There were no abſurditie if we ſhould confeſſe that the Prophet had the company of his wife; and that hee did indeed beget a child, to whom this name was giuen: neither would I much contend with him which ſhould be of ſuch an opinion. But becauſe it is not very likely that this name was impoſed vponupon any man, there being no teſtimony of it: I rather incline this way, to think that this viſiō was offred to the Prophet, as a confirmation of the former prophecie. He calles not his wife a Propheteſſe, as the wiues of Kings are called Queenes, by way of honour: but becauſe ſhe was a publike perſon in this viſion. Iſaiah therefore out of doubt, doth of ſet purpoſe turne away the mindes of the faithfull from thought of any carnall copulation; that they might ſo much the more attend to this ſacred myſtery. For howſoeuer it be a thing lawfull in it ſelfe to beget children in mariage; yet notwithſtanding nature it ſelfe teacheth, that the act is a matter of bluſhing, or ſhamefaſtnes, which ſeeketh to do it ſecretly.
Verſ. 4. For before the child ſhall hauehave knowledge to crie My father, and my mother, hee ſhall take away the riches of Damaſcus, and the ſpoile of Samaria, before the King of Aſhur.
HEre followes both the expoſition of the obſcure words of Iſaiah; as alſo of the viſion adioyned vntounto it. For ſeeing God meant to ſpeake briefly, it was needefull it ſhould bee intelligible. I referre not the word child to the ſonne of the Prophet, but to all thoſe that ſhould bee borne ſoone after; as I hauehave ſaid heretofore.Chap. 7.14. He threatens then, that the two kings of Iſrael and Samaria, ſhal be cut off before thoſe children ſhall be of any growth. Jn the preſence of the King of Aſhur. That is to ſay, according to his deſire and will. Wherein it may bee hee meetes with the ancient manner of thoſe which triumphed: before whoſe chariot they vſed to carrie the ſpoiles of the enemies. Thus the ſpoiles of Damaſcus and Samaria ſhall bee borne before the King of Aſhur. From hence it appeares yet better that the Prophet meant nothing elſe but to foretell the ruine of the kingdome of Iſrael and Syria: Firſt, for the comfort of the faithfull, and ſecondly, to ſcorne at the fooliſh feare of this curſed King, which could not endure that the Lord ſhould ſuccour him. He had not onelyonly reiected the promiſes; but alſo the ſigne which was offered him. This is the cauſe why the Prophet doth ſo much the more reprooue the impiety of this king, and of al the people: as if he ſhould ſay, I ſee that thou art reſolued to beleeue nothing: but yet is the Lord determined to aſſiſt his choſen. For thou ſhalt ſhortly ſee ſudden and vnexpected changes, by which God will deliuer his people. And yet it is certaine that theſe things are not directed ſo much to the King, as to the faithfull. Whence we are to note, that the ſeruants of God doe not alwaies ſpeake ſo that the hearers doe by and by beleeue their ſayings. Iſaiah ſpeakes heer to the wicked, whom he profited nothing at all. Why then doth he direct his ſpeech vntounto them? To the end hee may conuince them more and more, and to lay their infidelity in their diſh: as alſo that the goodnes of God might be the better knowne. For who would not hauehave thought but ſuch an impietie would hauehave ſhut vp the gate of all Gods mercies from them? yet notwithſtanding the Lord by his goodnes ouercomes both the peruerſitie of the King, and of the people. Now yee ſee the Prophets drift, to wit, that whileſt he reprocheth the wicked with their pride, he ſhewes them notwithſtanding that God is alwaies like himſelfe.
Verſ. 5. And the Lord ſpake yet againe vntounto me, ſaying,
6. Becauſe this people hath refuſed the waters of Shiloah which runne ſoftly, and reioyce with Rezin, and the ſonne of Remaliah.
TO the end Achaz ſhould not waxe ſecure, nor reſt himſelfe vponupon a vaine hope, the Prophet ſuddenly breakes off his ſpeech touching the common ſaluation of the faithfull, and doth againe ſet the threatnings and chaſtiſements before the vnbeleeuers. Some thinke that hee ſpeakes here againſt thoſe which onelyonly ſought after newes: as indeede it comes to paſſe, that the common people for the moſt part are not contented with the preſent ſtate, but deſire to heare of a new King. And that often happens to manie, which wee ſee befall thoſe that are ſicke; namely, they hope to be better, when they hauehave changed their place. The wills of men are ſo peruerſe, that when things fall not out as they would, they looke after nothing but a change in the ſtate, greedily purſuing after tidings therof, thinking to receiue ſome reliefe by it. But I thinke the meaning of the Prophet is to be ſtretched further, and is not to be referred only to thoſe who asked after a change: but that it is rather a generall ſpeech comprehending all eſtates: for impietie, and the contempt of God had almoſt ouergrowne the whole land.
He ſpeakes not then of any ſmall number or of a particular faction; but of the whole aſſemblie of the people: and ſeeing they were almoſt all of them degenerate, he very iuſtlie reprooues them all. I confeſſe indeede that he excepts a little remnant of the faithfull, of whom he will make mention by and by. Now the offence is, that the people diſtruſting their owne weakeneſſe, deſired greater riches and forces. He ſaith then, that they deſpiſed the waters of Shiloah, becauſe the Iewes made no reckoning thereof, and were diſcontented with their owne eſtate. He ads, that they delighted to looke to Rezin. Others tranſlate, with Rezin: but the particle, to expreſſeth their peruerſe deſire better. His meaning then is to ſay, that the Iewes ſeeing themſelues deſtitute of great gariſons, looked vntounto others, and longed for the riches of the kingdome of Iſrael. For when they conſidered their pouertie and weake eſtate they trembled, and truſted not in God at all; but only in outward helpes. They thought they ſhould be in great ſafetie, if they could obtaine a Prince equall in power to the King of Iſrael. Thus they reioyced in other mens riches; and deſired them.
Verſ. 7. Now therefore, behold the Lord bringeth vponupon them the waters of the riuer, mightie and great; euen the King of Aſhur with all his glorie, and he ſhall come vp vponupon all their Riuers, and goe ouer all their bankes.
HE ſpeakes in the preſent tence, to the end all ſhould lay it the neerer to heart. Behold, the Lord brings vponupon you violent waters. We muſt note the ſimilitudes which the Prophet vſeth: for the ſpeech is much more elegant, then if he had ſpoken barely and nakedly without them: and it is as if hee had ſaid, Becauſe the people are not contented with their condition, but are euer luſting after the riches and wealth of another, I will ſhew them what it is to hauehave a mightie King. As for example, if ſome few people ſubiect to a poore and obſcure Prince, hauing mightie neighbours that were ſubiects to a King of great renowne ſhould ſay, Oh, what a goodly thing were it to bee the ſubiects of ſuch a puiſſant King, to be vnderunder the gouernment of the Emperor, or of ye King of France, who hauehave an inuincible power! Should not God hauehave iuſt occaſion to chaſtice ſuch a wicked deſire? For by how much the more mightie Kings are; ſo much the more doe they oppreſſe their people: they will be vnderunder no controll, but will do whatſoeuer they liſt: adde alſo, yt they know not the meaſure of their power, but according to their ſtrēgth they giuegive themſelues licence to doe what them liketh. The Lord reprooues this vnbridled deſire of the Iewes, that in diſtruſting their owne ſtrength, they looked not to the Lord; but to the riches of mightie Kings. Now this reprehenſion hath much more grace vnderunder theſe figures, then if he had ſpoken without them.
Shilo, as S. Ierom ſaith, was a little fountaine, whence proceeded a riuer running ſoftly thorow the middeſt of Ieruſalem. And becauſe this little riuer was inſufficient to defend them, they deſired and asked after thoſe great riuers which inuironed, and greatly inriched the cities. For there is nothing which brings more renowne and riches to a countrie, then theſe great nauigable riuers, by which one may fetch in and carrie out all ſorts of merchandize, the more eaſily. He compares Euphrates then, (which is ye moſt renowned riuer in the Eaſt) with Shilvah; and followes the ſame ſimilitude: vnderſtanding by violent waters, the Aſſyrians, which ſhould waſte Iudeah, and ſpoile it wholely,2. King. 18. as it were with a deluge. I wil ſhew you, ſaith the Lord, what it is to wiſh for theſe mightie and violent waters.
And ſhall come vp.] This place ought to be diligently obſerued. For wee hauehave all of vsus a diſtruſtfulneſſe naturally rooted in vsus, ſo as when the helpe of man failes, wee are out of heart. Let God make what promiſe hee will, we cannot be reſolued of the truth of it: but hauehave our eies fixed vponupon our owne feebleneſſe, and being beſotted, we lie like blocks in our feares. And therefore hauehave we neede to ſeeke a remedie for this vice. Shiloah then; that is to ſay, the vocation or condition to which God hath called vsus, with promiſe of bleſſing; ſhould be vntounto vsus a ſtrong defence, although we ſee it not before our eyes; and that we ſhould preferre the ſame our eſtate before the power of the greateſt Kings of the world. For if wee relie vponupon the ſuccour of men, and place our confidence in riches and abundance of ſiluer; we muſt looke for the chaſtiſement which the Prophet threatneth in this place. The holy hiſtorie witneſſeth that theſe things came to paſſe; ſo as he which ſhall reade therein, ſhall hauehave no great need of an expoſition of this place. The Aſſyrians whom the Iewes called to their ſuccour, deſtroyed them: and this was a iuſt puniſhment of their diſtruſt. Wherein wee hauehave a faire looking glaſſe to behold the ende of ſuch luſtfull people, who could not content themſelues with the promiſe of Gods aide and ſuccour. Let vsus then looke to our ſelues, and let vsus bee warned by this deſtruction of the Iewes.
The Church for the moſt part is in ſuch caſe, that ſhe is alwaies deſtitute of the helpe of men, leſt whileſt we be too well ſtabliſhed in our outward eſtate, wee ſhould hauehave our eies dazled with our riches and ſtrength, and ſo ſhould fall to forget God. We muſt learne to reioyce in our weakeneſſe, and to content our ſelues therewith; to the end we may depend vponupon the Lord for ſuccour: ſo as the ſmall and low waters be better pleaſing vntounto vsus then all the great and boyſterous riuers of the Heathen: let vsus not therfore enuie the greatneſſe and power of the wicked. To this purpoſe it is ſaid in the 46. Pſal. The ſtreames of the riuer ſhal reioyce ye city of God; the ſanctuary of the moſt high is in the midſt therof, therefore it ſhall not mooue: God wil helpe it right early, the Heathen make a noiſe, the kingdoms ſhaked, and the earth trembled: The Lord of hoſtes is with vsus, &c. Obiect. If any ſhall obiect that the helpe and ſuccour of men is not to be deſpiſed: the anſwere is very eaſie: Anſ. to wit, that the Prophet condemnes not ſuch helps here; but that curſed feare which driues vsus into deſpaire: as when we are ſo affrighted, that no promiſe of God whatſoeuer can hold vsus in our places.Let this be wel obſerued. Now we muſt yeeld God this honour to content our ſelues with him alone, although all things elſe ſhould faile vsus; ſeeing we are aſſured that he is alwaies redy to relieue vsus. And then it is all one whether we hauehave outward helps, or whether we hauehave them not. For if we hauehave them, it is in our liberty to vſe them; if wee hauehave them not, let vsus be content: and let one God onelyonly ſuffice vsus for all neceſſities. For hee is ſufficientlie able to fulfill his promiſes of himſelfe, and needeth none of mans helpe: therefore wee may boldlie commit our ſelues ouer into his onelyonly cuſtodie and ſafegard.
The Verbe Kalaq, which ſometimes ſignifies to paſſe; is as much in this place, as to ſpoile and cut off: as if the Prophet ſhould hauehave ſaid; Hee ſhall not onelyonly ſlightly paſſe thorow Iudeah, but ſhall alſo ouer-flow it; ſo as he will drowne and deſtroy it wholly. For he will ſpread himſelfe all ouer the land in all places. He addes,
Verſ. 8. And ſhall breake into Iudah, and ſhall ouerflow and paſſe thorow, and ſhall come vp to the necke; and the ſtretching out of his wings ſhall fill the the breadth of thy land, O Immanuel.
THis ſimilitude is taken frō a mā, who entering into a riuer, goes forward by degrees til at lēgth he come vp to the neck. So ſhal Iudah be inuironed with this boiſterous flood; to wit, with the Aſſyrian: in ſuch ſort, as he ſhall wade into it vp to the necke. Now he ſpeakes this of Ieruſalem, which was the chiefe and capitall Citie in the kingdome: for when the Aſſyrian arriued there, it was no hard matter to deſtroy all Iudah. The bredth of thy land. That is to ſay, ouer all the parts of it. The Prophet goes on ſtill with the ſimilitude of his propheſie, and ſhe…es how great the violence of the Aſſyrian wil be, and he amplifies his fiercenes and turbulencie by the ſame ſimilitude, to wit, of a raging ſtreame, which hauing broken all ramparts that could be ſet before it, ouerflowes and ſpreads eueryevery way, ouercaries and beares all downe before it. For he followes his denunciation againſt the Iewes, as he began to do in the two former verſes. And as he had threatned the Iſraelites and Syrians with deſtruction, ſo now he likewiſe threatens the Iewes with the ſame. For the better vnderſtanding whereof, we muſt conſider the context which Iſaiah diſpoſeth very fitlie. He had directed his ſpeech before to others, becauſe Ahaz was vnworthie of it. The Lord ſhall giuegive you a ſigne, and this we hauehave handled in the former Chapter. He therewithall addes the meanes whereby to preſerue Ieruſalem, to wit, by the ſodaine mutations which ſhould happen to Iſrael and Syria. This was confirmed in the beginning of this Chapter as well by expreſſe commandement, as by viſion. Now hee comes to the Iewes, who ſhould not thinke to eſcape without puniſhment; as alſo that they ſhould not be too much lifted vp with the fall of their enemies: for he ſhewes that their reward is very neere, and that they ſhall be chaſtiſed for their impietie and diſloyaltie, becauſe they deſpiſed the Lord, and would not be ſatisfied with his promiſes, ſignes, and benefits which were offred them in all fulnes and abundance.
Queſt. Immanuel.] Some aske why the Prophet rather turnes his ſpeech to Chriſt, then to call it Gods holy land: for no doubt but by the name of Immanuel he meanes Chriſt. It ſhould ſeeme that this was ſaid to expreſſe the indignitie of the offence ſo much the more: becauſe Iudah was not only conſecrated vntounto God, but alſo had the pledge of his ſaluation in the perſon of the Mediator; and therefore ſhould be a great indignitie vntounto them to be deſtroyed by an Infidell king. Anſ. But I thinke rather the Prophet addes this word, to giuegive ſome hope againe to the faithfull, and to comfort them in ſo great a calamitie, for they might hauehave been out of heart, ſeeing the countrie ſo cruellie waſted and ſpoiled. His meaning is to ſay then, that this deſtruction ſhall not hinder the comming of the Redeemer (of whom he had made mention before.) As if he had ſaid, The land ſhall be thine, O Immanuel, thou muſt dwell and remaine in it. This then is added in ſtead of a conſolation, giuing them to vnderſtand that the land being pilled and deſtroyed, ſhall yet notwithſtanding be rather Gods then mans. And this turning and applying of the ſpeech to the ſecond perſon, hath great vehemencie; becauſe by this meanes he hath recourſe to the promiſed redemption: to the end the Lord may moderate his anger in the midſt of theſe horrible calamities.
Verſ. 9. Gather together on heapes ô ye*Or, peoples. people, and ye ſhall be broken in pieces, and hearken all yee of far countries: gird your ſelues, and you ſhall be broken in pieces: gird your ſelues, and you ſhall be broken in pieces.
THe Verb Raaf ſignifieth to bruiſe, or to breake, whether it deſcends from the word Roa, or from Raah. But becauſe Raah ſignifies to conioyne or aſſemble, ſome had rather take it in this ſenſe; which alſo agrees beſt with the argument and context of the Prophet. For whereas ſome tranſlate, Breake you, to wit, either the kingdome of Iudah, or the Aſſyrians; it ſeemes too cōſtrained, & too farre fetched. But it appeeres that ye Prophet deſcribes the counſels and enterpriſes by which they thought to cut off the Church of God, becauſe he by and by addes, Gird your ſelues. Alſo in the beginning of ye next verſe, Take counſell. The word then of Aſſembling, properlie agrees to this place, vnleſſe any had rather take the word to Breake by a figure; to which I willinglie yeeld, and ſo the word amounts to as much as to heape vp, or (as we commonlie ſay) to pack vp hard together, becauſe things which are preſſed, are alſo conſequētlie preſſed with violence and thruſt together. He meanes then not only an heape, but an heape well preſſed together: as if he ſhould ſay, Gather your ſelues cloſe together, as if you were ſome very thick heape. This ſignification as it ſeemes agrees very well to the circumſtance of this place; and that which is added afterward tends alſo heereunto, Arme you, Gird your ſelues. But the Prophet incourageth himſelfe with truſt and confidence, after he had made mention of Immanuel, that is to ſay, God, who was to aſſiſt his people. And by the ſelfeſame meanes conceiued a new hope againſt the enemies, who although they might ſeeme to hauehave obteined all their deſires when they had ſpoiled the countrie: yet ſhould the Lord be conqueror, and would maintaine his owne againſt the crueltie of their aduerſaries. And thus withdrawing his mind from the contemplation of this calamitie, he turnes it to Chriſt, and in beholding of him, he ſo fortifies himſelfe, that he is bold to triumph ouer his enemies, as if he had alreadie ouercome them. We are to place the Prophet then as it were in the watch-tower, from whence on the one ſide he beholds the diſcomfiture of the people, and from the other the Aſſyrians conquering and ouerflowing in all pride. Then being comforted by the ſight and name of Chriſt, he forgets all his afflictions, as if he ailed nothing; and being deliuered out of all miſerie, he turnes himſelfe againſt the enemies which God ſhould deſtroy ſoone after. And this we ought diligentlie to obſerue, that hauing now to wraſtle againſt the ſame temptations in theſe afflictions which the Church induret…, and with ye burthen wherof ſhe is almoſt ouerwhelmed: that we forthwith caſt our eies vponupon Chriſt, by beholding of whom we may triumph ouer Satan, and all ſorts of enemies.
Queſt. O yee peoples.] Wherefore makes he mention of peoples, ſeeing the Aſſyrian only ſhould deſtroy the land of Iudea? Anſ. I anſwere, that the Armie of the Aſſyrian was compoſed of diuers nations, for he had ſubiected the Chaldeans; together with many others: and therefore this Monarchie comprehended diuers countries, notwithſtanding, he hath alſo an eye to the Iſraelites, Syrians, and Egyptians, and to all other enemies whomſoeuer which had ſet themſelues againſt the Church of God. Neither ſpeakes he of one plague wherewith the Church was afflicted only, but of the perpetuall combates which the choſen people ſhould ſuſteine from time to time. For the better vnderſtanding whereof we muſt ioyne the verſe following: where in the latter end it is added,The ground of comforting our ſelues in the daies of trial. Prou. 21.30. becauſe the Lord is with vsus. For behold the foundation of our deliuerance, to wit, God with vsus. Let men conſpire, let them plot, conſult, and determine, all ſhall be in vaine, becauſe there is no counſell againſt the Lord. Let vsus begin then at this foundation, if we meane to be ſtrong in deede.
But we are to examin whether it be lawfull for all to reioyce on this maner; the wicked bragge in deed that God is with them: neither make they any bones to triumph and glorie in his name, and yet is their glorie vaine and to no purpoſe. As touching the fathfull, their valiant mind is grounded vponupon the word of God, and proceeds from a true faith, liuely ingrauen in our hearts: by meanes whereof we dare boldly triumph ouer all our aduerſaries. As alſo S. Paul teacheth, who incourageth all the faithfull by this doctrine, If God be with vsus, who ſhall be againſt vsus? Rom. 8.30. Let vsus then in the firſt place looke that we hauehave the Lord with vsus; which can not be done, but we muſt imbrace the promiſes by faith: which if we hauehave, then ſhall not our reioycing be in vaine. Whereas he ſpeakes to a nation ſo farre off, to which this voyce could not reach, the reaſon thereof is euident enough, to wit, that the faithfull might know the efficacie of the word, and might vnderſtand that the Aſſyrians with all their preparations ſhould be gouerned by it, although they were very farre remote: as if he ſhould ſay, It is true that you deſpiſe God, but he can eaſily keepe you back a farre off, and beate downe all your rage.
Gird you &c.] The repetition is not ſuperfluous, for it is much more hard to looke for the ſuccor of God againe after we hauehave once been deliuered; then to imbrace the promiſe of one only deliuerance. And further, although the firſt aſſaults of the enemies do not much aſtoniſh vsus, yet notwithſtanding whē we ſee them obſtinate in their malice; their hardnes of heart weakens vsus, of the which we hauehave dayly experience. For if any danger preſents it ſelfe, we can looke for ſuccor from God for a brunt, but if we fall thereinto the ſecond time, we quaile: and ſuch is our wofull vnthankfulnes, that we can hardlie be brought to beleeue that God will aſſiſt vsus once more. So then, we are out of heart if happely we fall into dāger oft times, thinking ſurely that God will be wearie at the laſt, if he do vsus good and ſuccor vsus eueryevery day.We muſt not content our ſelues to hauehave put our confidence in God for once or twice, but we muſt hold out for euer, as it is in Chap. 26.4. Iſaiah therefore would preuent this weakenes of men, that when we hauehave been aſſailed once or twice by enemies well prouided and furniſhed: yet notwithſtanding to remaine couragious and inuincible ſtill. And if it fall out that being once circumuented they yet double their forces, neuer ceaſſing to weary vsus, yet let vsus not therefore wax faint or out of heart, becauſe God is able to deſtroy and cut them off to day and to morrow, euen as oft as they imagin our ouerthrow.
And in this place alſo we are aduertiſed of our eſtate & condition, to the end we might learne to be alwaies vponupon our watch, and readie to ſuſteine new aſſaults: and not to thinke we are therefore diſcharged when we hauehave reſiſted once,1. Pet. 5.8. becauſe Satan is neuer idle, but is euer buſie in his charge, not ceaſſing day nor night to procure our ruin. He ſolicits and ſtirres vp his ſouldiers, and ſets them on fire with new luſts. But albeit we muſt of neceſſitie enter into the combat often, yet let vsus be aſſured to obteine the victorie. Let vsus fight then with cheerefulnes; and keepe our ſtanding firme in the battell.
Verſ. 10. Take counſell together, yet it ſhall be brought to nought: pronounce a decree, yet it ſhall not ſtand: for God is with vsus.*Hebr. Immanuel.
HAuing ſpoken of the force of the enemies, he comes now to their counſels; as if he ſhould ſay, Howſoeuer the enemies are mightie not only in weapons and ſtrength, but alſo in counſell and wiſdome, yet ſhall they loſe all their labour. This aduertiſement therefore was very neceſſarie. For it often happens that we contemne our enemies, how mightie or well armed ſoeuer they be, becauſe they want counſell, and are rather caried with blind furie, then led by reaſon: he aduertiſeth therefore that all the craft and ſubtilties whereby the enemies ſhall indeuor to ſnare the people of God, ſhall in the end turne all into ſmoke, and therefore that they ſhall bring nothing to paſſe, although they hauehave all meanes readie, and that nothing be wanting in their power, counſels, and policies.
He addes, Pronounce a decree, that the ſenſe might be the more cleere. I hauehave tranſlated Appoint, or Decree a decre. This appertains either to the inſolencie of the enemies, or elſe it is the concluſion of their counſell: for after a thing is determined, the Decree followes. He affirmes, that all this ſhall vaniſh into ſmoke. Thus it appeares what the Prophet meanes, and what vſe we are to mak… …f this place. Now this may ſerue vsus as a ſhield wherewith we may beate back all the darts of the enemies, whether they be furniſhed with weapons, riches, power, credit, authoritie: or whether they be indued with wiſdome, counſell, policie, wit, foreſight, aptnes of inuention, or boldnes: for if ſo be we hauehave God with vsus, we are then moſt ſtrong, and very well appointed; and conſequentlie, all that page missing and dread of the people; to the end they might know that they ſhould receiue a iuſt and due recompence of their wickedneſſe and contempt of his Maieſtie, when they trembled like cowards, and were ſo amazed for the preſent dangers. Now, although hee ioyne dread and ſeare together; yet his meaning is not that the Iewes ſhould ſo tremble as the mention of Gods name,God would not hauehave vsus ſo to feare him, that we ſhould flee his preſence. as to flee from his preſence: but he placeth theſe two words together, onelyonly becauſe he requires a ſonnelike reuerence of his Maieſtie: as alſo to note a conſtant perſeuerance therein. His meaning is then, that they ſhall be free and diſpatched from trouble of minde, if ſo bee his feare bee ſo liuely engrauen in their hearrs, that they neuer depart from it. And truely, whoſoeuer hee be that ſubiecteth himſelfe willingly vntounto God, ſetting his feare onelyonly before his eyes, to hold himſelfe by meanes of this bridle, in his dutie; ſuch a one ſhall feele by experience, that there is no place of refuge more ſafe, then vnderunder the ſhadowe of his wings. But in regard that the wicked ceaſe not to prouoke his wrath againſt them by their outragious libertie; hee auengeth himſelfe worthily vponupon ſuch a careleſſe ſecuritie, vexing their mindes with a continuall vnquietneſſe.
Verſ. 14. And hee ſhall be as a ſanctuarie: but as a ſtumbling ſtone, and as a rocke to fall vponupon to both the houſes of Iſrael; and as a ſnare and as a net to the inhabitants of Ieruſalem.
HE promiſeth a ſecure and quiet conſcience vntounto the true ſeruants of God; becauſe the Lord will eaſily appeaſe all terrors, in keeping them vnderunder the ſhadow of his wings. Now he alludes to the word Sanctifie, which hee vſed heretofore: for the word which ſignifies Sanctuarie, Tower, or fortreſſe, is deriued of that which ſignifies, to ſanctifie. He meanes to affirme then, that God askes nothing whereof he offereth not a like mutuall recompence. For whoſoeuer they are that doe ſanctifie him in their hearts; ſhall alſo proue by experience, that he is a moſt certaine Sanctuarie, and hauen of ſafetie for them. But howſoeuer there bee ſome correſpondencie betweene God and vsus in this ſanctification; yet notwithſtanding it is in a diuers reſpect; becauſe wee are ſaid to ſanctifie him, when wee attribute vntounto him all praiſe and glorie, and depend altogether vponupon him: but he on his part is ſaid to ſanctifie vsus, when hee deliuers and keepes vsus in all dangers. Now becauſe very few are found who obey him, reſting themſelues wholly vponupon his promiſes, the Prophet meant to arme the faithfull againſt all ſuch temptations. For they were in danger to be carried away by ſuch and ſo wicked examples as by a kinde of whirlewinde. Behold now the Prophets meaning; as if he ſhould ſay; The Lord will bee a moſt ſafe and faithfull gardian vntounto you: and howſoeuer others ſpurne againſt him, yet be not you afraid; but continue you conſtant in your places.
There is alſo in this place a ſecret oppoſition: becauſe the Sanctuarie is as a Tower ſituated in an high place, for the defence of the faithfull; and for the deſtruction and ruine of the vnfaithfull, in regard they raſhed vponupon God with a foolehardineſſe. But wee ſhall heereafter ſee more cleerely how this was accompliſhed; partly vnderunder Hezekias, partly alſo from the time of the captiuitie of Babylon: and yet notwithſtanding, Chriſt was therewithall prefigured, who was to bee a rocke of falling, and not a fortreſſe of defence to the Iſraelites. Iſaiah aduertiſeth the faithfull of this fall; to the end they ſhould conforme themſelues to this warning.
To the two houſes.] The Iewes doe fondly and ſenſeleſly rent this ſentence, inſtead of diuiding it aright. For they ſay, that God ſhall be partly a ſanctification; and partly an offence to the Iſraelites: as if by the two houſes, he ſhould diſtinguiſh betweene the faithfull and the vnfaithfull. But hee rather commands the faithfull not to bee diſcouraged, although almoſt all the multitude of both the kingdomes, do hinder them from following of God; but that in forſaking all impediments, they ſhould goe on with cheerefulneſſe through the thickeſt of them. The Prophet might hauehave ſaid in a word, hee ſhall be a ſtumbling ſtone to Iſrael: but hee meant to expreſſe it more fully: for hee comprehends the whole people, and ſaith; that God ſhall be their ouerthrowe. The people were diuided into two Kingdomes; to wit, Ephraim and Iudah; and therefore hee names both the one and the other. I grant that ſome were excepted out of this number: but he ſpeakes heere of the whole body in generall.
This is an excellent place, and cannot bee too oft called to minde; eſpecially in this time wherein we now liue, wherein wee ſee the eſtate of religion almoſt quite aboliſhed in Chriſtendome. Many boaſt that they are Chriſtians, who yet are farre off from God, and to whom alſo Chriſt is a ſtone of offence.
The Papiſts proudly brag of his name, although they prophane his whole ſeruice by their ſuperſtitions, and deſpightfully diſhonour him. As touching thoſe who hauehave the pure worſhip of God eſtabliſhed in the midſt of them, there are very few who imbrace the doctrine of the goſpel with a ſincere affectiō.
On which ſide then ſoeuer wee turne our eyes, wee can ſee nothing but wofull temptations eueryevery where. And therefore let vsus ſet this moſt profitable aduertiſement before vsus; to wit, that it is no new thing to ſee the greater part, yea, almoſt all thoſe who boaſt themſelues to be the ſeruants of the Church, yet to ſpurne againſt God. And in the meane while, albeit we be but as a little handfull of people in reſpect of them; yet muſt wee reſt our ſelues conſtantly notwithſtanding vponupon the Lord.
To the inhabitants of Ieruſalem.] This is the ſecond amplification. For hauing made mention of both the kingdomes, hee names the principall or head place of them both. Now howſoeuer the whole Country was degenerate; yet notwithſtanding it ſeemed that the Lord had his chiefe reſidence there. Hee ſhewes then that God is a ſtone of offence, and a rocke to fall vponupon; not onelyonly to the common people, who were diſperſed abroad in the Countrie and villages; but alſo to the greateſt; as to the Magiſtrates and Miniſters who were in Ieruſalem: yea euen in this holy place (I ſay) where God intended that there remembrance of his name ſhould eſpecially be honoured. The which Dauid alſo witneſſeth when he ſaith; that the maſter builders whom God had ſet on worke, reiected the chiefe corner ſtone: Plaſ. 118.22. Ieſus Chriſt alleadging this place againſt the Iewes,Mat. 21.42. ſhewes that theſe words were ſpoken of him. I deny not but this fell out in Iſaiah his time; but much more the time of Chriſt: for impietie & rebellion increaſed by little & little, euen till it came to the height. So then as wel the great, as the ſmall, who had alwaies obſtinately reſiſted God, did yet more licentiouſly ouerflow at that time; ſo as being come to the top, in the day of their deſtruction, they were wholly forſaken of God, whoſe Sonne they had wilfully reiected.A teſtimonie prouing the Godhead of Chriſt. And from hence we gather a teſtimonie of the eternall Godhead of Chriſt: Saint Paul ſhewing that it is God himſelfe of whom the Prophet heere ſpeakes: Rom. 9.33. Now hee mentions no new God; but him who created heauen and earth, and who manifeſted himſelfe to Moſes. It is God himſelfe then, by whom the Church hath been alwaies gouerned.
Verſ. 15. And many among them ſhall ſtumble, and ſhall fall, and ſhall bee broken, and ſhall be ſnared, and ſhall bee taken.
HE continues to threatē the wicked as he did heretofore; and denounceth, that all thoſe which would not reſt vponupon God, ſhould not eſcape vnpuniſhed. Now the threatning is this; After they hauehave ſtumbled, they ſhall fall; and in the end, ſhall be broken. This agrees with the former Similitude, in which he compares God vntounto a ſtone. Chriſt alludes thereunto, comprehending both the members: Whoſoeuer falles vponupon this ſtone, ſhall bee broken; and vponupon whomſoeuer it ſhall fall, it ſhall grinde him to powder: Matthew 21.44. That which followes afterwards, They ſhall bee ſnared and taken, agrees to the Similitude following; wherein he compares God to a net and ſnare. Let not the wicked thinke themſelues then ſtronger then God, or wiſer then hee: for they ſhall feele in the end, both to their coſt and ruine, that he is the ſtrongeſt and wiſeſt. Therefore it muſt needes follow, that they bee brought to nought; becauſe they ſhall be broken to powder in an inſtant: or elſe ſo enwrapped, that they ſhall neuer winde themſelues out. Now theſe things are not proper vntounto God otherwiſe thē accidentally, if we may ſo ſpeake: for his proper office is rather to draw men vntounto him, and to to giuegive them aſſured ground of their ſaluation; which was very well knowne and ſeene moſt cleerely in Chriſt. In regard whereof, Saint Peter ſaith, that howſoeuer many vnbeleeuers ſtumble at him, yet that their falles ought not to hinder our faith, that it ſhould not alwaies march on; becauſe to vsus Chriſt is a choſen and pretious ſtone: 2. Pet. 2.4.
Verſ. 16. Binde vp the teſtimonie, ſeale vp the law among my Diſciples.
THe Lord now turnes his ſpeech to the Prophet, and incourageth him againſt he ſhould fight againſt Apoſtataes and rebels; to the end he might execute his office boldly and conſtantly; which was not a little needefull. For Iſaiah had tried the great rebellion which was in the people: ſo as if he had looked onelyonly vponupon the preſent eſtate, to wit, the infidelitie of the people, and the labor which hee beſtowed in vaine, hee might forthwith hauehave been vtterly out of heart. For this cauſe the Lord purpoſed to confirme and ratifie his vocation afreſh vntounto him: and not for his ſake alone, but for all their ſakes alſo which ſhould obey his doctrine. And howſoeuer few ſhould giuegive credit to the ſame; yet doth the Lord witneſſe notwithſtanding, that his doctrine is ſealed vp to thoſe few: and that for their ſakes Iſaiah was not to giuegive ouer teaching, neither yet that the others ſhould ceaſe their walking in the obedience of faith. Now he compares the doctrine of the word to Sealed letters, which many might hold and handle; but yet notwithſtanding could not bee read nor vnderſtood but of a ſmall number; that is to ſay, of thoſe to whom they were directed. And thus there are very few who vnderſtand the word of God, (for they are the elect onelyonly) howſoeuer it be offered to all in generall. The word of God then is ſealed vp to thoſe that profit not by it; and yet ſo ſealed, as that the Lord opens the ſame notwithſtanding to his choſen by his holie Spirit.
Some deriue the verbe Tſur, which ſignifies to Binde, of the verbe Natſar; and tranſlates, Keepe. Now although this bee of no great importance; yet notwithſtanding it appeares by the other word Seale, that the expoſitiō which I hauehave followed is the beſt: for the ancients were wont to binde a threed about their letters, and then to ſet the ſeale vponupon it. Now from hence wee gather a moſt profitable doctrine: to wit, that the Paſtours and Miniſters of the word, ought to continue conſtant in their office, although it ſeemes that all reuolt, and that nothing is to be ſeen in men but outrage and rebellion: becauſe the Lord will euer reſerue vntounto himſelfe, ſome diſciples which will profit in the reading of his letters; howſoeuer they be cloſed and ſhut vp to others. The Prophet will vſe the ſame Similitude, Chap. 29.11. where hee ſaith, that the word is like to a cloſed booke: but there mentions the wicked onelyonly: but heere hee ſpeakes of the Diſciples, amongſt whom his doctrine ſhould not be vnfruitfull.
But ſome will demand; whether the Prophet ſhould leaue the people ſo, Queſt. as to withdraw and ſhut vp himſelfe apart with his diſciples, Anſ. who made ſome benefit of his warnings? I anſwere: This was not the Prophets intent; for it was the will of the Lord that he ſhould preach publikely and manifeſt his meſſage vntounto all. And becauſe he ſpake as to deafe eares, & might therfore loſe his labor, and ſo bee diſcouraged in ſeeing no fruit to come thereof; the Lord heereby incourageth and ſtrengtheneth him, to the end he ſhould go on forward ſtill, although all things were in a manner deſperate: that ſo, contenting himſelfe with the ſmall number of his diſciples, he might be more couragious in his miniſterie then euer before.
Verſ. 17. *Or, So.Therefore I will waite vponupon the Lord, that hath hid his face from the houſe of Iaakob; and I will looke for him.
SO I will wait.] I had rather tranſlate the Hebrew particle Ʋan, in this ſenſe; becauſe the Prophet retires himſelfe apar… as it were, hauing receiued conſolation! from the Lord: as wee hauehave ſeene heretofore. It is as much then as if hee had ſaid; Seeing the Lord is pleaſed to hauehave ſome Diſciples, amongſt whom his doctrine ſhould bee ſealed, I will wait, although hee hath hid his face from Iaakob. That is to ſay, although hee hath reiected and caſt off his people. This place is worthy our obſeruation; in the meditation whereof, wee ought continually to be much encouraged: yea, if ſo be the Lord proceede ſo farre, as that he hath turned his face away from his people, and ſhould reiect thoſe who make profeſſion of his name: yet for all this, muſt wee wait vponupon him with inuincible patience. This is the only remedie wee hauehave. The word waiting, hath great emphaſis in it, as if hee ſhould ſay; Yet notwithſtanding will not I turne away from the Lord; I will ſtill perſeuere in faith. He yet augments the matter when he addes, So I will wait. Seeing our faith is wont to ſtagger and faint when offences doe happen. It is greeuouſly ſhaken when we ſee our ſelues forſaken of our companions, and that the ſworne enemies of the Church doe proudly vſurpe the title of it: for offences for the moſt part doe cauſe vsus to turne away from God, filling vsus with ſuch perplexed thoughts, that we are ready to call the truth of his word into queſtion. This conſolation then is very neceſſary, as well in the calamities wherewith the Church is oppreſſed, as in the troubles wherewith ſhee is toſſed by the diſloyaltie of others.
Verſ. 18. Behold, I and the children whom the Lord hath giuen mee, are as ſignes and wonders in Iſrael, by the Lord of hostes which dwelleth in Mount Zion.
HEere the Prophet not onelyonly teſtifies, that hee will wait in patience; but alſo ſhewes what his conſtancie is; propoſing himſelfe, with his diſciples and thoſe which remained with him, to open view. As though hee ſhould ſay, Although others recoile, yet Lord behold I am readie to doe thee ſeruice; and I alſo bring thoſe with mee, whom thou haſt vouchſafed to ſaue miraculouſly by my labours. Hee ſhewes an inuincible manfulneſſe then, and proteſts that he will continue in the faith and obedience of the Lord, although all ſhould reuolt.
By Children, hee vnderſtands ſeruants and miniſters; following therin the vſual cuſtome as well of the Hebrew tongue as of the Latine. Now he ſpeakes of the Diſciples whom he mentioned before. Whence it appeareth, what their dutie is, who would bee reputed the true diſciples of the Lord; to wit, that they proteſt with Iſaiah, to be teachable, and readie to hearken, and that they be readie to obey, as ſoone as the Lord ſhall ſpeake. The teachers alſo ought to bring their diſciples with them, and not to ſend them alone before them: they ought to march in the firſt ranke, and to ſhew them the way by their example; as was ſaid in the ſecond Chapter, verſe 3. otherwiſe they ſhould hauehave no authoritie in teaching. The Apoſtle in the Epiſtle to the Hebrewes,Heb. 2.13. applies this place to Ieſus Chriſt; and from thence drawes an admonition, which ought to ſerue vsus as a ſharpe ſpurre; to the end wee ſhould not thinke to follow Iſaiah alone for our leader and Doctor, but Chriſt himſelfe; and to bee ſo much the more encouraged to run our courſe with greater alacritie.
Which the Lord hath giuen me.] The Prophet ſhewes heere of whom it is that we hold our faith; to wit, of God and of his free election. For Iſaiah preached to all publikely, admoniſhing eueryevery one, and ſoliciting all without exception, to draw neere vntounto the Lord: but the word profited thoſe onelyonly which God had giuen him. By the word Giuen, hee meaneth thoſe whom God drew inwardly by the ſecret inſtinct of his holie Spirit; for otherwiſe the externall voyce ſhould hauehave ſounded in the eares of the people in vaine: and thus it is ſaid that the elect are giuen to Chriſt of God his Father: Ioh. 6.37. Whereby we perceiue, that the promptneſſe of faith depends not vponupon the will of man; but that ſome few among many doe beleeue, becauſe (as S. Luke ſaith) they were ordained before vntounto life: Act. 13.48. Now God is wont to call them whom he hath predeſtinate; and ſealeth vp the teſtimonie of their adoption effectually in them, to the end they may giuegive themſelues to teachableneſſe and obedience. Such a thing is the gift then whereof Iſaiah ſpeakes in this place. But this agrees fitly vntounto Chriſt, to whom the Father offereth and giueth Diſciples; as it is ſaid in Iohn; No man commeth vntounto me except my Father draw him: Iohn 6.44. Whence it followes, that he is appointed our gardian to preſerue vsus vnderunder his protection vntounto the end: and therefore he ſaith; That none of thoſe whom the Father hath giuen him, ſhall periſh: Ioh. 17.12.Ioh. 10.20.
Signes and wonder….] Some referre this to miracles amiſſe: for the ſenſe is farre otherwiſe, namely; That all the faithfull ſhall not onelyonly be hated, but alſo bee had in execration; ſo as they ſhall be eſteemed monſters; and that not amongſt ſtrangers and open enemies, but euen in Iſrael it ſelfe; whereof wee hauehave experience at this day. The Papiſts on the one ſide abhorre vsus more then Turkes or Iewes; nay, more then dogges and ſwine. Now although this be odious, yet muſt wee not be much aſtonied thereat; for this propheſie of neceſſitie muſt euen now bee fulfilled. The Prophet found it by experience amongſt his owne people: as all thoſe hauehave likewiſe done, which hauehave followed his doctrine. But wee finde not onelyonly this hatred towards vsus in the Papiſts alone, but euen in thoſe who would ſeeme to hauehave profited moſt in the Church: and the greater part of theſe abhor vsus, mocke vsus, and eſteeme vsus as very monſters; onelyonly becauſe we trouble our ſelues ſo much, and are ſo carefull for the ſaluation of the Church, of Gods honour, and of life eternall. But yet let vsus not bee afraid to put our ſelues into dangers, to incurre hatreds, enuies, taunts, baniſhments, want, hunger, nakedneſſe; and laſt of all, death it ſelfe for all this. To them indeede they are monſtrous things; for how cā they taſte of theſe ſoueraign good things with any reliſh, whileſt they pamper themſelues, and are ſo carefull for their quiet and eaſe? But to the end their flouts may not aſtoniſh vsus, we muſt arme our ſelues with this exhortation of the Prophet.
Now to the end hee might ſhew how vaine and friuolous the conſpiracie of the wicked is hee ſtoutly triumphs ouer the pride of the whole world, by placing the Lord of hostes as oppoſite againſt them: as if he ſhould ſay; I paſſe nothing at all that men abhorre and deteſt me, ſeeing I am aſſured that God is on my ſide. When hee alſo addes, that the Lord dwelleth in mount Zion; theſe words carry great weight. For though the people were couered vnderunder an infinite heape of vices and wickedneſſe, yet they gloried as if they onelyonly were holy to the Lord; and in abuſing his promiſes, they condemned the true ſeruants of God, which reproued them. On the contrarie, that the Prophets might pluck this pride & vain confidence away frō them, they teſtified that they were the Miniſters of the onelyonly true God; whom this people notwithſtanding falſly bragged to worſhip in Mount Zion. Now God did not ſo chuſe his dwelling place there, as if being tied to that, he would therefore allow a baſtard and newfound ſeruice: but would be ſought and ſerued there, according to the rule of his word. And therefore Iſaiah taking the God which dwelled in Mount Zion, on his ſide, taxeth and ſharpely galleth the hypocrits, who fooliſhly and proudly bragged as oft as they cried, The Temple of the Lord: Ier. 7.4.becauſe it was rather an idoll wherein they gloried; contrary to Gods word. Now although they ſnatched the promiſes to themſelues, yet they falſly alleadged them againſt the true ſeruants of God; as the Papiſts at this day doe againſt vsus. The Prophet then adorneth God with this title, to the end hee may vnmaske thoſe hypocrits, which made no conſcience vainely to oppoſe the name of the Temple againſt the expreſſe word of God. And in this regard Iſaiah now ſaith; Take vsus for monſters as it pleaſeth you, yet notwithſtanding God will approue of his owne: you cannot abhor them, but you alſo therewithall reiect the God of Abraham and Dauid, whoſe ſeruants we are.
Verſ. 19. And when they ſhall ſay vntounto you, Enquire at them that hauehave a Spirit of diuination, and at the Soothſayers, which whisper and murmur; ſhould not a people enquire of their God, from the liuing to the dead?
BVt if they ſay.] The Prophet goes on with his ſpeech; to wit, that all the faithfull being armed with the authoritie of God, ſhould not onelyonly as with a buckler, but as with a wall of braſſe, conſtantly reſiſt all impietie. He admoniſheth them then to continue ſtedfaſt, and not to be ſhaken, if any ſhould offer to ſolicite them to ſuperſtition and idolatrie. Hee vſeth the plurall number, to ſhew that it was a vice common among all eſtates, which had ouerflowed eueryevery where: as if he ſhould ſay, I ſee very well what will come to paſſe, you ſhall be in great danger: for thoſe which remaine amongſt you, will indeuour to turne you aſide from the true God, becauſe themſelues being wicked, will alſo deſire to hauehave you become like them. There withall he ſheweth how wickedly they were reuolted from the law and couenant of God, in that they were not aſhamed to ſolicite others to ſeeke vntounto Sorcerers and Enchanters, whoſe verie names ought to hauehave been abominable and accurſed vntounto them.
A people.] Some reade this altogether in the perſon of the wicked; as if vnderunder pretence hereof, they would deceiue the ſimple: to wit, that there is no nation whatſoeuet, without oracles & reuelations, but eueryevery one asketh counſell at his gods, or at leaſt, of the Magicians and Soothſayers. Yet notwithſtanding, mee thinks the opinion of others is more ſound, who thinke that Iſaiah teacheth his diſciples how they ſhould anſwere, if ſo be any ſhould ſolicite them to idolatrie. And yet this doth not ſufficiently open the meaning of this place: for commonly it is expounded as if it were a compariſon, from the leſſe to the greater; What? doe the Gentiles aske counſell at their gods, which notwithſtanding are falſly ſo called; and ſhall wee not make more account of him whom wee know to be the true God, eſpecially ſeeing he hath manifeſted himſelfe ſo to be vntounto vsus, and that by ſo infinite teſtimonies? Is it not a foule ſhame that the heathen ſhould make more reckoning of their gods, then we doe of our God? But I rather expound this of the Iewes themſelues, who are called People, by way of excellencie; becauſe they were adopted of God. Neither is it materiall that the Prophet vſeth ye word Elohim, Gods, in the plural number, for the ſame word is taken in the like ſenſe in the ſingular.
This text is a buckler wherewith we ought to beate backe all thoſe ſuperſtitions which glide ſo ſmoothly thorowout the world. And if others doubt and ſtand in a mammering whether they ſhould aske counſell at dead Idols, or at Saints departed; yet let vsus alwaies hauehave this anſwere readie at hand; That wee ought to aske counſell of God onelyonly. Now the Prophet alludes to the place in Deuteronomie; where the the Lord forbids that they ſhould goe to Enchanters or Sorcerers: Deut. 18.10. And leſt they ſhould alleadge the examples of the heathen, who had their Soothſayers and expounders of dreames, and obſerued the flying of the fowles, hee addes in 15. verſe, that they ſhould not want a Prophet neither ſhould they be left deſtitute of neceſſarie doctrine. It was the will and pleaſure of God then, that they ſhould wholly depend vponupon his word, and onelyonly learne from thence whatſoeuer was expedient for them to know, and ſo to yeeld him loyal obedience.
As touching that which followes, from the liuing to the dead, ſome expound it otherwiſe, and interpret for in ſtead of from: and then the ſenſe is this; Will yee aske counſell at the dead for the matters of the liuing? But in regard this ſenſe is conſtrained, it ſhould bee more proper it may bee, to expound it thus, The Lord will be our maſter, and for this end hath ordained his Prophets, that wee ſhould learne his will of them: for the Prophet is the mouth of the Lord. It is not lawfull then to goe vntounto the dead, to whom this office was not giuen: and adde hereunto alſo, that the Lord mindes not to vſe the ſeruice of the dead to teach vsus. But yet, when I hauehave well conſidered the text ſomewhat more narrowly, I had rather tranſlate the Hebrew word Bead, From; to wit, frō the liuing to the dead: as if he ſhould ſay; that one onelyonly God ought to ſuffice vsus, as well for the liuing as for the dead. Whether thou conſidereſt the heauen, the earth, or the loweſt parts thereof, thou ſhalt finde that one God onelyonly ſufficeth vsus. Me thinks this ſenſe is moſt proper, and eaſie. The Prophet then armes the faithfull againſt the deuiſes and plots of the wicked, which otherwiſe might hauehave cauſed them to reuolt; to the end they might content themſelues to hauehave God onelyonly for their Maſter; and that they ſhould not doe him that iniurie, as in forſaking his doctrine, to giuegive themſelues to other teachers; but rather caſting off all other things, they ſhould onelyonly depend vponupon the truth; the which hee repeates and confirmes immediately.
Verſ. 20. To the Law, and to the Teſtimonie, if they ſpeake not according to this word, it is becauſe there is no light in them.
THis place is diuerſly expounded. For ſome take it to be a forme of an oath, as if the Prophet ſhould Sweare by the law, that thoſe were apoſtataes, which drew others to the like apoſtaſie with them. But I take it otherwiſe; namely, that we are rather brought to the Law, and to the Teſtimonie; becauſe the particle Lamed, ſhewes that this is the true ſenſe. The Teſtimony is conioyned with the Law; not as if they were diuers things, but for the plainer vnderſtanding. As if hee ſhould ſay; To the Law, which containes the Teſtimonie of Gods will toward you. Laſtly, we muſt take the word Teſtimony, for an epithite; to the end wee may know what the vſe of the Law is; namely, that God manifeſts himſelfe therein, and ſhewes what a one he will be towards vsus: and laſtly, hee there ordaines all things which are needefull for vsus to know. This then is an excellent commendation of the Law, which containes the doctrine of ſaluation, and the rule of a right and happy life. And this is the reaſon why hee iuſtly forbids vsus to turne from it in the leaſt iot; as if hee ſhould ſay, Forſake all your ſuperſtitions, after which theſe runne ſo violently. They were not content with God alone, but ſought a thouſand inuentions: for what will ſatisfie him that forſakes the Lord? Chriſt ſpeakes alſo in this ſort; They hauehave Moſes and the Prophets, let them hears them: Luke 16.29. For although Abraham bee brought in ſpeaking there, yet is it a perpetuall oracle which proceedes out of the mouth of God.
Wee are inioyned then to heare the Law and the Prophets, to the end we ſhould not be carried vp and downe after the curioſities of mans braine; neither to deſire the knowledge of any thing by meanes of the dead. For if the Law and the Prophets ſufficed not, the Lord would not forbid vsus to vſe other meanes. And hereby we learne, that whatſoeuer is added to the word of God, ought to be condemned and reiected. Why ſo?All our wiſdome ſhould be limited within the bounds of Gods word. Becauſe it is the Lords wil that we ſhould wholly depend vponupon his word, and that all our wiſdome ſhould bee limited within the bounds thereof. If we then liſten vntounto others, we ſnatch vntounto our ſelues a libertie which he hath forbidden vsus; and in ſo doing, wee offer him great outrage. Now whatſoeuer it is which men ſhall bee bold to ſet vp of themſelues, will bee found nothing elſe but a corrupting of this word. Let vsus therefore reiect all other teachers, if we minde to obey God. And he alſo ſhewes further, that we ſhall then be well armed againſt all idolatries and ſuperſtitions, when wee relie vponupon the Law of the Lord. For as S. Paul calles the word, The ſword of the Spirit: Epheſ. 6.17. ſo alſo by it ought we to bring Satan and all his inuentions to nought. Retire we thither then, when the enemies ſhall aſſault vsus; that being armed therewith, wee may fight valiantly, and at the laſt, ouercome and put them to flight.
If they ſpeake not, &c.] I will not recite all the diuers expoſitions of this place, becauſe it would be too tedious. And indeede, the true expoſition ſeemes to mee ſo ſure, that it may eaſilie refute all others. The common interpretation is, that the wicked doe therefore aduance their lies, and ſet their wiles to ſale, becauſe there is no light in them: that is to ſay, becauſe they are depriued of common ſenſe. But for mine owne part, I expound it, that the faithfull are heereby exhorted to be of good incourage: ſo as if the vnfaithfull agree not to the true doctrine, they doe nothing elſe herein but ſhew their blindneſſe. And therfore muſt we contemne their blockiſhneſſe, to the end it may bee no let nor impediment vntounto vsus: as alſo Chriſt admoniſheth that we ſhould boldly let ſuch blinde guides alone, leſt we be moued with their blinde obſtinacie. They are blinde, ſaith he, and leaders of the blinde. Will you wittingly periſh together with them? Matth. 15.14. For this cauſe the Prophet commands that ſuch authoritie be giuen to the word of God, to the end wee may boldly deſpiſe the whole world, if they ſhould gainſay it for by the authoritie thereof, wee may condemne the Angels themſelues, if they ſhould fall into ſuch a ſinne. If an Angell from heauen ſhould preach any other doctrine, let him be accurſed; ſaith Paul, Gal. 1.8. How much more boldly then may wee condemne men which reſiſt God? And this maner of ſpeech alſo which the Prophet vſeth, hath great waight, if they ſpeake not according to this word: becauſe ſuch a one is iudged blind, who readily and without reſiſtance imbraceth not this ſentence; namely, That wee muſt not bee wiſe beyond the Law of God.We muſt not be wiſe beyond the law of God.
Verſ. 21. Then hee that is afflicted and famiſhed, ſhall*O…, ſhall paſſe by this Country. goe to and fro in it: and when he ſhall be hungry, he ſhall euen fret himſelfe, and curſe his King and his gods, and ſhall looke vpward.
LEſt the faithfull ſhould ſuffer themſelues to be enwrapped in the common errors, hee addes how horrible the puniſhment is which threatneth the wicked when they ſhall be once reuolted from God, and alſo ſhall inforce themſelues to draw others to the ſame reuolt with them. The place is ſomewhat obſcure, but the cauſe thereof proceeds of this, that ſome hauehave not weighed ye words as they ought to hauehave done. Now the verb Abar hath great weight: for by this word To paſſe, he ſignifies the giddineſſe which cauſeth men to wander, ſo as they are altogether diſquieted, not being able to ſtay lōg in any place whatſoeuer. We muſt ſupplie a noune to the verb indefinit, to wit, The Iewes ſhall paſſe. By the pronoune in it, he vnderſtands the countrie of Iudea, which the Lord had preferred aboue all other regions: and therefore this may be well inough vnderſtood, albeit the Prophet hath not expreſſed it. As if he ſhould ſay, I hauehave promiſed indeed that this region ſhould be the perpetuall heritage of my people,Gen. 12.15. & 17.8. but they ſhall be as reſtles vagabonds; and it ſhall fare with them as with thoſe who being driuen out of their countrie, being afflicted with peſtilence, famine, and all maner of miſeries, do ſeeke eueryevery where for ſome place of abode better then their owne, but can no where finde it. Thus theſe words are oppoſed to that ſingular benefit of God, whereof Moſes makes mention ſo often, to wit, that they ſhould dwell perpetuallie in Iudea: for he foretelles here that they ſhall be vvanderers and vagabonds not in their countrie, but in a ſtrange region, ſo as in whatſoeuer place they ſhould ariue, they ſhould be aſſailed and vexed with infinite calamities.
Affamiſhed.] It ſeemes the Prophet ſpeakes of the Iewes conuerſion, as if he ſhould ſay, After they hauehave bin thorowly humbled with Gods iudgements, they will come to repentance: and queſtionleſſe this is the true remedie whereby God for the moſt part heales the o…ſtinacie of men. Notwithſtanding if any t…inke that by the word hunger the Prophet deſcribes the wrath and ſtubborne yelling of the wicked, it muſt be obſerued that he not only comprehends hunger and thirſt, but (by the figure called Synecdoche) all other calamities alſo. By the word To prouoke, he ſignifies that which we hauehave in our common ſpeech, they fret, or chafe. The meaning is, that they ſhall begin to be diſpleaſed in themſelues, and ſhall alſo deteſt all thoſe ſuccors in which they truſted before: and this in deed is the beginning of conuerſion; for in proſperitie we flatter our ſelues, but being oppreſſed, we abhorre whatſoeuer is about vsus. Now if any had rather referre this to the reprobate, then this word fret ſhall note out that gall and bitternes which rather pricks them forward to a furious raging, then to a calme and quiet humbling of themſelues.
They ſhall curſe their king.] By king, ſome vnderſtand God. And Zophonie takes Malchom in this ſenſe, Zoph. 1.5. that is to ſay, their king. But I here put a diſtinction between king and God, for the wicked are firſt blinded with the falſe truſt which they put in Idols, and by and by after they ground and eſtabliſh their ſtrength vponupon earthlie things. The Iewes hauing a king, were puffed vp with his glorie and power: and when Iſaiah preached, the wicked exaſperated the king againſt him, and they moued all the people to imitate their king, who was as it were the ſtandard-bearer. In as much then as they were puffed vp as wel in regard of their idols as of their king, he ſhewes that they ſhall be oppreſſed with ſo many calamities, that they ſhall be conſtreined to curſe their gods, and their king. And behold heere the beginning of repentance, namely, to deteſt and put farre away all impediments which turne vsus away from God.
Lifting vp their face on high.] He heere deſcribes an affrighted and perplexed conſcience, which vexeth the afflicted ſo long till they hauehave learned to lift vp their eyes boldly on high. It is ſome beginning of repentance, as I hauehave touched a little before, to endeuor to ſeeke true remedies, hauing been inſtructed and awakened by calamities and chaſtiſements. But we muſt goe a ſtep further, to wit, that reſting our ſelues vponupon God only we gaze not here and there, neither yet be toſſed to and fro with all winds. To be ſhort, Iſaiah threatneth the Iewes with an vtter ruine, becauſe they were become ſo deſperate, that a light and eaſie ſtroke of Gods hand had not ſufficientlie tamed their rebellion. Yet notwithſtanding we may expound this in the good part, to wit, that the Iewes ſhould lift vp their eies at the laſt vntounto heauen:
Verſ. 22. And when he ſhall looke to the earth, behold trouble, and darkenes, vexation and anguiſh, and he is driuen into darkenes.
BVt then we muſt reade this 22. verſe apart, and ſo the ſenſe will be, that the Iewes ſhall conuert vntounto God, becauſe they ſhall be deſtitute of all meanes on earth, and ſhall perceiue nothing but horrible calamities on which ſide ſoeuer they turne their eyes. Now theſe ſpeeches are partlie ſimple, and partlie figuratiue: for by darknes and obſcuritie he meanes nothing elſe but aduerſitie, after the maner of the ſcripture phraſe: but he addes driuen, amplifying it greatlie by this word affliction: for if one puſh him forwards which is in darknes, he ſtumbleth and hurts himſelfe very greatly. His meaning is then, that to one ſore affliction the Lord wil adde another more grieuous, to humble them more and more. For his intent is nothing elſe but to ſhew that the iudgements of God ſhall be ſo horrible, that they ſhall be conſtreined in deſpite of their teeth to caſt vp their eyes to heauen.