Commentary on Isaiah, Commentary on Isaiah · Chapter 1 · Verse 18
Verſ. 18. Come now and let vsus reaſon together, ſaith the Lord: though your ſinnes were as crimſin, they ſhall bee made white at ſnow: though they were red as skarlet, they ſhall be as woll.
COme now.] The Expoſitors hauehave beene wont to tranſlate, I pray you, or Then: but me thinks the aſſurance of a good cauſe is here noted; ſo as the Hebrew particle now, ſerueth for an exhortatiō. For he ſhewes that the Iewes ſhould be able to make no replies, and that they would remaine ſtarke dumbe; although long time ſhould be giuen them to iuſtifie themſelues. And ſurely ſo muſt hypocrites be dealt withall: for they are skilfull to pleade boldly with God, and will bee ſeeking out ſtarting holes. Therefore he ſaith if they bee minded to plead, he is as readie as they.
Queſt. But ſome may demand what reaſon the Prophet hath to ſtand chiefly vponupon the duties of the ſecond Table, rather thē vponupon the duties of the firſt. For we know that in diuiding of the law, it is not without cauſe that God hath placed the firſt Table formoſt, as in the chiefe ranke. Neither is it to be doubted, but as it is firſt in order, ſo is it alſo formoſt in dignitie. I anſwere, Anſ. that the Prophets hauehave ſpoken diuerſlie in reproouing the hypocriſie of men. For ſometimes they complaine that the Sabbath is violated: Otherwhiles that prayer is neglected: but chiefly and principally they crie out againſt idolatry and ſuperſtitions. But our Prophet complaines here, that men made none account of their duties towards their neighbours. Yet ſo it is, that all tends to one end: namely, that our workes are vaine before God, when they come not frō a pure conſcience: and that we hauehave no feare of him at all before our eyes. Now they are wont to ſet forth the feare of God, one while by the calling vponupon his name; another while by the obſeruation of the Sabbath; and ſometimes by other workes. But in regard that a man beſt knowes the certaine difference which is betweene the true ſeruice of God and hypocriſie, by workes of charitie; the Prophet keeps a very direct courſe in mentioning of them. For hypocrites are very diligent in outward ſeruices and ceremonies: and yet are full of enuie within. They burſt with pride and contempt of their brethren; they burne with auarice and ambition: neither can they eaſily be vnmasked whilſt they couer themſelues vnderunder the performance of outward ceremonies. Such then muſt be examined by this rule, euen as by a touchſtone, and thereby bee tried whether they hauehave the true feare of God in them or not. We may well bee deceiued indeede if we will iudge of the godlines of a man by the ſecond Table onlie: but if any man ſhall exerciſe himſelfe in the duties of the commandements of the firſt Table, which are teſtimonies of godlines and of the ſeruice of God, then muſt he be brought to this triall: to wit, whether hee walke without deceit with his brethren: whether he abſtaine from wrong and violence: whether he be true in his word and promiſes: and whether hee carrie himſelfe louingly towards his brethren. And this is the cauſe why Ieſus Chriſt ſaith, that Mercy, Iudgement, and Truth are the principal parts of the law, (when he reprocheth the Phariſies for laying aſide the care of true iuſtice, in that they pleaſed themſelues onelyonly in pettie things, tithing Mint, Anis, & Cumin, Mat. 23.23. By faith in that place he vnderſtands fidelity, which we commonly call loyaltie: and by Iudgement all vprightnes when wee render to our neighbour that which to him appertaineth: not ſuffring him to bee wronged by others, but helping him as farre as we are able. But if theſe be the principall parts of the law, Obiect. in what degree ſhall we place the commandements of the firſt Table? Anſ. I anſwer, that they ſtill keepe their order and dignitie: but by theſe of the ſecond, which Chriſt ſtraightly requireth, whereupon hee alſo inſiſtes, the hypocriſie of hypocrits is chiefly diſcouered, ſo as a man may more plainly diſcerne thereby whether the true feare of God be in any one in truth or not. And in the ſame ſenſe muſt that be taken where it is ſaid, I wil hauehave merciemercy, and not ſacrifice: Hoſea 6.6. 1. Sam. 15.22. Matth. 9.13. & 12.7. For merciemercy is a declaration and proofe of true pietie. Moreouer becauſe it is a true demonſtration of louelove, it pleaſeth God of it ſelfe: but ſacrifices, pleaſe him for another end. Now it appeares ſufficiently, as I thinke, why Iſaiah rather mentioneth here the doing of good to our neighbours, then faith, or calling vponupon God his name: as alſo why the Prophets doe ſpeake ſo diuerſly when they meane to bring hypocrits backe to the true ſeruice of God, and to ſhew it forth by the outward fruits.
Though your ſinnes] &c. This is as much as if he ſhould hauehave ſaid, I accuſe not innocent perſons, neither take I pleaſure to pleade thus with you; but know, that the cauſe is great that makes me thus vrge and accuſe you. For hypocrits are wont to quarrel with God, as though he dealt too ſharplie with them, or as though he were vnappeaſeable. Yea in their obſtinacie they find out this excuſe, That it is in vaine for them to endeuor to returne into fauour with God. And if all excuſes faile them, yet notwithſtanding they hauehave this ſhift, That they ought not to be preſſed ſo neere: and that men muſt be borne withall in ſome things; yea euen the beſt of all. Therfore the Prophet preuents them, and brings in the Lord ſpeaking thus; For my part if neede require, I refuſe not to pleade with you; for thereby it ſhall appeare that your obſtinacie is the cauſe why we are not at vnitie together: bring with you therfore cleannes of heart, and then all our ſtrife ſhall ceaſe. I would not ſtand to pleade with you, if you would offer me the ſacrifices of an vpright heart. Now from hence wee may gather a wonderfull conſolation, namely, that God pleades not with vsus, as if he meant to purſue vsus with rigor. For if we would earneſtly conuert and turne to him, hee would by and by receiue vsus into fauor & blot out the remembrance of all our offences, ſo as he would not call one of them into account. For he is not like men, of whom one cannot obtaine pardon for the leaſt offence, that ſhall bee committed againſt them. Nay, on the contrarie, he is readie to cleanſe and pardon vsus: ſo farre off is it that we hauehave any cauſe to complaine of his ouer great rigorouſnes. For he contēts himſelfe with the cleannes of the heart; and if there be any ſinne that breakes out, beſides our purpoſe, he forgiues it, by pardoning ſuch as hauehave prouoked him.