Commentary on Isaiah, Commentary on Isaiah · Chapter 1 · Verse 9 – Verse 10
Verſ. 9. Except the Lord of hoſts had reſerued vntounto vsus, euen a ſmall remnant, we ſhould hauehave been as Sodom, and ſhould hauehave been as Gomorah.
HEre he concludes that which he had pronounced before touching the ſcourges of God: to wit, that there ſhould be ſuch a ruin; or rather, that it is alreadie preſent, ſo as by the beholding of it, it might bee fitly reſembled to the deſtruction of Sodom: were it not that the Lord ſhould pull out a few remainders as out of the midſt of the fire. This verſe therefore confirmes that which I ſaid erewhile: where the Prophet hauing ſpoken of the calamities which were alreadie hapned, did in briefe manner conioyne therewith the euent which ſhould ſhortly enſue: as if hee ſhould hauehave ſaid, Suffer not your ſelues to be beguiled with faire words: For looke what deſtruction hapned to Sodom and Gomorah, the ſame ſhould fall vponupon you, vnleſſe the Lord in hauing compaſſion vponupon you, ſhould reſerue ſome few. And vntounto this agrees that which is ſaid in Ieremiah, Jt is the Lords mercies that wee are not conſumed, &c. Lament. 3.22.
Now from hence we are to note two things: Firſt, that he here denounceth an extreame ruin: yet for as much as God hath to doe with his Church and elect people, therefore this iudgement ſhall be mitigated by a particular and ſpeciall fauour; to the end the faithfull (whom hee here rightly compares to ſmall remnants) may bee deliuered from the generall deſtruction of the whole nation. Now if God hath puniſhed the iniquities of the Iewes by ſuch horrible chaſtiſements, doe we thinke the like w…ll not befall vntounto vsus if we partake with them in their rebellions? for the Lord had conſecrated this people to himſelfe, and had exempted them from the common condition of others. And wherefore ſhould he rather ſpare vsus if we continue hardned in our impietie and diſloyaltie? But which more is, what iſſue can wee expect in the midſt of ſuch an heape and puddle of vices whereinto men plunge themſelues eueryevery way thorowout the whole world? Truly euen the ſame that befell to Sodom and Gomorah: namely, yt we ſhould be brought to nothing, did not the reſpect which God hath to his free couenant (wherein hee hath promiſed that his Church ſhall neuer periſh) withhold his vengeance from vsus. This threatning alſo which is very terrible and fearefull, appertaines to all thoſe that are obſtinate and deſperate, whoſe manners cannot bee reformed by any ſtrokes of God his roddes.
On the other ſide, wee are to note that which I hauehave alreadie touched out of Ieremiah; namely, that we ought to attribute it to the only merciemercy of God that we are not al vtterly conſumed and brought to nothing. For if we ſhall behold how great the iniquities are which do reigne in eueryevery place, and amongſt all ſorts of men, we ought to admire Gods merciemercy that we ſee ſo much as one man aliue, and that all hauehave not been cleane ſwept away from off the earth. Thus it pleaſeth the Lord to keepe his hand in; to the end he may ſtill continue a Church in the world. And S. Paul alſo who is the beſt expoſitor of this place yeeldes the ſame reaſon: for alledging it in the Epiſtle to the Romans, chap. 9.29. he beates downe the inſolencie of the Iewes, to the end they ſhould not bragge of that naked title which they bare, as if it had been enough for them that they were deſcended from the ancient fathers, in regard of the fleſh. For he admoniſheth them that God could deale with them as hee had done in old time with their fathers: but that he is ſtill minded for his mercies ſake to reſerue a Church to himſelfe: and to what end? euen that it ſhould not vtterly periſh. For it is for the louelove and fauour which hee beares toward it, that the Lord reſerueth ſome little ſeede, when in regard of our rebellion hee is conſtrained to exerciſe his rigorous iudgemēts. Which ſentence ought greatly to comfort vsus in our extreameſt calamities; yea, euen then when we ſhall thinke the Church as good as forlorne: that when we ſee the ſtate of things turned vpſide downe, ſo as to our ſeeming heauen and earth goeth together (as they ſay) yet that we euen then continue firme and inuincible touching our truſt in God his merciemercy notwithſtanding, reſoluing our ſelues that God will neuer ceaſe to hauehave care of his Church howſoeuer the world goe.
Euen a ſmall remnant.] This particle ſmall, may be referred as well to that which went before as to that which followes. And therefore ſome tranſlate, We had been almoſt as Sodom. Notwithſtanding, I had rather referre it to the former ſpeech: to declare that the number which God reſerued from the common deſtruction, was very ſmall. But ſome rather thinke that this is taken affirmatiuely, and was therefore put to expreſſe the matter the more liuely: which I reiect not; although it may be taken in his true and natiue ſenſe, as if it had been ſaid, There ſhall but a ſmall number of the people remaine. Now we are to note this ſentence diligently: for, vnles the Church hauehave faire and large dominions, men are wont to deſpiſe her. And from thence it comes that hypocrits bragge ſo much of their multitudes; and that the weake alſo ſtagger, as being dazled with their pompe and glorie. It therfore appeares by this place, that wee muſt not meaſure the Church by the hugenes of the multitude, vnleſſe we meane to eſteeme more of the chaffe, then of the wheate; becauſe the quantitie therof is greater. But it ought to ſuffice vsus that although the number of the faithful be verie ſmall, yet that God notwithſtanding acknowledgeth them for his elect people. And with this alſo ſhould that conſolation of Chriſt come into our minds: Feare not little flocke, for it is your fathers pleaſure to giuegive you the kingdome, Luk. 12.31.
Verſ. 10. Heare the word of the Lord O princes of Sodome: hearken vntounto the law of our God O people of Gomorah.
HE confirmes that which he had ſaid before; to wit, that God his vengeance is not crueltie: why ſo? Becauſe they had deſerued a farre greater puniſhment. And howſoeuer there was ſome difference betweene them and the Sodomites, in regard of the puniſhment; yet the fault was alike: ſo as if the Lord had not pardoned them, hee might euen iuſtly hauehave plagued them with the like iudgement. In a word, he telles them, that if God doe ſpare, it is not to the end they ſhould conclude with themſelues, that their ſinnes were leſſe then thoſe of the Sodomites; but that they were to attribute it rather vntounto the merciemercy of God. Now there is no great diuerſitie in that he attributes the name of the citie of Sodom to the P…inces, and the name of Gomorah to the people: but it rather ſhewes their condition to be both alike. But whereas hee repeates one thing twice; this diuerſitie of names hath the greater elegancie. As if he ſhoud ſay, The Princes and people differ no more one from another, then Sodom differed from Gomorah. True it is that hee alludes to the diuers degrees of men, when he attributes two cities to them as it were apart: but in …egard that Sodom equals Gomorah in value, wee ſee hee binds them vp both together as it were in one fardle. The ſumme then is; If any man wil iudge of the Princes and people, he ſhall find them agreeing as well together in one, euen as Sodom and Gomorah did. That is to ſay, there was neuer a barrell better hearing: but they were as like, as one egge is to another. For there was no more vprightnes in the princes, then in the people. The Prophet begins now therfore to vnmaske the Iewes, and that very iuſtly: for as it is a common thing with all hypocrites to ſhroud themſelues vnderunder merueilous pretences, to the ende they may not bee eſpied: euen ſo ſtood the caſe with this people, who were ſtained with this vice aboue any other. And therefore the Prophets had no ſharper conflicts with them, then about this matter. Pride alſo (with this bragging of fained holines) reigned amongſt them; and they gloried no leſſe in the nobleneſſe and excellencie of their nation, then of their outward ceremonies and ſeruice: by reaſon whereof this ſeueritie of the Prophet did greatly gall them. But in as much as it was needefull to draw out their villanies into light, the more they ſet vp their briſtles, the more liuely doth the Prophet thunder againſt them. And thus muſt all hypocrites be ſerued.
The word of the Lord.] The Prophet takes the word of the Lord and the law, for one and the ſame thing. And yet notwithſtanding I doubt not but hee vſed this word law of ſet purpoſe, to the end he might taxe their ſottiſh opinion: For whileſt they imagined to appeaſe God with ſacrifices which they offered without faith or repentance, they interpreted the law of God after their owne fantaſies. By which words then he admoniſheth them, that in alledging the authoritie of Moſes, he brings in no new deuice of his owne, neither addes he any thing to the law; but that in hearing him, they ſhould only heare the will of God, whereof hee faithfully enformeth them. Alſo that the law of God doth in no ſort fauour or allow of their dealings in this point: to the end they ſhould not thinke to beguile the Lord with a falſe perſwaſion of their owne righteouſnes.