Commentary on Isaiah, Commentary on Isaiah · Chapter 10
THE X. CHAPTER.
Verſ. 1. Woe vntounto them that decree wicked decrees, and write grieuous things.
ISaiah now preſſeth ye people ſomewhat neerer to the quick, as he hath done in the firſt and ſecond Chapters, to the end they might perceiue yt they were iuſtlie afflicted. For men will neuer confeſſe they hauehave deſerued the paines which they indure, vnleſſe they be conſtreined thereunto, and manifeſtlie conuinced. Now although they were ſufficientlie conuinced euen by the former teſtimonies, yet was it needfull to ſpecifie thoſe things againe, by which their hypocriſie might be diſcouered. For men are ſo impudent, that they thinke themſelues ſafe if they can frame ſome excuſe, and in the meane while blaſpheme God wittinglie. He handled them not too ſharplie, neither did he exceed meaſure in accuſing them, no, though in deſpight of them he ſtopped their mouthes, ſeeing they were come to ſuch an impudencie.
Auen and Amal are oftentimes conioined together in the ſcriptures.Pſal. 7.14. Auen ſignifies vanitie, and iniquitie; but the latter ſignification agrees beſt to this place. Amal is as much to ſay as vexation; and oftentimes that which is the very cauſe of it, to wit, the wrong or oppreſſion which the rich and mightie oppreſſe the poore and weake withall, abuſing them by their power and authoritie.Chap. 1.10.22.33. For euen as he hath heretofore ſhewed that the welſpring of an euill life proceeds from the gouerners themſelues, ſo he now placeth their ill example in the firſt ranke, to the end they might receiue due puniſhment for the wickedneſſes wherof themſelues were the cauſe. Which we ought diligentlie to obſerue, becauſe ſuch as are promoted vntounto the higheſt roomes, thinke they are then freed from the common condition of men, ſo as they ought to yeeld none account of their doings vntounto God. Therefore hee ſhewes that they ſhall hauehave this priuiledge before others, euen to be first c…astiſed. Whereas ſome eſtabliſh here two orders; and diſtinguiſh betweene makers of d…crees, and thoſe that wr…te them: I approue not of it. For in generall, without any diſtinction at all, he taxeth ſuch Princes and magiſtrates as oppreſſed the people in ſuch wiſe, by their vniuſt and tyrannicall derees, that their gouernement tended wholly to plaine the eueryevery. He therefore comprehends all ſorts of gouernours and ſuperiours.
Verſ. 2. To keepe backe the poore from iudgement, and to take away the iudgement of the poore of my people, that widdowes may bee their pray, and that they may ſpoile the fatherleſſe.
TO keepe backe.] Others tranſlate, To cauſe them to turne from: but the true ſenſe is, To keepe backe the poore from defending their quarrell: or, To make them loſe their ſuite. This is the iniquitie and oppreſſion which hee mentioned in the former verſe; to wit, that they plucked from the poore that right which belonged vntounto them. They were defrauded that the rich might be gratified; and being vtterly ſpoiled of their liuings, they carried nothing away with them from the ſeate of iuſtice, but taunts and reproches. Now hee names the poore chiefly,The weakeſt goes alway to the wall. becauſe they are lightly deſtitute both of mony and other helpes. Whereas the Iudges and Magiſtrates then ought to hauehave aided them before the reſt, they on the contrary tooke the greater liberty to oppreſſe and tread them vnderunder foote with greater ignominie. For thoſe who hauehave moſt riches, friends, credit, and fauour, are not ſo liable to oppreſſion; becauſe they hauehave weapons in their fiſts wherewith they may both defend and reuenge themſelues.The Lord hath taken the protectiō of the poore into his own hands. Exod. 22.23. Deut. 15.9. & 24.15. Pſal. 68.6. But the Lord ſaith, hee hath a ſingular reſpect vntounto the poore, which yet notwithſtanding are for the moſt part deſpiſed: yea hee ſo regards them, that hee will not ſuffer the wrongs and iniuries which hauehave been done vntounto them to remaine vnpuniſhed. For he hath not taken vp, on him the title of the protecter and defender of the poore for nothing. In him it is then that the poore and weake ought to ſeek conſolation; and therefore to endure their troubles and miſeries patiently, becauſe God hath care ouer them, and will not ſuffer the harme that is done them to goe vnreuenged.
The rich and mightie are heere alſo admoniſhed, that they therefore laugh not in their ſleeue, although God deferre their puniſhment: for bee it that the poore be left deſtitute of their right through iniuſtice; yet the Lord will iudge their cauſe, and take the maintenance of their right into his hands, who were thought to bee deſtitute of all helpe.
Verſ. 3. What will yee doe now in the day of viſitation, and of destruction, which ſhall come from farre? to whom will ye flee for helpe?*Or, where will yee be ſafe. and where will ye leaue your glory.?
THe Prophet doth heere ſharpely threaten the Princes that ſlept ſecurely in their ſinne. For it is the common cuſtome of ſuch, who are drunken with their greatneſſe, proudly to deſpiſe al danger. He ſhewes then, that although God ſeeme for a while to deferre and winke at their doings; yet notwithſtanding the time of his iudgement is preſcribed, and ſhall ſpeedily knocke at their doores ere they be aware. And becauſe they were growne ſecure by reaſon of the victorie ouer their enemies; as alſo becauſe they were backed by the league which they had made with a moſt puiſſant nation; therefore the Prophet expreſly telles them, that their deſtruction ſhall come from farre.
The word viſitation is taken here for iudgement; becauſe God alſo viſits vsus two waies:In what ſenſe this word viſitation is taken generally. in mercy and iudgement. For he reueales and manifeſts himſelfe and his power vntounto vsus in them both. Firſt, when in taking pitie vponupon vsus, he deliuers vsus out of the dangers wherein we are plunged. And ſecondly, when he roots out the wicked, and contemners of his word. The two ſignifications tend to one end; becauſe God manifeſts not himſelfe vntounto vsus, but by his workes: and we thinke hee hath forſaken vsus, vnleſſe hee giues vsus ſome ſigne of his preſence. The Scripture applies this word viſitation then to our capacitie, becauſe when wee are preſſed with afflictions, and the wicked in the meane while let looſe the bridle to all diſſolutions, it ſeemes to vsus that God is farre off from vsus, and that he takes no care of our matters.
Viſitation therefore in this place muſt bee taken for iudgement;And how it is taken in this place. by which God will take the wicked by the necke, ſo as they ſhall not eſcape him: alſo that he will oppoſe himſelfe againſt their boldneſſe and rebellion.
Now if there be ſuch horrible iudgements of God heere in this world, how fearefull and terrible will he be when he ſhall come at the laſt to iudge all men? For all the examples of chaſtiſements, which now aſtoniſh and amaze vsus, are but ſmall beginnings of that laſt vengeance, wherein hee will thunder vponupon the reprobate: and hee alſo reſerues and deferres many things which hee ſeemes to paſſe ouer in ſilence, euen of ſet purpoſe vntil that day. And if the wicked be not able to beare the blowes wherewith he ſmiteth them here below; how much leſſe well they be able to ſuſtaine his fearefull and incomprehenſible Maieſtie, when they muſt come before his tribunall ſeate of glory, at whoſe preſence euen the very Angels are aſtonied?
When he ſaith, from farre; note that wee ought not to waxe ſenſeleſſe whē proſperitie abounds: for all ſuch as extenuate the power of God by a falſe ſecuritie, which rockes them aſleepe in their vices, ſhall feele, that in an inſtant he can, and alſo when he will, ſhake both heauen and earth, euen from the one end thereof to the other.
To whom will ye flee?] He ſhewes how they ſhall reſt vponupon their forces in vaine, becauſe they ſhall auaile them nothing at all to reſiſt the hand of God. He alſo ſhewes, that as they hauehave been cruell towards others, ſo it ſhould be a moſt iuſt recompence, that in their need they ſhould finde ſuccor neither from God nor man: for there ſhall be iudgement without merciemercy vntounto thoſe that ſhew no merciemercy, Iam. 2.13. This ſhall happen eſpeciallie to the Iudges, who ought to hauehave been a refuge for the whole people, becauſe it is their office to defend and maintaine the poore and afflicted: but if in ſtead therof they deſpiſe, betray, or ſpoile thē; is it not good reaſon they ſhould feele how much their crueltie diſpleaſeth God, & that euē in their own deſtructiō?
As touching that which followes, Where will ye leaue your glorie? The expoſitors take it as if Iſaiah ſhould ſay, that they ſhall be depriued of their dignitie. And they thinke the Prophet in deriſion asks what ſhall become of this their high preheminence, wherewith the great ones hauehave no leſſe proudly then fooliſhlie aduanced themſelues, when God ſuffered them to take their pleaſure? But becauſe this would be too much conſtrained, I rather thinke that Iſaiah inquires where they will finde hiding places to ſecure their glory. And in this ſenſe I take the word, To leaue, namely, To put in ſafetie: and the two particles anſwers thereunto, To whom will you flee for ſuccor? Where will you finde refuge that you may hide your excellencie? Vnleſſe any had rather retaine the expoſition which I hauehave put in the margin, becauſe the verbe Azab ſignifies, To aſſure, as well as To leaue. To conclude, if God confound and ouerthrow Princes in this wiſe, that are ſo high exalted, what ſhall become of thoſe that are of baſe condition? There is none then that hath any cauſe to flatter himſelfe: for wee muſt needs become all as ſtubble,Pſal. 83.14.15. when the wrath of God ſhall be kindled againſt vsus.
Verſ. 4. *Or, if they fall not.Without me they ſhal fal amōg the bound, they ſhall fall among the ſlaine: yet for all this his wrath is not turned away, but his hand is ſtretched out ſtill.
BEcauſe the ſignification of the Hebrew particle is ambiguous, the expoſitors bring many interpretations. Some take it excluſiuely, as in many other texts of the ſcripture, euen as if he ſhould ſay, They ſhall only fall among the priſoners and ſlaine, becauſe they ſhall be led captiue, or put to death. Others tranſlate, Without me: and if this reading agree, the Prophet ſhewes what the cauſe of their deſtruction is, to wit, they are reuolted from God: and this is the cauſe indeed of all euils, namely, to leaue the fountaine of life, of ſaluation, and ſo conſequently, of all good things. And thus he toucheth the ſottiſhnes of the wicked to the quick, who thought themſelues iolly fellowes when they had forſaken the Lord; euen as if there could not hauehave befalne them a more deſireable and pleaſant thing, then to be ſeparate farre enough from him: and thus it ſhould be a kind of bitter reproch in regard their calamitie ſhould proceed from no other cauſe then from the abſence of God, whereof they fondlie reioyced. Others thinke this ſhould be a broken or an abrupt maner of ſpeech, to wit, that they ſhould hauehave no refuge but in hiding themſelues vnderunder them that were fallen and ſlaine. And alſo it may be a forme of an oth. Now this ſenſe will agree well, that God ſhould ſweare with indignation that he would not pardon one of them, but would deliuer ſome ouer to their enemies, who ſhould cut their throtes; and would cauſe others to be led into captiuitie. This ſentence then ſheweth what deſtruction ſhall befall all thoſe who being admoniſhed by the word of God, repent not. We alſo gather from the text following, that the Prophet threatens them with a fearefull deſtruction; for he repeates that which he hath ſaid alreadie, to wit, that the wrath of God is not yet appeaſed, and that he will finde out greater chaſtiſements then the former, to auenge himſelfe vponupon them. This teacheth vsus, that there is nothing better then to be touched with true repentance, and in good earneſt to acknowledge our faults betimes, to the end the Lord may ſhew vsus merciemercy.
Verſ. 5. O Aſhur the rod of my wrath! the ſtaffe alſo in their hands is mine indignation.
THat which now followes hath ſuch reference to the denunciation of puniſhment, that yet there is alſo mingled therewithall ſome conſolation to ſweeten the troubles of the faithfull: yea, the ſpeciall drift of the ſpeech is to ſhew, that all the euil which the Aſſyrians ſhall do them is but a ſcourge ſent of God for a time only: and yet after the wicked ſhall hauehave triumphed with ioy aboue meaſure, it muſt needs come to paſſe that they ſhall be tamed in the end. The Hebrew word Hoi, ſometimes ſignifies a bitter exclamation. Sometimes it is taken as an aduerb of calling; and ſometimes alſo it ſignifies a woe, as indeed the old tranſlator hath turned it: yet it may not be otherwiſe expounded heere, but as if the Lord called the Aſſyrians; or ſpeakes as a man ſighing in himſelfe, that he is conſtrained to chaſtiſe his people by them.
And yet whileſt I conſider better of euerie circumſtance, I rather condiſcend to this opinion; namely, that the Lord calles the Aſſyrians heere, as if hee armed them by his edict to make warre. He told the Iewes before that they ſhould come: but hypocrits are ſo ſenſeleſſe, that they are neuer touched with any feare of God, but when they ſee his plagues; or rather indeed till they feele them. This is the cauſe therefore why he now ſaith, Come: as if the Iudge ſhould call for the executioner, and command him to binde the malefactor; or rather to cut off his head. Thus the Lord calles the Aſſyrians, to the end he might execute his vengeance by their hands.
Alſo the ſtaffe.] This may bee referred to the Aſſyrians, and we may reſolue it as if it ſhould be a repetition of the ſame ſpeech, the words onelyonly being a little changed. And yet I ſo diſtinguiſh them; that the Aſſyrians are called the ſtaffe of Gods wrath; moreouer, that the ſwords and weapons wherewith they were furniſhed, are nothing elſe but the wrath of God himſelfe: as if the Prophet ſhould ſay, God ſerues himſelfe (as it pleaſeth him) of the Aſſyrians, euen as of ſwords to execute his vengeance withall. Laſtly, that they are no otherwiſe to be feared, but ſo far fotth as God ſhal diſplay his wrath by their meanes towards the Iewes, although they be furniſhed with munition. In a word, he ſhewes that all the force of the enemies ſhall proceede from the wrath of God, who by a ſecret inſtinct ſhall driue them forward to ouerthrowe this people: for otherwiſe they could not hauehave moued ſo much as one of their fingers. God alſo pronounceth, that the ſtaffe which the Aſſyrian beareth, is his indignation; to the end the Iewes might know that the aſſaults and indeauours of the enemies were gouerned by his prouidence. For I approue not that which others trāſlate, In the place, or, In their region: both are too much conſtrained. To be ſhort, the Lord calles the Aſſyrians as executioners of his vengeance, to the end hee may puniſh the ſinnes of his people by their hand; and proteſts, that whatſoeuer they hold in their hands, is his indignation.
Now this doctrine hath two vſes. Firſt, to terrifie the wicked, and that they might know how God threatens not to roote them out in vaine: as alſo he ſhewes how hee will puniſh them. Which ſerues much for the awaking of the vnfaithfull, who mocked at all theſe Sermons and threatnings of the Prophet. Moreouer, this doctrine was not a little profitable, when the people beganne to be afflicted by the Aſſyrians. For then they eaſily perceiued that that which the Prophets had foretold, was not ſpoken in vaine, neither came it to paſſe at aduenture. Obiect. But ſome wil here ask, why he now cals him the ſtaffe of his indignation, ſeeing he ſaid before, that the Aſſyrian was the rod of his wrath? For one would thinke hee ſhould ſpeake thus, The Aſſyrian is my wrath, and the ſtaffe which he beares is mine indignation. Anſ. But we are not curiouſly to ſtand vponupon the word, ſeeing wee vnderſtand the Prophets meaning. Now he calles men the ſtaffe of Gods wrath, becauſe he ſerues himſelfe of them as of a ſtaffe: he ſaith, that the weapons of men are the wrath of God, becauſe they are not handled at the pleaſure of thoſe which beare them, but are teſtimonies of Gods wrath.
The Prophet then hath ſpoken aptly, to the end we ſhould not thinke the wicked are carried away with the raines in their necke, whither their appetite ſhall leade them: but are ſtated and held ſhort, ſo as they can doe nothing at all without the will of God. From hence we may gather, that God works by the hands euen of the wicked. But wee muſt bee wiſe according to ſobrietie, and ſpeake modeſtly herein: for we ought wiſely and iudicially to diſtinguiſh betweene the worke of God, and the actions of men.How God is ſaid to worke by men. God then works and ſerues his turne of men three waies. Firſt, in reſpect that all of vsus hauehave our being and doe moue by him: whence it followes, that all our actions proceed from his power. Secondly, he driues forward, and bowes the wicked by a particular meane, whither it pleaſeth him: and although they thinke nothing at all thereon, yet doth hee ſerue himſelfe of them, to the end they may kill and deſtroy one another; or to the end hee may chaſtiſe his people by their hand: and of this kinde doth the Prophet ſpeake in this place. Thirdly, when hee gouernes his elect by the ſpirit of ſanctification, which is peculiar to his choſen onelyonly. Wherefore, bee it that tyrants, ſpoilers, or others moleſt vsus, bee it that ſtrangers lift themſelues vp againſt vsus; yet in the midſt of all theſe confuſed garboiles, full of all vexations, wee muſt lift vp our eyes to the hand of God, neuer imagining that any thing falles out by chance.
Verſ. 6. I will ſend him to a diſſembling nation, and I will giuegive him a charge against the people of my wrath to take the ſpoile, and to take the pray, and to tread them vnderunder feete, like the mire in the ſtreetes.
HE goes on ſtill with the former ſentence, wherein he called Aſhur the rod of Gods wrath. For euen as a father takes not the rod in hand for nothing, but determines to correct his childe: ſo the Prophet ſhewes that the rod of the Lord ſhall not walke at randon; but is ordained and appointed to chaſtiſe this wicked and vnthankfull people. He calles them a diſſembling or froward nation; becauſe there was no vprightneſſe nor ſinceritie in them: ſo then, diſſimulation is oppoſed to integritie, which is the beginning of all vertues: as contrariwiſe, hypocriſie is the mother of all vices. Moreouer, hee accuſeth not the Iſraelites lightly heere, but reproacheth them with a thing more execrable then any other. And therefore he preſently after calles them the people of his indignation. As elſewhere hee ſaith, that the Idumeans are the people of his curſe, Chap. 34.5. But albeit hee declares that hee is angrie againſt the Iewes, yet the maner of the Hebrew phraſe hath a farre greater weight; for it imports as much as if the Prophet ſhould ſay, that this people is deſtinate to perdition, becauſe there is nothing elſe in them but matter of wrath. It is certaine that God is neuer angrie, vnleſſe he be prouoked thereunto by our wickednes; but when impietie is come to the higheſt degree, then his vnappeaſable wrath and indignacion burneth. Thus he takes away all hope of reconciliation from the hypocrites and contemners, who ceaſed not to heape ſinne vponupon ſinne.
Afterwards it is ſaid, he gaue the reines to the rage of the enemies, that they ſhould deuoure and ouerflow into all kinds of pilling and extortions. And yet we muſt not take this as if becauſe the Aſſyrians had commandement from God, they might therefore excuſe themſelues: for God commands after two ſorts, to wit, by his ſecret counſell, whereof men hauehave no knowledge: ſecondly, he commands by his law, which we ought chiefly to hauehave regard vntounto; that ſo we may anſwere a companie of fantaſticall ſpirits, who diſpute prophanely of the counſell of God, whē they will excuſe their owne and others impietie. Wee muſt then wiſely diſtinguiſh betweene theſe two ſorts of commandements:We muſt diſtinguiſh betweene Gods ſecret, and reuealed will. for ſeeing the Lord declares his will in his law, I ought not to mount vp to his ſecret counſell which he hath hidden from me, but ought rather to bring my ſelfe ſimplie vnderunder his obedience. Obiect. If any ſhall alledge that he obeyes God when he plungeth himſelfe into diſſolutions, Anſ. he is a lyar, and accuſeth God in vaine to be the author of his wickedneſſes, whereof his owne heart knowes himſelfe to be guiltie, for in this reſpect there needs none other witneſſe, but eueryevery mans owne conſcience. I grant that God ſerues his turne of the wicked, but ye wicked hauehave no purpoſe therein to ſerue God. Therefore when he works by the wicked and reprobate,The wicked do Gods wil, yet it is not with a minde to ſerue him, but their owne luſts. it is a thing accidentall in regard of men: for they hauehave no intent of ſeruing his will, neither hauehave they any will thereunto. If therefore they take this pretext, they may be eaſily conuinced as vtter rebels againſt God, ſeeing they only do that which pleaſeth themſelues: for they hauehave the expreſſe will of God in his law, ſo as they ſeeke it in vaine any where elſe. In regard of them then, they do not, the worke of God, but the diuels, becauſe they ſerue their owne luſts. It is certaine that the Aſſyrians did not ſo much as looke for any reward for their paines at Gods hands, but were caried away with their luſts, ambition, and auarice: in the meane while the Lord ordered their endeuors and counſels to another end, which was to them vtterlie vnknowne. Now the ſumme of this place is, that a rare and extraordinarie teſtimonie of Gods vengeance ſhould be manifeſted, when the Aſſyrians ſhould ouerflow with a furious licentiouſnes, becauſe they ſhould be ſent of God not to deale mildlie or moderatelie with his people, but to pill and ſack them as in open warre. He addeth alſo To be trod vnderunder feete, which is the vttermoſt of all rage, for what can men do more then with ſhame and contempt to ſtamp them vnderunder feete whom they hauehave vanquiſhed?
Verſ. 7. But he thinketh not ſo, neither doth his heart esteeme it ſo: but he imagineth to cut off and destroy not a few nations.
BEcauſe the wicked doe trouble the conſciences of the weake by caſting out the fome of their rage, as if God had not the power to hold their fierceneſſe and furie ſhort; the Prophet preuents this betimes, and exhorts the faithfull to know, that they are iuſtlie afflicted by a ſecret iudgement of God, although the wicked ouerflow into all diſſolution. So then he ſhewes that which we touched erewhile, namely, that the Aſſyrians ſhall minde nothing leſſe then to ſerue God, and to be executioners of his vengeance: but we ſhall ſee by and by to what end they did it. For ſome might obiect thus: Obiect. Thou art the Ambaſſador of God, why doeſt thou menace vsus with the Aſſyrians? As if belike this furious beaſt would yeeld obedience to the commandement of God. Anſ. To this he anſwereth, that God is ſuch a wonderfull workeman, that he knoweth how to draw thoſe to do him ſeruice who thinke nothing at all thereon, or which otherwiſe would not obey him. Although (ſaith he) that their endeuors and counſels tend whollie to another end, yet nothing ſhall hinder God, that euen by them he ſhould not execute and fulfill that which he hath ordeined. For many might replie: What a prepoſterous courſe is this? Will God ſubiect his choſen people to profane nations? There is no equitie at all in it, that our eſtate (be we ſinners as we are, in the higheſt degree) ſhould be made worſe then ye condition of theeues, who by their wickednes and impietie had deſerued a moſt ſeuere puniſhment. The Prophet declareth then that the Aſſyrians ſhould hauehave their turne alſo, and ſhould be iuſtlie puniſhed in their time: and yet ought no man to thinke it ſtrange if they afflict, pill, deuoure, & maſſacre others, ſeeing they ſhould not want their recompence.
Beſides, the Prophet comforts the faithfull, and aſſwageth their trouble and perplexitie; ſhewing that God holds the pride of theſe wicked ones ſhort, leſt they ſhould exerciſe whatſoeuer pleaſed them. He teacheth then, that howſoeuer the wicked furiouſlie rage, that God notwithſtanding moderates his owne iudgements from heauen, ſo as he takes a ſpeciall charge of the ſaluation of his Church. And therefore although that Aſhur be inflamed as as cruell beaſt after his pray, yet he commands the faithfull to lift vp their eies vntounto God, whoſe counſell is farre remote from this blind furie of the enemie.
Verſ. 8. For hee ſaith, Are not my Princes altogether Kings?
THe Prophet ſhewes the cauſe why the Aſſyrian will not thinke himſelfe to bee the rod of God; namely, becauſe hee was ſo blinded with pride, that he acknowledged not any power aboue his owne. Neither can it otherwiſe be, that thoſe ſhould in any ſort ſubmit themſelues vnderunder the prouidence of God, who reſting vponupon their greatneſſe, attribute this and that vntounto their owne forces. For then are wee ſaid to giuegive the chiefe dominion vntounto God, when we beleeue that it is vnpoſſible to moue the leaſt finger without his will. Contrariwiſe whoſoeuer thinks himſelfe to hauehave any power of his owne, hee vſurpes Gods power vntounto himſelfe, with a pride full of ſacrilege: as in this place the Prophet deſcribes the inſolencie of a profane King in liuely colours, who proudly vaunted as one hauing all things. This eſpecially happens to great Princes; for they are ſo blinded with abundance of riches, munition, and power, that they hardly can bee brought to thinke themſelues men. Of which wee hauehave too much experience: for what Prince ſhall we ſee at this day, who thinks or remembers that he is a man, and ſubiect to the miſeries of this preſent life? They are ſo carried away with giddineſſe of ſpirit, that they thinke to …ttaine to the top of whatſoeuer they hauehave determined by and by, and that in deſpite of all impediments whatſoeuer.
Verſ. 9. Is not Calno as Carchemiſh? Is not Hamath like Arpad? Is not Samaria as Damaſcus?
HEere hee names certaine Cities, although others affirme that they are regions. Notwithſtanding it is more probable that they were Cities, or ſome ſtrong places. Shall it not happen (ſaith he) alike to the places which I hauehave not yet ſubdued, is to theſe which hauehave reſisted me? He compares Calno, Arpad, and Samaria (which he vanquiſhed afterward) to Carchemiſh, Hamath, and Damaſcus, which hee had vanquiſhed before, and ſaith, that theſe ſhould not bee ſtronger then they. Thus hauehave the wicked been wont to boaſt and glory in their deeds paſt; ſo as they thinke to breake thorow all impediments, as if nothing were able to hinder their counſels and enterpriſes: and which is yet worſe,We muſt beware how we waxe proud of our good ſucceſſes. they thinke to come to the end of all things in deſpite of God himſelfe, and without his knowledge. When we reade this hiſtorie, let vsus learne not to be proud if wee hauehave been ſtrong at ſome time, or if al things hauehave fallen out according to our wiſh.For he that hath ex…lted vsus, can ſoone deiect vsus. For he who hath exalted vsus, can quickely alſo abaſe and caſt vsus downe. And if hee reprocheth the Aſſyrian for his ouer weening, how much more ought they to be reproued, who attribute the praiſe of holineſſe and righteouſneſſe vntounto themſelues, as if they could regenerate themſelues by their owne proper vertue? For wee need not doubt but ſuch do rob God of his honor, and take that to themſelues which is proper vntounto him.
Verſ. 10. Like as mine hand hath found the kingdomes of the idols, ſeeing their idols were aboue Ieruſalem, and aboue Samaria:
11. Shall not I, as I hauehave done to Samaria, and to the idols thereof; ſo doe to Ieruſalem, and to the idols thereof?
HEere pride ouerflowes his bankes yet further: for the Aſſyrian not onelyonly exalts himſelfe againſt men, but euen againſt God alſo: yea, againſt the gods which he worſhipped. He boaſteth that the gods vnderunder whoſe protection other nations were; could not let him that he ſhould not ſubdue them, and that the God of Ieruſalem and Samaria ſhould reſiſt him no more then the former. For infidels are ſo full of pride, that attributing the victories which they get, to their own forces, they make no bones to exalt themſelues againſt God and all diuine power.Idolaters reuerence their owne idols but in ſhew onelyonly. They make faire ſhewes indeed, as if they ſtood in ſome awe of their gods; that is to ſay, of the idols which themſelues hauehave forged; to whom they bow and offer ſacrifice; wherby they ſeeme to confeſſe, that they hold all their victories of theſe treen gods: but by and by they offer incenſe and ſacrifice to their owne nets, (as Habacuck ſaith, ſpeaking of Nebuchadnezzar) Abac. 1.16. when they brag and glory themſelues in their goodly acts, counſels, prudence and induſtrie. For then they diſcouer their hypocriſie, then they lay open their ſecret thoughts, which were hidden before vnderunder theſe cloſe fainings: which wee may eaſily diſcerne, when they ſuddenly take that to themſelues, which before they ſeemed to attribute to their god. Wee neede not wonder then if Senacherib exalted himſelfe aboue all that is called God; for ſuch is the fruite of impietie.
Now there is heere a double blaſphemie. Firſt, in that hee aduanceth himſelfe aboue God, thinking himſelfe ſtronger then he. Beſides, in that hee matcheth the true God with the falſe. Hee ſhewed his impietie more then enough, when he exalted himſelf aboue idols: for although idols be nothing;Idolaters ſhew themſelues contemners of all diuine power, in contemning the gods which themſelues hauehave forged. yet in regard that the worſhippers of them attribute a certaine vertue and diuinitie vntounto them; if they lift vp themſelues againſt ſuch forged gods, they ſhew themſelues contemners of all diuine power. Their own conſcience then witneſſeth againſt them, that they bid open defiance to God; neither is there any ignorance which can excuſe them, becauſe they perſwade, themſelues that God is incloſed in their images. For be it that this tyrant derided Apollo, or Iupiter; it is certaine that he deſpiſed them not ſimply as idols; but as hauing ſome diuinitie in them. The other blaſphemie of this tyrant was, that hee placed the liuing God in the ranke of the counterfet gods of the heathen; and was ſo bold and preſumptuous to exalt himſelfe againſt him, as well as againſt other gods, and to deſpiſe the confidence of Iſrael, as if the vertue and power of God ought not to be eſteemed greater then that of the idols.
Verſ. 12. But when the Lord hath accompliſhed all his worke vponupon Mount Zion and Ieruſalem, I will viſit the fruit of the proud heart of the King of Aſhur, and his glorious and proud lookes.
HItherto the Prophet hath ſhewed vsus what the pride of the Aſſyrian ſhould be, after he had ouercome Iſrael: but now he declares what ſhould befall the Aſſyrian himſelfe, and what the counſell of the Lord ſhall be againſt him. The vnbeleeuers doe all things as if God were not in heauen, or were not able to breake all their enterpriſes. For what meane theſe hauty and proud wordes elſe; My hand hath found the kingdomes of the idols; but that he thought to exalt himſelfe aboue all gods? But God oppoſeth himſelfe here againſt his indeuours; ſo that hauing once ſerued his turne of him, hee will alſo puniſh him. This ſentence containes two members: firſt, Iſaiah ſhewes that God will frame a puniſhment for this wicked and infidell King. Secondly, he ſhewes that the time thereof is not yet come; to the end the faithfull might wait for it with patience.
Now hee teſtifies, that the fit time to bring this to paſſe is, after God ſhall hauehave chaſtiſed the ſinnes of his Church: as if the Father of a familie would firſt quiet the ſturres which are bred in his owne houſe. This is the drift of this counſell; to wit, that the faithfull ſhould not waxe out of heart, though they ſaw this curſed tyrant to triumph in this ſort, neither yet to deſpaire of their deliuerāce, as if there were no meanes at all to bridle his furie. In a word, God promiſeth, that after he ſhall hauehave permitted the Aſſyrian to exalt himſelfe beyond meaſure, yet that he will execute iuſtice in the end. Secondly, that it is his office to abate the pride of fleſh, which is ioyned with ſuch an execrable ſacrilege. And therefore the particle Sur, hath great weight; as if hee ſhould ſay, that the haughtineſſe whereinto the Aſſyrian is exalted, ſhall bee no let why the Lord ſhould not pull it downe well enough.
He takes the fruit by way of ſimilitude, becauſe the wicked thinke themſelues bleſſed when they are ſwollen with pride and outrage, euen as if they gathered ſome fruit. He placeth the heart firſt, which is the ſeate of pride, which being ſtuffed with arrogancie, vomits nothing but iniuries and crueltie. Afterwards hee addes the eyes, wherein the inward affection of the heart manifeſts it ſelfe, which by the eye-lids lifted vp, are meſſengers of the vice which is ſecret. Although then that the Aſſyrian lifts vp his creſts, yet God declares, that hee hath meanes in his hand ſuddenly to conuert the glorie of this King into diſhonour and ſhame. Wherefore hee heere comprehends the contempt, diſdaine, pride, and other arrogant behauiours and ſignes of vaine glory; all which are to be ſeene in the proud. Now he brings in God ſpeaking: for that which God pronounceth with his mouth, hath greater vehemencie then if hee ſhould hauehave ſpoken by the voyce of the Prophet. From hence we are to draw a generall doctrine; namely, that God cannot indure the inſolencie of the proud, but hee muſt needes downe with it;1. Pet. 5.5. becauſe hee is at perpetuall warre againſt them: Iam. 4.6.
Let vsus alſo note that this ſentence comes in by way of reſtraint, to the end the Prophet might preuent the ouer great haſtineſſe of men, ſaying, that this ſhall come to paſſe after that the Lord ſhall hauehave accompliſhed his worke. For as ſoone as we ſee a man proud, wee meruaile how the Lord can ſuffer him. But Iſaiah ſhewes heere that God indeede ſuffereth this tyrant, although hee proudly and fiercely exalts himſelfe, becauſe hee is minded to ſerue his turne of him: and that the time is not yet ſeaſonable wherein the Lord ſhould ſhatter the wicked too pieces; but that they muſt wait with patience. For after he hath afflicted the king…ome of Iudah, as bringing his owne houſhold firſt into order, he will not then be ſlowe nor ſlothfull to puniſh the enemie ſtranger: as fathers who are wont either to caſt away, or breake the rods wherewith they hauehave beaten their children.
Hee takes the mountaine of Zion, for the Church, by a figure called Synecdoche; to the end that by the Temple and royall Citie, hee might decipher out the whole body, as by the head or principall part.
He expreſly ſaith, all the worke, We oft times hinder the Lords working by our inconſiderate haſtines.becauſe wee willingly hold backe the Lord from his worke by our inconſiderate haſtineſſe: yea many times when he hath but euen new begunne. For we are wont to make ſuch wiſhes againſt the reprobate, as it is hard to reſtraine our impatience; vnleſſe God apply himſelfe to our affections in puniſhing them by and by. To abate ſuch heate, the Prophet commands that wee ſhould let God alone, and leaue the fit time free vntounto himſelfe when to exerciſe his fatherly chaſtiſements.
All the worke then,This word All, hath g…eat emphaſis heere. is taken for a iuſt meaſure. Behold here a very profitable doctrine, and of great conſolation. We ſee the wicked are wonderfull proud, and how they lift vp themſelues audaciouſly againſt God, as if they were ſtronger then he: alſo how they purſue his doctrine with iniuries and ſlanders; ſo as we can hardly expreſſe the fiercenes of their arrogancie with words.Note. If the Lord ſhould agree to our will, hee ſhould runne by and by and thunder from heauen againſt them, and vtterly roote them out.God begins firſt with his owne. But his purpoſe is before hee doth this, to correct his Church by them. For he ſpeakes not heere of Egyptians, or Aſſyrians; but of the Iewes, of Zion, of the Temple, his dwelling place, which it pleaſed him to dedicate and conſecrate to his honour.
So at this day there are diuers diſeaſes in the Church which the Lord will purge and heale. True it is that he hath alreadie begun: but wee deceiue our ſelues if wee thinke his worke to be now perfect. Hee will not ceaſe then, till he hath ſo tamed vsus, that being touched with a true feare of his name,Note. we ſubmit our ſelues vntounto him with ſuch modeſtie and teachablenes as is fit. Wherefore wee muſt not maruell if he lets looſe the bridle to Tyrants, and ſuffreth them ſtill to exerciſe their crueltie againſt his Church: for the conſolation is readie, to wit, hauing vſed them as his vaſſals to correct his people, he will viſit their pride and arrogancie. And it is no wonder if God in ſmiting his choſen firſt, do therein declare that he hath a ſpeciall care of their ſaluation. Iudgement then muſt begin at the houſe of God firſt:2. Pet. 4.17. and afterwards he proceeds on in iudgement againſt ſtrangers, who ſhall be yet more grieuouſlie puniſhed.
Verſ. 13. Becauſe he ſaid, by the power of mine owne hand hauehave I done it, and by my wiſdome, becauſe I am wiſe, therefore I hauehave remoued the borders of the people, and hauehave ſpoiled their treaſures, and hauehave pulled downe the inhabitants like a valiant man.
THe Prophet doth againe repeat the open blaſphemies which the Aſſyrian would diſgorge; for he attributes all the victories which he obteined to his wiſdome and power. By the ſtrength of his hand, he meanes his armed ſouldiers gathered out of diuers nations; but withall he brags alſo, to hauehave beene a valiant king: and this is the cuſtome of theſe vaine braggers, to attribute all that to themſelues which is done in their name; although they in the meane while giuegive themſelues to feaſting and eaſe vnderunder the ſhadow. Afterwards he boaſts of his wiſdome and warineſſe, as we commonly ſay,I'ay eſté bien entendu & expert. I hauehave been very diſcreet and expert. And no doubt but he adornes his fraudes and deceits with the title of honeſtie, wherewith yet hee had circumuented his neighbours. For behold the craft and cunning of Kings and Princes, euen to trouble and vex the Countrie by indirect meanes, to ſeeke pretence of lawes, to ſow diſcords, and laſtlie, to mingle heauen and earth together (as they ſpeake) by their practiſes.
When he ſaith, I hauehave remoued the borders of the people, it is as much to ſay, I hauehave ſtretched out the bounds of my gouernment, and hauehave added other countries to mine owne, ſo as there is no bound nor diſtinction. As if we ſhould ſay, that the French King hath taken away the limits of Brittanie, Burgonie, Aquitaine, Prouence, and other regions, in ioyning them to his kingdome. He addes alſo, that no treaſures lay ſo ſecret and hidden which he diſcouered not, & got to himſelfe: as if he ſhould ſay, By my wiſdome I hauehave drawne all nations round about into my nets; I hauehave emptied their treaſures; and griped all that was hid into mine hands.
Verſ. 14. And mine hand hath found as a neſt the riches of the people, and as one gathereth egges that are left, ſo hauehave I gathered all the earth, and there was none to mooue the wing, nor to open the mouth, or to whiſper.
HE further addes, that it was no hard matter with him to ouercome Kings, and lay their riches on an heape: and he makes this ye more plaine by a ſimilitude;Simile. as if he ſhould ſay, If a man ſhould ſeeke a neſt and finde the birds gone, he may take the egges away without any difficultie. For if the birds ſit vponupon their egges (as they hauehave a naturall affection to keepe their neſts) either they wil flie vponupon him that would take them away, and peck at him with their billes, or elſe they would indeuour to driue him away by hiſſings and ſhrill cryings. But this Tyrant boaſts that there was no bodie durſt ſo much as open his mouth againſt him, and that by meanes thereof he conquered all kingdomes without any great adoe; and therefore he attributes all theſe things to his wiſdome, acknowledging no prouidence of God at all. Now the Prophet hath ſet forth theſe brags of ſet purpoſe, and that euen by the mouth of the Tyrant himſelfe, to the end he might ſhew that theſe boaſtings of his were ſo many bellowes (as it were) to kindle the wrath of God. For if ſuch a proud caytiue were not to be borne with among men, how much leſſe can the Lord ſuffer or endure ſuch an one?
Verſ. 15. Shall the axe boaſt it ſelfe againſt him that heweth therewith? or ſhall the ſaw exalt it ſelfe againſt him that moueth it? as if the rod ſhould lift vp it ſelfe againſt him that taketh it vp, or the ſtaffe ſhould exalt it ſelfe, as if it were no wood.
HEre the Lord doth more apparantlie deride the follie of this outragious Aſſyrian, by which hee promiſeth vntounto himſelfe mountaines and wonders. For ſaith the Lord, it is all one, as if the axe or hammer ſhould deſpiſe the hand that holds it, and ſhould brag of their nimblenes: whereas it appeares well enough that theſe are but dead inſtruments, without any proper mouing. But before wee further expound the ſentence at large, I will touch ſomething brieflie as concerning the Prophets words. The ſecond member of the verſe is ſomewhat obſcure. True it is that the ſentence is plaine, but there is ſome ambiguitie in the maner of ſpeech, which alſo cauſeth great diuerſitie among the expoſitors. All things being well weyed then, me thinks the ſenſe which I hauehave giuen ſorts beſt with the text. What? Were it not a monſtrous ſpectacle, if ye ſtaffe ſhould exalt it ſelfe againſt him that takes it vp, as if it vvere no vvood? For the particle …th often ſignifies as much as Againſt; and the Copulatiue Vau is alſo often ſuperfluous. And thus we ſhall hauehave a cleare expoſition, and ſuch a one as agrees with the Prophets meaning. Heretofore he reproched the king of Aſhur becauſe he attributed the victories which he obteined to his counſels and forces: but now he ſaith, that herein this Tyrant exalted himſelfe againſt God, neither more nor leſſe then if the axe deſpiſing the hand that ruled it, ſhould appropriate the praiſe due to the workeman vntounto it ſelfe; or that a ſtaffe ſhould riſe vp againſt him that handleth it, as if it were ſome other thing then wood; which yet is dead and without ſtrength. Whence wee may know that men exalt themſelues againſt God, when they attribute vntounto themſelues more then is meete, and that they war not ſo much with men like themſelues, as with the Lord himſelfe. Let vsus then reiect theſe proud ſpeeches ſo full of blaſphemies, as; I hauehave done this by my power; I hauehave directed this by my wiſedome; I hauehave brought ſuch a thing to paſſe by my induſtrie. For the Lord is a iealovs God, Exod. 20.5. and cannot abide to giuegive his glory to another: Iſaiah 42.8.
Now let vsus obſerue theſe compariſons, whereby he likeneth men to inſtruments. But firſt of all we muſt not referre this to the prouidence of God in general, by which all creatures are ordered and gouerned; as ſome doe: who confeſſe indeede, that all are moued of God becauſe they can neither will nor chuſe: but they adde, that eueryevery creature is moued according to his naturall inſtinct; as the Sun, the Moone, the heauens, and ſuch like things. Thus they imagine that man is carried hither and thither by his owne will and free choice; becauſe God doth nothing elſe but continue the power which hee gaue at the beginning. Now their errour tends hereunto, that the frame of the whole world is indeed ſuſtained by the hand of God; yet ſo, that it is not needful ye particular mouings ſhold be ordered by his prouidence. And thus they attribute vntounto God the office to ſend raine and faire weather, in as much as hee is the creator of nature: and yet neuertheleſſe, that God commands nothing; but the raine is ingendred of the vapors; and faire weather proceedes from ſome other naturall cauſes. Now this confuſed gouernement which they leaue vntounto God, is ſcarcely the one thouſand part of the dominion which he attributes to himſelfe. Iſaiah therefore rightly eſtabliſheth him as preſident ouer all actions, ſo as hee diſpoſeth of men according as it pleaſeth him beſt, no leſſe then if they were rods in his hand. He bowes their counſels, ordereth their enterpriſes, and moderates their actions; to the end wee might know that all things depend vponupon his prouidence, and not vponupon the appetite of the wicked.
Obiect. Yet they reply, that there is no reaſon wherefore men ſhould bee thus called axes and ſwords; and that in the meane while their will, iudgement, and whatſoeuer elſe that diſtinguiſheth them from beaſts, ſhould be taken away from them; ſo as of men we ſhould make trunkes of wood or ſtones. Anſ. But the anſwer is ready: for although God compares men to ſtones, it followes not therupon that they ſhould be altogether like them. For that which is like, is not the ſame, but agrees in ſome point. For although a ſtaffe cannot moue it ſelfe hither and thither, yet notwithſtanding is fit to giuegive blowes: ſo the wicked hauehave ſomething in nature, and yet can they turne themſelues neither one way nor other further then they be ſtill guided by the prouidence and ſecret counſell of God. Thus this fitting or agreement of things, hindereth not that the whole action ſhould not be attributed to God onelyonly.
But it is very farre from the purpoſe that ſome doe heere moue that queſtion touching the will of man. For although God be ſaid to hold the counſels of men in his hand, and turnes their enterpriſes and executions to what end it pleaſeth him; doth it therefore follow that they conſult not, or ceaſe to deuiſe this or that? For wee muſt not here imagine any conſtrained will, as if God drew men whether they would or no: but hee rules all their mouings by a wonderfull and an incomprehenſible manner; yet ſo as their owne will remaines vntounto them ſtill. Now Iſaiah teacheth chiefly in this place, that all the indeuours of men are vaine, if the Lord giuegive not an iſſue vntounto them: and therefore that the King of Aſhur could hauehave done nothing, what enterpriſe ſoeuer hee had taken in hand, if God had not giuen him his victories. In regard whereof, hee hath no cauſe to attribute the praiſe of thoſe things to himſelfe, which hee obtained not but by the meanes of God. And this is it which hee confirmes by another ſimilitude, when hee ſaith, that the lifting vp of the ſtaffe, comes not from the nature of wood, but from the will of him which handleth it.
Verſ. 16. Therefore ſhall the Lord God of hostes ſend among his fat men leannes, and vnderunder his glory ſhall he kindle a burning, like the burning of fire.
HE goes on ſtill with the former doctrine, ſignifying that God will ſhew the Aſſyrian how hee hath lifted vp himſelfe too too much, and that hee will bring that his arrogancy downe to the ground, wherein he fooliſhly pleaſed himſelfe. For in as much as hee put his truſt in his forces, and in the multitude of his munition, Iſaiah declares that God will take all this away from him; and this vnderunder the ſimilitude of fat and leane. For by this word fat, hee ſignifies as well riches, as ſtrength of warre: and by the word leane, the want and neede of theſe things, wherein the Aſſyrian truſted too much: as if he ſhould ſay, The Lord will cauſe all the fat and well fed things of the Aſſyrian to waxe leane. It is no new thing to compare proſperitie vntounto fatneſſe: for euen as horſes that are ouermuch pampered, become proud, ſo as they are readie to caſt their rider, or wince and fling with their heeles if any offer to come neere them: ſo abundance makes men become wild and cruell, inſomuch that a man cannot maſter them but by bringing downe their fleſh.
The other ſimilitude is yet more proper, to wit, that the fire ſhall be kindled vnderunder his glorie: for his meaning is, that by how much the more his felicitie increaſed, the hotter ſhould the flame bee which ſhould conſume it. And therein alſo he ſhewes, that the Aſſyrian ſhall be vtterly brought to nothing, euen as if one ſhould plucke vp a tree by the rootes, or ſhould race an houſe to the very foundation. For if a man ſhould onelyonly loppe off the branches of a tree, it would eaſilie bring forth other branches: or if the roofe of an houſe were onelyonly burned, all the other parts would remaine ſafe and ſound. He leaueth nothing then to the Aſſyrian, but affirmes that hee ſhall be vtterly conſumed. By this word As, or like, which imports a ſimilitude, hee fitly ſhewes, that the flame ſhall bee ſuch that it ſhall conſume all the glorie of the Aſſyrian.
Verſ. 17. And the light of Iſrael ſhall be in fire, and his holy one ſhall be as a flame, the which ſhall burne and conſume his briars and thornes all in one day.
HE makes an elegant alluſion to this burning, wherewith he had threatned the Aſſyrians. For there are two things in fire, to wit, light, and heate: and as God conſumeth his enemies by his heate, ſo he alſo inlighteneth his faithfull ones with his light. Now it is well enough knowne that God is ſometime called deuouring fire in one place,Deut. 4.24. Heb. 12.29. Chap. 60.20 Mich. 7.8. and light in an other (as Pſal. 36.9.) in diuers reſpects, becauſe the power which he ſheweth towards the faithfull is not like vntounto that which he manifeſts againſt the vnfaithfull. In a word, he ſo threatens the Aſſyrians with deſtruction, that therewithall he comforts the faithfull, and that two waies; firſt, becauſe they ſhall ſee that God will be reuenged vponupon the iniuries done vntounto them: in the ſecond place, being gladded with his light, they ſhall receiue new ſtrength, and life.
He plaine…y without any figure ſheweth what this light is, when he addeth, his holy one, ſo as there needs no long expoſition, to wit, that he wil defend and keepe this people whom he hath elect and choſen to himſelfe as his owne from amongſt other nations. He ſaith then, that the fauor of God which ſhines vponupon Iſrael, ſhall be as a fire to deuoure the enemies at the laſt. In a day, that is to ſay, it ſhall burne with a ſudden fire. For he ſignifies a fearefull and vnaccuſtomed burning, which we commonlie ſee to befall the wicked euen then when they thinke themſelues ſafeſt and furtheſt off from danger. To concude, he ſhewes that all the forces which they ſhall oppoſe, ſhall be as Tow, which being once ſet on fire ſhall quicklie come to nothing.
Verſ. 18. And the glorie of his forreſt ſhall come to an end with his fruitfull territorie, from the ſoule to the fleſh: and ſhall be broken, as the breaking of a ſtandard.
HE continueth ſtill the ſame ſimilitude of burning, and declareth that the fire ſhall as well conſume the high things as the low, and ſhall leaue nothing found: for it may fall out that the fire will ſeaze vponupon the top of a place, and in the meane while it ſhall leaue ye botome vntouched. The word Carmel, which is put here, is not a proper name, as I thinke, but is rather to be taken for a fat and fruitfull territorie: and there would alſo be ſome abſurditie in it, to ſay that Mount Carmel was in the land of Aſſyria. The ſenſe therefore is, that not only the ruin of the forreſts of Aſſyria drawes neere, but alſo that the graine or corne ſhall be conſumed by the ſame fire, becauſe it ſhall not only run vponupon the vpper parts of the land, but ſhall pearce downe euen into the bottoms. He addes alſo another ſimilitude taken from man, Euen as a man is compoſed of body and ſoule, ſo alſo his diſeaſes ſhall ſeaze vponupon him one by one, till eueryevery part be ſmitten. For it often falles out that the body will be ſick and impotent, and the ſpirit will be ſound, and ſo on the contrarie; but when both together are ſmitten, it is very dangerous. By this ſimilitude then he threatens, that nothing ſhall remaine in good plight to the Aſſyrians, who are now deſtinate to deſtruction, becauſe they ſhall periſh, both ſoule, and fleſh: not that mens ſoules are mortall, but becauſe God will openly ſhew his vengeance vponupon them. Surely this is very terrible; for the end of corrections are, that the ſoule might be ſaued, although the bodie ſhould periſh, 1. Cor. 5.5. but when the ſpirit alſo is deſtroied with the dodie, can we imagine any thing more miſerable? For the flame onelie toucheth the faithfull, but conſumes them not, as it doth the vnfaithfull: in whom it findes nothing but fewell fit for the fire.
As the breaking of a ſtandard.] There are here a meeting together in the Hebrew words, which cannot be expreſſed in another language. But it is the ſame thing which he hath ſet before vsus in his other ſimilies, to wit, an extreame diſcomfiture: for when the ſtandard is beaten downe, the whole armie is put to flight. For when enſignes are taken, then there is the greater bloodſhed. As when the Hiſtoriographers mention any great ſlaughter, they ſay that the ſtandards are taken. Now the Prophet threatens not the Aſſyrians thus in fauour towards them, that they being admoniſhed, might profit thereby, and be touched with true repentance: but it was to comfort the faithfull, to the end they ſhould not thinke the Aſſyrian ſhould eſcape vnpuniſhed, when he had exerciſed his cruelties againſt the people of God: as alſo leſt they ſhould imagine, that the Lord had forgotten his promiſe, or that he was not able to bring the enterpriſes of his enemies to confuſion. And in deede, vnleſſe the Prophet had ſpeedily preuented the matter this way, many ſuch doubts would hauehave come into their mindes.
Verſ. 19. And it ſhall bee eaſie to number the rest of the trees of his forreſt: for a little child ſhall tell them.
THe Hebrew phraſe ſhewes that there ſhall be a very ſmall number left; and thus hee onelyonly confirms the former ſentence, to wit, that there ſhal be ſuch a waſte after the Lord ſhall hauehave brought the Aſſyrians downe, that the reſidue ſhall be eaſilie told. And yet he goes on further in ſaying, there ſhall be ſo few, that a little child ſhall bee able to tell all that remaine: for we know that little children hauehave much adoe to count to three or foure. Thus then the kingdome of the Aſſyrians, which in times paſt appeared as a great forreſt, the trees thereof being cut downe and ouerthrowne, ſhall become like to a ſmall number of trees ſcattered a great way off one from another.
Verſ. 20. And it ſhall come to paſſe in that day, that the remnant of Iſrael, and thoſe which ſhall eſcape of the houſe of Iacob, ſhall reſt no more vponupon him that ſmote them: for they ſhall rest vponupon the Lord, the holy one of Iſrael in truth.
NOw hee returnes to the choſen people, and deſcribes the fruit of the chaſtiſement which was at hand. For in as much as it is an hard and difficult thing to be moleſted and afflicted, and that wee flee it as much as poſſibly we can… the Lord ſhewes vsus the fruit of afflictions, that ſo hauing learned to conſider the end thereof, we might indure them the more cheerefully: as if hee ſhould ſay, I know you would faine that the Aſſyrian were farre off from you, that ſo you might inioy your commodities quietly; but yet think with your ſelues, that this affliction is as neceſſarie for you, as a potion for a ſicke ſtomacke: for you know not the power of God, and therefore withdraw you your affiance from him, to ſet it vponupon the wicked. Now what a miſerable thing is it to put the hope of our ſaluation in thoſe that are Gods enemies, and to ſtay our ſelues vponupon them which ſeeke nothing but our ouerthrow? For the Iſraelites reſted one while vponupon the Aſſyrians; then vponupon the Egyptians. And therefore there was no loſſe in leſſening of the people, becauſe this little handfull which remained, learned thereby to put their truſt in God. And in this reſpect alſo wee may know how needefull it was that God ſhould chaſtiſe the Iſraelites.
Now the moderation which he addes, containes an excellent and wonderfull conſolation, to wit, that notwithſtanding this, yet a remnant of the Iewes ſhould remaine, amongſt whom the true ſeruice of God ſhould be reſtored. For the particle In truth, is not ſuperfluous: for before the Lord afflicted thē, they all made profeſſion to be of the true religion, and called vponupon God together: but it was in hypocriſie. Iſaiah then deriding this counterfet holineſſe, ſaith, that their hope ſhall bee ſound and ſincere, when they ſhall once bee purged from their fainings and deceits. For although they proudly boaſted themſelues to reſt onelyonly vponupon the Lord, yet did they reſt indeede vponupon the helpe of the Aſſyrians. When the Aſſyrians therefore ſhould chaſtiſe them, they ſhould then learne to truſt in God only, and to turne away their heart from looking for ſuccours from men. Hence we may gather, that we cannot ſolely reſt our ſelues vponupon God, vnleſſe wee wholly plucke away all our truſt from creatures. Becauſe we ought ſo to ſtay vponupon him, as to renounce all other things willingly for his ſake. Where this confident truſt is not, there hath truth no place, becauſe the heart is double and parted in twaine.
Verſ. 21. The remnant ſhall turne, * the remnant of Iacob to the ſtrong God.
THe remnant ſhall be conuerted.] This is a confirmation of the former ſentence, although hee ſeemes to allude to that place of the ſeuenth Chapter, where the ſonne of Iſaiah was called Shear-iaſhub. For we hauehave there ſaid, that this name was impoſed vponupon him accidentally; to the end hee might be as it were a pledge of that deliuerance to come, of ye which his father had prophecied. It was needfull alſo that the Iewes ſhould be confirmed diuers waies, to the end they might bee aſſured that the Lord would bring them back in the end. Whereunto alſo appertaineth that which he addeth. In the ſtrong God, that is to ſay, to him, whom the people being conuerted from their reuolt, ſhall acknowledge to be the protector of their ſaluation. For this epithite is attributed vntounto God, according to the circumſtance of the place. It ſhould ſeeme that the word Ei, which ſignifies God, ſhoulde hauehave xpreſſed his power ſufficiently, but he would alſo adde Gibbor: that is to ſay, Mightie, or Strong, to the end he might ſtirre vp the people to truſt the more confidently in him. For how could it come to paſſe that the people ſhould returne from vnderunder the Aſſyrians and Egyptians, vnleſſe they were perſwaded that God was al-ſufficient, who ſhould doe the deede? This then is the welſpring of all our euils; to wit, when wee are not reſolued that whatſoeuer wee can wiſh or deſire for our ſaluation, is in God.
Verſ. 22. For though thy people, O Iſrael, were as the ſand of the ſea; yet ſhould but a remnant be ſaued. The conſumption determined ſhall abound in iuſtice.
HEe excludes hypocrits from their fooliſh confidence: for it was enough in their conceit for them that they were the children of that holy perſonage Abraham according to the fleſh onelyonly: and vnderunder this bare and naked pretext of their originall, they would be thought moſt holy. In the meane while he exhorts the faithfull to patience; to the end they might learne with a meeke and quiet ſpirit, to wait for this diſcomfiture and diminution of their multitude; to the end that whē it ſhold come to paſſe, they ſhould not be troubled at it as at ſome new thing. He comforts them then for feare they ſhould not beare ſuch a waſting patiently; becauſe therout the Lord was purpoſed to gather a ſmall remnant at the leaſt. The Hebrew verb ſignifies To finiſh, and ſometimes alſo To conſume. The latter ſignification agrees beſt, for he calles this diminiſhing of the people, a Conſumption, and that Accompliſhed: and herein hee ſpeakes exceſſiuely (as they ſay) for it would be a thouſand to one that they were not all deſtroyed, and therefore a very few ſhould eſcape.
The name of Iſrael may be taken here in the genitiue, or in the vocatiue caſe; ſo as in this latter ſenſe he ſhould ſpeake to the Patriarke Iacob, or to all the faithful in his name. But ſeeing ye meaning is cleare inough howſoeuer we take it, the matter is of no great moment. It may be taken alſo in the genitiue. For mine owne part I rather thinke it is a proper name to point out as it were the true and obedient Iſraelites, for he vtters a vehement ſpeech in turning himſelfe to the Patriarke; and God in ſpeaking to him that was dead teſtifies to the liuing, that that which he had long ago promiſed, to wit, that the poſteritie of Abraham, which ſhould be innumerable as the ſand of the ſea,Gen. 13.16. & 22.17.28.14. ſhould not ſtretch it ſelfe to a confuſed multitude, who had caſt off all true godlines, but that there ſhould be an inte…ruption in this degenerate people, till that a little while after they ſhould be renued.
He addes alſo another conſolation, to wit, that this little handfull ſhall abound in iustice. For we are in danger to be out of heart, and to doubt of the merciemercy of God, when we ſee the Church of God oppreſſed with ſuch grieuous calamities, ſo as it ſeemes it muſt fall into ruin. Thoſe who are touched with true repentance know by experience that this is the heauieſt temptation of al others. It was needfull therefore that the hearts of the faithfull ſhould be fortified againſt it, that by conſidering the fruit which ſhould come vntounto them from this diſcomfiture, they might feele their griefe aſſwaged: which fruit was this, that thereby the whole earth ſhould be ouerſpred with Iustice, euen as a riuer that ouerfloweth. He touched this point before, when he ſaid that this remnant ſhould reſt vponupon the Lord their God in truth.Verſ. 20.
The word Iustice is diuerſly expounded. Some referre it to the preaching of the Goſpell, becauſe the righteouſnes of God is reuealed frō faith to faith by it, as S. Paul ſaith Rom. 1.17. Now the Goſpell was publiſhed throughout the whole world by the miniſtrie of the Apoſtles, who were as a ſmall remnant of the Iewes. Others had rather to take it thus, as if this Conſumption were a teſtimonie or witnes of the iuſtice of God, who did ſo grieuouſlie chaſtiſe his people. But I had rather expound it more generallie thus; This Conſumption ſhall ſuffice to fill the whole earth with Iuſtice. Thoſe which ſhall remaine, be they neuer ſo few, ſhal yet ſuffice notwithſtanding to cauſe the riuers to run with iuſtice, in ſuch wiſe that the whole world ſhall be couered therewith.
Verſ. 23. For the Lord God of hostes will make a Conſumption, and ſhall place the bounds in the midſt of the earth.
THis repetition doth againe pluck away the meanes from theſe proud contemners of God wherein they flattered themſelues. For it was a thing almoſt incredible that the Iewes ſhould periſh as it were in a moment,Gen. 17.7. who had ſo many promiſes made them, and with whom God had contracted a perpetuall couenant: it alſo ſeemed to be repugnant to the nature of God, which is immutable. The Prophet threatneth then, that the Lord is the author of this Conſumption, to the end he might beate downe the pride of the wicked, who truſting in their preſent felicitie, thought themſelues out of all danger, and being puffed vp with this vaine confidence, laughed at all admonitions and warnings. God, ſaith he, ſhall bring your land to a deſert, ſo as in the moſt floriſhing part thereof ſhall be ſeene a conſumption moſt like vntounto a wildernes. For he takes the midſt of the earth for the heart of it, that is to ſay, for the places moſt ſtrong and beſt fortified. Many thinke the word Conſumption ſhould be an adiectiue: but I had rather affirme that it is a ſubſtantiue, according to which ſenſe it is taken in Daniel, Dan. 9.24.27. Rom. 9.28.and in other places.
Saint Paul alledgeth this text, but it is ſomewhat different in words from theſe of the Prophet in this place, to wit, according to the vulgar expoſition which was then moſt receiued. Now although the Apoſtle ſpake properlie, faithfullie, and according to the Prophets meaning, yet the words which he reciteth being drawne from the Greeke interpretation, hauehave occaſioned many to erre from the true ſenſe of the Prophet. For in regard that the Greeke tranſlator had turned it Logos, that is to ſay, The word, many hauehave deſcanted vponupon the Goſpel, and thereupon hauehave affirmed, that the aboliſhing of the law is here ſignified, becauſe the Goſpel puts an end to the figures and ceremonies; and cōſequētlie, that it is a word abbreuiated & compendious, wherby we are diſcharged of ye yoke of the law vnderunder which the people ſighed. But this comes nothing neere ye Prophets intention, for he calles conſumption heere a decreaſing, by meanes whereof the people ſhall be almoſt brought to ruin: and thereunto tend both ſenſes, namely, that of S. Paul, and of the Greeke interpretation alſo. For by Word, they vnderſtood that which the Hebrews expreſſe by the word Dauar. And although the Prophet hath not the word Dauar, yet notwithſtanding that which he hath in the text ſignifies a thing determined, that is to ſay, a Conſumption, and both of them hauehave one and the ſame meaning. To conclude, the Apoſtle repeates that in this place which Iſaiah ſaid now touching the future conſumption of the people, and teacheth that this propheſie was chieflie accompliſhed in his time when as the Iewes for their vnthankfulnes were cut off from the kingdome of God, ſome ſmall remnant only reſerued.
Verſ. 24. Therefore the Lord God of hostes, ſaith; My people which dwellest in mount Zion, feare not Aſhur. Hee ſhall ſmite thee with the rod, and ſhall lift vp his ſtaffe vponupon thee, after the*Or, example maner of Egypt.
HEe goes on with the former conſolation, which onelyonly appertained to the faithfull, who in very deed were then a ſmall number. For many gloried in the name of God, and would be taken for his people; but very few there were who ſhewed that by their practiſe, which they profeſſed in word. He ſpeakes not to all then indifferently; but to thoſe onelyonly which ſtood in neede of conſolation. For ſeeing they were in danger to loſe all their hope, when they compared their condition with others, and that the kingdome alſo was deſtroyed: for this cauſe, I ſay, it was very expedient they ſhould bee comforted. And this diſtinction is to be noted: for otherwiſe it had been abſurd to hauehave directed ſpeeches ſo diuers, vntounto perſons of one condition. He addes the reaſon of the conſolation; to wit, that this diſcomfiture ſhall bee nothing elſe but as the lifting vp of the rod, which ſhall be onelyonly to chaſtiſe them, and not to deſtroy them.
The letter Beth, is a particle of ſimilitude. The word Derec, ſignifies example. I expound it then, After the example of Egypt; as if hee ſhould ſay, Although the Aſſyrian be cruell, and by all meanes will ſeeke thy ruine; yet he ſhall not kill, but ſhall onelyonly ſmite thee. Hee alledgeth the example of Egypt then,Exod. 1.14. & 12.31. the bondage whereof was very hard; and yet not deadly. For in the midſt of perplexities and confuſions, the Prophets are wont to bring the people backe to the contemplation of this redemption, whereby God deliuered his choſen people miraculouſly from the hand of this cruell tyrant Pharoah. The ſenſe therefore is, euen as the Lord was the ſtrongeſt then, Exod. 14.24and deſtroyed the Egyptians, who practiſed your deſtruction: ſo will he now alſo eaſilie ouercome the Aſſyrians.
Others expound it, In the way of Egypt, in regard the Aſſyrians made warre with the Iewes, becauſe of the Egyptians. But this expoſition cannot agree; and if wee looke narrowly into the text, we ſhall finde none more fit then that which I hauehave alleadged; as alſo it is approued of the beſt expoſitours. For there are heere two members one oppoſite againſt another; to wit, the affliction wherewith the Egyptians had vexed this people; and the calamitie wherein they ſhould be wrapped vnderunder the Aſſyrians. As the puniſhment which the Egyptians inflicted vponupon them was not mortall, no more ſhould that of the Aſſyrians be. As if it had been ſaid in theſe or the like words; Thou knoweſt my force and power againſt Pharoah; ſo alſo ſhalt thou know it againſt Senacherib. Neither would the knitting together of theſe ſentences match well, vnleſſe we ſhould expound it thus.
Verſ. 25. But yet a little while and mine indignation ſhall bee conſumed: and my wrath ſhall be kindled to deſtroy them.
HEe meanes not onelyonly the ſiege which Senacherib planted with a mightie armie before Ieruſalem, 2. King. 18.17. 2 Kin. 25.4but the other diſcomfitures alſo whereby this citie was deſtroyed, the Temple raſed, and the people carried away captiues. For it was needfull that the faithfull ſhould be fortified againſt theſe greeuous aduerſaries with ſuch promiſes as theſe. Which wee are diligently to obſerue; becauſe if wee lightly paſſe this ouer, as other expoſitours doe, wee cannot fitly ioyne theſe things together. Thus the captiuitie of the people was as a conſumption; becauſe Babylon was as their ſepulchre, and their exile as a kind of death. When neceſſitie then appeared, and that Senacherib with his armie beganne to preſſe neere vponupon them, ſo as they were in great diſtreſſe being thus beſieged, this very conſolation was exceeding neceſſarie. For it might ſeeme that Iudea was vtterly conſumed, and there was little or no hope of ſuccour left touching outward appearance: as if he ſhould ſay; Obſerue therefore this conſolation diligently; to wit, the Lord will ſpare thee: true it is hee will deferre it for a little while, and will hold his ſuccour hidden as it were from thine eyes; but in the end hee will deliuer thee, and will be reuenged vponupon thine enemies, whom hee hath determined vtterly to conſume.
If any will take the verbe Calah, To conſume: he ſaith, he will conſume his wrath, in the ſame ſenſe, as we are commonly wont to ſay, we conſume the yeares and our age: that is, I will giuegive way to mine indignation, till ſuch time as I hauehave vtterly destroyed the Aſſyrians. But the word, to accompliſh, is more proper; as if he ſhould ſay, Till I hauehave executed mine indignation. And this is the deſtruction wherewithall hee threatens the vncircumciſed elſewhere. For when the Lord hath taken away all hope of mercy, hee then executeth his iudgement againſt the vnfaithfull.
Verſ. 26. And the Lord of hostes ſhall raiſe vp a ſcourge against him, as the plague of Madian, in the rocke of Oreb, and his ſtaffe vponupon the ſea: and ſhall lift it vp*Or, after the manner of Egypt. in the way of Egypt.
ISaiah vſeth heere the word ſcourge, and not rod: thereby ſignifying, that the Lord would handle the enemies much more roughly and ſeuerely then they handled the Iewes. For he threatens them with an vtter deſtruction: and declares the ſame more plainely by two examples: the firſt is of the Madianites, who were horribly deſtroyed in the valley of Oreb; which was thus nominated becauſe of their king: the ſecond is of the Egyptians, which were drowned by the Lord in the red ſea, when they purſued his people. page missing conquered all the countrie, will threaten Ieruſalem, as if with his only looke he could take and ſack it. By he word Zion he comprehends all the citie, taking a part for the whole, b…cauſe this part was the higheſt, and ouerlooked all the quarters of the Citie. From the fooliſh ouerweening of this tyrant the Prophet ſhewes that the citie of Ieruſalem was not farre off from an vtter downefall: for the whole countrie, yea the Citie it ſelfe was ſo aſtoniſhed, that none durſt oppoſe himſ…lfe againſt the enemie. Thus the Prophet meant to amplifie the benefit of God by theſe circumſtances, to wit, that it was to be attributed to the ſpeciall fauor and good wil of God, and not to mans help, which auailed nothing that Ieruſalem was deliuered, euen as if a man ſhould hauehave pulled a ſheepe out of the iawes of the wolfe.
Verſ. 33. Behold, the Lord God of hoſtes ſhal out off the bough with feare, & they of high ſtature ſhall be cut off, and the hie ſhall be humbled.
34. And he ſhall cut away the thick places of the ſoreſt with iron, and Lebanon ſhall hauehave a mightie fall.
ALmoſt all the expoſitours doe expound this place of the Aſſyrians, for they think the Prophet threatens this deſtructiō wherewith the Lord will roote them out after they hauehave beſieged Ieruſalem; as if he ſhould ſpeak on this wiſe, The Aſſyrian ſhall be ſo ſwolne with pride, that he will thinke himſelfe ſure of Ieruſalem as ſoone as he ſhall hauehave once looked vponupon it: and alſo, that all ſhall be aſtoniſhed at his comming, ſo as ſome ſhall flee away, others ſhall yeeld themſelues voluntarilie; therefore he will by and by imagin himſelfe Lord ouer all: but the Lord will ſodainly ouerthrow all his deſeignes, and will cut downe his high branches. Yet when we aduiſedlie conſider eueryevery thing, and eſpeciallie that which is by and by added of Lebanon, with the conſolation that followeth, I am of opinion that this place ought to be referred to the Iewes themſelues. So then Iſaiah, as I thinke, continues ſtill to threaten the calamities which ſhould happen ſoone after to the people: as if he ſhould ſay, the Aſſyrian ſhall not only come to Nob, but ſhall ſpoile the whole countrie; and therefore he ſhall waſte and whollie roote out whatſoeuer is beautifull and good therein, euen as if one ſhould cut off the boughs from the trees, or as if the tree it ſelfe ſhould bee plucked vp by the roots.
The Chapter following confirmes this interpretation,The beginning of the Chapter enſuing, depends ſtill vpō the two laſt verſes of this preſent Chapter. wherein the Prophet giues conſolation againſt this calamitie, and that conſolation is ioyned to this verſe, and is added as a fit remedie to aſſwage the bitternes of ſo great heauines. I do not greatlie allow of the diuiſion of the Chapter, which is often times cleane againſt the haire, and whollie confoundeth the ſenſe of ye Prophet: I thinke then that that conſolation ought to be joyned to this verſe, as if there were no diuiſion at all.
Moreouer, this ſimilitude is not eaſie to be expounded, for it ſufficientlie appeares that by the high and mightie trees he meanes whatſoeuer is ſtrong, excellent, and high; ſo as he foretels the ruine and deſtruction of Iudea, and compares it to the cutting downe of a foreſt, ſignifying that there ſhall be nothing ſo high and excellent in the countrie which the enemies ſhall not caſt downe euen till they ſhall hauehave ſtripped the land of all her ornaments. He alſo makes mention of Lebanon, for wee know that it was a mountaine greatly renoumed in regard of faire & goodly trees which were in it: but if he had ſpoken of the Aſſyrians, there ſhould hauehave been no reaſon in it for him to ſpeake of the deſtruction of Lebanon. Whence we gather, that he heere threatens the Iewes againe, and that the preface of his Sermon agrees very well when it begins at this particle demonſtratiue Behold, Verſ. 33. Chap. 10.
Reade the former Section ſaue one, for the better vnderſtanding of the verſe following.