Commentary on Isaiah, Commentary on Isaiah · Chapter 16
THE XVI. CHAPTER.
Verſ. 1. Send yee a lamb to the ruler of the world, from the rocke of the wilderneſſe, vntounto the mountain of the daughter Zion.
HEere the Prophet inſults ouer the Moabites, for that they knew not God whileſt they had time; but boldly expected his puniſhing hand, till at length they were deſtroyed by it. In this place then there is a condemning of too late a repentance; when men cannot be brought to amendment by any admonitions whatſoeuer, but harden their faces againſt God. In a word, this kind of exhortation hath place, when the diſeaſe is become incurable. Now wee muſt diligently obſerue the words, becauſe both Hebrewes and Chriſtians interpret this place amiſſe.St. Ierome. Saint Ierome expounds it of Ieſus Chriſt, becauſe he deſcended from the Moabites, of whom Ruth came Ruth 1.4. Matth. 1.5. and the moſt part of Chriſtian expoſitours follow him. As if the Prophet ſhould ſay; Lord, although ſo ſeuere a iudgement be prepared for the Moabites, yet thou wilt not vtterly deſtroy them. Why? Becauſe they muſt ſend vsus the Lambe, which is the ruler of the world. But as this expoſition hath no ground, ſo needes it not to be refuted. As touching the Hebrewes, they thinke this was ſpoken in regard that the Moabites, who ſeeing the Iewes to hauehave ill ſucceſſe, ceaſſed to pay them the tribute which they ought: and Iſaiah hauing prophecied the reſtauration of the Kingdome of Iudah, they thinke that therewithall hee exhorts the Moabites to acknowledge their King. And ſo would hauehave this a royall edict to correct their diſobedience: as if hee ſhould ſay; Send the tribute which you owe. But wee reade not in any place that the Moabites were ſubiect or tributaries to the Iewes: neither is there ſo much as any probable coniecture of it. Wheras they alleage the hiſtory of the Kings, they are miſtaken: for it is there ſpoken to the king of Iſrael: Ahab and Samaria are there expreſly named: 2. King. 3.5, 6 and we know that the Samaritans bare a deadly hatred againſt the Iewes.The true ſen…e of this place. I content my ſelfe then in the firſt expoſition which I hauehave touched, as being the trueſt and moſt naturall: becauſe the Prophets meaning is to condemne the Moabites for not repenting in time, and therefore ſhould now ſeek reconciliation in vaine; which before to their great vtilitie they might eaſily hauehave obtained.
Thus the word ſend, muſt be taken by way of deriding: as if he ſhould ſay; You may now ſend, but looke for no pardon, nor to get any benefit by it.The wicked deſpi…e admonitions till they feele the ſma…t of the rod, and then they ſeeke to God, but for the moſt part in vaine For when the wicked are admoniſhed, they proudly deſpiſe all exhortation: but when the rod is vponupon their backe, then they fare like franticke men, running hither and thither, ſeeking helpe eueryevery where, trying all remedies, but without any fruit; for they profit no whit thereby. Iſaiah then ſcornes at their obſtinacie and rebellion, and ſhewes there will be no time of repentance when the deſtruction ſhall come vponupon them, which they hauehave iuſtly deſerued.
The Iewes thinke that the Prophet ſpeakes here of Hezechias, but contrary to all reaſon: for there is no mention made here of any certaine land, but rather of the whole world; whereof the Prophet ſpeakes in gene…all. This ought then to be referred to God himſelfe. He calles that a lambe, which ſhould be offered in ſacrifice: for the Nations profeſſed to worſhip God when they offered their ſacrifices. By the ſtone or rocke of the wilderneſſe, hee meanes a Citie, which was eſteemed the chiefeſt in Moab; although wee may well afffirme, that hee meant to comprehend the whole Country: and ſo a part ſhould be taken for the whole. To the mountaine: That is to ſay, to the true Temple of God,Deut. 12.5, 6, 7. 2. Chron. 7.12. where the ſacrifices were offered according as the Law comcommanded. This place is of excellent vſe againſt the obſtinate, who reiect all wholſome doctrine, proudly deſpiſing God, till his iudgements take them in the necke.
Verſ. 2. For*Or, it ſhall come to p…ſſe that the daughters of Moab ſhall be at the fords of Arnon, as a bird taking her flight, flies from her neſt. it ſhall bee as a bird that flieth, and a nest forſaken: the daughter of Moab ſhall be at the fords of Arnon.
THe Prophet now ſhewes what he meant to ſay, by his former deriſion; to wit, that the Moabites muſt not thinke of ſending ſacrifices then, becauſe they cannot otherwiſe ſaue themſelues, but by fleeing from their Country. By the ſimilitude of birds, he expreſſeth the terror wherewith they being once ſtrucken, ſhall flee at the noiſe of a leaſe. For hee threatens the fearefull and weariſome flight of the Moabites, who had abuſed their reſt.
Verſ. 3. Gather a counſell, execute iudgement: make thy ſhadow as the night in the mid-day: hide them that are chaſed out: bewray not him that is fled.
HE goes on with his ſpeech. But if we will rightly vnderſtand this place, we muſt ſet the calamitie wherewith the Moabites were extremely afflicted, before our eyes. Now he calles their wickedneſſes to remembrance; to the end all might know how iuſtly this calamitie beſell them. When they had all things at their deſire, they ouerflowed in diſſolutions, and reiected all reprehenſions: now being forſaken and left deſtitute of helpe, they mourne; ſeeking remedies, but find none.How God deales with the wicked. For thus God deales with the reprobates: he ſupplies their neceſſities, and puts all they can wiſh into their hands, to leaue them without excuſe. But after they hauehave abuſed theſe bleſſings of God through their wicked luſts, and hauehave turned all things to an ill end, he takes from them all meanes and helpes, and then brings them to nothing. Whileſt the Moabites were in proſperitie, they made no great reckoning of mercy and vprightneſſe, although they might hauehave ruled, and had a floriſhing Kingdome without doing any man wrong: yet did they abuſe it to eſtabliſh their tyranny. Now then when they are depriued of all authoritie, baniſhed, and fugitiues; Iſaiah in ſcorne, admoniſheth them to gather a counſell, and to execute iustice, which before they had ouerturned by fraud & extortions. For Iſaiah hath an eye to the time when the Moabites were ſpoiled of all principality and pwer. And it ſeemes this reproch is like to that which the Lord vſed to Adam, ſaying; Behold Adam is become as one of vsus: Gen. 3.22. For he is there ſcorned by a biting kinde of ſpeech, that not being content with the excellent graces he had receiued, hee would needes be like God himſelfe. So the Moabites being not contented with their ornaments and riches, vexed the poore Iewes and Iſraelites after a barbarous maner; pilled and polled them, and imagining wicked deuices againſt them.
Seeing then that they had abuſed the excellent gifts of God, hee iuſtly reprocheth their fact. Which alſo appertaines to all reprobates, who inſolently exalt themſelues when they proſper; and abuſing the ſame, doe offer hard meaſure to the faithfull. For in as much as they pollute the things which God hath conſecrated to a right end, it is good reaſon they ſhould be depriued of them, and ſuffer extreme want. Wee ſee daily examples hereof before our eies. Whence is it that thoſe who are aduanced to great places of honour, fall ſo violently, but becauſe God auengeth himſelfe of their tyrannous gouernment and wicked practiſes? The Lord alſo reprocheth their ſhame, contempt, teares, and complaints: as when they cry out, Oh that I might returne againe to my goods! Oh that I were ſet in my firſt eſtate! But then alas repentance is too late.
Make thy ſhadow.] The Moabites (as I hauehave touched before) might hauehave refreſhed the Iewes ſomewhat in their miſerie when the Aſſyrians vexed them. At the leaſt, had there been any ſparke of humanitie in them, they ought to hauehave receiued the fugitiues: but in ſtead of doing this, they perſecuted and wickedlie offered violence to thoſe which were oppreſſed too much alreadie by the hands of others. Good reaſon it was then that the Moabites ſhould hauehave experience in their owne perſons of that crueltie which they had exerciſed towards others, that being chaſed from their dwellings, baniſhed and wandring to and fro, they might finde no ſuccor nor ſhadow to hide and defend themſelues from the heate. For why ſhould they enioy that comfort which they had vnkindlie refuſed to giuegive vntounto others?
He takes the mid-day heere for extreme heate: and this ſimilitude is often found in the ſcriptures, to wit, that the Lord was as a cloud at hie noone, and as a pillar of fire by night, Exod. 13.21.22. Numb. 14.14. Deut. 1.13. becauſe he did it once in the wildernes. The Prophets retained theſe phraſes of ſpeech becauſe they were then in vſe, although they recited not the hiſtorie. Beſides, when he ſaith, hide them that are chaſed out, he ſpeakes of the Iewes, who being purſued and vexed by the Aſſyrians, were notwithſtanding vncourteouſlie intreated by ye Moabites, whoſe dutie it was to hauehave entertained and comforted poore fugitiues, eſpeciallie thoſe who fled to thē for ſuccor. But ſince they chaſed them away, it was requiſit that themſelues ſhould be chaſed and depriued of all help and ſuccor. For iuſt and equall is that ſentence of the Lord, who commands that eueryevery one receiue that meaſure which himſelfe hath meaſured, Deut. 19.19.21. Matth. 7.2. Now the Prophet would hauehave the Moabites to acknowledge their ſinnes, to the end they might confeſſe the puniſhment of their cruelties to be iuſtlie inflicted vponupon them. Although he rather reſpects the Iewes, to teach thē that God neglected not their miſeries; but would afterwards let them ſee that he reuenged all their wrongs.
Verſ. 4. Let my baniſhed dwell with thee: Moab be thou their couert from the face of the deſtroyer: for the extortioner ſhall end, the deſtroyer ſhall be conſumed, and the oppreſſor ſhall ceaſe out of the land.
THe Prophet ſpeakes to the Moabites as if he humblie ſued vntounto them in the name of the common people; as if he ſhould ſay, You are neighbours and of the ſame blood, I pray you receiue and ſuccor the oppreſſed. If you will not help vsus, yet at the leaſt harme vsus not. He brings in Go… ſpeaking, who is wont to put himſelfe in the place of his people, as if he …ooke vponupon him the perſon of a ſuppliant. It is very certaine that the Moabites ſhewed none of this kindnes to the Iewes: nay they rather ioined with their enemies to hurt them by all the meanes they could. This place is worthie our diligent obſeruation, for God heere ſhewes the great care he hath ouer his choſen,A Conſolation. God is no leſſe moued with the wrongs d ne to his c…o…n, then wi…h thoſe which are done directly againſt his owne Maieſtie. ſeeing he is as greatly moued with the wrongs done to them, as with thoſe which are directly againſt his owne Maieſtie. As in Zacharie hee witneſſeth, that as oft as his children are oppreſſed by any, they euen touch the apple of his eye, Zacha. 2.8. He ſees the teares and heares the grones of the afflicted which call vponupon him, Pſal. 12.5. & 38.9. & 102.20. And howſoeuer this alwaies comes not to paſſe in our ſight; yet will he ſhew in due ſeaſon that he hath heard them. Let vsus then learne from hence to be kinde,Be mercifull to poore exiles, baniſhed for the truths ſake. and giuen to ſuccor poore exiles: eſpeciallie the faithful, baniſhed from their countrey for the confeſſion of the truth. For there is no ſeruice which God accepts, or allowes better then this: as on the cōtrarie, nothing is more diſpleaſing or deteſtable in his ſight, then crueltie and inhumanitie. Wherefore if we will feele any refreſhing in our calamities, let vsus ſhew our ſelues louing and mercifull, and not withdraw our helpe from thoſe that hauehave neede. Bleſſed is he, ſaith Dauid, which iudgeth wiſely of the poore and needie, the Lord ſhall deliuer him in the time of trouble, Pſal. 41.1. Whereas on the cōtrarie there ſhall be iudgement mercileſſe to him that ſheweth no merciemercy, Iam. 2.13. Now in that the Lord calles the Iewes heere his baniſhed: although this might well be referred to the chaſtiſement, as if he ſhould ſay, they are indeed driuen out of the land of Canaan according as they were oftentimes threatned before:Deut. 28.64. yet he therewithall meanes, that they remaine vnderunder his protection and ſafegard, acknowledging them for his owne, although they be chaſed and baniſhed out of their countrie. For this calamitie which the Iewes endured, ſeemed a kind of reiection, but the Lord takes them ſtill for his children, although he thus ſharplie corrected them.
Hence we may gather a ſingular conſolation, to wit,A Conſolation. that we are ſtill of the number of Gods children, howſoeuer we may be ſmitten with hard and grieuous plagues. The extortioner ſhall end. He now directs his ſpeech to the Iewes, and continues to comfort them as before, ſhewing that when their enemies ſhall be cut off, they ſhall thereby be eaſed of all their miſeries and calamities. Now howſoeuer the Prophet ſpake heretofore expreſly to the Moabites, yet did he therewithall direct his ſpeech to the Iewes alſo. But then he only threatned the Moabites as enemies: here, he more clearely promiſeth comfort to his people; as if he ſhould ſay, O Moab, thou thoughteſt that my people were vtterlie vndone, but I will ſubdue their enemies, and put an end to their afflictions: thou ſhalt periſh, but my people ſhall in the end eſcape from the heauie burthens which oppreſſe them. Vnleſſe any had rather ſay that there is a change of the time here: ſo as the particle Becauſe, ſhould ſignifie vntill, and ſo reading the ſentence all with a breath. But becauſe this may ſeeme conſtreined, I had rather retaine the naturall ſenſe.
Verſ. 5. And in merciemercy ſhall the throne be prepared, and he ſhall ſit vponupon it in ſtedfaſtneſſe in the tabernacle of Dauid, iudging, and ſeeking iudgement, and haſtning Iustice.
IT is ill done of the Hebrewes to expound this whole verſe of Hezekias For the Prophet ſpeakes of a greater reſtauration of the Church: the Moabites were not as yet chaſtened, whileſt the gouernement of Hezekias flouriſhed: and at that time the bleſſing of God began to ſhine againe vponupon the Iewes. It is as much then as if he had ſaid, the enemies of the elect people doe plot the ruine of this kingdome, which God had promiſed to ſtand firme;2. Sam. 7.13 yea, and that for euer. To the end then that the faithfull might not be out of heart in this wofull ſcattering; the eternitie of the kingdome which had been ſet before their eyes by an excellent propheſie,Dan. 7.27. is here brought to their remembrance. This place therefore can be referred to none other but to Ieſus Chriſt, of whom Hezekia, as alſo Dauid and his ſucceſſors were figures. Theſe then doe rather leade and conduct others to Chriſt, who is the onelyonly ſafe keeper and protector of his people: who indeede gathereth together the remnant that is ſcattered.Ioh. 10 16. & 11.52. Thus then hee brings the faithfull backe vntounto Chriſt: as if hee ſhould ſay, You know what God you ſerue: he hath promiſed to be the onelyonly keeper of your ſaluation; to the end you may remaine ſafe vnderunder his protection, Iohn 10.28. And if it ſo fall out that things goe croſſe ſometimes; yet hath he promiſed you a redeemer: vnderunder whom you ſhall recouer a new and ſtedfast felicitie. What then if for a time you be ſad and heauie? yet will this Sauiour of the Church come in the end: who wil ſet you in a flouriſhing liberty. And therefore ſettle your ſelues conſtantly in the expectation of him: yea euen then when you ſhall ſee the eſtate of the Church miſerably ſcattered.
All conſolations whatſoeuer are fading and tranſito…ie, vnleſſe they be referred vntounto Chriſt.We hauehave need to obſerue this diligently, becauſe all conſolations whatſoeuer are but earthly and tranſitorie, if all be not referred vntounto Chriſt. Let vsus then faſten our eyes vponupon him, if we will enioy any proſperitie or happines: for he hath promiſed that felicitie ſhall accompanie vsus, euen in the middeſt of perſecutions; Matth. 5.10.11. and that all our anguiſhes and vexations ſhall open a way vntounto vsus to eternall life: yea, that all the afflictions which we endure, ſhall turne to a full meaſure of happineſſe vntounto vsus, Rom. 8.28.
Now Iſaiah ſhewes that this ſhall not come to paſſe by meanes of men; but by the grace of God, which is the onelyonly builder of this throne. Wherefore to him onelyonly muſt we attribute this merciemercy, and acknowledge that it is of his free goodneſſe that he hath establiſhed this ſacred throne in the middeſt of vsus. Now the Prophet confirmes it very well in ſaying, that the cauſe muſt be ſought no where elſe, but in the meere merciemercy of God. This is a grounded trueth: for God was not mooued thereto by the worthineſſe of any merits; alas they were of no value to ſet vp that throne againe which was fallen downe by the ſinne and iniquitie of the people: but ſeeing thoſe whom he had adopted, had vndone themſelues, he meant to ſhew a token of his infinite bountie in their reſtauration.
Shall ſit vponupon it in ſtedfastneſſe.] There is almoſt no one word here which hath not his weight, ſo as this verſe is worthy to be continually remembred. I grant indeede there is an alluſion heere in the word Tabernacle, 1. Sam. 16.11.12. 2. Sam. 7.2.as ſome doe expound it: to wit, that he was as a common perſon before he was called to ſit in the royall throne. For the Prophet meant to decipher out a liuely image of the Church, which is farre vnlike the thrones of kings and princes; neither ſhines it with gold, ſiluer, or precious ſtones as they doe. Now howſoeuer he propoſed the ſpirituall kingdome of Chriſt vnderunder a baſe and abiect reſemblance: yet he therewithall admoniſheth, that it ſhall be… prepared, and ſet vp among men in the earth. For if it had been onelyonly ſaid that the throne of Chriſt ſhould be ſet vp; it might hauehave been demaunded whether his ſeate ſhould be ſet vp in heauen or in earth.
But when he ſaith in the Tabernacle of Dauid, he ſhewes that he reignes not onelyonly among Angels, but among men alſo: leſt wee ſhould imagine he were not to be found, vnleſſe we aſcend vp into heauen. The wicked laugh at this: taking all that we ſay of the kingdome of Ieſus Chriſt but for a fable; as if it were a fancie forged in our owne braine. For they muſt behold that wee tell them of with their eyes;Vnleſſe the wicked ſee y• with their eies which is told them, they will beleeue nothing. alſo it muſt agree to their ſenſes: as for vsus we ought in no wiſe to conceiue any thing carnally of him; but to content our ſelues with his power and vertue.
In ſtedfastneſſe.] The word Emeth ſignifies all ſtedfaſtneſſe whatſoeuer; and trueth. Here the Prophet meanes that the kingdome of Chriſt ſhall be firme and ſtable, as Daniel alſo hath witneſſed, Dan. 2.44. and 7.14. Likewiſe the Euangeliſt Luke: Of his kingdome (ſaith he) ſhall be none end, Luke 1.33. Wherein it differs from the common condition of other kingdomes,Chriſts Kingdome differs from the common condition of other Kingdoms. which often fall and tumble downe by their owne weight: be it that the foundations of them bee riches and other great commodities, alas their ſtedfaſtneſſe differs very little from vaniſhing ſhadowes. But howſoeuer the kingdome of Chriſt ſeeme to totter now and then, yet Iſaiah tels vsus that it ſhall ſtand for euer, Chriſts Kingdome may now and then ſeeme to totter: but it ſhall euer ſtand ſtedfaſt, becauſe God vpholds it.becauſe God vpholds it with his hand. We muſt therefore arme our ſelues with theſe teſtimonies againſt the temptations which ſhal happen when Chriſts kingdome is aſſailed with many and mighty enemies, ſo as a man would imagine it would fall to ruine forthwith. Let the world deuiſe what it can then, yea, let hell it ſelfe caſt forth flaſhes of flaming fire: yet muſt we ſticke faſt to this promiſe.
Who ſhall iudge.] I take the word …ophet for Gouernour: as if he ſhould ſay, there ſhall be one that ſhall gouerne: we often ſee a magnificent throne, and yet no man fits on it: and it will ordinarilie fall out that kings ſhall be either idols or beaſts, who hauehave neither iudgment, wiſedome, nor any diſcretion in them. But heere he ſaith, that he which ſhall ſit in this throne wil performe the office of a good gouernour: which is added, to the end we may know that Chriſt will be our protector in deed: for the iudgement which is attributed to him is nothing elſe but the ſafe cuſtodie vnderunder which he hath receiued vsus, and which none can wring from him: neither will he let the wicked remaine vnpuniſhed when they hauehave offred vsus violence, if ſo be that with a meeke and quiet ſpirit we will put our ſelues vnderunder his protection.
By the word hasten, the Prophet ſheweth that Chriſt will take vengeance quicklie and ſpeedilie of our afflictions:We muſt ſet Chriſts ſpeedines in comming to our reſcue, againſt our impatiencie. which we ought to oppoſe to our impatiēcie, becauſe it ſeemes to vsus that he is too ſlow in ſuccoring vsus. But when we ſhall be ſo ouerſwayed by our paſſions, let vsus thinke, ſurely this comes to paſſe becauſe we giuegive not place to his prouidence. Although then that he tarrie according to the ſenſe of the fleſh,Although Chriſt ſeeme to tarrie long in our ſenſe, yet he knows what time is fitteſt to help vsus. yet doth he alwaies moderate his iudgements after a moſt excellent order, according as he knowes the ſeaſons beſt for vsus. For this cauſe then let vsus quietlie wait his good pleaſure.
Verſ. 6. We hauehave heard of the pride of Moab (he is very proud) euen his pride and his arrogancie, and his*Or, inſolencie. indignation, but his lies*Or, ſhal not be approued, or, ſhall not take effect. ſhall not be ſo.
THe Prophet addes this ſentence by way of preuētion. For that which he had promiſed touching the reſtauration of the royall throne, ſeemed incredible; neither could they perſwade themſelues that the Moabites could be deſtroyed, ſeeing they floriſhed at that time with abundance of riches, as alſo in ſtrength and power of men: who for this cauſe (being puffed vp with proſperitie) became exceeding proud. Adde alſo, that their malapertnes wherewith they inſulted ouer the poore Iewes, was vntounto them like a ſore and hard engin to breake and bruiſe their hearts. The Prophet that he might preuent this temptation, tels them that the brags of the Moabites are well enough knowne; but yet their pride ſhall not hinder the Lord from puniſhing of them: becauſe there is neither force, riches, nor multitude that is able to reſiſt him. Iſaiah then ſpeakes as of a thing commonlie knowne: to wit, that the Moabites were become ſo extreame proude, that they feared nothing: it being in deed the vſuall faſhion of thoſe that abound in wealth and power, to inſult malapertlie ouer God and men. But how great ſoeuer their arrogancie is the Lord will eaſily pull it downe.
His inſolencie.] The word Eurah for the moſt part ſignifies indignation: but the circumſtance of this place ſeemes to require ſomewhat more. This noune comes of the verb to Tranſgreſſe, as if we ſhould ſay in Latine, To exceed, and therefore I hauehave thought good to tranſlate it inſolencie. Ieremiah hauing mentioned their pride & arrogancie, ſpeakes of hautines of the heart, Iere. 48.14. & 29. I make no queſtion but Iſaiah and Ieremiah both meant that this people were ſo cruell in regard of their ouerweening, loftines & ſtatelines, that they would wax wroth and angrie vponupon the leaſt occaſion; and churliſhlie aduance themſelues againſt others. This vice is alwaies ioined with loftines of mind,Riches begets pride, p…ide brings forth wrath, and wrath is for the moſt part accompanied with outrage. becauſe the contempt of others is accompanied with pride: and thoſe who aſcribe vntounto thēſelues more then is meete, are eaſily prouoked to anger vpō the leaſt occaſion: ſuch can beare nothing, and are not only inclined to wrath, but to outrage alſo. For by their good wils they would ſubiect eueryevery man vnderunder them, neither will they giuegive place by any meanes to any man whatſoeuer. If eueryevery one be not readie at their beck they take it in foule ſcorne. Proude men doe eaſily bewray this their high ſtomack: whereas the humble on the contrarie are of a louing diſpoſition, ioyned with modeſtie anſwerable thereunto, and are ſoone intreated to pardon any that hauehave done them wrong.
His lies.] The Hebrues call the members of man, or the branches of a tree Baddim: and they alſo take this word for Diuination, which is vſed in this ſignification in ſome other places. Some thinke it is put heere by a figure, for childrē: others referre it to words, or thoughts: others expound it of ſtrength or ſinewes. But in mine opinion it is taken rather for a fooliſh boaſting, becauſe this noune is often taken for a lie: and we ſhall ſee hereafter how this ſignification agrees beſt to this place. The expoſitors alſo differ in the word Cen. The moſt tranſlate, That lies, or words are not vpright: others,Moab vtters his vaine brags, when he can not attaine his chiefe enterpriſe. that lies are not true. For the ſubſtance, I am almoſt of their opinion: neither doubt I but the Prophet meant to ſay that Moab vtters his vaine brags, becauſe he can not attaine to his chiefe enterpriſe.
For the ſenſe of the words we ſhall beſt gather it out of the foure and fortith Chapt. of Ieremiah verſ. 30. for hauing there repeated the very words of our Prophet, he preſentlie addes by way of expoſition, They ſhall not do ſo, as if he ſhould ſay, That which they hauehave reſolued in themſelues to do, ſhall neuer come to paſſe. Yet notwithſtanding I am not of opinion that there ſhould be a particle of ſimilitude in the firſt member, but rather of confirmation, as it were by a negatiue, becauſe he declares that there ſhall be no ſtedfaſtnes in Moabs counſels: neither ſhould his diuinations or lies come to effect. Thus the proude often determine of all things no otherwiſe then as if the diſpoſing of them were in their owne hands, and themſelues exempt from being ruled by the prouidence of God. Such pride ſaith Iſaiah ſhall fall, and whatſoeuer they promiſe vntounto themſelues concerning their power, ſhall vaniſh like ſmoke.
Heereby wee are admoniſhed, that pride is greatly diſpleaſing vntounto God:Pride diſpleaſing to God. and by how much the more men bee puffed vp in regard of their riches, ſo much the neerer are they to their owne deſtruction.
Verſ. 7. Therefore ſhall Moab houle vntounto Moab; eueryevery one ſhall houle: for the foundations of Kir-hareſeth ſhall yee mourne: yet they ſhall be ſtricken.
HE ſets forth that more plainely which he touched before: to wit, that this pride and crueltie which proceedes thereof, ſhall be the cauſe of Moabs ruine.Iam. 4.6. 1. Pet. 5.5. For ſeeing the Lord reſiſts the proud, hee muſt needes take downe this haughtineſſe, vnderunder which the Church was miſerably and ſhamefully trodden vnderunder foote. According to which example, the end of all proud perſons muſt of neceſſitie bee lamentable. Where it is added, Moab vntounto Moab; his meaning is, that there ſhall bee a dolorous ſong as it were, when they ſhall make their mone one to another touching their calamities, and ſhall weepe for one anothers griefes.
Some tranſlate, Becauſe of Moab; but vnfitly. For it is by and by ſaid, that the houling ſhall bee generall, or amongſt the people.
For the foundations.] It ſufficiently appeares that Kir-hareſeth was the head Citie, and the Kings regall ſeate: but ſome thinke it to be a proper name; others ſay it is appellatiue: no doubt but the etymologie of the word was taken hence; namely, becauſe it was built of chalke. It may be alſo that it was called thus, in regard of the height of the walles which were made of bricke. Now this was a citie greatly renowned in that Country: yet he rather names the foundations then the Citie it ſelfe, becauſe it ſhould be raced to the groūd. As if he ſhould ſay; You ſhall not lament the ruine of the Citie or buildings, but the vtter ſubuerſion of it, becauſe there ſhall nothing remaine of it.
They expound the word Necaim, Lame: I had rather tranſlate it, Hurt. The particle which is ſet before it, ſignifies as much as, Certainely, or, Surely: ſometimes it is taken for But, or, Notwithſtanding. Thoſe which take it in the affirmatiue, expound it thus: You ſhall ſurely mourne, when you ſhall bee hurt or ſtricken: that is to ſay, you ſhall not neede to hire thoſe that ſhall faine a mourning for you, as they vſually doe at the buriall of ſome; but you ſhall mourne in good earneſt. But I expound it OnelyOnly; as if he ſhould ſay; All that ſhall remaine, ſhall be ſtricken; not one ſhall eſcape in ſafetie. And by this maner of ſpeech he expreſſeth the extreme ruine of that Citie, ſhewing that thoſe which liue, ſhall not onelyonly bewaile the calamities of others, but their owne alſo: becauſe they themſelues ſhall be ſtricken. If the proud be thus ſharply corrected, let vsus learne to carry our ſelues modeſtly and peaceably; and freely to humble our ſelues vnderunder the mightie hand of God.
Verſ. 8. For the vineyards of Heſhbon are cut downe, and the vine of Sibmah: the lords of the heathen hauehave broken the principall vines thereof: they are come to Iaazer: they wandred in the wilderneſſe: her goodly branches ſtretched out themſelues, and went ouer the ſea.
THe Prophet deſcribes, the deſtruction of the whole Country here vnderunder an allegorie. It is very credible that it abounded with good vineyards: which wee may eaſily collect frō this place, and another like vntounto it in the 48. of Ieremy, verſ. 32. Now when the Prophets threaten any Countries with deſtruction, they are wont to recite the chiefeſt things in them. For example, if wee were to ſpeake of Picardie, truely we would not mention vines: as if we ſpake of Orleance, or Burgondie. The Cities which the Prophet deſcribes in this verſe, are the head Cities in the Country of Moab.
He ſaith, that the principall vines of the vineyards were plucked vp by the Lords of the nations: that is to ſay, by the conquerours which bare ſway as they liſted ouer the people whō they had ſubdued. Where he ſaith, that theſe branches came to Iaazer, it is for amplifications ſake; becauſe this citie was ſituated vponupon ye bounds of the land of Moab. As if he ſhould ſay, They ſhall not onelyonly cut downe ſome part of your vines, but the whole Country ſhall bee laid waſte from one end to the other. Some referre this to the enemies: but I had rather referre it to the vines which ſtretched ſo far, that they came to Iaazer: ſo as the ſenſe ſhall be; Although theſe vines ſhould ſpread euen vntounto Iaazer, and ſhould couer much land from thence vntounto the wilderneſſe, yet ſhall the lords of the nations tread them vnderunder foote. So that the text runnes well, becauſe it is ſaid afterwards, that the vines ſpread themſelues vntounto the wilderneſſe; yea, vntounto the ſea: thereby ſignifying, that it was a fruitfull ſoile, but eſpecially for vines; he addes, ouer the ſea; becauſe in fertile groundes they are wont to keepe backe the ſea with rampires for gaining of ground: and they preuent the violence of the water with boords and timber, to inlarge the land.
Verſ. 9. Therefore wil I weep with the weeping of Iaazer, and of the vine of Sibmah: O Heſhbon and Elealeh I will make thee drunke with my teares, becauſe vponupon thy ſummer fruites, and vponupon thy haruest a ſhouting is fallen.
HEere the Prophet takes another perſon vponupon him, as we hauehave noted before: for he ſorrowes and complaines in the perſon of the Moabites. I deny not but the faithfull hauehave alwaies trembled at Gods iudgements, neither could they euer ſo put off the bowels of pitie, but they had ſtill compaſſion vponupon the wicked; yet doth he not deſcribe his priuate affections here: but his meaning is, to get authoritie to his doctrine, that none might doubt of the accompliſhment of it. And therefore he repreſents the ſorrow and heauineſſe which they ſhould all feele after the diſcomfiture (as it were vponupon a ſcaffold) in the perſon of a Moabite; and all to the end he might the better confirme the Iewes in the truth of this promiſe, which might otherwiſe hauehave ſeemed incredible vntounto them.
Becauſe vponupon thy ſummer fruits.] The expoſitours interpret this latter part diuerſly. The verbe Naphal, ſignifies to Fall, and to run vponupon. Thoſe which take it in the laſt ſignification, referre the word Hedad, to the enemies themſelues: as if he ſhould ſay, The cry of the enemies ſhall runne vponupon thy harueſt: ſo as there ſhould be a cloſe oppoſition here betweene this cry, and the ſinging whereof he will ſpeake in the next verſe. Others expound it, It ſhall come to paſſe that they ſhall caſt forth cries: as if ſinging ſhould ceaſe, and as if the pleaſant ſongs and mirth of the reapers, who are wont to reioyce after harueſt, ſhould be no more heard. But I had rather referre it to the cry of the enemies: wherein I follow Ieremiah, the faithfull expoſitour of this place,Ier. 48.32. who ſaith, That the deſtroyer ſhall runne vponupon thy ſummer fruites. Which Iſaiah calles here the cry of the enemies: as if hee ſhould ſay; When thou ſhalt prepare thy ſelfe to gather in thy harueſt, the enemies ſhall run vponupon thee, from whom thou ſhalt heare this hideous cry inſtead of thy cheerful ſongs, and ſhall chaſe thee thence.
Verſ. 10. And gladneſſe is taken away, and ioy out of the plentifull field: and in the vineyards ſhall be no ſinging nor ſhouting for ioy; the treader ſhall not treade wine in the wine-preſſes: I hauehave cauſed the reioycing to ceaſe.
HEe confirmes his threatning by more words, ſhewing that the whole region ſhall be deſtroyed and laid waſte, ſo as there ſhall be no more vintage nor haruest. When he ſaith, that God will take away the ſongs of the vine-dreſſers, hee reſpects the ancient cuſtome. For they were wont to dance and manifeſt their ioy after the grapes were gathered in. For which cauſe, Ʋirgil Virgil.ſaith, that the vine-dreſſer ſings when his laſt labours about his vines are finiſhed, euen as the Mariners ſhout for ioy when they be arriued in the hauen. For then hauing ſuffered much, and eſcaped many dangers, they hope to hauehave reſt, and to obtaine ſome refreſhing. This is as much then as if the Prophet had ſaid, Being depriued of the reuenue of their fruits, nothing ſhall remaine vntounto them, but the bewailing of their pouerty.
Verſ. 11. Wherefore my bowels ſhall ſound like an harpe for Moab, and mine inward parts for Kir-hareſeth.
THe Prophet vnderunder the perſon of a Moabite doth againe deſcribe a great lamentation proceeding from ſuch grieuous ſorrow, that their bowels ſhould breake, or make an horrible noyſe. For hee would ſhew the thing it ſelfe by the ſigne of it. Now we hauehave alreadie ſhewed whereunto theſe liuely deſcriptions tend; to wit, that hauing the thing demonſtrated as it were in their ſight, wee might the more confidently expect the obtaining of that which far ſurmounts all our thoughts. In that he names the chiefe Citie againe, he notes out the ruine of the whole Country, taking a part for the whole.
Verſ. 12. And it ſhall appeare that Moab ſhall be weary of his high places: then ſhall he come to his*Or, Sanctuary. Temple to pray, but he ſhall not preuaile.
HE now returnes to the ſentence which he touched in the ſecond verſe: to wit, that the idolaters ſeeing their affaires to ſucceede ill, doe runne to idols, thinking to find ſome comfort in them. Although he here expreſſeth ſome thing more: for in as much as Idolaters hauehave their temples and ordinarie chapels, they trot to that temple which they take for the moſt holy (when any great calamitie befals them) as to the place where they hope to finde God moſt fauourable vntounto them. For if the Papiſts at this day fall into any great and extreame danger, they perſwade themſelues they ſhall ſooner obtaine their requeſts (and this hath been a common and ancient ſuperſtitious conceit) if they trot to Saint Claude, or to our Lady of Laurette, or to ſome other Idoll more famous than the reſt: than if they ſhould reſort to the Church that is neereſt hand. They make their extraordinarie prayers in places furtheſt off. Thus the Prophet calles the moſt renoumed and frequented temple among the Moabites, a Sanctuarie; and ſaith, they ſhall goe thither: but to no purpoſe. Now it appeares by the holy hiſtorie, that the famouſeſt temple of the Moabites was dedicated vntounto Chem…ſh: 1. King. 11.7.
Some expound the particle, They ſhall not preuaile: that they ſhould be ſo wearie, that they ſhould not hauehave ſo much ſtrength as to goe to the temple. But the firſt ſenſe is the fitteſt as I thinke: for he takes away all hope from the Moabites, ſo as they ſhould finde no ſuccour, no not in the gods themſelues. This member, and when is ſhall appeare, hath great waight: for it ſignifies that the Idolaters are not led with reaſō, but rather by their natural appetites, euen like vntounto bruite beaſts. For as beaſts iudge by touching, ſmelling, and ſeeing, ſo alſo the Idolaters hauehave no better ſchoolemaſter to inſtruct them than their owne carnall ſenſe. If any then conuince them by ſound arguments, that they doe ill; a man ſhall gaine nothing from them. And howſoeuer they ſometimes hauehave experience that all their labour in vexing themſelues after their maner is but loſt; yet will they not therefore giuegive ouer, but forge new meanes, and will bring in ſeruices of their owne in…ention, which they would faine hauehave God to approue of. If they hauehave good ſucceſſe, that they attribute to their ſuperſtitions, and ſo waxe the more obduarate: and if matters ſucceed ill they reiect their inuentions, condemne their new deuiſed worſhip, and blame their gods. To be ſhort, they depend whollie vponupon euents,Idolaters depend altog…ther vponupon euents. iudging of nothing neither by reaſon, nor by the word of God. Therefore they are newfangled euermore, according as experience leades them. But it ſeemes the Prophet paſſeth yet further, to wit, that the Moabites ſhall come to the Temple of Chamos when their follie ſhall be manifeſtlie diſcouered vntounto all; rather with ſhame and bluſhing, then of any mature deliberation.
Verſ. 13. This is the word that the Lord hath ſpoken againſt Moab ſince that time.
THis ſhort ſentence is the confirmation of the propheſie: for his meaning is, that he hath euen pronounced the very decree of God himſelfe, and hath vttered nothing but the Lords meſſage. Thus putting off as it were the perſon of man, he brings in God ſpeaking in this manner:
Verſ. 14. And now the Lord hath ſpoken, ſaying, In three yeeres, as the yee…s of an hireling, and the glorie of Moab ſhal be contemned in all the great multitude, and the remnant ſhall be very ſmall and feeble.
THree yeeres.] The time is not only prefixed for the certaintie, but alſo to the end the faithfull might not languiſh in waiting any longer. Now he alludes to the agreements and couenants of men, wherein they hauehave been wont to ſet downe a certaine day which they muſt not breake. This is ſpeciallie done in mercenarie buſineſſes; which ſimilitude is often vſed in the ſcriptures,Iob. 7.1.2. & 14.6. Chap. 21.16. becauſe the hireling waits with exceeding deſire for the appointed day wherein he is to receiue his wages. For they groane as it were vnderunder the burthen, and beare their ordinarie labors vnwillinglie. Thus God ſaith, he will aſſigne a certain day vntounto the Moabites which they ſhall not eſcape; but all their puiſſance ſhall therein be brought to nothing. He ſpeakes expreſlie of the multitude, becauſe they were a great people; and therefore bragged of it as if they had been inuincible. Where he ads that the remnant ſhall be feeble. he meanes, there ſhall be ſuch a change, that there ſhall be great ods betweene their former and latter eſtate, becauſe nothing ſhall be ſeene but a wofull and hidious ſpectacle in thoſe that remaine.