Commentary on Isaiah, Commentary on Isaiah · Chapter 17
THE XVII. CHAPTER.
Verſ. 1. The burden of Damaſcus. Behold, Damaſcus is taken away from being a Citie, for it ſhall be a ruinous heape.
HE propheſieth againſt the kingdome of Syria, and mentions the head Citie, which was the regall ſeate of the Kingdome.The reaſon why this burden is pronounced againſt Damaſcus. Now it was requiſite that this deſtruction ſhould be deſcribed as well as ye reſt, to the end the faithfull might aſſure themſelues that God would aſſiſt them in time conuenient, and would not alwaies ſuffer the wicked to moleſt them without ceaſſing. For the king of Syria was confederate with the king of Iſrael againſt the king of Iudah; as we hauehave ſeene before in the ſeuenth Chapter: and becauſe the Iewes were not ſtrong enough to reſiſt them, being deſtitute of ſufficient meanes, they might alſo hauehave doubted of ſuccor from God, as if he had left them at ſixe and ſeauen. That he might therefore free them from this perplexitie, he threatens deſtruction to this kingdome of Syria, from whence they might well conclude, that God fought for the defence of his people.
It is not knowen in what time Iſaiah propheſied this, neither (as I hauehave touched heretofore) doth he obſerue the preciſe order of times when he threatens any nation with the chaſtiſements which it deſerued: but as I coniecture he foretold this,The time when this burden wa… threatned. when the two kings of Iſrael and Syria had inuaded Iudah: hauing therewithall conſpired the deſtruction of the Church. For in as much as he ioines the Iſraelites and Syrians together, he calles them both to the ſame iudgement; to let them vnderſtand that they had ſo profited by this wicked and curſed league, that both of them ſhould be inwrapped in one and the ſame deſtruction. The Prophets meaning then is to comfort the faithfull of the tribe of Iudah, becauſe he eſpeciallie had regard to them (and not to the Iſraelites nor Syrians, whoſe ruine he now foretels) leſt they ſhould be left comfortleſſe.
The particle demonſtratiue, Behold, ſeales vp as it were the truth of this propheſie. Whereas he only mentions Damaſcus in particular, it followes not therefore that hee meant to exempt the other parts of the kingdome: but this maner of ſpeech is very vſuall in the Prophets, namely, to take a part for the whole, ſo as vnderunder the ruin of the principall Citie,Reaſons why the Prophets threaten ruin to the chiefe Cities, rather then to the inferior. he comprehends that which ſhould befall the whole Nation: for what could the leſſer Cities expect but confuſion, when the fortreſſe of the kingdome ſhould be taken? There is alſo another reaſon why the Prophets threaten the chiefe Cities, directing their ſpeech againſt them, to wit, becauſe they were the ſeminaries of all wickednes, from which as out of a fountaine it diſperſed it ſelfe ouer the whole land.
Verſ. 2. The Cities of Aroer ſhall be forſaken: they ſhall be for the flockes; for they ſhall be there, and none ſhall make them afraid.
Num. 32.34 Deut. 2.…6. & 3.12. & 4.48.IT is vncertaine whether by Aroer here, he meanes that Citie whereof mentiō is made elſewhere. It ſhould rather be the name of a Region or Country; howſoeuer hee deſcribes the forme of a Country laid waſte: for hee ſaith, that the places where Cities were built, ſhould now be common pastures; ſo as nothing ſhould remaine but the lodges & tents of ſheepheards: for if any inhabitants were left there, they ſhould driue their flocks to another place.
Verſ. 3. The munition alſo ſhall ceaſe from Ephraim, and the Kingdome from Damaſcus: and the remnant of Aram ſhall bee as the glorie of the children of Iſrael, ſaith the Lord of hostes.
HEe now ſhewes the cauſe why the Lord would cut off the Kingdome of Syria. The Prophet Amos recites many: Amos 1.3. But that which Iſaiah mentions here, was the principall; to wit, that they had drawne the Kingdome of Iſrael to the bent of their bow, to make warre againſt the Iewes. No doubt but the Iſraelites were inticed by the flatteries of the Syrians, to make a league with them to fight againſt their brethren. And the better to deceiue them, the Syrians alledged that they would aide them againſt all their aduerſaries. And therefore the Iſraelites alſo reſted themſelues vponupon the ſtrength of their confederates: ſo as they were perſwaded, that none were too hard for them. VnderUnder the word Ephraim, he meanes all Iſrael, as in many other places; for Ephraim was the chiefe Tribe of the people. Beſides, he ſaith, that the munition and kingdome ſhall ceaſe from a place, when the ſtrength thereof is broken, and the excellency thereof brought low.
The remnant.] That is to ſay, the peoples both of Syria and Iſrael ſhould bee brought to nought: and the better to authoriſe his prophecie, he addes forthwith, that God hath ſpoken it. Now when God puniſhed theſe two kingdomes ſo ſeuerely, no doubt but hereby he prouided for the ſaluation of his Church, redeeming and deliuering it euen by the deſtruction of the enemies. And for the rooting out of them both, he vſed the helpe of the Aſſyrians, whom the Iewes themſelues had called: in which fact of theirs, they ſinned very groſly. Yet could not their offence hinder the Lord from being carefull of his Church;God ſometimes deliuers his Church, by ſetting her aduerſaries together by the eares. deliuering it, by ſetting his enemies together by the eares. And by this wee may ſe… how great care the Lord hath of vsus, ſeeing he ſpares not to puniſh euen great and mightie kingdomes for our ſafetie. We may alſo obſerue, that although all the wicked ſhould band and ioyne themſelues in league together to deſtroy vsus; yet the Lord will eaſily finde a way how to deliuer vsus out of their deuouring iawes. Beſides, we may note how needfull it is for vsus to be depriued of all humane helpes, wherein wee often put vaine confidence, and that againſt God himſelfe: for being once blinded with proſperitie,It is fit we ſhould now and …h…n be left h…lpel…ſſe, to bring vsus to the true ſight of our owne we…ken…ſſe. we begin ſo to pride our ſelues in it, that we can giuegive God no audience. Hee muſt be faine therefore to remoue all impediments out of our way, to the end we may come to the true ſight of our pouertie: as it happened to the Iſraelites, who were ſtripped of all their ſuccours, after Syria was once deſtroyed.
Verſ. 4. And in that day the glory of Iacob ſhall be impoueriſhed, and the fatneſſe of his fleſh ſhall be made leane.
5. And it ſhall be as when the haruest man gathereth the corne, and reapeth the eares with his arme: and he ſhall be as he that gathereth the eares in the valley of Rephaim.
ALthough hee had promiſed to ſpeake of Syria and Damaſcus,The reaſon why the Iſraelites are matched with the Syrians in this iudgement. yet now he ioynes the Iſraelites with the Syrians: and the reaſon is, becauſe they were confederates in one and the ſame quarrell. The Syrians, to whom Iſaiah eſpecially directs his ſpeech, were euen as a firebrand to kindle the wrath of the Iſraelites, as hath been ſaid: but the Iſraelites were no leſſe guilty, and therefore iuſtly are they wrapped in the ſame afflictions, as if they had been yoked with them. It is vncertaine whether hee meanes all the elect people, when he ſpeakes of Iacob; ſo as he ſhould comprehend the Tribe of Iudah alſo. Yet is it very likely it ſhould bee referred to the ten Tribes onelyonly, who challenged this name vntounto themſelues: ſo as he calles them glorious, by way of deriſion, becauſe when they waxed proud of their ſtrength, multitude, and confederacies, they deſpiſed their brethren the Iewes. Whereas he threatens them afterward with leanneſſe, he doth it to taxe their inſolencie: as on the contrary the Prophets ſcorne and reproch them for being become fat. For their proſperitie made them proud, being puffed vp with the fruitfulnes of their country, euen as fat horſes ouermuch pampered, are wont to kicke with the heele; which is the cauſe why Amos cals them fat kine: Amos. 4.1.Amos 4.1. How wanton and luſtie ſoeuer they were then, the Lord proteſts, that hee will take downe their fat, which cauſed them to be ſo glorious.
And it ſhall be. Verſ. 5.] By this ſimilitude he ſhewes how fearefull the iudgement ſhall be. Looke, ſaith he,Simile. how reapers gather the corne into their armes, ſo ſhall this multitude (how great and mightie ſoeuer) be reaped by the enemies. And that he might not omit any thing, he addes, that after the haruest ſhall be ended, ſome looſe eares ſhall be gathered, which lay ſcattered here & there: as if he ſhould ſay, After the multitude ſhall be gathered in, & the land made bare, euē as a field that is reaped, the remainder which ſhall be ſcattered, ſhall not therefore reſt in ſafetie. Moreouer, hee vſeth this ſimilitude of the haruest, becauſe the people were growne ſecure vponupon truſt of their great multitude: But as the reapers are not amazed at all when they ſee the corne very thicke; ſo, ſaith he, the great multitude ſhall not diſable the Lord from rooting them whollie out. We may in like maner referre this to the Aſſyrians; but yet the ſenſe will be ye ſame, becauſe they were Gods ſeruants to execute this vengeance. Wee neede not ſtand to debate much about ye verb To gather, becauſe it ſignifies nothing elſe but that the ſlaughter ſhall be like an harueſt, which being once ended, others are permitted to gleane the eares which lie ſcattered. For after that the tenne tribes had bin led captiues, the Aſſyrians gleaned vp the remnant alſo, when they vnderſtood of their new deuices, 2. King. 17.4.5. He makes eſpeciall mention of Rephaim, becauſe the Iſraelites were well acquainted with the fruitfulnes of it.
Verſ. 6. Yet a gathering of grapes ſhall be left in it,Chap. 24.13. as the ſhaking of an oliue tree, two or three berries in the top of the vtmoſt bowes, and foure or fiue in the high branches of the fruit thereof, ſaith the Lord God of Iſrael.
HE had preciſelie affirmed that nothing ſhould remaine of the diſcomfiture; euen as if the name of the nation ſhould be vtterlie defaced. Now he addes a conſolationA Conſolation. to aſſwage the bitternes of the ſlaughter. For he ſhewes yt there ſhall ſome remaine, although the enemies determined to conſume and deſtroy thē vtterlie. Euen as a man neuer plucks his vine ſo cleane but there will ſome grape or cluster lie hidden vnderunder the leaues: Likewiſe as a man neuer ſhakes his oliues ſo thorowlie but that ſome one will hang ſtill in the top of the trees: ſo howſoeuer the enemies be enraged, and the wrath of God kindled, yet as he therin ſhewes himſelfe a ſeuere Iudge, ſo will he ſhew himſelfe gracious and mercifull, in reſeruing a ſmall number; in not ſuffring the ſpoile of the enemies to fall vponupon his elect. Whence we may gather,In wrath God alwayes remembers me…cie. that his merciemercy will alwaies take place in the midſt of his moſt fierce vengeance. For he ſpeakes here of the children of Abraham, who albeit they were reuolted frō God, and had made themſelues vnworthie of their adoption, yet did the goodnes of God ouercome their malice. True it is they had deſerued no ſuch fauour, but yet muſt the couenant of the Lord remaine ſure and inuiolable, ſo as the teſtimonie therof appeareth in this remnant, although the people for their parts had aboliſhed it whollie as much as lay in them. Which we ought diligentlie to obſerue, that when we ſee no face of the Church at all,The Church may ſeeme at ſometime to be vtterlie waſted, but God ſtill reſerues a ſmall remnāt becauſe of his prom…ſe. but that the faithfull ſeeme to be periſhed, wee ſhould not thinke it is therefore raced out, becauſe God is immutable, who hath promiſed that it ſhall ſtand for euer, Gen. 17.7. There ſhall euer be ſome remaine then, although to outward appearance wee oftentimes behold the contrarie.
Verſ. 7. At that day ſhall a man looke to his maker, and his eies ſhall looke to the hol…e one of Iſrael.
NOw he ſets forth the fruit of this chaſtiſement:The ſecond conſolation. and this is the ſecond conſolation, which ſhould ſuſteine the faithfull in their aduerſities. For howſoeuer they felt nothing but the wrath of God; yet were they to thinke that the Lord (who neuer forgets his owne) would ſtill preſerue his Church for euer: and withall, that the corrections ſhould be profitable to his children. Hauing ſpoken then of the perpetuitie of the Church, he alſo ads, that afterwards men ſhall looke vntounto God, which is the moſt deſirable good thing of all others. For when we returne vntounto God, then the world, which was laid waſt before, begins to be brought into his right frame againe. Therefore when we are eſtranged from him, becauſe none of vsus repents willinglie, we can not be brought backe againe into the right way vnleſſe he vſe the ſpurre and corrections to driue vsus forward. Hereby then wee are admoniſhed to beare our chaſtiſements cheerefullie, ſeeing God vſeth thē as meanes to purge vsus from a moſt deadlie apoſtaſie. For to looke vntounto God, God vſet… corrections as a ſpeciall remedie to preſerue vsus frō apoſtacie.is nothing elſe but (hauing once turned out of the way) to come into his fauor by turning againe vntounto him, and to put our ſelues vnderunder his protection. What is the cauſe why men giuegive ouer themſelues to all leaudnes? Surely becauſe they forget God.What it is to turne vntounto God. Knowledge of God breeds reuerence: forgetfulnes contempt. For where the true knowledge of God is, there is alſo reuerence of his Maieſtie ioined with it: and whereſoeuer forgetfulnes beareth ſway, there contempt muſt needs reigne. Although this maner of ſpeech appertaine properlie to faith, as if he ſhould ſay, when the Iſraelites ſhall be once tamed by theſe ſharp chaſtiſements, they ſhall then feele by experience that there is no ſuccour but in God alone: in which ſenſe he preſentlie addes the word maker. Trulie it was a deteſtable ſenſeleſnes that they reſted not vponupon that God only who had indued them with ſo many excellent gifts. The Prophet ſhewes then that they ſhall become wiſer by being humbled vnderunder calamities and afflictions, and ſhall beginne to hope in him who had bound them vntounto him by ſo many benefits.
He calles God their maker, not as in regard that he created all mankind, but in the ſame ſenſe that he calles him the holy one of Iſrael. Although then that all mē be created according to Gods image, yet Iſrael was properlie the worke of his hands,Gen. 1.27. Exod. 19.6. becauſe they were his holy inheritance and choſen people. And this repetition is vſed to ſignifie the ſame thing according to the common cuſtome of the Hebrue tongue. He calles God holy, not only becauſe he is ſo in himſelfe, but alſo in regard of the effect, for he ſanctifies and chuſeth to himſelfe the children of Abraham: whence it followes, that the creation whereof he ſpeakes, ought to be referred to ſpirituall regeneration, for ſo God is ſpeciallie called the maker of Iſrael.
Verſ. 8. And he ſhall not looke to the Altars, the workes of his owne hands; neither ſhall hee looke to thoſe things which his owne ſingers hauehave made, as groues and images.
THis expoſition declares more cleerely, that this looking, whereof he ſpake in the former verſe, is to be vnderſtood properly of faith and hope. For hee ſaith, that all falſe truſts ſhall vaniſh, when men begin once to hope in God: for the very truth is, no man beholds the Lord aright, that forſakes not al his ſuperſtitions. And therefore we are here taught to take away all impediments if we will hauehave acceſſe vntounto God: thoſe therefore doe foully deceiue themſelues, who will ioyne him with idols; as the Iewes once did, and as the Papiſts now doe: and note we alſo, that this vice hath not reigned for a day or two in the world, but alwaies. Let vsus thē vtterly abandō all thoſe obſtacles, that ſo reſting ourſelues vponupon the only goodneſſe of our God, we may rightly and cleerely behold him, and put our whole confidence in his mercy.
Now that hee might more plainely ſhew his deteſtation, hee calles the falſe gods the worke of their hands: that the Iſraelites being aſhamed of their folly, might put away and rid their hands of ſuch a reprochfull imputation. Now he ſpares no words in deſcribing this ſinne, becauſe they were principally defiled with it: as indeed there is no wickedneſſe more abominable in Gods ſight then it. They had an infinite number of ſuperſtitions among them, and had ſet vp idols and altars in innumerable places; ſo as Iſaiah had iuſt occaſion to reprooue and preſſe this ſinne home vponupon them.
Obiect. But it may bee obiected, that the Altar of Ieruſalem was alſo erected by men; why ſhould they not reiect that, as wel as the reſt, to come vntounto God? Anſ. I anſwere, this Altar differed very much from other Altars: for albeit it were compoſed of lime and ſtone, and decked with gold and ſiluer, and made with mens hands as others were; yet ought they not to reſpect either the matter or workmanſhip, but God himſelfe which was the author of it, at whoſe commandement this Altar was ſet vp. And therefore the eſſentiall forme (as you would ſay) which it had receiued by the word of God, muſt be conſidered: and none account to be made of the reſt, becauſe God himſelfe was the maſter builder of it. As for other Altars, howſoeuer they ſomewhat reſembled that at Ieruſalem; yet were they deteſtable, becauſe they had receiued no authority from Gods word. And the like reckoning may we make of all the inuentions of mans braine; let them hauehave what goodly appearance ſoeuer of holineſſe you will:God can allow of nothing, but that which he hath conſecrated by his word. for God cannot allow any thing but that which is conſecrated by his word.
Verſ. 9. In that day ſhall the Cities of their ſtrength be as the forſaking of boughes and branches, which they did forſake, becauſe of the children of Iſrael; and there ſhall be deſolation.
HE goes on ſtill with that which he began to ſpeake of touching the deſtruction of the inhabitants of the land. Now becauſe the Iſraelites thought themſelues ſafe in regard of their bulwarks and ſtrong Cities, he threatens that this ſhall ſtand them in no more ſtead, than if the enemies walked thorow deſert places. Whereas ſome thinke that Choreſh and Azt…bath are the proper names of Cities, it is farre fetched: I rather vnderſtand it that he ſpeakes here of thornie or vntilled places: as if he ſhould ſay, Your defence of wals and ditches, ſhall ſerue you to no more purpoſe, then if you dwelt among thornes and buſhes. I make no doubt but the particle Aſher, ſtands here for a note of ſimilitude, and therefore I hauehave tranſlated it, A… ſo that the Prophet ſhould ſay all with a breath (as it were) that the people ſhall now be ſcattered by a fearefull flight, euen as God once draue out the Cananites before them. Thoſe which make this particle a relatiue, are conſtrained to ſupply ſomething, and to breake off the courſe of the ſpeech.
But the Prophet puts them in minde of an ancient example, to the end the Iſraelites might perceiue how vaine and deceiueable that defence is, which is oppoſed againſt the hand of God. It is a very grieuous reproch: for the Iſraelites conſidered not that God had giuen them this land to inherit, to the end they ſhould obey him: that he had therefore driuen the enemies out of it, to put them in poſſeſſion: they had therefore made themſelues vnworthy of ſo great bountie by their owne vnthankfulneſſe. Being then depriued of ſuch a mercy, they iuſtly felt the difference betweene the preſent euils, and the former benefits which they once inioyed.
This text will be the eaſier to vnderſtand out of Moſes, whom the Prophets often follow: for in the promiſes, he ſaith thus in expreſſe termes; One of you ſhall chaſe a thouſand: and contrariwiſe in the threatings; A thouſād of you ſhal be chaſed by one: Leu. 26.8. Deut. 32.30. Ioſh. 13.10. Euen as he had then ſo aſtoniſhed the Cananites, that they fled by and by before the Iſraelites: ſo alſo did hee puniſh the vnthankfulneſſe of the people, by leauing them without power to reſiſt. Thus the Lord manifeſted his power two waies: firſt, in driuing out the Cananites: ſecondly, in taking vengeance vponupon his people. The Prophet then in calling this ancient benefit to mind, doth therewithall vpbraid this vnthankfull and forgetfull people with their diſloyaltie, that ſo they might acknowledge their chaſtiſement to be iuſtly inflicted vponupon them: as alſo that it was from Gods own hand that they were thus afflicted by their enemies, to whom in times paſt themſelues were a terrour and aſtoniſhment.
Verſ. 10. Becauſe thou hast forgotten the God of thy ſaluation, and hast not remembred the*Or, rocke. God of thy ſtrength: therefore ſhalt thou ſet pleaſant plants, and ſhalt graffe ſtrange vine branches.
HE ſhewes the cauſe why God handled the ten Tribes ſo ſeuerely, leſt they ſhould complaine that they ſuffered wrongfully, or were hardly dealt with. To be ſhort, his meaning is to ſay, that all theſe afflictions are come vponupon them, becauſe they hauehave wickedly contemned God. For their vnthankfulnes was too too vile, and altogether vnexcuſable; that hauing receiued ſo many benefits, they ſhold now proſtitute their hopes, by reſting vponupon the helpe of idols and profane nations: as if they had neuer taſted the bountie of God in any thing. Indeed none of the vnbeleeuers being called to iudgement, ſhall be able to excuſe themſelues for not offering wrong to God in runnning after creatures. But the caſe was far otherwiſe with the Iſraelites, to whom God had manifeſted himſelfe in ſuch wiſe, that they ought to hauehave reſted in his fauour alone, and to hauehave reiected al the corruptions that reigned in the world. Iuſtly then are they condemned of ingra…itude, in that they buried the matter of true confidence in forgetfulneſſe. And to ſpeake the truth, after God hath once cauſed vsus to taſte the ſweetneſſe of his fatherly goodneſſe, if it take deepe roote in our hearts indeed, in cannot poſſibly come to paſſe, that we ſhould finally ſet our hearts vponupon the inordinate louelove of creatures. Whence it followes, that thoſe are very ingratefull, which trot hither and thither, not contenting themſelues with God alone for by this means they ſet nought by his ineſtimable bounty. Therefore it is that the Prophet expreſly calles him the God of ſaluation, and the rocke of ſtrength The word Tſur, ſignifies both the one and the other: for it was a moſt prodigious thing not to hold themſelues faithfull vntounto God, who had ſo oftentimes deliuered them, and that as it were by an outſtretched arme.
The ſinne.Whereas hee addes, And hast no… remembred: it ſerues for amplification; becauſe he cloſely taxeth them of wicked forgetfulneſſe, in not conſidering how many fauours God had ſhewed them before.The puniſhment. Thou ſhalt plant. Now followes the puniſhment; leſt they ſhould imagine this their vnthankefulneſſe ſhould ſcape ſcot-free; to wit, becauſe they had forſaken the fountaine of all good things. For albeit they ſhould take care how to liue, yet ſhould they be conſumed by penurie and famine: becauſe the enemie ſhall ſpoile and waſte whatſoeuer they hauehave gotten by their induſtrie. This place is taken out of Moſe…: for this curſe among others is there pronounced. Deut. 28.30.39. Whence we may ſee,The Prophets are the true expoſitours of the Law. that the Prophets borrowed many things out of Moſes, and are the true expoſitours of the Law; as I hauehave often ſhewed. He ſpeakes of pleaſant vines, and of branches brought from farre, becauſe the greatnes of the loſſe ſhould augment their ſorrow.
Verſ. 11. In the day ſhalt thou make thy plant to grow, and in the morning ſhalt thou make thy ſeede to floriſh: but the haruest ſhall be gone in the day of poſſeſſion, and there ſhall bee deſpera… ſorrow.
THou ſhalt make to grow.] He ſignifies a continuall husbandry imployed about planting and ſowing. Yet may we vnderſtand it of the ſucceſſe that comes of it: as if a vine newly planted, ſhould immediately bring forth wine. This agrees with that which is preſently added; where the morning is taken for the day: and thus it ſeemes he ſhould ſpeake of a ſudden ripening; vnleſſe any had rather refer it to diligence, becauſe they were buſie at worke by breake of day. There is ſome ambiguitie in the words: for ſome turne it, Th… branch ſhall be gone in the day of affliction. But ſeeing the word Chalah, ſignifies Heritage, it ſhould ſignifie properly (as I thinke) in this place, a gathering together: neither doe I ſee how the word Branch ſhould agree. I confeſſe indeede that when they ſpeake of vines, the word Haruest is vſed; but abuſiuely. It might alſo be tranſlated, Collecting: yet would I not obſtinately ſtand to contend about theſe two words, becauſe the ſenſe will alwaies be one; prouided that the foreſaid word be taken for the gathering of fruits. Thus then the text will runne well; Although thou ceaſeſt not from labour, holding thy ſelfe hard at it from morning to night: yet ſhalt thou gaine nothing by it, becauſe the fruit ſhall wither of it ſelfe, by the ſhaking of the bowes; or, thy vines ſhall be ſpoiled.
Thus then by the figure Synecdoche, vnderunder the verbe To plant, hee comprehends a daily labour which husbandmen and vine-dreſſers take in the fields and vineyards. Such a labour muſt needes bee very irkeſome, and proceeds from the very curſe of God. For if he that is deſtitute of poſſeſſions, be oftentimes baniſhed out of his Country, hee will not be ſo much grieued as hee that inioyeth fruitfull lands, eſpecially if he hauehave beſtowed any long time in husbanding of them: th… Lord then meant to execute his vengeance vponupon the Iſraelites, becauſe they had abuſed the abundance of the land, and let looſe the raines vntounto all exceſſe. The like puniſhment is alſo threated generally to all the wicked; to wit, that they ſhall riſe early, and labour extreme…y; becauſe it ſhall be without any fruit: whereas on the contrarie, thoſe which reſt vponupon the Lord, are well aſſured to reape the certaine fruit of their labours, becauſe the bleſſing of God accompanies the worke of their hands. Reade Pſalme 127.2. and 128.2.
Verſ. 12. Ah, the multitude of many people, they ſhall make a ſound like the noiſe of the ſea: for the noiſe of the people ſhall make a ſound like the noiſe of mightie waters.
OThers expound Ah, Woe, as if it were a curſe: ſometimes it is vſed as a word of calling, as we hauehave ſeene heretofore. But as I thinke, it ſhould rather ſignifie Alas in this place: for he mournes for the calamitie which he foreſaw would befall Iſrael: be it that he doth it of a brotherlie affection, or that he thereby would pierce the deeper into the hearts of this ſenſeleſſe and blockiſh people. No queſtion but the Prophets feared the vengeance of God whereof they were the Heraulds, more then any other: and howſoeuer they ſharplie threatned the people as in regard of the perſon they ſuſteined, yet did they neuer ſo caſt off the affection of louelove, but they alwayes had compaſſion of thoſe that ſhould periſh. Notwithſtanding the conſideration of the couenant which God had contracted with the ſeed of Abraham, was the cauſe of this: and we ſee that this affection was in S. Paul, who deſires to be accurſed for his brethren the Iewes, Rom. 9.3. When Iſaiah then ſets the matter thus before his eyes, it could not be but that he was touched with extreme griefe. Now in that he ſets this deſtruction before the view of the Iſraelites as if he himſelfe beheld it, it is to confirme his threatning, as wee hauehave ſhewed elſewhere. The word multitude is ſet downe, becauſe the armie was gathered of many and diuers nations, whereof the Monarchy of the Aſſyrians was compoſed. By the ſimilitudes which he addeth afterwards, his meaning is only to amplifie his ſpeech: for he compares the enemies to a Sea or deluge which drownes the whole countrie.
Verſ. 13. The people ſhall make a ſound like the noiſe of many waters: but God ſhall rebuke them, and they ſhall flee farre off, and ſhall be chaſed as the chaffe of the mountaines before the wind, and as a rolling thing before the whirlewinde.
ALthough he ſeemes to continue on the threatning which he began before, yet doth he now begin to comfort the faithfull, by repeating again the very ſame words with the former: as if he ſhould ſay, It muſt needs be that thoſe who hauehave forgotten God ſhould be chaſtiſed, and as good as ouerwhelmed for their wicked reuolt: but the Lord according to his wonted goodnes will repreſſe the ouermuch crueltie of the enemies; for hauing once ſerued himſelf of their rough dealing, he will finde a meanes well enough to beate them backe and chaſe them away. See heere a ſingular conſolation, by which he meant to put the faithfull which remained in good hope. Now he ſpeakes not of the Iewes onlie, as the moſt hauehave imagined, for hitherunto he hath directed his ſpeech vntounto the ten Tribes: amongſt whom no doubt there were ſome that truly feared God; who had been left in a deſperate caſe if they had had no promiſe whereon to reſt.
By theſe ſimilitudes he deſcribes horrible ſtormes & tempeſts: for when the holy Ghoſt would comfort the faithfull, he ſets thoſe things before them which are wont moſt of all to terrifie and caſt downe their ſpirits: to the end we might learne that it is eaſie for the Lord to ſtill all the violence of tempests, be they neuer ſo furious. And looke how he hath the ſea, the winds, and tempeſts at his command, ſo eaſilie can he curb the rage and violence of their enemies. Therefore he by and by after compares the Aſſyrians to ſtraw, or ſtubble: for howſoeuer their furie was terrible to the Iſraelites, yet the Prophet ſhewes notwithſtanding that they are no more in Gods account then ſtraws or ruſhes: becauſe without any paines whatſoeuer he will ſcatter all their preparations. They were not then to iudge of their forces and power according to ſenſe. As oft therefore as wee ſee that the wicked hauehave gotten the bridle in their necks to runne vponupon vsus for our deſtruction, let vsus arme our ſelues (as much as is poſſible) with this meditation:A meditation of great vſe. True it is that we ſee no matter of hope left, but God ſeeth a meanes readie to bring all powers that are raiſed vp againſt vsus to nought. The word Galgal, ſignifies a round thing which the wind driues eaſilie away.
Verſ. 14. And loe, in the euening there is trouble: but afore the morning it is gone. This is the portion of them that ſpoile vsus, and the lot of them that rob vsus.
THe ſenſe is this, looke how a tempeſt raiſed vp in the euening appeares not in the morning if it be by and by appeaſed: ſo alſo ſhall it come to paſſe that immediatlie after the enemies ſhall be driuen away, you ſhall ſuddenlie eſpie (beyond all hope) a ſweet and quiet calme. The Prophet meant to ſet down two things: firſt, that the rage of the enemies ſhall ſuddenlie fall vponupon them: ſecondly, that the ſpoile which they ſhall make ſhall not laſt very long. For as the Aſſyrians roſe ſuddenlie againſt the Iſraelites, ſo alſo they were ſoone brought to nought. All the faithfull ought to gather great conſolation from this place as oft as they ſee things troubled and confuſed,A Conſolation. and fearefull changes to approch: for is all this ought elſe then a tempeſt which the Lord will eaſilie ſtill? Tyrants come vponupon vsus as waues and billowes, but the Lord will quicklie diſperſe their rage: let vsus therefore patientlie wait for his help. For albeit he now and then ſuffers vsus to be toſſed to and fro, yet will the Lord in the end bring vsus to the hauen, and that euen thorow the midſt of all ſtormes.
Now if the Prophet thus comforted a ſmall handfull of the remnant, we need not doubt but this promiſe alſo belongs vntounto vsus. For we in deed are but an handfull, and the poore Church is ſhut vp within very narrow boūds. But if we conſider the eſtate of this kingdome of Iſrael, how ſmall a number of Gods ſeruants was to be found there? Alas there was none almoſt that durſt open his mouth, ſo much was religion and godlineſſe hated of all ſorts. Although then that the Lord deſtroies the multitude of the wicked, yet will hee alwaies leaue ſome planke for his Church to ſaue her ſelfe from ſhipwracke, and to bring the ſmall remnant of the poore faithfull, who are toſſed with others as in the ſame ſhip, to a ſafe hau…n.
This is the portion.] He ſpeakes of the faithfull which were hid in the kingdome of Iſrael, and ioynes them to the body of the Church, although the members were ſcattered here and there; as it often comes to paſſe to the children of God. And here we may behold the end of the wicked,The end of perſecutors. which hauehave perſecuted vsus. For howſoeuer we be expoſed to their rage and furie, although they ſpoile, rob, and tread vsus vnderunder foote, offering vsus all the outrages in ye world; yet ſhall they be but like vntounto waues, which diſperſe themſelues by their owne violence, and ſo vaniſh ſuddenly away. We ought to wait till the like befalles all ſuch tyrants at this day, who miſerably vexe and afflict the Church, and handle the children of God vnkindly. Let this conſolation then bee ingrauen in the table of our hearts, being fully aſſured that the like iudgment will ouertake them.