Commentary on Isaiah, Commentary on Isaiah · Chapter 31
THE XXXI. CHAPTER.
Verſ. 1. Woe vntounto them that goe downe into Egypt for help, and ſtay vponupon horſes, and truſt in charets becauſe they are many, and in horſemen becauſe they be very ſtrong: but they looke not vntounto the holie one of Iſraell, nor ſeeke vntounto the Lord.
HE now returnes to that which he handled in the beginning of the former Chapter: for he lifts vp his voice againe againſt ye Iewes, who were accuſtomed whē they were in any danger to ſlee rather to Egipt for ſuccor then to the Lord. Wee hauehave declared before why this was ſo diſpleaſing a thing in Gods ſight. And to be ſhort, there are two reaſons wherefore the Prophet doth ſo ſharplie reprooue this ſinne.Two reaſons ſhewing why the Prophet is ſo ſeuere in reproouing this ſinne of the Iewes. Firſt, becauſe it is vnpoſſible wee ſhould put our truſt in creatures and in God togither, touching the meanes of our ſafetie: for as ſoone as we once fixe our eies vponupon them, it follows by good conſequence that we therewithall turne them away from God.We can no ſooner relie vponupon creatures, but we therewith turne away from the Crea…or. Rebellion mixed with their diſloyall confidēce. Beſides, God had ſtraightlie forbidden them to make any contract or league with the Egyptians. Thus there was rebellion mixed with a diſloyall confidence, as if they meant wittinglie and willinglie to prouide for their owne welfare, by deſpiſing and forſaking of God. It behoues vsus therefore to conſider from whence this ſinne ſprang if we would vnderſtand the Prophets meaning aright.
Here is a ſecond reaſon which is more particular (which we hauehave touched before) why the Lord would not hauehave the Iewes to be acquainted with the Egyptians, to wit, leaſt ſo vnlawfull leagues might in the end aboliſh the memorie of their deliuerance out of Egypt; as alſo leaſt they ſhould marre and corrupt themſelues with the ſuperſtitions and Idolatries of the Egyptians. But theſe reaſons could beare no ſway with them: Gods inhibiting of them could not hinder them from running downe to their confederates, prouiding a buckler thereof to runne againſt the hand of God. In which reſpect it is no maruell that our Prophet is ſo earneſt in rebuking of them for ſo monſtrous an outrage. Their very going downe into Egipt ſimplie conſidered in it ſelfe deſerued a ſharp reprehenſion, becauſe God had forbiddē thē ſo to do, Deut. 17.16.28. but the offence was much more intollerable through a falſe truſt they had in bereauing God of that glorie which appertained vntounto him, to giuegive it vntounto mortall men.
Now that hee might the better ſhew how God was robbed of his right by this their fact, hee not onelyonly accuſeth them that they leaned and ſtaied themſelues vponupon the Egyptians, but alſo hee reproacheth them on the other ſide, that they looked not to the holy one of Iſrael. Whence we may more euidently perceiue the cauſe wherefore Iſaiah doth ſo ſharply taxe this diſloyaltie of the Iewes. For otherwiſe the Lord forbids vsus not to vſe lawfull meanes; as bread, & other ſorts of meates, which he hath appointed to ſerue for our vſe. And thus if a man being in danger,It is lafull for thee to vſe thoſe helpes and meanes which God ha…h ordained for thy reliefe and comfort: but beware of Aſa his ſin, recorded in 2. Chro. 16.12 ſhal ſeeke thoſe helpes which are not forbidden, but ordinary and lawfull, ſuch a one deſerues no reproofe, if ſo be hee therein derogates nothing from Gods power. But it is vtterly abominable and damnable, if we ſuffer our ſelues ſo to bee intangled in theſe outward helpes, as thereby vtterly to neglect ſeeking vntounto God: and in diſtruſting his gracious promiſes, to deſire to truſt in vnlawfull meanes.
The word to looke, ſignifies often in the Scriptures, This truſt and confidence; becauſe wee are wont to looke wiſhly towards them, from whom we looke for ſuccor: Act. 3.5. To be ſhort, wee are here taught to put the truſt of our ſaluation in none but in God alone: that ſo wholly reſting our ſelues vponupon his promiſes, we may goe with boldneſſe, and aske whatſoeuer is to be deſired. He permits vsus lawfully to vſe all things which he hath ordained for our good; yet ſo, that all the powers of our ſoules doe ſtay vponupon him alone.
In calling him the holy one of Iſrael, hee ſets forth the frowardneſſe and vnthankfulneſſe of this people, that being receiued into Gods faithfull protection, they cared not to contemne ſo gracious a protector and guardian of their ſaluation, but choſe rather to runne after the luſts of their owne hearts.In the laſt word of the verſe. In adding forthwith the name of God; hee ſhewes that they could not bee kept in awe, neither by the power nor goodneſſe of ſo louing a Father. Now ſince it pleaſeth him at this day to allure vsus by no leſſe fauourable kindneſſes to come vntounto him, wee ſhall play the rebels egregiouſly, if we looke any other way, or if we refuſe to reſt in him onelyonly. Looke whatſoeuer it is then that turnes the eyes of our mindes from looking directly vntounto God, ſhall bee the ſame to vsus as Egypt was to the Iewes.
Verſ. 2. But yet hee is*Or, wiſe alſo. wiſeſt. Therefore hee will bring euill, and not turne backe his word: but hee will riſe against the houſe of the wicked, and against the helpe of them that worke vanitie.
VVHere he calles God wiſe, hee adornes him not with a perpetuall epithite, but taxeth the craft and ſubtiltie of thoſe whom hee ſaw to pleaſe themſelues in their wiſdome more then was meete.Chap. 19.15 Hee told them a little before, that they digged deepe to couer their counſels, when by their cloſe and ſecret practiſes they thought to flee; and yet to bleare the eyes of the Lord. Now in taunting wiſe hee derides their follie: as if hee ſhould ſay; No doubt but you thought your ſelues to be iollie wiſe men in ſo doing: yea, but you hauehave to deale with a God that hath wiſdome alſo to eſpie your plots well enough.Iob. 5.19. 1. Cor. 3.19. Wherein hee priuily taxeth them for ſuch as imagined that God could not charge them with any thing, or as if hee had bin one that was vtterly vnacquainted with their doings. In a word, it is as much as if hee ſhould hauehave ſaid; What will become of this goodly wiſdome of yours in the end; will it bereaue God of his Spirit? Nay, contrariwiſe in reprouing you for your deceit and vanitie, he will ſhew by the effects, that hee catcheth the wiſe in their craftinéſſe: 1. Cor. 3.19.
Hence wee may gather a doctrine that is well enough knowne; to wit, that whoſoeuer they be that couer their doings by crafty and cloſe practiſes, ſhall be ſo far off from benefiting themſelues any thing at all thereby, that they ſhall ſo much the more inflame the iuſt diſpleaſure of God againſt them. An euil conſcience alwaies flees from the iudgement of God,Chap. 30.1. An euill conſcience alwaies flees Gods preſence. and ſeekes out corners wherein to burie it ſelfe (if it were poſſible) out of his ſight. The wicked deuiſe many waies to defend their ſinnes, and to make their partie good againſt God; pleaſing themſelues in their wiſdome and ſubtilties, albeit in ſo doing, they hauehave no cloke or maske to hide themſelues vnderunder that is of any value. Others being blinded with their owne greatneſſe, are bold to deſpiſe God and all his threatnings. And therefore when the prophet ſaith, that God is wiſe alſo, he toucheth the ſoare to the quicke, to the end they might nouriſh no ſuch good conceit of their craftie deuices, as if they could thereby ouerreach the Lord.
Now in regard they were vnworthy that Iſaiah ſhould ſtand ouer-long to pleade the caſe with them: therefore he tels them flatly, that God hath ſtore of arguments ready to ſnare theſe politike heads withall. For firſt of all, they imagined that God tooke little or no heede how things went in the world, becauſe they, forſooth, were left to ſinke or ſwim (as they ſay) in the middeſt of ſo many dangers. And ſecondly, they eſteemed his menaces to be nought elſe but ſo many ſcarcrowes. Taking it as a thing granted therefore, that it was lawfull for eueryevery one to prouide for his owne ſafetie: from hence ſprang this headines to run any way; and that boldneſſe to bee ſtill plotting new deuices. The Prophet ſhewes then that God will auenge the wrongs which were done vntounto him, and that all things are in a readineſſe for the execution thereof: moreouer, that his word could not bee violated or ouerthrowne by no deuices nor ſubtile practiſes of men.
He calles them workers of vanitie, becauſe they indeuored to fortifie themſelues againſt Gods vengeance, with a vaine and vnlawfull defence: that is to ſay, with the helpe of the Egyptians. In the firſt clauſe of this verſe he ſeemed after a ſort to yeeld them the title of wiſe men, becauſe hee oppoſed thereunto the wiſdome of God: but now hauing diſperſed their miſts, hee diſcouers to the whole world their iuſt ſhame and reproch. Hence wee are taught, that it is ſafeſt for vsus to renounce our owne reaſon, and to ſubiect it onelyonly to the will of God. Why ſo? Becauſe there is no ſtabilitie nor ſtedfaſtneſſe at all in the plottings of vnbeleeuers: nay, they rather wittingly incenſe and prouoke Gods wrath to burne againſt them by theſe their wittie deuices.
Verſ. 3. Now the Egyptians are men, and not God; and their horſes fleſh, and not ſpirit: and when the Lord ſhall ſtretch forth his hand, the helper ſhall fall, and they ſhall altogether fai….
IT ſeemes that Iſaiah vtters nothing here but that which eueryevery one knowes, neither would any man ſtand to call the truth thereof into queſtion. For who would be ſo mad as to affirme either that ye Egyptians were God, or to denie that they were men? This was out of controuerſie; and therefore eueryevery one would willingly aſſent vntounto it for the generall. But to come to particularities; there, they were ſo blockiſh, or ſtood in ſuch a mammering, that they called that truth into queſtion, of which before they were fully reſolued.
Thus they waxed proud, taking themſelues to be no more men; and that they might vtterly free themſelues from yeelding obedience vntounto God. For this cauſe we are often admoniſhed in the holy Scriptures, not to truſt in man, becauſe nothing is more vain thē he: Pſa. 146.3. Curſed be he (ſaith Ieremiah) that truſts in man, and makes fleſh his arme: Ier. 17.5. Yet we ſee that all, none excepted, determine and conclude of matters in themſelues, as if they were able to bring their deſignes to paſſe an hundred yeeres after, which they hauehave plotted in their braine: yea, as if they could rule both heauen,The pride of mans heart intollerable. earth, and ſeas, and could gouerne all things euen as they liſted. Seeing there is ſuch pride in all of vsus, let vsus not maruell that the Prophet proclaimes, that the Egyptians are not God, but men. For the Iewes attributed that vntounto them, which appertained vntounto God. What is that? Euen the protection and ſafegard of the Church; which he ſo reſerues to himſelfe, that he will hauehave none to meddle with this office. Iſaiah doth therefore tauntingly taxe the Iewes in this place with the contempt of God, and their falſe confidence wherewith they were puffed vp.
And thus we may ſee how great difference there is betweene God and men. The great difference that is betweene God and men.Men can doe nothing of themſelues, but ſo far forth as God ſhall giuegive them power. Come we to ſpeake of the nature and excellencie of man, wee may well praiſe the great graces which he hath receiued of God; but oppoſe him once againſt his Creator, then muſt he be accounted leſſe then nothing. For is it poſſible to attribute any thing vntounto man, but wee ſhall thereby take ſo much honour from God? This is the cauſe why wee can neuer conſent vntounto the Papiſts,Why there can be no pacifications betweene the Papiſts and vsus. when we come to diſpute of the cauſe of our ſaluation, of free will, and of the dignitie of merits and workes: for in as much as man and God, are in theſe things oppoſed one againſt the other, it muſt needs be, that whatſoeuer is attributed to man, is taken from God. But they part ſtakes in ſuch wiſe, as they giuegive part to God, and part to men: we on the contrary affirme, that the ſole & whole cauſe of our ſaluation, ought to be attributed vntounto God: as alſo, that it cannot bee giuen to anie other, but we ſhall therein commit moſt abominable ſacrilege. In a word, let vsus know that in this oppoſition, nothing can bee left to man which is worthy of any praiſe.
By the word fleſh, he means imbecillity and weakneſſe: for what is in fleſh but onelyonly corruption? He ſpeakes of horſes, but the ſame or the like weaknes agrees alſo to the Egyptiās. As if he ſhould ſay; They and all the forces they can make, are not worth a ruſh. For albet the Egyptians had a ſoule as well as a body, yet becauſe they were earthly creatures, and dwelt in houſes of clay, they muſt downe. As if hee ſhould ſay; I am ſure you hauehave no ſpirituall nor celeſtiall power. To which purpoſe the Prophet ſaith, Pſal. 146.3. Truſt not in Princes, nor in any child of man: for his breath departeth, and then all his thoughts periſh.
Now albeit this word fleſh, properly belongs to horſes; yet it is no maruell if men be ſent to take a view of the rottenneſſe thereof, there to learne their owne tranſitorineſſe. But from the threatning that is added, to wit, that this wickedneſſe ſhall not goe ſcot-free; we may learne a generall doctrine. For the Lord will not indure to hauehave that giuen to the creature, which belongs to himſelfe: nor, that any ſhould repoſe that truſt in men, which ought to be reſerued for him alone.God threates both the ſuccourers and the ſuccoured. He threatens then as well thoſe which ſhould giuegive their ſuccour, and ſhould be the cauſe of this vaine confidence, as thoſe which ſhould be ſuccoured, & ſhould ſtay the hope of their ſafetie thereupon.If God cānot indure we ſhould leane vponupon creatures for ſaluation in matters belonging to this life preſent, much leſſe can he indure vsus ſo to doe in things appertaining to life eternall. Now if the Lord cannot abide this peruerſe truſt, as touching things belonging to our temporary ſaluation; how inſupportable are thoſe, thinke we, who to obtaine eternall ſaluation, forge diuers truſts, according to their owne fantaſie? For in ſo doing, they exalt the power of men, to ſet it vp in the place of God.
Verſ. 4. For thus the Lord hath ſaid vntounto me; As the lion and the lions whelpe roare after their pray; againſt whom if a multitude of ſheepheards lift vp their voice, they will not bee moued, nor will humble themſelues at their cry: ſo the Lord of hoſtes will come downe to fight for mount Zion, and for the ſide of it.
THe Prophet adds this verſe, to ſhew that the Lord is not minded to leaue his page missing niſh the Iewes for their wickedneſſes, and chieflie for their Idolatrie; ſo God alſo promiſeth that this enemie ſhall be cut off when they ſhall ceaſe to ſinne and to ſerue Idols. Thus wee ſee that our obſtinacie is the cauſe why the Lord addes plague vntounto plague, and doubles his blowes in purſuing vsus more and more. For we ſtill giuegive him new occaſions of enflaming his wrath againſt vsus.Reforme thy euil maners, and God wil redreſſe thy miſeries. If we deſire that God ſhould ſtrike vsus more ſoftlie, and that our enemies might at once be deſtroyed and neuer trouble vsus more; let vsus ſtudie by newnes of life to enter into his fauor againe, for he will by and by lay downe his rods, and take away the force and power of our enemies that they ſhall not hurt vsus.
When it is ſaid that it ſhall not be by the ſword of man: the Prophet thereby meanes that the deliuerance of the Church is the peculiar worke of God:The redemption of the Church, a peculiar worke of God. giuing the Iewes to vnderſtand, that albeit there appeered no help in earth, yet Gods ſecret power ſhould be ſufficient to redeeme them. Are our enemies confounded then; is their force repreſſed? Let vsus know that this proceeds from the hand of God. Indeed he repelleth the force and furie of the wicked diuers waies; but it is his onelyonly hand notwithſtanding whereby the Church is ſaued.Note. For he ſo works by humane helps, that yet he keepes his choſen after a wonderfull and extraordinarie maner, as may be ſeene euen ſince the beginning of the world: and it is no leſſe eaſie to perceiue it now,God vſeth men as inſtruments in ſauing h…s Church, yet ſo, that his owne power only ſhines in this work. Chap. 37. 36. 37. if we were not hoodwinked. And yet this lets not, but the Lord may imploy ſome of his ſeruants in the deliuerance of his Church, but ſo, that ſtill his owne hand eſpeciallie ſhines in ſuch a worke.
We know this propheſie of Iſaiah was fulfilled when the hoſt of the Aſſyrians was diſcomfited, and when Sennacherib fled. For men commonlie ſee not Gods hand therein, but the Lord manifeſts his power to the end we might know that he is the deliuerer of his Church. And when he freed Ieruſalem from the ſiege which was after laid before it, he did therein as in a glaſſe preſent alſo vntounto the Iewes an image of their ſpiritual deliuerance. It is he alone then which will deſtroy our ſpirituall enemies.Our help ſtands only in the name of the Lord that made heauen and earth. In vaine therefore ſhall we ſeeke other helps and remedies, and in vaine ſhall we reſt vponupon our owne ſtrength which is nothing: for we ſhall neuer ouercome nor be Conquerors but by the leading and help of our God.
His yong men.] His meaning is, that the Lord will ſo manifeſt his might againſt the Aſſyrians, that the hearts of young men which are wont to be couragious ſhall quaile and melt as waxe. For in as much as yong men hauehave leſſe experience then thoſe that are old, they are more raſh and headie. But the Lord will eaſilie coole their heate when the houre is come in which he will deliuer his ſeruants.See to this purpoſe Chap. 40. …0 This is the cauſe why Iſaiah made ſpeciall mention of yong men, as if he had ſaid, the flower, or ſtrength.
Verſ. 9. He ſhall flee for feare into his fortreſſe, and his Princes ſhall be feared with the banner, ſaith the Lord who hath a fire in Zion, and a furnace in Ieruſalem.
NOw he ſpeakes of Sennacherib, who being ſwallowed vp with feare, ſhould ſhamefullie flee into his fortreſſe in Nineue, as into his neſt. He addes, that his Princes who ſhould incourage the reſt of the ſouldiours, ſhall be ſo ſurprized with aſtoniſhment, that they ſhall neither dare to take vp their weapons, nor to ioine iſſue, as they ſay, but ſhall flee the Standard. To conclude, he ſhewes that he is Gods Herald to proclaime this Edict, that the Iewes might in no wiſe doubt nor diſpute of the euent as they were wont: as alſo that they might not afterward forget ſo great a benefit; neither attribute it vntounto fortune.
In the end of the verſe, if we reade as ſome tranſlate, Whoſe fire is in Zion, the ſenſe will be, that God hath a power of fire to deuoure his enemies. Notwithſtanding I thinke the relatiue Aſher is ſuperfluous: or ought to be tranſlated in the nominatiue Qui, becauſe God is properlie called fire, in reſpect of the Aſſyrian whom he will conſume. Now becauſe he ſpeakes of fire, ſome referre it to the Sacrifices: but this interpretation is farre fetched, neither hath it any good ground. For mine owne part I doubt not but his meaning is to ſay, That the Lord hath a fire to conſume the Aſſyrian, or that God himſelfe is as a fire, ſo as he cloſely compares the Aſſyrian to ſtraw, or ſtubble.
He alſo ſaith, that this fire is kindled and maintained in Zion, and in Ieruſalem, that is to ſay, in the middes of his people, to ſhew that the wicked ſhall not eſcape vnpuniſhed, for perſecuting the Church of God. For they ſhall one day feele him their Iudge, who ſtands in the middes of his Church, which for the moſt part is thought to be deſtitute of all help. The ſumme is, that Gods vengeance is prepared for the wicked which hauehave not ceaſed to moleſt his people, and that ye Lord will not reuenge for his owne ſake only, but for his elects ſake alſo. Let vsus reioyce in this conſolation,God will euermore be a conſuming fire, to conſume the aduerſaries of his Church. and howſoeuer we ſeeme deſtitute of ſuccor and expoſed to all dangers, yet let vsus euermore aſſure our ſelues that our God will be as a conſuming fi…e againſt our aduerſaries.