Commentary on Isaiah, Commentary on Isaiah · Chapter 37 · Verse 26 – Verse 29
Verſ. 26. Haſt thou not heard how I hauehave of old time made it, and hauehave formed it long agoe? And ſhould I now bring it, that it ſhould be destroyed and laid on ruinous heapes as Cities defenced?
THe expoſitors for the moſt part expound this verſe as if the Lord ſhould ſay, That this Tyrant neither hath done nor ſhall doe any thing but that he hath foretold by the mouth of his Prophet, and thus affirmes, that himſelfe is the author of theſe things. But I expound it otherwiſe; to wit, that Ieruſalem ſhall be deliuered by Gods aſſiſtance, becauſe he is the protector of it: and that his ſpeech might hauehave the more weight, he names not the Citie, but vſeth the pronoun demonſtrait, as if all other Cities were nothing in Gods account in compariſon of this.
Others referre theſe words, I hauehave made it, to the deliuerance which depended vponupon the ſecret counſell of God: but whoſoeuer ſhall diligentlie weigh the ſcope of the Prophets words, will confeſſe that it is here ſpoken of Ieruſalem. God complained, as we hauehave ſeene, that he was ſo deſpightfullie blaſphemed; and yet in reciting the words of Senacherib he only mentioned Libanon, and the quarters adioining: now to ſhew that vnderunder the name of Libanus, warre was proclaimed againſt himſelfe, he affirmes (as in many other places) that Ieruſalem was founded with his hand, and built at his command: whence it followes, that Senacherib could not ouerthrow it, vnleſſe he firſt plucked God downe from his throne.
This doctrine is often met withall in the Scriptures, and wonderfull comfort is conteined in it, vponupon which the faithfull may at all times boldlie leane in all their trials and afflictions, be they neuer ſo hard and difficult to be borne; to wit, that they ſhall euer be preſerued vnderunder Gods protection, becauſe he hath elected them.Gods argument in this place. For thus ſtands the argument, I hauehave made and formed the Church: the ſaluation of it ſhall ſtand for euer, Phil. 1.6.becauſe I will not leaue the worke that I hauehave begun vnfiniſhed, but will bring it vntounto perfection. In a word, the Lord teſtifies that he will goe on with his worke, and will preſerue it, becauſe it concernes his owne honor, and our ſaluation.
Moreouer, he is called the former of his Church in another ſenſe then that in which he is ſaid to be the Creator of heauen and earth: for we are his peculiar workmanſhip, ſaith S. Paul, being reformed by his Spirit:Epheſ. 1.10. of which point we hauehave ſpoken heretofore in other places. This worke therefore of all others is the moſt excellent, yea, aboue the creation of the whole world. Be it farre from any man therefore to affirme that he was incorporated into the Church by his owne power or induſtrie: for it is not without cauſe that we are called his workemanſhip, Ephe. 2.10.
But it may be demanded why the Lord ſaith he formed Ieruſalem long agoe, Queſt. for there were many Cities more ancient then it. I anſwere, Anſ. that this ought not to be referred to the outward forme or building, but to the eternall decree of God, according to which he had choſen this Citie for his dwelling place. For albeit it was then only ſaid when the Arke was made, This is my reſt, here will I dwell, Pſal. 132.14. And by Moſes, I will come vntounto thee into the place wherein I ſhall put the remembrance of my name, and I will bleſſe thee, Exod. 20.24: yet had God long before ordeined it. For we were choſen before the foundations of the world were laid, as S. Paul teacheth, Epheſ. 1.4. And S. Iames ſaith, That we were begotten by the word of truth, that we might be the firſt fruites of his creatures, Iam. 1.18. He will then conſerue vsus aboue all his creatures, and will neuer ſuffer vsus to periſh. Now as Chriſt is called the firſt borne of eueryevery creature, Coloſ. 1.13. ſo the Church alſo, which is his bodie; obteines in this world the preheminence of dignitie and honour.
I leaue the Rabbins to their rauings,Rauings of the Rabbins. when they ſay, that God created the Meſſiah and Ieruſalem with a throne of glorie before he formed heauen or earth. But we muſt hold this principle, that he will be the faithfull gardian of his Church, ſeeing he hath vouchſafed to preferre it before all the world beſides.
As touching that which followes in the end of the verſe, And ſhould I now bring it to this point? Some draw it to a ſenſe altogether wreſted. I denie not but the Prophets words are in the preterperfectence; Now I hauehave brought it, and put it: but becauſe ye change of the tence is very familiar and vſuall in the Hebrue tongue, it is certaine that the Prophet hauing affirmed that God is in ſuch wiſe the former of his Church, that it is the chiefeſt of all his works, he now thence concludes, that it can not be ruinated as other common things are. It muſt be read by an Interrogation then, Shall I bring it now, or, ſhould I ſuffer it to be brought? As if he ſhould ſay, Should I ſuffer it to be raced as other Cities which are quite ouerthrowne and laid on heapes? For he compares Ieruſalem with other Cities which were deſtroyed and ſubdued by the Aſſyrian, that ſo they might know that this Tyrant ſhould not ſo eaſily obtaine that which he deſired, becauſe the difference is great betweene it and other Cities which hauehave beene raced to the foundation. It muſt not be compared then with other Cities how well fortified ſoeuer they be, becauſe they with the earthlie matter of which they conſiſt, ſhall eaſily fall: but albeit the Church be but weake and feeble in outward ſhew, yet hath ſhee ſuch a ſtable and firme foundation laid in Gods ſecret election, that it can neuer be ouerturned by any tempeſts whatſoeuer.
The glory of the Roman Empire gone.We ſee ſtrange changes hauehave befallen the world: Commonwealths hauehave been turned topſie turuie, Empires aboliſhed, mightie nations ſubdued, and their renowne and glorie extinguiſhed. What is now become of the glory of the Roman Empire? What is become of the Nobles of this people, who were the Lords of all the earth? If any reliques thereof remaine (which is very ſmall) is it not brought vnderunder the miſerable ſlauerie of that curſed monſter,That Antichriſt of Rome, an exec able monſter. I meane Antichriſt, who exerciſeth his tyranny ouer al the earth? Where is now the liberty which Rome once inioied? Where is that goodly forme of a Commonwealth, which was once to be ſeene there? Rome may now well be called the ſhop of all miſchiefe and impietie,Rome may now be called the ſhop of al imip…ty. and a cage of eueryevery vncleane bird? But in the midſt of all theſe horrible confuſions, the Lord ſhewes that he wil preſerue Ieruſalem; that is to ſay, his Church: and albeit among theſe changes, ſhe be toſſed vp and downe, and diuerſly afflicted, yet ſhe ſhall ſtand faſt notwithſtanding. At leaſt, the ſhakings and perſecutions which ſhe ſuffers, ſhall not hinder her ſo, that by many reſurrections (as it were) ſhe ſhould not ſtill be renued and multiplied from age to age. Now although the members of the Church are not alwaies of one ranke in this world, yet it is one and the ſame body knit by ioints and bands to one head Ieſus Chriſt. Thus then, The Lord will keepe and defend the Citie, and will cauſe the children of his ſeruants to continue, that their ſeede may be eſtabliſhed for euer: Pſal. 102.28.
Verſ. 27. *Or, For the.Whoſe inhabitants*Ebr. are ſhort in hād. hauehave ſmall power, and are afraid and confounded: They are like the graſſe of the field and greene hearb, or, graſſe on the houſe toppes, or corne blasted before it be growne.
THe Prophet now better expreſſeth that which hee touched in briefe before, to wit, that the eſtate of the Church is not to be iudged according to that which ſhe is in this world: for though the ſtrongeſt Cities be taken, that the moſt valiant doe faile in heart, and fall into their enemies hands; yet the Church ſhall remaine and floriſh, becauſe ſhe reſts not vponupon her owne ſtrength, neither hath ſhe her foundation from earth, but from heauen. For there is a cloſe oppoſition here betweene ſtrong Cities which the inhabitants cannot keepe, becauſe they are frighted and troubled; and the Church of God, which being vpheld by his onelyonly grace, ſuſtaines all aſſaults, and is neuer vanquiſhed: for ſhe referres all things to God onelyonly, who giues her beginning and being, continues her ſtrength, indues her with conſtancie and all ſorts of benefits: in a word, with all the parts of her ſaluation. Hence we are taught, that all the fortreſſes in the world are nothing, vnleſſe God be the watchman. All the forces of men are but as ſhiuering reeds, vnleſſe they be ſuſtained by his power: caſtels, ramparts, and weapons, bee they neuer ſo many and inuincible, without him, ſhall ſerue their turnes nothing at all.
This is yet better expreſſed by the ſimilitudes which are added. For it was neceſſarie that the faithfull ſhould bee well informed touching the louelove and ſingular affection which the Lord bare towards them, leſt they ſhould be offended at the proſperitie of the prophane and wicked. Albeit humane forces then be neuer ſo glorious in outward appearance, and make all the goodly ſhewes that can be deuiſed; yet the Prophet affirmes that it is but like the graſſe and flowers of the field,The firſt Simile. which are greene and floriſh for a time, and ſuddenly are gone. He abaſeth them more by the other ſimilitude which hee ads touching the graſſe vponupon the houſe tops, The ſecond Simile.whoſe ſtalkes are high and eaſie to be ſeene of all: but if they grow vponupon any high place, then are they neereſt their withering, being neuer fit for any vſe: as the Pſalmiſt ſaith; for the reaper filles not his hand, nor the gleaner his lap; and therefore the paſſers by ſay not ſo much as God ſpeed you: Pſal. 129.6, 7. So albeit the enemies of the Church be like the tall Cedars, whoſe toppes touch the heauens as it were, and floriſh by inioying the world at will, yet ſhall they in a moment wither and come to nothing. As the corne then which growes on the ground, ſerues to much better vſe then the vnfruitfull graſſe which growes on the houſe top, ſo the Lord ſhewes that the baſe and abiect condition of his ſeruants, is much more excellent then theirs, who by reaſon of their power, exalt themſelues ſo farre, as to iuſtle againſt the Lord of heauen and earth.
Some thinke that that which is added touching the corne blasted, ſhould be the fourth ſimilitude: but as I thinke the Prophet would hauehave it ſerue as an expoſition of the former ſimilitude: as if he ſhould ſay; This graſſe ſhall wither away afore it is come to a ſtalke or to any ripeneſſe. As the Pſalmiſt alſo ſaith, It withereth before it be plucked vp.
Verſ. 28. But I know thy dwelling, and thy going out, and thy comming in; and thy furie agaiſt me.
HE returneth and toucheth the inſupportable pride of this Tyrant, who attributed I wot not what to himſelfe, as if he had been inferiour to none: yea, he durſt blaſpheme and raile vponupon the liuing God, as if he had been nothing in compariſon of him. But God takes downe his pride and arrogancie: as if he ſhould ſay, yet doe I know all thy haunts well enough; yea, thy ſitting downe, and riſing vp. The wicked exalt themſelues, thinking they ſhould be ſubiect to none, no not to the prouidence of God it ſelfe: but he ſhewes, that they hauehave no more power but that which is giuen them from aboue.
Sitting and going forth is taken here for conſultations, imaginations, and enterpriſes of the profane and wicked, who inuent ſundrie plots how they may ouerwhelme and deſtroy the people of God: but on which ſide ſoeuer they turne themſelues, and what way ſoeuer they take to bring their purpoſes to paſſe, yet they ſhall not performe a iot more then God hath willed. For they are reſtrained by his prouidence, which driues them to and fro, and often turnes their wicked plots to a good end, though they meant the cleane cōtrarie. But God (whoſe proper office it is to direct mens paths, Pro. 20.24.) conducts them which way it pleaſeth him.
He ſaith alſo, I know thy furie: thereby minding to ſhew, that whileſt the wicked play the bedlems on earth, God ſits ſtill in heauen laughing their madnes to ſcorne. And becauſe Sennacherib behaued himſelfe malepertly, and thought to goe ſcot-free, the Prophet addes theſe words expreſlie, to the end the faithfull ſhould not imagin this to be new, or vnknowne to the Lord, or as if he eſteemed them not.
Verſ. 29. Becauſe thou rageſt againſt me, and thy tumult is come vp into mine eares, therefore will I put mine*Or, ring. hooke in thy nostrils, and my bridle in thy lips, and will bring thee back againe the ſame way thou cameſt.
THe more the wicked are caried away with rage, furiouſlie exalting themſelues againſt God, the more ſeuerely doth he at the laſt oppoſe himſelfe againſt their pride. He lets them take their ſwinge for a time, and ſuffers them to inioy the world at will, but after long forbearance he tames them, and reſtraines them, leſt they ſhould thinke they had all vnderunder their command. Sennacherib is a ſingular example hereof, for the more audacious he is to fome out his rage and furie againſt God, the more heauie did he feele his wrath to fall vponupon him whom he thus braued: which all the pack of perſecuters ought to expect as well as he.
Now he doth aptlie and pleaſantlie ſcorne the fond ouerweening of this Tyrant, as if he ſhould ſay, I ſee well enough how the world goes, I ſhall gaine nothing by handling thee gentlie, becauſe thy wrath is become deſperate: ſeeing then thou canſt not be tamed, I wil hamper thee like a wild beaſt. Verſe 28.And thus God ſhewes more plainely, that he is not only acquainted with the plots and imaginations of this miſcreant, but ſo moderates and holds back his tyrannie, that in ſpight of his teeth he leades them whither ſoeuer he liſts: as if a wilde beaſt hauehave a ring put thorow his ſnout, a man may leade him whither he will. Some tranſlate the word Kaki, an hooke, but I had rather expound it a ring: becauſe an hooke is fitter to catch fiſh withall then wilde beaſts, Sennacherib then was conſtreined to turne from whēce he came, and haſtned away without doing any thing; although his purpoſe was to hauehave poſſeſt Egypt and Iudah whollie: neither would he hauehave been diſappointed of his purpoſe willinglie if God had not drawne him away by his ſecret worke.