Commentary on Isaiah, Commentary on Isaiah · Chapter 37 · Verse 35
Verſ. 35. For I will defend this Citie to ſaue it, for mine owne ſake, and for my ſeruant Dauids ſake.
THis is the confirmation of the former ſentence, why Sennacherib ſhall not come into Ieruſalem; to wit, becauſe the Lord is her protector. The Prophet here then commands Hezekiah and all the people to turne their eies towards God, in regard the ſight of this Tyrant was ſo terrible vntounto them, that they could doe nothing but tremble. As when we at this day ſhould conſider the power of our enemies, it would make vsus quake for feare; in ſo much yt there ſhould reſt ſcarſly one dram of hope in vsus: but we muſt notwithſtanding looke directly vp vntounto God, and lay hold vponupon his promiſes, and to fenſe our ſelues with them, as with a ſhield. It is to him, to him alone, I ſay, that we muſt turne our eies, ſeeing he hath power enough in himſelfe for vsus to repreſſe the power of mortall man. For this promiſe muſt not be reſtrained to Hezechias his time onelyonly,This promiſe muſt not be reſtrained to Hezekias his time onelyonly, but to ours alſo. but it extends it ſelfe to all ages. And yet the Prophets words hauehave a more ample ſenſe: for he affirmes, that God himſelfe is the protector and keeper of the Citie, becauſe he had taken it into his cuſtodie. Thence therefor… he concludes, that it muſt needes be out of danger, becauſe his defence is all-ſufficient.
When he ſaith he will do it for his own ſake, he thereby brings Hezekias and all the people to the conſideration of the free couenant. The Iewes had been often rebuked, and that very ſharply; yet did they not ceaſe euen of ſet purpoſe to prouoke the wrath of God againſt them: in which regard, they not onelyonly deſerued to be left to themſelues in the time of need, but that he ſhould inflict vponupon them euident ſignes of his fearefull wrath and indignatiō. That deſpaire might be preuented then, hee teacheth them that God will bee their defence: not that hee findes the cauſe thereof in them,Ezek 31.32. but becauſe he reſpects his own name. Why ſo? Firſt, that his word might ſtand faſt, which was, that hee would neuer caſt off the poſteritie of Abraham, which hee had adopted, nor aboliſh his worſhippe, nor put out the remembrance of his name, though the Sanctuarie ſhould be deſtroied: ſecondly, leſt hee ſhould expoſe his name to the blaſphemies & ſcornes of the heathen. There is therefore a ſecret rebuke included here, which this people deſerued to be galled withall, and that iuſtlie: for Hezekias no doubt had more adoe to quiet and ſtill the Iewes from their murmurings, then to chaſe away the enemie: for they tooke on no leſſe, then if all had been loſt. We muſt not thinke then that God had reſpect to the deſerts of the people, or to any other particular cauſe, but ſolely to his owne glorie. For wee muſt ſupplie a cloſe antitheſis here, which is expreſſed by Ezechiel: I do not this for your ſakes O houſe of Iſrael, but for mine holy names ſake, Ezech. 36.22.
What refuge we are to flee to, in the conſcience of our vnworthines.Now ſeeing the ſame reaſon holds ſtill in reſpect of vsus, let vsus boldlie oppoſe this buckler againſt all our ſinnes: Lord, although we are worthie by thy iuſt iudgements of a thouſand deaths, yet be thou pleaſed to accept of thine owne free merciemercy and goodnes to keep thy promiſe with vsus. I grant, that hypocrites gaine nothing by this, that God is ſaid to be the perpetuall protector of his Church: but vntounto this rock muſt all the faithfull learne to flee for refuge, though they come emptie handed of any thing of their owne to appeaſe his wrath withall: for he will neuer ſuffer his Church to periſh, becauſe he hath built and eſtabliſhed it with a purpoſe to keepe it: but the cauſe that moues him to doe it is nothing elſe but his owne free and infinit loues ſake.
Furthermore it is diligentlie to be noted when he addes, for Dauid my ſeruants ſake: for albeit it had been ſufficient for God to hauehave ſought the cauſe of our ſaluation only in his free and vndeſerued louelove which he beares to his people: yet it is not without cauſe that he placeth a moſt certaine pledge of it in Dauid, in whoſe hand he had renued the couenant, promiſing to be his father. Neither doth the Prophet propound him here as a priuate perſon, but as that holy King, whoſe throne was eſtabliſhed by God,2. Sam. 7.14. that vnderunder his gouernment ye Church might inioy peace and ſafetie. In a word, he was the mediator as it were betweene God and man, in which reſpect he was ſuperior to the very Angels: for he repreſented the perſon of Ieſus Chriſt.
Ezech. 21.26.27.Now albeit ſoone after his Throne was throwne downe, and the Diadem torne in peeces, yet was not this confirmation vaine, that God would ſtill for a time keepe the Citie, becauſe he would in no ſort breake his promiſe made to Dauid in his truth,Pſal. 132.11. touching the perpetuitie of his kingdome. For wee know that his ſucceſſors loſt not the principalitie by the exile of the people till Chriſt came;Iere. 30.9. Ezech. 37.24. who for this cauſe in Hoſea 3.5. is called Dauid. By this we ſee how ridiculous the Papiſts are,Papiſts ridiculous in vrging the merits of Saints as a cauſe why God ſhould pardon vsus. whē they affirme we are pardoned by the merits of Saints: for there is great difference betweene the Saints and Dauid, in regard of the promiſe which was made vntounto him. He might as well hauehave named Abraham, or any other renoumed Patriarke in the Church: but becauſe he now ſpeakes of the Church, and of the eternitie of Chriſtes kingdome, he ſpeciallie names him, whom aboue all others had expreſlie receiued this promiſe, Behold, this is my reſt, here will I dwell: for I hauehave a delight therein, Pſal. 132.14. Seeing the Prophet then reſpects the promiſe,The Prophet reſpects the promiſe, not Dauids perſon. and not the perſon, the Papiſts then are worthilie branded with ye name of abſurd Doctors, in thinking that the interceſſion of Saints (a dreame of their owne deuiſing) can be any whit confirmed by this place. Nay, that which they pretend here, directlie croſſeth their error: for Dauid which is heere placed betweene, beares the image of the only Mediator, who aboliſheth all newfound interceſſions. Reade 1. Tim. 2.5. 1. Iohn 2.1.2.