Commentary on Isaiah, Commentary on Isaiah · Chapter 37 · Verse 17 – Verse 22
Verſ. 17. Behold, for felicitie I had bitter griefe;*Or, thou haſt loued my ſoule in the pit of perdition. but it was thy pleaſure to deliuer my ſoule from the pit of corruption: for thou haſt caſt all my ſinnes behind thy backe.
AGaine he amplifies the greatneſſe of his griefe by another circumſtance: for ſudden calamities which we thinke not of, doe trouble vsus much more then thoſe which wee ſee approching. His ſickneſſe was the more cumberſome and inſupportable, becauſe it ſurpriſed him vnawares, whileſt he was quiet and in proſperity, thinking nothing leſſe then to be ſo ſoone bereaued of his life. We alſo know that the faithfull now and then doe pleaſe themſelues too much in their proſperitie, promiſing vntounto themſelues a conſtant and ſetled felicitie; which Dauid confeſſeth himſelfe was guiltie of: I ſaid in my proſperitie, I ſhall neuer be moued; but when thou hiddeſt thy face I was troubled: Pſal. 30. Nothing therefore could aſtoniſh Hezekias more then to heare he muſt die, when hee made account to liue in peace, his enemie being driuen away and cut off: for I thinke hee fell ſicke after Sennacherib was repulſed, and his hoſt ſlaine; as we hauehave ſaid before. See then a ſore diſeaſe which now comes to vex him vehemently, in the middes of this ioy and tranquillitie which preſented it ſelfe before his eies.
We muſt not looke to inioy a ſetled eſtate any long time.This ſhewes, that we muſt make no account to reioyce in any ſetled eſtate long, nor to lull our ſelues aſleepe in iollitie, ſeeing there is nothing ſtable nor ſtedfaſt in this life: but we may be bereaued of all our ioyes in a moment. Therfore whileſt we are in peace, let vsus euen meditate of warre, aduerſitie, and perſecutions. Aboue all things, let vsus carefullie ſeeke that peace which is grounded vponupon Gods fatherlie louelove and compaſſion, wherein our conſciences may reſt ſecurely.The peace which is grounded vponupon the aſſurance of Gods fauor, is to be ſought for aboue all things.
The ſecond part of the verſe may be expounded two waies, becauſe the verb Chaſchak ſignifies To louelove, and ſometimes To will: This ſenſe agrees not amiſſe, It was thy pleaſure to deliuer my ſoule: but if nothing be ſupplied, the ſenſe will ſtill be perfect, O Lord, thou haſt loued my ſoule when it was in the Sepulcher. It is knowne to all, that the Soule is taken for the life:Soule taken for life. but the Prophet here extols the bountie of God, who vouchſafed to louelove Hezekias though he were halfe dead.
It was thy pleaſure &c.In the next place he giues the reaſon of it, in bringing vsus to the fountaine from whence this deliuerance iſſued: for otherwiſe, one might imagin that he hath ſpoken of nothing hitherunto but of bodily health. But we may now ſee that he looked much higher, to wit, firſt vntounto his guiltines before God, ſecondly to the free reconciliation. He confeſſeth in deed that he hath receiued his life anew, but yet he eſteemes his reconciliation with God more then a hundred thouſand liues.Hezekias eſteemes his reconciliation with God aboue an hundred thouſand liues. Truly it were better for vsus neuer to hauehave beene borne, then to liue long, heaping ſinne vponupon ſinne, and ſo to hale downe the more horrible iudgemēts of God vponupon our own heads. Hezekias then reioyceth chieflie, in that the light of Gods countenance did ſhine clearely vponupon him: for our only felicitie conſiſts in hauing him good and gracious to vsus. Yet herewithall he ſhewes, that we muſt impute the euils which God laies vpō vsus to our ſinnes: for ſuch as accuſe him of ouer-much ſeueritie, doe nothing elſe but double their owne woe.To accuſe God of ouermuch ſeueritie, is but to double our owne woe. This good King condemnes not himſelfe of one ſinne only, but confeſſeth himſelfe guiltie of many ſinnes, and therefore ſtood in neede of more then one pardon. If we then deſire to be truly comforted in afflictions, let vsus begin heere: for if God be appeaſed towards vsus, no euill can hurt vsus, ſeeing he delights not to hauehave his beloued ones lie languiſhing in their miſeries.Simile. It fares with vsus therefore as with inconſiderate patients, who neuer thinke of their diſeaſe, but only of the accidents thereof, and of their griefes which they feele: but it is more wiſedome for vsus to follow the counſell of the skilfull Phyſitian, who conſiders of the cauſe of the diſeaſe firſt, and aboue all things indeuors to remoue that: for they know that outward remedies are not only vaine, but hurtfull, if the inward diſeaſe be not diſcerned. Why ſo? Becauſe remedies in ſuch wiſe applied, do driue the diſeaſe further in, and ſo ſettles & augments it there, that afterwards there is no hope left for healing of it.
Hezekias therefore like a wiſe patient, acknowledgeth the cauſe of his ſicknes;Hezekias looked into the cauſe of his ſicknes. to wit, his ſinnes: which being forgiuen, he then knew the puniſhment was likewiſe remitted and ceaſed. Now by this we may ſee the ſottiſhnes of the Papiſts touching their diſtinction between the fault and the puniſhment:The ridiculous diſtinction of the Papiſts betweene the fault, and the puniſhment. for Hezekias teſtifies here that the one was pardoned as well as the other.
Wee are alſo to obſerue this phraſe of ſpeech which the Prophet vſeth, to wit, Thou haſt caſt all my ſinnes behinde thy backe: for his meaning therein is, that God had whollie aboliſhed the remembrance of them. As in Miche. 7.9. Thou haſt caſt all their ſinnes into the bottome of the ſea. And in Pſal. 103.12. He ſeparates our ſinnes as farre from vsus, as the Eaſt is from the Weſt. All which ſentences may aſſure vsus that God will neuer impute the ſinnes vntounto vsus which he hath once pardoned. If it fall out that we be corrected afterwards, he doth it not as a Iudge, but as a tender and mercifull father, that he might thereby inſtruct and keepe his children in awe. The Papiſts therefore deceiue themſelues in dreaming that the corrections which follow are ſatisfactions or recompences,Afflictions no ſatisfactions. as if he would exact that at our hands, becauſe he is loth freelie to remit all. No, Gods only purpoſe in correcting vsus is, that he may thereby prouide for our ſaluation for the time to come.
Verſ. 18. For the graue cannot confeſſe thee: death can not praiſe thee: they that goe downe into the pit, cannot hope for thy truth.
WHere he ſaith, that he can not ſet forth the praiſes of God if his life be taken away, he promiſeth to do it, if ſo great a benefit may be granted vntounto him; and therewithall ſhewes, that the only cauſe why he deſires to liue, is, that he might praiſe God. Now albeit there is not a better ſigne of a godlie heart then to deſire life, vponupon condition to glorifie God continuallie by the ſame: yet it ſeemes Hezekias ſpeakes ſomewhat too ſtrictly. For the faithfull glorifie God no leſſe by their death, then by their life:The faithfull glorifie God no leſſe by death then by life. by death they come to be perfectlie conioined with him, and neuer ceaſe to ſing his praiſes with the elect Angels. But there is yet another difficultie which moued Hezekias ſo much to flee death, and ſo earneſtlie to deſire to liue ſtill on earth. Which ſecond queſtion, albeit we hauehave diſcuſſed heretofore, yet the readers ſhall againe be put in minde that this terror proceeded not from the only apprehenſion of death: for when the houre came that he ſhould die, he recoiled not back, but willinglie went vntounto his God. But at this time being ſmitten with the ſenſe of Gods wrath, his only ſorrow is, that his ſinnes had bereaued him of his life, fearing he ſhould neuer taſte any of Gods bleſſings or fauours afterward. Hereupon alſo depends the ſolution of the firſt queſtion: for what maruell is it if this good man ſeeing he muſt die,The cauſe why Hezekias was ſo loth to die. his death alſo proceeding from the anger of God kindled againſt him, to take vengeance on his ſinnes: what maruell is it, I ſay, if he ſorrowed and lamented to be condemned to die, as one vnworthy to bee imploied any longer in the aduancement of Gods true religion and ſeruice?
Whoſoeuer he be that is once ſtrucke with this thunderbolt, can not freelie magnifie the name of the Lord, neither in life nor in death, but muſt needes be mute, becauſe deſpaire hath ouerwhelmed his ſpirits. In this ſenſe Dauid ſaith; In death there is no remembrance of thee: Pſal. 6.5. And the whole Church in Pſal. 115.17. ſaith; The dead praiſe not thee, O Lord, neither any that go downe into the place of ſilence. Why ſo? Becauſe thoſe who feele the guilt of their ſinnes, and Gods anger preſſing them, want matter of thankſgiuing. And yet wee muſt note, that when the Saints ſpake thus,Note. they conſidered not what their condition ſhould bee after death; but from the dolour which they felt they onelyonly looked to the end for which God had created & preſerued them in this world. The chiefeſt end of mans life we know,The principall end of mans life. is to ſpend the ſame in his ſeruice: who for this purpoſe conſerues his Church vponupon earth, as hath been ſaid, becauſe hee will hauehave his name alwaies praiſed. Now he that ſeemes to be caſt off, in regard he is vnworthy to be any longer accounted among the number of Gods ſeruants, cannot diſtinctly conſider with a ſtill and quiet mind, what ſhall become of him after death, but being ouerſhadowed with ſorrowes, takes from the dead, the facultie of praiſing God, as if all exerciſes of pietie ceaſed after this life, becauſe (as hee thinkes) Gods glorie is buried in the graue with thoſe that ſhould bee the witneſſes of it.
Verſ. 19. But the liuing, the liuing, he ſhall confeſſe thee, as I doe this day: the father to the children ſhall declare thy truth.
HE comprehends not all men generally within this ſentence, ſeeing many liue, who notwithſtanding as much as in them is, labour to extinguiſh Gods glory by their ingratitude: ſo far are they off from thinking they were borne to ſet forth or magnifie the ſame. But his meaning onelyonly is, that men may be true and lawfull Preachers of the glory of God, as long as it pleaſeth him to retaine them aliue in the world, becauſe he by his liberalitie daily & hourly ſūmons them to the performance of this dutie.Verſ. 18. This oppoſition ſhews that his former ſpeech, The graue cannot confeſſe thee, death cannot praiſe thee, &c. oght to be referred to this point, namely, that ſuch as are cut off from the world, where they imploy their time in praiſing God, are by death depriued of ſo excellent a benefit. Beſides, he proteſteth that himſefe ſhall now bee one of the witneſſes of Gods glory; thereby ſhewimg a ſigne of his thankfulneſſe: for he ſaith hee will neuer forget ſuch a merciemercy, but will magnifie the Lord, and preach to others what fauour hee hath taſted of. And not onelyonly to thoſe of his owne time, but to the poſteritie alſo, that they may euerie one ſet forth theſe praiſes, and reuerence the author of ſo great a bleſſing.
Hence wee are to gather a very profitable inſtruction; to wit, that men hauehave children beſtowed vponupon them,VponUpon what condition God giues men children. on condition to bring them vp in the information of the Lord, euerie one indeuoring with al his might to leaue behind him for his ſucceſſors, ſome good occaſions to ſet forth Gods praiſes. Fathers of families therefore ought carefully to record vntounto their children, the mercies which God hath ſhewed them. By the word truth, wee are to vnderſtand the fidelitie which God keepes with his ſeruants, and with all thoſe that are witneſſes of his grace, whereby hee manifeſts vntounto them the truth of his promiſes.
Verſ. 20. The Lord was ready to ſaue me: therefore we will ſing my ſong all the daies of our life in the houſe of the Lord.
HEe acknowledgeth that his deliuerance proceeded not from the induſtry of men, but from the onelyonly fauour of God. Whereas ſome tranſlate; It is the Lord which can deliuer mee; they expreſſe not the thing ſufficiently; it alſo ſeemes they miſſe the very letter: for hee not onelyonly magnifies the power of God, but alſo his worke, by which his power was cleerly manifeſted. In a word, he oppoſeth this his deliuerance to that death vntounto which he was iudged of God: for as before he apprehended him as a ſeuere Iudge, ſo now he leaps for ioy in acknowledging him to be his redeemer. For this cauſe he prepares himſelfe againe to ſing a ſong of thankſgiuing; yea, he calles others to him to aid him therein. He mentions the Temple, becauſe there the faithfull met together.
Had he been but a priuat man, and one of the common ſort, yet he was bound to hauehave offered a ſolemne ſacrifice for the incouraging of others, as well as for the diſcharge of his owne dutie. He therefore being a king, was to be much more carefull in bringing others with him to giuegive God thanks, eſpeciallie ſeeing the ſafetie of the whole Church conſiſted vponupon his deliuerance. He will therefore indeuor, he ſaith, to make it knowne to all, what fauour God ſhewed him; and that it ſhould be remembred not for a day or two, but all the daies of their liues. Truly it had been a moſt vnworthy thing euer to hauehave ſuffered ſo ſingular a benefit to hauehave vaniſhed away, or to die at any time: but in regard of our owne forgetfulneſſe and dulneſſe, wee hauehave need to hauehave ſpurres to pricke vsus continuallie forwards to the performance of this dutie. Thus alſo hee ſhewes to what end God hath appointed holy aſſemblies,Why God ordained publike aſſemblies. euen to the end that all with one heart and mouth, may praiſe one God in Ieſus Chriſt, and ſtirre vp one another to the exerciſes of pietie.
Verſ. 21. Then ſaid Iſaiah; Take a lumpe of dry figges, and lay it vponupon the boile, and he ſhall recouer.
ISaiah ſhewes now what remedie hee gaue Hezekias. Others thinke it was no remedie, becauſe figs are contrarie and hurtfull to vlcers: and therefore they ſay that the King was aduertiſed, and by this ſigne more fullie inſtructed that this recouerie onlie proceeded from the free grace of God. For example, the bow in the cloudes whereby God meant to teſtifie that the world ſhould neuer periſh againe by the flood,Gen. 9.13. ſeemed notwithſtanding to ſignifie the cleane contrarie: for it appeeres only when great raines gather together, and are readie to drowne the whole world. They thinke then that the Prophet hath of ſet purpoſe applied a remedie nothing fitting for the healing of the diſeaſe, becauſe it might appeere to all, that Hezekias was healed without the help of any ſalues. But ſeeing the Phyſitians of our times do vſe plaiſters of figs to ripen the Plague-ſore, it may be the Lord added the ſalue to his promiſe, as he often doth in other caſes: for this medicine leſſens not ye promiſe, which without the word had bin vaine and vnprofitable. He alſo had receiued a ſupernaturall ſigne, which no doubt taught him, that it was God, and none but he who reſtored his life vntounto him, which in his conceit was loſt.
Verſ. 22. Alſo Hezekias had ſaid, What is the ſigne that I ſhall goe vp into the houſe of the Lord?
SOme expound this verſe as if this had bin giuen Hezekias for a ſigne; and therefore they referre it to the former ſentence: but it is more likely that the order of the thing is here changed; which often falles out among the Hebrues, ſo as that which ſhould be ſaid in the beginning, comes in towards the latter end. Iſaiah mentions not in the beginning of the Chapter that Hezekias required this ſigne, yet it is recorded in the holy hiſtorie that he ſo did, 2. King. 20.8. He now addes that therefore which was omitted at the firſt. That I ſhall goe vp. In theſe words his meaning is that the chiefe care of his whole life was, to beſtow it to the glorie of God: for he deſires not to liue that he might conſume his daies in voluptuouſnes, but that he might maintaine the honour and pure worſhip of God.Why God prolongs our dayes on earth. Let vsus be admoniſhed then that our daies are not prolonged to the end we ſhould giuegive our ſelues to iollitie and diſſolutions, but to honour him that hath ſo much honoured vsus; to further one another in his feare; to meete together in the holy aſſemblies, to magnifie his merciemercy and truth.