Commentary on Isaiah, Commentary on Isaiah · Chapter 40 · Verse 2
Verſ. 2. *Or, ſpeake to the heart of Ieruſalem.Speake comfortablie to Ieruſalem and crie vntounto her, that her warfare is accompliſhed, that her iniquitie is pardoned: for ſhe hath receiued of the Lords hand double for all her ſinnes.
HEre God giues his ſeruants the Prophets a Commiſſion, and puts that in their mouthes which they were to vtter, when fit time ſerued, for to comfort the faithfull that were ſorowfull. And yet he ſtands not ſo much to exhort or imbolden the Prophets to diſcharge this their dutie manfullie and faithfullie, as he is earneſt in giuing of hope to the godly, wiſhing them to poſſeſſe their ſoules in patience, vntill the Prophets were ſent vntounto them with this ioyfull and comfortable meſſage. To ſpeake according to the heart, ſignifies nothing elſe but to ſpeake that which is acceptable to vsus: for our heart abhorres all vnpleaſant tidings, but it effectuallie imbraceth, and runnes (as it were) to meete with that which is well pleaſing vntounto it. Now becauſe the people were in a maner reiected and forſaken, what newes could be better welcome then reconciliation with GOD, whereby all their ſinnes were pardoned?
VnderUnder the word Ieruſalem by a Synecdoche,Ieruſalem ſignifies the Church. we are to vnderſtand the Church, which is ſo euident, that it needs no proofe.
The word crie, ſignifies, that this promiſe of grace ſhall be cleare and euident; it ſhall ſound ſo in their eares, that all ſhall vnderſtand: for if the Prophets ſhould mutter or whiſper onelyonly, the aſſurance of this conſolation might ſeeme doubtfull or weake: but all doubting is taken away, ſeeing it is to be deliuered freely and with a loud voice.
Her warfare is ended.That her vvarfare is ended.] This is that acceptable tidings; to wit, that God hath put an and to the afflictions of his people. Some take the word Tſebaab, which we hauehave tranſlated Warfare, ſimply for the time: as if hee ſhould ſay; Her time is accompliſhed. Others thinke that the time of viſitation is here noted, but vnfitly; becauſe this word properly ſignifies among the Hebrewes, a ſet and appointed time to finiſh and end ſome buſineſſe or worke in. But this ſimilitude is doubtleſſe taken from ſouldiers that hauehave libertie to returne home from war; for he ſaith, the end and iſſue of their afflictions are at hand: as if hee ſhould ſay; God will not alwaies ſuffer the rod of the wicked to reſt vponupon the lot of the godlie, but keep a meaſure in humbling of them. He therefore compares the time of their captiuitie in Babylon, to a long warfare, which being ended, the ſouldiers that vvant imploiment, are ſent home to their houſes, to liue there in peace and quiet.
He ſaith in like manner, that her inquitie is pardoned; Her iniquitie is pardoned.becauſe God will be ſo fauourable vntounto them, that hee will no longer in rigor purſue them: this therefore is the expoſition of the former words.Simile. For as the Phyſitians in healing bodily diſeaſes, doe firſt remoue the cauſes from whence they ſpring, euen ſo the Lord deales with vsus. The rods wherewith he beates vsus proceedes from our ſinnes: he muſt of neceſſitie pardon them then, before his ſtrokes can ceaſe:Our ſinnes muſt be forgiuen, ere our afflictiōs can ceaſe: See Chap. 38.17. and therefore the Prophet ſaith, that her vvarfare is accompliſhed, becauſe her iniquitie is no longer imputed. Some take the word Anonah, for miſerie, and ſay that it ſhall hauehave an end: which ſenſe alſo ſutes well, for ſo the Prophet affirmes one and the ſame thing two waies: for to ſay that her warfare is ended, and that her miſeries are finiſhed, are things that hauehave one meaning. But yet wee muſt hold this principle; that God ceaſeth to correct when he is reconciled: ſo as the remiſſion of ſinnes ought alwaies to goe before as the cauſe, although, as I thinke, wee may ſay that God was ſo pacified, that hauing pardoned the ſinnes of his people, hee is now readie to receiue them againe into his fauour.
Double.] This place is expounded two waies: for ſome affirme, that he people which had deſerued double puniſhment, were adorned with double grace: others, that God would chaſtiſe them no more, becauſe they had had enough already. Now howſoeuer the firſt expoſition containes a fruitfull and profitable doctrine, yet wee will let that paſſe now, becauſe it agrees not with the text: for it appeares the Prophet meant onelyonly to ſay, that God ſatisfied himſelfe ſufficiently with the miſeries which his Church had ſuffered. I wiſh therefore that thoſe had bin more modeſt which blamed Saint Ierom Saint Ierom.and other authors for this ſecond expoſition, which is much more fitting; and not the other ſubtiltie, that the Lord will render double grace for double affliction. The ſumme is, that the Lord will puniſh his people no more ſo long, nor ſo ſharply, becauſe his louing kindneſſe hath ouercome his diſpleaſure, and will not ſuffer him to exerciſe ſo rigorous a courſe any longer: thus the word double, ought to be taken for largely, or abundantly.Double, is taken for largely, or, abundantly. For we muſt not imagin that the chaſtiſement was equall, or greater then their ſinnes; for their blaſphemie is to be abhorred who accuſe God of crueltie, as if he corrected men too ſeuerely. What puniſhment is ſufficient for the leaſt of our offences, committed againſt his infinite Maieſtie? This ought therefore to be referred to the mercies of God, that hee alwaies ſmiting in meaſure, as it is in Chapter 27.8. will giuegive them no more blowes, neither yet continue them any longer. Why ſo? Becauſe the former ſtrokes hauehave ſufficed him, albeit the people deſerued to bee beaten againe and againe with much more ſeueritie. The Lord ſhewes himſelfe like a father, who hauing conpaſſion on his children, neuer chides but vnwillingly, and therefore is willing to pardon them their faults.God is as willing to pardon our faults, as we would hauehave them pardoned.