Commentary on Isaiah, Commentary on Isaiah · Chapter 40 · Verse 9 – Verse 14
Verſ. 9. For I hauehave taken thee from the ends of the earth,*Or, hauehave called thee before the excellences. and called thee before the chiefe thereof, and ſaid vntounto thee; Thou art my ſeruant, I hauehave choſen thee, and not cast thee away.
ISaiah goes on with the ſame matter ſtill; for who is it that feeles not by common experience, what need he hath euer and anon to be quickened vp, by the often repetition of this and ſuch like conſolations, when aduerſities doe preſſe vsus? It is no wonder then that the Prophet inſiſts ſo long vponupon this argument. Now from the onelyonly perſon of Abraham, he aſcends to all his posteritie, and mentions the benefits which he had done for them. I take the relatiue Iſh, for the particle For; becauſe hee yeeldes a reaſon wherefore the people were to be of good comfort in their aduerſities; to wit, they had felt and taſted before how good and gracious God was vntounto them: what cauſe had they then that they ſhould not truſt in him ſtill for the time to come?
The ends of the earth may bee taken two waies; either that the people had bin brought from a far Countrie, euen from the place of Abrahams natiuitie, or in reſpect that God, who hath the vtmoſt bounds of the earth at his becke, yet vouchſafed to reach forth his hand but to one onelyonly people. He addes the farre exceedings, or, excellencies; for I hauehave ſo tranſlated the word Atſilim, which others expound in the maſculin, Princes, or, excellent: but there is no great difference betweene the one or the other: for the Prophet magnifies Gods grace, who paſſed by other mightie nations, and tooke vntounto himſelfe a nation abiect and obſcure.Egypt well conceited of her lea ning, antiquitie, nobilitie, &c. Some refer this taking to Egypt, whence the people were brought. For it is not vnknowne how glorious this kingdome was, and what good opinion the Egyptians had of their learning, antiquitie, nobleneſſe of blood, and other prerogatiues. But I expound it otherwiſe, and refer it to the election of the people, who were taken from the middeſt of other nations, much more excellent then they: ſo as there is a compariſon here betweene the Iewes and other nations. Which Moſes alſo ſhewes when he ſaith; That they vvere not choſen becauſe they vvere more in number then any other people; for they vvere the ſeweſt, Deut. 7.7. but becauſe the Lord loued them, and becauſe he vvould keepe the oth vvhichwhich he had ſworne vntounto their fathers: Deut. 7.8. Againe, Thou entreſt not into thine enemies land for thine vprightneſſe of heart, nor for thy righteouſneſſe; for thou art a ſtiffenecked people: Deut. 9.5.6. Albeit then they were much leſſe in quantitie then all other nations, yet they were choſen▪ wherein they had a teſtimonie of Gods ſingular louelove: had they any cauſe then to miſtruſt ſo bountifull and liberall a father for the time to come, hauing already receiued ſo many benefits from his hands?
Hee further addes, that the people had a pledge of this grace in the law, ſtanding as it were vponupon record: as if he ſhould ſay; It is not hid from thee, but it is writen faire in plaine tables: for hauing choſen thee, I afterwards gaue thee my law, that thou ſhouldeſt not wander hither and thither, but mighteſt keepe thy ſelfe loiall vntounto mee, that ſo I might performe my promiſe concerning thy ſaluation.
As touching that which followes, and not caſt thee away: it ſeemes both ſuperfluous, and that it comes in out of place, were it not that it is an vſuall thing ſo to doe with the Hebrewes, which alſo hath great weight in it. For thereby hee expreſſeth the ſtedfaſtneſſe of their election: as if he ſhould ſay; I hauehave not left or forſaken thee, though thou haſt giuen me many occaſions: for the ingratitude of the Iewes was ſo great, that hee had iuſt cauſe to hauehave caſt them off, but that hee meant to ſhew himſelfe to bee that God who changeth not. Now that which is ſaid of them, belongs alſo to vsus: for this ſentence of the Apoſtle is perpetuall, Rom. 11.29. The gifts and calling of God are without repentance. Howſoeuer then hee caſts off the greater part of the world, in regard of their incredulitie, yet he alwaies reſerues to himſelfe ſome ſeede of adoption, that ſo the calling may remaine in ſome ſprigs: neither indeed can Gods election be altered by the peruerſitie of men. And therefore let vsus remember that God hath choſen vsus on this condition, that wee ſhould ſtill remaine in his houſe and familie,God hath choſen vsus, but vponupon condition that we continue in his familie. albeit by good right we deſerue to bee driuen out of it.
Verſ. 10. Feare thou not, for I am with thee: bee not afraid, for I am thy God:*Or, yet, or, certainly I will, &c. I will ſtrengthen thee, and helpe thee, and I will ſuſtaine thee with the right hand of my iuſtice.
BEcauſe the former doctrine was to ſettle the peoples hearts touching their quiet reſting vponupon Gods prouidence, the Prophet thence concludes, that they ought not to feare, hauing ſo many benefits ſet before their eies; in which they might euidently diſcerne the louelove which God bare vntounto them. The reaſon which he addes, for I am vvith the, is diligently to be obſerued. For this is the ſure foundation of our confidence; to wit, which being once fixed in our hearts, we ſhall ſtand faſt and inuincible againſt all manner of temptations: as on the contrarie, when wee thinke God is abſent, or doubt whether he wil aſſiſt vsus or not, feare ſurprizeth vsus, and carries vsus floting vp and down through many waues of diſtruſt. But if wee reſt vnmoueable vponupon this foundation, there is no calamities nor tempeſts whatſoeuer that can ouerwhelme vsus.
And yet the Prophets meaning is not that the faithfull can be ſo confident,Faith is neuer ſo firme, that it ſhould not be aſſailed with wauerings, yet at laſt it gets the victory. that feare ſhould no more aſſaile thē; but notwithſtanding they hauehave wauerings in their hearts, and be often ſolicited to diſtruſt vponupon diuers occaſions; yet they reſiſt the ſame with ſuch conſtancie, that faith at the laſt gets the victorie. For it is incident to vsus by nature to feare, and to lie full of doubtings: but ſuch a vice is to bee corrected by this meditation; God is vvith me, to helpe, and takes care for my ſaluation.
Some reade it in the preterperfect tence; I hauehave helped thee: but I reade it in the future; I vvill helpe the. I alſo expound the Hebrew particle Ak, Yet, it being often vſed in this ſenſe in other places. It may alſo be taken for Certainly: but I leaue the choice to the readers diſcretion. If wee take it in the preterperfect, this particle will be as much as Yea, or, Likewiſe.
VnderUnder the word iustice, the Scripture not onelyonly comprehends equitie, but alſo the Lords fidelitie in preſeruing his Church. For he ſhewes his iustice, when hee defends his children againſt the conſpiracies and ſundry plots of their aduerſaries. He calles the right hand of his iustice then, that whereby he manifests his fidelitie and iuſtice. Whence we are to gather a ſingular conſolation, to wit, that we ought not to feare, ſeeing the Lord is determined to protect and defend his ſeruants, for it is not poſſible he ſhould either put off, or renounce his iuſtice.
Verſ. 11. Behold all that prouoke thee, ſhall bee aſhamed and confounded: they ſhall bee as nothing, and they that ſtriue with thee ſhall periſh.
THe Prophet promiſeth the Iewes aſſured helpe againſt their aduerſaries; for if hee had giuen them hope of their deliuerance, and had made no mention of their enemies, their minds might hauehave been foreſtalled with many ſuch perplexed thoughts as theſe: It is true indeed that God promiſeth much touching our deliuerance out of all perils, but yet we ſee our aduerſaries the ſtronger, who deale cruelly and vnciuilly with vsus. Where is then that ſaluation ſo oft and ſo largely promiſed? See heere therefore a circumſtance added to the generall promiſe. As if he ſhould reply, I grant your enemies floriſh, and yet at the laſt they ſhall be aſhamed and confounded. Deliuerance is promiſed, but it is vponupon condition that you abide the brunt of your enemies, and buckle hand to hand diuers waies with them. For we muſt not promiſe to our ſelues any worldly reſt or tranquillitie heere, becauſe wee muſt alwaies bee ready armed to fight.
Verſ. 12. Thou ſhalt ſeeke them, and ſhalt not finde them: to wit, the men*Or, that plead with thee. of thy ſtrife; for they ſhall be as nothing, and the men that war againſt thee as a thing of nought.
THou ſhalt ſeeke.] That is to ſay; if thou ſeekeſt them. For we vſe not to ſeeke out enemies after they are put to flight. Therefore I thinke it ſhould be conſtrued thus; if thou ſeekeſt them, thou ſhalt not find them; becauſe they ſhall be cut off, and brought to nothing. Wee muſt note here yt there are two ſorts of enemies:Two ſorts of enemies. the firſt ſort aſſailes vsus by open violence: the ſecond by words: that is to ſay, they rent vsus with ſlanders, curſings, and reuilings. Not onelyonly ſo, but they ſummon vsus to their courts, as if their cauſe were iuſt and good: nay, they bring vsus before the iudgement ſeates, and often accuſe vsus of thoſe crimes whereof themſelues are the authors. But ſuch are the crafts of Satan,Satans policies. whoſe ſeruants ſeeing theſe are, what maruell is it if they tread in the ſteps of their lord and maſter? Firſt then the Prophet ſpeakes of pleaders; and next, of the armed enemies which dealt roughly with the Church. What wonder is it then, if we be exerciſed with falſe accuſations? Nay, wee muſt not thinke it ſtrange, if many companions fell themſelues to Antichriſt as his vaſſals to reuile and ſlander vsus,Antichriſts hirelings. ſeeing the ſame hath befallen the Prophets and other ſeruants of God.
Verſ. 13. For I the Lord thy God will hold thy right hand, ſaying vntounto thee, Feare not, I will helpe thee.
THe Prophet ſhewed vsus erewhile whereupon we ſhould build the confidence of our ſaluation, that we might continue ſafe againſt all aſſaults; to wit, when we were certainly perſwaded that God is our God. Now hee teacheth the ſame thing, but in other words; neither is the repetition ſuperfluous: for we know how eaſilie the remembrance of this doctrine vaniſheth away, albeit we hauehave it often repeated vntounto vsus. This promiſe therefore cannot be too much praiſed nor inſiſted vponupon, ſeeing it doth ſo hardly take roote in our hearts. Let vsus bee well aſſured then that wee ſhall find an vndoubted iſſue in all our perplexities, becauſe the Lord will aſſiſt vsus: as oft therefore as we ſhall be preſſed vnderunder anie dangerous aſſault, let vsus learne to fix our eies vponupon him.
Now when hee calles himſelfe the Lord our God, it is not ſo much to ſet forth his power, as his goodneſſe, which he will make vsus feele. For what benefit ſhould redound vntounto vsus from the knowledge of his power, if therewithall we were not well perſwaded of his louelove? At the onelyonly hearing of his power we are aſtoniſhed; but when his goodneſſe is preached with it, the very remembrance thereof ſufficeth to appeaſe vsus.
He ſpeakes of taking by the hand, and of the voice againe; for it ſerues much to the comforting of our weake faith, to know what ſignes of louelove God ſhewes vsus, eſpecially when the doctrine of faith is ioined thereunto, which aſſures vsus of his perpetuall fauour. This clauſe therefore, ſaying vntounto thee; hath great weight in it: for we muſt needs remaine alwaies in ſuſpence,Gods voice. till we heare the voice of the Lord in his word. It is that alone which ſufficeth to aboliſh all our feare, and to ſet vsus at reſt. Are we deſirous then to hauehave our harts quieted, and to ouercome the many troubles which daily befall vsus? Let vsus hearken directly to the good word of God, and euer hold faſt the comfort thereof in our hearts. For it is impoſſible for them who either will not heare this word at all,Note. or hearing it, doe it negligentlie, to attaine this peace: nay, let them be ſure that an accuſing conſcience and a trembling heart ſhall alwaies purſue them.
Verſ. 14. Feare not, thou worme Iakob, and yee*Or, dead. men of Iſrael: I will help thee, ſaith the Lord, and thy redeemer the holy one of Iſrael.
What courſe God takes in miniſtring comfort to his afflicted Church.HE ſeemes to ſpeake ſomewhat too meanely of this people in that he calles them a worme, and then dead men: but this compariſon agrees well with the calamitie which the people were in: and he takes a better courſe this way to miniſter comfort vntounto them, then if he had called them, The elect nation, a royall prieſthoode: an holy tree ſpringing forth of an holy roote, or if he had adorned them with the like titles. For to ſay the truth, it had bin abſurd to hauehave impoſed ſuch glorious titles vponupon them, being preſſed as they were vnderunder ſo baſe and vile a ſlauerie. By the name of worme Worme Iacob.therefore, he laments the ignominie and ſhame into which they were brought; and puts them in good hope of a better eſtate. For thus he ſhewes, that the Lord cares for them, notwithſtanding they be abiect and vile in the eies of men. As if he ſhould ſay, Though now thou beeſt nothing, yet will I ſuccor thee, and by reſtoring thee to thy firſt eſtate, will cauſe thee to come forth of this rottennes and abiect condition of thine.
Some tranſlate the word Methim, Men, which agrees not with the text, but muſt neceſſarily be tranſlated dead, for it is an expoſition of the other epithete worme, according to the Hebrue phraſe. I agree with S. Ierome S. Ierome.who hath ſo tranſlated it, neither doe I paſſe much that the word is otherwiſe written here then elſewhere, in regard of the changing of the pricks: for this might eaſily fall out by reaſon of the likenes which theſe pricks hauehave one with another. The thing ſhould be weyed, for there is nothing more abſurd, then to reade men, in ſtead of wormes, vnleſſe they reade it dead, or mortall. But God meant no doubt that this voice ſhould be heard among the people who were now at laſt caſt, to the end it might pierce euen into their graues: for on the contrary he promiſeth to be the redeemer of theſe which are dead.
Now the Prophet had not ſuch reſpect vntounto his owne time,The Prophet had reſpect to the ſucceeding ages, as to his owne times. but that he meant his doctrine ſhould extend it ſelfe to all ages of the world. As oft then as we ſhall ſee the Church oppreſſed vnderunder cruell tyrants, let vsus call this ſentence to minde, that albeit Gods children be trodden vnderunder foote by the proude, that they be deſpiſed, and that they hauehave not ſo much leiſure as to take their breath, being perſecuted and afflicted aboue meaſure: yet let vsus know that euen ſuch are in great account with God, ſo as they ſhall be able ere long to lift vp their heads. Let this be applied to eueryevery one of vsus in particular, that we may not be diſcoraged for the ſcoffes of the wicked, nor for the miſeries and calamities which we indure, no nor for death it ſelfe. Do we reſemble dead men, and is all hope of deliuerance taken away?A Conſolation. yet wil our Redeemer come at laſt, and will raiſe vp his Church out of her very graue.
When the Prophet addes the holy one of Iſrael, he brings back the people as he hath done before to the remembrance of that Couenant by which Iſrael was ſeparated from other nations to be Gods peculiar people: thus he incourageth them, that their miſerable condition ſhould not too much deiect nor caſt them downe, though they ſeemed as wormes of the earth, and as dead men.