Commentary on Isaiah, Commentary on Isaiah · Chapter 40 · Verse 27 – Verse 29
Verſ. 27. I am the firſt that ſaith to Zion; Behold, behold them: and I will giuegive Ieruſalem one that ſhall bring good tidings.
NOw God expreſſeth that more cleerly, which he had told the Iewes touching the things to come, that hee might fortifie them in the faith: for it ſhould little auaile them barely to know what was to inſue, vnleſſe the Prophets had alſo ſhewed them the end and vſe thereof. The Lord teſtifieth then, that his predictions tend to the edification of his Church: and it was great reaſon this ſhould be added to the former doctrine, that the people might know theſe examples were propounded not only to ſet forth Gods power, but alſo that the faithfull for their parts might feele the fruit thereof. For thus wee ought to apply all the examples of the preſcience and power of God vntounto our own vſe;How to apply the examples of Gods preſcience and power to our owne vſe. that ſo we may be aſſured of the care he hath ouer vsus, and that he turnes all things to our ſaluation.
Zion is commanded then to acknowledge the true and onelyonly God. Firſt in reſpect that he had iuſtly infflicted this puniſhment vponupon his people for their offences: ſecondly, being redeemed out of this captiuitie, they might eſpecially take knowledge of his mercy and goodneſſe.
Behold.] We hauehave to conſider of mount Zion here, as of a place not inhabited; and of Ieruſalem, as a Citie laid waſte: for which cauſe Ieremiah brings her in ſpeaking as widowes and deſolate women are wont to doe; Behold, O Lord, how I am troubled: Lament. 1.20. The Lord heere ſets her out as a widow left alone. Afterwards, Iſaiah will incite her to reioice, as ſhe who hauing been barren before, ſhould now bee made fruitfull by the Lord, and ſhould hauehave many children. In this ſenſe the Lord now ſhewes that hee will comfort Ieruſalem, euen at that time wherein ſhee ſhall ſeeme nothing elſe but a wofull ſpectacle of horrible ruines. Now the meſſage is, that a widow and one that was forſaken before, ſhould bring forth many children: or, that thoſe who were ſcattered and diſperſed by baniſhment a far off, ſhould come towards Ieruſalem in great troopes.
This waſte therefore muſt bee oppoſed to the reſtauration performed by Cyrus, where it is ſaid, Behold, they come. And by the word firſt, is vnderſtood, not onelyonly the eternitie of God, but alſo the antiquitie of the prophecie. Afterwards, Iſaiah addes how God teacheth the faithfull touching things to come; to wit, by the labours and ministrie of his Prophets.
Saint Ierom.Saint Jerom hath tranſlated the word Meuaſher, Euangeliſt; but it properly ſignifies a meſſenger. And yet there is no great difference in the ſenſe, for his purpoſe is to ſpeake of the Prophets which ſhould bring the ioyfull and deſireable tidings of this deliuerance; which God by Moſes had alſo promiſed long before; to wit, that he would raiſe vp faithfull Miniſters from time to time, which ſhould far excell all ſoothſaiers, magicians, and prognoſticators. For this cauſe alſo hee gaue the Church this goodly title, Chap. 40.9. ſaying, that ſhee brought good tidings, becauſe the word of God ſhould ſound forth in her.
Now this ſerues much for the praiſe and commendation of preaching.The praiſe of preaching the word. For the Lord comes not downe from heauen to teach vsus, but vſeth the miniſterie of his ſeruants, and ſhewes that he ſpeakes by their mouth; which is ſo admirable a benefit, as ſhould cauſe vsus to imbrace it with both our hands. Hee promiſed vnderunder the law (as I was ſaying) that hee would raiſe vp a Prophet in the middeſt of his people: Deut. 18.15. Now he confirmes that promiſe, in ſaying, that meſſengers ſhall not be wanting to comfort them in their dolours and extreme diſtreſſes.No forme of a Church where viſion failes. Hence we may alſo conclude, that there is no forme of a Church where prophecies ceaſe: that is to ſay, when there is none to bring vsus good tidings of comfort in our miſeries out of Gods word.
Verſ. 28. But when I beheld, there was none; and when I inquired of them, there was no counſeller; and when I demanded of them, they anſwered not a word.
THe Lord hauing ſpoken of himſelfe, turns againe to the idols: for in theſe Chapters you ſhall meete with theſe antitheſes euerie where; by which he oppoſeth himſelfe againſt idols. As if he ſhould ſay; I doe theſe things whereof I hauehave ſpoken; but the idols can doe none of them, becauſe they are void of counſell, wiſdome, and vnderſtanding. They can neither anſwer them that aske things of them, nor mitigate their griefes. Now in this compariſon, he ſhewes that hee can eaſily proue himſelfe to be God. Firſt, by the doctrine of the Prophet: ſecondly, by his works: which are not to be found among idols. Therefore it followes that they are no Gods, and that we muſt reſt our ſelues wholly vponupon him that is the true God.
Beſides, mens eies are ſo dazeled with careleſneſſe, becauſe they neither aske, marke, nor conſider any thing: they bewitch their owne hearts then by beholding idols, and wittingly deceiue themſelues; for doubtleſſe they ſhould quickly perceiue the vanitie that is in them, if they did warily obſerue all circumſtances. Whence it is euident, that Idolaters ſhall neuer bee able to excuſe themſelues by pretext of ignorance, becauſe they loued rather to bee blinded, and to erre in darkneſſe, then to ſee the light, and imbrace the truth.
Verſ. 29. Behold, they are all vanitie; their worke is of nothing: their images are wind and confuſion.
HAuing condemned the Idols,The Prophet proceedes from the confitting of Idols, to tax ſuch as honor them. now hee ſaith as much of thoſe that honour them. As it is in Pſal. 115. They that make them are like vntounto them; and ſo are all they that put their truſt in them. He ſhewes then that the whole rabble of the ſuperſtitious ſort are full of vanitie, and hauehave neither wit nor diſcretion. I grant it is hard to perſwade them to it; for pride which poſſeſſeth them, ſo puffes them vp, that they thinke themſelues the onlie wiſe men of the world; and thoſe that follow not their traine, the onelyonly fooles and dizards that are, in compariſon of them.Papiſts deride the Proteſtants. The Romans contemned the Iewes. How proudly doe the Papiſts and their ſubtile Doctors deride and ſcorne vsus? With what furie hauehave the Romans contemned the Iewes in times paſt? What then? Let not vsus care for ſuch a pride, ſeeing God condemnes them all here of vanitie.
Their vvorke is of nothing.] He calles vvorks, both the images which the ſuperſtitious forge to thēſelues, as alſo al the new found ſeruice, wherein there is neither end nor meaſure; when ſome one will bee the maſter and author of his owne religion. Theſe works hee calles things of nothing.
In the next place he proues it more plainly, in calling them vvinde, and Chaos: that is to ſay, confuſion: for ſo I expound the word Tohu, it being ſo taken in Gen. 1.2. where Moſes ſhewes that the earth was at the firſt without forme, and a confuſed lumpe. This place ought diligently to bee obſerued againſt Idolaters; for they thinke images were ordained to preſerue and vphold religion, and that mens mindes are ſtirred vp to deuotion by the ſight of them; as if God were there preſent: they call them lay mens books,Images lay mens books. fit for ſuch as are not capable of the doctrine of the Scriptures. But the holy Ghoſt heere pronounceth, that they are formeleſſe and confuſed things, becauſe they trouble and detaine mens mindes in ſuperſtition; yea, in ſuch ſort, that all their light of wiſdome and knowledge, is choked and quenched by performing ſeruice to them. To conclude, hee teacheth that all images and the honor done vntounto them; & not ſo only,The Image and Image maker meere vanitie. but thoſe that make and follow them, are nothing but meere vanitie, and that wee may boldly ſo iudge of them.