Commentary on Isaiah, Commentary on Isaiah · Chapter 46
THE XLVI. CHAPTER.
Verſ. 1. Bel*Or, quite ouerthrown. is bowed downe: Nebo is fallen: their Idols were vponupon the beaſts, and vponupon the*Or, Mares. Cattell: they which did beare you were*Or, thrown downe. laden with a wearie burden.
The coherence of the ſentences rather to be conſidered now and then in this propheſie, then the diuiſion of the Chapters.ISaiah continues forth his former argument; for wee muſt not ſtande ouer-ſtrictlie vponupon the diuiding of the Chapters, in regard they were not alwaies aptly obſerued: but wee are rather to conſider of the ſentences which cohere very well, as I hauehave ſaid; notwithſtanding, if any had rather hauehave it the beginning of a new Sermon, in regard that he forthwith ſpeaks of the ruine of Babylon, I do not much contradict him. Bel and Nebo, were Idols which the Chaldeans worſhipped, and it is very likely they were their chiefe patrons, for Idolaters alwaies make choice of ſome principall gods,Idolaters wil alwaies make choice of ſome principall patrons. vnderunder whoſe protection they thinke to be ſafe. Wee may alſo coniecture that this Nebo was an inferior god, added to the great god Bel, as Mercurie was to Iupiter. And vnderunder the names of theſe two the Prophet alſo comprehends all other Idols, foretelling by the ſpirit of propheſie that all the abominable Idolatries and ſuperſtitions of the Gentiles ſhould be aboliſhed, when God (hauing ſubdued ye Idolaters vnderunder his feet) ſhall in triumph leade them captiues, for then it ſhould be manifeſt to all that he was the iuſt auenger of his Church. The Chaldeans proudly boaſted of the protection they had vnderunder their falſe gods; but the Prophet refutes this vaine confidence, ſaying, that the God of Iſrael will not content himſelfe only to roote out the prophane people, but will alſo ouerthrow all their gods to their vtter ſhame and diſgrace.
And therefore he ſaith, that they ſhall be borne vponupon mares, in regard they ſhould be throwne into ſome cart, or other to be tranſported and tumbled vponupon heapes together as it pleaſed the carters to diſpoſe of them: that is it which he ſignifies by the word put downe, becauſe the ſouldiers ſhould lay all the gods on heapes which were ſo highly aduanced before. And no doubt but this was accompliſhed when the Medes and Perſians tooke Babylon: for the Monarchie being tranſlated to them, theſe Idols alſo were taken away as part of the ſpoile. Now howſoeuer Iſaiah propheſied theſe things in reſpect of the Babylonians, yet doubtles he ſpeciallie aimed at the comming of Chriſt in the fleſh, at whoſe appearance all Idolatries and ſuperſtitions ſhould be aboliſhed. For when his kingdome is once eſtabliſhed,Where Chriſtes kingdom is eſtabliſhed, there all Idols fall to the ground. Se… 1. Sam. 5.4. all Idols forthwith fall to the ground, for it is not poſſible that falſe religion and ſuperſtitions can ſtand with his true knowledge: he expels all darknes by his brightnes, ſo as he leaues no roome neither for the falſe gods, nor anie of their ſeruices: for what communion hath light with darknes, or Chriſt with Belial? as S. Paul ſaith, 2. Cor. 6.15.
But withall we muſt obſerue that the Prophet reſpected the time in which the Iewes were held priſoners: for they ſaw the Chaldeans perfume their Idols, and attributed vntounto them a ſoueraigne power, as if the iſſue of all things had bin at the beck of theſe puppets, and in the meane while they ſcorned the God of the Iewes, as if he had bin inſufficiēt to defend his people, (or if he were) yet that he did not much regard them. He ſhewes then that there ſhal be ſuch a change, that the gods of the Chaldeans which were highly exalted ſhould fall, and that the true God who ſeemed to be throwne to the earth ſhall be exalted, and ſhall reuenge the outrages done vntounto his ſeruants.
Verſ. 2. They are bowed downe, and fallen together, for they could not rid them of the burden, and their ſoule is gone into captiuitie.
THe Prophet derides the vanitie of theſe goodly gods, who had neither ſtrength nor motion, neither were they able to ſtand vponupon their fees, nor to defend themſelues, ſeeing the poore beaſts were faine to carrie them.A cloſe oppoſition betweene the true God, and Idols. Heere is a cloſe oppoſition then betweene their Idols, and the true God, who ſtands in no need of any help at all. But the Prophet to their further diſgrace addes, that the mares (whereof hee ſpeakes in this verſe) were bowed downe with the burden,See verſe 1. of which they would gladly hauehave rid themſelues. And thus theſe falſe gods, after they ſuffered their worſhippers to bee depriued of them, were now become troubleſome to the poore bruit beaſts.
Their ſoule.] It is an Hebrew phraſe; by which the Prophet mockes theſe Gods who had neither ſenſe, nor any vnderſtanding at all. He ſpeakes it then by way of contempt againſt the vaine and dumbe Idols; to wit, that they and their ſoule were led into captiuitie.
Obiect. But let vsus ſee if this may not as well be retorted vponupon the true God, whoſe Arke was taken by the Philiſtims, 1. Sam. 4.11. which was the ſigne of his preſence: for thus it ſeemed, that the Lord himſelfe was in a maner led priſoner.
The anſwer Anſ. to this obiection is eaſie. For howſoeuer the Lord meant that the Arke ſhould be a teſtimonie of his preſence, yet he forbad the Iewes to reſt in it, but commanded them to lift vp their cies to heauen, and there to ſeeke and adore him: for as hee is a ſpirit, ſo meant he alwaies to be ſerued ſpiritually.Iohn 4.23. The Arke then was not worſhipped in Gods ſtead, but was a ſigne by which the people were led as by the hand,Col. 3.1. to ſet their affectiōs on things aboue, euen vpō the Lord himſelfe: contrariwiſe, the Gentiles doted onelie vponupon their puppets, and attributed vntounto them a diuine power. Wee may alſo affirme, that the Philiſtims were at laſt well ſcourged for their preſumption; ſo as they felt how they had to deale with the true God: 1. Sam. 5.7.
Obiect. But this anſwer may ſeeme inſufficient, becauſe the Lord ſuffered his Arke to be in contempt for a time, as it plainly appeares by the courſe of the hiſtory: Anſ. 1. Sam. 5.6. Thus then the true ſolution is; that howſoeuer the Lord communicates himſelfe vvith vsus by ſignes and ſacraments, yet he vvill be ſought of vsus in heauen. Moreouer, himſelfe had foretold by memorable prophecies, that the Philiſtims in their conqueſt led him not priſoner, but that be willingly expoſed his Arke as a pray to his enemies, to auenge him of the wickedneſſes of the people.1. Sam. 3.11. Alſo when the Temple was deſtroied and burnt, and the veſſels carried into Babylon, the Iewes could not be ignorant but the ſame God which they had worſhipped in Ieruſalem, was the authour of this chaſtiſement, in regard hee had ſo often foretold that by his Prophets, which then came to paſſe.
Verſ. 3. Heare yee mee, O houſe of Iakob, and all that remaine of the houſe of Iſrael, which are borne of mee from the wombe, and brought vp of mee from the birth.
THe Prophet heere elegantly ſhewes what great difference there is betweene the true God and Idols:A concluſion vponupon the premiſes. for hee ſaid before, that the gods of the Babylonians ſhould be carried vponupon carts, and drawne by beasts, becauſe they were dead ſtockes: heere hee attributes a far higher proprietie vntounto the God of Iſrael; to wit, that he carried his people, as the mother carries the child in the vvombe; vvhichwhich being borne, ſhee alwaies carries in her boſome. Wee may iuſtifie God to be the true God by our owne experience.Now hee calles the Iewes to giuegive eare, that they might make anſwer from their owne experience; for they ought to be the more affected, in regard they had felt by the effects, that God had continually ſupported both them and their burdens. He vſeth a very fit oppoſition then, and from the former words thus concludes; Acknowledge and confeſſe indeed that I am the true God, and in nothing like vntounto Idols, which are vaine things, and dead burthens: adde alſo, that in regard of my continuall benefits, which I hauehave neuer ceaſed to powre vponupon you from your birth, you cannot be ignorant, but muſt needes know the greatneſſe of my power. For the Lord is not onelyonly powerfull for himſelfe, but extends it to all his creatures, that we might truly feele the efficacie thereof.
Which are borne of me from the vvombe.] This ſimilitude, by which God compares himſelfe to a mother that beares her child in her vvombe, is very fitting for his purpoſe. Now he ſpeaks of the time paſt, in which hee began to giuegive vntounto his people teſtimonies of his grace: vnleſſe any had rather expound theſe wordes more ſtrictly; to wit, that God hath in merciemercy aduanced them, and borne them in his armes as a child borne of his mother: Pſal. 22.9, 10. But becauſe God began not onelyonly to bee a nurcing father to this people from their naturall birth, but alſo begat them ſpiritually; it is not amiſſe to extend his ſpeech euen to that, to wit, that they iſſued as it were out of Gods wombe, into newneſſe of life, and to the hope of the eternall inheritance.
If any obiect Obiect. that God is eueryevery where called a Father: Ier. 31.9. Mal. 1.6. and that this title properly belongs vntounto him: I anſwere, Anſ. that Gods louelove is ſo incomprehenſible vntounto his Church, that all the ſimilitudes in the world are inſufficient to expreſſe the ſame. For it is a thing that hath many branches, yea infinite and vnmeaſurable; ſo as if all the benefits that witneſſe true friendſhip, were gathered into one, yet this affection, for the greatneſſe of it, far exceedes all that can bee thought or ſpoken of:No ſimilitude or borrowed ſpeech ſufficient to expreſſe Gods infinit louelove to his children. there is no ſimilitude therefore that can expreſſe his ineſtimable louelove.
If we onelyonly vnderſtand it, that from the time God begat them, hee hath borne and tenderly nouriſhed them in his boſome: this will well ſute with that which is written in the ſong of Moſes; He nouriſhed and carried them, as the Eagle doth her little ones vpō her wings: Deut. 32.11. To be ſhort, the Prophets meaning is, that vnleſſe the Iewes forget their originall, they muſt of neceſſitie conclude, that they were not begotten in vaine, but that God, who hath performed vntounto them the office of a louing father and mother, will neuer leaue them, but alwaies will aſſiſt them. And beſides, that by continuall ſucceſſion of time, they ſo felt his power, that they were at no hand to doe any homage to Idols.
When hee mentions the remainder, it is to ſhew,Chap. 10.21. as wee noted before, that the greater part by their rebellion, made a defectiō from the Church: and thus the hope of the redemption, appertained but to a ſmall handfull. For this cauſe he craues audience, becauſe the vnbeleeuers were become no leſſe deafe at his voice, then the prophane nations. Now howſoeuer the eſtate of the people at that time was far from perfection, and that the remnant of this diſperſed people was exceeding ſmall, yet the Lord commands them to conſider how miraculouſly they were preſerued and kept vntounto that inſtant; that ſo they ſhould not doubt but hee would continue a louing father and mother vntounto them in like manner for the time to come. And in that he requires them to hearken to his ſpeech,The true and onelyonly way to …edreſſe our miſeries. hee ſhewes that the true and onelyonly remedie of all our miſeries conſiſts in depending vpō Gods mouth, and in hearkening to the promiſes of his grace: for then we ſhall hauehave ſtrength enough to beare all our afflictions. As on the contrary, there is a wide gate ſet open to ruſh vsus into deſpaire: yea, and to expect nothing but ruine and deſtruction, when we ſtop our eares, and will not heare his voice.
Verſ. 4. Therefore vntounto old age I am the ſame, euen I will beare you vntill the hoare haires: I hauehave made you, I will alſo beare you, and I will carry you, and I will deliuer you.
I Expound this particle Ʋau, Wherefore: which wee are diligently to obſerue.God not onelyonly begins, but perfects the worke of his gr…ce in vsus. For thus he concludes; I hauehave begotten you and brought you forth; yea I hauehave borne you in mine armes, whileſt you were yet in your ſwadling clouts: and therefore I will be the protector of your life euen vntounto the end. And thus Dauid reaſons; Thou, O Lord, diddeſt draw me out of the wombe, thou gaueſt me hope euen at my mothers breaſts. I was caſt vponupon thee euen from the wombe: thou art my God from my mothers belly: Pſal. 22.9, 10. God promiſeth the Iewes then, that hee will alwaies be a father vntounto them. The Lord, ſaith Dauid, will finiſh the good worke he hath begun in me: thy mercies, O Lord, indure for euer; therefore thou wilt not forſake the worke of thine owne hands: Pſal. 138 8.
This word, I; (ſix times repeated) is of great weight in my iudgement, although the interpreters expound it ſimply as a pronoune demonſtratiue. But it ſignifies heere not onelyonly Gods eternall eſſence, and that he will euer be like himſelfe; but it is alſo ſpoken in regard of vsus, ſhewing that wee ſhall alwaies find him one and the ſame.
Where hee ſaith vntounto old age: this might ſeeme a ſtrange ſpeech, ſeeing we grow to be perfect men, after God hath once drawne vsus out of our childhood. But let eueryevery one examine his owne ſtrength as he ought, and we ſhall eaſilie perceiue, that none of vsus hauehave ſo profited, but we ſhall ſtill feele that God had need to vphold vsus daily by his power: for otherwiſe the moſt perfect would fall downe flat at eueryevery turne. Which Dauid alſo expreſſeth in Pſal. 71. Caſt me not off O Lord in the time of mine old age, forſake me not when my ſtrength faileth.
J hauehave made you, I vvill alſo beare you. He renues the ſame argument againe: as if hee ſhould ſay; God will not look to your deſerts, but to his owne work: and therefore will continue forth his grace towards you. Hence we may thus conclude; Seeing thou haſt not only created vsus to be men, but alſo to be thy children, thou wilt doubtleſſe continue to beare that affection to vsus, which fathers and mothers doe towards their children, and wilt alwaies hauehave care ouer vsus.
Verſ. 5. To whom will yee make mee like, or make me equall, or compare mee, that I ſhould be like him?
THe Prophet brings in the Lord here complaining of the Iewes,We muſt not thinke the better of Idolaters becauſe they ſeeme to proſper in their ſinne. for diſtruſting his power and goodneſſe; as alſo for comparing him with Idols: nay, for abaſing him beneath thē. For in ſeeing the Chaldeans to hauehave the world at will, they iudged themſelues hopeleſſe, and that the memorie of the couenant was ſo aboliſhed, as if there had been no God left in heauen to hauehave taken care of them. The Lord takes vp a complaint therefore againſt them, in that hee perceiued they attributed ſome power to the Idols, and in ſo doing, obſcured his regall authoritie. He handled the ſame argument in the 42. & 43. Chapters, and in thoſe that follow: and therefore we hauehave the leſſe need now to inſiſt any longer vponupon eueryevery word. That they ſhould not meaſure Gods power then, by the view of things preſent, hee commands them to raiſe vp their mindes higher. The like aduertiſement were fit to be made to vsus at this day, if in beholding the proſperitie of the Papiſts, we ſhould therefore imagin that they had the true religion on their ſide: for otherwiſe, what were it but to compare the liuing God with Idols? This circumſtance is diligently to be noted, becauſe many expoſitors baulking, and neglecting it, doe leſſen the weight nf this ſentence: for they thinke the Prophet cries out onelyonly againſt the ſuperſtitious, who attribute ſome diuinitie to wood and ſtone, becauſe Gods glory is defamed, when hee is compared to dead Images. I nothing doubt therefore but he taxeth their peruerſe iudgement, and crooked conceits, wherewith the people were tranſported and carried away in aduerſitie, to thinke that God reſpected the Babylonians aboue them. For, if God had fauoured the Babylonians, it would thereupon hauehave followed, that hee had alſo approued of their idolatry: and thus his glory ſhould hauehave been giuen from him, vntounto ſenſleſſe creatures. To conclude, hence we may gather a general doctrineA generall doctrine. (as S. Paul fitly applies it, Act. 17.25.) that God is robbed of his honor, when we liken him to dumbe and vaine Idols.
Verſ. 6. They draw gold out of the bag, weigh ſiluer in the ballance, and hire a Goldſmith to make a god of, and they bow downe and worſhip it.
7. They beare it vponupon the ſhoulders; they carry him and ſet him in his place: ſo doth he ſtand, and cannot remoue from his place. Though one cry vntounto him, yet he cannot anſwere, nor deliuer him out of his tribulation.
THe Prophet told vsus the ſame thing before, which he now repeates againe, that hee might ingraue this doctrine the more deepelie in our mindes: for ſuperſtition hath taken ſuch rooting in our hearts, that it cannot bee plucked vp, vnleſſe God wholly alter and change our nature. All that we hauehave heard againſt the folly of Idolaters, will by and by ſlip out of our memories, becauſe we alwaies retaine in vsus ſome ſeedes of ſuperſtition, there being nothing to which we are more inclined, then to file ourſelues in this dunghill. Hee ſaith then that to forge Idols, one prouides ſtuffe, another imploies his art and skill to faſhion it: & thus there muſt be two fathers of whom theſe Idols are begotten: firſt,Two fathers of whom Idols are begotten. the rich churle, who disburſeth the gold, or ſiluer: ſecondly, the Goldſmith, who giues a forme vntounto them. And now behold a new forged god.
Wherein he plainly taxeth the ſenſleſneſſe of thoſe that ſeeke a godhead in their purſes, and in the hands of the artificer. For who would imagin that from ſo ſudden a change, men would proſtrate themſelues before a piece of mettall,A goodly God, that ſtands men in, ſo much the ſtuffe, & ſo much the forming. hauing put ſome ſhape vntounto it, according to their owne fantaſies? For it is ſuch a god, as ſtands them in ſo much the ſtuffe, and ſo much the faſhioning.
The particle Aph, put before the verbe To vvorſhip, ſets out this their madneſſe: for there might be ſome excuſe which deſerued to bee pardoned, if being ſuddenly ouertaken with this error, they ſhould fall downe and worſhip ſome falſe god: but theſe perſiſted obſtinately in their frenſie.
This bowing and vvorſhipping being added after the former circumſtances, doth much aggrauate the obſtinacie, and ſhewes that they were vtterly bewitched. This blockiſhneſſe then, as I hauehave ſaid, is too groſſe, when men will worſhippe a god forged with their owne hands.
The ſame amplification is added in the verſe following; They beare it vponupon the ſhoulders, &c. For being depriued of all common ſenſe, they runne and cry for helpe to ſuch gods: and muſt they not needs be ſtarke bedlems then?
Verſ. 8. Remember this, and be aſhamed:*Or, returne into your heart. bring it againe to mind, O ye tranſgreſſors.
The Iewes reproued for hauing reuolted for ſo light an affliction.THis verſe is expounded two waies; to wit, that God ſpeaks both to the Iews & Gentiles. For ſuch as are but meanly inſtructed in the Law, are eaſilie deceiued, in yt they quench the knowledge wc God hath kindled in their vnderſtandings. Againe, there is no man but hath ſome ſeedes of religion ſowen in his heart by the very light of nature: but he either choketh it by his infidelitie, or corrupts and marres the ſame by his own inuentiōs. In this ſenſe then we may refer it to all mankind in generall. But I had rather retaine the other ſenſe, and the very ſcope of the text requires it. For by and by after, he addes ſuch things as appertaines to none but to ye Iewes, whom he heere calles tranſgreſſors. For they were throwne down with a very little blaſt of temptation, and were reuolted from the true God: as if their ſeuentie yeeres captiuitie muſt needes hauehave blotted all the benefits of ſo many hundred yeeres out of their hearts. In regard then that they had troden vnderunder foote all right affection of pietie, he ſharply taxeth their ingratitude, in that they were ſo eaſilie ſlid into ſuperſtitions.
When hee commands them to returne into their heart, it is to ſhew that they were not well in their wits before. Others tranſlate, Bring backe; which is nothing at all to the purpoſe, becauſe euen now he commanded them to remember, and wil repeat it by and by in the verſe following. He brings them now then to their owne hearts, in regard the forgetfulnes of Gods former benefits proceeded from a kind of follie.
Be aſhamed.] Others tranſlate, Be ſtrong, or of good courage: and thus they drawing it from the word Iſh, which ſignifies to behaue a mans ſelfe valiantly. Others, from Aſhiſh: which is as much to ſay, as foundatiō. As if he ſhould ſay; Bee of good courage; thinke not that I will deſtitute you of conuenient ſuccour. But I rather agree with Saint Ierom, S. Ierom.who drawes it from the word Eſh, which ſignifies fire: for it better ſutes after their ſhame is diſcouered, that they ſhould bluſh as red as fire, then to bee valiant or of good courage. And yet I giuegive eueryevery one leaue to chuſe which of the readings he likes beſt. He would they ſhould bluſh for ſhame then, in regard of their careleſneſſe, vnthankfulneſſe, and wickednes, that afterwards they might turne vntounto God.
Verſ. 9. Remember the former things of old: for I am God, and there is nothing like me.
THis is the expoſition of the former ſentence,An expoſitiō of the former ſentence. for hee ſhewes more fully that which he was ſpeaking of before; to wit, that God hath ſhewed ſufficient teſtimonies of his power and maieſtie; not onelyonly for two or three yeeres paſt, but of old. For he had continued his benefits, & had made them to feele the tokens of his fauour in a conſtant courſe continually. Thence hee gathers that the ſignes of his Deitie were ſufficient to hold them from turning out of the right way. We hauehave alſo to obſerue that hee contents not himſelfe to be called God, but to be acknowedged the onelyonly God; God the onelyonly God.as wee hauehave ſaid before. He will therefore be ſeparated from all gods that men forge, that we may whollie reſt our ſelues in him: for he no ſooner receiues any to be a companion with him, but his throne will be made either to totter, or to fall quite downe: for there muſt be one only God, or none at all.
Verſ. 10. Which declare the laſt things from the beginning, and from of old the things that were not done, ſaying, My counſell ſhall ſtand, and I will do what ſoeuer I will.
An implification.NOw he ſhewes more at large after what maner he would hauehave ye Iewes to thinke of the time paſt, to wit, becauſe they were dayly inſtructed by continuall propheſies ſo farre forth as was expedient. But hauing made this preface, he comes in the next place to mention the hope of their deliuerance. Neither are we to wonder that he repeates one thing ſo oft, becauſe it was a matter whereof they could hardly be perſwaded, for the people were not only ſlow to beleeue, but with their infidelitie they ioined rebellion. He admoniſheth them then that they had bin often taught for a long time together, how ſafe a thing it is to truſt in God, who doth not ſo much commend his foreknowledge vntounto them, as to ſhew what he had ordeined to fall out by the miniſtrie of his Prophets. Neither had there bin any truth nor ſtedfaſtnes at all in the propheſies, vnleſſe the ſame God which had foreordeined this or that to come to paſſe, had not alſo the euents thereof in his owne power. And withall he aduertiſeth them that in all propheſies he ſpake nothing but the truth: for he publiſhed his decrees, to the end they ſhould not doubt to reſt boldly therein as ſoone as the Prophets had ſpoken. But becauſe I hauehave handled theſe things largely before, therefore I touch them the more briefly for the preſent.
Verſ. 11. I call*Or, the th…ught. a bird from the Eaſt, and the man of my counſell from farre; as I hauehave ſpoken, ſo will I bring it to paſſe: I hauehave purpoſed it, and I will do it.
THe Prophet hauing ſpoken of the preſcience and power of God,An application of the generall doctrine to a particular vſe. now applies his generall ſpeech to a particular vſe, for he meanes to comfort the Iewes: to wit, that they were not in ſuch perpetuall ſlauerie vnderunder ye Babylonians, as that no hope were left them touching their deliuerance. He now comes to a ſpecialtie then, and promiſeth that Cyrus Cyrus.ſhall come with haſte, howſoeuer it ſeeme impoſſible in the eies of fleſh and blood. Where I hauehave tranſlated the word Aait, thought, almoſt all the Interpreters tranſlate Bird, which is the true ſignification of the word: but becauſe we may gather out of the ſecond of Daniel, verſe 14. that it is ſometimes taken for counſell, or thought, I had rather follow this interpretation, which is alſo approued by certaine Hebrues: yet it may be, the Prophet therein alludes to a bird; as if he ſhould ſay, It ſhall be a ſwift thought or counſel; neither do I denie but he notes the ſwiftnes of Cyrus his voyage.
Where he calles Cyrus, the man of his counſell, it is a repetition much vſed amongſt the Hebrues, whereby alſo it appeares, that the word Aait is put in ye firſt member for thought, or decree. Now he calles him a man of his counſell, becauſe he ſhal be the executioner of this iudgement. Notwithſtanding if any had rather retaine the word Bird, I will not gaineſay him, in regard of the neere affinitie that is betweene the ſimilitudes: for Cyrus his comming was ſo ſudden and vnexpected, as that he ſeemed to come ſtring as a Bird. He beſieged and tooke Babylon whileſt the Chaldeans thought all paſſages were ſhut againſt him. Alſo, if this interpretation be better liked, we may ſay that Iſaiah alludes to thoſe diuinations which they made from the flying of Birds, whereunto the Chaldeans were exceedingly giuen: for as they practiſed iudiciall Aſtronomie,Iudiciall Aſtronomie. ſo obſerued they the flying & chirping of Birds, thinking that herein conſiſted a certaine knowledge of things to come, but the Lord tels them he will ſend a bird which they could not foreſee. Notwithſtanding, the firſt expoſition contents me beſt, to wit, that he hath reſpect to the ſwift paſſage of Cyrus, ſignifying, that the waies can not be ſo ſhut vp, nor the fortreſſes ſo ſtrong, that they ſhould hinder him frō approching ſuddenly vntounto Babylon.
Where he addes from the Eaſt, it ſerues not only to make the promiſe certaine, but alſo to aſſure the Iewes that no diſtance of way ſhould be able to let or foreſlow this worke of God, and therefore by way of expoſition he addes in the ſecond member, from farre. Hence let vsus learne to what end we ought to referre all that which we reade of Gods preſcience or power in the holy ſcriptures, for theſe things are not ſaid to hold vsus in ſuſpēſe, but to the end we might the better applie them to our vſe.
He alſo cloſely oppoſeth Gods counſell to our thoughts. Why ſo? Becauſe he will ſo deliuer his Church, that men ſhall not be able to conceiue the reaſon thereof in their minds. Howſoeuer then that which God promiſeth ſeemes incredible, yet he ſhewes that he will eaſily open himſelfe a way, to the end wee ſhould not meaſure his incomprehenſible counſels within the [narrow ſcantling] of our reaſon.
I hauehave thought it. Others tranſlate, I hauehave formed it: but I thinke the verb Iatſer agrees beſt, being taken here for to thinke. He therefore confirmes that which he ſaid before, to wit, that this was thus ordeined of him before, and therefore ſhould remaine ſtedfaſt and inuiolable. And whereas he addes, As I hauehave ſpoken, ſo vvill I bring it to paſſe, it is as much as if he had ſaid, that he foretold no thing in vaine, and that this propheſie which was publiſhed at his commandement, ough… to be accounted of, as if it were alreadie accompliſhed. He hath put this firſt member then to gaine credit to his words: and then hee addes in the ſecond, his thoughts, with his word preached: which wee are dilligently to obſerue, becauſe we are toſſed with diuers diſtractions, doubting whether God hath ſpoken in good earneſt or no; becauſe wee imagin him to be ſuch a one as our ſelues; that is to ſay, [in plaine Engliſh] an hypocrit, or a diſſembler. But he proteſts that nothing proceedes from him, but that which hath iſſued from his mature deliberations: ſo as the preaching of the word, is no other thing but an aſſured teſtimonie of his ſecret counſels, which he hath purpoſed to manifeſt vntounto vsus.Gods promiſe and the performance goe together. As oft then as the Lord vtters his voyce, wee ought to build vponupon the aſſured accompliſhment of it.
Verſ. 12. Heare yee mee, yee ſtubborne hearted that are farre from iuſtice.
The rebellious nature of the Iewes deſcribed.HE ſharply rebukes the Iewes againe, who would neither giuegive credence vntounto God, nor receiue any conſolations at all in their aduerſities. This was a galling reprehenſion, which no doubt went very neere the quicke: but they well deſerued it, in regard neither threatning, nor promiſe of God, were it neuer ſo ſweete and amiable, was auaileable to tame them. Theſe two epithetes which he heere vſeth, are to be noted: whereby hee giues vsus to vnderſtand, that the afflicted and miſerable, ſhut vp the paſſage of Gods helpe from them by their owne rebellion. For by their murmurings and grudgings, they ſhake off the feare of God, and in thus doing, ruſh themſelues headlong into ſuch deſperate courſes, that they make open war vponupon him. Now he ſpeakes to the Iewes, who were readie to burſt with malice and pride: notwithſtanding afflictions oppreſſed them to the vtmoſt. And thus hauing ſhaken off the feare of God, they fell into opē raging, which [I would to God] many among vsus were not guiltie of, who wax worſe by their calamities. Thus then they would accept of no remedie nor medicine at al to cure their euils. If any would hauehave the word iustice to bee taken heere for Gods ſuccor, as in the verſe following; I leaue it free for them ſo to doe: for it is no ſtrange thing to ſee the obstinate, who repell God, and reiect his grace, to bee vnable to reſt vponupon his ſweete promiſes, or not to ſuffer that any ſhould doe them good, albeit helpe bee offered them.
Verſ. 13. I will bring neere my iuſtice: it ſhall not be farre off, and my ſaluation ſhall not tarry: for I will giuegive ſaluation in Zion, and my glorie vntounto Iſrael.
An oppoſitiō betweene the iniuſtice of man, and the iuſtice of God.IF any had rather retaine that which I was ſaying; to wit, that ſuch as are farre from iuſtice, and vncapeable of Gods grace, are here called to repentance, the ſenſe will bee all one: but if wee ſay that the Iewes were farre from iustice, in regard they were giuen vp to a diſſolute behauiour as men paſt grace, then there is an apt oppoſition betweene the iuſtice of God, and the iuſtice of men. Although the Iewes then were farre from iuſtice, and had caſt off all ſtudie of pietie; yet God affirmes, that his iustice is neere. As if he ſhould ſay; I muſt confeſſe incredulitie is a maine let and hinderance, yet ſhall it not hinder me in the end from manifeſting the force of my truth. What though ſome did not beleeue, ſaith Paul? ſhall their vnbeliefe make the truth of God without effect? God forbid. Rom. 3.3. Yea, let God bee true, and euerie man a lier. And to ſay the truth, if he did not ouercome mens ſtubbornneſſe by his goodneſſe, wee ſhould incontinently periſh. For which of vsus receiues the bounty of God, or his grace when hee offers the ſame, as wee ought?Why God withdrawes his fauour from vsus for a time. Doth hee withdraw his mercy or his truth from vsus? It is for no other cauſe, but for that we be farre from iustice. Contrariwiſe, though we reſiſt him, yet he drawes neere vntounto vsus, that he may manifeſt his iustice, albeit we be vtterly vnworthy of it. Yet he doth this in ſuch wiſe, as the wicked receiue no fruit at all by it. For the Prophet comprehends not thoſe curſed apoſtataes, as if this ſaluation promiſed belonged vntounto them; but onelyonly affirmes, that God hath meanes ready to make his iuſtice appeare.
But heere it is needfull for vsus to conſider in what ſtate this people ſtood, to whom this ſpeech was directed. They were all in a manner tainted with the ſinne of infidelitie, and thoſe that reſted vponupon the promiſes were but very few:All are gone out of the way. euen the elect ſometimes ſhewed themſelues but too obstinate; ſo as they ſeemed to be no leſſe infected with this contagion then the reſt. He taxeth them all in generall then, as well to conuince the reprobates, as to gall the elect, and to bring them into the right way. But he chiefly ſets himſelfe againſt the rebels, as I hauehave ſaid, who obſtinately and ſtubbornly reiected all hope of grace.
And my ſaluation.] Heereby it appeares what he meant by the word Iuſtice; to wit, the help and ſuccour of God promiſed in fit and due ſeaſon to his people. He takes iustice and ſaluation then, for one and the ſame thing, becauſe it is an excellent teſtimony of Gods iuſtice, when he conſerues and protects his diſtreſſed ones. It is not added ſuperfluouſly, that it ſhall not be far off, and ſhall not tarrie: Note Gods great clemency.for heerein he expreſſeth Gods exceeding great merciemercy, in that he will finiſh the courſe of his iustice, albeit the people ſhould reſiſt the ſame.
And vvill put.] The letter Vau, is heere put for a particle of rendring the cauſe, thus; For I vvill put. Now this is a confirmation of the former ſentence: as if hee ſhould ſay; Seeing the Lord hath once determined to ſaue Ieruſalem, ſhee cannot be diſappointed of ſuch a benefit. He ioines his glory with the ſaluation of the faithfull: as alſo Saint Paul takes the word glory, Gods glory and our ſaluatiō lincked together.for mercy: Eph. 1.6. and 3.16. For then Gods glory ſhines fully, when he drawes his children out of the bands of death, and ſets them at libertie, becauſe hee will hauehave the ſaluation of his Church and his iustice, to be conioyned with an indiſſoluble knot.