Commentary on Isaiah, Commentary on Isaiah · Chapter 47
THE XLVII. CHAPTER.
Verſ. 1. Come downe and ſit in the duſt, O Ʋirgin, daughter Babel, ſit on the ground: there is no throne, O daughter of the Chaldeans; for thou ſhalt no more be called Tender and delicate.
Gods decree put in execution.NOw Iſaiah ſets that downe at large, which hee mentioned before touching Gods counſell, and the execution thereof. For hee ſpeakes heere in plaine termes of Babylons fall, Babylons fall.becauſe there was little or no hope that the people ſhould euer returne, as long as the Babylonicall Monarchie floriſhed. He therefore conioined theſe two things together; to wit, the ouerthrow of this Monarchy, and the peoples deliuerance which ſhould inſue. For the ſtatelineſſe of this Citie was vntounto the poore Iewes as a deepe graue, in which they were buried: but when the Lord opened it, then the peoples firſt life was as it were reſtored to them afreſh. In that hee commands her to come downe: it hath greater weight in it then if he had directly threatned ſhe ſhould come downe: for thus he ſpeakes with authoritie, as if he were alreadie ſet in a throne of iudgement: for he ſpake nothing but what he had warrant from God to deliuer; and therefore hee boldly pronounceth what ſhould happen. And this commiſſion wee ſee the Lord gaue to Ieremiah; Behold, I hauehave ſet thee this day ouer kingdomes and nations, that thou ſhouldeſt plucke vp and deſtroy,No power ſo high, but it is ſubiect to the authoritie of Gods word. and pull downe and plant: Ier. 1.10. For there is no power at all that is not vnderunder the checke of Gods word.
Laſtly, his meaning is to bring the Iewes as it were, to view the thing done, for they could not without much difficultie conceiue how this change ſhould happē, vnleſſe God ſhould deſtroy their enemies with thunder & lightning from heauen. Touching this word daughter of Babylon; it is a figure much vſed among the Hebrewes, when they ſpeake of Cities and nations. He calles her virgin, not in regard of her chaſtitie or ſhamefaſtneſſe, but becauſe ſhee was tenderly and delicately entertained, as virgins be, and was not as yet forced nor rauiſhed by the enemie, as it was ſaid of Zidon in Chap. 23.12. The like may be ſaid at this day of Venice,Venice. and of other Cities flowing and abounding in riches and pleaſures: in which regard, they ſeeme moſt happy in the eies of the world. But they hauehave no leſſe cauſe to feare the change of their eſtate, then the Babylonians, howſoeuer they ſeeme now to be far off from danger. For thou ſhalt be no more: that is to ſay, thoſe that eſteemed thee happy, ſhall reioice no more with thee for thy proſperitie.
Verſ. 2. Take the milstones, and grind meale: loſe thy lockes, make bare the feete, vncouer the leg, and paſſe thorow the floods.
ALl this deſcription tends to this end,Notes of extreame ſlauerie. namely, that Chaldea ſhal taſte of a wonderfull change. For this Citie which before was in great honour, ſhall bee brought into extreme diſhonout, and eueryevery way put to ſuch drudgerie, that all ſhall perceiue euident and apparant ſignes of Gods wrath therein. Behold then the marks of a moſt ſeruile bondage, Take the milstones, and grind meale. For they were wont in ancient time, to put ſlaues of the baſeſt and abiecteſt condition to the mill. Their condition then muſt needs bee miſerable, when they were held no better then horſes: for in warre, thoſe that got the conqueſt, handled ſome of their priſoners with much better reſpect. But heere the Prophet propounds nothing before the Chaldeans, but a wofull condition in all points, to the end the faithfull might aſſure themſelues that they ſhould goe forth freely;The righteous eſcapeth out of trouble, and the wicked ſhall come in his ſtead: Prou. 11.8. when the Chaldeans, who held them captiues, ſhould themſelues be captiuated. Now howſoeuer we reade not that the great ſtates of the land were thus diſhonourably vſed, yet it ſufficed for the accompliſhment of the prophecie; that Cyrus ſuffering them to inioy ſome baſe offices, made them vncapeable of any rule or authority, by conſtraining them to ceaſe from all honeſt exerciſes, and liberall ſciences.
And becauſe they ouerflowed in voluptuouſneſſe,Virgins but too curious in ſetting forth their haire. by the lockes hee alludes to the trimmings of virgins. We know they are but too curious in tricking and ſetting out their haire. Iſaiah therefore on the contrarie deſcribes here a dreſſing far diſcrepant from the former; to wit, that from the head downe to the feete, they ſhould be couered with ignominie, with filth and mire, in ſtead of that braue and coſtly attire they were wont to weare. Maidens and virgins will ſcarſly bee ſeene to paſſe through the ſtreetes, much leſſe through high waies: but the Chaldeans muſt paſſe thorow the floods, and that with the thigh or leg vncouered.
Verſ. 3. Thy filthines ſhall be diſcouered, and thy ſhame ſhall be ſeene: I will take vengeance, and I will not meet thee as a man.
THis is the concluſionThe concluſion. of the former ſentence, as if he ſhould ſay, As long as Babylon floriſhed ſhe kept her reputation, and was greatly eſteemed: for oftentimes vnderunder riches and authoritie there lie many vlcers, as vnderunder vailes, which being taken away, the filth is diſcouered to the great ſhame of the parties, as Demoſthenes ſpeaking of Philip king of Macedon ſaith, Whileſt mens bodies are in good plight, the weaknes vvhichwhich is hidden in ſome of the members is not eſpied,A ſaying of Demoſthenes, ſpeaking of the eſtate of Philip king of Macedonia. but if the body fall into any dangerous ſicknes, then all is out of order, heere is a breach felt, there is a ſinew periſhed, or ſomewhat elſe out of tune.
The ſame we ſee to happen in kingdomes, Common-wealths, and Cities ill gouerned; for the filth and corruption which before was couered vnderunder the glorie of their eſtates,A Simile. being now a little troubled, are diſcouered; when their pomp and riches are taken from them, then their cruelties, treaſons, robberies, periuries, vniuſt taxes, and other impieties, by which they purchaſed to themſelues honour in time of proſperitie, begin to turne to their diſhonour in the time of aduerſitie.
I vvill take vengeance, and vvill not meet thee as a man.] It is as much as if he ſhould ſay, Thinke not thou haſt to do in this caſe with a mortall man, whoſe violence thou mayſt reſiſt: for in other places where mention is made of mans hand, it ſignifies a kinde of moderation. But here the Prophet ſhewes that the Chaldeans ſhall find no reliefe at all, becauſe God will vtterlie roote them out. Others tranſlate, I vvill not meet a man, that is to ſay, I will accept of no man that ſhall intreate for them: Let who will come forth and intercede for them, yet I will not remit their fault, neither leſſen nor aſſwage the puniſhment one whit. This ſenſe agrees well, but it is a little conſtreined, in regard of the diſpoſition of the words: for thus, the verb Paga, which ſignifies to goe before, muſt be taken in the paſſiue ſignification, which cannot be. Moreouer, the Prophet ſaith not ſimplie that God will not be intreated, but that he wil not be appeaſed. Thus the firſt expoſition ſutes beſt, if we conſider rightlie of the order of the words: yet eueryevery one may follow whether of the ſenſes he will, for take which you liſt, the ſumme will be, that the Lord will race them out without pitie or merciemercy; only this I ſay, the firſt expoſition likes me well, becauſe it agrees beſt with the text.
Verſ. 4. Our redeemer, the Lord of hosts is his name, the holy one of Iſrael.
The end of Gods iudgements is to manifeſt himſelfe the redeemer of his Church.THe Prophet ſhewes to what end God would take vengeance vponupon the Chaldeans, euen in regard of the peoples ſaluation, as he ſaid in Chap. 45.4. But this ſentence hath much greater force in it, in regard it comes in abruptly, and as one wakening himſelfe out of a dreame when he ſaw Babylon ruinated, which before made it her trade to ſubdue and treade other nations vnderunder her feet. And he ſhewes that this ſhall come to paſſe for none other cauſe, but to the end the Lord may manifeſt himſelfe to be the redeemer and auenger of his people.
The holy one of Iſrael.] As if he ſhould ſay, This people was not elect, nor ſeparated frō other nations in vaine: his meaning is then to ſet forth a teſtimonie of his power in this particular, and that is the reaſon why he ioines this title holy vntounto it.
Verſ. 5. Sit ſtill and get thee into darknes, ô daughter of the Chaldeans, for thou ſhalt no more be called, The Lady of kingdomes.
HE continues on the ſame argument ſtill,By how much the more the peoples deliuerance ſeemed incredible, by ſo much the more is the Prophet forced to ſet it forth by ſundrie deſcriptions. and ſhewes, that the end of the Chaldean Monarchy drawes neere. But becauſe this ſeemed ſomewhat incredible, hee repeates the ſame thing in many words, which he might hauehave diſpatched in one ſentence. He vſeth theſe deſcriptions then to ſet the thing done (as it were) before them. Where he bids them ſit ſtill and be quiet, it is in ſigne of ſhame and contempt. And yet this ſilence may be oppoſed to her firſt eſtate, wherein ſhe reigned as a Lady: for then ſhe not only lifted vp her voice with authoritie like a Miſtris, but ſhe cauſed her words to giuegive ſuch a ſound, that the noiſe thereof terrified all the Eaſt. Now the Prophet commands her to ſit ſtill and leaue her cackquet, in regard her condition is ſo changed, that where ſhe was wont to ſpeake ſo loude before, ſhe ſhall not dare now to mutter one word diſtinctlie from betweene her teeth.
Now in that he bids her enter into darknes, I willinglie receiue the firſt expoſition: for thoſe who are fallen from a proſperous eſtate into aduerſitie, ſit downe and put their mouthes in the duſt with ſhame, and dare ſcarcely ſo much as gaſp. For thou ſhalt no more be called. We know that this Monarchy had a large extent, and was Lady ouer many great kingdomes, for ſhe was the head of all dominions, it was needfull then that theſe poore captiues ſhould be fortified with theſe promiſes, and aduertiſed of Babylons ruine, that they might be put in hope of their deliuerance.
Verſ. 6. I was wroth with my people… I hauehave polluted mine inheritance, and giuen them into thine hand: thou didſt ſhew them no mercy, but thou didſt lay the very heauie yoke vponupon the ancient.
THis is a preuention,A preuention. whereby he admoniſheth the Iewes (as he often hath done heretofore) that their captiuitie was a ſcurge inflicted vponupon them by God: for if the ſtroke had come from the hand of another, then the remedie had not bin in him. That they might be perſwaded then that he which had ſmitten them was able to heale them, he wills them to impute it to the deſert of their owne ſinnes that they were ſo hardly dealt withall; yet he exhorts them to hope well, in regard God was minded to keepe a meaſure in chaſtiſing of them; and withall toucheth the cauſe why the Chaldeans ſhould be ouerthrowne, namely, that God, who is the iuſt reuenger of wrongs and iniuries, hath much more iuſt cauſe to reuenge the outrages done to his people. Beſides, in the firſt member he calles the Iewes to repentance, in regard they had drawne all theſe euils vponupon their heads by their owne offences. Next, he accuſeth the Chaldeans, for taking vp this occaſion to exerciſe their crueltie, as if one ſhould flea a child whom the father had only commanded to be whipt with a rod. Whence it followes that the Chaldeans inſulted without cauſe, as if by their owne power they had ſubdued and led the Iewes captiue, for they ſhould be iuſtly puniſhed, in that they cruelly miſuſed the priſoners whom they had vanquiſhed.
Now whereas he ſaith that he was vvroth, and therefore polluted his heritage, let vsus not thinke that hauing changed his mind he was ſo farre offended as vtterly to neglect the care of his people, ſo as to thinke no more vponupon his couenant: no, the contrarie plainly appeares as well by the euent, as in that he vouchſafeth to call them his people, notwithſtanding the greater part became Apoſtataes from him, and were iuſtly reiected of him as prophane. But in ſpeaking thus, he had reſpect to his couenant, for he had an eie to the foundation and originall whence they iſſued: ſo as thoſe who came of Abraham according to ye fleſh, are reckoned for the people of God, albeit there were very few which were his children by the right of adoption, for all in a maner falſly challenged to themſelues the title of Abrahams ofſpring. Thus the word vvrath in ſcripture is not to be attributed to any paſſion in God,Wrath, not any paſſion in God. who euer deſires the ſaluation of his people, but vntounto vsus, who prouoke him by our wickedneſſes. For he hath iuſt cauſe to be angrie, albeit he ceaſeth not ſtill to louelove vsus.God may iuſtly be angrie with vsus, and yet louelove vsus. He ſo prophanes his Church then, that is to ſay, proſtitutes it, and giues it vp as a pray into the enemies hands, that neither do his elect thereby periſh, nor yet is his eternall couenant violated. Nay, in the midſt of his wrath he remembers merciemercy, Haba. 3.2. and mitigates his blowes wherewith he ſmites his people, and in the end will ſeuerely puniſh thoſe that vexed them.
If the Lord pollute his Church then for a time: if tyrants cruellie oppreſſe her, let vsus not be out of heart, but let vsus flee to this promiſe,A conſolation of great vſe. to wit, that he who auenged himſelfe vponupon the inſolencie of the Chaldeans, will not let the rage of our enemies goe vnrecompenced. Moreouer we are diligentlie to obſerue, that men ought not to abuſe their victories, to handle their priſoners hardly, as often it falles out,Shew no cruelties vponupon the vanquiſhed. for when they caſt off all humanitie, they become like wild beaſts, and ſpare neither old nor yong, men nor women, when they hauehave gotten the maſterie: in a word, they vtterlie forget their condition. Now howſoeuer they abuſe their power, yet wee may reſolue vponupon it, that God will meet with them in the end, for ſuch ſhall hauehave iudgement mercileſſe, as will ſhew no merciemercy, Iam. 2.13.
But it may be demanded how the Chaldeans could exceed the bounds which God had preſcribed them; Obiect. was not God able to hauehave ſuppreſſed their rage? And if he were not, where is the truth of that ſentence, An haire of your heads ſhall not fall to the ground without the will of your heauenly father? Luke 12.7. The anſwere to this is eaſie, Anſ. for howſoeuer it was not in the power of ye Chaldeans to paſſe their bounds indeed, yet may we perceiue a more then brutiſh crueltie in them, in that they indeuored vtterly to roote out theſe poore helpleſſe wretches who yeelded themſelues to their merciemercy. The Lord complaines by his Prophet Zacharie of the ſame vnrulines of prophane nations, who violentlie ruſhed vponupon his people to deſtroy them, though his wrath was not much moued againſt them. I am greatly angrie, ſaith he, againſt the careleſſe heathen, for I was angrie but a little, and they helped forwards the affliction, Zach. 1.15. Here then he amplifies their fault, in that they ſpared not the ancient, whoſe age naturallie procures ſome reuerence. Whence we may gather how inſupportable their wrath was againſt thoſe which reſiſted them.
Verſ. 7. And thou ſaydſt, I ſhall be a Lady for euer, ſo that thou didſt not ſet thy minde to theſe things, neither didſt thou remember the latter end.
HEre he taxeth the pride of the Babylonians, who promiſed vntounto themſelues a perpetuall domination, and neuer thought of any falling from their greatnes by any inconuenience that might happen. See how the childrē of this world are bewitched with their proſperitie, contemning all others in reſpect of themſelues. But Iſaiah ſcornes ſuch pride, and ſhewes, that there is nothing more abominable in the ſight of God. To ſay, is taken heere to conclude in a mans ſelfe of a thing: which will better appeare anon. For the proud are not wont to vtter ſuch words in publique before eueryevery one, but theſe high conceits are boiling euermore within them, although they make no ſhew thereof outwardly. Now this is a follie inſupportable, that men will ſo farre forget their owne fragilitie as thus to exempt themſelues from the common ranke of others, for in ſo doing they thinke not of what mould themſelues bee made of, to wit, duſt and aſhes. I grant the faithfull may be ſecure, in regard they are prepared with patience to expect and looke for the worſt that may befall them, becauſe they are couered vnderunder the wings of Gods protection, and yet they are not free from the cōſideration of thoſe euils to which they are ſubiect,The faithfull ſecure, and yet not free from feares. in regard that there is no eſtate permanent in this world. The prophane then lift vp their croſts againſt God, as oft as by their fond imaginations, they promiſe to themſelues ſome reſt in the midſt of the continuall tempeſts wherewith this world is toſſed.
Now to ſet forth the Babylonians furie, he addes that the length of time made them neuer the more moderate. It was no great wonder if vponupon hot bloud they plaid the bedlems: but to exerciſe their crueltie from day to day, hauing got the conqueſt, and to inſult ouer poore captiues without ceaſing, was a thing vtterly inſupportable, and more then barbarous. But all this flowed from pride (as I hauehave ſaid:Pſal. 55.19.) for they thought of no changes: they imagined their mountaine ſtood ſo ſtrong, as there was no remoouing or altering of their firme eſtate. Heere is the ſecond reaſon then wherefore the Lord brought Babylons Monarchy to the ground.
Neither didſt thou remember the latter end thereof.] Some thinke there is a change of the perſon heere, but without any good ground. For mine owne part, I take it he ſpeakes of the end of Ieruſalem: and this is the moſt receiued opinion. For the Lord often ſpeakes of his Church, without mentioning her name, by way of excellencie: as wee alſo doe, when wee would expreſſe the vehement affection wee beare to ſome that wee louelove dearely. But the wicked are ignorant of the end of the Church;Zach. 2.8. neither doe they know wherefore the Lord corrects her: they make themſelues merry with her mournings, becauſe they would gladly behold her vtter ſubuerſion; neuer thinking that God cares for her.
Obiect. If any obiect that the Babylonians could not know it: Anſ. yet that could not excuſe thē. For they could not be ignorant what God it was whom the Iſraelites worſhipped. Whileſt they thus aduanced themſelues then aboue the poore Iewes, and handled them ſo cruellie, they therein perſecuted God himſelfe: euen as if of ſet purpoſe, they had determined to trample both him, and the couenant which hee had made with his people, vnderunder their feete.
Verſ. 8. Therefore now heare thou that art giuen to pleaſures, and dwelleſt careleſſe: ſhee ſaith in her heart; I am, and none elſe: I ſhall not ſit as a widow, neither ſhall I know the loſſe of children.
Babels intollerable pride.HEere the Prophet threatens the Babylonians their ruin againe: wherein hev ſeth very fit words to confirme the peoples hearts in good hope, leſt being amazed at the proſperitie of the Chaldeans, they might happily faint, and be brought out of heart. And yet he ſpeakes not to Babylon, as if he meant to forewarne her; but it is rather ſaid for the conſolation of the faithfull. Hee addes that ſhe was drunken in pleaſures: for howſoeuer proſperitie in it ſelfe is not to be condemned,Proſperitie in it ſelfe not to bee condemned. in regard it is the good gift of God; yet wee are not ignorant how the children of this world are wont to abuſe it, by falling into riot and exceſſe. Moreouer, hee now toucheth in a word, what it was which ſhe ſaid in her ſelfe in the former verſe; to wit, a ſecret perſwaſion, whereby ſhee concluded that things ſhould come thus and thus to paſſe. For ſo the proud are wont to doe, howſoeuer for modeſties ſake they diſſemble and couer it, becauſe they would not that eueryevery one ſhould be priuie thereto.
I am, and there is none but I.] What an inſupportable inſolencie call you this? ſhe prefers her ſelfe aboue all the vvorld. Firſt, ſhe thinkes ſhe ſtands by her owne power: ſecondly, ſhe makes her ſelfe beleeue, that the reſt of the vvorld are not vvorthy to be compared vvith her: thirdly, ſhe promiſeth her ſelfe a reſt vnchangeable. For the firſt, none can ſay truly I am, but God only,None can ſay truely, I am, but God onelyonly. to whom it belongs properly to ſay, I am that I am: Exod. 3.14. For by this title he diſtinguiſheth himſelfe from all creatures. Thus then Babylon tooke from God the honour due vntounto him, when ſhee imagined that ſhee ſtood by her owne power: and in aduancing her ſelfe thus, ſhee bid battell vntounto Iehouah. Moreouer, ſhe wronged the whole world, in abaſing them thus vnderunder her feete. But theſe haughtie mindes firſt indeuour to begin with God, that ſo they may make him their enemie: and then they ſet themſelues againſt men, that ſo they may leaue none exempt either in heauen nor earth, againſt whom they make not warre by their ouerweening. The third member, which containes the height of her pride, conſiſts, in that ſhe reſolues vponupon a ſtate that cannot be moued; neuer thinking what little hold worldlings hauehave of things preſent: for often times, the higher men are aduanced, the lower is their fall.
Verſ. 9. But theſe two things ſhall come to thee ſuddenly on a day, the loſſe of children, and widowhood: they ſhall come vponupon thee in their perfection, for the multitude of thy diuinations, and for the great abundance of thine inchanters.
WHereas Babel thought her ſelfe exempt frō feare of al dangers, the Prophet here denounceth an extreme calamitie to befall her.Babels fall. She promiſed her ſelfe that ſhe ſhould neuer feele loſſe neither of husband nor children: on the contrary he ſhewes, that both theſe euils ſhall ouertake her: ſo as ſhe ſhall be made a wofull ſpectacle for all to behold with contempt, in regard of her deſolateneſſe. He addes that it ſhall come vponupon her in perfection: that is to ſay, there ſhall not one iot or tittle thereof faile: for ſhe ſhall know the miſerie of widowhood, with a witneſſe; as they ſay. And thus there is a cloſe oppoſition betweene the moderate corrections, in which ſome mitigation may bee expected, and that horrible vengeance of God, which brings forth no other iſſue but a finall deſolation: for the more the wicked exalt themſelues in their pride, the lower will the Lord abaſe them in his indignation and wrath.The higher the proud exalt themſelues, the lower the Lord will abaſe them.
Becauſe of the multitude, &c.] Others tranſlate; Of thy ſoothſaiers. But mee thinks the word ſhould rather note out the vice, then the perſons. Some take the letter Beth, for a particle of rendring the cauſe, and expound it, Becauſe: in which ſenſe it is often found in the Scriptures: albeit wee may expound, that the Chaldeans ſhall finde no helpe nor ſuccour in their deceiueable diuinations, in which they gloried ſo much: and ſo it may be tranſlated, Notwithstanding.
As if hee ſhould ſay; Notwithſtanding the multitude of thy diuiners and coniecturers, theſe things muſt needes befall Babylon. For he derides the confidence which they put in theſe fond prognoſticators, through whom they thought to foreſee things to come. But in regard he will inſiſt longer vponupon this point in the 12. and 13. verſes, therefore I willingly conſent, that hee heere recites one of the cauſes of their deſtruction; to wit, that they deſpiſed all dangers, vponupon the confidence they conceiued in theſe impoſtures and illuſions.
Verſ. 10. For thou haſt trusted in thy wickedneſſe: thou hast ſaid; None ſeeth mee. Thy wiſdome and thy knowledge, they hauehave cauſed thee to rebell; and thou haſt ſaid in thine heart, I am, and none elſe.
HE explanes that which he ſaid in the former verſe, though we may extend it further; to wit, that he taxeth the Chaldeans for their fraud, oppreſſion, outrages, and wicked practiſes, whereby they ſo highly magnified thēſelues. For all theſe great kingdoms lightly become great dens of theeues, as an archtheefe which once raigned among them ſaid: becauſe they can neuer inlarge their territories, but by plucking from others by force and violence; therefore they driue the lawfull poſſeſſors out of their houſes, that they may be Lords and Kings within themſelues. Now he calles that vvickedneſſe; which hee adornes afterwards with theſe goodly titles of vviſdome and knowledge. For thus tyrants are wont to compaſſe their deuices: they forget all equitie and right, that they may make the poore to fall in their nets. But the Lord detects and diſcouers their trecheries, ſo as eueryevery one may ſee they dance but in a net. After Iob hath ſaid, that God catcheth the wiſe in their wiſdome: to ſhew what this wiſdome is, he calles it craftineſſe: Iob 5.13.
As touching that which by and by followes; namely, that Babylon ſaid none ſaw her wickedneſſes: this ſets forth with what freedome ſhe committed the ſame. For ſeeing reuerence or ſhame holds men in ſome awe, he that feares not God as a witneſſe of his behauiour, and thinkes men notes nothing hee doth; ſuch a one will not ſticke to practiſe anie villanie. I grant that the moſt wicked are ſometimes ſtung with the worme of an euill conſcience: but they cloſe vp their eies, and plunge themſelues into a benummednes and deadneſſe of conſcience, as Moſes within the ground. In a word, their confidences are ſeared vp with an hot yron. But aboue all we ſee how they ſcorne God with a deſperate preſumption, as if by their fetches they were able to dazle his eies. For when they purpoſe to beguile the ſimple, it ſufficeth that they may doe it cloſely: as if belike, they could deceiue his eies [who in all places beholds both the euill and the good: Prou. 15.3.] But they flatter themſelues in their cunning in vaine; for the Lord will eaſilie plucke off their vizards. Let all men deteſt ſuch vviſdome then, by which men deceiue their owne ſoules, and pull ineuitable ruine vponupon their owne heads.
I am, and none elſe.] He againe repeates thoſe blaſphemies mentioned in the 9. verſe: that all might know how much God abhors them; and how neere ſuch are to endleſſe perdition, that exalt themſelues higher then is fit.
Verſ. 11. Therefore ſhall euill come vponupon thee, and thou ſhalt not know the morning thereof: destruction ſhall fall vponupon thee, which thou ſhalt not bee able to put away: destruction ſhall come vponupon thee ſuddenlie, ere thou bee aware.
HE continues ſtil to ſcorne the vaine confidence of the Babylonians,Babels ſudden downefall. who thought all things ſafe, by reaſon of the foreſight they had touching the ſituation of the ſtarres. He therefore denounceth againſt them, that which the Scriptures affirme to hang ouer the heads of all contemners of God. When they ſhall ſay, Peace and ſafetie, then ſhall ſudden destruction come vponupon them: 1. Theſ. 5.3. So as they ſhall not know in the morning, what ſhall befall them ere night. Now it appeares ſufficiently out of Dan. 5.30. how certainly theſe things came to paſſe.
Verſ. 12. Stand now among thine Inchanters, and in the multitude of thy Soothſayers (with whom thou haſt wearied thy ſelfe from thy youth) if ſo bee thou maieſt hauehave profit, or if ſo be thou maieſt hauehave ſtrength.
THe Prophet ſpeakes to the Chaldeans,Babels confuſion remedileſſe. as wee are wont to ſpeake to common ruffians or harlots, who will receiue no admonitions. Hold on your courſe ſtill; you ſhall ſee in the end how the world will goe with you. So he ſaith; Thou ſhalt tell me one day what good thou haſt gotten by thy ſoothſaiers and coniecturers. By the word Stand, hee alludes to the geſture of diuiners, who ſtand ſtill in a place, til ſome bird flie that way. Alſo, the Aſtrologers ſtand obſeruing the courſe of the heauens, and will not miſſe the leaſt point. If any had rather expound it Diuines, then Diuinations; I doe not much contradict him, becauſe the word Kabarim is ambiguous.
If thou mayſt be ſtrengthened:] As if he ſhould ſay, Thy diuiners can not turne away that deſtruction which is ready to fall vponupon thine head, for he inſults ouer their peruerſe confidence: foretelling, that after they ſhal hauehave vſed all ye ſhifts they can, yet they ſhall proue fruitleſſe and bootleſſe.
Verſ. 13. Thou art wearied in the multitude of thy counſels: let now the*Or, binders of the heauē. Aſtrologers, the ſtarre-gazers, and Prognoſticators*Or, come forth. ſtand vp, and ſaue thee from theſe things that ſhall come vponupon thee.
A plainer deſcription of that which before was deliuered obſcurely.NOw hee deſcribes that more plainely which he ſaid a little before ſomewhat obſcurely, to wit, that all the counſels which Babel tooke in times paſt ſhall turne to her deſtruction, in regard ſhe nouriſhed within her a vaine hope wrought in her heart, from the perſwaſion of her wiſdome and power, as if nothing had bin able to hauehave done her hurt. He ſpeakes not of counſell in the ſingular number, but of counſels, and, of multitudes of them, to ſhew, that they boaſted and bragged in vaine, though they were neuer ſo wittie and cunning to deceiue; for the fuller their counſels were of fine conueiances, and the more they vvere in number, the more ſhould they be vexed that were the deuiſers of thē.
This is a generall ſentence therefore againſt all ſuch, as truſting in the excellencie of their wit, build Caſtles in the aire, reſting vponupon their owne prouidence, and inuent by all meanes how they may circumuent and catch the ſimple in their ginnes, for God will ſcatter all their plots, and ouerthrow their counſels, as he threatned before in Chap. 30.1. Wo to them (ſaith he) that take counſell, but not of me; that couer with a couering, but not by my ſpirit. What is the reaſon then that men proſper not in their counſels? Surely becauſe they ſeeke not at all vntounto God,Iam. 1.5. from whoſe mouth we ought to looke for all wiſedome and counſels in asking it at his hands. The more ſuch kind of perſons conſult then, the more trouble they put themſelues vntounto, and the leſſe fruit they gaine thereby, as Salomon well ſaith, They riſe vp early, and goe to bed late, and eate the bread of carefulnes, trauailing for nothing, Pſal. 127.2. for he ſpeakes there of the vnbeleeuers, who hauehave not learned to caſt their care vponupon the Lord, but truſting in their owne induſtrie, enterpriſe many things raſhly and vnaduiſedly. The Lord derides ſuch confidence, and cauſing it to become fruſtrate, in the end they feele by experience how little good they get by their plots and indeuors, and thus they are corrected for their boldnes, whileſt Gods childrē inioy his bleſſings with quiet ſleepe, as it is further added in that Pſalm: not that they are vtterlie exempt from all troubles, but becauſe firſt of all they vex not themſelues: ſecondly, they commend the iſſues of all their affaires with quiet minds to the bleſſing of God.
Come forth] Heere we ſee what theſe counſellers are of whom the Prophet ſpeakes, to wit, thoſe diuiners who gat themſelues much credit among the people vnderunder the vain title of wiſe men, as if forſooth they had knowne all things by beholding the ſtarres: but wee hauehave ſpoken before Chap. 44 25. of the vanitie that is in this Iudiciall Aſtronomie.Iudiciall Aſtronomie. If any obiect, Obiect. that it was not in theſe diuiners to turne away imminent dangers: I anſwere, Anſ. The Babylonians would ſo hauehave taken it, if they hauing foreſeene this deſtruction had forewarned them of it; but ſeeing they foreſaw it not, therefore it followed that their profeſſion was vtterlie vaine. Many replie, Obiect. that the Prophet ſpeakes heere againſt the ignorance of the Arte, and not againſt the Arte it ſelfe: but ſuch are deceiued, Anſ. for he ſpeakes here of the Chaldeans, who were the fathers of this Arte.
Now he addes very pleaſantly, that they bind the heauens: in regard they ſtick not to auerre that their dreames are as certaine as if they had the world tied in a ſtring, or as if they had the ſtarres claſped in their armes. Yet if any had rather tranſlate enchanters, the ſenſe will not be amiſſe, for the Hebrue word ſignifies both the one and the other. Now howſoeuer it be not euill in it ſelfe to conſider of the ſituation of the ſtarres, yet the Prophet notwithſtanding ſaith, that ſuch as will foretell things to come, do paſſe the bounds of this ſcience.To conſider of the ſituation of the ſtarres, allowed to foretell things to come, thereby condemned. It alſo ſeemes, that to make theſe ſpeculators the more odious (in regard they did diſcredit all diuine predictions) he cloſely oppoſeth them to the true Prophets, for when wee fixe a fatall neceſſitie to the ſtarres, Gods iudgements muſt needs be put out of mind.
Verſ. 14. Behold, they ſhall be as ſtubble, the fire ſhall burne them, they ſhall not deliuer their owne liues from the power of the flame: there ſhall be no coales to warme at, nor light to ſit by.
HE heere inueyes more ſharply againſt theſe Aſtrologians,A terrible denunciatiō againſt theſe Aſtrologians. who aggrauated Babels pride by their vaine brags: for ſuch deceiuers are wont to bereaue men of all feare of God, by attributing all things to the diſpoſition of the ſtarres, ſo as they leaue nothing to Gods prouidence. See from whence the contempt of God and of all his threatnings ſprings,Whence the contempt of God and all his threatnings ſprings namely, from not attributing the puniſhments which he ſends to his hand, but to deſtinie, and to a meeting of ſecond cauſes, which wizards fondlie imagin in their owne braine. This is the reaſon why he takes vp the Chaldeans in ſuch a rigorous ſort, reſembling them vntounto ſtubble ſet on fire, which is conſumed in an inſtant; for hee compares them not to vvood with which one may make a fire of ſome continuance to vvarme himſelfe by, but to ſtubble, or hemp-ſtalks, to ſhew, that there is nothing of ſo ſhort continuance as ſuch kind of men.
Verſ. 15. Thus ſhall they ſerue thee with whom thou haſt wearied thee,*Or, and wi h thoſe with whom thou haſt traded. euen thy merchants from thy youth: eueryevery one ſhall wander to his owne quarter; none ſhall ſaue thee.
He now directs his denunciation againſt the Babylonians.HAuing denounced deſtruction againſt theſe Star-gazers, he returnes to the Babylonians; and telles them that they are not to expect help from them, whence they thought to hauehave it: for they ſhould but loſe their time in reſting vponupon ſuch counſels, after which they had ſo long and ſo painfully trauelled. Now in ſpeaking of ſuch as traded with her, he meanes thoſe whom wee commonly call Pettifoggers: which is a ſimilitude taken from Merchants who hauehave infinit ſhifts to beguile: for there is no kinde of ſubtile fetches, but they hauehave them at their fingers ends. Princes in regard of their greatnes traffique not; but they will vſe ſuch fellowes to ſerue their owne turnes, and to traffique for them. Now howſoeuer this may bee vnderſtood of all thoſe that were in league with the Chaldeans, and had ſuccoured them, yet the Prophet aimes ſpecially at her Diuiners.
Where he addes, from thy youth: it is to aggrauate Babels iniquitie, who of old was poiſoned with this fond opinion: ſo as it was become another nature vntounto her.
EueryEvery one ſhall vvander to his quarter] Some thinke the Prophet ſpeakes of the Aſtrologers flight, in regard eueryevery one ſhould bee conſtrained to ſhift for his owne life: and I will willingly agree to this expoſition. But yet I alſo thinke that he alludes to the regions of heauen, which the Aſtrologers part and meaſure out, to draw their prognoſtications from thence. He derides their vaine brags then: as if he ſhould ſay; They retire to their regions, but they ſhall vvander in their imaginations, and ſhall find no place of refuge. If any had rather vnderſtand it of their reuolt, from whom Babel looked for preſent helpe in time of need, I gainſay him not.