Commentary on Isaiah, Commentary on Isaiah · Chapter 50
THE L. CHAPTER.
Verſ. 1. Thus ſaith the Lord; Where is that bill of your mothers diuorcement, whom I hauehave caſt off? or who is the creditor to whom I ſold you? Behold, for your iniquities are you ſold; and becauſe of your tranſgreſſions is your mother forſaken.
The Lord proues the lawfulnes of the Churches diuorce, vnderunder two ſimilitudes.THis place is diuerſlie expounded: but very few hauehave attained ye Prophets meaning. To the end wee may hauehave the ſum briefly, we muſt note this coniunction, whereby the Lord in manie places teſtifies, that his people are obliged and bound vntounto him: namely, that he is as it were our husband, and we his wife: for it is a ſpirituall mariage conſecrated by his eternall word, and ſealed vp with the blood of Ieſus Chriſt.Our ſpiritual mariage with God conſecrated by his word, and ſealed vp by the blood of Chriſt. As he then for his part receiues vsus into his protection as his beloued wife, vponupon condition that wee keepe faith and loyaltie towards him: ſo when we play falſe with him, he reiects vsus; and then it is rightly ſaid, that he puts vsus away: euen as if a husband ſhould baniſh an adulterous wife his houſe. Now, becauſe wee could not eaſilie conceiue the reaſon why God ſhould reiect the Iews which were preſſed vnderunder ſo many and great calamities, it was neceſſarie ſhe ſhould here come to manifeſt the cauſe of this diuorce. But for as much as we are ordinarily too eloquent in couering of our owne faults, and ſtriue to lay all the blame where we ſhould not; that is to ſay, vponupon God himſelfe: ſo the Iewes alſo then murmured at their eſtate, as if the Lord had done them wrong ſo to reiect them. Why ſo? Becauſe they could not bee brought to acknowledge that the promiſes were made vneffectual, and the couenant aboliſhed by their leaud behauiour. At leaſt they could not be drawne to make this confeſſion, but with much adoe: for they poſted ouer their fault to their predeceſſors, as if they forſooth had borne the puniſhmēt of their offences. From thence proceeded thoſe complaints recited by Ezekiel; Our fathers hauehave eaten ſower grapes, and our teeth are ſet on edge: Ezek. 18.2. Now becauſe ſuch prouerbs at that time went currant among them, the Lord bids them bring forth that letter of diuorce, by which they might iuſtifie their owne innocencie, and proue that God had vniuſtly put them away.
It was the cuſtome then to giuegive a woman vniuſtlie diuorced,The firſt Simile. a letter in her hand: for thereby her husband was conſtrained to teſtifie, that his wife had liued chaſtly and honeſtly with him: that all might know that ſhe was not put away for her owne fault, but becauſe ſhe pleaſed not her husband. And thus the wife was ſet at libertie, and her innocencie approued; and the fault was laid onelie vponupon the husband, to whoſe diſcontented mind the cauſe of this rent was imputed. Moſes ordained this law, Deut. 24.1. in regard of the peoples hardneſſe of heart, as witneſſeth our Lord Ieſus Chriſt, Mat. 19.7. The Lord by a very fit ſimilitude then ſhewes, that hee is not the author of this diuorce, but that the people put away themſelues by their owne fault, and ſo purſued their luſts, that they vtterly diſſolued the mariage knot. This is the cauſe why he asks for this letter, whereof they boaſted ſo much: for there is great weight in ye pronoune demonſtratiue that; by which the Prophet meant to tax their vaine excuſes. As if hee ſhould; You hauehave skill to put the fault farre enough from you, and to reproch the Lord; you hauehave your defences in your hands readie to ſhew; and yet in the meane while your ſelues hauehave violated the faith of mariage: neither are you able to alleadge any iuſt matter for your ſelues, whereby to diſproue the lawfulneſſe of your diuorce.
Where is the creditor? Heere hee ſets forth the ſame thing by another ſimilitude: when any was ſo farre indebted,The ſecond Simile. that hee could not ſatisfie his creditors, hee was conſtrained to giuegive his children in paiment. The Lord now askes if hee were forced to doe this; to wit, whether hee hath ſold or giuen them to pay his creditor; or whether he was like to thoſe vnthrifts, who fondly waſte their ſubſtance: or to thoſe houſholders, who ſuffer themſelues to runne ouer ſhooes in debt. As if he ſhould ſay; I am ſure you are notable to charge mee with any ſuch matter. And therefore it is euident to all, that you hauehave been ſold & brought into bondage for your iniquities. And thus the Lord maintaines his owne iuſtice againſt all falſe imputations; which by this ſecond member hee thus repulſeth, in regard the Iewes were ſold and put away by their owne fault.
Saint Paul vſeth the ſame ſimilitude when he ſaith. We are ſold vnderunder ſinne: Rom. 7.14. but in a diuers ſenſe. Beſides, the Hebrues are wont thus to ſpeake of wicked ones,1. Kin. 21.25 who giuegive ouer themſelues to commit ſinne with a reprobate mind. But heere the Prophet onelyonly meant to conuince the Iewes, in regard that by their owne offences, they had wittingly pulled all the euils they ſuſtained vpō themſelues. If any aske; but can the Lord reiect his heritage? Can hee diſanull or breake his couenant? No verily: but it is ſaid hee forſakes and prophanes his heritage: as in Pſal. 89. Ezech. 24. becauſe we can iudge no otherwiſe of it by outward appearance. For in that he bare not that affection towards them hee was wont, it was a kinde of diuorce or reiection. To be ſhort, we muſt note theſe oppoſitions, either that the vviſe is diuorced by the husbands fault, or becauſe her ſelfe is a ſhameleſſe harlot. Againe, that the children are ſold, either by reaſon of their fathers pouertie, or for their owne vnthriftineſſe. And thus the context of this text will be eaſily vnderſtood.
Verſ. 2. Wherefore came I, and there was no man? I called, and none anſwered: is mine hand ſo ſhortened that it can not help? or hauehave I no power to deliuer? Behold, at my rebuke I drie vp the ſea: I make the floods deſert: their fiſh rotteth for want of water, and dieth for thirſt.
IT may be the Prophet renders a reaſon heere why the people hauing prouoked the holy one of Iſrael to anger, hath not only pulled vponupon themſelues a ſea of euils, but are alſo worthely cut off by their owne obſtinacie from all hope of pardon and ſaluation. But I rather thinke the Lord proceeds yet further.The Lord proceeds on in prouing his plea to be iuſt. For hauing ſhewed that he had good cauſe giuen him to reiect this people, who willinglie chooſed rather to liue a ſeruile life then to be free, he addes, that it is none of his fault that they were not forthwith deliuered. And as in the former verſe he ſhewed that the fault whollie reſted in the Iewes, ſo heere he proues that their owne malice was the cauſe why they grew old and putrified in their miſeries, for there wanted neither will nor power in the Lord to hauehave holpen them if they had not ſtubbornly refuſed his grace and liberalitie. To ſhut it vp in a word, Iſaiah ſhews that both their entrance, and continuance in this calamitie came only from their owne fault, that he might free God from blame: and ſignifies, that the Iewes did wickedlie when they accuſed him to be the author of their miſeries; or in complaining, that he came not ſoone enough to their ſuccor.
Firſt then the Lord ſaith, that he came. But to what end? To reach the Iewes his hand. Whence it followeth, that they are iuſtlie deſtitute of help, in regard they deſpiſed his fauor. Now the Lord comes, when he giues vsus any ſignes of his preſence. He comes by the preaching of his word, and by the ſundrie benefits which he beſtowes vponupon vsus: as alſo, by the many teſtimonies which he vſeth to manifeſt the fatherly louelove and good will he beares vsus. Was there euer any people, ſaith Moſes, that ſaw ſuch ſignes and wonders as thou haſt done, or that hath heard the voice of God ſpeaking out of the middes of a fire, and liue? Deut. 4.33.34. Seeing ſuch a dayly ſummons ſerued to no purpoſe; and that in ſetting hope of merciemercy before thē, he ſought to draw them to repentance, doth he not iuſtlie cōplaine as of a prodigious thing, that they would not come foorth to meet him? They are cōuinced of ingratitude then, that whereas they ought to hauehave ſought vntounto God, they would not vouchſafe to meet him. For what a vile vnthankfulnes is it, not to receiue that grace which is freely offred?
In that he ſaith, I called, he repeates the ſame thing in diuers words. When God calles vsus we ought to giuegive eare, and to offer our readie and willing obedience. For this is the anſwer (which he complaines is not giuen him) to wit, that we ſubmit not our ſelues whollie vnderunder his command. But this word ſutes very well heere to the circumſtance of this place, in that they wilfullie deſpiſed God, who offred them preſent deliuerance out of their troubles. It auailed him no more to ſpeake vntounto them therefore, then if he had ſpoken to ſo many deafe and dumb men. Thence he concludes, that their deliuerance was deferred only in reſpect of their owne backwardnes, which he confirmes vntounto them by former teſtimonies, in that he had in former time manifeſted to their fathers the ſufficiencie of his power.
Now leſt they ſhould cauill and excuſe themſelues in affirming that they were not ſaued, though they deſired it: God on the contrarie affirmes, that they muſt ſeeke the cauſe of ſuch a change elſewhere then in him. For ſure it is, his power was not diminiſhed. He would not hauehave bin ſlack in reaching out his hand to them in their affliction, if they had not obſtinately reiected his offer.
Now by this Interrogation, he expreſſeth the equitie of his cauſe, as one that maintained a thing cleare and manifeſt. For who dares obiect that his power is leſſened? And to that end he puts them in mind of that power of his, by vvhichwhich he brought them out of Egypt, leſt they ſhould imagin ye ſame were now diminiſhed, but might rather acknowledge that their vices ſtopped the courſe of this power, that it could not now manifeſt it ſelfe. At his rebuke he ſaith the ſea is dried vp, as if he had terrified it, in rebuking of it. For by his commandement the waters parted in twaine to giuegive his people paſſage, Exod. 14.21. And Iordain fled back, Ioſh. 3.16. Pſal. 114.5. ſo as the fiſhes being deſtitute of water, died and rotted.
Verſ. 3. I clothe the heauens with darknes, and make a ſack their couering.
HE alſo mentions the thick darknes which was ſpread ouer the whole land of Egypt for the ſpace of three daies,It was not for want of power in God that he ſuccored not the Iewes: but it reſted whollie in their owne vnthankfulnes. Exod. 10.22. for then the heauens were in a maner clothed vvith mourning vveeds, becauſe as a faire and cleare day glads our hearts, ſo a darke and gloomie day brings ſadnes & heauines with it. Therefore it is ſaid that the heauens vvere couered vvith a ſack, or with a mourning garment, as ſignes and teſtimonies of affliction. And if any had rather take them for generall ſentences, he may do ſo if he will. But as I thinke the Prophet hath reſpect to the hiſtorie touching their deliuerance out of Egypt. From whence they might gather, that God who had deliuered their fathers after ſo wonderfull a maner, was now letted from ſuccoring thē in the miſeries which oppreſſed them, by reaſon of their owne vnthankfulnes.
Verſ. 4. The Lord hath giuen mee a tongue of the learned, that I ſhould know how to miniſter a word in due ſeaſon to him that is wearie: he will raiſe me vp in the morning; in the morning hee will awaken mine eare to beare, as the learned.
HAuing twice conuinced the people of ingratitude; now, according to his cuſtome, he addes a conſolation:After a double reprehenſion, he addes a conſolation. for the Lord ſo ſhames vsus, that he forthwith mindes to free vsus from ſhame and confuſion. Albeit then vponupon good grounds hee hath proued, that the people were iuſtly reiected, and periſhed by their owne deſerts; yea, and had made themſelues vtterly vnworthy of deliuerance: notwithſtanding all this, hee promiſeth them helpe and ſuccour. Now becauſe in a matter ſo difficult, there was need of more then ordinarie authoritie, the Prophet ſaith, that God ſent him, and fitted him with abilitie to execute that which was inioined by him. All in a manner doe refer this place vntounto Chriſt, as if it ſuted not to the Prophets perſon, whē he ſaith he was ſmitten. We reade not indeed that Iſaiah was ſo handled: and yet it followes not therefore that their argument is ſound enough. For Dauid complaines that his garments were diuided; which properly appertained vntounto Chriſt: & yet it followes not that the like befell not Dauid. For mine own part, I am out of doubt that Iſaiah brings in himſelfe as one repreſenting the perſon of all Gods ſeruants, as well touching thoſe that were before him, as of thoſe that were to ſucceed him.
Now hee ſaith that the Lord gaue him a tongue; to the end the promiſes, whereby hee ſeekes to cheere vp the peoples hearts, might hauehave the greater weight: for our faith ſoone begins to wauer, if we once deeme that men ſpeake without warrant. Beſides, the condition of this people was ſo forlorne, that they could not be drawne nor allured by any reaſons that could be alleadged to hope or expect deliuerance. The ſumme is then, that the meſſage of their preſent deliuerance is brought them from heauen: ſo as if any will refuſe to credit it, ſuch a one ſhall ſhew himſelfe no better then a rebell againſt God.
Now howſoeuer the Prophet indeuors to purchaſe authoritie vntounto himſelfe in this behalfe: yet hence we may gather in generall, that none are fit to teach, vnleſſe they be firſt taught and inſtructed of the Lord.None are fit to teach others, but ſuch as hauehave firſt been taught of the Lord. Thus then all faithful teachers are admoniſhed to craue that of Gods Spirit, which otherwiſe they can neuer hauehave. I grant they ought to ſtudie diligently, leſt they ſhould get vp into the chaue without ſufficient preparation: but yet we muſt hold this principle, that whatſoeuer ſerues to furniſh them for able Miniſters, muſt be ſo many gifts of the holy Ghoſt. And to ſpeake the truth, what boldneſſe and preſumption is it to repreſent themſelues in the publike aſſemblies in the name of God, if they bee not the organs and inſtruments of the holy Ghoſt.
That I ſhould know.] Somewhat muſt be ſupplied heere (which wee alſo hauehave done) that is, to miniſter or publiſh. VnderUnder the word To know he comprehends that wiſdome and dexteritie which a Paſtor of the word ought to hauehave that meanes to preach the word faithfully and fruitfully. As if he ſhould ſay; I hauehave been vvell instructed in Gods ſchoole, and therefore I hauehave attained ſufficient skill to ſpeake a vvord in due ſeaſon, for their comforts that are loden with the burthen of their ſinnes.
He calles them vvearie, who were broken with many afflictions,Chap. …0.29. as wee hauehave ſeene before. I giuegive ſtrength to him that is vvearie. And Chriſt ſpeakes thus, Mat. 11.28. Come vntounto mee all you that are vvearie and laden. Thus hee meanes then that God hath inſtructed and taught them, that he might bee fitted to comfort the afflicted with apt and fit words: ſo as the broken hearts might be healed by the ſenſe and feeling of Gods merciemercy in Chriſt. Hence we gather, that the Miniſters of the word ought chiefly to extend their care ouer ſuch as are in diſtreſſe,Ouer whom the Miniſters ought to extend their chiefeſt cares. and to comfort thoſe that are oppreſſed, and in a manner ouerwhelmed with the weight of their calamities: and then to teach them wherein the true reſt of the ſoule conſiſts: as wee hauehave ſhewed, Chap. 29 18.12. Moreouer, heere we ſee what eueryevery one of vsus ought eſpecially to ſearch after in the holy Scriptures; namelie,What eueryevery one of vsus ought eſpecia…ly to ſeek in the ſcriptures. how to arme and fit our ſelues with proper and apt ſentences to miniſter conſolation to our owne ſoules in the time of need. He then that ſhall bee able to cheere vp and ſuſtaine his owne ſpirit with ſolid cōfort when things are perplexed; nay, when they ſeeme altogether deſperate: let ſuch a one aſſure himſelfe, that he hath well profited in the Goſpell. I confeſſe the doctrine of the holie Scriptures hath many other vſes. For they not onelie containe in them matter that is meete and profitable to comfort the weak and afflicted, but alſo ſharpe rebukes and threatnings againſt the obſtinate: 2. Tim. 3.16.2. Tim. 3.16. But Iſaiah heere ſhewes, that his principall charge was, in due ſeaſon, to minister or bring a word of comfort to the Iewes, who were now in a maner comfortleſſe.
He vvill vvaken me in the morning.] Heere the Prophet witneſſeth, that the Lord is ſo carefull of the miſerable and oppreſſed, that he will giuegive them comfort in the morning: that is to ſay, in time conuenient. I grant we are often left deſtitute of conſolation: but howſoeuer the Lord ſuffers vsus to languiſh for a time, yet the fit times and ſeaſons are in his owne power, in which hee will preuent our neceſſities by his ſuccours. And if it ſo fall out that he tarry long, let vsus impute it to our negligence: for we ſtop and hinder the courſe of his mercies from flowing in vntounto vsus by our owne ſloth: or rather indeed, by our rebellion. But howeuer it be, yet he watcheth alwaies carefully for our ſaluation, and makes ſpeede to ſuccour vsus: nay, whileſt wee flee from him and reſiſt him, he then allures vsus to himſelfe, that he might refreſh vsus by his louelove and fauour.
He repeates the word morning twice, thereby ſignifying a daily continuance: leſt wee ſhould thinke there were any paſſions in him, as there are in men, to reiect & deſpiſe them afterwards, whom hee hath once taken into his cuſtodie. No, contrariwiſe, he makes them alwaies to feele his goodneſſe euen vntounto the end, and neuer deſtitutes them of conſolation.
That I may heare as the learned.] His meaning is, that his eare was attent, not like to one that is ignorant, or dull witted, but that hee was fitted and wel inſtructed for the purpoſe. And yet withall hee ſhewes by his example, that God teacheth all ſuch Miniſters as hee ſends forth, for the ſaluation of the Church with efficacie: for it were to ſmall purpoſe for them to be indued with humane learning, vnleſſe there withall they had the inward teaching of the holy Ghoſt. By this wee ſee yet better, how true that is which wee hauehave ſaid before; namely, that none proue good teachers, but ſuch as hauehave firſt been good diſciples.He ſhall neuer become a good Doctor in the Church, that hath not firſt been a good diſciple. Such the Prophet calles them taught and learned: for thoſe that will not vouchſafe to learne, as thinking that they know enough, are twice mad and fooliſh. For by Gods owne cenſure, none are truly taught and learned, but ſuch as ſuffer themſelues to be taught, before they take vponupon them to teach others; that ſo they may hauehave the certaine knowledge of the things which they meane to teach them. Now to publiſh ought abroad to the world, which they may not with good conſcience proteſt they hauehave receiued from God. To ſhut vp all in a word; thoſe are learned, vvho in learning dailie diſdaine not to grow ſtill in learning.
Verſ. 5. The Lord God hath opened mine eare, and I was not rebellious; neither turned I backe.
HE repeates that againe which he ſaid before, and heere comprehends whatſoeuer is fitting for the office of a teacher. For the opening of the eare, ought not onelyonly to be referred to doctrine, but to the whole, vocation: as firſt, to his entrance: ſecondly, when he that is to bee ſent, receiues his charge, touching all that which he is to performe; to wit, the commandement it ſelfe, and authoritie to execute the ſame. Beſides, the Lord not onelyonly opens the eare, when hee manifeſts his will, but when hee toucheth the mans heart with efficacie, and ſo mooues him, that hee yeeldes him his obedience. As in the fortie Pſalme; Thou haſt pierced mine care. And Chriſt ſaith; Whoſoeuer hath heard and learned of my Father, hee comes to mee: Iohn 6.45.
Hitherunto appertaines the ſecond member, where the Prophet ſaith, he was not rebellious. The ſumme is, that hee vndertooke nothing at randon; but being well aſſured of the calling of God, hee performed the office of a teacher: notwithſtanding it was heauie and tedious to beare, becauſe he was made fit and willing to obey.
Verſ. 6. I gaue my backe to the ſmiters, and my cheekes to the nippers: I hid not my face from ſhame and ſpitting.
HE oppoſeth the inuincible force wherewith hee is indued, to the reproches, ſcornes, and outrages of the wicked: as if he ſhould ſay; Albeit the contemners of God vſe many deuices, yet will he ouercome all their iniuries: ſo as hee will neuer repent himſelfe of that labour which hee hath taken in hand. Moreouer, this place manifeſtly ſhewes, that the Miniſters of the word cannot faithfullie diſcharge their duties,Miniſters muſt make account to meete with oppoſitions in the diſcharge of their duties. but they muſt therewithall prepare to buckle againſt the world; yea, to ſuſtaine ſharpe aſſaults on all ſides. For Iſaiah no ſooner affirmes that hee was readie to obey Gods commandement, but by and by he addes, that his perſon was expoſed to the ſmiters. Wherefore the faithfull ſeruants of God cannot auoid this condition, in preaching the word as they ought; but they muſt looke for ſtripes, reproches, hatreds, ſlanders, and diuers aſſaults of the aduerſaries, who repine at the libertie which the true Miniſters of God muſt needes vſe in their reprehenſions and admonitions. Let them arme themſelues therefore with faith and conſtancie: for there is a terrible combat prepared for them.
But he not onelyonly expreſſeth what meaſure the Prophets ſhall hauehave at the hands of the wicked, but alſo the contempt of the world: for the wicked will hauehave men ſuppoſe that their cauſe is good and iuſt, euen whileſt they oppreſſe the Miniſters of the Goſpell, and perſecute their doctrine: for they will hauehave Gods ſeruants reputed as euill doers, that by this meanes they may bring them into diſgrace and hatred.Iohn. 18.30. That is the cauſe why they rent and teare them with varietie of falſe imputations, and belch out all the outrage they can. And hauehave not wee experience hereof at this day? Doe not our aduerſaries load vsus with the nickenames of ſeducers, ſeditious, ſchiſmatikes, and heretikes, and diſgorge manie other reproches, wherewith they hauehave heeretofore taxed Chriſt and his Apoſtles?
Now he complaines that he was ſmitten and ſpitted vpō, not only by ſtrangers and open enemies, but he toucheth the wrongs which were done him by thoſe that made ſhew to be of the Church. For it is alwaies ſeene, that out of the lap of the Church there ariſeth wicked contemners of God, who are the ſurlieſt enemies that the Prophets of God hauehave. Thoſe then who will ſerue God purely, muſt fit themſelues aforehand to beare all theſe things with patience, that ſo they may paſſe as well through good as euill report, 2. Cor. 6.8. Yea, let them not only deſpiſe bands, tortures, baniſhments, and death, but reproches and ſpittings alſo, though ſometimes theſe things ſeeme harder to beare then death it ſelfe. This doctrine appertaines indeed to all the faithfull, but eſpeciallie to the Miniſters of the word, who ought to be the ringleaders to others, and to be as ſtandard-bearers.
Verſ. 7. For the Lord God wil help me, therefore I ſhall not be confounded: therefore hauehave I ſet my face as a flint, and I know that I ſhall not be aſhamed.
To thoſe oppoſitions of men, the Prophet ſets the help of God.HEere the Prophet ſhewes from whence this great magnanimitie proceeds, wherwith he and other the ſeruants of God were indued to ſuſtaine the violence of all commers, namely, the help of God: for by faith therein Iſaiah affirmes, that he hath hardned his face as a flint againſt all the iniuries of the vngodly. Hauing then with a ſtout courage, wherewith he is endued, ſet light by all his aduerſaries, he alſo labors to draw others to the ſame conſtancie with him; and (as in a glaſſe) deſcribes to the life what the ſtate and condition of all Miniſters of the word is, and ſhall be. For thus he would turne them from the louelove of the world, that they might giuegive themſelues whollie vntounto God, and to fixe their eies altogether vponupon him, for there is no combat ſo ſharp, in which they ſhall not be more then Conquerors vnderunder the leading of ſuch a Captaine.
By the ſimilitude of a flint, he ſhewes, that come what come will, he will not ſhrinck an inch, for the ſignes of feare and aſtoniſhmēt, and of all other affections appeare by and by in the face, which plainely vtters to all how matters goe within. When Gods ſeruants are handled thus ſhamefullie, they muſt needs quaile vnderunder ſo many iniuries, if they had not browes of braſſe and yron to repulſe them. And in this ſenſe it is ſaid, that Ieremiah was ſet as a defenced Citie, and yron pillar, and vvalles of braſſe againſt the Kings of Iudah, againſt the Princes, and againſt all the people, Iere. 1.18. Ezechiel alſo had his forhead made as hard as the adamant, which is much harder then the flint, that he might not recoile back from the obſtinacie of the people, Ezech. 3 9.
This ſentence, I ſhall not be aſhamed, is not to be taken in the ſame ſenſe with that in the former member: for there it is referred to the affection, and heere to the effect, or the thing it ſelfe. When in the beginning of the verſe then he glories that he ſhall not be confounded becauſe God is on his ſide, it is to ſhew, that it ſufficeth not to know that God will help vsus, vnleſſe we alſo feele the ſame by experience. For what profit hauehave we by his promiſes, vnleſſe wee put our confidence therein? Faith then is required, both to vphold our comfort, and aſſure vsus of Gods fauor: but in the end of the verſe the Prophet boldly proteſts, that he is vndoubtedlie perſwaded of an happie iſſue. And thus to be aſhamed, ſignifies to be diſappointed. For they that conceiue a vaine hope, are ſubiect to mocks and reproches. Heere we ſee then that the faithfull teachers and Miniſters of the word hauehave promiſe of a ſpeciall defence. Let Satan and the world bend their forces together then to aſſaile them with all their power: the more they aſſault them, the ſtronger ſhall Gods defence and protection be ouer vsus. Thence we muſt conclude, that all ſuch as are fainthearted and quaile when they come to the triall, were neuer yet well fitted to execute their office. For he that hath not learned to fight, is neither apt to ſerue God nor his Church;2. Tim. 2.5. neither is he fit to preach the doctrine of the word.
Verſ. 8. He is neere that iustifieth me, who will contend with me? Let vsus ſtand together: who is mine aduerſarie? Let him come neere to me.
9. Behold, the Lord will help me: who is he that can condemne me? Loe, they ſhall wax old as a garment: the moth ſhall eate them vp.
VVEE muſt alwaies remember that the Prophet ſpeakes nothing heere that is proper to himſelfe only,A Miniſter that hath a good conſcience, may hauehave alſo great boldnes. but teſtifies what a one God will, and euer ſhall be towards the faithfull Miniſters, that ſo being aſſured of their lawfull calling, and executing their offices faithfullie, they might boldly contemne all aduerſarie power, and neuer ſlack their duties an inch for any ſlanders. Why ſo? Becauſe the Lord who iustifies them, hath, and euer will be readie to maintaine and defend his owne truth. Now whoſoeuer he be that will indeed boldly proteſt this, he ought to hauehave a pure conſcience. For if he hauehave vnaduiſedly intruded himſelfe, not hauing a ſure teſtimonie of his lawfull calling:Intruders can not challenge to thē ſelues this priuiledge. or if he be ſuch a one as brocheth his owne dreames and fanſies, in vaine ſhall he boaſt of this promiſe, for it appertaines to none but to ſuch as being called of God, doe faithfullie and purely diſcharge their duties.
Now howſoeuer mockers and deſpiſers of God will neuer ceaſe to make many replies againſt his ſeruants, yet Iſaiah ſtil offers himſelfe to pleade his maſters cauſe, and that as boldly, as if none durſt enter the liſts againſt him, or to forge any ſlanders for their defence. Not that he was able to charme their tongues, but becauſe he was well aſſured they ſhould gaine nothing by all their tattle. Thus then he ſhewes, that notwithſtanding all the falſe imputations which the aduerſaries lay vponupon the word and the Miniſters thereof, they muſt not be diſcoraged. For there is no crime with which they doe not charge vsus. But all in vaine. Why ſo? Becauſe the Iudge that defends their innocencie is neere. The faithfull Miniſters therefore may (by S. Pauls example) ſummon the falſe and ſiniſter iudgements of men before the Iudgement ſeate of God, who will giuegive a iuſt ſentence, 1. Cor. 4.4.
Let vsus ſtand together.] The faithfull teachers ought to be ſo confident, as without feare to challenge all their enemies the field. For Satan with all his ſuppoſts dare not at all times ſtand to their tackling openly, but eſpecially when they encounter vsus with lies. But they hauehave cloſe and ſecret practiſes, and iugling tricks vnderunder boord to ſurprize ſuch as ſtand not vponupon their watch. Yet the ſeruants of God feare not to ſhew their faces, nor to enter the liſts againſt the aduerſarie: neither are they abaſhed to reaſon and debate the matter, if the enemie dare appeare. For the truth is of ſuch ſtrength, that it flees not the noone day, as we ſee heere, that Iſaiah feares not boldly to egge and prouoke all thoſe to the fight, whom he ſaw to lie in wait to trap him. And here he vrgeth them againe ſaying, Let him come neere me. For the true Paſtors ought to be alwaies readie to yeeld a reaſon of their doctrine. But where is he that vouchſafes to heare them patientlie, or that will conſider what his doctrine is which they preach. I grant the aduerſaries are readie enough to draw neere, but it is only to draw out their ſwords, and to cut the throates of Gods ſeruants, or to whet & file their tongues, that they may be fit to defame them by all ſorts of ſlanders. In a word, their beſt defences conſiſts in fraude, and tyrannie, for with reaſons orderly gathered from the Scriptures, they dare not encounter, we therefore being well aſſured of the equitie of our cauſe, are readie with a chriſtian fortitude to challenge them the field. For though they condemne vsus without hearing our defences; yea, and though the numbers of thē be great, which ſubſcribe to their ſayings, yet will we not be outfaced, for God, whoſe cauſe we defend, is the Iudge, who at the laſt will giuegive ſentence on our ſide.
It ſeemes S. Paul alludes to this place, where he ſaith, It is God that iuſtifies, who ſhall condemne? Rom. 8.33. For wee may boldly appeale to the Iudgement ſeate of God, when we are clothed with his free righteouſnes in Ieſus Chriſt. But Iſaiah handles another argument heere. For he ſpeakes not now of mans ſaluation in generall, but of the miniſtrie of the word, whereof the Lord will be the protector againſt all the aſſaults of the wicked, neither will he ſuffer his ſeruants to be ouerwhelmed with their falſe packing nor violences. In the end of the verſe he ſhewes that he vaunts not of his fortitude as one out of gunſhot, or as if he meant to fight with his owne ſhadow, but he proteſts that he will keepe his ſtanding in the face of the proudeſt of them all that dare aſſaile him. For whoſoeuer they be …hat bid battell to Gods word, ſhall but daſh themſelues vponupon their owne deſtruction by reaſon of their owne brittlenes, and ſhall forthwith vaniſh to nothing.
Now as if he had had the thing before his eies, he vſeth a particle demonſtratiue, Behold, or loe, they ſhall vvax old as doth a garment, the moth ſhall conſume them. The Pſalmiſt vſeth the like ſimilitude, when he compares the men of this world with the children of God, Pſal. 49. For albeit the worldlings braue it out, and that they ſhine as pretious ſtones, yet ſhall they periſh. But the faithfull who now lie couered with filth and rubbiſh, being once decked with new beautie, ſhall in the end ſhine as the ſtarres. But in this place Iſaiah properly ſpeakes of theſe mad dogs, who hate and barke at the faithfull Miniſters of the word. Now howſoeuer ſuch prophane wretches are in beſt eſteeme with the world, and in great authoritie in the middeſt of thē, yet all their brauadoes ſhall fall and come to nought, euen as the beautie of garments that are defaced by the gnawing of the moth.
Verſ. 10. Who is amongst you that feareth the Lord? Let him heare the voice of his ſeruant: he that walketh in darknes, and hath no light, let him truſt in the name of the Lord, and ſtay vponupon his God.
HAuing ſpoken of the inuincible ſuccors which God giues to all his Prophets,Heere the Prophet turnes his ſpeech to the faithfull. Iſaiah now directs his ſpeech to the faithfull, admoniſhing them to ſuffer themſelues to be gouerned by Gods word, and to yeeld themſelues teachable. Whence wee may gather how farre he inſulted ouer thoſe with an holy pride which were his detractors. For in regard the wicked among the Iewes at that time preuailed, in reſpect of their multitudes, the little flock were in danger to hauehave their faith extinguiſhed by them. In that he asks where thoſe were that feared the Lord? it is to note out the fewnes of them. And yet he calles theſe few to take part with him, that they might ſeparate themſelues from that great rout, leſt they ſhould conſent with them in their wicked plots, ſo much condemned of God. As in Chap. 8. Say yee not a conſpiracie, &c. Thus then howſoeuer Gods enemies make a great armie in regard of their multitudes, yet Iſaiah aſſures himſelfe, that there is a remnant left who wil profit by his doctrine.
Now he ſpeakes to ſuch as feare God, for where religion and the feare of God is wanting, there wholeſome doctrine can take no place. We ſee how thoſe who otherwiſe will be taken for great clerks, and ſharp witted, do yet reiect the ſame. Why ſo? Surely thoſe that are ſwollen with pride, and hate modeſtie and all humilitie, proue more then doltiſh when the matter concernes the diſcerning of this vviſdome of God. It is no maruell then that Iſaiah layes this as the foundation, to wit, the feare of the Lord, that ſo the word may indeed be diligentlie and attentiuely receiued and heard. Whence alſo it appeares, that there is no true feare of God where the hearing of his word is contemned. For hypocrites will make great brags of pietie, and the feare of God: but by their contempt of it they plainly manifeſt their rebellion, in that they obſtinately reiect the doctrine of the Goſpell, and all ſound admonitions. Take a ſure triall heere then of ſuch kind of perſons, that ſo you may pluck off their vizard wherewith they would couer their faces.
Let him heare the voice of his ſeruant. He might euen as well hauehave ſaid the voice of God, The voice of Gods Miniſters the voice of God.but he chooſeth rather to ſay, of his ſeruant. For God will be no otherwiſe heard of vsus, but by the voice of his Ministers, whoſe ſeruice he vſeth for our inſtruction. Iſaiah then ſpeakes firſt of himſelfe, and next of all his fellow brethren, who hauehave the ſame office of teaching with him. And thus heere is a cloſe oppoſition betweene the audience which he requires, and that licentious contempt of holy doctrine, which being baſely accounted of among the impure, they by their pride drew others, as witleſſe and giddie headed as themſelues, to the like baſe eſtimation of it.
Now becauſe the faithfull might reply, that the fruit of their feare and pietie did not yet appeare, but that they were contrariwiſe in miſerable ſeruitude, as if they had been wicked liuers; the Prophet meetes with this complaint, and affirmes that the faithfull, who hitherto had been hardlie dealt withall, ſhould not for all that loſe their labour, in yeelding obedience to God and his word: for though they hauehave vvalked in darkneſſe, yet they ſhall at the length inioy the light of Lord.
Darkneſſe taken for afflictions.By darkneſſe the Prophet meanes not ignorance, nor blindneſſe of minde, but the afflictions whereby Gods children are in a manner ouerwhelmed. And this is the conſolation whereof he ſpake verſ. 4. where hee ſaid, that the tongue of the learned was giuen him, that hee might know how to miniſter a word in due ſeaſon to him that was wearie. And he alſo heere promiſeth, that thoſe who hitherto hauehave been almoſt drowned in ſo many calamities, ſhall be comforted.
Verſ. 11. Behold, all you kindle a fire, and are compaſſed about with ſparks: walke in the light of your fire, and in the ſparkes that yee hauehave kindled. This ſhall yee hauehave of mine hand, yee ſhall lie downe in ſorrow.
The differēce betweene Gods comforts, and thoſe of our owne deuiſing. Verſe 10.HEe reprocheth the Iewes becauſe they choſe rather to make a fire alone by themſelues, to walke in the light thereof, then approch to Gods light. This place hath bin ill expounded. And it we would hauehave the right meaning of it, wee muſt note the oppoſition which is betweene Gods light, and mans light: that is to ſay, between the conſolation which the word of God brings, and the vaine comforts of men, who will indeuour to put away their ſorrowes, by things ridiculous and of no value. Hauing ſpoken before then of light and darkneſſe, and hauing promiſed light to ſuch as gaue care to the voice of the Lord; hee now ſaith, that the Iewes reiected this light, to kindle one of their owne: and in concluſion affirmes; that they ſhall be conſumed as with a fire, by their owne light.
In this ſort Chriſt reprocheth the Iewes, for reioicing in Iohn Baptists light: Iohn 5.33. Becauſe they abuſed his perſon, to darken, nay rather to quench the glory of Chriſt. For in oppoſing Iohns perſon againſt Chriſts, to darken his glory: what did they elſe but put out the light of God, ſhining in a mortall man, to kindle themſelues another? Which yet directed them not to walke in the right way; but made them wander in by-paths, wherein they had ſmall cauſe to reioice.
In ſaying that they were compaſſed aboue with the ſparks, he taxeth their froward imaginations, which harried them to and fro: and therewithall derides their vanitie, in that they ranne ſwiftlie and with great alacritie, whither ſoeuer their deceiueable luſts led them.
VValke.] As if he ſhould ſay; You ſhall feele by experience how vaine and vaniſhing your light is, when your vncertaine hopes hauehave failed you. And thus by this ſo taunting a permiſſion, hee ſignifies that they ſhall both loſe their time and their labour. Others expound, that the wicked kindle againſt themſelues, the fire of Gods wrath. But the Prophet hath an higher drift; neither doe I thinke that this expoſition agrees to this place.
Of mine hand.] In regard the wicked being beguiled with a falſe confidence, think themſelues vtterly out of danger, and doe boldly contemne all after claps, by truſting in their light; that is to ſay, in the meanes wherewith they hauehave furniſhed themſelues: the Lord ſhewes that they ſhall lie downe in ſorrow, and that this ſhall proceede from his hand. In a word, that ſuch as forſake the light of Gods word to ſeeke conſolation elſewhere, ſhall miſerably periſh.