Commentary on Isaiah, Commentary on Isaiah · Chapter 51
THE LI. CHAPTER.
Verſ. 1. Heare mee yee that follow after righteouſneſſe, and yee that ſeeke the Lord: looke vntounto the rocke whence yee are hewen, and to the hole of the pit whence ye are digged.
A conſolation or exhortation vntounto patience.NOw the Prophet exhorts the Iewes not to faint, though they were few in number: for they were ſo humbled and diminiſhed, that they ſeemed neere their vtter ruin: euen as if they had been hopeleſſe of any poſteritie to ſucceed them. Hee therefore brings them to their originall; to teach them that howſoeuer they were but a ſmall handfull now, yet God was able to increaſe & multiply them. Then he commands them to looke vntounto their father Abraham, who being but one man, yet grew into a great number, and God gaue him children as the ſtarres in the firmament: Gen. 15.5. (and as the ſand vponupon the ſea ſhore: Gen. 22.17.) Thence they might collect, that if God in ſo ſmall a ſpace was able ſo admirably to multiply their fathers, he was no leſſe powerfull to make them increaſe heereafter, ſeeing his power is no whit abated, nor his will changed.
Looke to the rocke.] Some thinke that Abraham is heere called a rocke, becauſe hee was ſtrong in faith: as Saint Paul ſaith, Rom. 4.19. Others alleadge a reaſon cleane contrarie to this ſimilitude: for they thinke Abraham is heere called a rocke or ſtone, becauſe he was vnfit to beget children: and that Sara was called a caue, becauſe ſhe was barren. But all of them, as I take it, are deceiued: for it is a plaine ſimilitude taken from ſtones. He ſaith then, that they were hewen or digged out of Abraham and Sara, as ſtones are hewen or digged out of a rocke or caue. There was exceeding need that the faithfull ſhould be vpheld by this admonition, in the ruine of the whole nation. God had promiſed (as we ſaid before) that Abrahams ſeede ſhould be as the ſtarres, Gen. 15.5. & 22.17.and as the ſand. This promiſe in outward appearance was aboliſhed in the deſtruction of Ieruſalem: for then thoſe that remained, were like a ſmall cluſter of grapes that remaines after the vintage. But in regard they had alreadie prooued how powerfull God was, to create a great people of nothing; the Prophet exhorts them to hope wel ſtill, that they may not bee taxed of vnthankfulneſſe towards God. And thus hee directs his ſpeech properly to the faithfull, who had much adoe to ſuſtaine ſo ſharpe temptations: for hee ſpeakes not to all in generall,The Prophets alwaies make a diſtinction betweene the faithfull and the hypocrites. but to thoſe only that reſted vponupon the promiſes, whom he calles followers of righteouſneſſe.
The Country was filled with vnbeleeuers and hypocrites, who had for along time been apoſtataes from the exerciſe of pietie: the more praiſe thoſe deſerued then, who conſtantly followed a godly and a ſincere courſe. Where there is a deſire of righteouſneſſe, there God hath audience:Note. but where infidelitie raignes, there is no place at all for the promiſes. Thus then, albeit they boaſted they were Abrahams children, yet all were not capable of this doctrine. In the next place the Prophet ſhewes the way how to follow this iustice, to wit, in ſeeking the Lord: for it muſt needes be that ſuch as ſeeme to follow righteouſnes, and yet aime not at this marke, doe erre in all the parts of their life. Theſe two things then, to follow righteouſneſſe, and to ſeeke the Lord, muſt be ioined together.
Verſ. 2. Conſider Abraham your father, and Sara that bare you: for I called him alone, and bleſſed him, and increaſed him.
The application of the former conſolation.THis application ſhews ſufficiently whereunto the Prophets exhortation tended; namely, to confirme the peoples hearts in the hope of a better eſtate. He ſaith he called him alone, not onelyonly becauſe Abraham had no companions with him when he was called to forſake his Country; but becauſe the Lord ſuffered him to inhabit the land of Canaan, without hauing iſſue, till his old age: ſo as he looked not to hauehave any at all. And beſides that, Sarah his wife was alſo barren: but at the laſt they had a ſonne giuen them to comfort their old yeeres in their afflictions. Which was no ſooner giuen, but it ſeemed that God had appointed him to the ſlaughter: and yet for all this, the Lord furniſhed him with a great number of children. I told you ere while, how neceſſary this conſolation was for the Iewes; which wee may alſo iudge by that wofull and miſerable eſtate in which they then were; as hiſtories doe at large record.
It is alſo no leſſe needfull for vsus at this day, Vſe to vsus. in regard of the ſcattering of the church; that ſo our ſmall number may no whit diſcourage vsus. No, wee are rather to hope that God wil one day multiply the ſame, by means to vsus vnknowne. For we hauehave heere a manifeſt and an excellent example thereof in this bleſſing, whereby wee ſee how the Lord in Abrahams old age, weakens, yea and out of death it ſelfe multiplied his of-ſpring. Which promiſe appertaines not onelyonly to the Iewes, but to other nations: and therefore his name is no more called Abram, but Abraham: Gen. 17.5.
Verſ. 3. Surely the Lord ſhall comfort Zion, hee ſhall comfort all her deſolations, and hee ſhall make her deſert like*Or, a place of pleaſure. Eden, and her wilderneſſe like the garden of the Lord: ioy and gladneſſe ſhall be found therein, praiſe and the voice of ſinging.
THe Prophet ſhewes that the example propounded in Abrahams perſon,After darkneſſe, light. agrees to all ages. For as the Lord created ſo great a ſtocke out of one man in a moment; ſo will hee repleniſh his Church by extraordinarie and vnknowne meanes: not for once onelyonly, but as oft as in the worlds account ſhe is become a widow and barren. And thus after S. Paul hath ſpoken of Abrahams faith, and commended the excellencie of it, he applies the ſame doctrine to eueryevery one of vsus in particular: Rom. 4.24.
Where he addes, and ſhall comfort all her ruines; it may be thus expounded;The Church muſt be very low b ough… before ſhe is fit to receiue comfort. The Lord will comfort his Church, not onelyonly whileſt ſhee floriſheth, but euen when ſhe ſhal be brought to deſolation and ſolitarineſſe. And it was neceſſary indeed that ſhe ſhould be waſled and deformed euen to the vtmoſt, before ſhee could rightly taſte the helpe whereof hee heere ſpeakes. Whereas it followes, that her deſert ſhall be as a place of pleaſure, the Prophet hath reſpect to that place of Moſes, where he ſhewes how man at the beginning was put into the garden of Eden: Gen. 2.15.The Garden of Eden, a place of pleaſ…re. Gen. 3.23. that is to ſay, into a place of pleaſure: whence by his owne fault he was baniſhed. Now we which are depriued of this benefit and bleſſing which God beſtowed vponupon our firſt father, are alſo ſcattered vponupon the face of the earth, and depriued of theſe pleaſures. Wherefore when many deſolations befall vsus, and that wee ſee the order of nature ouerturned, and nothing to bee perceiued but miſerable waſtes and ſcatterings, let vsus acknowledge that this is the iuſt puniſhment of our infidelitie, and of the reſt of our horrible iniquities. Let vsus alſo remember the ſentence pronounced againſt our father Adam, A good meditation for vsus in the Churches deſolation.or rather againſt his whole poſteritie, which as we are to do in the whole courſe of our liues, ſo then principallie when wee ſee the deſolations and wracks of the Church. For the earth which otherwiſe of it ſelfe vvould abound vvith all ſorts of pleaſures, is now brought into a vvildernes by our fault, and the Church which eueryevery where floriſhed, is deſtroyed and laid waſte. Now in the next place the Prophet addes ioy and gladnes, wherby he ſignifies, that there ſhal be ſuch a wonderfull change, that the Church ſhall mourne nor lament no more: for whileſt ſhe was oppreſſed vnderunder ſo heauie a bondage, there was nothing heard but ſighs and grones, but being reſtored, ſhe ſhall reioyce, and ſing praiſes vntounto God. Heere then we are admoniſhed to praiſe and bleſſe the name of God, after we hauehave taſted of his liberalitie, Pſal. 14.7.
Verſ. 4. Hearken ye vntounto me, my people, and giuegive eare vntounto me my people: for a law ſhall proceed from me, and I will bring forth my iudgement for the light of*Or, peoples. the people.
Our ſlow attention cauſes God to d…uble his exhortation: See verſe 1.IT is not without cauſe that the Lord ſo often calles for audience: for wee hauehave too wofull experience how dull wee are of hearing, and chiefly in aduerſitie. When wee ſtand in greateſt need of conſolation, then by our impatiencie and faint-heartednes we put it farre from vsus. Wherefore it ſtands eueryevery one of vsus in hand to pluck vp our ſpirits, eſpeciallie when aduerſities do pinch vsus to the quick, that by this meanes wee may rouze vp and awaken our ſpirits, and baniſh all ſlothfulnes to receiue cōſort. Such an attention thē is heere required as may confirme our hearts in patience, till the time of grace be come. And thus the Lords meaning is, that he will reigne againe, and reſtore his Church to her firſt eſtate, in which he will hauehave his name called vponupon.
Albeit the word Law ſignifies as much as the Edict which the Lord will publiſh when he is determined to gather together his ſcattered Church,How God wil raigne in his Church. yet therewithall he ſhewes by what meanes he will reigne, to wit, by his law, and by the doctrine thereof. And thus we ſee that where the doctrine of the law is reiected, there God reignes not: that is to ſay, there men acknowledge him not.
By Iudgement, he meanes the rule of a well ordered gouernment, by which he will reſtore his kingdome. He ſaith, that this Iudgement ſhall be for the light of peoples, becauſe miſerable men by nature are drawne out of darknes when God begins to raigne, and are then enlightened by the doctrine of the word.
The verb J vvill bring forth, is diuerſlie tranſlated by the Interpreters, becauſe the Hebrue word Raga hath diuers ſignifications, for ſometimes it ſignifies to cut, and to open, ſometimes to reſt. Some then expound, I will cauſe to reſt: that is to ſay, I will make firme, and this ſenſe agrees not ill. Many among the Iewes vnderſtand it otherwiſe, but I will not trouble the reader with their harſh and intricate expoſitions, I rather willinglie receiue this tranſlation, I will bring forth; or cauſe to come forth: that is to ſay, I will manifeſt my iudgement, for this I thinke ſutes beſt with the former member. Now we know that the Hebrues are wont to vſe many repetitions. And therefore albeit the Lord repeates one thing twice, yet the ſenſe is but one and the ſame. For where he ſaid, that a law ſhould proceed from him, now he promiſeth to bring forth, or to manifeſt his iudgement.
Verſ. 5. My righteouſnes is neere: my ſaluation goeth forth, and mine armes ſhal iudge the people: the Iles ſhall wait for me, and ſhall truſt vntounto mine arme.
HEE confirmes the former doctrine.A confirmation of the former doctrine. The righteouſnes of the Lord hath relation vntounto men, who hauehave experience that he is iuſt. When the people were oppreſſed vnderunder ſo ſore a bondage, they had good cauſe to think they were iuſtlie chaſtiſed for their ſinnes. But they might wonder they were thus left and forſaken, that Gods worſhip was diſſolued, and his holy name blaſphemed by the prophane & vngodly, who committed many outrages againſt him without puniſhment. That he might giuegive them ſome conſolation then, Iſaiah promiſeth that God will ſhortly aſſiſt them, that ſo his truth and righteouſnes may be publiſhed throughout the whole world. But by the word Iuſtice, he meanes not that recompence, which he giues to eueryevery one, but that faithfulnes of the Lord, who protects his Saints, and beſtowes many graces vponupon them, and keeps his promiſe touching their deliuerance, in not ſuffring them to be ouerwhelmed. This appeares yet better to be ſo by the member following, where by way of expoſition he addes, that his ſaluation is gone forth: for the righteouſnes of God appeared in the ſaluation of the people. The captiuitie of the Iewes in Babylon was vntounto them as a kind of death, and this is the cauſe why he calles this deliuerance ſaluation.
Mine armes ſhall iudge.] By armes he ſignifies the manifeſtation of his power, for it is a figuratiue maner of ſpeech much vſed in the Scripture. Now becauſe Gods ſoueraigntie and power ſeemes to be limited within very narrow bounds; yea, ſometimes appeeres not at all, therefore he mentions his armes, thereby ſignifying that his kingdome ſhalbe ſpread farre and neere.
Verſ. 6. Lift vp your eies to the heauens, and looke vponupon the earth beneath: for the heauē ſhal vaniſh away like ſmoke, and the earth ſhall wax old as a garment, and they that dwell therein ſhall periſh in like maner: but my ſaluation ſhall be for euer, and my righteouſnes ſhall not be aboliſhed.
WHileſt wee ſee ſo many changes fall out in the world, and that ye Church as we often thinke ſhall be violently ſwallowed vp therein,The ſtabilitie of the Church. it is very needfull that our minds ſhould be gathered vp farre aboue the whole order of nature, otherwiſe the ſaluation of the Church ſhall ſeeme to hang in a net, and to flote vp and downe in the middeſt of theſe tempeſts, wee may eaſily diſcerne vvith vvhat vviſdome God gouernes all things both in heauen aboue, and in the earth below: ſecondly, with what a fatherly care he vpholds and preſerues his work, and the whole frame of the world: thirdly, with what equitie he diſpoſeth and prouides for all his creatures therein: but his care and prouidence ouer his Church is ſurpaſſing great, which indeed he hath ſeparated from the reſt of the world. The Prophet hath here comprehended both theſe points, for he commands the faithfull to turne their eies on eueryevery ſide of them, to conſider Gods admirable prouidence as well in the heauens, as in the earth, by which he hath conſtantlie continued from the creation that goodly order by him then eſtabliſhed. Hee addes, that although theſe things ſeeme to fall to decay, yet it is vnpoſſible that ye Church which hath her ſure foundatiō in God ſhould euer be ſhaken. As if he ſhould ſay, Heauen and earth ſhall periſh an hundreth times rather then the promiſe (vponupon which the ſaluation of the Church is grounded) ſhould be aboliſhed. He therefore puts ſaluation in the firſt place, and then he addes righteouſnes, which is the ſolid foundation wherewith this ſaluation is vpheld: when dangers threaten vsus on all ſides then, let vsus learne to flee to this citie of refuge.
VntoUnto this ſentence alſo belongs that which is in Pſal. 102. The heauens ſhall wax old as doth a garment, but thou, Lord, art the ſame, and thy yeeres ſhall not faile: and therefore thy children ſhall dwell, &c. Both places do admoniſh vsus, that the fauor which God ſhews in the conſeruation of his Church, farre ſurpaſſeth all the reſt of his works in excellencie; for the whole matter and ſubſtance of the heauens and earth is but periſhable and tranſitorie, but the ſaluation whereby God preſerues his Church neither is nor can be liable to ſuch changes and alterations, becauſe it is eternall.
Verſ. 7. Hearken vntounto me, yee that know righteouſnes, the people in whoſe heart is my law. Feare not ye the reproch of men, neither be ye afraid of their rebukes.
A third exhortation to attention: ſee verſ. 1. and 4.BEcauſe the wicked hauing all things at their wiſh, deride and ſcorne our hopes, and make themſelues ſport with our miſeries & calamities, the Prophet exhorts the faithfull to ſuffer with patience, and not to feare their rebukes; neither to be diſcouraged for their outrages, becauſe the felicitie which they inioy,Verſe 8. ſhall be but of ſhort continuance. For notwithſtanding their meriments ſtuffed ſo full of deriſions and proud diſdainings, they are alreadie ordeined to be meate for mothes and vvormes: as on the contrarie, that God holds the ſaluation of the faithfull (which for a time he ſeemes to neglect) ſafe in his owne hand. But we are againe to note the repetition of this verb, To hearken, Verſ. 1. & 4.for this is the third time the Lord hath required audience in this Chapter: for when we be in perplexities, and tremble in regard of our miſeries, we hauehave much ado to apprehend or imbrace the promiſes. There is great need then that we ſhould often be rouzed and wakened vp to attention, vntill we hauehave wound our ſelues out of all entanglings.
But he directs not his ſpeech heere to the hypocrites, but to ſuch as know righteouſnes. The faithfull againe diſtinguiſhed from hypocrites. See verſe 1.For howſoeuer the faithfull do not of ſet purpoſe reiect the word of God, yet they often ſhut the dores againſt this righteouſnes, and ſo hinder the ſame from hauing any entrance, becauſe in aduerſitie they ſtop their eares, and nouriſh diſcomfortable thoughts within them. To the end then that they might giuegive the promiſes entrance, and ſuffer themſelues to be comforted, the Prophet awakens them againe, and bids them giuegive eare.
The order of his words is alſo to be noted, for firſt he ſhewes who they be of whom the Lord would hauehave audience, namely, of ſuch as know righteouſnes: ſecondly, expounding what this knowledge is, he addes, the people in vvhoſe heart my law is written and planted, for there is no righteouſnes without Gods word. Let men make neuer ſo many lawes, and that in the beſt forme they can deuiſe, yet they can not bring vsus to true righteouſnes: they may well bring vsus to ſome ſhadowes of it, but they ſhall neuer attaine ſo farre as to expreſſe it to the life. He alſo therewithall ſhewes the way how to profit in the law of the Lord: for the law hath not his ſeate in the braine,Note. but in the heart, that ſo being leauened with this heauenly doctrine, Math. 13.33. we may be whollie transformed into it, 2. Cor. 3.18.
Verſ. 8. For the moth ſhall eate them vp like a garment, and the worme ſhall eate them like wooll: but my righteouſnes ſhall be for euer, and my ſaluation from generation to generation.
BEcauſe the faithfull ſeruants of God were to indure many iniuries & wrongs which the enemies of the world would load them with:A preuention of an obiection. therefore the Prophet exhorts them againe to beare theſe things patiently: for the diſgraces and checks which we often receiue from the wicked, wound vsus more to the heart then their fires or ſwords. But we muſt hold it our glory and crowne of reioicing, that wee be contemned of them, and accounted as the of-ſcouring of all things. Thence ariſeth that fortitude; though the world reiects vsus as the ſcumme of the vvorld: for God holds vsus precious in his ſight, in regard our cauſe is his owne. Let vsus then with Moſes, eſteeme the rebuke of Chriſt aboue all the riches of Egypt, Exod. 2.11. Heb. 11.26. Let vsus with the Apoſtles reioyce, who went from the Councell with glad hearts, in regard they were counted worthy to ſuffer rebuke and wrongs for the name of the Lord Ieſus: Act. 5.41.
Now becauſe it were little ioy to vsus to ſee the wicked brought to nought, vnleſſe wee might inioy our freedome and ſafetie; the Prophet ſhewes what our condition ſhall be, namely, neuer to be destituted of the righteouſneſſe and ſaluation of God. But this compariſon ſeemes not verie fitting, when the ruine of the vngodly is oppoſed to his righteouſneſſe. For it might hauehave been more properly and plainly affirmed, that howſoeuer the wicked reioice, yet they ſhall ſhortly periſh, and the faithfull, who now reſemble dead men, ſhall liue. For ſeeng he mentions not them at all, but onelyonly recommends vntounto them the perpetuitie of his righteouſneſſe; it might bee obiected, what profit ſhall we hauehave by this, that Gods righteouſneſſe ſhall remaine for euer, whileſt we in the meane while, are ouerwhelmed with miſeries? But the Prophet in theſe words aduertiſeth vsus, that the conſolation which belongs vntounto vsus in afflictions, muſt ariſe from hence, that our health and ſaluation is after a ſort ſhut vp in God. For whileſt men reſt in themſelues, they cannot conceiue ſo much as the leaſt dramme of hope, which will not forthwith vaniſh. And therefore he turnes our eies vntounto God, whoſe merciemercy indures for euer, vponupon them that feare him, and his righteouſneſſe vponupon their childrens children, as Dauid ſaith, Pſal. 103. In regard that our ſaluation then is founded on Gods mercy and truth, Iſaiah brings vsus vntounto it, that all men being accounted as nothing, wee may wholly truſt in the ſaluation of the Lord. For thus we muſt reaſon; Saluation is in God;Saluation in God, not for himſelfe, but for vsus. not for himſelfe, but for vsus: as alſo his righteouſneſſe, which hee is readie to manifeſt for our defence. From the ſaluation & righteouſneſſe of God then, wee ought to gather that his ſeruants can neuer periſh. Which we hauehave alſo prooued from the teſtimonie of Dauid; Thou art alwaies the ſame, and thy yeeres ſhall not faile: the children of thy ſeruants ſhall continue, and their ſeede ſhall ſtand faſt in thy ſight: Pſal. 102.27, 28. Wee ſee then how hee applies this perpetuitie vntounto Gods children, who ſtand not by their owne ſtrength, but in God, who is the rocke of their ſaluation.
Verſ. 9. Riſe vp, riſe vp, and put on ſtrength, O arme of the Lord: ariſe as in the old time in the generations of the world. Art not thou*that arme. the ſame that hath cut Rahab, and wounded the dragon?
10. Art not thou the ſame which hath dried the ſea, euen the waters of the great deepe, making the depth of the ſea a way for the redeemed to paſſe ouer?
Gods promiſes muſt beget in vsus the affection o… praier.THe Prophet heere teacheth, that when God raiſeth vsus vp by his promiſes, we on the other ſide ought inſtantly to intreat him to accompliſh that which hee hath promiſed. For he giues vsus not comfort to nouriſh vsus in idleneſſe; but the more to inflame vsus with a greater affection of praier, and to a daily exerciſing of our faith. Now the Prophet ſpeaks heere according to our vnderſtandings. For we thinke that God ſleepes, as long as he deferres to relieue our miſeries: and yet the Lord beares with vsus thus far, that hee ſuffers vsus to pray with ſuch words, as ſauour ſomewhat of the infirmitie of our natures. The faithfull then pray that God would ariſe, or awake: not as if he were idle, or aſleepe in heauen; but they rather acknowledge therein their owne dulneſſe or ſlothfulneſſe, in regard they cannot conceiue ought elſe of God, as long as he deferres to helpe them. Notwithſtanding howſoeuer the fleſh imagineth that hee ſleepes, and neglects our miſeries, yet faith lookes higher, and apprehends his infinite power.
The Scripture therefore is wont to ſay,In what ſenſe God is ſaid to wake, &c. that God awakes, and puts on ſtrength, when he manifeſts ſome teſtimonies of his preſence and power: for without this, we eſteeme him either idle or aſleep. Now when the Prophet calles it the arme of the Lord which was then hid; he ſets it heere before them, as if it were preſent, that they might conclude; ſurely our enemies could not afflict vsus thus cruelly, if that the Lord had not withdrawne his arme, and helping hand from vsus. We hauehave ſhewed you the cauſe of this delay in Chap. 50.1. namely, for their reuolt from God.
By the daies: of old hee ſhewes, that they ought to remember all the wonderfull works which God had in former time wrought for their ſaluation. For howſoeuer he ſeemes to ſit ſtill as one vtterly careleſſe of vsus, yet is he the ſame God ſtill, who of old hath gouerned his Church, and therefore can neuer now reiect or abandon thoſe whom he hath receiued into his protection.
In the generations of old.] Wee muſt meditate on Gods works of old.This repetition doth yet better expreſſe, that wee ought not onelyonly to conſider what was done yesterday, but thoſe things alſo which were done long agoe: for we muſt extend our thoughts euen to the moſt ancient generations, that wee may ouercome thoſe temptations, which otherwiſe would ſeeme to ouerwhelme vsus. The Prophet doth heere then gather together in one, all the teſtimonies of Gods fauour, which he hath from time to time manifeſted to his people, that if two or three were not ſufficient, yet at leaſt the great numbers of them might wholly confirme the faith of the elect.
Now becauſe it was too tedious to draw a long catalogue of all, hee names this firſt and excellent miracle among the reſt; namely, the wonderfull deliuerance of the people out of Egypt. For by Rahab, I doubt not but he means proud and cruell Egypt: as in the 87. Pſalme; I will make mention of Rahab and Babylon, among thoſe which know me. Alſo, Ezechiel calles the King of Egypt a dragon: 29.3. Behold, I come againſt thee Pharaoh King of Egypt, the great dragon, that lieth in the midſt of the riuers. Thus it ſufficiently appeares, and all (in a maner) are of the ſame opinion, that the Prophet heere puts them in minde of that ſtrange deliuerance of the people out of Egypt. If the pride and loftineſſe of Egygt was at that time brought low; if the dragon was then ſlaine; why ſhould wee not ſtill hope for the like?
Art not thou that arme?] The Prophet reaſons from the nature of God: for this cannot bee ſaid of the arme of fleſh: the ſtrength whereof (be it neuer ſo great) yet decaies and diminiſheth in ſucceſſion of time.Miloſigheth. Milo, who was the ſtouteſt and ſtrongeſt among many, waxing old, and looking vponupon his arme, ſighed, becauſe hee felt himſelfe deſtitute of that force which once hee inioied: but it is not thus with God, for his power can neuer diminiſh. Theſe words then, Art not thou that arme? muſt be read with a certaine vehemencie: for the Prophet ſhewes that the Lord is the ſame which he was wont to be, in regard he continues alwaies one and the ſame.
Now howſoeuer Iſaiah recites not all the miracles which God did, when he deliuered his people from vnderunder the bondage of Egypt; yet he meant in a word to comprehend whatſoeuer Moſes expreſſeth at large; that the Iewes being admoniſhed by this briefe ſentence, might from thence call to minde after how manie waies God did then manifeſt his power.
Hee mentions the red ſea, which was dried vp; not onelyonly for the rareneſſe of the miracle, but becauſe all the former miracles tended to this end, that the people being now ſet free from an vniuſt oppreſſion and tyrannie, might paſſe out of Babylon into the land of promiſe: and therefore hee makes expreſſe mentiō of the way which was opened for the redeemed. From this example we may conſider what a one God hath been towards vsus, that thence we may conclude, that he will for the time to come, bee alwaies like himſelfe, as plainlie appeares by the coherence of the text.
Verſ. 11. Therefore the redeemed of the Lord ſhall returne, and come with*O…, a ſong. ioy vntounto Zion; and euerlasting ioy ſhall be vponupon their heads: they ſhall obtaine ioy and gladneſſe, and ſorrow, and mourning ſhall flee away.
An amplification.NOw hee ſhewes that more plainly, which he briefly touched before: for hauing recited the wonderfull workes of God, whereby in times paſt hee manifeſted his power in Egypt, for the deliuerance of his people, hee concludes that neither the high rockes, nor the bottomleſſe gulphes, no nor the gates of hell themſelues ſhall be able to let him from bringing backe his people out of Babylon. Now the better to confirme and apply this, he calles them the redeemed; to teach them that God intitles not himſelfe to bee the ſauiour of his people, but for their ſakes: and alſo to aſſure them, that he will ſhew ſuch a teſtimonie of his power for their deliuerance, as hee once did; in regard the cauſe is now the ſame.
VntoUnto Zion.] That is to ſay, vntounto that place where he once appointed his name to be called vponupon, that ſo hee might aſſure them that the Temple ſhould be reedified, and Gods pure worſhip eſtabliſhed. For when the Iewes who were in Babylon, were to looke for that deliuerance which their fathers formerlie had, in regard God was alſo the redeemer of their children: they had yet a priuiledge aboue their fathers, becauſe God had choſen Mount Zion, in which he had promiſed to reſt for euer: Pſal. 132.14. But becauſe the worke of God promiſed heere by Iſaiah, was extraordinarie, therefore he exhorts the people to thankſgiuing. The word Rinna may be ſimply taken for ioy: but becauſe it often ſignifies that praiſe, which wee yeeld vntounto God in the acknowledgement of his benefits, I had rather take it for a ſong in this place. The Prophets meaning is then, that there ſhall be an vnwonted, and an vnexpected change; ſo as the faithfull ſhall hauehave an exceeding cauſe of ioy and thankſgiuing.
In ſaying that euerlasting ioy ſhall bee vponupon their heads; he alludes vntounto thoſe crownes and garlands of flowers, wherewith they were adorned at banquets. He addes, that they ſhall obtaine ioy: meaning thereby a firme and ſolid ioy. Laſtly, for amplifications ſake, hee ſaith, that all ſorrow ſhall flee away: and this was to confirme them againſt that ordinary feare which men hauehave; namely, when as all their ioy in a moment is turned to mourning. And yet heerewithall the Prophet admoniſheth them to wait patiently for that happy iſſue which he hath promiſed, though for a while (if neede bee) they are in heauineſſe and ſorrow.
Verſ. 12. I, euen I am he that comfort you. Who art thou, that thou ſhouldeſt feare a mortall man, and the ſonne of man, which ſhall be made as graſſe.
THe Lord not onelyonly promiſeth ſaluation and grace heere to the Iewes,A complaint againſt the peoples inordinate feare, proceeding from infidelitie. but complaines that they would not belieue his word, neither would they make that account of his power, which they ſhould hauehave done. For what an vnworthy thing is it, that the threats of men ſhould ſo terrifie vsus, as to make vsus ſet light by the promiſes of God, who is ready to manifeſt his power, that ſo at the leaſt wee might be fortified againſt all aſſaults? Wee ſhew our ſelues flat contemners of God then, when we nouriſh in our ſelues an inordinate feare of men. Whence it appeares how odious a thing it is to make a tumult in our mindes, by reaſon of mens threats, when God calles vsus to reſt quietly in him. Truly the ingratitude of men is too groſſe, if in hearing that God is of their ſide, they conceiue not hope from ſo many famous promiſes, to cry with boldneſſe; If God be with vsus, who can be againſt vsus? Rom. 8.31. That is the cauſe then that when dangers appeare, they ſtand as men amazed; and attribute more power to a mortall man to harme them, then to God to help them. He iuſtly reprocheth the Iewes then, that they had fortified thēſelues no better with theſe promiſes, and that by them they were no better armed againſt all dangers. For what greater diſhonor can we doe vntounto God, then to call the truth of his promiſes into queſtion, which yet falles out, when men ſo affright vsus, that we can not quietly reſt in the things reuealed?
This repetition I, I am, hath great weight, becauſe he that promiſeth this conſolation is true, neither can the forces, nor deceits of men defeat him of his purpoſe. Who art thou, &c He ſhewes how fraile, tranſitorie, vaine, and brittle mans nature is, the better to bewray the ſottiſhnes of this people, whileſt they preferred bubbles, a ſmoke, and ſhadowes to ye ſtrong God. But withall he ſhews, that men can not be ouerwhelmed with feare as long as they retaine within them the remembrance of Gods power. Doe wee then ſtand amazed when dangers approch?Prou. 24.10. It is a ſigne that we hauehave forgotten God, and therfore he addes,
Verſ. 13. And forgetteſt the Lord thy maker that hath ſpread out the heauens, and laid the foundations of the earth? And haſt feared all the day continuallie becauſe of the rage of the oppreſſor which is readie to destroy? Where is now the rage of the oppreſſor?
We muſt beware how we feare the creature aboue the Creator. See Chap. 43.15.IT is not enough to imagin that there is one God, but wee muſt acknowledge and imbrace him by faith. In calling himſelfe a maker, it muſt not be referred to the generall Creation, but to ſpirituall regeneration, as we hauehave noted before in diuers places. And in this ſenſe Paul calles vsus the vvorkemanſhip of God, becauſe he hath created vsus vntounto eueryevery good worke, Ephe. 2.10. If we remember then the worke of our Creation and adoption, from this beginning we may hope of perſeuerance vntounto the end, leſt we ſhould proue vnthankfull vntounto God, when after ſo vndoùbted teſtimonies, he hath manifeſted his faithfulnes and truth vntounto vsus.
Beſides, the Prophet ioines Gods infinite power with his ſpeciall goodnes vvhichwhich he ſhewed to his people: and this power he oppoſeth to mans imbecilitie, who in the former verſe he compared to graſſe. He ſhewes by his works what his power is, ſo as thoſe which perceiue not the ſame therein, are more then blinde. For which way can we turne our eies but we muſt needs behold moſt ample and large teſtimonies of Gods power and goodnes? which he notwithſtanding notes out here in a word, whē he ſpeakes of the ſpreading out of the heauens, and of laying the foundations of the earth. It is our brutiſhnes then, & matchleſſe ſenſualitie to fo…get the ſame, ſeeing there are ſo many infinite teſtimonies of Gods power, which may dayly refreſh our memories.
And haſt feared.] Hee continues the ſame compariſon. For what are man, ſaith he, that thou ſhouldeſt ſo feare them, if thou compareſt them vvith God, who hath promiſed to relieue thee? Truly it is an exceeding diſhonor done to his Maieſtie, if we beleeue not that he hath more power to ſaue vsus, then the enemies hauehave to deſtroy vsus.See 2. Kin. 6.16. 2. Chr. 32.7. 1. Ioh. 4.4. The Lord therefore would hauehave vsus to conſider well what and how great he is, and how farre his power extends it ſelfe that we ſhould not feare the rage of the oppreſſor, nor the furie of a mortall man, who vaniſheth as a puffe of winde, or as the ſmoke.
Verſ. 14. The captiue hasteth to be looſed, and that he ſhould not die in the pit, nor that his bread ſhould faile.
THis verſe is diuerſly expounded:A thouſand yeeres with the Lord is but as one day. for ſome thinke it is to be referred to Cyrus, and ſo they expound the word Tſoch (which we hauehave tranſlated baniſ…ed) he which cauſeth to remoue. But the moſt receiued opinion is, that this word is to be taken for him that is bound or oppreſſed: or, for one exiled, wandring hither and thither. The Iewes were not only baniſhed, but were ſo held captiues, that it was impoſſible for them freely to returne home into their countrie: and therefore I expound this of the Iewes: but yet it may be taken both waies, either that the Prophet reproues their ouer-great haſte to be looſed, in regard of their impatient wiſhing to returne: or it ſignifies, that their returne into their countrie ſhall come in due ſeaſon, that their long expectation might not put them vtterly out of heart. As if he ſhould ſay, The time in which you are to depart home is hard at hand. This ſecond expoſition is the moſt approued, and I willinglie receiue it, becauſe it agrees with the ſcope of the text.
But is it not ſtrange that he ſaith, the people ſhall ſhortly returne, ſeeing the captiuitie indured ſo long a time. But it is not without cauſe that God ſaith, his deliuerance which he deferred to a fit time ſhould forthwith be accompliſhed: for albeit the ſame ſeeme very long to vsus, yet is it but ſhort in deed, becauſe it is the fitteſt and beſt time. And truly if we ſhall conſider the eſtate of this ſo great and mightie a Monarchie, which had not then ſo much as any appearance of euer being ruinated, we may ſafely affirme that the time was very ſhort.
Thus then, whereas we thinke Gods promiſes long in performing, we ſhall eſteeme the time but a moment; prouided that wee lift vp our eies vntounto the heauens, Pſal. 123.1. This expoſition is yet better confirmed by that which is added, that he die not in the pit. See how the Lord hastens then to deliuer his elect in due ſeaſon, that out of the darke dungeon they may come forth ſafe and ſound. Neither doth he promiſe his people a ſpeedie diſpatch, to free them from their bonds only, but alſo that he may do thē good after their deliuerance; for he promiſeth them all things neceſſarie for this life preſent, that ſo they may reſt whollie vponupon the Lord, who is not wont to aid his people for once only, but is wont to be with them, euen till their latter end.
Verſ. 15. And I am the Lord thy God that diuided the Sea when his waues rored: the Lord of hostes is his name.
HE mentions his power againe. For mens diſtruſt and ſlothfulneſſe is ſo great, that albeit the ſame his power bee manifeſted in their ſight, yet the leaſt temptation that is, prooues ſufficiently that they are not well perſwaded thereof. For they alwaies turne to their old bias againe, when the euill preſſeth them; neither can they conceiue how this power which is in God, appertaines any whit vntounto them. Hee ſpeakes not heere generally but alleageth that worke of wonder, ſo often mentioned heeretofore: for in that redemption of their fathers, hee gaue hope of eternall ſaluation to all their poſteritie. He therefore rightly affirmes himſelfe to be that God, who long ſince diuided the ſea, Exod. 14.21. Then he adornes this miracle, in ſaying, that at his voice the roring and boiling waues were appeaſed. Let vsus know then that there are no floods ſo violent, but the Lord can ſtil and aſſwage them, for the deliuerance of his Church: Pſal. 93.3, 4. For it is hee that calmes the ſea by his power, as Iob ſaith, Chap. 26.12. though it bee very boiſterous and vntamed. He alſo raiſeth the tempeſts when it pleaſeth him. But the Prophet, as I hauehave ſaid, chiefly reſpected the hiſtorie of their deliuerance out of Egypt.
He giues God the title of the Lord of hostes; to teach vsus how farre his power extends it ſelfe; which hee is readie to manifeſt, as oft as hee purpoſeth to giuegive reliefe vntounto his Church.
Verſ. 16. And I hauehave put my words in thy mouth, and hauehave defended thee in the ſhadow of mine hand, that I may plant the heauens, and lay the foundations of the earth, and ſay vntounto Zion; Thou art my people.
HEe returnes againe to the doctrine by him propounded before; namely, that God, who comforts his Church, and ſaith I, euen I am hee that comfort you, verſ. 12. affirmes heere, that hee hath put that into the m…hes of the Prophets, which they hauehave in charge to deliuer. Hence we may gather, that theſe things proceeded not from man, who commonly is mutable; but from God, that cannot lie. The Lord ſpake to all the Prophets: firſt, to Iſaiah; then to others ſucceſſiuely; but at laſt we muſt come to Chriſt: and yet we need not reſtraine this to Iſaiah, nor to Chriſt; but to extend it to al the Prophets. Moreouer, it is the Lords meaning that wee ſhould hearken as diligently to the conſolations of the Prophets, as if he taught them vsus in his owne perſon: yea, he ſaith heere, that it is hee which ſpeakes by their mouthes. Hence wee gather, that others neede not draw neere to giuegive comfort to the Church, but ſuch us by vvhoſe mouth God ſpeakes: for wee ought to reiect all ſuch as broach their owne inuentions, albeit they ſhrowd themſelues neuer ſo much with the title of Gods name.
But let vsus a little ſee into the Prophets meaning. For hauing ſhewed that mens conſciences alwaies wauer, till the Lord hauehave ſecured them; it teacheth vsus to hold this principle, that it is God, who ſpeakes by his Prophets:Acts 28.25. Heb. 1.1. for otherwiſe our conſciences would remaine in doubtings and perplexities ſtill. There is alſo great weight in theſe words, in that he recites the commandement of God: for by the authoritie heereof, he was hartened on to performe his office.
And hauehave kept thee in the ſhadow of mine hand.] Though this was ſaid in Chap. 49.2. yet was it no needleſſe repetition.God will alwaies protect his Miniſters. For hence wee learne, that God will vndoubtedly defend his Miniſters at all times, that ſo being vpheld by his ſuccour, he may fit them to paſſe thorow the pikes. Now that we may be couered vvith this ſhadow, two things are required: Firſt, that wee be well aſſured that we publiſh nothing to the people but Gods word: ſecondly, that we doe this at Gods command: for ſuch as raſhly intrude themſelues, may well crake of the title of teachers, but to no purpoſe; for they ſhall turne their backes, when it comes to the triall indeed. But if we hauehave the teſtimonie of a good conſcience, to witneſſe with vsus that we are called of God, then may we reſolue our ſelues aſſuredly of Gods aid and protection, and that in the end we ſhall hauehave the victory.
The end of the ambaſſage is added; that J may plant the heauens, ſaith he: that is to ſay, that I may bring all things into their right order. I grant this is diuerſly expounded: but the moſt natiue ſenſe, as I thinke, is, that heauen and earth are renewed by the doctrine of ſaluation; becauſe in Chriſt (as Paul ſpeakes) all things both in heauen and earth, are gathered together in one: Eph. 1.10. For in regard that ſince the fall of the firſt man,The world renued as it were by the the Goſpell preached. we ſee nothing heere but ſuch horrible confuſions as burthen the very inſenſible creatures, and make them as it were to beare the puniſhment of our ſinne: Rom. 8.22. this diſorder can no way be repaired but in Chriſt. Seeing then that the whole face of the earth is disfigured by this wofull deſolation, it is not ſaid without cauſe, that the faithfull teachers doe renue the world, euen as if God did caſt heauen and earth into a new mould againe, by their hand. By this let vsus take a taſte of the grieuouſneſſe of ſinne, ſeeing ſuch an horrible downefall hath ſucceeded in the nature of things. It is ſaid then that the heauens are planted, and the earth ſet vponupon her foundations, when the Lord eſtabliſheth his Church by the miniſterie of his word. This he doth by the hands of the Miniſters, whom hee directs by his holy Spirit, and defends them againſt all the furie and plots of their enemies, that they may effectuallie accompliſh the worke impoſed vponupon them.
Laſtly, he ſhewes that this miniſterie tends to an higher end, then to the viſible forme of this world, which ſuddenly vaniſheth away; to wit, that hee will raiſe vp and nouriſh in the hearts of the faithfull, the hope of the bleſſed life. For the true reſtauration of the Church, and of the world, conſiſts in this, that the elect may be gathered into the vnitie of faith, and that they all with one accord may aſpire vntounto God,Verſe 15. and in this verſe, Thou art my people. ſeeing he ſo louingly allures them by theſe words, I am thy God. By this we may ſee what account God makes of his Church, and the ſaluation thereof, in that he not onelie preferres it aboue the whole world, but ſhewes that the ſtabilitie of the world depends vponupon it. We are alſo to obſerue what word it is which God will hauehave preached: for in it we hauehave the rule of a godly life preſcribed; and beſides, it teſtifies vntounto vsus our adoption, wherein eſpecially conſiſts our ſaluation.
Verſ. 17. Awake, awake and ſtand vp O Ieruſalem, which haſt drunke at the Lords hand the cup of his wrath: thou haſt drunke the dregs of the cup of trembling, and wrung them out.
IN regard the Church was to ſuſtaine and indure many afflictions, the Prophet furniſheth her with conſolation, and meetes with a difficultie that might come betweene; namely, the enemies tyrannizing ouer the poore Iews, when as in the meane while, they felt no fruit of theſe promiſes. His meaning is then, that the Church ſhould be reſtored and ſhall recouer her full ſtrength, though now ſhe be afflicted, and toſſed vp and downe with diuers tempeſts. And by the word awake then, he raiſeth her from death, and as it were out of her graue. As if he ſhould ſay; No ruin can be ſo wofull, nor any deſolations ſo horrible, that can let God from effecting of this reſtauration. Such a conſolation doubtleſſe was of ſingular vſe: for when ſorrow hath ſeazed vponupon our hearts, wee by and by thinke that the promiſes belong nothing at all vntounto vsus. It is very needfull then that wee be often put in mind of this, and may alſo hauehave it euer in our ſight; namely, that it is God who ſpeaks and thus calles, not ſuch as are in a floriſhing eſtate, but thoſe that are brought low, yea and dead: for theſe hee can awaken notwithſtanding, and raiſe vp by his word: for this doctrine of ſaluation is not ordained for thoſe that are in good plight, but for the dead, which hauehave loſt all hope.
Which haſt drunke, &c. The cup of vvrath, is taken two waies: for ſometimes it is ſaid, that the Lord giues vsus a cuppe of vvrath to drinke, when hee ſmites vsus with giddineſſe, and depriues vsus of ſenſe: and this wee ſee often befalles men in their affliction. Sometimes alſo it is taken ſimply for the bitter and ſmart blowes, wherewith hee corrects his children in wrath: in which ſenſe, this word ought to be taken in this place, as it appeares, becauſe the relatiue His, is thereunto added. Neither doth this croſſe that which is ſaid; to wit, that the Church was amazed and drunke: for this happened in regard the Lord chaſtiſed her ſo ſeuerely. Now this is a ſimilitude much vſed in the Scriptures, by which the Lord calles his rod, wherewith he corrects his children, a drinke or potion, diuided to eueryevery one. Notwithſtanding when it ſpeaks of the elect, this word cup, ſerues to ſet forth the meaſure which God keepes in his iudgements: for he fauours his blow, though hee chaſtiſeth his people ſharpelie. See Chap. 27.8. Ier. 30.11.
I take the word Taraela, for anguiſh, or trembling, wherewith men are ſeazed, when they feele themſelues oppreſſed with grieuous afflictions. Wee may alſo ſay they be drunke, in regard they hauehave ſwallowed al that was in the cup; ſo as their calamitie and miſerie is growne to the height: and to this belongs the word preſſing, or wringing out. Beſides, the Church is heere aduertiſed, that all her calamities whatſoeuer which befell her, proceeded from Gods immediate hand; to the end ſhee ſhould not imagin that ſhee was wrongfully afflicted, or that her miſeries fell out by chance: for the Prophets drift is to let the people ſee, that they bee iuſtly puniſhed for their iniquities. Neither can a man euer be raiſed vp, vnleſſe hee confeſſe firſt of all that he is fallen; nor rid out of his miſerie, except he acknowledge himſelfe miſerable by his owne fault. In a word, what hauehave we to doe with conſolations, vnleſſe the doctrine of repentance goes before?
The dregs then are not to be taken in this place, as they are in Ieremy 25.15. where he ſpeakes of the reprobates (whom the Lord chokes and ſtifles with the drinke of this cup) but for a iuſt and ample puniſhment, which yet the Lord meant ſomewhat to moderate. After he hath chaſtiſed vsus then after his own will, and is purpoſed to put an end to our miſeries, he ſaith; the dregs are drunke vp: as wee hauehave ſeene, Chap. 40.2.
Verſ. 18. There is none to guide her among all the ſonnes whom ſhee hath brought forth: there is none that taketh her by the hand of all the ſonnes that ſhee hath brought vp.
THe Prophet heere deſcribes a pitifull eſtate wherein the Church was:The Church oft times findes leaſt reliefe of thoſe that come out of her owne boſome. for what greater griefe, then when the children which ſhee had brought forth, would not yeelde her any reliefe or comfort at all? But he ſets forth this her miſerie in this wiſe, to reach her to wait for conſolation from God, albeit ſhe were in this pitifull plight, becauſe God will neuer forſake his ſeruants, no not although they were plunged into the depth of hell. The doctrine is then, that albeit the Church be forſaken of men, yea of her owne children, whō ſhe hath nouriſhed vp in her lap, yet God will aſſiſt her. A mother cannot be more pinched at the heart, then to ſee her children to abandon her, of whom ſhe expects louelove for l…. This ingratitude and inhumanity cuts her much more then the cruell rage of her enemies: for why doth ſhe nurce and bring vp children, but that they may be a ſtaffe vntounto her in her age? But when children neglect their dutie, what can ſhe elſe imagin but that ſhe hath loſt her coſt and labour? Thus then, howſoeuer the Church had performed the office of a Mother, and had brought forth, and brought vp her children to mans eſtate, notwithſtanding Iſaiah pronounceth, that there is no ſuppers nor ſuccor to be looked for at the hands of the vngratefull.
And yet the Prophets ſpeech hath a further ſcope, to wit, that the children that will not relieue their mothers neceſſities, are baſtards and degenerate, that ſo ſhe might the more quietly beare their deſtruction. It was a very heauie and dolorous thing to ſee the Church ſtripped of all her of ſpring, and to be left a widow. And yet this befell her. But the Prophet aduertiſeth the Church, that her children deſerue not to be bewailed of her, but that ſhe ſhould rather deſire to hauehave others in their ſtead, as it is in Pſal. 102.18. that the people which ſhall be borne, ſhall praiſe the Lord.
Moreouer, that miſerie which the Prophet heere deſcribes belongs whollie to our time. Many now brag that they are the children of the Church,Who takes the miſeries of the church to heart? but which of them takes the miſeries of their mother to heart? Who laments her ruins? Who feeles his ſpirits ſo moued thereat, as to put his ſhoulders to vndergoe the burthen with her? How many are there which betray; and more cruellie perſecute her vnderunder this title, then the open & ſworne enemies? And therefore after all the reſt of her miſeries this comes in at the laſt to make vp the meaſure of them to the full. Againe, thoſe which will be reputed the pillars of the Church, and not only boaſt that they are children, but brag that they are her fathers, are euen they who cowardly and treacherouſly hauehave forſaken her when ſhe called them to ſuccor her. What maruell is it then if God cut them off, that he may hereafter giuegive his Church naturall children which may aſſiſt her.
Verſ. 19. Theſe two things are come vntounto thee: who will lament thee? Deſolation and*Or, bruſing. destruction, and famine, and the ſword: by whom ſhall I comfort thee?
THe Prophet vſeth the like words in a maner touching Babylon in Chap. 47. Theſe two things ſhall come to thee ſuddenly in one day, the loſſe of children, and widowhood. But here the Prophet promiſeth a better iſſue and end to the Church,The Church muſt make her account to meet not only with inward, but outward calamities alſo. becauſe the Lord wil draw her out of this bottomleſſe gulph of miſeries: yet he threatens an extreame miſerie, that he might fit the faithfull for patience, and that in the middes of their anguiſhes they ſhould not ceaſe to lift vp their prayers and ſupplications vntounto God. The ſumme is, that the Church ſhall be ſo oppreſſed vnderunder all ſorts of calamities, that ſhe ſhall ſeeme euen to be ouerwhelmed with them. How ſo? Without, ſhe was to looke for many ſharp afflictions: ſecondly, ſhe ſhould receiue no comfort nor reliefe from her owne children, verſ. 18. Theſe are the two great euils whereof the Prophet ſpeakes. But yet this diuiſion ſeemes not to agree, for after he hath mentioned one euill, to wit, that none ſhall giuegive the Church comfort or cōſolation, he names foure kinds of euils, deſolation, ſorrow, or breaking, ſword, and famine. Some expound that the Church was famiſhed within, and vexed vvit… by her enemies. But I am of another opinion, as I hauehave alreadie ſhewed. For it is a phraſe of ſpeech (to ſpeake by an interrogation) much frequēted among the Hebrues, when they purpoſe to denie a thing abſolutely. And this hath its elegancie among them, though it hath not ſo much grace in another language. Iſaiah then mentions theſe two euils, the one outward, in regard ſhe was waſted and deſtroyed with vvarre and famine, which he hath ſignified by the foure former kinds. The other inward, in that ſhe ſhall be left deſtitute of conſolation, and none would lament her. For by the interrogation he ſhewes that ſhe ſhould hauehave no conſolation. This verſe then anſwers to the former, where we hauehave alreadie told you to what end the Prophet deſcribes this ſo lamentable and wofull an eſtate of the Church.
Verſ. 20. Thy ſonnes hauehave fainted, and lie at the head of all the ſtreetes as a wild bull in a net, and are full of the wrath of the Lord, and rebuke of thy God.
HE ſets forth this ſorrowfull condition of the Church at large, when he ſaith,A miſerie to a mother to ſee her ſonnes ſlain, from whom ſhe expects ſuccor. that her ſonnes lie prostrate. What ſorrow is more bitter to a naturall mother then to ſee the throtes of her children cut, and not only one or two of them, but the ſtreetes to be paued with the multitudes of them thus ſlaine? He addes a ſimilitude taken from a Beare, or from ſome other wilde beaſts, thereby ſhewing, that the ſtrongeſt among the Iewes were ſnarled as it were in the nets.
In ſaying that they were full of the vvrath of the Lord, it is to aduertiſe them, that it came not to paſſe by fortune. For he would not hauehave them impute this worke to chance; neither yet to accuſe God of hard dealing, in that they were afflicted ſo ſore. Why ſo? Becauſe his iudgements are alwaies iuſt and right: which he ſhewes further, in telling them, that this plague proceeded from Gods rebuke, or threatning. But withall, wee muſt note his meaning, which I hauehave touched before, namely, that the faithfull ſhould not caſt away the hope of their ſaluation, notwithſtanding their many miſeries and deſolations daily ſolicited them thereunto.
Verſ. 21. Therefore heare now this, thou miſerable and drunken, but not with wine.
NOw he ſhewes more plainely, why he hath ſpoken of the calamities of the Church,A mitigation of the Churches ſorrow in this and in the next verſe. Queſt. namely, that the faithfull ſhould not doubt of the Lords readineſſe to comfort them, though they indured many and great extremities. But wherefore calles hee the Church miſerable? Is there any eſtate ſo bleſſed as to be in Gods fauour, eſpecially ſeeing this bleſſedneſſe cannot bee taken from vsus? For it is not ſaid without cauſe in Pſa. 144.15. That the people are bleſſed which hauehave the Lord for their God. Anſ. The Church miſerable onelyonly in appearance. See Hoſ 14 4I anſwer, ſhe is miſerable onelyonly in appearance. Alſo the Lord calles her not by this name in vaine, for himſelfe is the helper of the miſerable, and of thoſe that be deſtitute of ſuccour; as wee hauehave ſaid before.
Where he calles her drunken: we muſt note that the faithfull doe not alwaies indure their afflictions with ſuch patience and conſtancy, that they are not ſometimes aſtonied: but notwithſtanding their amazedneſſe, they ought to conceiue that the Lord chaſtiſeth them iuſtly; and alſo to be aſſured, that hee will ſuccour them. For he ſpeakes not to the ſtrong and valiant, but to the feeble, miſerable, the humbled, and to ſuch as reſemble thoſe that are drunke: to ſuch hee promiſeth comfort. To be ſhort, by this word he aſſwageth the Churches ſorrow, and ſhewes that hee keepes a meaſure in the greateſt afflictions, that he may draw her out of perdition; as if he raiſed a dead and rotten carkaſe vntounto life.
Verſ. 22. *Or, Thus ſaith the Lord, thy ruler and thy God, the protector of his people.Thus ſaith thy Lord God, euen God that pleadeth the cauſe of his people; Behold, I hauehave taken out of thine hand, the cup of trembling, euen the dregs of the cup of my wrath: thou ſhalt drinke it no more.
IT is not without cauſe that he addes three epithetes to the name of the Lord: Firſt, that he is the ruler, or patron: Secondly, thy God: And laſtly, the protector of his Church. For we muſt alwaies conſider what acquaintance we hauehave with God, who is ſuch a one as beckens vsus to come vntounto him in familiar maner; becauſe in making himſelfe one with vsus by a perpetuall couenant, he manifeſts that hee hath once choſen vsus to bee his people. The Iewes in their time no doubt, were incouraged by this preface, boldly to imbrace that which is heere promiſed: and the new people, whom God hath now created,Pſal. 102.18 and receiued into his ſafegard and protection, as well as the people of old, hauehave no leſſe cauſe to imbrace the ſame promiſes with them.
Now the Lord attributes to himſelfe the title of protector; to teach vsus that when we ſee great dangers approching, and that we ſuppoſe they will worke our ruine; euen then to run to this ſtrong tower, namely, that God is the protector of his people. It ought alſo to bee a ſhield of defence vntounto vsus, as well againſt all Satans fierie darts, as againſt the aſſaults of our viſible enemies.
Behold I hauehave taken.] He propounds vntounto thē matter of good hope, to wit, that God chaſtiſeth his Church but for a time. By which,God afflicts his Church but for a time. the Iewes were to learne, that all the calamities which threatned them, were iuſt recompences of thou tranſgreſſions: as alſo that the rod ſhould bee tied to their backes, till God had receiue… them to mercy. The ſumme is, that his wrath will be appeaſed in ſuch wiſe, that he will mitigate their afflictions, and will cauſe the iudgements wherewith he had for the preſent viſited his Church, to ceaſe. In the ſeuenteenth verſe wee hauehave ſpoken of the ſimilitude of the cup: and this place doth ſufficiently confirme that which was ſaid there. God mentions the cuppe of his wrath then, which cauſed his Church to tremble, as if ſhee had bin ſmitten with giddines: notwithſtanding the Prophet vſeth the word Taraela, which ſome tranſlate Anguiſh: others, Trembling. By the dregs, he meanes that the meaſure of Gods vengeance ſhall be full; ſo as God, for the louelove hee beares to his children, will be ſatisfied.
Verſ. 23. But I will put it into their hand that ſpoile thee, which hauehave ſaid to thy ſoule; Bow downe, that we may goe ouer: and thou haſt laid thy body as the ground, and as the ſtreete to them that went ouer.
THis is the other part of the conſolation, where hee promiſeth,God corrects his own firſt, but the wicked muſt keepe their turne next: Prou. 11.8. Heſt. 7.10. that the Lord will not onelyonly content himſelfe to deliuer his Church out of ſo many euils, but will alſo ſend vponupon her enemies, all the calamities wherewith ſhe was afflicted. Are wee preſſed then, & perſecuted? A time will come, wherein God will ſpeedily turne our captiuitie, and our (enemies in their turne) ſhall be plauged to the vtmoſt. For it is iuſt with God (as Paul ſaith) to render affliction to thoſe vvhichwhich trouble you and to you that are troubled, reſt with vsus, when the Lord Ieſus ſhall ſhew himſelfe from heauen with his mightie Angels in flaming fire, rendring vengeance vntounto thē that know not God, nor obey not the Goſpel of our Lord Ieſus Chriſt: 2. Theſ. 1.6, 7, 8.
The temporall puniſhments then which God inflicts vponupon them in this life, are the beginnings of their endleſſe torments in hell, to which at the laſt they ſhall bee adiudged. And the better to deſcribe the inſolencie and pride of their enemies, (the like whereof we taſte at this day from our aduerſaries) hee ſets downe their vvords, Bow d…wne, &c. True knowledge makes vsus lowly: ignorance makes vsus proud and cruell.in which they ſhamefully tyrannized ouer the children of God: for pride & crueltie are the inſeparable companions of impietie: for a… the true knowledge of God makes men lowly; ſo the ignorance of God makes men proud and cruell. Wee ſee how ſuch as know not God, flatter themſelues, and proudly doe they inſult againſt the Lord, and againſt his faithfull ſeruants. I grant this is a thing ful of miſery, and a great indignitie; but ſeeing he is pleaſed to ſuffer his name to be expoſed to the outrages of the wicked, let vsus not much be moued, if we be wronged for his names ſake: for wee are not beter then hee;Iohn. 13.16. neither muſt we expect better vſage from our aduerſaries now, then the Church of old had from theirs. Dauid vſeth another ſimilitude, when hee reſembles the Church to a field that is plowed and dreſſed many waies: 129.3. Whereby hee ſignifies, that ſhe muſt be often afflicted and trampled on; to teach vsus, that we muſt looke for no better meaſure heere.