Commentary on Isaiah, Commentary on Isaiah · Chapter 57
THE LVII. CHAPTER.
Verſ. 1. The righteous periſheth, and no man conſidereth in heart: and mercifull men are taken away; and no man vnderſtandeth that the righteous is taken away from the euill to come.
The Prophet continues on his a…gument ſtill.ISaiah proſecutes his argument ſtill. For hauing ſhewed how ſecurely hypocrits repoſe themſelues in their pleaſures, and with what impudencie they deſpiſe Gods word; he further complaines, that they conſider not the workes of the Lord: for we are placed in this world, as vponupon a ſpacious Theatre, to behold the acts of our God. Neither is there any of his works, how meane ſoeuer they appeare in our eies, that we ſhould lightly eſteeme; but ought rather diligently and attentiuely to obſerue and conſider them. Now among other teſtimonies of his prouidence, the Lord ſets before vsus the death of the faithfull, and of approued men whom hee takes out of this vvorld, when he is purpoſed ſeuerely to chaſtiſe and correct his people. But no man laies it to heart, neither imagines that ſuch matters ſhould be forerunners of imminent deſtruction, namely, that the good are gathered to God, and laid vp in ſafetie, that they may not be wrapped vp with others, in ſo many common miſeries. The ſumme is, that the wicked greatly deceiue themſelues, in thinking that the prolonging of their liues, ſhould bee the onelyonly happineſſe that can befall them: and that for this cauſe they ſhould take themſelues to be in better caſe then the faithfull, who die ſooner then they. For as they are glued to the world, ſo vnderunder this pretence, doe they harden their owne hearts, that (as they ſuppoſe) God fauours them exceedingly, in ſuffering them to bee ſafe and ſound, whileſt others die.
If by men of mercy you vnderſtand the charitable and pitifull, then this epithete muſt be diligently noted; for thereby the Prophet ſhewes what the true righteouſneſſe of Gods children is, whereas hypocrites place their righteouſneſſe in things of no value. Now there is no vertue more pleaſing vntounto God, then liberalitie, whereby wee manifeſt our righteouſneſſe, and diſcouer vntounto all an heart void of guile. But mercifull men may as well be taken in the paſſiue ſignification, namely, for ſuch to whom the Lord ſhewes merciemercy: for this maner of ſpeech is common enough among the Hebrewes. Neither is it from the purpoſe to ſay, that the grace of God ſhould be priuily oppoſed to the peruerſe and ſiniſter iudgements of men, who are wont to condemne ſuch as die … the flower of their youth. And yet ſeeing the Prophet in many places adornes the children of God with this title, of being mercifull and liberall, I ſee no inconuenience, if (as I hauehave ſaid) we make it a true definition of righteouſneſſe.
By this it appeares that then the Lord gathered a great number of good men out of the world vntounto himſelf, whoſe death prognoſticated ſome horrible calamitie; & yet that the Iewes regarded not ſuch forewarnings. Nay, which is worſt of all, they tooke occaſion thereby to ouerflow with the greater freedome in all licentiouſneſſe, thinking all ſhould goe well with them, when they ſuruiued the beſt men.
Now this doctrine is very fitting for all ages & times. For, for the moſt part, it comes to paſſe that God takes the good out of this world, when hee is purpoſed ſharply to puniſh the ſinnes of the wicked. Why ſo? Surely as hee hath a tender care ouer thoſe that be his, ſo he puls them often times as brands out of the fire, hauing compaſſion on them, to the end that ſuch as ſhall ſuruiue them, may therein perceiue a token of Gods wrath. And yet this is not a perpetuall law, ſeeing the elect are often wrapped vp in the temporall iudgements with the wicked. Notwithſtanding the taking of them away firſt, is a thing ſo ordinary, that it ſeldome falles out otherwiſe: whereof in our time we hauehave a famous example in the death of Martin Luther, Martin Luthers death.who was taken out of this world a little before Germany was pitifully waſted with that furious warre, which many yeeres before he had foretold, whileſt hee thundered againſt the contempt of the Goſpell: againſt the villanies and foule enormities which then ouerflowed in eueryevery place. Often he entreated the Lord to take him out of this life before he ſhould ſee thoſe horrible iudgements which he had threatned: the apprehenſion whereof made him to quake for feare: and this requeſt he obtained of the Lord. Soone after his death a ſudden and vnexpected war began to inuade, and miſerablie to afflict Germanie: euen then when they ſuſpected nothing leſſe. And examples hereof alſo we hauehave dailie. And doubtleſſe, if men did well conſider of them, they would not flatter themſelues ſo much in their iniquities as they doe. But I hauehave thought it good to recite this in particular, not onelyonly becauſe it hath happened within theſe few yeeres: but alſo that it might be the more apparant, in regard it fell out according to that which ſo excellent a Preacher of the Goſpell, and a Prophet of God had foretold. We therefore ought diligently to obſerue the worke of the Lord as well in ye liues, as in the death of the iuſt: but moſt of all in their death. Whereby the Lord calles them to the enioying of a better life: that ſo they may bee deliuered from thoſe miſeries, into which the wicked muſt at length be plunged.
Verſ. 2. Peace ſhall come: they ſhall reſt in their beds, euerie one that walketh before him.
The ſtate of the faithfull after their death.THe Prophet here deſcribes what the ſtate of the faithful is after death. For the wicked who thinke there is no life after this, do iudge that good men are periſhed, becauſe they can apprehend nothing in death but ruine and perdition. Jſaiah therefore ſaith; that ſuch a peace ſhall come, as is more deſireable then a thouſand liues that are repleniſhed with troubles. As if hee compared the good to craſed ſouldiers, who are permitted quietly to take their eaſe.
Simile.He addes the ſimilitude of ſleepe, to ſhew, that they ſhall bee ſet free, and deliuered from all diſquietneſſe and care, as if they ſafely and ſweetly ſlept in their beds. Whereas he addes, eueryevery one that walkes: I referre not whoſoeuer to the word peace, as ſome expound it. Namelie, that peace ſhall goe before the faithfull, as if it led them the way. But I think he therein notes out the faithfull. As if hee ſhould ſay, Whoſoeuer walkes before God, he ſhall hauehave peace. And therefore when the righteous doe die, they (after the enduring of many troubles) are called to peace and reſt, as hauing finiſhed their courſe.
Now they reſt in their beds, in regard they doe not yet inioy full and perfect glorie and bleſſedneſſe: but wait for the laſt day which ſhall be the time of their reſurrection, wherein all things ſhall be fully reſtored. And mee thinkes Iſaiah meant to ſay ſo. But, may ſome ſay, Queſt. Doe not the iuſt inioy peace in this preſent life? For the fruite of faith is that wee poſſeſſe our ſoules in patience, Luk. 21.19. Rom. 5.1. I anſwere, Anſ. that albeit faith begets peace in our hearts, yet notwithſtanding wee are toſſed to an fro with many waues, and are neuer ſo ſecure and quiet in this life, as when the Lord drawes vsus home to himſelfe. The death of the iuſt then you ſee brings them to a ſweete reſt and peace, becauſe the ſame is precious in Gods ſight: Pſalm. 116.15. But the death of the wicked is ful of horror. From this place alſo we may gather, that our ſoules are immortall: for were they without any ſenſe, as ſome braineleſſe ones hauehave dreamed, then could they not bee ſaid to enioy any peace. They are in peace and reſt then, becauſe they liue in Chriſt.
Verſ. 3. But you witches children, come hither, the ſeed of the adulterer, and of the whore.
HAuing ſpoken of the happie and peaceable death of the faithfull;The curſed life and death of the wicked, oppoſed to the bleſſed life and end of the godly. he inueighs with exceeding vehemencie againſt the wicked, who for all this, ceaſed not to leade a leaud and laſciuious life without taking the death of the righteous to heart. For as he hath affirmed that the faithfull are in peace: ſo contrariwiſe he denounceth an vnreconciliable warre againſt the other. Nay, which more is, he hath ſhewed that death to Gods ſeruants is an hiding place which defends them from the whirlewinds, haile, and other tempeſts: that afterwards the obſtinate contemners may bee laid open to all ſorts of calamities. For we muſt note here the oppoſition betweene the faithfull which walke before God: and the wicked who ceaſe not obſtinately to reſiſt him. The former after death, ſhall hauehave peace: the latter ſhall bee vexed whileſt they liue, and after death ſhall feele horrible torments.
He ſummons them before Gods iudgement ſeate: becauſe they thought to eſcape by their ſophiſtications. But he ſhewes that they ſhall gaine nothing thereby, becauſe they ſhal be drawne before the ſame whether they will or no. For, as they had made their hearts ouer hard, ſo was it needfull that they ſhould be pricked with the ſharper launcers: doubtleſſe the Prophet could not vſe too much ſeueritie, as well to awaken their drowſineſſe, as to beate downe their pride. Who knowes not with how great ouerweening the Iewes inſult in regard of their race? The Prophets therefore are vſually wont to cruſh this their arrogancie and hie mindednes; by affirming that they were none of Abrahams children, in reſpect they behaued themſelues as baſtards, and ſuch as were degenerate.
This is the cauſe why our Prophet termes them, the ſeed of the adulterer, and of the whore. With which alſo Ezechiel reprocheth them in Chap. 16.3. ſaying, Thy father was an Amorite, and thy mother an Hittite. And the like phraſes of ſpeech are vſed in many other places: Hoſea. 1.2. Thus then hee brings their intollerable pride downe to the ground, and in deſpite of their teeth drawes them foorth into the light, that they ſhould not thinke they could eſcape the tribunall ſeate of God.
Verſ. 4. On whom hauehave yee iested? vponupon whom hauehave ye gaped and thruſt out your tongues? Are not yee rebellious children, and a falſe ſeede.
Hypocrites vnmasked in this, and the verſes following.THe Prophet ſhewes that the Iewes hauehave no occaſion at all to glorie ſo much vnderunder pretence of their linage or ſtocke, ſeeing they derided the Prophets of God. Now they thought it was but with men, with whom they had to deale when they reiected the word. And ſo at this day wee ſee how impudently the wicked deſpiſe the doctrine of their ſaluation, and ſcorne the Miniſters of it; and yet in the meane while, couer themſelues vnderunder a vaine ſhew of religion. This is the reaſon then wherefore the Prophet preſſeth them ſo neere, and reprooues them ſo ſharply. As if he ſhould ſay, When you thruſt out your tongues on this manner againſt God, and ſcorne his word, doe ye thinke you hauehave to deale with a mortal man? For theſe words, on vvhom, ſignifies that they ſought out euaſions and pretences to cloake their impietie withall. For the vngodly will not acknowledge that they rebell againſt God: no, they thinke foule ſcorne any man ſhould ſo iudge of them: but yet they muſt bee brought out into the light, and conuinced of their wickedneſſe. And ſeeing there is a God, they muſt be told that they make open warre vponupon him, in reſiſting or in reiecting his word, and in eſteeming no better thereof, then of a fable.
To open the mouth, and to thruſt out the tongue, is heere taken in one ſignification: vnleſſe that vnderunder theſe two phraſes the Prophet meant the better to diſcouer their impudencie, namely, in that they thought it not enough only to reiect the Lord, but they muſt alſo deride him. For the inward contempt of the heart cauſed them to vtter forth ſuch manifeſt ſcoffes and blaſphemies, ſo as they were not touched at all with any feare of diſhonoring themſelues.
Laſtly he concludes, that they are rebellious children, a lying ſeed, and therefore hath iuſt cauſe to eſteeme them the ſonnes of an vvhere, for ſuch a contempt could not be found in the children of Ahraham. By this we learne how the wicked ought to be handled, and with what ſeueritie they are to be reproued, that they may hauehave no cauſe left them whereby to flatter themſelues: and, the more they deſpiſe whatſoeuer is propounded vntounto them in the name of God, the more ought we to diſcouer and to manifeſt in all mens ſight their impieties ſo full of ſacriledge.
Verſ. 5. Inflamed with Idols vnderunder eueryevery greene tree? and ſacrificing the children in the valleyes vnderunder the tops of the rocks.
OThers tranſlate, Who take pleaſure in conſolation. But our Prophet takes a ſimilitude vſed in many places of the Scriptures, and very fitting to the circumſtance of this place. For the Lord is wont to compare luſt, wherewith poore and miſerable Idolaters are furiouſly tranſported and inflamed, to the louelove of brothels, for they keepe no meaſure at all, neither will they ſuffer any to reſtraine them from their follie. Now Idolatrie in Gods ſight is a moſt hatefull kind of whoredome.
As touching the Hebrue word Elim, ſome tranſlate it Gods, others okes; we may take it in whether ſenſe we will, for there will be no great difference: and all the expoſitors agree that the Prophet condemnes Idolatrie. I contend not then about the words, though it be very likely that one thing is repe…ted twice, according to the cuſtome of the Hebrues: and yet it may be vnderunder an ambiguous word he alludes to their gods.
Sacrificing children.] Heere he preſſeth the Iewes neerer, and ſhewes that they are none of Abrahams true children. Why ſo? Becauſe they polluted themſelues with all maner of ſuperſtitions: and in regard they pleaſed themſelues in ſuch forgeries, therefore he diſcouers their villanies. As if he ſhould ſay, You pretend religion, but I proteſt that you play the whoremongers with Idols. For thus muſt wee manifeſt and point out (as it were with the finger) the impietie which ſubtle and politique heads indeuor to varniſh ouer with ſundrie delightfull colours. The Prophet therefore diſchargeth his dutie moſt faithfullie, in adiuring them thus before Gods tribunall, and in prouing to their faces that they were guiltie, though they meant to play the cauillers to the full.
Now he ſhewes that they were rebellious, and had reuolted from Gods law through deteſtable Idolatries. Then he comes to ſome particulars, and mentions an horrible, nay, a prodigious and execrable kinde of ſeruice, namely, Sacrificing of children. How greatly the ſpirit of error preuailes in ſuch as are reuolted frō God.Whence it is euident, how greatly the ſpirit of error preuailes ouer men after they hauehave once turned away from God. For Satan ſo poſſeſſeth their vnderſtandings, that he makes them become ſtarke bedlems. For we muſt needs conclude that ſuch are frantique and out of their wits vvho ſpare not their owne children, but will cut their throates, and thinke they hauehave then performed an acceptable ſacrifice. And yet theſe cruell murtherers wanted not their pretences wherewith to couer their execrable villanies, to wit, the example of Abraham, vvho ſpared not his only ſonne. For the ancient Hebrues are of opinion that theſe cuſtomes proceeded frō an inconſiderate zeale: as if they ſhould hauehave ſaid,Abrahams example in offring vp his ſonne inconſiderately and peruerſly followed of the Iewes. Seeing wee are deſcended from Abraham, we ought no more to ſpare our children then he did. But this good Patriarke did it in obedience to God, Gen. 22.2.12.16. and theſe on the contrarie had no commandement, but did it on their owne heads.
Abrahams example was extraordinarie, in which the Lord meant to prooue and to manifeſt to all the faith of his ſeruant. Againe, Iſack was not offred, in reſpect that the Lord ſatisfied himſelfe with Abrahams prompt and readie willingnes: but theſe ſacrificed their children, and therefore this imitation was peruerſe and damnable, ſeeing they trode nothing at all in the ſteppes of their father. This muſt be well obſerued: for the moſt of our ſuperſtitious obſeruāces hauehave ſprung frō this fountaine of incōſiderate zeale,Whence ſuperſtitions hauehave ſprung becauſe men hauehave greedily ſnatched at any occaſion, and without iudgement hauehave followed whatſoeuer their fathers hauehave done.
Verſ. 6. Thy portion is in the ſmooth ſtones of the riuer: they, they are thy lot: euen to them haſt thou powred a drinke-offering: thou haſt offered a ſacrifice. Should I delight in theſe?
HEe proſecutes the ſame argument, and ſundry waies taxeth the ſuperſtitions which raigned in Iudea; for there was no place exempt from idolatry: there was neither rockes, riuers, vallies, nor any corner free, wherein they had not left ſome memoriall of their ſuperſtitions. They had their woods and mountaines, where they ſacrificed according to the cuſtomes of the heathen.
Whether we reade it poliſhed ſtones here, or Parts of the riuer, the ſenſe will be alwaies one. For the Prophets meaning is that the Iewes choſe a ſeruice of God after their owne fantaſie, and turned themſelues away from that rule which he had preſcribed them in his law. Alſo, that by meanes hereof all the ſacrifices by them deuiſed were wicked and abominable, in regard God only ought to be heard, when there is any queſtion touching his religion and worſhip. If you will turne it poliſhed ſtones, then Iſaiah taxeth them for the contempt of the law, wherein God had forbidden them to cut or poliſh any ſtones with hammers for the framing of his Altar. Exod. 20.25. Deut. 27.5.6. becauſe he would hauehave them ſacrifice no where elſe but vponupon one only Altar. But in reſpect that it was the faſhion of the Heathen to erect Temples neere vntounto fountaines and riuers, the other ſenſe agrees well alſo.
Theſe words they, they, hauehave great weight: and it is to be vnderſtood as if the Lord gaue the Iewes leaue to cleaue to their inuentions, ſeeing they had forſaken him, and rather turned after Idols, and forged inuentions. As alſo the Lord by Ezechiel ſaith to the people, Goe, and ſacrifice eueryevery one of you to his Idoll, ſeeing you vvill not obey me: Ezech. 20.39. And as I thinke this expoſition agrees beſt. As if he ſhould ſay; I euen leaue you to your owne inuentions; and it contents me that you are whollie addicted thereunto. And yet no doubt but the Prophet alludes to that place of Moſes, by whoſe mouth God had promiſed to be the lot and portion of his people, that they might content themſelues with him alone. According to which alſo Dauid ſaith, The Lord is my portion and my inheritance: Pſal. 16.5. For as much as the Iewes then were reuolted from God, and followed Idols, the Lord had iuſt cauſe to ſay they might cleaue vntounto them, thereby ſhewing that they ſhould hauehave no more to do with him.
To them haſt thou powred drinke-offrings.] He continues to put them ſtill in mind of their ſuperſtitions, and proues that they had renounced and forſaken God, becauſe they had attributed vntounto them whatſoeuer he would ſhould be whollie reſerued as his proper right vntounto himſelfe. But the Iewes might hauehave replied to eueryevery one of the Prophets words, and hauehave ſaid; that in all theſe things they had none other purpoſe thē to ſerue God. And yet you ſee the Prophet feares not to charge them with idolatry, for all their vaine and idle pretences: for Gods wrath is prouoked by ſuperſtitions; and the longer they be continued and maintained, the more hotter doth it wax. Hence let vsus learne what ſobrietie we ought to keepe in erecting Gods worſhippe, that we may depend vponupon his onelyonly will and word. For hee that ſhall ſwarue but the leaſt iot from that, ſhall not onelyonly loſe his time, but ſhall alſo inkindle Gods diſpleaſure againſt him, whoſe Maieſtie, as much as in him is, hee labours to violate and diminiſh.
Should I delight?] We may alſo turne it; Shall I repent? And this is the moſt receiued interpretation, becauſe hee meanes to ſhew the cauſe wherefore he chaſtiſeth the people. As if he ſhould ſay; When I ſhall reuenge theſe enormities, can I repent? Notwithſtanding the expoſition which I hauehave followed, ſeemes to ſute beſt: Should I take delight or comfort in theſe ſacrifices which you offer mee? For idolaters are wont to pleaſe and flatter themſelues in their inuentions; and therefore preſume that God alſo reioiceth and takes delight and comfort in all things, vponupon which they dote with burning luſt. Such an interrogation is not ſuperfluous then,Interrogation. when men thinke that God reſembles them, and that he likes and approoues of all that they thinke well of: but he on the contrary ſhewes, that nothing pleaſeth him, nor is approued of him, but that which accords with his word.
Verſ. 7. Thou haſt made thy bed vponupon eueryevery high mountaine: thou wenteſt vp thither, euen thither wenteſt thou to offer a ſacrifice.
HEe repeates the ſame ſimilitude againe which we hauehave touched before.A repetition of the former ſimilitude, verſ. 4. For ye ſuperſtitious ſort commit whordome with their Idols, in regard that hauing forſaken the puritie of the word, they breake that holy mariage knot which God had contracted with them, and ſell themſelues ouer vntounto Satan. But Iſaiah meant heere to expreſſe ſomewhat more: for in telling them that they had made their bed in an high place, it is as much as if he had ſaid; They were become ſhameleſſe, for they cared not vvho ſaw their villanie, no more then an impudent harlot ſhunnes the preſence of men, but is careleſſe of her reputation: ſo theſe committed whordome in the ſight of the Sunne, and being paſt ſhame, aſcended vp to eueryevery high and imminent place, to doe it in.
Hee compares Chapels and Altars to beds, vponupon which this curſed filthineſſe is committed, and men which ſacrifice there to bold and brazen faced ſtrumpets.
In the end of the verſe he ſhewes without any figure, what this harlotry is which he condemnes, namely, that they ſacrificed to Idols. I grant they thought in ſo doing to ſerue God; but hee reiects whatſoeuer it is that men forge, according to their owne luſts, and deteſts ſuch a laſciuious courſe.
Verſ. 8. Behind the doores alſo and postes, haſt thou ſet vp thy remembrance: for thou haſt diſcouered thy ſelfe to another then mee, and wenteſt vp, and diddeſt inlarge thy bed, and make a couenant betweene thee and them, and louedſt their bed in eueryevery place where thou ſaweſt it.
An amplific…ion of the faul….HE amplifies the crime whereof hee ſpake before, that the people ſhould not flatter themſelues in their inuentions. Now it is verie likely that Iſaiah alludes to Moſes words, wherein the Lord commanded that they ſhould alwaies hauehave the Law before them: that they ſhould fixe it vponupon the doore poſtes of the houſe, and write it in roles, to wrap it about their armes, and about the fringes of their garments, that they might be continually admoniſhed of their duties: Deut. 6.9 and 11.20. Numb. 15.38.39.40. But contrariwiſe, the Iews ceaſed not to pollute the doores and the poſtes of their houſes with markes and ſignes of idolatry; and left no corner nor nooke free from ſuch defilings. Thus God and his Law were reiected in all places, and in ſtead thereof, they had ſet vp prouocations and inticements vntounto whoredome.
Thou haſt inlarged thy bed.] Yet once more he repeates that which he had ſaid before, and comes to this clauſe againe, to wit, that the Iewes committed groſſe adulterie with their Idols; and yet thought they ſerued Gods: but this came to paſſe, becauſe they neglected to follow the rules of the word.Simile. For it is all one, as if a woman hauing forſaken her husband, ſhould goe and proſtitute her ſelfe to the ſtewes, and make her ſelfe common indifferently to all commers: as if the bed were now become an open field, which might containe a great troope of men.
For this cauſe he ſaith, that ſhe diſcouered herſelfe vvithout him: becauſe hauing ſhaken off the ſhamefaſtneſſe of mariage, ſhe ſuffered others to abuſe her. For God holds the place of an husband, to which ſhee ought to hauehave been ſubiect: but ſhee ſought out new companions, and brake the faith of marriage. He amplifies this crime, in regard the Iewes did voluntarilie preſent themſelues before the idols: as if a diſloyall wife ſhould runne after another man, to hauehave his companie.
Moreouer, vnderunder another figure, he taxeth their inordinate luſt, in reſpect that one onelie glance of the eie ſerued the turne, to carry them ſuddenly and dotingly away into euerie place. Therewithall alſo he conuinceth men of raſhnes: who thinke themſelues very ſharp witted in things belonging to Gods ſeruice; and make choice of their places where themſelues liſt. But this is a diuelliſh wit; for the Lord will hauehave our eies fixed in ſuch wiſe vponupon him and his word, that they reſt cloſed and ſhut vp againſt all other things.
Verſ. 9. Thou wenteſt to the Kings with oile, and diddest increaſe thine ointments, and ſend thy meſſengers farre off, and diddeſt humble thy ſelfe vntounto hell.
HEre the Prophet reprooues another vice almoſt like the former:It is iuſt that ſuch as will not reſt contented with God, ſhould wander vp and downe reſtleſlie without reliefe. for impietie begets many errors, and forceth light heads that are void of Gods feare into very ſore and perplexed moleſtations. And is it not good reaſon that ſuch as will not reſt in God ſhould bee reſtleſſe, or rather toſſed vp and downe with whirlewinds? He reprocheth the Iewes then that they vexed themſelues ſo much, and ſo long a time in hunting after the helpe of ſtrangers, namelie, when they endeuoured to oppoſe the aide of the Egyptians againſt the Aſſyrians: and then being defrauded of their hopes, they began to trot to the Chaldeans.See 2. Sam. 28.5.6.7. For when men hauehave forſaken the feare of the Almightie, then they ſeeke helpe in others, and not onelie wearie themſelues, but are a great coſt and trauell to atchieue the ſame. And whileſt the Lord giues quiet ſleepe to his beloued ones, that they may quietly finiſh that they hauehave to doe, the wicked vexe themſelues for nothing. They riſe early, and goe late to bed, and eate the bread of carefulneſſe: as it is in Pſalm. 127.2. And yet in the meane while they cannot enrich themſelues the value of a naile: becauſe they do nothing vnderunder Gods authoritie or gouerment. Now the Lord puniſheth them thus, to the end they may wander vp and downe, as men at their wits end, being euer in doubt and perplexitie, without euer enioying the benefit of a quiet and contented mind.
Verſ. 10. Thou wearieſt thy ſelfe in thy manifold iournies, yet ſaidſt thou not, There is no hope: thou hast found life by thine hand, therefore thou wast not grieued.
HIs meaning is,Men labou… in vaine when they follow not God. that men labour in vaine when they follow not God. For they vex themſelues without profit, as wee hauehave ſaid before: becauſe whatſoeuer it be that is taken in hand contrarie to the will of God, can neuer hauehave good ſucceſſe. And here hee doth wittily deride the peruerſe endeuors of ſuch, as in taking much paines, had rather vvaſte and conſume the ſtrength of bodie and mind, then vvith quietneſſe to goe whither the Lord called them.
It is labour loſt.] That is to ſay; Albeit thou ſeeſt thy iournies ſerue thee to no purpoſe, yet doeſt thou obſtinately go on in purſuing thy enterpriſes. And yet very Idiots are wont to repent, when their counſels proſper not well. Such then muſt be called peruerſe and deſperate,Who they be that deſerue to be called peruerſe and obſtinate. who hauing experience of Gods curſing and croſſing their affaires, are not moued ſometimes to enter into their own harts, and to ſay, What doeſt thou? Ieremiah in his 18. chap. and 12. verſe toucheth this obſtinacie; but in other words: for he ſhewes that the Iewes were growne ſo ſtubborne, that they deſperately ſaid, It is done: that is to ſay, We will walke after our owne imaginations: we hauehave concluded it ſhall be ſo, and we purpoſe neither to alter nor change our determinations. But Iſaiah in this place reprooues that ſenſeleſneſſe wherewith they were ſo beſotted, that they could not bee brought to acknowledge their owne follie, nor repent ſo, as to turne into the right way againe.
Thou haſt found life.] Some take life here for foode. As if the Prophet had ſaid; This thy labour hath been as acceptable to thee, as if thou hadſt gotten thy liuing, in labouring with thine hands. Others take life of the hands for delite or great voluptuouſneſſe: and theſe two expoſitions come to one reckoning. But there is yet a little more difficultie, namely, whether he ſpeakes here in good earneſt, or by way of ſcorne. For if there be no figure vſed here, then the ſenſe will be thus: Thou wert not ſorrow, becauſe fortune ſeemed for a time to fauour thee. Whileſt the affaires of vnbeleeuers ſucceed well, thē they flatter themſelues more and more in their infidelitie. As the common prouerb is, Proſperitie blinds men. But this falles out then eſpeciallie, when hauing forſaken God, they follow their owne waies and deliberations. For then they deſpiſe the Lord. It may alſo be read by way of ſcorne, as if he ſhould ſay, Whence is it, I pray thee, that thou breakeſt not off thy courſe, nor repenteſt? why doeſt thou not acknowledge thy follie? Is it becauſe thou haſt life in thine hands, and becauſe all things fall out according to thy deſire? This reading pleaſeth me beſt: though I reiect not the other. Truelie it appeares ſufficientlie by the hiſtories that this people had ſmall cauſe to glorie in their good ſucceſſes. For the league which they firſt made with the Egyptians, next with the Aſſyrians, and laſtly with the Babylonians was pernicious and deadly vntounto them. So as they felt by experience how vnaduiſed they were to call ſuch companions into their reſcue. The Prophet then had good reaſon to obiect againſt them that they had found life by their hand. He ſets out the ſottiſhneſſe of the Iewes therefore, in regard they wittinglie plunged themſelues into ruine, and obſtinately purſued their owne perdition; whereas at leaſt they ought (euen by the example of fooles) to hauehave become wiſe after they had taſted the whip.
Verſ. 11. And whom didſt thou reuerence or feare, ſeeing thou hast lied vntounto mee, and haſt not remembred mee, neither ſet thy minde thereon? Is it not becauſe I held my peace, and that of a long time? Therefore thou feareſt not me.
HE inueighs here more ſharpely againſt the Iewes,There can be no true feare of God, but where hee is worſhipped purelie. in that they were deſtitute of all feare of God; howſoeuer they bragged of their holineſſe, and pretended a vaine title of religion. For hypocrites not onelie flatter themſelues in their ſuperſtitions, but the common people take them for pettie gods: and for this cauſe they inſolentlie aduance themſelues both againſt God and men, and ſet forth themſelues with an impudent malepertneſſe. But our Prophet pronounceth that there can be no true feare of God, where he is not purely worſhipped, nor according to the preciſe rules of his holy word. For let men eſteeme the beſt they can of all their goodlie ſuperſtitious deuotions; yet all is but meere follie and impietie. Thus then hee proteſts that they hauehave no feare of God, nor no religion at all in them, though they gloried neuer ſo much of their painted ſheathe. Nay, which was worſe; by their ceremonies they made it manifeſt as by infallible teſtimonies, that they had no reuerence nor awe of God in them. For the Lord teſtifies by Moſes, that he would proue whether they loued him from the heart; in ſuffering falſe Prophets to bring in ſuperſtitions and idolatries: Deut. 13.3. All ſuch then as runne after ſuch trumperie doe euidently ſhew that their hearts are void of Gods true feare: for if they conſidered, that one day they muſt yeeld an account thereof before his iudgement ſeate, they would not ſo preſumptuouſly treade his commandements vnderunder their feete.
Where he complaines, that they had forgotten him; it is to ſhew that they had not ſinned againſt him through ignorance, but of an obſtinate maliciouſneſſe. For hauing a containe rule of a godlie life ſet downe before them, they wittingly reuolted from God, and brake their faith which they had promiſed him. We are heedefully to obſerue how terrible this thunderclap is which is ſhot from heauen, as it were againſt all hypocrites, who ſcorne all threatnings, and couer themſelues vnderunder vaine pretences: when hee thus teſtifies, that they hauehave no ſparke of the feare of God in them: that they hauehave forgotten him: and are full of lies.
Jt is not becauſe, &c] I hauehave thought it fit to inſert the particle of rendring the cauſe here, which muſt be ſupplied, to the end the Prophets meaning may be the more manifeſt. For thoſe that ſupplie it not, vex themſelues much to draw out an expoſition. But we know how vſuall this manner of ſpeech is among the Hebrewes. The Prophet blames the Iewes for thus abuſing the patience and long ſuffering of God: which notwithſtanding ſhould hauehave mollified their hearts: Rom. 2.4. But ſuch is mans malice, that he thereby imboldens himſelfe in ſinning: and thinkes he hath good leaue to do whatſoeuer him liſteth as long as hee is ſuffered to eſcape vnpuniſhed: Pſalm 50.21. And therefore I expound this member thus: Thou feareſt not me, becauſe I hauehave held my peace: whereas on the contrarie, my lenitie ſhould hauehave broken thine hard heart. Hence we gather, that the Iewes had no cauſe to complaine that God dealt too ſeuerely with them, ſeeing that though hee patiently forbare them a long time, yet they became the worſe; and that by meanes of this impunitie. The Lord was vrged therefore of neceſſitie to take another courſe with them: and to puniſh their iniquities with the greater rigor.
Verſ. 12. I will declare thy righteouſneſſe and thy workes; and they ſhall not profit thee.
Thogh God ſuffer long, (yet his patience being abuſed) he will be auenged at lēgth.THe Prophet ſhewes that God will ſuffer no more ſo long as he hath done in times paſt, but that heereafter he ſhall be conſtrained to take another courſe with them. Hee mentions their righteouſneſſe, by way of deriſion: for vnderunder this word, hee vnderſtands all the impieties and errors wherewith they were ſtained and defiled. As if he ſhould ſay; I vvill hauehave your righteouſneſſe to be ſeene of all. For whileſt God holds his peace, thoſe that are moſt vniuſt, & filled with all corruptions, ſeeme to be pettie Saints: but when God gets vp into his iudgement ſeate, then men are forced to come out of their dennes, and their villanies are manifeſted to eueryevery one: Pſal. 50.21. The Prophet therefore meant to ſay, that the world eſteemes horrible impieties to be vertues, as long as God is ſilent: but this ſhall vaniſh at the laſt, when hee ſhall ſit to iudge of them. For after men ſhal hauehave flattered themſelues much, and for a long time together, yet in the end they ſhall feele him to be their Iudge.
And they ſhall not profit thee] This appertaines to the effect; by which men are wont to iudge of things for the moſt part. For they care not whether the matter bee iuſt or vniuſt, but imagin, that vvhatſoeuer is profitable, ought to be approued of: and therefore denounceth, that all the vvorkes from whence they expected any benefit ſhould turne to their detriment and ruine.
Verſ. 13. When thou crieſt, let them that thou hast gathered together, deliuer thee: but the winde ſhall take them all away; vanitie ſhall pull them away: but hee that trusteth in mee, ſhall inherit the land, and ſhall poſſeſſe mine holy mountaine.
The former verſe amplified.HEe ſhewes now more at large, that which hee touched but briefly in the former verſe, namely, that when the matter ſhal come to the vp-ſhot, they ſhall be confounded: for the clauſe, let them deliuer thee, ſignifies as much as if he had ſaid; they ſhall not be able to doe it. In this verſe then hee alludes to that which he ſaid before, in verſ. 9. to wit, Thou wenteſt to Kings with thy preſents. And for this cauſe hee calles all the meanes whereby the Iewes thought to ſecure themſelues, gathered: for in reſting thereupon, they proſtituted themſelues to all kindes of villanies, as if they had had been liable to no puniſhment at all, in regard they were fortified with ramparts on eueryevery ſide. But the Lord ſhewes how vaine all their preparations are, that are thus gathered together without him.
The cry here ſignifies that calamitie wherewith they ſhould be afflicted. For being ſetled vponupon leagues and ſuccours of their confederates, they thought themſelues in ſuch ſafetie, as if before they had neuer been annoied by ſuch aſſociates. But hee proteſts, that all the aid which they hauehave gathered together, ſhall ſerue them to no vſe: for the hopes which we conceiue in the things of this world, and in the helpe of man, ioined with the forſaking of God, is accurſed and abominable: Ier. 17.7.
Hee reproched the Iewes in Chap. 8.6. for not contenting themſelues with the ſtill waters of Silo, but ſearched out ſwelling and roring riuers, which would ouerwhelme them in the end: which indeed came ſo to paſſe. For the Aſſyrians, Egyptians, and in the end the Chaldeans, not onelyonly were vnprofitable to the Iewes, with whom they were confederate, but at laſt were alſo their deſtruction.
Afterwards there followes an oppoſition, wherein he recalles them to truſt in God; which was the onelyonly remedie that ought to bee oppoſed to all calamities: as on the contrary, all our miſeries flow from our owne infidelitie and diſtruſt.All our miſeries flow from our owne infidelitie. And whereas hee promiſeth an heritage to thoſe that hope in the Lord, it is as if hee ſhould hauehave ſaid; What is it that you ſeeke, but that you may liue in ſafetie, and that your inheritance may remaine whollie vntounto you? And I am ſure my ſelfe can giuegive it you. For (tell me) who brought you into this land? Who gaue you poſſeſſion in it? And yet you trot downe into Egypt, and ſeeke aid from men which cannot helpe you, and you ſet mine aſſiſtance at nought. The word heritage out of all doubt is meant of Iudea, wherin the Iewes deſired to remaine ſecurely. For afterwards, he mentions the mountaine of his holineſſe, whereupon the Temple was built. Thus then the Iewes ſought to turne God out of his office as it were, ſeeing they rather ranne for ſuccour to the Egyptians and Aſſyrians, then to him.
Hence let vsus gather a generall doctrine, Doctrine. namely, that all our affaires ſhall ſucceede well, if we truſt in God: but if wee reiect that, wee are not to wonder if wee be toſſed from poſt to pillar, and carried with the violence of diuers tempeſts, whither we would not. By the holy mountaine, to which the Iewes were to be brought againe, hee meanes, that neither life, nor none of the commodities thereof, are to be deſired, but vponupon condition that we may therewithall inioy the true worſhip of God: for the end of mans life is,The end of mans life. that God may hauehave a people to call vponupon his name purely. Let our eies then be alwaies fixed vponupon the honour and ſeruice of our God, if wee either deſire deliuerance from troubles, or to inioy life with the commodities thereof.
Verſ. 14. And he ſhall ſay, Caſt vp, caſt vp: prepare the way: take vp the ſtumbling-blocks out of the way of my people.
See verſ. 13.BEcauſe this promiſe (to wit, that thoſe who truſted in the Lord ſhould poſſeſſe the land) might ſeeme ridiculous, ſeeing ſoone after they ſhould be baniſhed out of their countrie:A preuention. therefore this ſecond promiſe is added for the little remnants ſake which yet remained. In which he promiſeth that they ſhall be brought home againe into the land of Canaan, though for a time they were caſt out and driuen into a farre countrie. He meetes with a doubt which might ariſe, that ſo the faithfull might not be diſcouraged during this long and tedious exile, nor eſteeme Gods promiſes to be vaine.
Some expound, That the Lord would ſend true and faithfull Prophets which ſhould remoue and purge out thoſe offences of the Church, wherewith it was corrupted by falſe prophets, and wicked gouernors. For they, as he ſhewed in Chap. 56.10.11. were the cauſe of the ruine of it, and therefore they iudge that heere is a better and more deſirable eſtate promiſed. But this expoſition ſutes very ill, and therefore I had rather follow the firſt, namely, that albeit the Iewes for a time were to be depriued of this land, yet the Lord would eſtabliſh them therein againe, who will to that end command the rough vvaies to be made ſmooth, for their returne. This place therefore agrees with that which we hauehave ſeene in Chap. 40.1.2.3.4. where the Lord commanded that the people ſhould be comforted: that their returne ſhould be proclaimed: and that the vvaies ſhould be clenſed. For being yet in Babylon as in a ſepulcher, and the diſtance of place very great, and the paſſage tedious, they were hardly drawne to hope that they ſhould euer returne againe into their countrie.
Iſaiah therefore was not lightly to paſſe ouer this matter, that ſo he might take from them all feare of being hindred in their iourney, either in regard of the mountaines or the ſea. He ſpeakes to Cyrus Cyrus.and Darius Darius.then, into whoſe minds God would inſpire a will to giuegive the Iewes both paſſage, and all neceſſaries fit for the ſame. As if he ſhould ſay, The Lord will ſend the Iewes ſuch ſeruants of his as they little thinke of now, by whoſe miniſtrie he will prepare the way, and bring back his people. The maner of ſpeech whereby he commands, hath greater vehemencie in it, then if he had ſpoken in the third perſon.
In that he bids them to take away the ſtumbling blocks: he ſignifies, that they ought not to be diſmayed for the lets and impediments that lay in their way, for the Lord would eaſily remoue them in his good time. Out of the vvay of my people. The hope of the returne is included in this, namely, that after God had brought back his people, he would againe place them in the land of Canaan. And therfore howſoeuer for ought they could ſee, there was no way nor paſſage left for them, yet would he prouide one, and would breake all barres and obſtacles. Why ſo? Becauſe they had the Lords promiſe here for their returne: and in deed it was he that brought them home in ſafetie.
Verſ. 15. For thus ſaith he that is high and excellent, he that inhabiteth the eternitie, whoſe name is the holy one, I dwell in the high and holy place: with him alſo that is of a contrite and humble ſpirit to reuiue the ſpirit of the humble, and to giuegive life to them that are of a contrite heart.
HE confirmes the former ſentence touching the reſtoring of the people after ye captiuitie.A confirmation of the former ſentence. But this verſe may be two waies expounded; either, that the Prophet preuents a doubt which might fall into ye minds of the faithfull, and ſo he mentions things oppoſite; or, that he drawes an argument from Gods nature, to confirme the hearts of the weake. That this may be the better vnderſtood and opened: firſt of all we know that our minds are often diſtracted by ſuch thoughts as theſe, to wit, That God in deed is in heauen, but in the meane while there is a great distance betweene him and vsus: and that he little regards vsus; or elſe lets things goe at ſix and ſeuen in the world: or that hee cares little or nothing for our matters. Now to correct this imagination, the Prophet grants it is true that God dwels on high, but yet doth not therfore ceaſe to behold and to gouerne this world by his prouidence: for he is careful of mens ſaluations, and dwels alſo vvith the afflicted, and with thoſe that are of a contrite and broken heart. For though the Lord be high, yet he beholdeth the lowly, as it is in Pſal. 113.3.4. and 148.6. and in other places.
The other ſenſe is, that God reſembles vsus nothing at all. For we tremble in aduerſitie, becauſe we meaſure him according to our owne capacitie: and thus we mutter, How can the Lord help vsus, ſeeing vve are ouerwhelmed with troubles? Moreouer, the afflicted are for the moſt part deſpiſed and neglected. And thus we thinke that God is careleſſe of vsus, becauſe we conceiue of him according to the reach of our carnall reaſon. But it is our parts to iudge farre otherwiſe of him, and therfore the Prophet ſaith, that he dwel… in the heauens, to ſignifie, that he is not ſubiect to humane affections: for he is alwaies like himſelfe, and neuer changeth his counſell. As he therefore hath once promiſed to reſtore the people to their former libertie, ſo will he aſſuredlie performe it.
This expoſition I approue of, and yet rather accept of the firſt, which is more ample and copious, and alſo agrees with other teſtimonies of the holy Scriptures, where theſe two things are often conioined, namely, That God dwels in heauen, and yet hath reſpect to things below: but eſpeciallie of his children, as I ſaid erewhile.
Dwelling in eternitie.] Obiect. But we grouell on the earth, we are vnſtable, and neuer continue ſtayed nor ſetled in that which we hauehave once imbraced: Anſ. and therefore hee ſeparates God from men; for in him there is not ſo much as a ſhadow of turning: Iames 1.17. Contrariwiſe, wee are not ſo affectioned, as to hauehave a perpetuall care ouer ſuch as neede our helpe.
I dwell in the high and holy place.] The holy place is often taken for the Temple; but heere it is taken for heauen it ſelfe.Why God cal… himſe…fe the holy one, dwelling on high. We ſee wherefore the Lord calles himſelfe holy, and dwelling in an high and holy place, euen that hee might cauſe vsus to know vvhat difference there is bet…e…ne him and vsus, and betweene his nature and ours. Beſides, we may hence collect a ſpeciall conſolation,A conſolatio…. namely, that the Lord will aſſiſt the poore, yea, and dwell in the middeſt of them, if ſo be they acknowledge their miſeries. For the wicked ſhall be preſſed with diuers calamities; but in the meane while they ceaſe not to remaine haughtie and vntamed. Let ſuch neuer looke to hauehave God dwell vvith them: With whom God will dwell.for thoſe that will expect any comfort from him, muſt be rightly humbled, and brought low in their owne ſight. But he ſtoopes euen to the dead, that by inſpiring new life into them, he may create them anew. Afterwards, he makes expreſſe mention of the humble ſpirit, and contrite heart, to let vsus vnderſtand, that theſe promiſes appertaine to none that are rebellious and ſtiffe-necked in their afflictions, but to ſuch as hauing at laſt ſubdued all loftineſſe of ſpirit, ſhall ſhew themſelues humble and meeke.
Verſ. 16. For I will not contend for euer, neither will I be alwaies wroth: for the ſpirit ſhould faile before me, and I hauehave made the breath.
He proſecutes the ſame matter ſtill.HE proſecutes the ſame doctrine. For this was an hard matter to perſwade them of, in regard that in this tedious baniſhment, they felt God as it were their enemie. It was no eaſie matter then for them to conceiue ſuch a taſte of this grace, as might cauſe them to take heart vntounto them, and to bee of good cheere. The Prophet therefore meetes with this doubt, and ſhewes that the euils which they were to indure, ſhould laſt but for a time, and that God vvould not alwaies be wroth. No doubt but hee hath iuſt cauſe giuen him to be angry: but hee rather parts with his right, and pardons that which he might iuſtly exact. And thus he ioines vvith Gods vvrath, that moderation vvhereby hee comforts the faithfull, In wrath God ſtill remembers merciemercy.leſt the ſpirit ſhould faile. For albeit he reaſons from the nature of God, yet this promiſe is particularly directed to the Church. Let vsus for euer then keepe this point in our remembrance in our extreameſt anguiſhes; that ſo we may not thinke that God will ſtand to contend or to plead the caſe with vsus.
When he ſaith that God is vvroth: it is by way of yeelding ſo much vntounto vsus, in reſpect of the weakneſſe of our fleſh: for in aduerſitie we can conceiue no otherwiſe of God, but as of an angry Iudge: and no queſtion it is profitable for vsus to bee touched with this feeling, which ought to bring vsus to repentance. This phraſe of ſpeech then muſt wholly bee referred to our weakeneſſe, and not vntounto God.
For the Spirit ſhall be clothed againe.] Heere he renders a reaſon wherefore the Lord will not contend for euer: but this place is diuerſly expounded. Among other expoſitions, this ſeemes to agree beſt; that the Spirit is clothed with the body, as with a garment. In which regard, the body alſo is called the Tabernacle or dwelling place of the Spirit. If we receiue this expoſition, there will be a double ſenſe: for ſome referre this place to the laſt reſurrection, and ſay, that the ſoule ſhall bee clothed: that is to ſay, after it ſhall depart from the body, ſhee ſhall returne the ſecond time into it, as into her houſe. And thus it ſhould be an argument from the greater to the leſſe, thus; I will raiſe the dead bodies: wherefore then ſhould not I put you into a better eſtate, though you ſeeme as good as dead? The other ſenſe which ſome others follow, will be better, and leſſe conſtrained: for this interpretation touching the laſt reſurrection, ſeemes far remote from the ſcope of the text.
I hauehave compaſſed the Spirit in vvith the body.] As if hee ſhould ſay; It is I that hauehave created men; you muſt thinke that I will hauehave a care of them then. But I ſhould thinke that the Prophet mounts higher: for he teacheth that the Lord handles vsus thus mildly and graciouſly, becauſe hee knowes and is well acquainted with our frailtie and infirmities. This doctrine is confirmed vntounto vsus by many other places of the Scriptures; but amongſt the reſt, out of Pſal. 103.13, 14, 15. Euen as a father pitieth his owne children, ſo is the Lord compaſſionate ouer ſuch as feare him. He knowes whereof we be made, he remembers we are but duſt. Man is like to graſſe, he floriſheth as a flower of the field. In Pſal. 78.38, 39. it is ſaid in the ſame ſenſe; But he being mercifull, forgaue their iniquities, and deſtroied them not. He often called backe his anger, and ſuffered not his vvhole diſpleaſure to ariſe: for he remembred they vvere but fleſh, and a vvinde that paſſeth avvay, and returneth not againe. And me thinkes the Prophet meant thus much in this place, as if the Lord ſhould hauehave ſaid; What ſhould I doe trying my force againſt a little vvinde, or breath; or againſt a leafe, or graſſe, which vaniſheth in a moment, and withers away as ſoone as it hath felt the heate of the Sunne?
Some expound the verbe Iaatok, Shall faile: and this agrees well enough to this place; for our Spirit muſt needes faile, as ſoone as the Lord doth begin to manifeſt his power againſt vsus: Pſal. 104.29. But not to ſtand vponupon the ſignification of the words, we ſee, I hope, what the Prophets meaning is: for he ſhewes that God ſpares vsus, and vſeth great lenitie towards vsus, in correcting our vices, becauſe he reſpects our infirmity, and meanes to ſupport and relieue it.
Verſ. 17. For his wicked couetouſneſſe, I am angry with him, and hauehave ſmitten him: I hid me and was angry, yet he went away, and turned after the way of his owne heart.
A complaint.HEre he complaines of the deſperate obſtinacie of the people, and ſhewes that the Lord had exceeding iuſt cauſe to puniſh them thus: ſo as they could not complaine of his ouer great ſeueritie.
For his luſts.] Others turne it, For his auarice. And in this ſenſe if you vnderſtand it of auarice, it is by a figure called Synecdoche, taken as a part for the whole. For couetouſneſſe is the roote from whence other vices ſpring. But we may take it generally for all luſts. For the Lord was wroth againſt ſo many wickedneſſes, wherewith the Iewes were ſtained: and puniſhed them ſeuerely for them. But he ſpeakes expreſly of luſt, to ſhew that they were chaſtiſed, not ſo much for their manifeſt and open ſinnes, as for that they were guiltie before God. For this ſufficeth to all mens condemnation, that God is the Iudge of thoughts. So as he will not onelyonly puniſh notorious iniquities, but alſo the ſecret inordinate and wicked luſts and affections of the heart. Beſides, hee aduertiſeth them that they are iuſtly ſmitten: that by feeling their guiltineſſe, they might humblie ſue for pardon.
I hauehave ſmitten him, and hid my ſelfe.] The meaning of theſe words is, that his grace ſtood a farre off and was hidden from them for a time. But he ſpeakes according to our opinions. For we apprehend God as an enemie and angrie with vsus, when he puniſheth our offences, as we hauehave ſaid before. And doubtleſſe it is needefull we ſhould thus conceiue of him and apprehend him, that thereby we may be brought to acknowledge our ſinnes: which we will neuer do in good earneſt, neither will we be effectuallie touched with the horror of them, vnleſſe we conſider and be aſſuredly perſwaded in our minds and conſciences that we hauehave thereby prouoked the wrath of God againſt vsus. Now as it is expedient that we be brought to repentance by this meanes,Beware of being ouerwhelmed by deſperate, ſorrow. yet let vsus beware that we be not ouerwhelmed with ſorrow, in imagining either that God is irreconciliable, or that he will hauehave no more to doe with vsus. Thus then the Prophet mitigates theſe exceſſiue feares, and forbids vsus to meaſure God according to our owne ell. For albeit he chaſten vsus, yet ceaſeth he not to beare a gracious louelove and fatherly affection towards them whom he hath adopted.
But he vvent his vvay.] This is the rebellion which the Prophet taxeth and reproues, namely, that the people amended not by their ſtripes, but obſtinately perſeuered in their wickednes: and therefore he ſhewes they were growne paſt cure, in regard the violent remedies which God vſed could not bring them back into the right way.
Verſ. 18. I hauehave ſeene his waies and will heale him: I will leade him alſo and restore comfort vntounto him, and to thoſe that lament him.
THe Lord here on the contrarie magnifies his merciemercy,Our maladies incurable, if the Lord ſhould not preuent vsus by his grace. in regard that he is fauorable to this ſo obſtinate and rebellious a people, and in preuenting them of his meere bountie and compaſſion. As if he ſhould ſay, I hauehave indeuored to bring them to repentance by my rods and chaſtiſements, euen whileſt they purſued their luſts: but they hauehave ſhewed themſelues obſtinate and incorrigible, ſo as I hauehave ſpent all my labour in vaine. I might therefore (if I would) iuſtly deſtroy them, yet had I rather heale and ſaue them. But this can not be effected vnleſſe I manifeſt my great and infinite merciemercy. Well, I will therefore withdraw my corrections. You ſee then that our Prophet by degrees amplifies and ſets forth Gods merciemercy, whom he brings in as a careful Phyſition, be thinking himſelf of the apteſt and fitteſt medicines to cure this peoples maladies. But they are incurable, vnleſſe the Lord preuent vsus for his owne merciemercy and truths ſake. Let his rods be neuer ſo ſharp and biting, yet can they not draw vsus to repentance, vnleſſe the Lord worke it in vsus by his holy Spirit. Alas! without it wee are in danger to grow the more obſtinate and hard hearted.Reade Exod. 7.8.9.10.11. and 12. Chapters. In this people therefore we may behold the image of mans corrupted nature, therein the better to take knowledge of our owne obſtinacie and rebellion againſt God; as alſo what remedies are the meeteſt to heale our ſpirituall ſickneſſes: ſo as being ſick, nay halfe dead, yet wee may recouer health, and be brought into the right way, and therein remaine.
Our Prophet ſhewes herewithall,Perſeuerance the only worke of God. that perſeuerance in a good courſe is the only worke of God, whereupon followes a great conſolation, which yet wee can not hauehave, nor faith neither, if repentance be wanting: for ſuch as are not at oddes with themſelues in regard of their ſinnes, can neuer conceiue ought but Gods wrath, terrors, and deſpaire. Wee are carefullie to obſerue the order then which Iſaiah keepes heere; for he doth not raſhly adde a conſolation to the healing, becauſe ſuch as recouer their health, do therewithall recouer ioy of heart, whereof they were before depriued.
When he addes, and to thoſe that lament him; he ſeemes eſpeciallie to note out the faithfull who were few in number, as it appeares by the Prophets complaints, who make ſharp and bitter inuectiues againſt the drouzines wherewith this people was whollie poſſeſſed. He ſpeakes to thoſe then who being guiltie of common offences, were conſtrained to weepe in regard of the griefe which preſſed them neere: and lamented not only the calamities of the people, but alſo in pitifull ſort mourned vnderunder the ſenſe of Gods wrath, whileſt others plunged themſelues in their voluptuouſnes.
Verſ. 19. I create the fruit of the lips to be peace: peace to them that are farre of, and to them that are neere, ſaith the Lord; for I will heale him.
An exp…ſition of the former ſentence.THis is the explication of the former ſentence, namely, by what meanes the Lord would comfort this people, to wit, by promiſing and offering them peace: for by the fruit of the lips, he ſignifies, that they ſhall heare ſuch good newes of peace, as ſhall reuiue and reioice their hearts. And, as I take it, he ſpeakes of the publiſhing of that peace, which was committed firſt to the Prophets, then to the Apoſtles, and other Miniſters of the Goſpell: as Saint Paul teacheth, 2. Cor. 5.20. Wee are Ambaſſadors for Chriſt (ſaith he) and doe beſeech men to be reconciled vntounto God.
The repetition of the word peace, ſerues not onelyonly for the greater confirmation, but it alſo ſignifies a continuall progreſſe of it. As if he ſhould ſay; You heare nothing now but terrible threatnings: the doctrine of grace and ſaluation is as good as buried: for you are vncapeable of it; your obſtinacie is ſuch, that you muſt bee thundered againſt with terrors and menaces: but one day I will reſtore vntounto you the doctrine of peace, and I will open the lippes of my Prophets, which ſhall pupliſh the ſame in your eares.
To thoſe that are farre off.] This was added in regard the people, who were carried away captiue, thought that theſe things appertained not vntounto thē, becauſe they were farre off, but ſuch as were left in the Country, might happily inioy this fruit; for their exile was vntounto them as a kind of reiection. But the Prophet proteſts, that euen they ſhal taſte of this grace, though they be farre remote. Laſtly, the effect is added, namely, that God would heale the people: that is to ſay, would keepe them ſafe and ſound. Hence we gather that which I touched but erewhile, to wit, that whatſoeuer appertaines to the true and perfect felicitie of the Church, is the free gift of God.
It ſeemes Saint Paul had an eye to this place, in Eph. 2.17. where he ſaith, that Chriſt hath brought peace to thoſe which were neere, and to thoſe a farre off. Now hee ſpeakes of Iewes and Gentiles: for the Iewes were neere, becauſe God had made a couenant with them; and the Gentiles were farre off, in regard they had no part in this couenant. Obiect. But it ſeemes our Prophet ſpeakes onelyonly of the Iewes? I anſwere, that the Apoſtle retaines the Prophets true meaning, Anſ. if all be well conſidered: for the Iewes are ſaid to be farre off heere, becauſe they ſeemed to be baniſhed out from the houſe of the Lord: and in this reſpect their condition was like to that of the Gentiles. Seeing then that during the time of their baniſhment, there was no difference betweene them and the Gentiles, Saint Paul had iuſt cauſe to put them both in one ranke, and therefore makes them paires: and thus applied that to the Gentiles which our Prophet had ſaid touching the Iewes: as in like maner he applies the place of Hoſea, Chap. 1.10. to the Gentiles: Rom. 9.26.
Verſ. 20. But the wicked are like the raging ſea, that cannot reſt, whoſe waters caſt vp mire and dirt.
HAuing ſpoken of that peace which the faithfull ſhould inioy,A denunciation againſt the wicked. he on the contrarie denounceth againſt the wicked continuall warre and perpetuall troubles, and garboiles of conſcience, wherewith they ſhould be vexed. And the rather, that the faithfull for their parts might the better prize this excellent benefit of peace: as alſo, that the wicked might know, that this peace is ſo promiſed to Gods children, that their condition ſhall no whit be bettered by it. But in regard theſe doe often vainly and falſly pretend the name of God, and glory in it as a cloke to couer their wickedneſſe withall; therefore the Prophet ſhewes, that they ſhall hauehave no cauſe to reioice heerein, or to attribute any thing to themſelues in regard of this promiſe; becauſe they can hauehave no part in this peace. It ſhould bee little to their good then, though God ſhewed mercy to his people, receiued them into fauour; or that hee gaue men authoritie to publiſh peace vntounto them.
This ſimilitude of the ſea, is elegant and verie fit to expreſſe the diſquietnes of the wicked. For the ſea troubles it ſelfe, and is toſſed with hideous tempeſts, though the windes be calme: the vvaues iuſtle one againſt another with great violence, and breake with a verie terrible noiſe: and ſo the wicked are vexed with a ſecret worme, which cleaueth faſt to their conſciences; for they are in continuall terrors, by reaſon of the gnawing and ſtings thereof, which is a torment that ſurmounts all the reſt, and the moſt cruell hangman that is to be found in the whole world. The furies of hell harrie and purſue the wicked, not with burning Torches, as the Poets faine; but through anguiſhes of cōſcience, and y• tormēt of their wilfull rebellion: for eueryevery one of thē is affrighted, and extremely tortured by his owne iniquitie: their wicked cogitations amaze them, and cauſe them to rage, and the guilt and ſcruples of their conſciences aſtoniſh them. He hath very aptly then compared the wicked to the raging ſea. He that would eſcape and auoid theſe tempeſts and horrible boiling of ſpirit: let him beware how hee reiects this peace which the Lord offers him. There is no meane betweene theſe two: for vnleſſe wee abandon all our luſts, to entertaine this peace, we muſt of neceſſitie be continually tormented and vexed after an horrible maner.
Verſ. 21. There is no peace, ſaith my God, to the wicked.
THe Prophet confirmes the former ſentence, namely,A confirmation of the former denunciation. that the wicked ſhall gaine nothing in ſeeking this peace; for they ſhall hauehave alarums rung in their eares on euerie ſide; and in regard that God makes warre vponupon them, therefore they ſhall but loſe their labour to hope for peace. I grant the vvicked would with all their hearts inioy peace, yea they much deſire it. For what ſeeke they elſe in this world, but to be ſecured, and to rocke their conſciences aſleepe, that they may take their fill of pleaſures, and giuegive themſelues ouer without checke, vntounto all laſciuiouſneſſe. They indeuor to baniſh frō them al thoughts of Gods iudgements,What courſe the wicked take to attaine peace. and would faine become ſenſleſſe: and theſe they take to be the true meanes whereby to obtaine peace: but they ſhall neuer this way inioy it; for till they be reconciled vntounto God in Chriſt, their conſciences will euer be galling them, and they ſhall not ceaſe to be moleſted with the accuſations thereof. And thus hee brings in God the onelyonly author of peace, who by this terrible ſentence, takes from the Iewes their peace, and calles him his God: oppoſing it againſt their vaine glory, who falſly couered themſelues vnderunder ſuch titles. For they could not be ſaid to hauehave any knowledge of God, whileſt they reiected both his Prophet and doctrine: and therefore Iſaiah is bold by Gods expreſſe commandement, to proclaime open warre againſt them.