Commentary on Isaiah, Commentary on Isaiah · Chapter 7
THE VII. CHAPTER.
Verſ. 1. And in the dayes of Ahaz the ſonne of Iotham the ſonne of Ʋzziah king of Iudah, Rezin the king of*Or, Syria. Aram came vp, and Peka the ſonne of Remaliah king of Iſrael, to Ieruſalē to fight againſt it, but he could not ouercome it.
THere is heere recited an excellent propheſie of the wonderfull deliuerance of Ieruſalem, euen when it might hauehave ſeemed wholie deſolate. Now the Prophet recounts all circumſtances, to the end by them the miracle might be the more admirable; that it might cleerely appeere how the Citie was preſerued by the meere goodnes of God, and not by any policies or power of men. For this people were ſo vngratefull, that vnleſſe after the deliuerāce, all theſe things had been brought to their remembrance one after another; they could not vnderſtand how they were deliuered by the hand of God. And few there were who in the preſent danger waited vponupon that which Iſaiah had promiſed; becauſe they iudged of the publike ſtate of the kingdome and of their own alſo, according to that which they ſaw with their eyes. To the end then hee might lay forth the excellent benefit of God, he ſets all circumſtances before them, that ſo they might acknowledge out of how great danger they were deliuered when God freed them out of their enemies hands. As touching our ſelues, let vsus know that this merciemercy was ſhewed to a people vnthankfull, to the end the Church might be preſerued; and that Chriſt at the laſt might appeare.
We muſt note that the Prophet ſpeakes of the ſecond warre which Rezin & Pekah made: and this we ſhall more eaſilie gather out of the holie hiſtorie, for in the firſt warre Achaz was ouercome, and a great multitude led into captiuitie, who in the end were brought back by the Iſraelites, when the Prophet had in the name of God commanded it ſhould be ſo done.2. King. 16.5 And againe the kings of Syria and Iſrael raiſed an armie and aſſailed Achaz, becauſe it was thought they had ſo ſpoiled them by the firſt warre, that they had left them no power to reſiſt. Whereas then he makes mention of the ſecond warre, it is to amplifie the miracle: for Achaz had not a competent power to reſiſt ſo great a multitude, ſeeing all the flower of his ſouldiers were caried away in the firſt warre. And howſoeuer there were now many people remaining, yet they were ſcattered; and beſides, were much affrighted with the remembrance of the diſcomforture which was very freſh in minde. And herein doth the goodnes of God and his power appeare to be ſo much the greater, that hauing compaſſion vpō ſo great a calamitie, he gaue ſuccor to his people, and in a moment drew them out from the gates of death, euen then when they had no hope of ſaluation. Came vp. Here is the propoſition and ſumme of ye whole matter. For he ſhewes of what affaires he was to ſpeake: and in few words according to ye vſuall maner of ſpeech in the Hebrue toong telles what he meanes to declare anon more at large, and more clearely. For from the very entrance he propounds the iſſue, to wit, that the enterpriſe of theſe two kings tooke none effect: but by and by after he will ſhew the reaſon why Ieruſalem could not be taken; and yet before he toucheth that, he will briefly ſhew what counſell and courage Ahaz had.
Verſ. 2. And it was told the houſe of Dauid, ſaying,*Or, Syria. Aram is ioyned with Ephraim: therefore his heart was moued, and the heart of his people, as the trees of the foreſt are moued by the winde.
His meaning is not that the newes of this league was brought at that time when the two kings were alreadie neere the citie, for Ahaz could not ſafely hauehave iſſued forth if the armie of the enemies had been alreadie in the field: but it is ſaid, that king Ahaz trembled for feare before theſe kings had aſſembled their mē of warre together. Whence it followes, that he was terrified more and more as the danger grew neerer him. The houſe of Dauid ſignifies the Palace and Court of the king: as if the Prophet had ſaid, Ahaz and his Counſellors were admoniſhed of the cōſpiracie made againſt ye countrie of Iudah.
As touching the words; the verb Nachah is diuerſlie tranſlated by the expoſitors; and becauſe it ſignifies to leade, ſome draw this ſenſe, that the Syrian brought his ſouldiers to the ſuccor of the armie, and therefore they thinke there ſhould be ſome change of the letters in the word Al: others deriue it of Nuach, and tranſlate, He is at reſt. According to other ſome the letters are miſplaced, ſo as Nachah is put in ſtead of Chanah, which ſignifies to pitch the camp, and therefore I hauehave thought good to turne it, Syria is ioyned, or combined: for ye Prophet meant nothing elſe but that the Iſraelites and Syrians had made a league of warre together, to conioine their forces for the aſſailing of Ieruſalem. Alſo in the word Ephraim there is a figure called Synecdoche, muſt vſed in the Prophets. The whole kingdome of Iſrael is comprehended vnderunder Ephraim, not only becauſe that Tribe was the richeſt and more populous then the reſt;1. King. 11.26. but alſo becauſe Ieroboam the firſt king came out of that Tribe.
His heart was moued.] Here we well diſcerne that by the houſe of Dauid, he meanes nothing elſe but the Palace of the king, from whence ſoone after all the reſt of the people were terrified: neither could it otherwiſe be but the common people muſt needs feare when they heard that the King and his Counſell were alſo in that plight. As ſoone then as theſe newes came, all were ouertaken with ſuch an aſtoniſhment, that none could hold a ioynt ſtill. He expreſſeth this quaking by a very apt ſimilitude, which we alſo are commonly wont to vſe when we ſay, He trembled like the leafe of a tree. And this appertaineth to the ſetting forth of the miracle; for thence it appeeres that they were in a deſperate caſe, not only in other mens iudgements, but euen in their owne alſo. They had been all vndone then if the Lord had not ſpeedilie preuented the miſchiefe. We hauehave heere a faire looking-glaſſe, wherein we may behold the ſtrength which the wicked take vntounto themſelues all the while they feele not the hand of God; and contrariwiſe how they are ſodainly ouertaken with feare, whē the Lord ſhewes them any danger; for they are ſo ſecure when all things fall out to their wiſh, that the Lord can ſcarcely bring them in ſubiection vnderunder his gouernment, and then they thinke themſelues alſo out of all danger. But if affliction do but a litle touch them, then they are by and by out of heart; yea, are ſo poſſeſſed with terror in their minds, that they behaue themſelues as blockiſh people, depriued of all ſenſe. And this is the puniſhment by which the Lord awakens them out of that deepe ſlumber into which they had caſt themſelues. For before, it ſeemed their eſtate was ſo firme and ſure, that they could neuer be put downe from their greatnes: but now at the leaſt noyſe they heare, they ſtraight fall into a ſwound for feare.
Such a feare is a iuſt vengeance of God, whom they would neuer hauehave reuerenced vnleſſe it had been drawne from them by force. Let vsus learne then, that if we hauehave but the leaſt dramme of true faith, we muſt not thus diſtruſt God when we are in any danger. I graunt it can not be that we ſhould be free from trouble and feare when we are in danger of enemies: but wee muſt not ſo tremble and feare as being perplexed wee ſhould mooue this way & that way, as though we knew no hauen, nor place where we may ſafely fixe our footing. For this difference will euer be betweene the faithfull and the vnbeleeuers, namely, the latter ſort feele no remedie to quiet their conſciences, but the firſt do by and by flee to God, where they repoſe themſelues with great tranquillitie of minde, although they be vexed with diſquietnes for a time, as knowing that they hauehave a moſt ſafe refuge and hauen of reſt in him.
Verſ. 3. Then ſaid the Lord vntounto Iſaiah, Go forth now to meete Ahaz (thou and Shear-iaſhub thy ſonne) at the end of the conduit of the vpper poole, in the path of the fullers field,
Firſt, we ſee how the Lord remembring his couenant, preuents this wicked king, by ſending his Prophet to meete him. Shear-iaſhub the ſonne of the Prophet is ioyned with him, that he might be a witneſſe of this propheſie. And it is a probable cōiecture that this name was not impoſed vponupon him at randon, but by a ſecret inſtinct of the holy Ghoſt, or by expreſſe commandement from God, to declare the future deliuerance of the people. He bare a ſeale then as it were engrauen in his name, as well of the neere exile, as alſo of their returne. It is alſo credible, that this ſigne or witnes of the propheſie was knowne among the people, for he ſhould not hauehave been ioyned in commiſſion with his father, vnleſſe he had ſuſteined ſome authoritie in his perſon. The place is ſpecified for certentie of the hiſtorie: and it may well be that the king went carefullie to conſider of the approching of the enemie, to the end he might repulſe him, which appeareth more cleerely by the holie hiſtorie, 2. King. 16.5. It is called, The path of the fullers field, for it may be the fullers were wont to waſh their clothes thereabouts; or rather it was ſome ancient place called by this name: howſoeuer it be, it was a ſigne that this miſerable hypocrite ran hither and thither with feare and terror, when Iſaiah was comming forth to quiet and ſecure him.
Verſ. 4. And ſay vntounto him,*Or, be aſſured. Take heed, and be ſtill: feare not, neither be faint-hearted for the two tailes of theſe ſmoking firebrands, for the furious wrath of Rezin and of Aram, and of Remaliahs ſonne.
THe verb Shamar, which ſignifies to keepe, is here put in the coniugation of Hiphil, and many expoſitors take it, to take heed; although they draw it amiſſe, and to a ſenſe both conſtrained and beſides the purpoſe, as if the Prophet had admoniſhed Ahaz to take heed how he made warre. The ſentence is more ſimple, to wit, that he ſhould not wax faint-hearted, nor wauer doubtinglie, but that he ſhould be quiet & ſecure, therefore I hauehave tranſlated, Be aſſured. The ſenſe is then, that Ahaz ſhould take ſuch heart vntounto him, that at no hand hee ſuffer himſelfe to boyle with impacience, neither to torment his minde with reſtleſſe thoughts. For when men are once ſtricken with terror, their mindes are toſſed vp & down and hauehave no ſetled ſtay.
This expoſition is confirmed by the words which follow, Be ſtill: for theſe two things are ioyned together: firſt, to ſtand quietly vponupon his watch, to the end he may not be diſtracted with diuers thoughts, looking this way and that way: ſecondly, that he be ſtill, and of a calme and quiet ſpirit within. And behold here the fruites agreeable to a iuſtifying faith. For as the vnbeleeuers wauer and floate in vncertaintie in diuers aſſaults, and know not to which end to turne them: ſo the faithfull on the contrarie are ſtaied, and caſt themſelues vponupon God with quiet mindes. Impietie is neuer at reſt: but where faith hath gotten ſtrength; there we may ſee ſecuritie and quietnes of minde, not trembling beyond meaſure.
Theſe words then doe expreſſe the vertue of a true faith. Now hauing ſhewed the remedie whereby to appeaſe the troubleſome paſſions of the heart, he alſo forbids him to feare: becauſe nothing is more contrarie to faith (who commits her ſaluation into the hands of God) then feare. But I confeſſe indeed that it is impoſſible for vsus to be voyde of feare, when dangers approach. For faith makes vsus not ſenſeleſſe. Contrariwiſe, the children of God are touched with a double feare:A double feare. the firſt proceedes from naturall ſenſe; which feare they could not auoyde, although they had a perfect faith: the other, from the weakenes of faith, becauſe there is no man that hath profited ſo well therein, that there ſhould not ſtill remaine ſome reliques of diſtruſt, againſt the which we muſt continuallie fight. This exhortation of the Prophet therefore muſt not be vnderſtoode as if the Lord forbad all feare; but his meaning is, that the faithfull muſt arme themſelues with ſuch conſtancie, that they ouercome all their feares. As if he ſhould ſay, Take heede thou be not caſt downe: and if thou meeteſt with ſtrong and ſharpe aſſaults, be of an inuincible courage, that dangers ouerwhelme thee not? but rather manfully ſtay thy ſelfe vponupon the power and goodneſſe of thy God; to the end thou maieſt bee able to ouercome all calamities.
And hereunto he by and by addes, that he be not faint-hearted, which is as much, as to melt away, or be diſſolued. Alſo it is not without good cauſe that the Apoſtle teacheth vsus,Heb. 11.27. that our hearts are ſtabliſhed by faith. For when (in forgetting God) we ſuffer our ſelues to moulter away any thing at all, through our owne infidelitie; it proceedes firſt from a weake and ſluggiſh cowardlineſſe. But hee cannot be ſaid to be delicate, or womaniſh, who reſting himſelfe vponupon the ſpirit of God, valiantly reſiſtes all aduerſities. Whence we gather, that the Prophet meant nothing elſe, but that Ahaz ſhould waite with an vndaunted minde, for that iſſue which God had promiſed him.
For the two Tayles.] Iſaiah vſeth a very elegant ſimilitude here, to weaken the opinion which the Iewes had conceiued concerning theſe mightie Kings, whoſe greatnes had ſmitten their hearts with ſuch terror: for their crueltie and furie was as it had been a flaming fire; ſufficient to hauehave conſumed all Iudea? yea, and it ſeemed that this fire could neuer hauehave been quenched. But Iſaiah on the contrarie vouchſafeth them not ſo much as the name of firebrands; becauſe that might hauehave ſeemed ſomewhat: but onelyonly calles them I cannot tell what fragments or ends of firebrands not kindled, but onelyonly ſmoking: as if a brand being taken out of the fire, ſhould begin to moulder away, and ſhould caſt nothing elſe but a little light ſmoke. This ſimilitude then containes a ſingular conſolation; by which we are admoniſhed to eſteeme farre otherwiſe of the violence of the wicked,We muſt not eſteeme the violence of the wicked according to outward appearances. then according to the outward appearance. They ſeeme to be ſo mightie, as if they were able to ſet on fire, deſtroy, and conſume all the world. Now the Lord minding to preuent and take the feare which we hauehave conceiued from vsus, pronounceth that it is but a little weake ſmoake, of ſmall continuance: although to our ſeeming it ſhould bee ſuch a fire as neuer could bee quenched.
Verſ. 5. Becauſe Aram hath taken wicked counſell against thee, and Ephraim and Remaliahs ſonne, ſaying:
ALthough hee had ſaide before, that the threates and endeuors of the enemies againſt the people of God, ſhould bee vaine and turned into ſmoke; yet hee diſſembles not how many cruelties they had deuiſed, if God withheld them not. For by euill counſell, he meanes a deſtruction: becauſe theſe two Kings had both conſpired to deſtroy the countrey of Iudeah. And to the end he might the better expreſſe the ſame, and might alſo let them ſee it, as it were before their eyes, hee recites their counſell in the verſe following.
Verſ. 6. Let vsus goe vp against Iudah, and let vsus waken them vp, and make a*Or, an entrance into it. breach therein for vsus, and ſet a King in the middeſt thereof, euen the ſonne of Tabeal.
LEt vsus goe vp.] That is to ſay, let vsus make ready an armie. Some turne the verbe Nekitſennah, let vsus trouble or afflict: the which indeede ſhewes the originall of the word: but in this coniugation it ſignifies rather, To awaken. And howſoeuer I reiect not this firſt interpretation; yet notwithſtanding I had rather follow the ſecond, becauſe it agrees beſt with the Text. By Awakening, I vnderſtand, To trouble; and to practiſe ſome new ſtratagem: as we commonly ſay, raiſe vp ſturres, that this kingdome may no longer be in quiet. As touching that which followes, many expound Nanquiennah: Let vsus enter into it by force: others; Let vsus ſo handle the matter, that it ſhall not be able to ſtand before vsus. I hauehave tranſlated, Let vsus make an entrance into it. For the verbe Baqua ſignifies that which we commonly ſay, let vsus make a breach, or entrance. Now the meane to breake into Iudea, was either to ſtoppe the paſſages by force of armes: or by feares to ſolicit thoſe which ſhould be timerous and wauering, to reuolt: for whileſt ſubiects hold their obedience, all paſſage is ſhut vp; but when all is on a hurly burly, by ſeditions and factions; an eaſie entrance is made to paſſe euen to the ſtrongeſt and beſt fortified places. Thus theſe two Kings hoped as ſoone as they ſhould bee ariued in Iudea, that they ſhould terrifie all the hearts of the people with their great and mightie armie, ſo as they ſhould hauehave neither power nor will to reſiſt. For it is not likely that hauing ſo great a multitude of men, they meant to holde any long ſiege. True it is, that Ieruſalem was well fortified: but they thought the citie would be frighted and troubled with this greate armie; and therefore would by and by yeeld it ſelfe to their merciemercy. Yet notwithſtanding I leaue it to the libertie of eueryevery one, touching the interpretation of theſe words: ſeeing the Prophets meaning is plaine enough. But we cannot eaſily gather from the hiſtories who this Thabeal was. It is very likely that he was ſome Iſraelite; who being an enemie to the houſe of Dauid, theſe Kings would binde and oblige vntounto them.
Verſ. 7. Thus ſaith the Lord God, it ſhall not ſtand, neither ſhall it be.
THat which was ſaide before, was to the magnifying of ſo rare and excellent a deliuerance. For when the Lord meanes to ſuccour vsus in temptations, he ſets the greatneſſe of the danger before vsus, to the end we might perceiue that hee promiſeth no leſſe than the neceſſitie requireth. Hee leſſeneth not, but rather amplifies the euils wherewith we are preſſed: then he offereth his promiſe, and ſhewes that hee is alſufficient to deliuer vsus, although it ſeeme wee bee paſt recouerie. The Prophet hath followed this manner of teaching. For he might ſimply hauehave told them what ſhould come to paſſe, and might hauehave incouraged the King and the people; to the end they ſhould not bee affrighted nor diſcouraged in regard of theſe great armies: but he diſcouers the counſell and deliberation of theſe Kings; againſt which he now oppoſeth the promiſes and decree of God, that his admirable worke in their deliuerance might the better appeare.The ſacred anchor. Behold then the ſacred anchor which onelyonly holds vsus faſt in the middeſt of all tempeſtuous temptations: whereas on the contrarie, if God ſhould take away his word from vsus, we were neuer able to hold out in aduerſities. Although the King then was almoſt ouerwhelmed with deſpaire alreadie; Iſaiah tels him that there is nothing ſo terrible which he may not boldly deſpiſe, if ſo be that fortifying himſelfe ſtrongly vponupon this promiſe of God, he patiently waite for that which he ſees not, which yet ſeemes almoſt incredible to him. He affirmes then that howſoeuer theſe men hauehave lifted vp themſelues as giants againſt God,See verſe 6. yet they ſhal not bring their practiſes to perfection. And hee vſeth the word, To ariſe vp, as alſo the Latines by this ſimilitude ſignifie a worke with his goings forward. Laſtly, he affirmes that ſuch a boldneſſe ſo full of ſacriledge, cannot ſtand. There is yet more vehemencie in that which he addes, It ſhall not ſtand: that is to ſay, it ſhall be ſo diſanulled, as if it had neuer been. We muſt note this manner of ſpeech well, by which he oppoſeth the bare and naked word of God, againſt this great haſte, and the deliberation of theſe two Kings.
Verſ. 8. For the head of Aram is Damaſcus, and the head of Damaſcus is Rezin:*Or, ye… 65 yeeres, and and within fiue and threeſcore yeere Ephraim ſhall be*Or, broken. destroyed*Or, and ſhal be no more a people. from being a people.
THe head of Syria.] As if he ſhould ſay, Theſe two kingdomes ſhall hauehave their limits, euen as they hauehave at this preſent. They aſpire to thy kingdome, but I hauehave ſet them bounds which they ſhall not paſſe. Damaſcus was the chiefe citie of Syria, as Paris is of France. Hee ſaith then that theſe two Kings muſt be content with their owne greatneſſe, and that looke what eſtate they were now in, the ſame ſhould they continue in hereafter. Now after he hath told them it is in vaine for them to endeuour at this time to amplifie their limits; he foretels the calamitie of the kingdome of Iſrael. For by the word, To breake, hee ſignifies that this kingdome ſhall be brought to nothing; and ſ…all b… no more. For the Iſraelites were carried away indeed into exile, and brought to another people: as part of Sauoy is now incorporated into the kingdome of France, and hath loſt his name. This is it which the Prophet meanes, when hee ſaith, that they ſhall bee no more a people: becauſe that Iſrael in this exile ſhould be mingled with ſtrange nations, and ſhould euen loſe his proper name.
Yet ſixtie fiue yeeres.] Seeing that the Iſraelites were led into captiuitie in the ſixth yeere of King Hezekias, and that Achaz raigned but ſixteene yeeres: it is certaine that this reckoning of yeeres ſhould not begin from ye day that Iſaiah was ſent to bring this meſſage. For there was onelyonly twentie yeeres to the time that the ten Tribes were caried into captiuitie. Amos had propheſied of it:Amos 3.11. and no doubt but as this propheſie of Amos was knowne, ſo alſo the period of time appointed was vnderſtoode of all, eueryevery one knowing the number of yeeres. If we reckon, then from the time that Amos foretold theſe things, we ſhall finde it threeſcore and fiue yeeres: for Iotham raigned ſixteene yeeres, Ahaz as many. Adde thereunto ſixe of King Hezekias, wherein the ten Tribes were let into exile: and then take twentie ſeuen yeeres wherein Vzziah raigned after this propheſie, and it will make threeſcore and fiue. This coniecture is very probable: neither neede we doubt but Iſaiah meant thus. For we hauehave the propheſie of Amos, by which the Lord admoniſhed the people, leſt they ſhould hauehave complained they had been ſuddainely ouerwhelmed without warning. Iſaiah confirmes this propheſie, and propoſeth the ſame time which was already knowne of all. Beſides, by theſe words he ſharpely galles the ſenſeleſneſſe of the people of Iſrael, in that being thus admoniſhed of the deſtruction both of their countrie and name; they not onelyonly deſpiſed (with all boldnes) the name of God, but burned with a deſire to deuoure all Iudea: as if they meant to ſcorne this heauenly reuelation of ſet purpoſe; thinking becauſe a long time was already paſt, that they therefore had now eſcaped. The Prophet derides this their folly; namely, becauſe they imagined the word of God would waxe olde and wither away, in ſo ſmall a number of yeeres. But becauſe the Iſraelites were deafe, Iſaiah giues them of Iudeah a ſet time wherein to looke for the ruine of their enemies. This place alſo teacheth, that the Prophets were faithfull aſſiſters one of another, to the end they might ſerue God with one heart and affection.
Verſ. 9. *Or, In the meane while.For the head of Ephraim is Samaria, and the head of Samaria is Remaliahs ſonne. If ye beleeue not, ſurely ye ſhall not be establiſhed.
BEcauſe this is a repetition by which hee would confirme that which hee ſaid before, namely, that God hath limited the boundes of the kingdome of Iſrael for a certaine time; therefore I hauehave tranſlated, In the meane time: for otherwiſe it would bee abſurd, that the chiefe citie ſhould remaine in hir perfection after the kingdome (as hee erewhile foretold) ſhould bee brought to nought. The ſenſe then is, whileſt the threeſcore and fiue yeeres are running on, and comming to their end, Iſrael hath ſome reſpite. His chiefe citie ſhal be Samaria: let him content himſelfe with his boundes, and aſpire no higher: for ſuch ſhall his eſtate be, till he be wholly cut off, and be no more reputed a people.
Except yee beleeue it.] The particle Ci is put in the middeſt of the ſentence, as yeelding the reaſon of it. And therefore ſome tranſlate thus; If you beleeue not: that is to ſay, becauſe you are not beleeuers. And ſo reſtraine the firſt member to the propheſie of Iſaiah: but the ſecond, to the whole word of God, as if he ſhould ſay, If you giuegive no credit to my words, then your infidelitie ſhall bee knowne to all. But thus there ſhould be no difference betweene the verbe Thaaminu, and the other verbe Theamenu, which are of diuers coniugations. But the Prophet hath not changed the termination without cauſe: and it appeares by many teſtimonies of the holy Scriptures, that the verbe Am…n, in the coniugation of Niphal, is taken for to ſtand, or continue faſt in his degree. I thinke then that this is as much as if he had ſaid, Beholde your onelyonly ſtay; waite quietly without being vexed in your ſelues for that which the Lord hath promiſed, to wit, deliuerance: if you waite not for it, what remaines, but that you periſh? The particle Ci ſignifies as much (it being alſo vſually ſo taken in many other places) as ſurely. He affirmes then that they cannot ſtand, vnleſſe they beleeue this promiſe: yea, his words ſound ſomewhat more bitingly; namely, that although they refuſed to giuegive credit vntounto it, and ſhould endeuour to the vttermoſt to ouerthrow the ſtedfaſtneſſe thereof; yet would God for his part continue ſtill to bee firme and ſure: as alſo, that themſelues could not ſtand, vnleſſe they reſted vponupon the promiſe here offered them. Whence we hauehave to gather a generall doctrine: to wit, that our deſtruction then approcheth, when we ſhall depart frō the word of God; howſoeuer we imagine our ſelues to be well and ſufficiētly grounded. For our ſaluation is incloſed in the word of God: and when that is reiected, God iuſtly auengeth the wrong that is done to him therein: for hee was neere to hauehave ſuſtained men by his power, if they had not voluntarily plunged themſelues headlong into deſtruction: we muſt reſt confidently then vponupon the promiſes of God, or elſe it is in vaine to looke for ſaluation.
Verſ. 10. And the Lord ſpake againe vntounto Ahaz, ſaying:
BEcauſe the Lord knew very well that King Ahaz was ſo wicked, as he would not reſt vponupon his promiſe; he therefore ſent Iſaiah to confirme him by adding a ſigne. For when God ſees that his promiſes ſuffice vsus not, hee addes fit and conuenient ſignes according to our weakeneſſe: to the end wee ſhould not onelyonly heare him ſpeake; but that alſo in ſeeing his hand reached forth vntounto vsus, we might be further confirmed by euident teſtimonies. Whereupon we ought diligently to note the vſe of ſignes; namely, to what end God ſhewes miracles: to wit, that wee might bee confirmed by them in the certaintie of the word. For when we ſee his power, if we make ſcruple to beleeue his word, hee corrects our doubting, by making vsus ſee euen the thing it ſelfe: and miracles being added to the word, doe become ſeales thereof.
Verſ. 11. Aske a ſigne for thee of the Lord thy God, aske it either in the depth beneath, or in the height aboue.
I Vnderſtand theſe words hie, or low, ſimplie. He puts it to his choyce to chooſe a miracle, whether he aske it in heauen, or in earth. It may be this word in the depth, hath ſome greater vehemencie in this place, as if he ſhould ſay, Take thy choice, God will ſhew thee by and by that his dominion is farre aboue all the world; yea, that it reacheth euen to the bottome of all depths, ſo as at his will and pleaſure he can raiſe the dead out of their graues. See here then a ſingular goodnes of God towards the King, and towards the people, that not only patientlie beares with their diſtruſt for a time, but thus graciouſlie ſubmits himſelfe ſo far, as to be readie to giuegive them euen ſuch a ſigne as they themſelues would deſire for a pledge of his power. Indeed he had not ſo much regard herein to the wicked alone, as rather to prouide for the weake which had ſome ſeed of godlines in them, to the end they might be the more aſſured that Iſaiah ſpake not at aduenture, ſeeing he could ſo readily ſhew a ſigne of the power of God for a confirmation of his ſpeech. The ſame goodnes of God is now diſplayed towards ſuch as he beares ſo much withall, although he hauehave iuſt occaſion to be angrie with them. For how great iniurie do they to him when they doubt of his truth? What is left to God, I pray you, when he is diſpoiled of that? Now although wee doubt, yet he is not only contented to pardon it, but alſo to vnderprop our diſtruſt, not with words only, but which is more, with miracles; and preſents them not only to the faithfull, but euen to the vnfaithfull likewiſe, of which wee may take a view in this king. Now if he be ſo gentle to ſtrangers, what ſhall we thinke he will be to his owne houſhold ſeruants which wait vponupon him?
Verſ. 12. But Ahaz ſaid, I will not aske, neither will I tempt the Lord.
HE vnderunder a faire pretence refuſeth the ſigne which the Lord offred him, ſaying, that he would not tempt him: for he ſeemes as if he beleeued the words of the Prophet, demanding nothing elſe but the word. And truely as impietie is deteſtable before God, ſo doubtleſſe he greatly priſeth faith. Wherefore it ſhould ſeeme that he who reſts vponupon the only word of God, deſpiſing all things elſe, is worthie of great praiſe, becauſe there is no greater perfection then to ſubmit our ſelues to God. Obiect. But wil ſome ſay, Do we tempt God when we receiue that which he offreth? Certainely no. Anſ. Ahaz lied then when he refuſed the ſigne which was offred him, vnderunder pretence of not tempting God, for there is nothing better or more excellent, then to obey God. It is a great vertue in deed to aske no-nothing but the word; but if God be pleaſed to adde ſomewhat more vntounto it, it is then no vertue but a vice to reiect ſuch an help as a thing ſuperfluous. Yea, there is great iniurie offred vntounto God in deſpiſing his liberalitie; as if that which he doth for our ſakes were vnprofitable, or as if he were ignorant what things were good and neceſſarie for vsus. Wee know that faith receiues her chiefe praiſe, becauſe ſhe holds her ſelfe in obedience: but when we will be wiſe in our owne conceits, and deſpiſe the leaſt thing which is of God, we are abominable before him, what pretence ſoeuer we make before men. We muſt ſo ioyne faith to the word then, that we deſpiſe not the helps which he offreth and giueth vsus for the ſtrengthening of our faith.
As for example, the Lord in the Goſpell offreth vsus all things neceſſarie for our ſaluation: for ſeeing by it we be ioyned to Chriſt, the ſumme of all good things is conteined in it. But to what end ſerueth Baptiſme and the holy Supper then; ſhould we eſteeme them as things ſuperfluous? No ſurely, becauſe whoſo without flattering of himſelfe ſhall take knowledge of his infirmitie, which all from the leaſt to the greateſt ought to feele, ſuch an one will be willing to ſtrengthen his faith by theſe helps. True it is we ought to mourne and weepe that the holy truth of God (which can not lie) ſhould hauehave need of any prop for the infirmities ſake of our fleſh. But in regard we can not caſt off this corruption from vsus at the firſt chop, whoſoeuer according to his abilitie ſhall adde faith to the word, he ſhall forthwith render perfect obedience to God.The ſignes and word muſt not be ſeparated, where God hath coupled them together. Let vsus learne then to imbrace the ſignes with the word, ſeeing it is not in the power of man to ſeparate them.
Now in that Ahaz refuſeth the ſigne which was offred him, he therein ſhewed his rebellion & vnthankfulnes; for he deſpiſeth that which God had preſented him for his exceeding profit. Heereby alſo it appeares after what maner we ought to require ſignes, to wit, when they are offred vsus of God: he then which refuſeth them, muſt needs reiect the grace of God therewithall. Some franticke ones there are at this day who make no reckning of Baptiſme, nor of the Lords Supper, thinking them abces for little children: which yet they can not do, but they muſt therewithall reiect the whole Goſpell: for thoſe things muſt not be ſeparate which God hath ioyned together. But ſome wil aske notwithſtanding, Queſt. whether it be not lawfull to aske ſome ſignes of God, for we hauehave an example thereof in Gedeon, who deſired that his vocation might bee confirmed with ſome ſigne: the Lord granted his requeſt, and diſliked not ſuch a deſire: Iudg. 6.17. To this I anſwere, Anſ. that although Gedeon had no expreſſe commandement of God to aske a ſigne, yet notwithſtanding he was ſtirred vp to doe it by the holy Ghoſt, and did it not of his owne proper motion. Wherefore we muſt not take the like libertie to our ſelues by abuſing his example, eſpeciallie ſeeing the importunitie of men is ſo great, that they make no bones to aske ſignes of God without end or meaſure. Such a boldnes therefore is to be ſuppreſſed, to the end wee may content our ſelues with thoſe which God offereth vsus.Two ſorts of ſignes. Now there are two ſorts of ſignes: ſome extraordinarie; which we may call ſupernaturall: as that whereof the Prophet wil ſpeake anon, and that which was giuen to Hezekiah, as we ſhal ſee God willing hereafter, Iſay 38.7. Others are ordinarie, and in daily vſe, as Baptiſme, and the holy Supper, which conteine no miracle, at the leaſt which can be ſeene to the eye, or by any other outward ſenſe. For that which the Lord miraculouſly works therein by the holy Ghoſt, can not be ſeene; but in the extraordinarie, the miracle is viſible to the eye.Extraordinarie miracles, viſible. Now all other ſignes hauehave the ſame end and vſe, becauſe that euen as Gedeon was confirmed by that maruelous ſigne, ſo alſo are we confirmed by Baptiſme and the holy Supper, although we ſee no miracle before our eyes.
Verſ. 13. Then he ſayd, heare you now ô houſe of Dauid, is it a ſmall thing for you to grieue men, that ye will alſo grieue my God?
BEcauſe it was an intolerable wickednes to ſhut the gate againſt the power of God which ſhould confirme the truth of the promiſe vnderunder colour of honeſtie and modeſtie; the Prophet is iuſtlie offended, and ſharplie rebukes theſe wicked hypocrites. Now howſoeuer it were an honorable thing for them to be held for the race of Dauid (which had been ſo indeed if they had walked in ye ſteps of Dauid) yet notwithſtanding he now calles them ye ſucceſſors of the houſe of Dauid rather by way of reproach, then otherwiſe. And in very deed, the ingratitude was ſo much the more heinous, becauſe this fauour was reiected by that houſe, out of which the ſaluation of the whole world ſhould come. Their originall therefore from whom they had ſo ſhamefullie degenerated, was a great diſhonor vntounto them. And wee muſt obſerue this order heere: for we ought not to begin with ſharp reprehenſions, but with doctrine, to the end men may be gentlie drawen, rather then enforced by it. Doctrine. When the bare & ſimple doctrine will not ſerue, then we muſt adde confirmations:Confirmations. but if they will profit by heither of theſe, then it is needfull to vſe greater vehemencie: In this maner it is that Iſaiah thundreth here,Reprehentions. for hauing offred doctrine and ſignes to the king without fruit, he now vſeth the laſt remedie, ſharplie and grieuouſlie chiding this obſtinate man: and not him alone, but alſo all the houſe royall, which was defiled with this impietie.
Is it a ſmall thing?] He vſeth compariſons betweene God and men; not that thoſe of whom hee ſpeakes, to wit, the Prophets and faithfull Teachers, can in deed be ſeparated from God, for they are nothing elſe but the inſtruments of the Lord, hauing one common cauſe with him, as long as they diſcharge their duties. And the Lord teſtifies of them, who ſo deſpiſeth you, deſpiſeth me: and he that heareth you, heareth me, Math. 10.40. The Prophet then ſhapes his ſpeech according to the impietie of Ahaz and his fellowes, becauſe they thought they had to do only with men. And no queſtion but we may heare the like voyce which the wicked belch out euen amongſt vsus at this day: Are they not men that ſpeake vntounto vsus? and by this meanes they thinke to make voyd the doctrine of God.
It being then an ordinarie thing amongſt the prophane contemners of holie doctrine to ſpeake thus, the Prophet acknowledgeth indeed that they were men which had this charge committed vntounto them, to teach the word of God. As if he ſhould ſay, be it that I am a mortall man, as you ſay I am, and that you hauehave ſuch an opinion of the Prophets of God; yet is it a ſmall thing for you to grieue vsus, but that you will alſo grieue God himſelfe? But in reiecting the ſigne of his admirable power which hee is readie to giuegive you, you reiect him. It is in vaine then for you to brag that you make no account of it, becauſe you hauehave to do with men, and not with him. This then is the cauſe why the Prophet is ſo moued with anger: whence we perceiue the thing which I touched erewhile, to wit, that it is time to vſe ſeuere reprehenſions after we hauehave vſed all the good meanes which God hath giuen vsus, and hauehave omitted nothing of that which was our dutie: then we muſt ruſh vponupon them with greater vehemencie, and lay open that impietie which lay hid vnderunder theſe cloakes of hypocriſie.
My God.] He ſaid before, Aske for thee a ſigne of the Lord thy God, to wit, whileſt his peruerſitie and rebellion was hidden: now he takes it as proper to himſelfe, becauſe Ahaz and thoſe that were with him were vnworthie of the honour of ſo excellent a title. He ſhewes then that God is of his ſide, and not with theſe hypocrites, and thus teſtifies what his confidence is. For he ſhewes with what conſcience he promiſed deliuerance to the king, as if he ſhould ſay, I came not of my ſelfe, but was ſent of God, and hauehave told thee nothing but out of the mouth of my God. All Miniſters ſhould hauehave the ſame boldnes, not in appearance only, but effectuallie rooted in their hearts. The falſe Prophets will brag too much of this; but it is only a vaine and impudent iangling which they keepe, with a blind confidence proceeding from preſumption.
Verſ. 14. Therefore the Lord himſelfe will giuegive you a ſigne, Behold the Virgin ſhall conceiue and beare a ſonne, and ſhe ſhall call his name Immanuel.
AHaz had alreadie refuſed a ſigne which the Lord had offred him when the Prophet proteſted againſt his obſtinacie and vnthankfulnes. Iſaiah notwithſtanding teſtifies that this ſhall not let nor hinder the Lord from giuing the Iewes the ſigne which he had promiſed and appointed. But what ſigne? That a Virgin ſhould be with child. This place is obſcure: but the Iewes themſelues are partlie the cauſe of it, who as much as in them is hauehave depraued the true expoſition by diuers cauils. For this teſtimonie toucheth them neere, in regard it conteines an excellent propheſie of the Meſſiah, who is heere called Immanuel: and therefore hauehave they ſtudied by all meanes to wreſt the Prophets meaning to another ſenſe. Some of them pretend that mention is made here of king Hezekias, others of the ſonne of Iſaiah. Thoſe which draw this place to Hezekias, are too ſhameleſſe, ſeeing it muſt needs be that he was of yeeres when Ieruſalem was beſieged, ſhewing thereby that they are altogether ignorant of the hiſtorie. But behold the iuſt reward of the froward, namely, that God ſo blinds them, thay they are depriued of all iudgement. The like befalles the Papiſts at this day, who oftentimes make themſelues laughingſtocks when they are caried away with the ſpirit of giddines to depraue the ſcriptures. The pretence of thoſe who thinke it was the ſonne of Iſaiah, is altogether friuolous, becauſe we reade not that a deliuerer ſhould be raiſed vp of the ſeed of Iſaiah which might deſerue the title of Immanuel: for this title is ſo high and excellent, that it can appertaine to no man.
Others thinke, or at the leaſt confeſſe (becauſe they will not contend ouermuch with the Iewes) that the Prophet ſpeakes of ſome child which ſhould be borne then, by which Chriſt notwithſtanding was figured darkely. But they bring no reaſons of any weight, neither do they ſhew who this child ſhould be, nor yet prooue it by any teſtimonies. Now it is certaine (as hath been ſaid) that this name of Immanuel can properlie agree to none that is man only, and therfore we need not doubt but the Prophet ſpeakes heere of Chriſt. But all both Greeks and Latins which hauehave written vponupon this text are too confident in the expounding of it: for they ſimplie affirme, that Chriſt is heere promiſed of the virgin Marie, as though there were no difficultie in this place. Now the knot which the Iewes would hauehave vsus vntie is not eaſily done, to wit, that mention is made of Chriſt heere without any cauſe. Thus they deale with vsus, willing vsus to cōſider well the circumſtance of the place. Ieruſalem was beſieged, the Prophet was to giuegive them a ſigne of their deliuerance: to what purpoſe is the Meſſiah promiſed them now, who ſhould be borne fiue hundred yeeres after? By this argument they thinke they hauehave woon the gole, affirming, that the promiſe touching Chriſt could ſtand Ahaz in no ſtead for aſſuring him of the deliuerance of Ieruſalem. And heere they crie victorie, chiefely indeed becauſe none hauehave anſwered them. And therefore I ſaid that the expoſitors hitherunto hauehave been too confident in this reſpect, for it is not a thing of ſmall importance to ſhew the cauſe why mention is made heere of the redeemer. Let vsus ſee then how we may reſolue it.
King Ahaz refuſing the ſigne which was offred him of God, is brought at the laſt by the Prophet to the foundation of the couenant, which euen the moſt wicked durſt not reiect. The Meſſiah muſt be borne, and all looked for him, becauſe the ſaluation of all the people depended vponupon him. The Prophet then hauing rebuked the king, proceeds with him againe in this maner, Thou wouldeſt faine ouerthrow the decree of God in reiecting his promiſe; but this decree notwithſtanding ſhal remaine inuiolable: thy diſloyaltie and ingratitude ſhall not hinder God from being the deliuerer of his people, becauſe at the laſt he will raiſe vp his anointed. And for the more full declaration of theſe things, we muſt obſerue the cuſtome of the Prophets, who in confirming particular promiſes, do lay this foundation, to wit, that God wil ſend the Redeemer. By this general prop the Lord eueryevery where confirmes that which he ſpeciallie promiſeth to his people. And queſtionleſſe it muſt needs be that he which lookes for help and ſuccor from God, muſt therewithall bee alſo perſwaded of his fatherlie louelove. But how ſhould he be fauorable without Chriſt, in whom he hath freelie adopted vsus for his choſen, and alwaies receiueth vsus vntounto merciemercy? According to which S. Paul ſaith, That in Chriſt all the promiſes of God are yea and Amen, 2. Cor. 1.20. As oft then as God ſent any ſuccor to his people in old time, he by and by reconciled them to himſelfe in Chriſt. And therefore when hee threatens famin, peſtilence, or ſword, he ſets the Meſſiah before their eies to giuegive them hope of deliuerance. Seeing this is ſo apparāt, the Iewes hauehave no cauſe to ſtorme heere as if the Prophet ſhould ſpeake without cauſe of a thing ſo farre remote. For whereupon did the deliuerance of Ieruſalem depend? was it not vponupon the manifeſtation of Chriſt? vponupon which foundation the ſaluation of the Church hath euermore been builded and vpheld.
Iſaiah then ſpeakes properlie, ſaying, Thou receiueſt not the promiſes of God; but yet will he fulfill them: yea, he will ſend his Chriſt, for whoſe ſake it is his pleaſure to preſerue this Citie: and howſoeuer thou beeſt vnworthie of it, yet God will hauehave regard of his owne glorie. King Ahaz then is ſhut out from the ſigne which he had before reiected, and is depriued of the benefit of which he made himſelfe vnworthie: yet is the inuiolable promiſe of God offred againe vntounto him, which is ſufficientlie ſhewed by the particle Laken, which ſignifies Therefore, as if he ſhould ſay, Becauſe thou reiecteſt this particular ſigne which God offred thee; the ſame God which was ſo liberall as to offer thee a ſigne freely, will not ceaſe to giuegive it, although it be irkſome and cumberſome to thee. But whereas I hauehave ſaid, that the euent of this promiſe is made euen to Ahaz, my meaning is not as if God did therein comprehend him within the number of his choſen, for whoſe ſaluation God had ordeined his Sonne: but as in reſpect that the word was directed to the whole bodie of the people. For they which expound the word Lakem, which ſignifies your ſonnes, is conſtreined. Moreouer, the Prophet leaues this prophane king in regard of the accompliſhment of the promiſe, and hath reſpect to the people who were adopted of God. He will giuegive it you then, not to thee, ô curſed king, nor to thy companions, but to you whom he hath adopted. For the couenant which God had made with Abraham remaineth ſure and vnmoueable. And the Lord hath alwaies had a remnant to whom the fruits of it do appertain, although hypocrites rule and beare ſway ouer the people who are partakers thereof. So then there is no inconuenience to propound this promiſe to the viſible Church, and to ſet it in full view before their eies.
Behold a virgin.] The word behold, hath great weight, and it is put to ſet forth the greatnes of the matter. And ſo is the Scripture wont to ſpeake of excellent and memorable things, to the end mens minds may be lifted vp aboue all earthlie things. The Prophet commands then yt thoſe which heare him ſhould be attentiue, and conſider this extraordinarie worke of God; as if he ſhould ſay, Be not ſluggiſh, but wey this great grace of God, which you ought cheerefullie to receiue; but it is hidden from you, becauſe of your dulnes. Now although the word Alma which ſignifies virgin, be deriued from Alam, which ſignifies to hide, becauſe ſhamefaſt and modeſt virgins preſſe not into publike meetings: and although the Iewes contend very much about this word, denying that it is taken for virgin, becauſe Solomon vſeth it for a yong maid which is beloued; we need not ſtand long in deciding this queſtion. Let vsus grant them that Alma ſignifies a yong Damſell betrothed, and that this word is to be referred rather to the age as they will hauehave it (which the ſcripture notwithſtanding vſeth often when it ſpeakes of a virgin) the thing it ſelfe ſufficientlie refutes all their ſlanders. For what matter of admiration had the Prophet ſpoken of, if he had ſaid, that a maid ſhould conceiue by the companie of man? Truly it had been a rediculous thing to ſet this forth for a matter of wonder or miracle. But put the caſe it ſhould be ſpokē of a woman which ſhould conceiue by the helpe of man, yet all may ſee it to be a fond and ſenſeleſſe thing, that the Prophet ſpeaking to the Iewes of a new and extraordinarie matter, ſhould adde that a betrothed maid ſhould conceiue. It appeares ſufficientlie then that he ſpeakes of a virgin which ſhould conceiue by the power of the holy Ghoſt, and not according to the common order of nature. And this is that myſterie which S. Paul ſo highlie magnifies, to wit, that God was manifeſted in the fleſh, 1. Tim. 3.16.
And ſhe ſhall call.] The verbe is of the feminine gender among the Hebrues. For I know not whence they hauehave taken it which reade it in the maſculin, ſeeing the copies which we vſe differ not one from another in this reſpect: ſo that being referred to the mother, it is certaine that ſome extraordinarie thing is expreſſed. We know that the charge is alwaies giuen to the father to impoſe the name vponupon the child, in regard it is a ſigne of that authoritie and power which fathers hauehave ouer their children, neither belongs it to the women. But here it is transferred to the mother. Whence it follows then that he is ſo conceiued of his mother that he had no father on earth, for otherwiſe the Prophet ſhould peruert the common vſe of the Scripture, which attributes this office to mē only. Although it is to be noted, that this name was not impoſed vpō Chriſt by the wil of his mother, neither had there been any weight therein; but the Prophet meanes that the virgin ſhall be as it were the Herault which ſhall publiſh this name, becauſe there ſhould be no earthlie father to performe this office.
Beſides, this name was attributed to Ieſus Chriſt euen in regard of the effect, becauſe the only ſonne of God clothed himſelfe with our fleſh, and vnited himſelfe vntounto vsus in taking one ſelfeſame nature with vsus. He is called then God with vsus, or conioined with vsus, which can not agree to the man that is not God. The Iewes in their cauillings ſay,A cauill of the Iewes. that this name was impoſed vponupon Hezekias, becauſe God deliuered his people by his hand. He (ſay they) who is Gods miniſter, Anſ. repreſents his perſon. But neither Moſes nor Ioſhua, which deliuered the people, were ſo called: it followes then that this name Immanuel, is preferred farre before that of Moſes, Ioſhua, or any other; for by this name he ſurmounts all thoſe that either were before, or ſhall be after him: it being a teſtimonie of an high and excellent dignitie and authoritie wherewith hee is adorned aboue all creatures. Wherefore it appeares that not only the vertue of God is heere ſet forth vntounto vsus as it was wont to be by ſuch miniſters, but the vnion of the perſon, in which Chriſt appeared God and man together. Whence we ſtill perceiue, that Iſaiah telles vsus no common matter, but ſhewes an incomparable ſecret, which the Iewes labour with tooth and naile to obſcure and darken.
Verſ. 15. Butter and hony ſhall he eate, till he hauehave knowledge to refuſe the euill, and to chooſe the good.
HEre the Prophet confirmes the true humanitie of Chriſt; for it was a thing altogether incredible, that he which was God, ſhould be borne of a virgin. So ſtrange a thing agreed nothing at all to humane reaſon. To the end we ſhould not thinke then that hee imagineth ſome ghoſt, hee declares the ſignes of this humanitie, by which he ſhewes that Chriſt ſhall appeare in the very true nature or fleſh of men, to wit, becauſe he ſhall be nouriſhed after the ſame maner that other little children be. Now the Iewes had another maner of nouriſhing their children then we hauehave, for they vſed hony, which we commonlie vſe not, and they retaine this faſhion among them yet to this day, ſo as they cauſe the Infant new borne to taſte of butter and hony before they giuegive it ſuck.
Till he know.] That is to ſay, till he be come to thoſe yeeres wherein he can diſcerne euill from good, and as we commonlie ſay, till he be of diſcretion: for the letter Lamed, ſignifies the time and terme, namely, how long he ſhall be nouriſhed after the maner of children: and this ſerues to proue his humane nature ſo much the more. By knowledge hee meanes that vnderſtanding and iudgement which comes after Infancie is paſt. Whereby we ſee how farre it pleaſed the ſonne of God to abaſe himſelfe for our ſakes; that he would not only be fed with ordinarie foode, but was alſo content to be depriued of vnderſtanding for a time, and to ſuſteine all our infirmities according to his humane nature;Heb. 2.15. for this can not appertaine to the diuine nature. S. Luke ſpeakes of this time of Chriſtes ignorance, when he ſaith, he profited in wiſdome, and in ſtature, and in fauour with God and men, Luk. 3.35. If S. Luke had ſaid ſimplie that Chriſt profited, one might hauehave replied, that was in regard of men; but he expreſly addes toward God. It was needfull that he ſhould be like to all other little children for a time, that hee might be deſtitute of vnderſtanding as touching his humanitie.
Verſ. 16. *Or, Truely.For before the Child ſhall hauehave knowledge to eſchue the euill and to chooſe the good, the land that thou abhorreſt, ſhall be forſaken of both her kings.
MAny are heere deceiued when they will conioine this preſent ſentence with the former, as if it were ſpoken of the ſame child, and ſo make it an expoſition of the former, as if the particle Ci were rationall. But if we more narrowlie wey the Prophets meaning it will ſufficientlie appeare, that hauing left the generall doctrine, from which hee had made ſome digreſſion, he now returnes to the matter againe; for hauing grounded the hope of Ieruſalems deliuerance vponupon the promiſed Meſſiah, now he teacheth how it ſhall be deliuered. I expound not this verſe then of Chriſt, but of all children in generall; and herein I differ in opinion from all others which thinke it ſhould be ſpoken here of ſome certaine child. But for mine owne part I take the word Hannar generallie, ſo as the letter He ſhould be added for the better vnderſtanding, rather to ſhew the age, then ſome ſpeciall child, as we commonlie ſay, The child, adding this article The, for the clearer vnderſtanding of the matter; which alſo is very vſuall in the Scripture. Now if the word the had marked out ſome particular child, he would rather hauehave ſaid, this child, as in other places. Neither is it likely that this promiſe touching the ruin of the kingdomes of Syria and Samaria (which followed not long after) ſhould be deferred fiue hundred yeeres, that is, to the comming of Chriſt: we know this were too great an abſurditie. The ſenſe then is, Before the children which ſhall be borne heereafter ſhall know to diſcerne euill from good, the land which thou abhorreſt ſhall be forſaken.
By land I vnderſtand the land of Iſrael & Syria: for although they were two Countries, yet notwithſtanding they were eſteemed but one, by reaſon of ye couenant which the two kings had made one with another. Some take the land for Iudea; but that can not agree, becauſe of the relatiue that followes. Now it is eaſie to gather from the holie hiſtorie, that theſe things came ſo to paſſe according as they are heere written. For after Ahaz had called the Aſſyrians to help him, Rezin was ſlaine by them, 2. King. 16.9. Pekah king of Iſrael died ſoone after, that is to wit, in the twelfth yeere of king Ahaz: and Hoſhea the ſonne of Ela reigned in his ſtead, 2. King. 17.1.2. King. 15.30. Before the children then which ſhould be borne ſoone after ſhould come to yeeres of diſcretion, both the kingdomes were destitute of both their kings, becauſe Rezin and Pekah died before that time. The word indeed is directed to Ahaz; and to the end he might be the more reuiued, God promiſeth him to take vengeance of his enemies; yet only to the end he might be left the more without excuſe. As touching the words, it is ſaid, that king Ahaz abhorred or deteſted the land of Syria and Iſrael, becauſe from thence he was aſſailed. God promiſeth then that theſe kings ſhall quicklie periſh. Some turne the word Mipne, Becauſe; and I confeſſe it is often taken in this ſenſe: but I expound it more ſimplie heere, as if he ſhould ſay, the land ſhall be forſaken and left deſtitute of the preſence of her two kings, ſo as they ſhall appeare therein no more. And by theſe words of the Prophet it ſufficiētlie appeares, that theſe things are to be vnderſtood of both kingdomes.
Verſ. 17. The Lord ſhall bring vponupon thee, and vponupon thy people, and vponupon thy fathers houſe (the dayes that hauehave not come from the day that Ephraim departed frō Iudah) euen the king of Aſhur.
HEre the Prophet on the other ſide threatens this wicked hypocrite, who ſeemed afraid (forſooth) to tempt God, and yet in the meane while ſought help frō thoſe whom God had forbidden him to meddle withall.Exod. 23.32. To the end then he ſhould not lift vp his creſt too high in regard of this promiſe heere made vntounto him, he denounceth his deſtruction, and teſtifies, that the help which he expected, to wit, from the Aſſyrians,See 2. King. 16.7. and 2. Chro. 28.16. ſhould be altogether for his ouerthrow. As if he ſhould ſay, Thou promiſeſt thy ſelfe wonders from the king of Aſhur, and thinkeſt that he will ſtick cloſe to thee, becauſe that (againſt the commandement of God) thou haſt made a league and peace with him; but thou ſhalt ſhortlie feele what commoditie will then redound vntounto thee by tempting of the Lord. Thou mighteſt hauehave reſted quietlie at home, and ſo would God hauehave been mercifull vntounto thee; but thou louedſt rather to hauehave help of Aſhur: well, thou ſhalt learne by experience, that their crueltie ſhall farre exceed the crueltie of all other enemies. This ſpeech of the Prophet then ſutes very well with the former; for he preſſeth the diſloyaltie and vnthankfulnes of the king the more neere, who in reiecting both the word of God and the ſigne, had made himſelfe vtterlie vnworthie of any promiſe at all. Alſo becauſe that as ſoone as hypocrites hauehave eſcaped any feare or danger they turne by and by to their old bias againe, he affirmes that the Iewes can by no meanes eſcape but they muſt be chaſtiſed, according as they had well deſerued. For this cauſe he ſaith expreſly, that the houſe of Dauid (which by a ſpeciall priuiledge ought to be exempted) ſhall be wrapped euen vnderunder the like calamities. For God ſo moderates his iudgemēts, that whileſt he ſpares his Church and prouides for the ſafetie thereof, he yet in the end cauſeth the wicked (who are mingled with the good) to feele the rigor of his vengeance.
From the day that Ephraim. 1. Kin. 12.16] The Scripture vſeth this phraſe of ſpeech when it notes out page missing ſay when a thing is ſold extremely vnderfoote. There is no field ſo barren and vnfruitefull that is not worth more, if ſo bee a man bee able to husband it, as they doe when a land is well peopled. Hee addes the reaſon of the changing of the price, whereby it appeares that he ſpeakes of a waſt and deſtruction. There ſhall be no labourers, ſaith he, becauſe of the buſhes and briars, which we ſee comes to paſſe in an extreme calamitie. I thinke alſo that the letter Lamed, which ſome hauehave expreſſed by the word To, ſignifies Becauſe. For the enemies hauing pilled and made hauock of all, and no husbandmen nor vinedreſſers being left, the beſt husbanded places muſt of neceſſitie be couered with thick buſhes and brambles. His meaning is therefore, that there ſhall be ſo few inhabitants, that ſcarcely one ſhould be found that would beſtow the leaſt piece of ſiluer to buy the faireſt Lordſhips.
Verſ. 24. With arrowes and with bow ſhall one come thither, becauſe all the land ſhall be briars and thornes.
THe verb is in the ſingular number, yet notwithſtanding we may expound it by the plurall, to wit, that the Archers ſhall goe through Iudea. Some thinke Iſaiah ſpeakes of Bowes and arrowes, becauſe the enemies ſhould be ſo fearefull to behold, that no man ſhould dare to approch neere his poſſeſſions without armour. But I thinke it more probable that men ſhall go a hunting where the land was well manured and dreſſed before, becauſe there ſhould be caues and dennes for wilde beaſts. Now this is a miſerable change, to wit, when fields which in times paſt were husbanded and fruitfull, are conuerted into foreſts and buſhes. And therefore by bowes and arrowes in this place I vnderſtand hunting; and the ſenſe is, that the Farmers ſhall not come neere their Vineyards, but the hunters: and that they ſhall not meddle either with planting or pruning of vines there, but others ſhall hunt wilde beaſts in thoſe places. So that for concluſion, he notes nothing elſe but an vtter deſolation, by meanes whereof the whole land ſhall be turned topſie turuie.
Verſ. 25. But on all the mountaines which ſhall be digged with the mattock, there*Or, there ſhall be no feare. ſhall not come thither the feare of briars and thornes: but they ſhall be for the ſending out of Bullocks, and for the treading of ſheepe.
IT ſeemes heere that the Prophet contradicts himſelfe, for hitherunto he hath ſpoken of the conſumption of the land: but now when he ſaith that oxen ſhall feed in the places where were thornes and briars, he deſcribes as it were a new eſtate. This hath cauſed ſome to applie theſe words to ye conſolation of the people. But the Prophets meaning is nothing leſſe, becauſe hee declares that the mountaines which were farre remote from the places where men dwelt, and whither men went with great difficultie, ſhould be now fit paſture for Cattell by reaſon of the multitude of folks which ſhould retire thither. And becauſe eueryevery one would flee to ye mountaines, which in former times were deſert and inacceſſible, they ſhould not feare to be ſcratched with thornes, becauſe there ſhould bee inhabitants enow to ſuppreſſe them. Now this is a miſerable thing, when men can no otherwiſe eſcape from death, but by running amongſt the thornes and brambles. His meaning is then, that men ſhall ſeeke ſhelter and habitation in the mountaines, which were deſert and vnhabited: becauſe there ſhall be no roome left for ſafetie in the plaine. And thus hee portraites out the ruinous and pitifull eſtate of all the countrie; namely, ſuch an horrible deſtruction, that the face of the land ſhall be vtterly changed from that it was before. When the Prophet foretold theſe things to King Ahaz, no doubt but hee contemned them. For this wicked King reſting vponupon his forces, and vponupon the league with the Aſſyrians; ſtaied himſelfe thereupon, and ſetled himſelfe againe vponupon his lees: as ſoone as the ſiege (which threatned the Citie) was raiſed and gone. But Iſaiah notwithſtanding ceaſed not conſtantly to diſcharge his dutie; ſhewing ſtill, that there was no ſuccour but in God; teſtifying to this wicked hypocrite alſo, that his ruine would come from that place whence he looked for ſafetie and deliuerance.