Commentary on Prov Ecc SoS Isa Jer Lam Eze Dan, Isaiah · Chapter 66
CHAP. LXVI.
Ver. 1. THus ſaith the Lord] The ſame he ſaith in effect here in this laſt Chapter, that he had done in the firſt; rejecting the Jews vain confidence in their Temple, and Sacrifices: and ſhewing that he was neither confined to their Temple, nor contented with their Sacrifices, ſo long as the hidden man of the heart and the ſpiritual worſhip was wanting: ſo long as they neglected his Laws, and ſerved their own luſts, ver. 3.
Heaven is my throne] Caelum eſt ſolium meum: there do I manifeſt the moſt glorious and viſible ſigns of my preſence: there I am in a ſpecial manner worſhipped according to mine exccellent gre…tneſſe: and there my Courtiers have a more ardent zeal for me, then thoſe flatterers had for Darius, Dan. 6.7.
The earth is my foot-ſtool] So it ſhould be ours: ſith God hath in Chriſt put all things under our feet, Pſal. 8.6. The earth hath its name in Hebrew from treading upon, and Terra à terendo: theſe earthly things ſhould be trampled on, as baſe and bootleſs.
Where is the houſe that ye build unto me?] q. d. An houſe indeed I commanded to be built for me, but not to hold me, or there to keep me coopt up as in a cell; that you ſhould there hence conclude, The Temple, Gods houſe, ſhall never periſh: therefore neither ſhall we. You muſt know that I am intra, & extra, & ſupra, & circa, & infra omnia within and without, and above, and about, and beneath all things.
Entèr praeſentèr Deus hic & ubique potenter.
This the Heathens knew; Empedocles ſaid, that God was a circle the center whereof is everywhere, the circumference nowhere. This the Turks acknowledge, by building their Moſches or Temples open at the top: to ſhew that God is nowhere circumſcriptively and definitively: but repletively everywhere. He is higher then Heaven, ſaith Bernard, deeper then Hell, larger then Earth, broader then the Sea: he is nowhere, and yet evrywhere, ye he is everywhere alpreſent. The Heavens have a large place, but they have one part here, and another there: but the Lord is totally preſent whereſoever preſent: not commenſurable by any place whatſoever.
Ver. 2. For all thoſe things hath my hand made] And could not I then have made my ſelf an houſe without your help, if I had lifted or needed? Required I a Temple for any other uſe or purpoſe but for the furtherance of your faith in Chriſt, and love one to another? Theſe things have I made, yet theſe all I regard not, in compariſon: but
To this man will I look] viz. With ſpecial intimation of my care and kindneſs, q, d. To thee be it ſpoken, I have an eye to thee.foreign.
Even to him that is poor and of a contrite ſpirit] Sept. Humble and quiet, Vera Sabbata agens, that being poor in ſpirit hath a Sabbath of spirit, comforting himſelf in the Lord his God: to ſuch God looketh. He cannot look upwards, ſaith One, becauſe he hath none above him: nor on either ſide,Humilitas eſt thronus ſapphirinus in quo Deus cum majeſtate reſidet. becauſe he hath none equal unto him: therefore he is ſaid to look down, and that alſo upon the humble and broken-hearted, with ſingular delight and complacency.
And trembleth as my Word] viz. With a filial fear flowing from faith in Chriſt, trembling at the threatnings before they come into execution. This is a point of ſingular prudence: for God therefore threateneth that he may not inflict puniſhment: but they that tremble not in hearing, ſhall be cruſht to peeces in feeling, ſaid that Martyr. What then will be the end of ſuch as hear the menaces of Gods mouth no otherwiſe, then they do the ſtories of forrain wars, or the predictions of a Prognoſtication, which they think may come to paſs, and it may be not?
Ver. 3. He that killeth an Ox, is as if he ſlew a Man] Unleſs, together with his Ox, he kill his corruptions, and lay faſt hold upon Chriſt (who himſelf wa ſacrificed for us, 1 Cor. 5.7.) by a lively faith. Heathens ſacrificed men to Saturn: dogs alſo and ſwine and other unclean creatures to their other dunghil-dieties. Maſs-prieſts do the like by their cruelty, hypocriſy, idolatry, impudency, luxury: their prayers therefore, faſtings, pennances, pilgrimages, &c. are diſaccepted.
He that ſacrificeth a Lamb] Unleſs withal he ſacrifice his luſts, and look to the Lamb of God, ſlain from the beginning of the world, &c.
As if he cut off a dogs neck] Heb. as if he necked a dog, that is, decolled him, beheaded him for ſacrifice: this was abſolutely forbidden, Deut. 23.18.Excerebraret. Vulg. Plut. foreign, The Athenians alſo ſuffered not a dog to enter into their Tower dedicated to Minerva, for his heat in Venery and ill ſavour, ſaith Plutarch.
He that offereth an oblation] Unleſs withal he preſent his body for a ſacrifice holy and acceptable unto God, as Rom. 12.1.
Is as if he offered ſwines blood] Blood was not to be offered at all in an oblation or meat-offering, but meal, oyle, wine, Levit. 2. much leſs ſwines blood. See Levit. 11.7.
He that burneth incenſe] In honour of me, unleſs his heart aſcend up withal in thoſe pillars of ſweet ſmoke, as Manoahs Angel did in the ſmoke of the ſacrifice.
Is as if he bleſſed an Idol] i. e. Gave thankes to an Idol (called here by a name that ſignifyeth vanity or vexation) as if he were a God: in doing whereof, God holdeth himſelf leſs diſhonoured, then by their hypocritical ſervices performed to himſelf, Ezek. 20.39.
Be…n.Yea they have choſen their own wayes] Which muſt needs be naught: Nemo ſibi de ſuo palpet: Are ye not carnal and walk as men, ſaith Paul; that is, as naughty men? Horreo quicquid de meo eſt, ut meus ſim.
Ver. 4. I alſo will chuſe their deluſions] As they have had their will, ſo will I have mine another while. I will make them to periſh by their mockeries, idque ex lege talionis, See chap. 65.11.12. They thought to cozen me by an out-ſide-ſervice: but it ſhall appear that they have cozened themſelves, when I bring upon them mercedem multiplicis petulantiae corum (as Piſcator rendereth it) the reward of their manyfold petulancies, and illuſions.
And will bring their fear upon them] Inducam nivem ſuper eos qui timuerunt à pruina. They have feared the coming of the Chaldees, and come they ſhall. So their poſterity feared the Romans, Joh. 11. and they felt their fury. See Prov. 10.24. with the Note.
Becauſe when I called, &c.] See chap. 65.12.
Ver. 5. Hear the Word of the Lord, ye that tremble, &c.] Here's a word of comfort for you, who being lowly and meek-ſpirited, are the apter to be trampled on, and abuſed by the fat bulls of Baſan: where the hedge is loweſt, thoſe beaſts will leap over: and every crow will be pulling off wooll from a ſheeps ſides.
Your brethren] By race, and place, but not by Grace.
That hated you] For like cauſe as Cain hated Abel, 1 Joh. 3.12. for trembling at Gods judgements whilſt they do yet hang in the threatnings.
And caſt you out] Either out of their company as not fit to be converſed with, chap. 65.5. or out of their Synagogue by excommunications, as fit to be cut off: See 1 Theſ. 2.14. Papiſts at this day do the like: whence that Proverb In nomine Domini incip…t omne malum: Ye begin in a wrong name ſaid that Martyr, when they began the ſentence of death againſt him with In the name of God, Amen.
Let the Lord be glorified] With ſuch like goodly words and ſpecious pretences did thoſe odious hypocrites palliate and varniſh over their abominations: they would perſecute godly men, and moleſt them with Church-cenſures, and ſay Let the Lord be glorified: So do Papiſts and other Sectaries deal by the Orthodox. Becket offered (but ſubdolouſly) to ſubmit to his Sovereign, ſalvo honere Dei, ſo far as might ſtand with Gods glory.Speed. 508. Anno 1386. The Conſpiratours in King Richard the ſeconds time endorſed all their letters with Glory be to God on high, on earth peace, good-will towards men. The Swenck feldians ſtiled themſelves The Confeſſours of the glory of Chriſt: and Gentiles the Antitrinitarian, when he was called to anſwer, ſaid that he was drawn to maintain his cauſe through touch of conſcience; and when he was to dye for his blaſphemy, he ſaid that he did ſuffer for the glory of the moſt high God: ſo eaſy a matter it is to draw a fair glove upon a foul hand, &c. Some for Let the Lord be glorified, render it Gravis eſt Dominus, The Lord is burdenſom or heavy: and they parallel it with thoſe ſayings in the Goſpel, This is an hard ſaying, Thou art an auſtere man, We will not have this man to reign over us, &c.
But he ſhall appear to your joy] Parallel to that, your ſorrow ſhall be turned into joy. How did ſome of the Martyrs rejoyce when excommunicated, degraded, &c.
Diod.Ver. 6. A voice of noiſe from the City] This is a Prophetical deſcription of the laſt deſtruction of Jeruſalem and the Temple by the Romans.
A voice from the Temple] Wherin they ſo much gloryed, where they had oft heard Chriſt and his Apoſtles preaching repentance unto life: but now have their ears filled with hideous and horrid outcries of ſuch as were ſlain even in the very Temple, which they defended as long as they were able, and till it was fited: That which Joſephus reporteth of Jeſus the ſon of Ananis a plain Country-fellow, is very remarkable; viz. that for four years together before the laſt devaſtation, he went about the City day and night, crying as he went, in the words of this text almoſt, A voice from the Eaſt, Lib. 7. B…lli. cap. 12.a voice from the Weſt, a voice from the four Winds, a voice againſt Jeruſalem and the Temple, a voice againſt all the people, Woe, woe, woe to Jeruſalem: and thus he continued to do till at length roaring out louder then ordinary, Woe to Jeruſalem and to me alſo, he was ſlain upon the wall with a ſtone ſhot out of an Engin, as Joſephus reporteth.
That rendereth recompence to his enemies] So they are here called who pretended ſo much to the glorifying of God, ver. 5. Falſe friends are true enemies.
Ver. 7. Before ſhe travelled, ſhe brought forth] Quum nondum parturiret paperit, underſtand it of Zion, or of the Church Chriſtian, which receiveth her children, that is, Converts, ſuddainly on a cluſter before ſhe thought to have done,Subito ac ſimul. Margaret Counteſſe of Henneburg. and in far greater numbers then ſhe could ever have beleeved. That Lady that brought forth as many as a birth as are dayes in the year was nothing to her: nor thoſe Hebrew women; Exod. 1.10.
She was delivered of a man-child] For the which there is ſo great joy, Joh. 16.21▪ and which is uſually more able and active than a woman-child: ſo, good and bold Chriſtians, ſtrong in faith; unleſs he meaneth Chriſt himſelf (ſaith Dioda… ) who is formed by faith in every beleevers heart; Gal. 4.19.
Ver. 8. Who hath heard ſuch a thing? who hath ſeen ſuch things?] The birth of a man would ſeem a miracle, were it not ſo ordinary; miracula aſſiduitate vileſcunt: but the birth of a whole Nation at once, how much more?
Shall the earth be made to bring forth in one day?] Yes, if the day be long enough, as among the Hyperboreans, of whom it is written that they ſow ſhortly after the Sun-riſing, and reap before the Sun-ſet: becauſe the whole half year is one continual day with them. But the words here ſhould be rather read, Can a land; Heresbach. de re ruſt.or a countrey be brought forth in one day? a Nation be born at once? Cardinal Pool abuſed this Scripture in a letter to Pope Julius 3. applying it to the bringing in of Popery again here ſo univerſally and ſuddainly in Queen Maryes dayes. So he did alſo another, when at his firſt return hither from beyond ſea, he blaſphemouſly ſaluted the ſame Queen Mary with thoſe words of the Angel, Hail Mary full of grace, the Lord is with thee.
Ver. 9. Shall I bring to the birth, and not cauſe to bring forth?] i. e. Shall I ſet upon a work and not go through with it? God began and finiſhed his work of Creation: Chriſt is both Authour and finiſher of his peoples faith, Heb. 12.2. The holy Ghoſt will ſanctifie the Elect wholly, and keep them blameleſſe unto the coming of our Lord Jeſus Chriſt, 1 Theſ. 5.23. Neſcit tarda molimina Spiritus ſancti gratia, ſaith Ambroſe: Otherwiſe his power and mercy would not equally appear to his people in regeneration, as the power and mercy of the Father and the Son in Creation and Redemption.
Ver. 10. Rejoyce ye with Jeruſalem] As friends uſe to do with her that is newly made a mother, Luk. 1.58.
Rejoyce for joy with her] Out of the Church there is no ſolid joy: See Hoſ. 9.1. with the Note. Others may revel, the godly only rejoyce, their joy is not that of the mouth but of the heart: nec in labris naſcitur ſed fibris, it doth not only ſmooth the brow, but fills the breaſt: wet the mouth, but warm the heart, &c.
Ver. 11. That ye may ſuck and be ſatisfied with the breſts of her conſolations] Zion is not only a fruitful mother, but a joyful nurſe: God giveth her the bleſſings both of the belly and of the breſts; and theſe breſts of hers are full-ſtrutting with the ſincere milk of the Word, that rational milk, 1 Pet. 2.2. the ſweet and precious promiſes of the Goſpel. Theſe breſts of conſolation we muſt ſuck, as the babe doth the mothers dug, as long as he can get a drop out of it, and then ſucks ſtill till more cometh. Let us ſuck the blood of the Promiſes, ſaith one, as a dog that hath got the blood of the bear, he hangs on, and will hardly be beaten off. Let us extort and oppreſs the Promiſes (ſaith another deſcanting upon this text) as a rich man oppreſſeth a poor man, and getteth out of him all that he hath: ſo deale thou with the Promiſes, for they are rich, there is a price in them; conſider it to the utmoſt, wring it out. The world layeth forth her two breaſts (or botches rather) of Profit and Pleaſure, and hath enow to ſuck them though they can never thereby be ſatisfied: And ſhall almamater Eccleſia, want thoſe that ſhall milk out and be delighted with the abundance of her glory?
Ver. 12. Behold I will extend peace to her] This and the following Promiſes are the delicious milk ſpoken of before, ſc. pax copioſa & p…rennis, peace as a river, as the waters cover the ſea: joy unſpeakable and full of glory, Gods fatherly care, motherly affection, &c. all that heart can wiſh, or need require.
Like a river] As Euphrates, ſaith the Chaldee.
Like a flowing ſtream] Or overflowing as Nilus,
Claudian.—Qui cunctis amnibus extat
Ʋtilior.
Ye ſhall be born upon her ſide] Humaniſſime & ſuaviſſime trāctabimini, ye ſhall be born in the Churches armes, laid to her breſts, ſet in her lap, dandled on her knees, &c. Hac Similitudine nihil fierà poteſt ſuavius. See Num. 11.12.
Ver. 13. And as one whom his mother comforteth] Her darling and dandling, eſpecially, when ſhe perceiveth it to make a lip and to be diſpleaſed: mothers alſo are very kind to and careful of their children when they are grown to be men:A Lapide in Iſai. 56.20. as Monica was to Auſtin, and as Matres Hollandicae the mothers in Holland, of whom it is reported, quod prae aliis matribus mirè filios ſuos etiam grandaevos ament, ideóque eos vocant & tractant ut pueros. See Iſa. 46.4. with the Note.
Ver. 14. And when ye ſee this, your heart ſhall rejoyce] Videbitis, gaudebitis: you ſhall ſee that I do not give you good words only, but that I am in good earneſt, ye ſhall know it within your ſelves, in the workings of your own hearts, as Heb. 10.34.
And your bones ſhall flouriſh like an herb] i. e. They ſhall be filled again with moiſture and marrow. See Ezek. 37.10, 11. you ſhall be fair-liking and reflouriſh.
And the hand of the Lord] i. e. His infinite power, tantorum beneficiorum in piis operatrix, the efficient cauſe of all theſe comforts.
Ver. 15. For behold the Lord will come with fire] With hell-fire, ſay the Rabbines here, with the fire of the laſt day, ſay we, whereof his particular judgements are as pledges and preludes.
And with his charrets like a whirlwind] As he did, when he ſent forth his armies (the Romans) and deſtroyed thoſe murtherers (the Jews) and burnt up their City, Mat. 22.7. And when they would have reedified their City and Temple under Julian the Apoſtate who in hatred to Chriſtians, animated them thereunto, balls of fire broke forth of the earth, which marred their work, and deſtroyed many thouſands of them.
Ver. 16. For with fire] Then which nothing is more formidable.
And with his ſword] Which is no ordinary one, chap. 27.1.
Ver. 17. In the gardens] Where theſe Idolaters had ſet up Altars, offered ſacrifices,Donec me flumine vivo. Abluero. Virg. Qui noctem in flumine purgas: Perſ. i. e. nocturnam Venerem. and had their ponds, wherein when they were about to ſacrifice, heathen-like, they waſhed and purified themſelves one after another, and not together, which they held to be the beſt way of purifying. This they did alſo not apart and in private, but in the midſt, ut hoc modo oculos in nudis lavantium, praeſertim muliercularum, corporibus paſcerent, that they might feed their eyes with the ſight of thoſe parts which nature would have hid: for your Pagan ſuperſtitions were oft-times contrary to natural honeſty.
Behind one tree in the midſt] Or as others render it after, or behind Ahad, which was the name of a Syrian Idol,Saturnal. lib. 1. cap. 23. repreſenting the Sun, as Macrobius telleth us, calling him Adad.
Ver. 18. For I know (or, I will puniſh) their works and their thoughts] Or, yea their thoughts which they may think to be free. See Jer. 6.19.
It ſhall come to paſſe that I will gather] It is eaſie to obſerve, that this Chapter conſiſteth of various paſſages interwoven the one within the other: of judgments to the wicked, of mercyes and comforts to the godly, &c.
All Nations and tongues] A plain Prophecy of the calling of the Gentiles to the Kingdom of Chriſt: for which purpoſe the miraculous gift of tongues was beſtowed upon the Apoſtles.
And they ſhall come and ſee my glory] i. e. In Chriſt, who is the brightneſs of his Fathers glory: and in ſending of whom the glory of his truth, wiſdom, power, juſtice and goodneſs ſhone forth, as the Sun at noon.
Ver. 19. And I will ſet a ſign among them] This ſign may very well be that viſible pouring out of the gifts of the Holy Ghoſt on the day of Pentecoſt, under the ſymbol of wind and fire,Scultet. Act. 2. together with the ſignes and wonders whereby the Apoſtles doctrine was confirmed. Others make this ſigne to be the Profeſſion of the Chriſtian faith. Some alſo, the Doctrine of the Goſpel, and eſpecially the Sacraments.
And I will ſend thoſe that eſcape of them] i. e. The Apoſtles and their fellow-helpers; ſuch as were Barnabas, Silas, Lucas, &c.
To Tarſhiſh, Pul] To all parts of the Word, Eaſt, Weſt, North and South.
That draw the bow] The Moſches or Moſcovites, ſay the Septuagint: the Turkes, ſaith one of the Rabbines. See the Notes on Rev. 9.15, 16, 17.
Ver. 20. And they ſhall bring all your brethren] Now become all your brethren in Chriſt: Sanctior eſt copula cordis quam corporis, Religion is the ſtrongeſt eye.
Ʋpon horſes, and in charets, and in litters] i. e. With much ſwiftneſſe and ſweetneſſe: though ſick, weakly and unfit for travel, yet rather in litters than not at all. The Apoſtles became all things to all men that they might gain them to Chriſt.
Ver. 21. And I will alſo take of them for Prieſts and for Levites] For Evangelical Paſtors and Teachers: who have a diſtinct function and employment in the Church of the New Teſtament, as the Prieſts and Levites had in that of the Old, to teach inſtruct, and edifie Gods people.
Ver. 22. For as the new heaven] So ſhall there be a true Church and a Miniſtry for the good of my people to the worlds end. It ſhall not be taken away as is the Jewiſh Polity and Hierarchy.
Ver. 23. And it ſhall come to paſſe that from one new-Moon to another] God ſhall be ſerved with all diligence and delight. In the Kingdom of Chriſt here, but eſpecially in heaven, it ſhall be holy-day all the week, as we ſay; a conſtant ſolemnity, a perpetual Sabbath.Act. & Mon. King Edgar ordained that the Lords day ſhould be kept here in England from Saturday nine of the clock, till Munday morning. The Ebionites kept the Saturday with the Jews, and the Sunday with the Chriſtians. But here it is foretold (and we ſee it fulfilled) that all fleſh, i. e. all the faithful, whether Jews or Gentiles, ſhall not only keep every day holy-day (1 Cor. 5.8.) by reſting from ſin, and rejoycing in God; but ſhall alſo both in ſeaſon and out of ſeaſon have their Church-meetings for holy ſervices, worſhipping God (from day to day, and from month to month, as the phraſe is, Eſth. 3.7.) in ſpirit and in truth, and having the continual feaſt of a good conſcience.
Ver. 24. And they ſhall go forth and look upon the carkaſſes] Rhetoricians tell us that in the introduction to a diſcourſe foreign milder affections ſuit beſt to inſinuate: but in the concluſion foreign paſſionate paſſages, ſuch as may leave a ſting behind them and ſtick by the hearers. This Art the Prophet here uſeth: for being now to period his Prophecy, he giveth all ſorts to know what they ſhall truſt to. The godly ſhall go forth, i. e. ſalvi evadent, liberi abibunt, they ſhall have ſafety here and ſalvation hereafter. They ſhall alſo look upon the carkaſſes, &c. they ſhall be eye-witneſſes of Gods exemplary judgements executed on the wicked, that would not have Chriſt to reign over them, (Rev. 19.21.) who ſhall be puniſhed with everlaſting deſtruction from the glory of the Lord and from the preſence of his power, 2 Theſ. 1.9. This the righteous ſhall ſee, and fear, and laugh at them, Pſal. 52.6. giving God the glory of his juſtice and goodneſs. Some think they ſhall have at laſt day, a real ſight of hell, and the damned there, Rev. 14.10. and this may very well be. Oh that wicked men would in their dayly meditations take a turn or two in hell, and ſo be forewarned to fly from the wrath to come. Is it nothing to have the worm of conſcience ever grubbing upon their entrails, and the fire of Gods vengeance feeding upon their ſouls and fleſh throughout all eternity? Oh that eternity of extremity! Think of it ſeaſonably and ſeriouſly, that ye never ſuffer it. The Jewiſh Maſters have, in ſome copies, wholly left out this laſt verſe: as in other copies they repeat (both here and in the end of Eccleſiastes, Lamentations and Malachy) the laſt verſe ſave one, which is more ſweet and fuller of comfort; and that for this reaſon, that the Reader may not be ſent away ſad,Amama in Antibarb. and ſo fall into deſperation. But of that there is no ſuch danger, ſith moſt people are over ſlight in their thoughts of hell-torments, regarding them no more than they do a fire painted on the wall, or a ſerpent wrought in Arras. And beſides, Non ſinit in Gehennam incidere, Gehennae meminiſſe, ſaith Chyſoſtom: to remember hell, is a good means to preſerve us from it. This verſe hath ſufficient authority from our Saviours citing of it, Mar. 9.44. See the Note there, Plato alſo (if that be any thing) in his deſcription of hell (which he calleth foreign a fiery lake) ſaith the ſame as here,In Phaed. pag. 400. Inde dictus eſt Moſes Atticus. that their worm dyeth not, neither is their fire quenched. He might poſſibly have read Iſaiah as he had done Moſes. Tis thought, Laertius telleth us, that he travelled into Egypt, where he converſed with ſome Hebrews, and learned much of them.
And they ſhall be an abhorring to all fleſh] i. e. All good men abominate them now as ſo many living Ghoſts, walking carkaſes, Eph. 2.2. Prov. 29. ult. and ſhall much more at the laſt day, when they ſhall ariſe again to everlaſting ſhame and contempt, Dan. 12.
Scribendo haec ſtudui bene de pietate mereri;
Sed quicquid potui, Gratia, Chriſts, tua eſt.