Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Isaiah · Chapter 40
CHAP. XL.
Comfort ye, comfort ye my people, saith your God, &c. In this Chapter, and Vers. 1. Junius. Lyra.the next, saith Junius, is one Sermon Propheticall touching the benefits by Christ, and the consolation which the faithfull have in him. Lyra, The Prophet having hitherto spoken of Christ to come, mingling with the Prophecies touching him, judgements against the wicked, here he prophesieth comfort to the faithfull. And this his prophesying consists of two parts, 1. An inducing of them to expect the promises touching Christ to come in general, to Chap. 45. 2. A more particular declaration of them, Chap. 45, 46, 47, 48. For the first he induceth to expect, 1. From Gods power, Chap. 41. 2. From his charity, Chap. 42, 43. 3. From his verity, Chap. 44. Jerom likewise applieth Hieron.this Prophecy to Christ, expounding the double, which Ierusalem received at the Lords hands, vers. 2. of her sufferings by the Babylonians first, and secondly by the Romans; Lyra, of double comfort of soul and body coming by Christ, for though it be spoken of in the Preterperfect tense, as if some thing past were meant: yet it needs not to be so understood, but he speaks thus for the certainty of the consolation, as if it had been already come. Oecolampadius and Calvin say, That this is a Prophecie of their deliverance from Oecolamp. Calvin.the Babylonish Captivity, and comfort that they should have therein, and Calvin addeth, That this doth most aptly follow Chap. 39. where the servitude of the Kings in Babylon was spoken of, yet in this consolation, he saith, he also comforteth all the faithfull by the benefits coming to them by Christ Jesus, wheresoever dispersed throughout the whole world, and that this must needs be so extended appears v. 3. The voice of a crier in the wildernes, &c. which is applied to John the Baptist by all the Evangelists.
Speak comfortably to Jerusalem, &c. Hebr. Speak to the heart of Ierusalem, Vers. 2.and say, Her warfare is accomplished; that is, she shall suffer no further the miseries coming by wars, as she hath done hitherto by the Caldeans, but as a souldier at fifty years of age was allowed to rest, as being now emeritus miles, so Ierusalem, that is, the Jews, being tossed with many miseries in Babylon, in seventy years of their Captivity, had thenceforth rest in their own Land. But because this was not so fully then performed, for they had enemies which hindered them in their building, it was most perfectly accomplished in Christ to all believers, who against the terrours of all assaults and fightings against them of their spiritual enemies, by justification through faith in Christ have peace with God, and peace and joy not to be broken off by the rage of the Rom. 5. 1.wicked world against them. For then only can we have true peace, when our sins being not imputed, but all pardoned, neither the devil nor our conscience accusing can disquiet us any more. Because she hath received double from the hand of the Lord in all her sins. N. Translat. For all her sins. That the Lord may not be thought here to give occasion to think, that it is meant he punisht the Jews twice as much as they deserved, according to the sound of the words, some expound this of comfort, as Lyra before; and Vatablus saith, that some Vatabl.understand abundance of benefits by Christ, some by the double one of grace, and the other of glory. But forsomuch as the comfort was to come, and here it is spoken of that which was past before the coming on of this comfort, Calvin understands it better of sufferings, saying, That they had suffered Calvin.abundance of punishment, so that the Lord was now moved with compassion, as having done more against them, then he by the goodnesse of his nature was willing; as if he had said, They have suffered too much already, I will not therefore proceed against them any further, but forgive them, and put an end to these miseries by destroying the Babylonians their enemies, by whom I have chastised them, and setting them again at liberty with joy, to go home and possesse their City and good Land, as in former times of their prosperity. Whence it cannot be gathered, that God punisheth any more then they deserve by their sins: for then it could not be said, Her sins are forgiven, after all this (seeing this argueth, that more punishments were still due, if God should in justice have proceeded against them) but only that the Lords anger was now over, and that he was moved in the bowels of his mercy in a manner to repent him of the miseries wherewith he caused his own people to suffer. That no man may dare to think, That God in his greatest anger exceeds the measure of mens sins in his punishments, as the truth is that he doth not, forsomuch as sinne deserves death, Rom. 6. 23. and therefore what punishments soever we sinners suffer, that come short of this, which is everlasting destruction both of soul and body in hell fire, we have no cause of complaining that we are punisht beyond justice. Whereas Jerom applieth this double punishment to that by the Babylonians first, and after by the Romans, I cannot herein subscribe to him, because then this comfort should in no part have place at the end of the Babylonish Captivity, which the Lord was so carefull to comfort the faithfull amongst the Jews by. It is rather then meant of a double grievous punishment upon the Jews, 1. In the destruction of their City and Temple. 2. In their Captivity and miseries therein of so long a continuance. And being applied to all Gods faithfull people under the Gospel, they may be said to have received double, because Jesus Christ hath suffered death for them, to justifie them from their sins, and yet they suffer by persecutions also, as all that 2 Tim. 3. 12. 2 Cor. 4. 17. Rom. 8. 16.will live godly must do to the worlds end. Although herein God hath another end besides judging for sinne, viz. the bringing of his faithfull servants to the greater glory in heaven for ever, when they have patiently and chearfully suffered for his sake upon earth for a short time.
The voice of one crying in the wildernesse. Who was meant here John the Baptist Vers. 3.declares Joh. 1. 23. and in naming the wildernesse, he alludes to that Chap. 35. 1. where the wildernesse is said to rejoyce, and to spring, meaning the Hieronym.Church hitherto, as a wildernesse; but now valleys are filled, when Gentiles low in confession are raised to confesse Christ, the high by pride are humbled, for their sins past, wherein they had gone blindely on, and the rough made plain, when they of rough manners were made meek and gentle, and then all flesh saw the salvation of God, when being by John baptized, the heavens opened, and a voice was heard saying, This is my beloved Son, &c Thus Ierom. The Hebrews understand this of their return out of the Babylonish Captivity, which cannot be, but as hath been already said, and even some of them consent, Lyra.that it is spoken of the time of the Messiah, only they would hereby prove, that he is not yet come, because the earth is not yet made plain, as is here prophesied, for they understand the words literally. But they are indeed allegoricall, as are many things more spoken by Isaiah of Christ and his Kingdom. And R. Moses one of their own men is clearly against them, who saith, That in the world there shall then be no alteration in respect of the earth, but it shall continue, as at the first Creation; so Lyra, who agrees with Jerom about high things and rough things; and for valleys he understands thereby the humble, who were exalted by gifts and graces bestowed upon them; and by crooked, walkers in the ways of wickednesse, who are now brought into the way of righteousnesse. Thomas Aquinas, Calvin and some others expound this of Cyrus Th. Aquinas. Calvin.making Proclamation of liberty to the Jews to return home, and removing all impediments of their passage: wherein they say somewhat, which might have been probable, but that John, who overpoiseth all Expositours, hath made it plain, that it was meant of him. And for further explication of the words, enough hath been already said in my Exposition upon Mat. 3. and therefore I spare it here.
The voice said, Cry, and he said, What shall cry, &c? Jerom applying this Vers. 6.to the Prophet, saith, because Chap. 6. he bad him say [Hearing ye shall hear, and not understand, &c.] now he remembring that, desires what he should say further, as fearing an hard message, about which he should be imployed again. But now he bids him say nothing, but what daily experience teacheth to be true, viz. That all flesh is grasse, for so do the fairest women soon wither, that erewhile drew flocks of vain men after them by their beauty, and are as much despised as before they were loved: but the word of the Lord, and they that are sociated to it, endure ever. So that by flesh here is meant the outward man, of whom it is said before, All flesh shall see the glory of the Lord: For multitudes were present at Iordan, when he being baptized, who is the glory of the Father, was so graced. But this notwithstanding the carnal were but flesh still and withering, but Christ and his body, the Church of the faithfull meant by the Word, as Lyra further explains it, shall endure for ever. Calvin, Musculus Calvin. Musculus. Luther.and Luther being larger upon these words, say, That some understand this, as spoken of the Jews enemies, whom they should not need to fear, for they were but as grasse soon to be cut down and withered: But against all fear of them be comforted in the word of God coming to them by his Prophets, because that should stand and ever take effect, saving all that into believing hearts receive it, as is hereby promised, and that both temporally and eternally. Which although it be true, yet much more is here intimated, viz. the vanity of man in himself, and his eternity by receiving worthily into his heart the word of God. A voice saying, Cry. This is not to be restrained to the voice before-spoken of, but to be understood generally of the charge given by God to Isaiah, and all other Prophets, how to proceed in their ministerial office at all times. The thing to be taught by them is the vanity of all men in themselves, not only in respect of the body, or any thing that graceth it, but also in respect of the indowments of the minde, wisdome, memory, courage, eloquence, and pious and charitable performances, and whatsoever else makes him seem glorious in the eyes of others, as riches, goodly apparel, honour and worldly power. For a man in the midst of all these is but as grasse or flowers of the field, upon which fierce winds blowing they wither and soon fade away: So the Spirit of Gods wrath blowing upon men even of greatest eminency, they with all their pomp and pride, and seeming glory, fade, and come to nothing. But the word of the Lord endures, &c. That is, entring into the heart to regenerate and sanctifie, makes such as were before so vain and withering, flourishing green by grace, and everlastingly glorious in heaven, 1 Pet. 1. 23. And this is constantly by every Preacher to be taught with all freedom Note. and boldnesse every where, not with a voice suppressed, but lifted up aloud, whereby the dulnesse of men to hearken and to be moved by this is intimated, and yet no true happinesse to be by any man attained, till he comes to this, every one being otherwise as grasse, yea vanity and misery for evermore. The word foreign rendred glory in this place signifieth properly mercy, but as Vatablus hath it, is diversly translated, clemency, or piety, or beneficence, but it may best be rendred decor, any thing about man being hereby meant, that makes him best esteemed of amongst men. And that which is here said is taught by every Philosopher, saith Sasbont, why then are the Prophets bidden Ad. Sasbont.to cry this? Verily because it is never taught effectually, till by the Prophet of God and his Spirit, for which it is not uttered without a preparative to stirre up to attention A voice saying, Cry. And he said, What shall I cry? A Dialogue betwixt God and his Prophet as if he had said, A voice came from heaven saying to the Prophet, that will shew himself most obsequious to God, Proclaim with a loud voice that it may pierce into all mens ears and hearts, which is most necessary for all, the thing that I shall now say. Whereunto the Prophet replying, What worthy and remarkable thing is that? who can but give all diligent attention?
O Zion that bringest good tidings, get thee up into the high mountain, &c. Now Vers. 9.returns again to Jerusalem, to whom he had spoken comfort, vers. 1. by Zion and Jerusalem meaning the Preachers of the Gospel sent out from hence with the glad tidings of salvation by Christ. And he bids them get up into an high mountain, and yet Zion was an high mountain; meaning that they should go further forth, that they might be heard every where throughout the whole world; for being thus ascended they are in the next words bidden lift up their voice, Lift up thy voice with strength, lift it up: Because a man standing on high and speaking with a strong voice, is heard afar off. So that here is prophesied the going out of the Gospel from Zion into all Nations, as it was fulfilled in the time of the Apostles. And whereas it is added, Fear not, the dangers wherewith they should be compassed about, against which they are incouraged, both which were accordingly fulfilled; for both their sound went into all lands, Rom. 10. 18.and they were hotly persecuted by the Jews first, and then by the Gentiles, that they had great need of this comfort not to fear, as they had, Matth. 10. 28. And Jerom noteth here, that the word bringing good tidings, is Hebr. of the Hieron.feminine gender, and that it may be referred either to the law or precept which is a feminine, and then it is to be rendred, Ascend thee up on to an high hill bringing glad tidings to Zion; or to Zion it self, being read as before; because Cities are commonly set forth as daughters, that be feminines, and this reading is to be preferred *Lyrae additio, Mary coming into the hill Country to Elizabeth, hears her telling the good tidings of her being the mother of our Lord; and to point at this the word is a foeminine.The meaning is, that the Apostles going out of Zion to preach should ascend higher in opening the mysteries of salvation to all peoples far and near, then any Prophets or Preachers that went before them, and be without fear of Persecution that should be stirred up against them in so doing. But to shew where they should begin first to preach, it is added, Say to the Cities of Judah, Behold your God. For they were bidden first to preach to none, but to the lost sheep of the house of Israel. And first his Incarnation is preached, Behold your God,] for then God was visible to the eyes of mortal men; according to that, We beheld his glory, as the glory of the only begotten of Joh. 1. 14. 1 Joh. 1. 4.the Father.] And [That which we have heard and seen.] This is the same with that v. 5. All flesh shall see the salvation of the Lord; and what is this, but Jesus a Saviour? Then is preached his second coming in power at the last day, v. 10. Behold the Lord cometh with a strong arm, &c. But he shall first in time of his Vers. 10.humiliation do as a shepherd, v. 11. He shall feed his flock like a shepherd, he shall gather the Lambs with his arms, &c. As he also sets forth himself unto us, John 10. and Luk. 15. in the parable of the lost sheep. And he shall gently lead those Gal. 4. 19.with young. That is, saith Jerom, the Apostles and other Teachers, who travel in birth with the people under their teaching. Lyra, by his coming with a Lyra.strong arm, understands his divine power to work miracles whilst he lived here, and by his ruling by his arm, his arms stretching out upon the crosse; after which he said, All power is given to me in heaven and in earth. Lastly his reward Mat. 28. 18.with him being as certainly to be bestowed at his second coming, according to his promise, as if he had then brought it with him. But I rest in the former, because it is said, he comes in power, and his arm, that is, his strength, rules. For when his arms were stretched out upon the crosse, he was in his lowest humiliation. Musculus proceedeth to apply all this to the deliverance out of the Muscul.Babylonish Captivity, which filled Zion and Jerusalem with so much joy: And Calvin by Zion and Jerusalem understands the true Church, which is hereby Calvin.shewed to be that, wherein the word of God, and nothing else, is continually sounded out aloud, as by the voice of a crier, for which she is called The ground 1 Tim. 3. 15.and pillar of truth: But if any Church ceaseth so to do, it is but a vain brag for her to pretend her self to be such, as the Church of Rome doth. I hold it not amiss to take this as spoken first and literally of that deliverance of the Jews, but the thing chiefly intended here is Christs coming, both first and second, as hath been already said: Although Cyril and Procopius, as Lyra, apply all to his first coming, when by his Almighty power he cast out the very devils.
Who hath measured out the waters with the hollow of his hand, &c. To purchase Vers. 12.credit to that which was said before, he here declares the greatness and Almighty power of God, whereby he is able to do whatsoever he pleaseth, and therefore to shew himself visibly by taking flesh upon him, and to come in power at the last, and to rule over all, and to give rewards to them diversly, Hieron.and in the mean season to tender and do for his people, as a shepherd for his lambs, so Jerom, Lyra, &c. And there is need that the faithfull should be hereby confirmed touching the great works of redeeming and saving them, having so many and potent enemies to hinder it, as the devils of hell and their cursed instruments endeavouring nothing more then the destruction of their souls, and the overthrow of the Gospel by continued Persecutions; so that unless God be apprehended as infinite, we cannot conceive how these things can be. And comprehended with three fingers the dust of the earth So Calvin reades it: and Jerom, Who hath weighed with three fingers the heap of the earth. N. Tr. Comprehended the dust of the earth in a measure. Hebr. And all the dust of the earth in three; there being no verb either comprehended or weighed; so that this is by Translatours supplied out of the words beforegoing; but why the N. Tr. should leave the old rendring by three, to turn it measure, I see not. But why it should be rendreed three fingers, good reason; because, as Lyra hath it, this argueth the facility of his taking up the whole masse of the earth; Lyra.for when a man takes up any great weight, he doth it with his whole hand, yea with both; but when a little, with two or three fingers; and fingers may well be added to three, because he spake before of the hand of God and the hollow and span thereof. And he saith [the dust] meaning the whole earth, to shew how light a thing it is to him; so Calvin: for the dust is so light, that Calvin.the winde blows it away. And from hence to v. 18. he amplifieth further the theme begun touching Gods power and greatness, and wisdom. All men and things are nothing to this infinite and incomprehensible Essence, and he only is wise and of counsel to bring to pass whatsoever he pleaseth: And the drop of a bucket is spoken of, because that is a thing of nought, which a man regards not, but lets it fall.
To whom then will ye liken God, &c. Now he fitly comes to shew the vanity Vers. 18.and foolishness of idolaters, that presume to represent God by an Image, for what Image or similitude can be made of him that comprehends all things, and is himself incomprehensible? And he proceeds to this next that he might move mens mindes when Christ should be preached, to turn from dumb Idols unto him, they being but the works of mens hands; who if they be all put together, are to himward but as the drop of a bucket and the small dust of a balance, and therefore extream folly and madness it would be in any to adore them. Thus Jerom, who also draws it to an allegory against Hereticks, that Hieron.set up Idols in their hearts, made, as they think, of firm and incorruptible matter, shining by the gold and silver of humane eloquence, and fastened by Logick so strongly, as not to be moved.
Have ye not known and heard, hath it not been told you from the beginning, &c. Vers. 21.Having spoken before of Gods greatness, and the vanity of Idols, how costly and artificially soever made, now he comes to challenge Idolaters for this their wickedness, as not being able to plead ignorance, sith from the beginning of the world they were better taught by Gods works of Creation; so that they might easily have gathered, what his infinite wisdom and greatness was, as is shewed, Rom. 1. 19.
He sits upon the circle of the earth, and the inhabitants thereof are as grashoppers, Vers. 22, Lyra.&c. That is, saith Lyra, as King, and because men being compared to him are so little, they are said to be as grashoppers. Jerom, in comparison of Hieronym.the vast earth, if they be lookt upon, from one end thereof to the other. He spreadeth the heavens as a curtain, and as a tent to dwell in. That is, for men and other earthly creatures, who are under the canopy of heaven as the covering of a tent; and so it seemeth indeed in the horison to compasse us round, even to the earth, which hangs in the midst as a ball, supported by nothing, but by Gods Almighty power, the basis being only a thinne and empty air round about.
That bringeth Princes to nothing, and makes the Judges of the earth as vanity. That is, If their power, glory and wisdom be compared with his, as experience Vers. 23.daily sheweth: For they come but up a little while to act a part, and then all their glory vanisheth again and is gone; so Xerxes, and Alexander, Nebuchadnezzar, and Solomon; and other Assyrian, Babylonian, Persian and Roman Monarchs.
He bringeth out their hosts by number, &c. So the Psalmist saith, he calleth Vers. 26.them all by their names; but Abraham could not number them, and the stars are his hosts, whereby he ruleth earthly things, and fighteth against his enemies, and for his people when he pleaseth, Judg. 5. And such hosts be his Angels, of whom he hath Legions, ye twenty thousand thousands, and ten times Dan. 7. 10.more.
Why saiest thou (O Jacob) and speakest (O Israel) My way is hid from the Lord. That is, considering how powerfull and wise the Lord is, why doest thou Jacob, Vers. 27.or the two Tribes, and Israel or the ten Tribes lead into Captivity, speak despairingly, as if he did not regard or take any care of you, but left you to the will of your enemies?
Host thou not heard, that the everlasting God, &c. fainteth not? He speaks in Vers. 28.the same manner to his own people, that he did before to Idolaters, v. 21. laying a great taxation upon them, that they being so well taught should doubt of Gods care over them and humane affairs, and whether he moderated in that which they now suffered, or not, or would even put an end to their calamities, as he had promised. Thus intimating, that no errour is so gross, but even Gods Note. own people are ready to fall into it, notwithstanding the good instructions that they live continually under, if temptation cometh. And that this is a gross one, that God either sees not or cares not what becomes of his servants, if they have once by their sins provoked him; it is a very heathenish errour, neither did they fault more that made and worshipped Idols, then such. For God will as soon cease to be God, as to regard the transaction of things amongst men here upon earth: a sparrow fals not to the ground without his will.
He gives to the weary strength, &c. Here he comforts the faithfull by teaching Vers. 29.that the Lord will not fail to supply all those that put their trust in him, with any thing that they shall stand in need of, although others, who be young and lusty shall become faint and feeble, these in their feeblest estate shall be strengthened and have spirit put into them, as more largely appears by putting to this, v 30, 31. And this is not spoken for Israel only then in distress, but for all Gods faithfull servants that fear him in all Countries and Nations to the worlds end.