Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Isaiah · Chapter 41
CHAP. XLI.
O Islands, be silent before me, and (O people) gather strength. The Lord being Vers. 1.now about to declare his dealings of old with his people, first gives a charge to the Islands, beaten upon by the sea on every side with a great noise, to be silent; as when a Judge is to speak in the face of the Country met together, the Crier first enjoineth all men silence, that he may be the better heard. And then he wils his people that were faint-hearted and weak through many sufferings and of long continuance, to gather strength to hear him; because when God utters his voice, there is need of extraordinary strength to bear it, the infirmity of man not being able, unless supported by God and his word Hieronym.encouraging him, as we may see in Daniel. To this effect almost Jerom: But for these words, Gather strength, he hath these, mutent fortitudinem; but in the sense giving he agreeth, Change it into greater, that they may be able to bear the voice of God speaking. Lyra, Let them change their strength to do Lyra.evil, into strength to do good. But forsomuch as the next words, Let them speak, let us come together into judgement; it is manifestly a challenging of them, if they had any thing justly to except against the Lords dealings towards them, to speak; and that they might be able to speak most to the purpose, to strengthen Calvin. Musculus.themselves with arguments, as Calvin and Musculus have it. Whereby is intimated, that if men would but diligently hearken to the word of God, the Note. noise of worldly things not sounding in their ears, when they are in hearing, by wandring thoughts, but they being attentive to the sound reasons by him brought, they could not but be wrought upon by being brought home to him by true repentance.
Who stird up the righteous from the east, and called him to his foot, &c. Hebr. Vers. 2.Righteousnesse; and so Calvin renders it: But Jerom, justum; and N. Tr. The righteous man, which is according to meaning, sith Abrahams righteousness by faith is thus set forth; and it was by vertue of his faith, that when God called him, he went from Ʋr of the Chaldees, which was Eastward from Canaan. And that by righteousness the man, in whom it was, is meant, appears by the next words, And called him to his foot. And he cals him righteousnes…, saith Calvin, because he was the father of the faithful, and what he did to him he being Calvin.the same God is ready alwaies to do to all his faithfull people. Wherefore he mentioneth his calling out of Caldea, a very remote place, to intimate that he could as easily bring them out of Babylon home again. This stirring of him up, was Gen. 12. 1. and was of great force to be remembred, because he was a lone man, having only two or three more with him, when he went out from Ʋr; and therefore if God preserved him in all places where he came, much more could he bring home his posterity, being a great number, coming together in safety. And he is called righteous, not because he was so before God called him, for Josh. 24 shews the contrary. Gods effectual calling him, working in him faith and obedience, made him righteous, and not because he was righteous God stirred him up, for he is the authour of all good unto us, And Jam. 1. 17.in me, saith Paul, there is no good. But when God pleaseth he can stir up righteousness in the midst of the most notoriously unrighteous, such as the people of Ʋr of Caldea were. And it is said, He called him to his foot] meaning, to go to a Country which he would shew him, not naming it unto him, but making him to follow him as his guide, step after step. And subdued Kings to him, &c. That is, the four Kings whom he overcame, Gen. 14. He subdued them and their Armies, making a great slaughter of them; which he sets forth, by saying, He gave the Nations before him, he gave them as dust to his sword, &c. Jerom recites this, as an Exposition of the Hebrews, and another applying it to Cyrus, Hieron.who subdued the Babylonians. But he reading it, He will give the Nations before him, and Kings, &c. applieth all to Christ our righteousness, who is said to be raised up out of the East, as the sun, because he is the Son of righteousnesse. Mal. 4.And to him Nations and Kings are subdued, when converted to his faith. But Lyra saith the same with Calvin and Musculus: And whereas he Lyra. Muscul.following Jeroms Translation, reades it, He will give the Nations before him. &c. in the future Tense, he saith this is frequent amongst the Prophets, by the future to set forth things past: But all our Translations are in the preter Tense, and so take away all occasion of questioning how it can be applied to Abraham, whose time was past long before: yet Hebr. it is in the future, yea and the word call him to his foot also. And he saith, that both Catholick and Hebrew Expositours understand it of Abraham. But I marvel how he could say so, seeing Jerom did not, nor Cyril, nor Procopius, but of Christ. And although before in speaking hereupon, I have represented others applying it to Abraham, yet considering the word righteousnesse here used, whereby no man was ever called, but Christ only, and his speaking in the future Tense, as of a thing to come and not already past, and lastly of Nations and Kings to be subdued by him, being to him but as dust and stubble; I cannot but hold with Jerom, that a greater then Abraham is here meant, even Jesus Christ both God and man. For although the preter Tense be sometime put for the future in Prophecies, to shew the certainty, yet the future is never used for the preter: and therefore neither Lyra nor Cornelius, who seek thus to salve it, produce any like passage; and whereas Cornelius saith, that the conjunction [and] coupleth these futures Cornel. a Lap.to the preter Perfect, to shew, that all is to be understood alike; for [he stirred up] is the preterperfect, it is gratis dictum, for the conjunction [and] doth not couple tenses but persons, and it is as good Grammar to say, he hath stirred up, and will call to his foot, as he hath stirred and called, for he is stirred up when in the decree of God, as he was slain from the beginning of the world, and when the time set in this decree shall come, he will call him to his foot, &c. that is, he shall having humbled himself to come in the form of a servant, be obedient in all things, and then he shall give the Nations before him, and kings, that is, all Nations to be subdued by the Gospel, a thing often spoken of, and promised to Christ, whereas if it be applied to Abraham, that conquest once made by him over a few Kings only, will not bear these magnificall words and those following: much lesse can it be applied to Cyrus, who was but an heathen King, and therefore most unaptly should have been set forth by the word righteousnesse, although Hugo, Sasbont and Pagnin be for it. And being applied to Christ it will best answer to the promise of his coming before-going, Chap. 40. 9, 10, 11. with so great power and such a mighty arm. And whilest the Lord speaks of this, no marvell though he requires the Isles to be silent and attentive (as to a thing of the greatest moment in the world, and most concerning all Nations) and all people to come with their strongest arguments, if they had any thing to say, why they should not, leaving dumb idols serve this mighty conquerour, being otherwise in danger to be consumed, and utterly to perish.
He shall pursue them, he shall passe in peace, by the way he hath not gone with his feet. Vulg. Lat. Semita in pedibus ejus non apparebit, The meaning being, as both Vers. 3.Jerom and Lyra have it, he shall passe on conquering with so great celerity, that no prints of his feet shall appear upon the ground, his expeditions being rather like a flying with wings, then a going with feet. But the words are verbatim, the way with his feet he shall not go, that is, any beaten way wherein others have gone in their conquests, but by a way before unknown, by death destroying him that had the power of death, that is, the devil, and by spirituall Heb. 2. 15.arms of miracles and preaching, the Spirit cooperating, subduing Kings and Nations, and not with force of arms, Psal. 45. it is said, Ride prosperously, vers. 4. not go on thy feet, and Rev. 6. 2. a white Horse, and the Word of God upon him goes out to conquer. And because he should thus proceed, it is said, that he should passe in peace, that is, in a peaceable and quiet way, not striving by force, but coming with these words, Peace be to this City, or peace to this House, he shall sweeten souls, and make them subject to him every where. They that expound of Abraham, say, that when he had done pursuing the Kings, he returned in safety with his whole company, not one of them being slain or wounded, which was miraculous, he having never been used to war before, for which it is said, The way with his feet he hath not gone formerly.
Who hath wrought and done it, calling the generations from the beginning, &c. Vers. 4.that is, first making man, then chusing an Abel, a Sheth, an Enoch, a Noah, Shem, Abraham, &c. generation after generation, untill Christ, and after him 1 Apostles, 2 Prophets, 3 Pastors, time after time, thus the Cald. Paraphra. in Cald. Paraphra. Cyril.part, and more fully Cyril and Procopius; and because none can answer but God, saith Jerom, who moveth the Questions, he answereth, I the Lord, the first and the last am he, where as Calvin hath it, he doth not so much mean in respect Calvin.of his essence, as of his being in continuall action, bringing into the world generation after generation, and ordering and disposing of all things, see the like Rev. 1. 8.
The Islands saw and feared. By the Islands and all the ends of the earth, here Jerom understands the Gentiles, whom he had called upon, v. 1. to keep silence, Vers. 5. Hieronym.seeing the miracles done in the name of Jesus by the Apostles, they were stricken with fear to see such powerful acts, and so came and drew near to Christ by embracing the faith, after this recounting with indignation, what fools they had been in animating one another in idolatry, as followeth, Chap. 6. and 7. Lyra according to Eusebius in Chronico, saith, Ninus the builder of Nineveh, Lyra.the 7. year of Abraham set up an Image of his Father Belus, granting to guilty Idolatry begun, how.persons that fled to it pardon, whereupon they obtaining so great a benefit adored it as the Saviour of their lives. After which example other Kings set up to their friends departed Images likewise, calling them after Belus his name, Belzebub, Belpeor, or Baalim. And of these Isaiah speaks, saying, they saw and were afraid, drew near, and came to worship them, being in time moved with reverence towards them, as thinking them Gods and of great power. Therefore they encouraged one another to the making of these Idols, and by speaking of the Smith, the smiter with the hammer, and the former, the one working the matter in the fire to a state fit for hammering, the other forming the parts with an hammer, the third joyning them fitly together, three are intimated who were employed in this work. Calvin, that they saw the mighty acts Calvin.done for Israel, Abrahams posterity, in the judgements upon the Egyptians, and dividing the Red Sea, and the River Jordan, that is, they heard hereof, and therefore were taken with great fear at the approach of the Hebrews to their Land, as Rahab confessed. But being in this fear what did they? turn from their idolatry? No, but encouraged one another more in it, they drew near, and came, that is, gathered together, and by their mutuall exhortations to one another, were more hardened to go on in their wicked superstition, hoping, the more intent they were and constant in that, which they counted piety to the gods, the better they should be defended from their enemies. That of Jerom seems not so probable: for both the words are forced about the speeches mutually had amongst Idolaters, being expounded as spoken after conversion to the faith, and a plain difference is put betwixt these here spoken of, and Israel vers. 9, 10, 11. These saw and feared, they are bidden not to fear, and by them doubtlesse the seed of Abraham by faith is to be understood. And how by the Islands and the uttermost parts of the earth the Cananites should be meant, who dwelt upon the firm Land, and that in the midst of the earth, I cannot see: wherefore I prefer that of Lyra, expounding this as nothing pertaining to that which went before, but an intimation of the beginning of idolatry in all the world, for the reason by him rendred, they were moved with reverence towards Idols, out of an opinion growing upon them, as hath been said, that they could do them good, and so combined together to set them up. Or it may be taken as cohering with the former words thus, I the Lord will set up one that is of all power to subdue Kings and Kingdoms, that is, the Messiah. Therefore though all countreys have been so foolish as to adore and reverence the work of their own hands, being upon false grounds drawn hereunto, yet be not thou (my servant Israel) such a fool as to fear their fear, but adore and reverence him only, that is to come, and in respect of his deity now is, who is able indeed to save all them that beleeve in him, and yeeld him due reverence.
But thou Israel, my servant Jacob, whom I have chosen, the seed of Abraham my Vers. 8. Hieron.friend. Israel, saith Jerom, is two-fold, either according to the flesh or the spirit, but here he speaks to Israel according to the spirit, whether Jews or Gentiles, that is, such as into beleeving hearts receive the Gospel, for they are Gods chosen and seed of his friend, yea, his friends whom he most dearly loveth, Joh. 15 15.
I have taken thee from the uttermost parts of the earth, &c. Here is further confirmed, Vers. 9.that by Israel beleevers of all countreys and Nations are meant, because they are taken out of all parts of the world to constitute one servant, one Israel or Church.
Fear not, for I am with thee, &c. I will sustain thee with the right hand of my righteousnesse. Here is the end of Gods speaking so comfortably to the faithful, Vers. 10.abhorring now from Idols, and by teaching Christ, beating them down every where, he fore-seeing how the world both of unbeleeving Jews and Gentiles would persecute beleevers, for this confirms them by setting his singular love before their eyes, and his being with them in all times and ages to the worlds end, as he said Mat. 28. 20. and his sustaining them with his right hand, that is, Mat. 20. 28.his most powerfull arm, then which what can the greatest friend in the world say more? But it is to be noted, that he saith, The right hand of my righteousnes, as alluding to vers. 2. I have stirred up righteousnesse out of the East, and further proving, that the righteousnesse there spoken of was not Abraham, because by him the faithfull are not sustained in time of trouble, but Christ, to whom strength or a right hand to sustain doth well agree.
They shall be made ashamed and confounded that provoke thee, &c. that is, both Vers. 11.Jews and Gentiles, their machinations and conspiracies to stop the course of the Gospel coming to nothing, Psa. 2.
Fear not worm Jacob, ye dead of Israel I will help thee, &c. he cals the faithful Vers. 14.thus, because so much contemned by the wicked world, as David speaking in the person of Christ, saith, I am a worm and no man, and therefore his body the Church may well be so called, and for humility and lowly walking. And dead they are called because in daily danger of death for Christs sake, according to that Rom. 8. We are counted daily as sheep to the slaughter.
I have made thee as a threshing instrument having teeth. What the threshing Vers. 15.instrument then was, see before Chap. 28. 27. and to this are the Preachers of the Gospel compared, and spirituall powers strong and high, as mountains opposing them and stopping up their way, to mountains and hils, which shall before the word be brought to very dust, which the winde bloweth away, 2 Cor. 10. 4. they are called strong holds. The proud and hard hearts of wicked men may also be understood, which are broken by the preaching of the Word. Hitherto according to Jerom, Lyra expounds it as spoken of the Hebrews in Egypt and brought out by a mighty hand, as if he had said, Ye are not Pharaohs servants Lyra.but mine, therefore fear him not, and the right hand of his just one sets forth Moses who brought them out of Egypt. And by their enemies fighting against them who were confounded, whom they should seek and not finde, are meant the Egyptians drowned in the red sea. By the worm and dead of Israel, they are meant, who were but as dead men whilest they were under Pharaohs tyranny, who killed their male children so soon as they were born. By their being as a threshing instrument tearing the mountains in peeces, is meant, their destroying of the Cananitish Kings and their people. And he proceeds ver. 16. The poor and needy sought water, &c. that is, in the wildernesse, when the Lord soon made waters to flow abundantly out of an hard rock. Vers. 19. I will plant in the wildernesse the Cedar, &c. that is, I will give variety of graces to my people, and the thorn which was first sent as a curse for Adams sinne, but now is a glory to the beleeving Gentiles, their Preachers being hereby set forth, who feel not gently, but prick their hearts, as Act. 2. Then he goes on, Vers. 22. Let them shew us what shall happen, &c. which they cannot any more at Christs coming Qui non palpant sed pungunt corda.do, for all Oracles then ceased and were mute. But this and that vers. 19. is Glos. Ordin. Lyra by the Cedar and other Trees understands the comfort of the shadow by the cloud in the wildernesse, and his provoking of Idols to foretell what shall come to the Idols of Babylon, which being afterwards to be destroied by the Medes and Persians, they could foretell them nothing of it: applying therefore Vers. 25. I have called one out of the North, to Cyrus, and from the rising of the Sun, to the Medes. Sasbont follows Jerom, and saith, that the six Sasbout. August. Cyril. Theod. Calvin. Musculus.Chapters following, do all further set forth Evangelicall comforts by Christ to poor sinners of any countrey or Nation, that by faith and repentance turn to him. Likewise Augustine lib. de Ʋnitate Ecclesiae, c. 7, 8. Cyril, Theodoret, Eusebius, Papa, Epist. 1. decret. But Junius follows Lyra concerning Egypt. Calvin, Musculus, and others understanding the Jews according to the flesh, coming of Abraham, say, that the Lord having hitherto inveighed against the idolatrous Gentiles, here speaks to the Jews, as out of his singular grace separated from them to be his peculiar people, and therefore bound more then they to serve, not Idols, but the true God, seeking to move them hereunto by many expressions of his great love towards them. And he saith, that he brought them out of the ends of the earth, either respecting their Father Abraham, in whose loins they were, brought from afar to Canaan, even from Ʋr of the Caldees, or himself that brought them, who ruleth over all the ends of the earth; but their bringing out of Egypc cannot be hereby meant, so Calvin, neither indeed can his Exposition stand, referring this bringing from the ends of the earth to one Abraham, for though he came from one end, yet he came not from the other also, and therefore if it had been meant of him, the plurall number [ends] should not have been used, but the singular, and to put it out of doubt that he means not him, he saith expresly, the seed of Abraham was brought from the ends of the earth. And for the other way of expounding, that agrees worse, because the ends of the earth are plainly applied to them that were brought, and not to him that brought them. But to the faithfull who are Abrahams true seed, all things do very well agree, and therefore we should do ill forsaking that of Jerom and other Ancients, to prefer another new Exposition, although it seems plausible enough, but only in respect of the place from whence gathered, of which I have spoken enough already, whereunto may be added, that from Vers. 10. &c. he speaks in the future tense, as of a thing not past, as was Abrahams bringing out of Ʋr, and the Hebrews out of Egypt, but afterwards to be done. Wherefore I rest in the Exposition upon these words first made.
When the poor and needy seek water and there is none, &c. Vers. 18. I will open Vers. 17. Hieronym.rivers in high places and fountains, &c. That is, the Gentiles, like unto people in a dry wildernesse, shall seek comfort by Philosophers and Wizards, but in vain: for what true comfort can there be in superstition? Idols and their Priests can afford none, but all must be, notwithstanding these, as men whose tongues cleave to the roof of their mouth through thirst. Then the Lord will abundantly supply them with water, yea, rivers of living water, as Joh. 4. 10. Chap. 7. 37. by giving them the holy Ghost to their exceeding great and everlasting comfort, as is Ioh. 7. further expressed, and was fullfilled Act. 2. Chap. 8. 10. 19. when ordinarily upon the laying on of the hands of the Apostles, the Spirit was given, and sometime in praying, sometime in baptizing, and sometime preaching, great refreshing and joy thus coming to weary souls.
I will plant in the wildernesse the Cedar, and Shittah Tree, the Myrtle, and Oyl Vers. 19.tree, &c. Hereby variety of graces being meant, which should be conferred upon the faithfull, being before as a barren and dry wildernesse, wherein no Trees grew, but now being well watered fit for planting trees of all sorts. The Cedar, Cypres, and Myrtle Trees are well known to be of a sweet smelling savour: touching the Shittah, Theodotion renders it a thorn, and it is like a white thorn, but singular for durability, without corruption, lenity, strength, and shining, wherein it exceeds all other, and therefore was used about the Ark, and the Elm and Poplar are good to joyn Vines together to them, as it were in marriage, and are fit for works to be made upon them. Lastly, The Oyl-Tree affords light, and is the Embleme of peace. And it is promised that all these shall grow here, to shew, that no good grace shall be wanting in the Church of God, Nesaltem una corda cytharae Domini, & aliqua virtus gratiarum Ecclesiae deesse videatur. Item de praedictis arboribus dicit, quarum sublimitatem & verticem ad coelestia fest inantem illuminaret lignum olivae, quod nutrimentum lucis est & laborantium requies.but it shall be as a musicall instrument, not wanting one string to make sweet melody in his ears. Hitherto Ierom and the Prophet saith, rivers in high places, because this is contrary to the course of nature, but spoken of also before, Cha. 30. 25. For it shall be as miraculous a thing for the Gentiles who were void of all drops of grace to abound herewith, as they did since their receiving of the Gospel, as for rivers to flow upon the tops of mountains. And I doubt not, but the Prophet in all this Prophecy from ver. 8. alludeth to things miraculously done of old for Gods people, the seed of Abraham according to the flesh, and so good use may be made of Lyra his Exposition before-going, for the applying of all things here to those Histories. But not to rest therein, as the full meaning of the Prophet, for this were to wrong the Prophecy, sith those temporall and worldly blessings served to set forth the spirituall in Christ Jesus; Then he called the Jews out of Egypt by miracle, now the Gentiles out of all parts to the faith, whereby they might be saved, being before in continual danger of death by the bondage, wherein they were held by the devil. Then their enemies the Egyptians, that came to fight against them were drowned in the Red Sea, and they saw them no more. Now the Jews that persecuted the Christian Religion were destroied together with their City, and the Gentiles persecutors were likewise drowned by the breaking of a Bridge, together with Licinius their Emperour, being forced by Constantine to flee, after a cruel battel fought betwixt them. Then they had no more strength then a worm, neither were they better accounted of, yea, they were as dead men, when Pharaoh with all his host in so great fury pursued them. Now the Christians l…fe was but as a death all the three hundred years of persecution, but then their enemies were torn as it were to dust, there being not many left after Constantines peaceable enjoying of the impetiall Diadem. Then they being in distresse for want of water, were miraculously supplied out of the rock, now the seed of Abraham amongst both Jews and Gentiles, wanting spirituall water of true doctrine, whereby they might be comforted and live, (because the Pharisees amongst the Jews troubled the fountain with mens traditions, and the Philosophers amongst the Gentiles with naturall reasons) were refreshed by Christ and his Spirit, as by Rivers of water in dry places, when the mysteries of the Kingdom of Heaven were opened to them, and the Spirit of comfort bestowed upon them. Then also they had shade in the wildernesse by the cloud, that went before them day after day: now by Trees of all sorts of the best, made to grow in great abundance, where it could not have been expected, viz. graces of the spirit in the hearts of beleeving Gentiles, who were before barren and bare nothing that was good. And here is 1. the Cedar setting forth the grace of solidity, keeping from corruption by worldly things. 2. The Thorn or Greg. Moral. 20. in Evang.Shittah Tree setting forth pricking in the heart for sin. 3. The Myrtle setting forth compassion to the tempering of their pain, who are in tribulation. 4. The Olive-Tree, Mercy and Charity. 5. The Fir-Tree growing up on high, Heavenly-mindednesse. 6. The Elm, which sustaineth the Vine, the support of Gods Ministers by secular men ministring of their goods unto them. 7. The Box, which is alwaies green, the Faith in young ones not able yet in works to shew it self, yet keeping green by holding what they have received from their faithfull parents: thus Gregory. Luther putting all these Trees together, saith, Luther.they are almost all barren, but good for shade, and therefore serve to set forth peace and comfort to the soul after temptation. Calvin applies it to the Jews Calvin.return out of Babylon to their own Land, to which end they must go through a vast barren wildernesse in the heat of the Sun, but by this enumeration of Trees that should grow there, to be a shadow unto them, he means whatsoever comfort should be necessary for them upon the way. But chiefly the spirituall comforts by Christ, which should abound to miserable men when the conversion of the whole world should be to Christ. And this last, and applying these trees to divers graces, wherein Gregory is most punctuall, is best.
That they may see and know, and consider together, &c. That is, I have spoken Vers. 20.and will do all things that have been said before, and hereby all men shall know how great and mighty a God I am. But how impotent Idols and gods of the Heathen are, it shall now also appear to all that will understand, because they have power to do nothing, neither do they know any thing that is to come, Vers. 21, 22, 23. yea, he challengeth them to tell things past, viz. touching Vers. 21, 22. Hieronym.Christ and his power, so Jerom, who will have this to be said to those of the Gentiles, that when others embraced the Gospel, refused it, What cause or reason can ye yeeld? yea, I challenge you Idols. If ye be Gods, shew it by speaking of things past or to come, for when Christ was born all Oracles grew speechlesse, both that at Delphos, Delos, Loxe, and Clari. If it be objected, they have foretold many things in times past. Sol. If any thing true, something false withall, as in that to Pyrrhus,
Aio te Aeacida Romanos vincere posse. Et Croesi,
Croesus perdet Halin transgressus maxima regna.
Ob. But the devil can do evil. Sol. He cannot without Gods permission, as we may see in Job and the Gadarens swine. Or it may be said, that the dead and senselesse images of mens bodies, such as the Heathen Gods were, can do nothing, for they have eyes and see not, &c. with Jerom all Expositors here agree, Origen. Cyril. Theod.only about telling things past. Origen saith, he meaneth, Tell what God did from eternity before, the worlds creation, Cyril and Theodoret, Tell what hath been done touching your selves, when and by whom ye were made, some Tell yee Images, any thing past or to come, for they can say nothing, having mouths Calvin.but speak not. Calvin, tell, that is, Tell things past before they come, for ye never yet could do it. Let the Reader follow which of these waies he pleaseth, that of Origen seemeth best to me, or if not devils but Images be meant, that which assigns this for the cause, they are dumb, and so can tell nothing.
I have stirred up from the North, and he shall come from the rising of the Sun. He Vers. 25. Hieronym.proceeds here to speak to the Gentiles under the time of the Gospel, that would not beleeve when others did, but served dumb idols still, meaning by him whom he raised out of the North, some Northern Nation, by whom God would judge them, and they should suffer great miseries, that so they might turn to him that came out of the East, that is, the Sun of Righteousnesse, Christ Jesus, elsewhere called oriens. He shall tread Princes as clay, no power shall be so great but he will tread them under his feet, as the potter clay, making of some vessels to honour, some to dishonour, and this he saith after his challenge made to Idols, who can tell nothing, that contrariwise it appearing that he knew and could do all, even such great things, all men might be drawn to serve and worship him alone. And he speaks of it as already done for the certainty, as is common amongst Lyra.the Prophets; thus Jerom. But Lyra will have by him out of the North and East Cyrus meant, who together with Darius should destroy the Babylonish Monarchy: because the Persians were Eastward, and the Medes Northward, and Cyrus is said to call Gods Name, because he in his Proclamation made for the Jews return, acknowledgeth, that God had given him all Countreys and Nations, and he is said to tread upon Princes as clay, because he subdued all the babylonish Princes, and disposed of them at his pleasure, as the Calvin.Potter of his clay: Calvin, by him out of the North, understands the King of Babylon, who should destroy Ierusalem, and carry the Jews away captive, and Cyrus by him out of the East, so that two things are here prophesied of, which none could now imagine should come to passe, but by Gods revealing them. For the Jews were now in amity with the King of Babylon, and there was no Junius.such Eastern Potentate till long after. Junius saith, that Christs Church is meant, which under the Gospel should be raised from all parts of the world, North and South, East and West, two being named, and their contraries left to be understood, which should joyn together to destroy the kingdom of darknesse. Corn. a Lapide cites Zanchy and Ferrerius, expounding this of Abraham, and approves it most, as if it were a repetition of that vers. 2. but passing this over as most improbable, because there the East only is named; here North and East, and it is spoken in the future tense, as of a thing to come, I approve above all other Expositions that of Calvin, that two men are here meant, the words being as if he had said, I will raise one out of the North, and another shall come from the rising of the Sun, and each one of them shall subdue Princes, and do with them as he pleaseth, even as a Potter with his clay, and shall call on my Name: for so did Cyrus, when he took order to build Gods house at Jerusalem for prayer, and Nebuchadnezzar after that he had been driven from amongst men seven years, knew, as it is said, that the God of heaven ruleth, and therefore it is to be presumed, that thenceforth he called upon him, and before neither of them could any King or Potentate stand, but were subjected by either in his time, and by the North the judgement coming upon the Jews from Caldea, is commonly set forth by the Prophets. At for Ieroms applying it to Christ, I think it may well be taken in as the allegoricall sense, for of him it is Psal. 2.said, thou shalt break them in pieces as a potters vessell, and he called men to him in Gods Name, as being sent of him. But Iunius his Exposition saith more then the text gives warrant for; wherein, if West and South had been meant also, they might as easily have been expressed; and if a multitude had been meant, the word [shall come] should not have gone in the singular, but plural number. Lastly, For Lyra's, it is not so full as that which I follow; and it is more for the glory of Gods prescience and power, to expound it of two distinct things by so long an interval of time disjoyned, then two conjoyned at one time, especially the scope of the place being by fore-knowing and power to do, to prove God the only true God, and Idols vain things; and because pretended to be gods, when they are but stocks and stones, abominations. And that this is the scope is further manifest by v. 26. Who hath declared from the beginning, Vers. 26.&c. that we may say He is righteous, &c. This is God alone speaking by his Prophets, as shall appear when these predictions are fulfilled, and so he shall be justified to be the only true God, but others not, who can foreshew nothing.
The first shall say to Zion, Behold, behold them, &c. Sept. The beginning I will Vers. 27.give to Zion, and will comfort Jerusalem in the way. Calvin, more according to the Hebrew, First Zion behold, behold they themselves and I will give a joyfull message to Jerusalem. That is, Do thou Zion first behold and consider these things to be confirmed that thy God is the only true God, and then let Heathens themselves behold, that comparing Gods power, with their Idols impotencie they may be ashamed of these vanities. And for Jerusalem, that is, my Church, consisting of both beleeving, I will give my Gospel, of which they shall all have joy.
For I beheld, and there was no man, &c. That is, amongst Idolatrous prophets, Vers. 28.that could foretell any thing, so that it is folly and madness not to give them over as vanity, v. 29.