Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Isaiah · Chapter 5
CHAP. V.
I Will sing unto my Beloved a Song of my Beloved concerning his vineyard. Jerom, Vers. 1. Hierouym.Canticum patruelis mei, and expounding it, he saith, The Prophet calleth Christ Patruelis, because he was of the same Countrey with him, yet in expounding it, he saith, that this is made to Christ by the name of his Beloved, as is the title of Psal. 45. and according to which God saith of him, This is my beloved Son. And the word foreign here used signifieth either patruelis or dilectus. What this vineyard is vers. 7. sheweth, viz. the house of Israel. Wherefore Jerom will have that of Christs weeping over Jerusalem, and the Parable of the Vineyard planted, and let out to Husbandmen the same with this. In an horn, the son of oyl, Septuagint, in a fruitfull place; and so Tremellius respecting rather the sense, then the Hebrew words. The Land of Canaan is hereby meant, called an Horn for the strength thereof, and the son of Oil for the fruitfulness even from the river of Egypt, saith Jerom, to Euphrates, and in the latitude of it to the Mountain Taurus: And he saith, the Hebrews expound it, in an Horn, that is, a strong place and lofty, the son of Oil, needing the mercy of God, and sustained by his help, or yeelding the clear light of the knowledge of God to all Nations. Pagnin turneth, in an Horn, in an Hill, in the Syriack, in a corner of the Earth, because that Land was in fashion like an Horn, understand a strong Kingdom, for such had the Kingdom of Judah been. The son of Oil, especially because fruitfull in Hebroei. Olive trees, and in regard of the King and Priest there anointed with oil, being therefore called two Olives, Zech. 4. but above all was Christ herein pointed at, before whose Birth a little Oil flowed out in Rome an whole day together, Euseb. Chron. Orosii l. 6. c. 10. This is, according to Jerom, the beginning of a second Vision, according to Tremellius this Chapter contains the summe of two Sermons going Tremel.before, and it is set forth by way of Song after the manner of Moses, Deut. 32. One, because the word Patruelis signifying uncle, is here used, will have Amisiah Isaiahs fathers brother meant. But to passe this over as a conceit; the same word, which signifieth Uncle, and Beloved, or Friend, is used, because both come of one root, and he would set forth one most dear, as a most near Kinsman, which is Christ, and he calleth this his Song, because he in Parables sets forth Judoea, as a Vineyard planted and fenced, and let out to Husbandmen.Matth. 21. 33. Vers. 2. Jer. 2. 21. Hieronym.
Which he fenced about, and gathered out the stones, and planted it with most fruitfull Vines, &c. Hieron. He planted it with Sorech, that is a kinde of most fruitful Vine that never ceaseth bearing, but Symmachus alone not so fitly, renders it vineam electam, fencing it with a ward of Angels, and gathering out Idols, or whatsoever might hinder Gods worship, set forth by stones. And he built a tower therein and a wine-press, that is, a Temple and an Altar, which received the Sacrifices brought out of all Israel, as the wine-presse grapes. For wilde grapes, Aquila hath Pessimos fructus. The Septuagint Thorns, either wherewith they crowned Christ, or the thorns of worldly cares, but the first is to be preferred, see the like Psal. 80. 9. Theophilus and Euthymius, by the hedge Theoph. Euthym. Origen. in Joh. Hom. 19.understand the Law, whereby the people should have been kept within compasse. But Origen saith, The custody of God was the hedge, the Tower the Temple, the Wine-presse the place of drink-offerings, so Zech. 2. I will be a wall of fire round about her, saith the Lord. Touching wilde grapes, they were so sour, that they could not be eaten, because they never come to full ripenes, whereas the grapes of a Vine planted are sweet, the meaning is, The Lord looked for godly living and good works, but ungodliness and evil came forth in the old Jewish Synagogue, before their destruction.
Now therefore (lo) inhabitant of Jerusalem, and man of Judah, judge, &c. Vers. 3.The case being so plain that any man must needs condemn such a Church and people, the Lord puts it to them whom he accuseth, to judge, that out of their own mouths sentence coming against themselves they might be the more ashamed; so Nathan dealt by David, and Jesus by the wicked Jews. And he speaks 2 Sam. 12. Mat. 21. 40.in the singular number, as who would refuse no one of them to judge in this matter, it was so plain.
What was more to be done to my vine, which I have not done, &c. Even as a Vers. 4.carefull vine-planter can do no more, but plant in the best ground, the best kinde of Vine, gather out the stones and fence it well, and build a Tower from whence thieves coming to rob the Vineyard might be espied and prevented, so have I done, and yet for sweet grapes I finde sour grapes, which use to grow in the fields without any cost. Nothing therefore can be alledged, as an errour in me, unlesse that I have long waited for fruit; so Jerom. But this Hieron.makes more for your condemnation, because ye cannot deny, but that you have had time enough given you, as to a Vine time must be given to bring forth grapes to maturity. Calvin mentions this, as an expostulation of God with himself for waiting so long for fruit, and in the end to be frustrated, as a man is Calvin.angry with himself, as having done simply in the like case, knowing the ill condition of a ground, to strive with it, and to bestow great cost upon it, in the end looking for fruit and being deceived, because he knew the bad condition of it before. But he prefers this as more genuine; What fault can be found in me after all this done and so long expectation, Sasbont takes it as an irony, unless I have faulted in this, that I have waited, which no wise man will affirm. If it be objected, God can make mens hearts anew. Answ. Whatsoever he can do, although he doth it not, yet it cannot be objected as a fault unto him, for if he doth all, which he ought to do, it sufficeth, as providing for the evident preaching of the Word, and the enlightening of the Understanding: for now he that brings not forth good fruit shall be condemned, not through any default in God, but only in himself; yet this satisfieth not, unlesse it be yielded, that man by vertue of the light shining to his heart hath his will, which was bound up before loosned; so that now he can will the good, which also is indeed implied Ezek. 18. and Matth. 23. 23. And so the fault is in rebellious man, sith that although by nature, and of himself he be not able to will the good, yet when he hears outwardly, and the Spirit moveth his heart inwardly, he becomes able, and now because he will not bring forth better fruit, he is justly condemned. If it be said, But many hear not, amongst whom the Gospel cometh not. I answer, they that are under the Law shall be judged by the Rom. 2.Law, but they without Law without it, for the evils which they have done against the light of nature; For this is the condemnation of the world, that light Joh. 3. Jam. 4. Joh. 15. 22.is come into it, but men love darknesse: And to him that knoweth to do well, and doth it not, it is sin; And if I had not come amongst them, they had not had sinne, but now they have no cloak for it; for this were not true, if when the Gospel is preached it were not a sufficient means to enlighten and encline the will, though naturally averse, in whomsoever, however few be enclined by it.
And now I will shew you, what I will do, &c. God is so gracious and unwilling Vers. 5.that any of his people should perish, that he shews them before by his Prophets, what evils he will bring upon them being wicked, I will take away Amos 3.thy hedge, and break down thy wall, that is, the hedge and wall of my protection, whereby thy enemies have hitherto been kept from making a prey of thee, and treading thee under their feet by contempt. Jerom by hedge understands Hieronym.the guard of Angels, according to Psal. 34. and some by wall, good men, for Sasbont.murus magnus vir bonus est, A good man is a great wall, according to the Proverb. So the great brazen gate of the Temple a little before the destruction Joseph. de bell. l. 7. c. 12.of Jerusalem opened of it self, and a voice of Angels was heard, saying, Migremus hinc, Let us go hence: So that this Prophency was fulfilled, when the Romans destroyed it.
It shall not be pruned nor digged, and I will command the clouds not to rain upon Vers. 6.it, &c. Here the taking away of all good means of grace to bring forth good fruit is threatned, as lesser chastisements and afflictions, which are as digging and pruning, the end whereof is to keep Gods Commandments, as David saith, Before I was afflicted, I went astray, but now I keep thy Commandments: Psal. 119.and a with-holding of the influence of Heaven whereby famines come, as in the dayes of Ahab. And this, as Jerom saith, was not done, as some expound Hieronym.it, at the Babylonish Captivity, for Jeremiah was still amongst them, and afterwards Haggai and Zechary, but when the Apostle being rejected by the Jews, said, Henceforth we turn to the Gentiles. For the Prophets and Apostles Act. 28.are the clouds here meant, for which it is said, Paul planteth and Apollo watereth; and Isa. 60. Who are these that flee as the clouds? Thus being destitute of means they should henceforth bring briars and thorns of evil works, to aggravate more their condemnation, as the ground accursed, the end whereof is to Heb. 6.be burnt with fire.
Certainly the Vineyard of the Lord of hosts is the house of Israel, &c. Here the Vers. 7.Parable is explained both for the meaning of the vineyard, and also for the meaning of the sweet and sower Grapes. Neither is it proper to Israel and Judah only, but common to us Joh. 15. Rom. 11. who shall likewise be judged for Gen. 4. c. 18.our evil fruits, by clamour or crying here spoken of is meant the crying of the oppressed by unjust dealing, or the crying out of unjust Judges against the innocent, as thieves and robbers upon the way against the traveller, as Christ was cried out against, Crucifie him. So Jerom and Cyril. Or lastly, the crying Hieronym.out of any sin, which particularly is said to cry, as murther, Gen. 4. Sodometry, Gen. 18. Oppressing of the widow and fatherless, Exod. 22. and detaining the labourers wages, Jam. 5. 4. Heb. Elegans est Paranomasia Expectavi foreign & ecce foreign & foreign ecce foreign.
Wo to them, that joyn house, to house, and field to field, &c. Here the Prophet enlargeth Vers. 8.himself, taxing not only Judges, but all rich men who are unsatiable in their desires by right and wrong to get into their possession all the Lands and Houses about them. But he is not to be understood, as condemning meerly the possessing of many grounds and houses about them, but their covetous desires which are never satisfied with that which is enough, in regard whereof they care not what becomes of others, being by covetousness transported to that, which if they could attain to, they could have no comfort in it, sith the rich cannot live without the poor, and man being a sociable creature, if he should have no neighbours inhabiting near him, could have little comfort of all his possessions. And in denouncing this woe he taxeth also unjust dealing and oppression to the devouring of other mens estates. A desire, saith Jerom, to have more houses Hieronym.and grounds, then he knoweth how to use, for oftentation, when others are harbourless, and want grounds to husband for their sustenance, is here cried out against. Would ye dwell alone in the midst of the Earth? that is, would ye be all like Kings, ye rich men having all the Land in subjection to you, as they have. As proud Nero turned a great part of the City of Rome into an house for himself. Against such ambition and covetousness Ambrose inveighing, Ambros. de Naboth & hab, c. 6. & 12.saith, The Gentiles have called the Judge of hell Ditem, because it shall be sedes divitum, the seat of the rich, who when they most abound are in greatest want, because they think all things which others possess.Vers. 9.
These things are in mine ears, if many and fair houses be not without inhabitant. For their unsatiable covetousness, here desolation is threatned to their houses made so great and fair by their rapine, which was fulfilled, when they were partly cut off by the sword of the Caldeans, and partly carried away Captive. And he begins, These things are in the ears of the Lord of hosts] That is, the cries of the poor before spoken of for the manifold oppressions of the rich, he the Judge takes notice of them, and will be avenged upon such great and Calvin.mighty men. The speech is Ecliptical, part being kept in by an Aposiopoesis and it is an oath for further confirmation and terrour, being to be supplied with these or the like words, Let me not live. Sasbont Have not me for your God. And the like happens commonly to great rich mens houses, upon the building Muscul.whereof no cost hath been spared, being within a few years left for Cadows and Jackdaws to dwell in; and so shall it be shortly, saith Musculus, with sumptuous Monasteries, to shew the vanity of the founders thereof.Vers. 10.
And ten acres shall make one bath of wine, and the seed of a chore an Ephah. A bath was seventy two Sextaries, that is fifty four quarts, a poor encrease of so much ground; A chore was a measure of twelve bushels, an Eph…h according to some, a Bushel and a Peck; so Budoeus; but some others say, Medimnus Atticus, a Bushel wanting a pottle. However it was not above the tenth part of the seed sown. Here then great barrenness is also threatned, wherewith they should be punished for their ambition & covetousaes, they should sow much and reap little, as Hag. 1. 6. for what greater famine, then when the tenth part of the seed sown, and that upon a fruitfull ground, is scarce reaped? The vulgar Latine hath it Lagunculam unam vini, which Sasbont saith, was but equal in wet Adam Sasbont.things to an Ephah in dry, but Hebr. it is foreign and for a chore, it hath thirty measures, and for an Ephah three measures, wherein Jerom confesseth, that Hieronym.he followeth the Septuagint, whereas Hebr. it is a bath and a chore, but yet whereas my Author makes a bath and Epha so much different, as fifty four quarts and fourty quarts, he saith, they were both equal, alledging Ezekiel, who puts them together, a just Epha, and a just bath.
Woe to them that rise in the morning to follow drunkennesse. The Prophet having Vers. 11. Hieronym.spoken of a vine doth here rebuke the vine-dressers, who when they should attend upon this work, give themselves wholly to riot and pleasure, from morning to night, for thus, saith Jerom, do many Princes: for which the viol also and harp are spoken of vers. 12. And he applieth this to such, as passe their time in pleasure from the morning of their youth to the night of their old-age. Rising in the morning to drink argueth the greatest intention to this sin, and continuing till night, such as are given over to do things tedious even to nature, being carried on by an evil custom; and they are said to continue at it till the wine inflames them, that is, makes them more dry and thirsty, so that the more they drink the more they desire it. The word rendred Drunkennesse, is Sichar, signifying wine or strong drink, or any liquor causing drunkenness.
And the Lute and the Harp, &c. are in their feasts. That is, to make them the Vers. 12. Calvin. Muscul.more mad upon pleasure, they use all manner of musick. But they consider not Gods work; that is, why man the work of Gods hands was made, viz. to labour in some honest calling, and to glorifie God, for they contrariwise like brute beasts are without this consideration. Some understand a double work, Sasbont.viz. of Creation and Redemption, neither of which drunkards consider, to praise him, and to love and fear him, as men ought to do. For did they but consider, how God provideth meat and drink for all, and that when we eat we are therefore bound to bless God, as Deut. 8. 10. they would not be so brutish, or if they considered the sufferings of Christ for our Redemption from sinne, they would not so ungratefully sit quaffing wine and strong drink, when he tasted gall and vinegar for us, or exceed so in their mirth. Any of these wayes it may be understood, but chiefly of the worke of Judgement, which God was about to work amongst them for sinne, of which it is spoken, vers. 19.
Therefore is my people gone into Captivity, because without Knowledge, &c. Vers. 13.That is, so stupified by gluttony and excess, that they know not him, who feeds them to serve him, but serve their own bellies. The Captivity and famine here threatned, is spoken of as past for the certainty thereof, but as Jerom saith Hieronym.was fulfilled in the time of Titus and Vespasian, since which the Jews have also suffered another famine, viz. of hearing the word. And it is said, Their Amos 8.Nobles die with famine, to aggravate the judgement, and that it might be the more remarkable. For these were they that are before complained of v. 12. to have used such excess, but now they are in want enough, and so shall all intemperate and voluptuous brutish people be one day.
Therefore hell hath enlarged it self. The word foreign signifying hell or grave is here used, and she is said to have inlarged her soul by a Prosopopeia, by the soul her mouth being meant, the wide opening whereof is from the inlargement of the soul. But the grave is here commonly understood, and more particularly Tophet, otherwise called Gehenna, hell, which was the valley of the Geh, vallis.son of Hinnom, wherein they sacrificed their children to Molech; and therefore are threatned that it should be turned into a great burying place of an huge multitude of dead bodies, that should fall by the sword and famine for Jer. 7. 32.their sins. But here, as Ambrose noteth, Per legem talionis, they who like Ambros.greedy beasts had devoured the substance of the poor, and of whose gluttony and drunkenness devouring excessively the best meats and drinks, there had been no end, are threatned, that they shall be devoured by the grave both of the greater and meaner sort. That if otherwise they would not be moved to repentance, yet for fear of so great a destruction to come upon the whole Nation they might.
And the mean man shall be bowed down, and the great man humbled, &c. For Vers. 15.so homo and vir, the words here used are to be understood, as hath been shewed Chap. 2. 9, 17. where the words both of this, and vers. 16. have been already expounded.
And the Lambs shall be fed after their manner, &c. These words are otherwise Vers. 17.read by the Septuagint, their torn ones shall be eaten as Buls, and the Lambs which are taken shall eat their desert places. But the Hebrew is, as hath been said, only the words following in this verse are diversly rendred by some, Gladii medullata ruminantia devorrbunt; The swords shall devour the fat chewing the cud, because the word foreign here used signifieth Swords as well as desert places, and foreign Ruminatours as well as Strangers. By others, The desolate places of the fat strangers shall eat. And this is to be preferred, and so by the Lambs the poor are to be understood, to such as remained of whom after the destruction before spoken of, it is here promised, that they should live plentifully of the possessions of the rich, who had oppressed them formerly, being now either destroyed or carried into Captivity, and the Caldeans meant by strangers should enjoy the best things of the Land, as indeed the sacred History sheweth 2 King. 25.that it came to passe. For there were left of the poor for vine-dressers and tillers of the Land, of whom the Caldeans, Their Landlords took rent. Some turning The Allegory.this to an Allegory, by lambs and strangers understand the Gentiles converted to the faith; it is here prophesied, That they shall be fed after the manner of the Jews in former times with the Word and Sacraments, which is the fat of their desolations, and this was fulfilled in the time of Titus and Vespasian. For the exposition of the Septuagint, Jerom saith, he knows not why they render it so, unless by Buls, to set forth the fat Buls of Bashan, that is, the mighty men of Judaea, and their destruction by the enemy, the poor as lambs after Hieronym.the subduing of the Countrey being let go to occupy the ground, and to feed upon the fruits thereof. For strangers devouring the best things of the Land; see before Chap. 1. 7. Calvin by lambs and strangers understandeth the Calvin.same, viz. the poor faithfull, who were put from their possessions, whilst unconscionable rich men oppressed them, and now these being cut off and carried away, returned again unto them as very strangers; and these possessions are called either desolate places of the fat, that is, of rich oppressours, who incroached upon so much Land, that they could not tell how to use it all, so that much of it lay desolate, or fat desolate places for the fruitfulness of that Countrey. And so here is a consolation for such as feared God, against the danger of being all pell mell destroyed in that common judgement. For though the wicked being as Goats should perish, yet the faithfull as Lambs should be distinguisht from them, and in the end reap benefit by this common calamity. Musculus mentioneth another Exposition of Lambs properly understood Muscul.here, but rejects it, because God propounds not consolation for beasts, but men.
Woe to them that draw iniquity with cords of vanity, &c. Cords or ropes here, Vers. 18. Calvin.saith Calvin, serve to set forth any means, whereby the wicked sooth up themselves in their sins, and so go on in them without end, either because they think God sees them not, or to excuse them, as little, or proceeding from their nature, and therefore to be born with; or because they contemn Gods judgements, thinking that they shall never come: but because all this is vain, he cals them cords of vanity. Musculus by cart-ropes understands such sins, as they Musculus.strengthened themselves in by unjust Laws, of which ch. 10. 1. Of sins called ropes or cords, see also Pro. 5. 22. Jerom likens these cords to those small threds, wherewith Hieronym.the Spider weaves her web, working it about her self till that she is all over inclosed herewith, but in vain. Funiculi, or cords, or cart-ropes may the sins of the wicked be well called, because as a rope consisteth of many small threds woven together, and so is drawn to a great length, and is strong and not to be broken, so sins being multiplied, and some woven into others, and long lived in, are long and strong enough to binde the sinner so that he cannot break them: but as Horses or Oxen yoked, and by ropes fastened to a loaden Cart, though at the first unwillingly, yet being used to it, they draw willingly, so the wicked draw willingly the heavy load of sin, being to sin accustomed untill that coming to the bottomless pit their load puls them down into it never to get out again. But the words rendred cart-ropes do properly signifie thicknesse, or wood of a cart, and sin as the wood of a Cart, that is, a cart filled or thickned with a great weight of wood, for which the word signifying thickness is put in the plural number foreign: Here by iniquity and sinne, Cyril understands the punishments of sin, which the wicked draw upon themselves, and indeed both may be understood, Cyril.1. Sin, which is heavy, but that by being accustomed to it, the sinner feels it not, for so it is set forth, Matth. 11. 28. Heb. 12. 1. Zech. 5. 7. Psal. 38. 5. At the first the conscience is against it, but having yielded and often done it, the sense of the weight goeth away, except the conscience by some means being awakened, it becomes again intollerably heavy, as in those that despair: Greg. Mor. 33. cap. 12. Exod. 34. 6. Aug. confes. l. 8. c. 5. Suspirabam ligatus non ferro alieno, sed mea ferrea voluntate. Velle meum tenebat inimicus, & inde catenam mihi fecerat & me constrinxeratand sin is drawn as with a rope, when either it being committed, more sins are added, as thred to thred in a cord, 1. Denying. 2. Refusing correction. 3. Apostatizing to a false religion to avoid it: Or to make way unto it, as to adultery, 1. Curiosity in apparel. 2. Wanton dalliance. 3. Wastefull expences are premised; or it is drawn into a great length like a rope by continuance in it. For the punishment of sin, that is certainly most heavy, as being the wrath of God, and necessarily is drawn by sin, as a cart by a rope, sith he will be avenged upon the wicked, although he be most mercifull. Of sinne drawn by cords St Augustine before his conversion saith, I was bound, not with the chain of another, but with my own iron will. The enemy made a chain of my will, and therewith bound me: for of my perverse will was made lust, and whilst I served lust a custom was made, and whilst custom was not resisted, necessity was made, whereby as by links put one into another an hard servitude held me fast.
Which say, Let him hasten his work, let us see, &c. Here the wicked who draw Vers. 19.on iniquity with cords, are described, viz. They are grown to that height of wickedness, that they mock at his threatnings of judgements by his Prophets, because that being threatned from time to time, they yet come not: As if they had said, we have heard thee enough threatning us in the name of the Lord, but know, that we lightly account of thy words, if he hath any thing to bring upon us, let us see it done, and tell us no more what the counsel of the holy one, as you call him, is against us, but let us feel and so know it, if he can do any thing. So that here is also intimated those Idolaters derision of the name, whereby the Prophets for more reverence commonly called the Lord, The holy One of Israel. And thus wicked men are brought in mocking, Jer. 17. 15. Ch. 20. 8. 2 Pet. 3. but the godly contrariwise believe and tremble at the hearing of Gods judgements to come. Thus Calvin and Musculus. And some wicked Calv. Musculus.there are, who contemn all Gods threatnings because they think he careth not for things here below, but that herein his chief felicity lieth, that he is at continual ease▪ and is free from all businesses, as Epicureus; See Job 22. 14. Zeph. 1. 14.
Woe to you that call evil good, and good evil, &c. Aquila. Qui dicunt malo, Vers. 20.bonus es, & contra: and the Hebrew is foreign to the evil good. Tremellius, De bono malum. It may be taken, as it is by Jerom, both wayes either of things or persons. Of things, Woe to you that say good of evil, that is, of your sins, that they are no sins but vertues, and that you are to be thought the better of Hieronym.therefore: for this is one thred, that comes into the cord of sinne, as vers. 18. that the wicked is not only sensless of it, and the evil thereof through a custom of sinning, but also glories in it, as thinking himself the better. So Gregory saith, The enemy palliates himself with such arts, that he feigns our faults to be Gregor. in Psal. 101.vertues, so that thence a man expects rewards from whence he is worthy to endure eternal torments, thus cruelty in taking revenge upon vice is thought justice, and the immoderate anger of just zeal merit, likewise profusenesse is held mercy, tenacity frugality, pertinacy constancy. And as Maximus hath it, Swearing is counted a grace to ones speech, and the angry couragious, darknesse light, and sour sweet, that is, the darknesse of errour light of truth, and sour heresies sweet truths, because nothing is sweet but truth; or a life lead in sin, sweet and pleasant, but in the fear of God, and exactly, sour. And herein it is alluded to the sweet and sour grapes before spoken of, the wicked called the sweet sour, and the sour sweet, or bitter, as the Hebrew word here signifieth.
It may also be understood of persons, so they that justifie the wicked and Prov. 17. 15.condemn the righteous are alike abominable, and Woe is to them also, vers. 23. This, saith Musculus, is the cunning of the devil, when the wicked cannot Muscul.otherwise plead for their wickednesses, to confound good and evil together: and some say of evil that it is good through errour and simple ignorance, which shall be pardoned, some that good is evil out of malice. Likewise of men, the Papists say, That a Priest is good who liveth single, although a fornicatour, but the married evil and wicked, although keeping him to his own wife only, &c. and Calvin applieth this to men of dignity who account them good, that flatter Calvin.with them, but them evil that reprove their vices. Who put darknesse for light, so Hebr. by a word implying great men, by whose will as by a Law it is made so.
Woe to them that are wise in their own eyes, &c. Here, saith Calvin, Isaiah Vers. 21. Calvin.inveigheth against them, that elude all the teaching of the Prophets by this, that they think themselves so wise, that they know what they have to do better then the Prophets can teach them, and therefore despise all their denunciations of judgements, and he with whom it is thus, goes on inevitably to destruction, because the way of becoming wise is to him dammed up, which is 1 Cor. 3. 18.to become a fool, that he may be wise. Therefore a caveat is also given here-against, Prov. 3. 7. Here are two words used, wise and intelligent, or prudent Musculus. Hieronym.before your selves. Which according to Musculus, set forth one and the same thing, according to Jerom, who follows the Stoicks herein, Wisdom is in respect of divine and humane things, Prudence of humane only. But by the first may better be understood Wisdom, as is opposed to foolishness in the Scripture phrase, that is righteousness, for they thought themselves righteous enough, and therefore his threatenings of them vain, and by the second, subtilty and wit not like children to be terrified by such scare-Crows as they counted them.
Woe to them that are mighty to drink wine and strong, &c. The sin of drunkenness Vers. 22.was taxed before vers. 11. but because they were not moved against it, but lived still therein, it is again declaimed against in this verse, and likewise vers. 23. justifying the wicked, &c. which in other words is spoken against vers. 20. a ground for Preachers to inveigh against the same sins again and again, being yet unrepented of. But a new Argument is implicitly▪ brought against this sin, viz. in that he cals them mighty to drink wine, and foreign men of valour to mingle strong drink. For by thus saying he intimates to their shame, that they had no courage to fight against the enemy, but like bruit Calvin.beasts all their strength was put out in drinking and quaffing; whereas meat and drink is not given us by God to go as far as we are able in filling the belly herewith, but with such moderation to use them, as that our strength may not be impaired, but increased hereby. For the last words, by strong or valiant to mingle strong drink; that mingling, saith Musculus, is not to be understood, which is of water with wine, which was the usual manner of drinking, but by Muscul.mingling, pouring in of strong and inebriating liquour, use causing, mingling to be put for pouring, only he thinketh them hereby taxed that give inebriating drink to others, & so indeed it is to be thought, because Hab. 2. 14. it is expressed. But by mingling may also be understood, mingling divers strong things together, the sooner to intoxicate others, as is the manner of some monsters, unles we take it for putting in somewhat to keep from drunkenness, although the drinking be excessive, and so a woe is to them that are not plainly drunken, yet drink to excess. For this see enough before v. 20. Only it may be added, That this is properly against Judges, who pervert Justice for bribes, giving sentence on the Vers. 23.side of the wicked and against the good, for this is justifying the wicked here meant, and is a most damnable sin, because the Judge being lead by covetousnes doth wittingly judge unjustly, neither can any bribe-taker be free from this corruption, Exod. 23. 8. Deut. 16. 19. whatsoever some think. Yet to take the righteousness of the Just from him is more damnable, for this is to condemn the innocent sometimes to death, and so to be guilty of bloud.
Therefore as fire devours the stubble, and the flame the chaff, so their root shall Vers. 24.be as rottennesse. Heb. As the tongue of the fire eats the stubble by an Hebraism. By the root here Jerom will have evil thoughts meant, and by the Branch Hieronym.springing herefrom, the evil of speech and action, the one shall be as muck or rottenness, the other shall arise as the dust, that is, their thoughts of impunity and speeches of derision against the judgements threatned, and all their riches unjustly gotten. Their covetous thoughts, called by the Apostle, The root of all evil, shall be as rottenness within their bowels, and the fruits hereof as dust without, being ready to put out the eyes. Calvin takes it, as a Metaphor, wherein by the root of a tree rotten, all that whereupon they stood, and Calvin.did bear themselves, is shewed to be of no force, but the tree of their Commonwealth must needs fall, as that tree, the root whereof is all rotten. And he saith, the same is before set forth by similitudes of stubble devoured by the tongue of the free, &c. it being hereby meant, that they should have no more power to stand against Gods judgements, then the stubble hath against the fire: and the tongue of the fire, saith Zuinglius, is spoken of, because it licketh according to the Latine phrase as a tongue, and is like a tongue in appearance. Zuinglius.Some by the root understand Fathers, and by branches Children. And all this is threatned, because they cast away the Law of the Lord, &c. that is, by not regarding it, this being of all abominations the greatest.
Therefore the fury of the Lord hath burnt against his people, and when he stretched Vers. 25.out his hand the mountains trembled, &c. He speaks of his stupendious Judgements as past, they being yet to come, for the certainty thereof, and he no where speaks more terribly, then in this case of rejecting his Word, which sheweth, that such sinners as do so, are of all others most desperate, that every one may take heed of it. Jerom applieth this to those that rejected Christ and Hieronym.his teaching: and he saith, That fury is ascribed to God, not that he is subject to passions, as man is, but to terrifie the wicked the more, who know how dangerous it is; if but a man great upon earth be full of fury against a poor man. Wherefore David saith, Correct me Lord, yet in judgement, not in fury. By the mountains trembling, he saith indeed, that some understand contrary powers, to whom the wicked are delivered to be punisht, but he takes it as spoken hyperbolically to shew the wonderful greatness of the judgments. And noteth that this threatning is not for Idolatry, but for rejecting the Gospel, the word of promise touching the new Covenant spoken of Jer. 31. and it was fulfilled in the time of Titus and Vespasian, when his judgements against them were most terrible, and yet his hand is stretched out by continuing the Jews miseries from age to age, even unto this day; and this desolation, as Daniel prophesieth, shall continue to the end. For their carcasses lying as dung Dan. 9.in the streets, this was never more then at the destruction of Jerusalem by the Romans.
And he shall lift up a sign to the Nations afar off, &c. This, saith Jerom, is expounded by some as spoken of the Gentiles conversion, the sign lifted up being Vers. 26. Hieronym.expounded of the sign of the Crosse: By the Rabbins, of the Babylonians brought against the Jews by Nebuchadnezzar. But he makes it to cohere with the former words, as shewing how the Romans should be brought to work the great destruction before spoken of for their rejecting of the Gospel: God would as a Captain set up a Standard, to which they should flock to execute his Judgements upon this rebellious Nation, and in stead of blowing with a Trumpet, he saith, he should hisse unto them, to denote his easie calling his Armies together for this execution. Because he speaks of them as Nations most remote that should come; so as the Assyrians and Babylonians were not but about six hundred miles off, and when they are spoken of, they are commonly described by the North. Yet Musculus, Calvin and others of our new Writers Heb. From the ends of the earth Cyril.are for the Babylonians here meant; so likewise Lyranus. Cyril, Hissing is here taken from the Bee, as also Chap. 7. 18. who going out of the Hive, cals all the Bees of his train after him, or from the master of a ship, who thus cals the Mariners about him to do what he commands. Whether the Babylonians or Romans be here meant, I leave to the judgement of the Reader, but because they are said to be called from the ends of the earth, I prefer that of the Roman forces out of Italy, France and Spain, and the rather, because these properly were brought against them to punish the contempt of Gods Word without Idolatry, according to vers. 24. the Babylonians, their gross Idolatries, because after their return from the Babylonish Captivity, they never sinned by Idolatry more, but were most strict impugners of it.
And he shall come lightly and *Heb. foreign And going.swiftly. Vers. 27. None shall be weary or stumble, Vers. 27.&c. Here the Nation to be called by hissing from the extream parts of the earth against the Jews, is described, so as might most terrifie them. 1. From their swiftness, all impediments being away, either within them, as weariness or drouziness, or without them, as stumbling, loosning of the girdle or shoelatchet, to make them stay to tie them. 2. From their instruments of warre and horses. Their Arrows sharp, their Bows bent, the heofs of their Horses as flint, &c. 3. From their irresistible strength. They shall roar like Lions, and Vers. 28. Vers. 29. Vers. 30.take the prey, &c. 4. From their desperate condition, when their enemies should thus invade them. Their roaring shall be as of the sea, and a man shall look to the earth, and darkness, and the light in heaven shall be darkned; That is, calamity and misery without comfort or end, such is the case of those, whom God pursues in wrath. And here, according to Jerom, ends the second Vision, begun Chap. 2. Now follows the third.