Commentary on the Old Testament Volume 2-4, Biblical commentary 7 · Isaiah · Chapter 8
CHAP. VIII.
ANd the Lord said unto me, Take to thee a great roll, and write therein with the Vers. 1.stile of a man, Make haste to the prey, hasten to the spoil, &c. This chapter tends by the consent of all Expositors to the same with the former, viz. to shew that destruction was at hand to the kings of Syria and Samaria, and after that to Judah by the king of Ashur, and yet here is comfort propounded in Christ to all the faithfull. But because here a son is said to be brought forth by the prophetesse, in whose tender age it is said, that Damascus and Samaria shallbe spoiled, as Chap. 7, a promise was made that a virgin should conceived and bring forth a Son, a Question ariseth, Whether this be not the son before prophesied of? and if so, that before-going touching the land of Syria and Israel forsaken in the infancy of that childe, and the like spoken here, will excellently agree to the judgement threatned, without any new invention to make out the sense of those words, Chap. 7. 15, 16. Only Matthew may be to this interpretation opposed, because he applyeth the prophecy Chap. 7. 14. to Iesus the Son of the Virgin Mary, as being then only fullfilled. But his words do not imply so much, but that it was then fullfilled, which no Christian will deny, but consent unto, as most firmly beleeving it. Now that his words imply not the fullfilling of it solely at that time, appears by other the like applications made by him in other cases, as Mat. 2. 15, 27. Ob. It is said, a Virgin shall conceive, &c. here the Prophet went in to the Prophetesse, and she conceived, who was no Virgin, but a Wife, for so Junius renders it, me congresso cum prophetissa, i. Ʋxore mea, neither doth Calvin deny but that it may so be taken. Sol. This being granted (although not the word foreign Chereb to draw nigh, but the word foreign to go in, is used Ge. 26. 3, 4. to set forth the carnall knowledge which a man hath of his wife, it makes not against this Exposition, because not only single persons are set forth in the language of the h. G. by the name of virgins, but also all that are carnally undefiled: therefore although it were Rev. 14. 4.no wonder for Isaiahs wife to bring forth a son, and so may seemimpertinent to the prophecy afore-going, yet it is not, for so much as this was a sign of Israels destruction shortly to come, that she not being at that time haply with childe, yet now conceived and brought forth as soon as might be, and before that childe so brought forth, and grown up to be able to speak, the kings of Syria and Israel were both slain. And then this puerpery was but a figure of that to come principally aimed at, as wherein our greatest comfort lies about the destruction of the devils kingdom figured out in the kingdom of Ephraim, which kingdom that the Virgins son by his incarnation destroied, see Heb. 2. 15. It was then fulfilled in a figure here, which was sufficient to confirm the faithfull for the present, touching a temporall deliverance, and it was the second time, and chiefly fullfilled in the Virgin Mary. And if it be thus taken, ver. 18. the children that thou hast given me are set for signs: that is, Shear-jashub, and Mahar-shalal-hash-baz will well answer to the relations preceding, chap. 7. 3. and here ver. 4. whereas I have before followed Junius applying this word the childe to Shear-jashub, I have not so done, but being ready upon new light discovered to be guided by it: whereas the word Alma never signifies but a young woman hidden from man, this is controverted by the Hebrews, and therefore here by more rendred, adolescentula then virgo: but for the principall thing in this prophecy intended, the Septuagint rendring of it virgo is to be preferred, admitting the double sense before-going, and this may be without prejudice to our cause, seeing Jesus born of the Virgin Mary, who knew no man, was the wonderfull accomplishing of the prophecy so as it never was before, but only in some sort precursory: and the prophecy of the seed of the woman, Gen. 3. and of a womans compassing a man, Jer. 31. 22. make it plain that such a puerpery was to be expected. Ob. But he is not called Emmanuel, but Mahar-shalal-hash-baz, neither can any son be called so, but the son of the Virgin Mary only. Sol. The son of the blessed Virgin was not expresly called by this name neither, when he was born, yet this argueth not, but that he was meant, as hath been shewed before: again although it can not be said of any but Jesus being born Emmanuel in that sense, God and man in one person, yet now it might also be said so in this sense, God is with us in performing of his promise of delivering us from these two kings so earnestly without his help bent to destroy us especially which be of the house of David, Ierom who saith that the childe here spoken of is the same with that Cha. 7 14. Hieronym.only he hath another name, Make haste to the spoil, &c. to shew that he should take away the spoils before taken by the devil, according to that saying of his, When a strong man armed keeps the house, all is quiet, but when a stronger then he Luk. 11. 21.cometh, he disarms him and divides the spoils. But he will not have a thing really done set forth here, but only in imagination and vision: for in vision only the prophetesse brings forth a son, a sign of the hasty destruction of Syria and Samaria, and this was really after fullfilled, when the blessed Virgin conceived and brought forth her son Jesus, And he saith, he must write in a roll, and take witnesses to it, because it not suddenly be done according to this vision, but many hundred years after, for which it had need to be written in a great roll that might last long: and whereas before Chap. 7. he spake the same to the honse of David, now he must speak no more to the people in generall, but write it in a roll, to intimate that it should be as a mystery or thing hidden, the Virgins conception, for a long time from the generality of the people. And indeed, because the circumstances of taking a roll to write in, and witnesses to it, imply a matter of great moment, not only touching the present or things near at hand, but also things of greatest concernment to come long after, or else what need was there of providing thus for the durability of it throughout many ages, it must needs be yeelded, that as Chap. 7. the birth of Jesus was prophesied of, so it was here further represented and figured out together with the sudden destruction of the devils kingdom ensuing hereupon, of his spoiling whereof, see also Heb. 2. 15. Col. 2. 14. And if this be taken as done in a vision, then the meaning must be this, Isaiah having a roll presented unto him, wherein it seemed to him that he wrote these words, Mahar-shalal-hash-baz, he went in the spirit to the Virgin Mary, in vision presented unto him, and saw her bringing forth this son, and then spake as if he had been born indeed at that time, that before he should have knowledge to cry My father or mother, the riches of Damascus, &c. should be carried away. And to this agree Cyril, Basil, Caldaeus, Procopius, Rupert. August. de civitat. 17. c. ult. Epiphan. haeres. 78. Euseb. lib. 7. cap. 2. Demonstr. Evang. Ambros. &c. wherefore to shew that this son is the same, ver. 8. he is also called Emmanuel. And for the other are many grave authours also, as the Rabbins, Chrysost. Richardus Victor, Tho. Aquinas, Vatablus, Calvin, Junius, &c. But it is excepted against this, that if a son about this time really born had been meant, that which followeth cannot be approved for truth, vers. 4. because the spoils of Samaria were not carried away by the King of Ashur, till the 9. of Hoshea, and this was but the 4. or 5. of Ahaz, in whose 12. year he began to reign, so that a childe then born might be at that time 16. years old. Answ. The riches of Damascus 2 King. 17.were carried away within 2. or 3. years, and then the thing spoken of 2 King. 16.began to be fulfilled, the other following soon after in part, when in the beginning of the reign of Hoshea some 7. years after this, he became Salmanasar's servant, and he gave him gifts: Moreover, the same exception may be made, if it be understood the other way also. Only I grant taking it that way, we shall be forced to flee to the understanding of a Virgin in conditions, and therefore both being weighed well together, that of understanding it done in a vision will prove the most solid. But whereas Jerom by the prophetesse another while understands the holy Ghost, because the holy Ghost in Hebrew Ruah is of the feminine gender: I cannot see how it should stand, because not the holy Ghost but the Virgin Mary by the overshadowing of the holy Ghost, brought forth her son. And she may well according to Ierom be understood by the prophetesse, because she prophesied when she said, all generations shall call me blessed, for she is called so to this day. For the name Mahar-shalal-hash-baz, it is not meant that he should be called by this as a proper name, no more then by the name Emmanuel, but that he should be such an one that he might well be thus called for spoiling principalities and powers, as was partly touched before. The main thing here being thus cleared, I come to the particulars. To write in the stile of of a man is by the consent of all, so as any may reade it, and that in great letters, as Hab. 2. 2. because God would have all the people know it, and that he would accomplish that which he promised touching Damascus and Samaria very speedily, to be confirmed against their present fears, and the rather, for that it was so improbable, that so great forces now joyned together should not prevail agianst Ierusalem, whenas either of them severally was unresistible before. And that this being written in a roll might be obvious to every ones sight, it is not improbably thought by some, that it was fastened upon the door of the Temple, as that of Habbakkuk, that a man running might reade it. The words are but few, Lemahar to hasten, Shalal the spoil, Chash chaffe or huske, Baz the prey: thus the words signifie, but I cannot finde them so expounded by any expositour, but either passed over as a name, as Iunius pro Mahar-shalal-hash-bazo, or as he also in his notes explains it, accelera ad spolia, festina praedam, whereas of Chash there is none other signification, but as hath been said, and so no second word to signifie hasten. Wherefore this name may rather be resolved thus, he hath hastned the spoil, the huskie or chaffie prey; so lightly flying from Damascus and Samaria, as the chaff before the winde, when the Assyrian comes, and his coming will not be long deferred, for he hastens to this, as the end whereat he aimeth.
And I took to me faithfull witnesses, Ʋriah the Priest, and Zechariah. This Vers. 2.was done for more confirmation of the Prophecie, because by the testimony of two witnesses all things are confirmed: and witnesses of great note especially as these two men were; Ʋriah the high-Priest at that time, for to him it is said, that Ahaz sent a patern of the Altar at Damascus, to have one made like it at 2 King. 16.Jerusalem, which was a thing indeed, that made against his credit, but that was after this, and his credit held good hitherto. Zechariah was a man of great 2 King. 18. 2.eminency, as being father to the mother of King Hezekiah. These two were taken for witnesses of these words written by the Prophet in a roll, as importing the spoiling of Damascus and Samaria with all speed.
And I went to the Prophetess, who conceived and bare a son, &c. This was Vers. 3.done in the spirit, wherein the incarnation of Christ to come long after, was now represented to the Prophet, as things to come were represented to John in the Revelation. But whether these two men were also present in the spirit with Isaiah to see this son, is uncertain: it seems that they were to be witnesses of the thing, that the more credit and heed might be given unto it by all men. And this is by some brought for a ground of witnesses used of old, when names were given at the time of Circumcision; but I must needs confesse, that although I have sometime followed this, yet it is no good ground for it. For witnesses or rather sureties are used in Baptisme for more assurance to the Church, these only to testifie this wonderfull Vision and prophetical writing and name, that all might be assured of the thing here prophesied of.
Before the childe shall know to cry, my father and my mother, the riches of Damascus Vers. 4.and spoils of Samaria shall be taken away before the King of Ashur. That is, counting from this time, before an Infant new born now shall be able to speak, the pride of the two enemies of the house of David, Damascus and Samaria shall be taken down, they that have spoiled Judah, and had thought to have spoiled her more, being spoiled by the Assyrian King. The phrase is, Shall be taken away before the King of Ashur, haply because, as amongst the Romans, so amongst the Assyrians the spoils taken from the enemy were carried before the Conqueror in triumph.
Because this people despiseth the waters of Siloe, which run softly, and there is joy Vers. 6.to Rezin, and the son of Remaliah. Vers. 7. Therefore the Lord brings upon them the waters of the river, &c. Vers. 8. And passing into Judah, he shall over flow, &c. The Lord having hitherto comforted the faithfull by exhibiting after a sort his Son unto them, and promising speedy deliverance from their two great enemies, now threatneth the common sort, or multitude of unbelievers in Judea for their sleighting and contempt of his help thus offered, and amongst them Ahaz, as the chief; for he, as it is likely with their consent, not relying upon Gods Promises, but sending for help to Ashur, against these two Kings, thus shewed, that he despised the waters of Siloe, that ran softly, the promise of deliverance being called so in opposition to the Assyrian Army expected, which came with the sound of Drum and Trumpet, neighing of horses, clattering of Armour, shouting and a great noise: but the Promise of God made by the Prophet was without all external shew of vigour or force to help, a very poor thing to trust to, even as the little creeping river of Siloe, so called Nehem. 2. 13. Fons serpentis. It is also mentioned Joh. 9. for it ran slowly, and so was without force to gull and wash down the soil where it ran, or to carry any burthen thereof before it. And this is that which God had against the unbelieving in Iudah: now against the two Kings, Rezin and Remaliahs son, not vouchsafing to call them Kings, he layes to their charge, that they had joy, that is, in the spoils by them already taken, and which they made account to take at their pleasure in Ierusulem, and to domineer there. And upon this expedition they put themselves, meerly out of a delight which they took in wasting and taking spoils, and destroying the Jews, they giving them no just cause so to doe.
Therefore the Lord will make the mightiest and most abounding waters of a sloud Vers. 7.to come up against them, even the King of Ashur and all his glory. Here after the sin of the Syrian and Israelitish King laid open vers. 7. followeth their panishment, the King of Ashur, as an overflowing and irresistible floud with his Army, that is, his glory shall come and destroy their lands, as by a deluge.
And he shall ascend above all his strong waters, and above all his banks, and shall Vers. 8.passe through Iudah, and overflow till he passeth to the neck, and the stretching out of his wings shall be the breadth of thy Land, O Emmanuel. Here the judgement to come after the other upon the Kingdom of Iudah by the same King of Ashur is set forth; as their sin was also shewed before, yet their punishment is put in order after Rezins and Pekahs, as indeed it followed. And because he had begun with an Allegory of a river, he continues by the like to set forth these judgements. He shall passe over all his strong waters and banks, that is, the strong ties of his oaths and covenant with Ahaz for his great gifts, and notwithstanding these shall come against Iudah even to the head City, as he did in Hezekiahs time, for which he saith, Till he comes to the neck, which is next the head, for he was not permitted to come close up to Ierusalem, but near it, and he stretcht his wings over all the Land, when in the time of Manasseh, and afterwards of Zedekiah he destroyed and wasted all; and he saith, Of thy Land, O Emmanuel, alluding to the name Emmanuel, Chap. 7. 14. setting forth Christ Jesus to come, as at whom he lookt by the eye of faith, expecting that he should take vengeance for this upon the proud King of Ashur, when he had made him first an instrument to execute his judgements upon his own Land or Church, which Mount Zion was allegorically. For so indeed the Lord did to the King of Babylon and Ashur finally, when he gave him and his Land into the hands of Cyrus and Darius.Dan. 5.
Thus for the most part Junius and Tremellius. Jerom, who saw the brook of Siloe, for he lived sometime there, saith, That it begins at a fountain at the Junius. Hieron.foot of Mount Zion, and runneth not continually, but at certain times through most hard passages of rocks with a great noise. And by their despising the waters of Siloe, is allegorically shewed the ten Tribes rejecting of the posterity of David, which God had set up, and their preferring to be under other Kings: but for this he sheweth, that they shall be subdued and brought under the King they would not, even the Assyrian. But because this is no where laid to the charge of Israel, yea contrariwise it is said to have come of God for a punishment upon Solomon, That they revolted from Rehoboam, I cannot subscribe to this. And as far wide is Musculus, who will have the Kingdoms of Iudah Muscul.compared to these waters, because it was now in a poor condition; as if he had said, because Judah sets light by her own condition, and preferreth that of Israel and Syria, being now far more potent and opulent; for neither had it been so hainous a fault to be thus dejected in the sense of their own misery; and the last clause is, joy to Rezin and Remaliahs son, not in them. Calvin comes nearest Calvin.to that which hath been already said, despising their own weak estate, they desired greater forces for their defence; but neither doth this agree to joy in any relation to Rezin or Remaliahs son, because the forces desired by them were not theirs, but the King of Ashurs, neither was it so great a sin, or a sin at all to be cast down for their own tenuity, unlesse with a conceit, that being so weak, God could not, or would not help them, whatsoever he promised by his Prophet. Cyril and Procopius, because they being so low, believed not Cyril. Procop.that God could help them, and thought of revolting from Ahaz to Rezin and Pekah, and submitting themselves to the King, whom they would set over them, even the son of Tabeal, they are thus threatned. But this is a conjecture without ground, because we read nothing of any intention in them to revolt; but it is certain, that in diffidence of aid from God they sought for aid to the King of Ashur. Now whereas Jerom saith, That the waters of Siloe run with a noise thorow hollow places of the Rocks, whereby this Allegory may seem not to agree; it is to be understood, that although they run with a noise at the first, yet passing further they run without all noise in silence, and easily, till they come into the Kings Gardens. Siloe for this might well set forth the King of Davids line, and the Lord Jesus, who was to come of David, and was missus or sent, according to the interpretation of the word Siloc, because these were the waters, which watered his Gardens, and he was milde and cried not, nor lifted up his voice. For when his help promised was despised, he was despised, and afterwards when he came, being of the Jews rejected, saying, We will have no King but Caesar. For the spreading of his wings over the whole Land, this is spoken by another Allegory comparing the Assyrian King to an Eagle, spreading his immense forces as wings.
Associate your selves together (O peoples) and ye shall be broken, give ear ye Vers. 9.that dwell in the farthest parts of the earth, Gird your selves, and ye shall be broken, &c.
Take counsel together, it shall be in vain, &c. After the judgement hitherto Vers. 10.threatned, the Prophet now derideth their confederating together to strengthen them the more against all enemies. That this which the Lord hath threatned might not come upon them. For notwithstanding the Associations made betwixt Syrians, and Israelites, and Jews and Assyrians on the contrary side, who are all meant by peoples; destruction shall come both upon Syria and Israel, and afterwards upon Judah also, being for the present rather weakened, then holpen by the King of Ashur, as the sacred History sheweth. And in calling upon most remote dwellers to hearken, threatning them also with contrition or tearing in peeces, though they couragiously girded themselves to the battel, he means the Assyrians who should after this be destoyed also, as they were indeed by a mighty destruction in one night under their proud King Sennacherib, and after that being subdued by the King of Babylon, who joyned the Kingdom of Assyria to his own, making both one. Then vers. 10. he derides their consultations as vain, because, saith he, God is with us: Iunius, The word of Emmanuel shall stand; rather respecting the sense Junius.then the exposition of the word Emmanuel. But the sense will be good also thus, For God is with us his Prophets, to confirm what we threaten in his name and by his direction; neither can all the strength in the world frustrate or prevent it. Jerom extends this no further then to the Syrians and Israel, to whose Hieronym.consulting to take Ierusalem, Chap. 7. he alludeth, and then he applieth this to Persecutours and Hereticks, the one sort may band together to root out Christian people, but they shall themselves be destroyed in the end, and Christs Church shall continue, and the other may beat their brains, and use all means to suppresse the truth, but they shall be in vain, for God is the authour and protectour of the truth to make it stand, when all errors shall vanish. Calvin and Musculus expound it only of the Assyrians, who were now coming against Calv.Israel, and were afterwards to come against Iudah. But forsomuch as the purpose of the Lord was to comfort and confirm the Kingdome of Iudah against the fear of Syria and Israel then joyning together against it, reason requires that it should be taken as a threatning against them, and that the Assyrians more remote dwellers are next spoken, as who should finally perish also, to abate their pride coming upon them for their great and continual victories, for which they thought so highly of themselves, that none should ever be able to bring them down. But to shew certainly, that thus it should be, he doubles the threatning, and to confirm the faithfull, although the enemy being put back once should make the like attempt again, that he shall arm but to his own destruction. And all this shall be brought to passe by the power of Emmanuel, the reciting of which name brought this life and courage into the Prophet, as in the midst of greatest danger to conclude with an irony against the enemies of the Church.
For thus hath the Lord said unto me, when he laid hold on my hand, and put me Vers. 11.back from walking in the way of this people. This is word for word according to the Hebrew, and herein is shewed the cause why Isaiah was so bold to deride all enemies so contrary to others in these dangerous times, the Lord took him by his Spirit, as it were, by the hand, and suffered him not to walk in the way of distrust, wherein others walked, so that he contrariwise was full of considence through Gods help, that it should be so as he had prophesied. There was cause indeed, as Calvin saith, to fear; both outward, their enemies so strongly combining; and inward, the wicked and unbelieving hearts of the people: yet Calvin.God made the Prophet, as by strength of hand to go this way so contrary to them; and hereby it is intimated, that it is by the hand of God guiding them, that some few go not in the common way of the multitude, but in another way Note. of doing their diligence to make their election sure and certain.
Say not A conspiracy wherein soever this people saith a conspiracy, or in all wherein Vers. 12.this people saith it, &c. That is, as thou hast by Gods especial grace been kept from doing wickedly, as they have done, as was said vers. 11. so speak not, and bid other faithfull persons not to speak dispairingly, saying Rezin and Pekah have conspired together to subdue our City Jerusalem, and we shall never be able to withstand so great a power, whatsoever fair promises the Lord makes us by his Prophet, Fear not their fear.
But sanctifie the Lord of hosts, and let him be your fear. That is, acknowledge Vers. 13.him to be holy, and true, and allmighty, which redounds greatly to his glory, by nothing doubting of his help against your enemies. Sanctifying is here put for glorifying, as also in the Lords-Prayer, Hallowed be thy Name. For fearing him and nothing else, see also Matth. 10. 28. Let this be all that ye are afraid of, to offend him, and then ye shall have his love, and care not what wrath men have against you.
And he shall be for a sanctuary, a stumbling stone and a rock of falling to both the Vers. 14.houses of Israel, &c. The word signifieth either Sanctuary or Sanctification, the meaning is, to you that glorifie him by believing he shall be as a place of safety, your enemies being never able to hurt you, as those that fled of old to a City of refuge, or he shall make you glorious through his miraculous working for your safety and preservation in greatest straights. The words following are again used, Chap. 28. 16. yet not all, but the first only, a stone, and there it goeth thus, I lay in Zion a stone of probation, a corner stone and precious, a stone of foundation. But Rom. 9. 33. both these places are put together and applied to our Lord Jesus, 1 Pet. 2. 4. That only of Chap. 28. comparing the preciousness of this stone before God, with the vile account in which it was had amongst men, according to Psal. 118. 22. and Matth. 21. 42. Having in the former words comforted the faithfull, by saying, That God would be to them a Sanctuary; here he turns to the unbelieving of both houses or Kingdoms, threatning that he should be a stumbling stone, because when they should see themselves brought into misery and servitude by their common enemies the Assyrians, they should fall more and more into insidelity, to say, that the Lord was not so mighty as they thought formerly he had been. And allegorically our Lord Jesus is here also pointed at, because he is sanctification and safety to all the faithfull, but to the children of Israel especially a stumbling Hieron. Calv. Muscul.block or stone, for his poverty and cursed death, making them to fall into the highest degree of contempt and enmity against him, and so to ruine by the Romans, but all through their own corruption. And to the inhabitants of Jerusalem: This is added, because Jerusalem was the chief place of the principal Kingdom, that it might not be thought, that they of that place should be better then the rest, but be involved in the same spiritual judgement, and consequently in the same misery, although they had this advantage above other parts, that they had the Priests and many other learned ones amongst them. But in speaking of Jerusalem he varieth the phrase, saying, For a snare and a net to the inhabitant of Jerusalem, denoting their ensnaring or being unawares taken by that erroneous opinion of Justification by works, and not by faith only in Christ Jesus, as Paul argueth Rom. 9. 30, 31, 32. applying the words of this place; whereby it appears, that although it were fulfilled long before, yet it was chiefly fulfilled in the time of the Gospel, as Oecolampadius well noteth. Oecolamp.But it is to be observed vers. 15. that he saith,
Many shall fall amongst them. Intimating, that in all times there is a remnant Vers. 15.of the faithfull, even when the times are most corrupt, as in the dayes of Elijah, and this is the true Church of God, to which this stone is precious to build their faith upon as a most sure foundation. But the multitude shall fall, 1 King. 19.be broken in pieces, be intangled, and taken; fall by not believing, be broken by accustoming themselves to sin, be intangled by ones drawing of another, and taken by suffering the just punishments of their sins; thus also Oecolampadius. Or if we take falling or intangling for two Metaphors, expressing one and the same thing, viz. by unbelief and breaking in pieces and taking, likewise for the punishment, the sense will be lesse forced, then if by breaking in pieces be understood a being addicted or accustomed to divers sins. Contrariwise four Epithetes are given to the Lord tending all to comfort and confirmation in respect of the faithfull, 1. A stone of probation. 2. A corner stone. 3. Precious. 4. A sure foundation, Chap. 28. 16.
Binde the Testimony, seal the Law amongst my Disciples. Here because the Jews Vers. 16.stumbled at Christ through unbelief, and so fell into great miseries, the Lord bids the Prophet binde up the Testimony to them, that when they reade it, they may not see into the end thereof, Christ Jesus, through a spiritual judgement upon them for their malice and grosse unbelief in the midst of so many signs, and to seal it over to the Gentiles, who should now become his Disciples, and know that, touching the Mosaical Laws, which the Jews should not, even the Doctrine of the true faith to their salvation, because both the moral Law was Hieron.a Schoolmaster to bring us to Christ, by shewing the curse of God to be our due for our sins thereagainst, and the carnal rites of the ceremonial served to figure out Christ and his Kingdom, to whom we must flee, that we may be delivered from the curse. To this effect almost Jerom, and touching the Jews Tremellius, who will have the Roll spoken of vers. 1. meant by the Testimony, Tremel.and that the Lord would have him fold it up, that it might not be in the sight of this wicked people, as most unworthy: but then this judgement must be understood as taking place in the time of the Gospel, for now it was written for their reading, and according to some set up upon the doors of the Temple. Calvin understands no more hereby, but doing by the written Law, as a man Calvin.useth to do by a letter, binding a thred about it, and then sealing it, that every one may not reade it, but they to whom it is sent: Others may have it in their hands, but have no knowledge of that which is in it, but onelyonly they to whom it belongeth. For the word is in all mens hands, but it is as a sealed letter to most, only they that are taught of God, to whom it is specially written, see into it and have benefit and comfort thereby. Thus also Musculus, who Musculus.draweth matter of incouragement from hence to the Prophets of God. When they preach to many, but few are wrought upon by their preaching; the word is as a sealed letter to most. Adam Sasbont differing from all these, saith, that Sasbont.no concealing or hiding of the counsel of God from any is here meant, but as a man that would remember a thing, binds somewhat about his finger to put him in minde of it, so would the Lord have Isaiah do to his Disciples, not really taking and binding this roll to their hands or arms, but requiring them to have it alwayes in such remembrance, as if it were bound there; a like phrase see Deut. 6. 8. and Prov. 7. 3. And this is the most plain sense of all others, and agreeth best, because one part of the speech doth not touch one, and the other another sort of men, as Jerom saith, But Binde the testimony and seal the Law are both spoken to the same Disciples, and binding and sealing are Metaphors to set forth one and the same thing, for as we make fast by binding, so more by sealing. Yet if any shall like better of sealing, that the Disciples onelyonly might know and not others, I confesse, that the word sealing seems to imply so much, and not remembring only as doth binding alone. To conclude, the meaning is, Charge the Disciples, so as if it were bound to their hands for a remembrance to think upon it, and yet by a spiritual judgement let it come thorow the eye; and hands of others as a letter sealed to my Disciples view and reading, that they may know it, and have comfort hereby; and by the Testimony may be understood both this roll for the tests or witnesses used to it, and the Law or Testimony at large.
And I have waited for the Lord, who hath hid his face from the house of Jacob, Vers. 17.and have expected him. Septuagint, And I will trust in him. Thus to the Lords Disciples, I was bidden to do, as vers. 16. and I for my part believe without all doubting, that the Lord will now shew the mercy promised to his people in delivering them from their enemies, as I have before said, and by a farre greater deliverance through that Emmanuel to come, although his face be so turned away for the intervening time from Judah and Israel both, as that no shew be a long time made of any such favour to come. It is the voice, saith Sasbont of the faithfull, when all things seem to go contrary, I will yet believe, and will not cast away my hope. True faith never ceaseth waiting upon Adam Sasbont.God, although he deferreth long his coming to help, and no sign hereof be seen. Calvin and Vatablus for, And I have waited, render it, Therefore I have waited, as if he had said, because the Lord said unto me, that I should not go in the way of this people, vers. 11. Therefore though they despair of help, I have faith to believe, and hope certainly to expect it in Gods good time.
Behold I and the children which the Lord hath given me, are for signs and wonders, Vers. 18. Hieronym.&c. Some, saith Jerom, understand the natural children of Isaiah, Sheuriashub and Emmanuel, and these, they say, were set for signs, because the one did set forth the abjection of the Jews, the other the receiving of the Gentiles, but, saith he, they may as well hold, that Hosea married an harlot indeed, and begat children of her, as this. Therefore he by his children understands rather Prophets, who after him were sent to prophesie of the like things, who at first were by him begotten to God, as Paul saith, My little 1 Cor. 4. 15. Ezek. 24. 24. Zech. 3. 8.children, of whom I travel again till Christ be formed in you. Or take a more apt place, Though ye have ten thousand instructers, ye have but one father, for I have begotten you to Christ. So God tels Ezekiel, That he should be a sign unto them. And allegorically he understands it, as spoken in the person of Christ, to whom it is applied Heb. 2. 13. for he and his Disciples, whom he tels, that they must be as little children, and sometime cals little ones, were as signs and wonders to the unbelieving Jews, when they shewed many signs amongst them, which they slockt to see with admiration, 1 Cor. 4. 9. God hath set us forth as spectacles to the world.
Calvin and Musculus, and the rest of our new Writers understand not only Calvin. Muscul.Prophets, but any converted by Isaiah his teaching, and afterwards by Christs. The meaning is, that such as in whose hearts the Lord doth work by the Ministry of his servants the Prophets, to live by faith in the most dangerous times, when nothing appears but ruine and misery, are by the wicked world abhorred as monsters and abominable creatures for their singular walking in a way by themselves, that is, of Faith, Obedience, Love, Patience and Humility, and not in the wayes of sin and wickedness, that others walk in. But they come not to be thus contemned, and abhorred through the will of their enemies, but of God, who had fore-determined that it should be so, yea even of that God, who dwels in Mount Zion, in whom, and whose house there, these wicked despisers much gloried, as if because he dwelt amongst them, they were in great grace and favour with him, whatsoever abominations they committed, for which he saith, Set for signs and wonders from the Lord who dwelleth in Mount Zion. This sheweth, 1. That it is by God, that children are given to Note. Prophets; it is not by any vertue in them, that they are converted, neither come they to be such of themselves when they have means. 2. The common condition of the godly both Prophets and people is to be contemned and wondered at by the wicked world. 3. This is not without the Divine Providence. 4. Even such as glory in the Lord and in his Religion are sometimes thus spitefull against his servants, for which he is highly displeased with them, but they flatter themselves with a conceit, that they only are his true Church, as the Papists who are so malicious to poor Protestants that be most godly at this day. 5. Teachers ought to go before their children in Faith, Patience, and all other vertues; for he saith, He hath set me and the children. 6. Because this is applied to Christ and all his; we must not make account, that he alone was exposed to contempt and sufferings for us (as he was indeed, that by the merit of his sufferings we might be saved) but as we would have true comfort, that we are children by God given unto him, we must frame our selves likewise to suffer with him, that we may be glorified with him, for he and his are set for signs, &c. and not he alone. One shewing how the Prophets were made Cornel. a Lap.signs and wonders, applieth it to Isaiah going in sackcloth, and then naked for a sign three years together, Chap. 20. and to Ezekiel and Jeremy, and since to Paulus the first Eremite, who shut up himself from the sight of men sixty years together; and Anthonius the next, who lived an Eremitical life also in abstinence and rigidity, till he was above an hundred years old. And Paula a noble woman of Rome, who went to Bethlehem and spent all her substance in building Monasteries there, living in continual fastings and prayers, and so poor at her death, that she was not worth a winding-sheet, but her daughter Eustochium begged for one to bury her in. And Alexius a young most noble man of Rome, when his marriage was solemnized in the presence of many great persons, at night stole from his Spouse, and went far and wide a begging, and so continued seventeen years in misery, and died. And Simeon who went about the streets as a fool or a mad man, making himself a laughing stock and derision to Boyes and Girls, because it is said, God hath chosen the foolish things of the world to confound the wise. And Francis the first of the order of the Franciscans, who put on a Cap and an Hood like a fool, and blessed such as called him fool and clown, and all that nought was, and preferred to be poor as much as others to be rich. And Simeon Stylites, who being a shepherd, came into a Church and heard, Blessed are ye that weep and mourn; and woe to you that laugh, &c. prayed to God that he might be such, and then began to fast an whole week together, and girded his body with an harsh rope till it blistered again and mattered, fasted fourty dayes together in Lent and are nothing, went up unto a beam, and hanged himself thereupon by a cord by the foot, till his foot rotted as far as the ancle, stood alwayes in the day in the greatest heat and cold, and watched to prayer all night, continuing thus eighty years and then dying when he was above an hundred. And of these the Jesuite makes great boasts, as of the rarest men in the world, applying that unto them, They went about in Goats skins, and Sheeps skins, and kept in caves of the earth being destitute and naked. But he must understand, that those Worthies were enforced by the violence of enemies to such shifts, and did not voluntarily forsake all humane society, and expose themselves to such miseries. And the Prophets by doing and going so, as hath been said, wherein they were set for signs and wonders, had expresse command from God therefore. But what command had these, That for their grosse superstitions they should be likened unto them? verily none, but an affectation of singularity and shewing humility, which is plainly condemned, Col. 2. 16. and of singular righteousness condemned Eccles. 7. 16. And such wonders do all Anchorites, Eremites, Cappuchins and whippers of their own bodies (going at some times through streets in Italy all naked to the middle, and whipping their bodies till streams of bloud run out, so that some have died the night following of their wounds) shew themselves, but they are not set for signs by God, as Isaiah and his children. The godly, and temperate, and humble, and meek, are truly set by God for signs and wonders to the wicked world, abiding if they may, each one in his calling, as is commanded 1 Cor. 7. 20. And such signs are they that have all Idolatry in abomination, so as that they will rather die, then yield to pollute themselves hereby, as Shadrach, Meshach and Abednego.
And because they will say unto you, seek to wizards and soothsayers, &c. should Vers. 19.a people go from their God? or should not a people enquire of their God? For the living to the dead? Here the Prophet gives the faithfull to understand, that many amongst them rejecting the predictions of Isaiah in this time of danger would say, Come let us go and consult with other Divines, such as other Nations use to consult with, who have familiar spirits, or in whom these spirits speak, and he enformeth them how to make answer, The Lord is our God, and each people should seek to its God, therefore we to the Lord, who answers by his Prophets, Shall not any be ashamed to go for the living, that is, such as live only where true life is, that is, the true Religion, to dumb and dead Idols, or to Necromancers, who seek answers from dead men, or other creatures, for thus the Heathens do. Calvin prefers this reading of the last clause, From the living to the dead; as if it had been said, Look amongst the living and the Calvin.dead in all places, and ye shall finde, that God alone is all-sufficient to be sought unto. Wizzards are called Pythons, that is, such as speak, as it were, out of their inward parts, as it were by a spirit speaking within them in a most Luther.submisse and low manner; Diviners are such as foretell by Chiromancy, or by looking into the entrails of birds or beasts, &c. This is straightly forbidden Deut. 18. 10. and therefore warning is given here against it to all that fear God. To conclude with Jerom, it is as if he had said, when ye shall be moved Hieronym.to enquire of Wizzards, &c. answer thus, Doth not any people commonly enquire of their God, though in truth they be no Gods, and for the living seek to Idols, which are nothing else but images of dead men? Do ye grant all this to be so, and would ye take us the people of the only true God off from enquiring of him at the mouth of his Prophets, to go after such wicked instruments of the devil, and foul impostours, as Wizzards and Heathen Diviners be? rather let us, as they seek to their Gods, go to ours: and because his will is made known in his Word,
To the Law and the Testimony, &c. And there ye shall finde that Gods people Vers. 20.must not consult with Wizzards, but with the Prophet whom he should raise up unto them from time to time, If they shall not speak, according to this Deut. 18. 18.word, because there is no morning light in him; for so foreign signifie, or Who, that is, Who so doth thus there is no light in him. That people then is hereby condemned to be in darkness, and such as to whom no morning light hath yet appeared, which acknowledg not the word of God to be our only direction in all difficult cases, but contrary to it, will seek or move others to seek in any extremity to Wizzards; now the Wizzards or Pythons of these times are said by Muscul.Musculus to be the Mass-Priests, because they in consecrating mutter with a low voice, & they stir up to other means of being resolved and holpen in time of danger, even by going to the reliques of the dead, of the miracles wrought by whom they much boast. But by the determination of the Prophet they are for this, and their own written traditions, in darkness, and without all light; and so be all that seek to cunning men, and utter darkness must be their portion for ever, as they have loved darkness more then the light. Calvin saith, That some taking Calvin.this for an oath, render it. By the Law and the Testimony, but he rather consents to the exposition before-going, saying, That the Law is called the Testimony, because therein is testified unto us what the will of God is, so sufficiently, that we need not, yea we ought not to seek to any other means, the decrees of Councels and Roman Bishops, to know it.
And he shall passe in it. So verbatim according to the Hebrew foreign in it, being Vers. 21.the Feminine gender, and setting forth the Land that they lived in. He said before, There is no morning light in him; therefore he is in darkness of the night; and because he hath brought himself to this evil condition of wandring from the light of Gods Word in the way of error, this shall be his punishment, that he shall passe or wander as one destitute of all worldly comforts through the Land, Hardly used and hungry, for all the words are of the singular number; and he meaneth that this should be the case of every one of the wicked, that regarded not, neither would believe Gods Word, And it shall be, because he shall be hungry that he shall be provoked, and curse his King and his God, and shall look upward.
And he shall look down to earth, and behold straights and darknesse, &c. A description Vers. 22.of men overwhelmed with misery, and now having indignation therefore at such as seduced them, whereby they come to be thus miserable, they should curse their King, that is, wicked King Ahaz, by whom they had been formerly too much mislead, and their God, that is, their Melcom, to whom they had sacrificed, and in whom they see now that they vainly trusted. Touching their Idol, see somewhat like before, Chap. 2. 21. of their sinning by Idolatry through the means of Ahaz, 2 Kin. 16. 2 Chron. 28. and what displeasure they took at their King, for this vers. 27. They buried him not in the Kings sepulchres. Jerom for him passing, that is, wicked and unbelieving, understands Hieron.the light passing out of that Congregation, especially in the time of the Gospel, and they should then be as in the time of a famine, because in a famine of Amos 8.the word, which should be accompanied with other extream miseries. But because passing is in it, for so the word signifies, not out of it: I with other Expositours rather understand the passer or wanderer in the land. For his looking upward and downward, yet seeing nothing but oppression and misery, they are words tending to aggravate their calamity, as of one that looks every way for help, but none cometh till he perish. And to this effect almost Junius in Junius.annotationibus.