COMMENTARY
ON
THE
BOOK OF THE PROPHET
ISAIAH
BY JOHN
CALVIN
TRANSLATED FROM THE ORIGINAL LATIN,
AND COLLATED WITH
THE LATEST FRENCH
VERSION
BY THE REV. WILLIAM
PRINGLE
VOLUME
SECOND
CHRISTIAN CLASSICS
ETHEREAL LIBRARY
GRAND RAPIDS,
MI
http://www.ccel.org
TRANSLATOR'S
PREFACE
In preparing the First Volume of the Commentary On
Isaiah, many attempts were made, but without success, to procure the French
Translation. After much fruitless labor, and some expense, a copy of that rare
work, which happens to be in the possession of the Parker Society, has been
kindly lent to the Translator, who takes this opportunity of conveying his
warmest thanks for this favor. The references in the foot-notes of the present
and future Volumes will give some idea of the assistance derived from that
source. But it has also supplied materials for a history, more complete than we
could formerly give, of this Commentary, and of the forms in which it was
successively brought before the public.
Various
scribes, on some occasions, united their efforts to obtain a perfect record of
what had been uttered by the Reformer in his private Lessons, as they were
called, which he delivered to students of theology. But, in the present
instance, we are indebted almost exclusively to the earnest, judicious, and
unwearied labors of one man, Mr. Nicolas Des Galars, a minister of
Geneva, from whose notes, after having been revised by the Author, the first
Latin edition was printed in 1550. He appears to have executed, under the
Author's eye, a French Translation, which came forth almost simultaneously with
the Latin copy, and enjoyed the advantage of being known to be well
authenticated. After the lapse of several years, Calvin availed himself of a
season of leisure for re-writing this Commentary, added more than a third to its
original size,
F260a
and made such extensive alterations, that he ventured to call it "a new work."
F260b
It bears the date of 15th January 1559. The third edition, which is dated 1583,
lays claim to still greater accuracy; for it professes to have received
corrections from the Author's Manuscript.
While
the Commentary was thus extensively circulated,
F260c
the benefits of it were chiefly confined to those who were acquainted with the
Latin language; for even the French reader was left to struggle with all the
imperfections which belonged to the first edition. At least, it was only eleven
years before the last mentioned date, and eight years after the Author's death,
that a new French translation appeared, which was printed at Geneva by
Francois Perrin, in 1572. There is reason to believe that the first
French translation would be treated by the second translator with great
deference, and that he would scarcely consider himself to be at liberty to
depart from it, except for the purpose of introducing the extensive alterations
and additions which had been made to the original work. Let us hope that some
future editor, having obtained access to copies now slumbering in the shelves of
our continental neighbors, or perhaps of our own countrymen, will enjoy the
satisfaction of collating the earlier and later editions in both languages, and
will be enabled to reveal the steps by which this valuable Commentary passed
from the first rough notes of the labourious scribe to the form which was
imparted to it by the fastidious corrections of the
Author.
This Volume contains an "Address to the
Readers" by Nicolas des Gallars, Latinized Gallasius,
(which appears to have been prefixed to his French translation of the
Commentary,) his Epistolary Dedication of the Latin edition of 1583 to a learned
author and eminent printer, John Crispin, and a short "Address to the Readers"
by the latest French translator, all of which, it is hoped, will be perused with
deep interest. The relation in which Gallars stood to Calvin, and to his
published writings, has thrown around him many pleasing associations; and his
style, both Latin and French, displays such judgment, and taste, and
scholarship, as justifies the marked preference given to him by the Reformer,
and assures the reader that the responsible office which he held could not have
been committed to abler hands.
The Notes added
to these Volumes shew that it is the aim of the Calvin Society not only to give
exact Translations, but to aid the investigation of dark passages by the labors
of modern critics. Among the works which have been consulted with greatest
advantage may be named "The Prophecies of Isaiah, Earlier and Later, by
Joseph Addison Alexander, Professor in the Theological Seminary,
Princeton, New Jersey," an exceedingly valuable addition to the stores of
exegetical theology, and not a little enhanced by the care with which the
learned editor, Dr. Eadie, has superintended the British edition. Yet we are
again and again constrained to remark the extent to which the critical
researches of our own age have been anticipated by the sagacity of the Reformer,
to whom our greatest men delight in acknowledging their obligations. "Calvin,"
says Professor Alexander, "still towers above all interpreters in large
commanding views of revelation, in its whole connection, with extraordinary
insight into the logical relations of a passage, even where its individual
expressions were not fully understood. These qualities, together with his fixed
belief of fundamental doctrines, his eminent soundness of judgment, and his
freedom from all tendency to paradox, pedantic affectation, or fanciful conceit,
place him more completely on a level with the very best interpreters of our day
than almost any intervening
writer."
Auchterarder, 3d September,
1851.
PREFATORY
ADVERTISEMENT
BY
NICOLAS
DES GALLARS
TO THE
READERS
Though in collecting these Commentaries I was
astonished, first, at the labor and difficulty, and next at the various opinions
of men, yet I thought, Christian Readers, that I must not refuse to labor or
shrink from anything, provided that I can be of any service. With respect to the
difficulties, I quickly surmounted them, through the clear method of instruction
which the Author has been accustomed to employ, as may be seen in his writings,
but still more in his speaking. And if some obscure passages, of which there are
many in that Prophet, made me pause, it was not because I had not the benefit of
his judgment and advice in clearly explaining and revising the whole; for, in
consequence of the familiar and daily intercourse which I had with him, those
intricacies which might have retarded or perplexed me were easily disentangled
and removed. Besides, at any hour when one could go by stealth, that is, when he
had any relaxation from the weighty affairs which almost overwhelmed him, I read
to him all that I had written, in order that, if he could not closely examine
the whole, he might at least add, or take away, or give me directions, as far as
was necessary. All this he did carefully, though hardly ever did I read to him
two or three verses when he was not immediately called away, either by persons
who wanted his advice, or by his friends. Yet reviewing these things with all
the fidelity and diligence that I could, I still returned, and frequently put
questions to him.
As to my labor, it was partly
relieved by some expository remarks which I had collected from his own mouth,
while he was preaching; for it is now four years and more since he explained
that Prophet to us, in a highly profitable manner, in public Discourses, before
giving us the interpretation in the school. At that time, recording not only the
faithful exhortations which relate to the correction of vices, to the condition
of that age, and to the restoration of the purity of doctrine and of the Church,
but also the exact interpretations on which he dwelt largely, in order to draw
from them a solid doctrine to be applied to the use of the people, when I
returned to the house, I wrote them down in Latin, so far as I remembered and
had leisure. That was of great use to me in collecting these Commentaries; not
that I put into them everything that I then wrote, or in the same order and
method, but so far as I already understood the sentiments, and had been
habituated, by some practice, to that mode of interpretation, I had not so much
trouble as if I had come quite raw and ill-prepared to that way of
writing.
So far as relates to the judgments of
men, who must have very various opinions about this labor of mine, I soon
foresaw that there would be many of them who would take no great pleasure in
that which cost me pain, because they would have preferred to have this written
by the Author himself instead of being collected and arranged by me. And indeed
I am very much of their opinion; for the whole would have been sent forth by him
in a more complete and finished state. But as he was employed in preparing other
works, the advantage of which is so evident that it is unnecessary for me to
proclaim it; and as he was harassed by so much business that he scarcely had
leisure to read, it would hardly have been possible for him to put his hand to
that work.
Accordingly, having been for a long
time attached to that Prophet, and wishing clearer expositions of many passages,
and now enjoying them, I thought that I would do what was good and profitable,
if, while I promoted my own benefit, I had regard also to others whose desire
might not be less than mine, and whose minds, even supposing that they had not
so strong a desire, might be aroused by reading this Commentary, and might
receive from it an increase of knowledge. In order, therefore, that you,
believing Reader, might enjoy along with me the explanation of that Prophet, I
suddenly undertook this labor, lest if we waited longer for these Commentaries,
they might be taken from us by some injury or calamity in these wretched times.
For we see every day what snares are laid by Satan for the Church, which is
newly born, and for her faithful teachers. We meet with treachery in some, from
whom we had expected better things; in others we find fickleness and lightness,
and others are blinded by the glimmering of this age. There are very few of them
who, in defense of the kingdom of Christ, oppose the tyrannical laws of
Antichrist.
Let us therefore welcome those who,
through the unspeakable mercy of God, are left to us; or rather let us welcome
the gifts which God has given them, that hereafter, as far as we shall have
opportunity, we may provide for the Church. While we can enjoy their doctrine,
let us seize it eagerly as the armor fitted for repelling our enemies; for there
is great reason to believe that the Lord will take vengeance on the malice of
men by such punishments as they deserve, and will deprive us of the excellent
gifts with which in the present day he has adorned his Church. Many have great
gifts of tongues, while others excel in interpretations, and undoubtedly they
have strong claims on our attention; but this gift of prophecy, which surpasses
all others, and to which we ought to be especially devoted, is generally
despised. Hence it arises that many persons are more addicted to ostentation
than eager to promote the salvation of the Church, and take more pleasure in
vaunting before the people than in edifying the Church of Christ. St. Paul,
already perceiving in his time that imminent danger, said,
"Desire to pursue
spiritual gifts, but still more that you may prophesy."
(<461401>1
Corinthians 14:1.)
For in the Christian Church the most important point,
and that which we ought above all things to desire, is that the hidden meanings
and divine mysteries of Scripture may be explained to us with some advantage. If
that is wanting, the rest must gradually be thrown down, as we have found it to
be in past ages, to the great injury of the whole
Church.
We must therefore devote ourselves to
this gift above all others, for fear of abusing those passages of Scripture
which have been turned to a wrong purpose, or of being ourselves guilty of
torturing those passages to a meaning which is foreign to them. And especially
we must throw ourselves on the doctrine of the prophets; for they who are
faithfully employed in them open up a road for easily going higher, and lay a
firm and solid foundation for salvation. Now, if that exercise was ever
necessary, it is at the present time, when we must make war not only against
Papists or Jews, but against dreadful monsters which, concealed under the
appearance of men, endeavor to overturn all religion and
humanity.
Among all the prophets Isaiah justly
holds the chief place, because he gives very clear testimonies concerning
Christ, and places before our eyes the state and condition of his Church, that
is, of his kingdom, as the reading will alone clearly shew, so that it will be
unnecessary for me to make a long preface. He who shall have understood him well
will be abundantly prepared for reading the other Prophets. The perusal of these
Commentaries will enable you better to understand how well adapted the doctrine
of Isaiah is to the present time; and if you are diligent and attentive, I am
not afraid that you will think that I have labored in
vain.
Yet if you compared this work with the
Sermons which the Author preached on that Prophet, you might well exclaim, as
AEschines did with regard to Demosthenes, "What would you have thought if you
had heard him speak it?" He adjusted his sentences so admirably, touched the
hearts of his hearers, explained every thing by familiar and obvious examples,
and treated his subjects in so popular a manner, that he seemed actually to
place it before their eyes. Very frequently, too, an opportunity presented
itself of discoursing on some passage, when it would have been impossible
purposely to select out of the whole Scripture a passage better adapted to the
place, the persons, and the occasion; so that all were astonished at it, and
clearly understood that it had not been directed by the wisdom of a man, but by
the Spirit of God; and the advantage which afterwards resulted from it fully
verified that conclusion.
If these Sermons can
ever be published, (which I should earnestly desire,) you will know these things
better, though the truth of what has been said cannot be so clearly perceived by
any as by those who have seen them with their eyes. Here you have the substance,
however, both of the Sermons and of the Lessons, from which I shall reckon
myself to have derived great benefit, if you partake of it as you ought. It was
my study, it was the object which I proposed to myself, not to have any favor
from men, but to be of advantage to believers; and, so far as my conscience
bears me witness, I see not why I ought to dread the judgment of men. I hold it
to be certain that they who shall carefully weigh the whole will judge of me
with candour; and that, if there be any fault or omission in what I have done,
they will cheerfully lay in the balance the benefit which they shall have
derived from the work.
Geneva, December
27, l551
EPISTOLARY
DEDICATION
BY
NICOLAS
DES GALLARS
TO HIS ANCIENT
FRIEND,
JOHN
CRISPIN
Whenever I call to remembrance, my dear Crispin, (as
I cannot but often do,) that eminent and godly pastor of the Church, John
Calvin, I have a feeling of deep grief, and at the same time of joy. For when I
bring before my mind the candour and uprightness of that man, his kind
disposition towards me, and the pleasant and intimate friendship which I enjoyed
with him for sixteen years, it is impossible that I should not be deeply
affected by the loss of such a friend, or, I ought rather to say, of such a
parent. Nor is it only on my own account that I grieve, but rather on account of
the whole Church, which has been deprived of so great a man, and has thus
sustained a heavy loss by his death.
What
labors, what watchings and solicitudes he endured, with what faithfulness and
wisdom he attended to the interests of all, with what frankness and courtesy he
received those who visited him, how ready and clear were his replies to those
who consulted him even on the weightiest matters, how learnedly, both in private
and in public, he solved the difficult and perplexing questions which were
proposed to him, with what gentleness he comforted the afflicted and cheered
those who were faint and sorrowful, with what firmness he resisted adversaries,
and with what energy he was wont to restrain the haughty and obstinate, with
what strength of mind he bore adversity, what moderation he exercised in
prosperity, and, in short, with what ability and cheerfulness he performed all
the duties of a true and faithful servant of God, I certainly cannot find words
to express! Lest any one should think that the ardor of my regard for him
prompts me to make these statements, let him consider the actual facts, which
truly exceed the power both of speech and of thought. Besides the writings and
records which convey a stupendous testimony of his virtues, many things were
done and many were spoken by him which cannot be made known to all, as they are
known to those who were present when he did or uttered
them.
When I recall those remarkable events, my
grief is alleviated; and the advantage which is derived from them, and which is
shared with me by so many godly men, gives me consolation. My joy is of such a
nature, and is so steady and full, that it swallows up all my sorrow and
lamentation however great. And on this ground also do I congratulate you, my
dear Crispin, that you not only peruse with the highest delight the works and
writings of that man whom you ardently loved, but labor to impart them to
others. Those treasures of wisdom are thus enlarged, and return with high
interest to those from whom they come. You thus cause the regret for the loss of
so great a man to be alleviated, and the grief produced by his lamented and
early death to be diminished.
For the third
time, after having been wrought and polished on your anvil, this book now comes
forth, which I may truly call a treasure, because it contains vast riches of
heavenly grace, and opens up the path to what is greater. Whoever shall give to
it a cheerful and labourious perusal, let him know with certainty that he will
not return empty; for he will gather what shall be advantageous with regard not
only to this Prophet but to all the other Prophets, and to the whole of
Scripture, and if he attend to the directions which are scattered throughout the
book, he will undoubtedly possess a strong light for beholding and enjoying
those things which were hidden and concealed from many. By frequently applying
your hand, therefore, to this work, you not only gratify me, who first sent it
forth after long and severe toil, but you gratify all those who have perused or
even tasted the work. You might have sufficiently perceived and actually known
this from the numerous copies which have been already
circulated.
I have not been disappointed in the
expectation which I at that time formed, when during the whole period of four
years, with unwearied toil, having first heard the public Sermons and afterwards
the private Lectures, but employing my own judgment and style, I returned home
and committed these things to writing. And whenever I recollect that period,
during which this Church, which formerly was small and feeble, received
wonderful accessions, I cannot but feel the utmost joy. You also may well
remember what was its condition when, banished from your native country, you
first came hither; and likewise what large additions had been made to it when
you brought your family, and settled down permanently here for the express
purpose of assisting the efforts of the godly by your skill and
industry.
These things I take pleasure in
relating, in order that, by calling to remembrance what you have experienced, I
may quicken your zeal, and may stimulate you to perform those things which you
have undertaken, and of which it will be impossible for you ever to repent, and
may give a fresh impulse even to your cheerful and willing exertions. Proceed
then, my dear Crispin, in assisting by your diligence the efforts of those who
are devoted to Sacred Literature, and labor not only to promote this work, but
also to publish others. You see that many things, though useful in the highest
degree, are passed by and almost neglected by those who aim at immediate gain
rather than at public usefulness.
The smaller
Treatises of this Author were edited by me fifteen years ago; and although since
that time he wrote many other Treatises, yet no one put his hand to that work,
so as to bring out a uniform edition, (I speak of the Latin copies,) either of
those or of others which were afterwards added. I therefore earnestly and
repeatedly urge my request, that you will take charge of those works, and also
of others with which you are well acquainted, and that you will not allow any of
the writings of so great a man to be lost; and, in short, that you will grant
the request made to you by godly and studious persons, and that you will fulfill
and go beyond those expectations respecting you which you have already excited.
May God favor your undertakings, and make you prosperous and
happy!
Geneva, January 1,
1570
THE FRENCH
TRANSLATOR'S
PREFATORY
ADDRESS
TO THE READERS
It is upwards of twenty years, my dear Readers, since
the Lessons of Mr. John Calvin, having been collected by Mr. Nicolas Des
Gallars, were published under the title of a Commentary, and dedicated to
that illustrious Prince, of blessed memory, Edward VI., King of England. Long
afterwards, the Author himself, revising that collection printed in Latin and in
French, was not satisfied with merely revising it, so as to elucidate what might
be obscure on account of its brevity, and to arrange better what was confused,
but labored so diligently and so successfully, that he enlarged it in Latin, by
more than a third, with excellent and necessary matter for understanding the
text, putting everything so completely in its proper order, that if any person
will take the trouble of comparing the first Commentary, or Collection of
Lessons, with this second edition, he will find that what we have said is
true.
What is more, it was not in the school
that this Commentary was collected for the second time, but it was written in
the house, and word for word, under the eye of the Author, who has so skillfully
arranged and digested the whole, that when you read it, you will perceive that
in this book, as in others which have already come forth from him, he did much
good service to the Church of God, and faithfully pointed out the road to those
who wish to make progress in the study of theology, especially by these
Commentaries, which, when they are read attentively, will not only be very
useful for explaining the true meaning of the prophet Isaiah, but will not less
contribute to throw light on many passages of the other books of the Holy
Scripture. This has induced me to translate them anew into French, in order that
those of you who do not understand the Latin tongue may not be deprived of such
an advantage. Read, and profit in the fear of the Lord.
CHAPTER
17.
Isaiah Chapter
17
1. The burden of Damascus.
Behold, Damascus is taken away from being a city, and it shall be a ruinous
heap. 1. Onus Damasci. Ecce Damascus ablata est, ne sit civitas; nam erit
acervus ruinae.
2. The Cities of Aroer
are forsaken; they shall be for flocks, which shall lie down, and none shall
make them afraid. 2. Derelictae sunt urbes Aroer, in caulus vertentur;
accubabunt, nec erit qui exterreat.
3.
The fortess also shall cease from Ephraim, and the kingdom form Damascus, and
the remnant of Syria: they shall be as the glory of the children of Israel,
saith the Lord of hosts. 3. Et cessabit praesidium ab Ephraim, et regnum
a Damasco. Et reliquiae Syriae, quasi gloria filiorum Israel erunt, dicit Iehova
exercituum.
4. And in that day it shall
come to pass, that the glory of Jacob shall be made thin, and the fatness of his
flesh shall wax lean. 4. Et erit in die illa, attenuabitur gloria Iacob,
et pinguedo carnis ejus macrescet.
5.
And it shall be, as when the harvest-man gathereth the corn, and reapeth the
ears with his arm; and it shall be as he that gathereth ears in the valley of
Rephaim. 5. Et erit sicut qui colligit messem segitis, qui brachio suo
spicasmetit; similiter ut quis colligit spicas in valle
Rephaim.
6. Yet gleaning grapes shall be
left in it, as the shaking of an olive tree, two or three berries in the top of
the uppermost bough, four or five in the outmost fruitful branches therof, saith
the Lord God of Israel. 6. Et relinquetur in ea racematio, sicut excussio
oleae, duae illic aut tres baccae restant in cacumine altioris rami, quatuor aut
quinque in expansis ramis fructus ejus, dicit Iehovas Deus
Israel.
7. At that day shall a man look
to his Maker, and his eyes shall have respect to the Holy One of
Israel. 7. In die illa respiciet homo ad factorem suum, et oculi ejus
adsanctum Israelis intuebuntur.
8. And
he shall not look to the alters, the work of his hands, neither shall respect
that which his fingers have made, either the groves or the images. 8. Nec
respiciet ad altaria opus manuum suarum, non aspiciet quae fecerunt digiti ejus,
nec lucos, nec simulachra.
9. In that
day shall his strong cities be as a forsaken bough, and an uppermost branch,
which they left because of the children of Israel: and there shall be
desolation. 9. In die illa erunt urbes fortitudinis ejus, quasi
derelictio virgultiet frondis, quemadmodum reliquerunt coram filiis Israel; et
eritdesolatio.
10. Because thou hast
forgotten the God of thy salvation, and hast not been mindful of the Rock of thy
strength, therefore shalt thou plant pleasant plants, and shalt set it with
strange slips: 10. Quoniam oblita es Dei salutis tuae, nec memor fuisti
Dei fortitudinis; idcirco plantabis plantas amoenas, et palmitem alienum
conseres.
11. In the day shalt thou make
thy plant to grow, and in the morning shalt thou make thy seed to flourish; but
the harvest shall be a heap in the day of grief and of desperate
sorrow 11. Die plantationis tuae crescere facies eam, et mane germinare
faciessemen tuum; sed recedet messis in die fruendi, et erit dolor
desperatus.
12. Woe to the multitude of
many people, which ,ale a noise like the noise of the seas; and to the rushing
of nations, that make a rushing like the rushing of mighty waters! 12.
Hei multitudo populorum multorum; instar sonitus maris sonabunt, et strepitus
nationum; instar strepitus aquarum ingentium tumultuabuntur.
13. The nations shall rush like the
rushing of many waters: but God shall rebuke them, and they shall flee far off,
and shall be chased as the chaff of the mountains before the wind; and like a
rolling thing before the whilrwind. 13. Strepent populi instar strepitus
aquarum ingentium, et increpabit eum, et fugiet procul; fugabitur quasi stipula
montium coram vento, et quasi globus coram turbine.
14. And behold at evening-tide trouble;
and before the morning he is not. This is the portion of them that spoil us, and
the lot of them that rob us. 14. Tempore vespertino ecce turbatio;
antequam sit mane, nusquam erit. Haec est pars conculcantium nos, et sors eorum
qui nos diripiunt.
1.
The burden of Damascus. Here he prophesies
against the kingdom of Syria, and mentions the chief city in which the seat of
the kingdom lay. It was proper that this calamity, like others which came before
it, should be described, that the righteous might confidently believe that God
would one day assist them, and would not always permit them to be oppressed by
the wicked without end. The king of Syria had formed an alliance with Israel
against Judah, as we saw formerly in the seventh chapter; and as the Jews were
not able to contend with him, and were deprived of other aids, they might also
entertain doubts about God's assistance, as if he had utterly abandoned them. To
free them, therefore, from these doubts, he threatens the destruction of that
kingdom, from which they would readily conclude that God fought in defense of
his people.
It is uncertain at what time Isaiah
uttered this prophecy, for, as I have already remarked, he does not follow the
order of time in threatening against each nation the punishment which it
deserved. But, as far as I am able to conjecture, he foretold those events at
the time when those two kings, that is, the kings of Israel and Syria, invaded
Judea, and entered into a league to destroy it and the whole Church,
(<230701>Isaiah
7:1, 2;) for, by joining together the Israelites and the Syrians, he summons
them to a mutual judgment, in order to show that the only advantage which they
had derived from the wicked and disgraceful conspiracy was, to be involved in
the same destruction. In this manner Isaiah intended to comfort godly persons
who were of the tribe of Judah; for he has his eye chiefly on them, that they
may not be discouraged, and not on the Syrians, or even the Israelites, whose
destruction he
foretells.
Behold, Damascus is
taken away. The demonstrative particle,
Behold, seals the certainty of the prophecy. When he expressly mentions
Damascus, it does not follow from this that the other parts of the
kingdom are exempted, but it was customary with the prophets to take a part for
the whole, so as to include under the destruction of the metropolis the fate of
the whole nation; for what must ordinary towns expect when the citadel of the
kingdom has been stormed? Yet there is another reason why the Prophets pronounce
heavier threatenings on the chief and royal cities, and especially direct their
discourse against them. It is, because a polluted flood of crimes overflows from
them into the whole country.
2.
The cities of Aroer are
forsaken. It is not probable that Aroer here
denotes the city which is mentioned elsewhere,
(<043234>Numbers
32:34;
<050236>Deuteronomy
2:36, 3:12, 4:48;) but it is rather the name of a country. He draws the picture
of a country which has been ruined; for he shews that those places in which
cities had been built will be devoted to pasture, and that no habitation will be
left there but huts and shepherds' tents; for if any inhabitants remained, the
shepherds would drive their flocks to some other
place.
3.
The fortress shall
cease.
F261 He points out the reason why the Lord
determines to cut off the kingdom of Syria. Amos (Amos 1:3) enumerates
additional reasons, but the most important was that which the Prophet mentions,
namely, that they had drawn the kingdom of Israel to their side for the purpose
of making war against the Jews. The Israelites were undoubtedly allured, by the
blandishments of the Syrians, to form an alliance with them against their
brethren. It was a pretext exceedingly fitted to impose upon them, that the
Syrians would aid them against all their enemies; and hence also the Israelites
placed confidence in the forces and power of the Syrians to such an extent, that
they reckoned themselves able to oppose any adversary. All Israel is here, as in
many other passages, denoted by the name Ephraim, which was the chief
tribe of that people. Now, "the assistance and kingdom" are said to "cease" from
any place, when its strength is broken and its rank is thrown
down.
And the remnant of
Syria. That is, both of these nations, the
Syrians and the Israelites, shall be brought to nothing; and, for the purpose of
giving additional weight to the prophecy, he states that it is God who declares
it; for he immediately adds these words,
saith Jehovah of
hosts. Now, when the Lord punished so
severely those two kingdoms, he unquestionably promoted in this way the benefit
of his Church, delivering it by the destruction of its enemies. And, indeed, in
destroying both nations, he employed as his agents the Assyrians, to whom even
the Jews had applied; and although in this respect they had heinously sinned,
yet their offense did not hinder the Lord from promoting the benefit of his
Church, or from delivering it by bringing its enemies into conflict with each
other. Hence we perceive how great is the care which God exercises over us,
since he does not spare even the greatest kingdoms in order to preserve us. We
ought also to observe, that though all the wicked enter into a league, and join
hands to destroy us, yet the Lord will easily rescue us from their jaws.
Besides, we ought to remark that it is advantageous to us to be deprived of
earthly aids, on which it is in vain for us to rely in opposition to God; for
when we are blinded by our prosperity, we flatter ourselves, and cannot hear the
voice of God. It therefore becomes necessary to remove these obstructions, that
we may perceive our helplessness, as was the case with the Israelites, who were
bereft of their aid after Syria had been
destroyed.
4.
The glory of Jacob shall be
diminished.
F262 Although he had undertaken to speak of
Syria and Damascus, he takes occasion to join Israel with the Syrians, because
they were bound by a mutual league, and were united in the same cause. The
Syrians, indeed, whom Isaiah chiefly addresses, were like a torch to inflame the
Israelites, as we have already said. But the Israelites themselves were equally
in fault, and therefore they were justly drawn, by what might be called a mutual
bond, to endure the same punishment.
It is not
easy to say whether under the name Jacob he speaks of the whole elect
people, so as to include also the tribe of Judah. But it is probable that he
refers only to the ten tribes, who laid claim to the name of the nation, and
that it is in mockery that he describes them as glorious, because, being
puffed up with their power and multitude and allies, they despised the Jews
their brethren.
And the
fatness of his flesh shall wax lean. When he
next threatens them with leanness, his object is to reprove their
indolence, as the Prophets frequently reprove them for their fatness
(<240528>Jeremiah
5:28; 50:11). On account of their prosperity and of the fertility of the
country, they became proud, as horses that are fat and excessively pampered grow
restive. Hence also they are elsewhere called "fat cows"
(<300401>Amos
4:1). But however fierce and stubborn they might be, God threatens that he will
take away their fatness with which they were puffed
up.
5.
And it shall be as when the
harvest-man gathereth the corn. He shews by a
comparison how great will be the desolation. "As the reapers," he says, "gather
the corn in armfuls, so this multitude, though large and extended, will be mowed
down by the enemies." Now that he may not leave a remainder, he adds that at the
conclusion of the harvest the ears will be gleaned, as if he had said,
that when the multitude shall have been destroyed and the country laid bare like
a field which has been reaped, even the shaken and scattered ears will not be
left. Besides, he employs the metaphor of a harvest because the people, trusting
to their great number, dreaded nothing; but as the reapers are not terrified by
the large quantity of the corn, so he declares that their vast number will not
prevent God from utterly destroying them. This may also refer to the Assyrians,
but the meaning will be the same, for they were God's servants in executing this
vengeance.
We need not spend much time in
explaining the word gather, for it means nothing else than that the
slaughter will resemble a harvest, the conclusion of which has been followed by
the gleaning of the ears. When the ten tribes had been carried away, the
Assyrians, having learned that they were meditating a revolution, destroyed them
also
(<121704>2
Kings 17:4). He especially mentions the valley of Rephaim, because its
fertility was well known to the
Israelites.
6.
Yet gleaning grapes shall be left
in it. This metaphor has a different meaning
from the former; for as if the name of the nation were to be entirely blotted
out, he had expressly foretold that nothing would be left after the slaughter.
He now adds a consolation, and thus abates the severity of the destruction; for
he declares that, although the enemies had resolved to consume and destroy
everything, still some remnant would be left. In like manner the gleaning of
grapes is never made so completely as not to allow some grapes or even clusters
to remain, which were concealed under the leaves, and the olive tree is never so
thoroughly shaken as not to leave at least some olives on the tops of the trees.
Consequently, to whatever extent the enemies may rage, and even the vengeance of
God may be kindled, still he foretells that the Judge, notwithstanding his
severity, will reserve for himself a small number, and will not allow the
attacks of enemies to fall upon his own
elect.
Hence it follows, that amidst the
heaviest vengeance there will still be room for mercy. The present discourse
relates to the posterity of Abraham; and though they had revolted from God so as
to deserve to be cast off, yet the goodness of God rose above their wickedness.
They had indeed rendered themselves unworthy of such goodness, but the covenant
of God must remain firm and impregnable, and a proof of that firmness must be
given by him in some remnant, though the nation entirely set it aside as far as
lay in their power. This ought to be carefully observed, so that when we
perceive no traces of the Church, and when the godly appear to be destroyed,
still we may not think that the Church has perished; for the promise of the Lord
stands, that it will continue for ever
(<011707>Genesis
17:7). Some remnant, therefore, will always remain, though frequently it is not
visible to our eyes.
7.
At that day shall a man look to
his Maker. He now shews the fruit of this
chastisement, and this is the second consolation with which the godly ought to
fortify themselves amidst their afflictions. Although they perceive nothing but
the wrath of God, yet they ought to reflect that the Lord, who never forgets
himself, will continually preserve his Church, and not only so, but that the
chastisements will be advantageous to them. After having spoken, therefore,
about the continual existence of the Church, he next adds, that
men will look to
God. This is the most desirable of all,
for when men betake themselves to God, the world, which was formerly disordered,
is restored to its proper order; but when we have been estranged from him, no
one repents of his own accord, and therefore there is no other way in which we
can be brought back than to be driven by the scourge of chastisements. We are
thus reminded that we ought not to be so impatient in enduring chastisements,
which cure us of the fearfully dangerous disease of
apostasy.
To look to
God means nothing else than that, when we have
turned away, we return to a state of favor with him, betake ourselves and are
converted to him. For how comes it that men abandon themselves to every kind of
wickedness but because they forget God? Where the knowledge of God exists, there
reverence dwells; where forgetfulness of God is found, there contempt of him
also prevails. Yet this relates properly to faith, as if he had said, "When
chastisements so severe shall have tamed the Israelites, they will then perceive
that there is no help for them but in God. For this reason he immediately adds
the expression, To his Maker. It was indeed a proof of abominable
indolence that they did not rely on God alone, who had bestowed on them so many
precious gifts. The Prophet therefore says, that when they had been subdued by
distresses and afflictions, they would afterwards return to a sound mind, so as
to begin to hope in him who had bound them to himself by so many acts of
kindness. And indeed he calls God their Maker, not as having created the
whole human race, but in the same sense in which he likewise calls him
The Holy One of
Israel. Although therefore all men were created
after the image of God,
(<010127>Genesis
1:27), yet Israel was peculiarly his workmanship, because he was his heritage,
and his holy and chosen people
(<021906>Exodus
19:6). This repetition, in accordance with the ordinary custom of the Hebrew
language, is employed to denote the same thing. He therefore calls God
Holy, not only as viewed in himself, but from the effect produced,
because he has sanctified or separated to himself the children of Abraham. Hence
it follows, that the creation which he speaks of must be understood to relate to
spiritual reformation, in reference to which he is especially called the
Maker of Israel
(<234511>Isaiah
45:11;
<280814>Hosea
8:14).
8.
And he shall not look to the
altars. This contrast shews more clearly that
the looking which he spoke of in the former verse relates strictly to
hope and confidence, for he says that every kind of sinful confidence will
vanish away when men have learned to hope in God; and indeed in no other manner
can any one obtain clear views of God than by driving far from him all
superstitions. We are thus taught that obstacles of this kind ought to be
removed if we wish to approach to God. It is vain to think of making a union
between God and idols, as the Papists do, and as the Jews formerly did; for that
vice is not peculiar to our age, but has prevailed in all ages. Every
obstruction ought therefore to be removed, that we may look to God with such
earnestness as to have just and clear views of him, and to put our trust in
him.
The work of his
hands. It is for the purpose of exciting
abhorrence that he calls the false gods
the work of their
hands, that the Israelites, being
ashamed of their folly, may shake off and drive away from them such a
disgraceful reproach. On this vice, however, he dwells the more largely, because
they were more chargeable with it than with any other, and because none can be
more abominable in the sight of God. There were innumerable superstitions among
them, and in places without number they had set up both idols and altars, so
that Isaiah had good reason for reproving and expostulating with them at great
length on account of these crimes.
It might be
objected that the altar at Jerusalem was also built by men, and therefore they
ought to forsake it in order to approach to God.
(<022701>Exodus
27:1). I reply, that altar was widely different from others, for although it
consisted of stone and mortar, silver and gold, and was made like others by the
agency of men, yet we ought not to look at the materials or the workmanship, but
at God himself who was the maker, for by his command it was built. We ought
therefore to consider the essential form, so to speak, which it received from
the word of God; other matters ought not to be taken into view, since God alone
is the architect.
(<022024>Exodus
20:24, 25;
<052705>Deuteronomy
27:5, 6). Other altars, though they bore some resemblance to it, should be
abhorred, because they had not the authority of the word. Such is the estimate
which we ought to form of every kind of false worship, whatever appearance of
sanctity it may assume; for God cannot approve of anything that is not supported
by his word.
9.
In that day shall his strong
cities be as a forsaken bough. He follows out
what he had begun to say about driving out the inhabitants of the country; and
as the Israelites, trusting to their fortified cities and to their bulwarks,
thought that they were in safety, He threatens that they will be of no more use
than if enemies were marching through desert places. The view entertained by
some, that with
çrwj
(choresh) and
tbwz[
(azubath)
F263 are proper names of towns, is a forced
interpretation. I understand them rather to denote unpleasant and disagreeable
places, or that the walls and ditches will contribute no more to their defense
than if the Israelites dwelt amidst thickets and
bushes.
As they
left.
F264
Here the particle
rça,
(asher,) I have no doubt, denotes comparison; and therefore I have
rendered it in like manner as, which makes the statement of the
Prophet to be, in connection with what had been already said, that the people
would tremble and flee and be scattered, in the same manner as God had formerly
driven out the ancient inhabitants. Those who think that
rça,
(asher,) is a relative are constrained to supply something, and to break
up the thread of the discourse. But it simply brings to their remembrance an
ancient example, that the Israelites may perceive how vain and deceitful is
every kind of defense that is opposed to the arm of God. It is a severe
reproach; for the Israelites did not consider that the Lord gave to them that
land, as it were, by hereditary right, in order that they might worship him, and
that he drove out their enemies to put them in possession of it. And now, by
their ingratitude, they rendered themselves unworthy of so great a benefit; and,
consequently, when they had been deprived of it, there was good reason why they
should feel distresses which were the reverse of their former
blessings.
This passage will be made more plain
by the writings of Moses, wholly the prophets follow; for in the promises he
employs this mode of expression, "One of you shall chase a thousand,"
(<032608>Leviticus
26:8;
<062310>Joshua
23:10), and in the threatenings, on the other hand, he says, "One shall chase a
thousand of you."
(<053230>Deuteronomy
32:30.) Accordingly, as he struck such terror into the Canaanites, that at the
sight of the Israelites they immediately fled, so he punished the ingratitude of
the people in such a manner that they had no power to resist. Thus the Lord gave
a display of his power in two ways, both in driving out the Canaanites and in
punishing his people. The Prophet, therefore, by mentioning that ancient
kindness, reproaches the people with ingratitude, forgetfulness, and treachery,
that they may acknowledge that they are justly punished, and may perceive that
it proceeds from the Lord, that they are thus chased by the enemies to whom they
were formerly a terror.
10.
Because thou hast forgotten the
God of thy salvation. He shews the reason why
the Lord exercises such severity against the Ten Tribes, that they may not
complain of being unjustly afflicted or too harshly treated. The sum of what is
stated is, that all those evils come to them because they have wickedly despised
God. It was excessively base and altogether inexcusable ingratitude, after
having received so many favors, to prostitute their hopes to heathen nations and
to idols, as if they had never in any respect experienced the love of God.
Indeed, no unbelievers, when they are called to account, will vindicate
themselves from the charge of offering an insult to God by wandering after
creatures. But the argument was applicable, in a special manner, to the people
of Israel, to whom God had revealed himself in such a manner that they ought to
have left off all the impostures of the world and relied on his grace alone.
They are therefore justly accused of ingratitude, for having buried in
forgetfulness the object of true faith; and indeed, when God has once allowed us
to taste the delight of his goodness, if it gain a place in our hearts, we shall
never be drawn away from it to anything else. Hence it follows that they are
convicted of ingratitude who, not being satisfied with the true God, are
unsteady and driven about in all directions; for in this manner they despise his
invaluable grace.
Accordingly, the Prophet
expressly calls him the God of
salvation and the God or
Rock of
strength.
rwx
(tsur) has both significations; for it was a monstrous thing that they
were not kept in fidelity to God, who had so often preserved them, and, as it
were, with an outstretched hand. When he adds that they
had not been
mindful, this is an amplification; for
he indirectly charges them with base slothfulness in not considering in how many
ways they had formerly been made to know the kindness of
God.
Therefore thou shalt
plant. Next follows the punishment, that they
might not think that this ingratitude would remain unpunished. That is, because
they forsook the fountain of all good, though they labor to obtain food, yet
they will be consumed by famine and hunger; for all that shall be obtained with
great labor the enemy will either carry away or destroy. This passage is taken
from Moses; for it is a curse pronounced amidst other curses.
"The fruit of thy land,
and all thy labors, shall a nation which thou knowest not eat up."
(<052833>Deuteronomy
28:33).
Hence we see what I have often mentioned before, that
the prophets borrow many things from Moses, and are the true interpreters of the
law. He speaks of choice vines and branches taken from then; because the
greatness of the loss aggravates the
sorrow.
11.
In the
day. This denotes the incessant labor which is
bestowed on plants and seeds. Yet we might understand by it the fruit which is
yielded, as if a vine newly planted would immediately produce wine. And this
agrees with the next clause, in which the morning is put for the
day. This appears to denote sudden maturity, unless perhaps this also be
supposed to denote carefulness, because from the very earliest dawn they will
devote themselves to labor.
The words are
somewhat ambiguous; for some render them, "the removing of the branch on the day
of affliction." But as
jljn
(nachalah) means "an inheritance," here, in my opinion, it literally
denotes produce. It is not derived from
hlj
(chalah,) and I do not see how the word "Branch" agrees with it. I grant,
indeed, that as vines are mentioned, the word
Harvest
is employed
(katacrhstikw~v)
differently from its natural meaning.
It might
also be rendered a Collector; and yet I do not choose to dispute keenly about
those two significations, for the meaning will be the same, provided that
jljn
(nachalah) be understood to denote "the gathering of the fruits." In this
way the passage will flow easily enough. "Though you labor hard in dressing the
vines, and though you begin your toil at the earliest dawn, you will gain
nothing; for by the mere shaking of the branches the fruit will fall off of its
own accord, or your vines will be plundered." Thus, by a figure of speech in
which a part is taken for the whole, the word plant denotes that
unwearied toil which husbandmen and vine-dressers are wont to bestow on plants
and vines.
This is a very severe punishment, and
undoubtedly proceeds from the curse of God; for if he who has no possession be
driven out and banished from a country, he will not be rendered so uneasy as the
man who has well cultivated fields, and particularly if he has bestowed his
labor on them for a long time. In this manner the Lord determined to punish the
Israelites, because they abused the fertility of the country and grew wanton
amidst their abundance. A similar punishment is also threatened against the
wicked in general terms, that "in vain do they rise early, and vex themselves
with unremitted toil;" for they gain nothing by it.
(<19C702>Psalm
127:2). On the other hand, it is declared that they who trust in the Lord will
undoubtedly receive the reward of their toil, for the blessing of God will
accompany their labors.
(<19C802>Psalm
128:2, 4).
12.
Alas
F265
for the
multitude! Some render
Woe,
making it to denote execration. Sometimes, as we have seen elsewhere, it is
employed in calling to a person; but on the present occasion I rather think that
it betokens sorrow,
F266 for he groans on account of the calamity
which he foresees will befall Israel, and he does so either out of brotherly
affection, or in order that the prophecy may make a more powerful impression on
the minds of a sluggish and indolent people. It is certain, that the prophets
regarded with greater horror than other men the vengeance of God, of which they
were the heralds; and although, in sustaining the character assigned to them,
they threatened severely, still they never laid aside human feelings, so as not
to have compassion on those who perished. But the chief reason was a
consideration of the covenant which God had made with the seed of Abraham; and
we see that Paul also had this feeling to such an extent, that he "wished to be
accursed for his brethren."
(<450903>Romans
9:3). When therefore Isaiah brings the fact before his mind, he cannot but be
deeply affected with grief; and yet, as I have hinted, it tends to make the fact
more certain, when he places it before his eyes as if he actually saw
it.
The word multitude is here employed,
because the army had been collected out of many and various nations, of which
the Assyrian monarchy was composed. The metaphors which he adds are intended for
no other purpose than to exhibit more forcibly what has been already stated; for
he compares them to a sea or a deluge, which overflows a whole
country.
13.
The nations shall
rush. Although he appears to follow out that
threatening, which he formerly uttered, yet he begins to comfort believers by
repeating the same statement, as if we should say, "They who were unmindful of
God must be punished for their wicked revolt, and must be, as it were,
overwhelmed by a deluge; but the Lord will restrain this savage disposition of
the enemies, for, when they have exercised their cruelty, he shall find a method
of casting them out and driving them away." This is a remarkable consolation, by
which he intended to support the remnant of the godly. Nor does he speak of the
Jews only, as is commonly supposed, for hitherto he has addressed his discourse
to the ten tribes, and it is certain that there were still left in Israel some
who actually feared God, and who would have despaired if they had not been
upheld by some promise.
By these metaphors he
describes dreadful storms and tempests. When the Holy Spirit intends to bring
comfort to the godly, he holds out those objects which are wont to terrify and
discourage the minds of men, that we may learn that God will easily allay all
tempests, however violent and dreadful. As the winds and seas and storms are at
his command, so it is easy for him to restrain enemies and their violence; and
therefore immediately afterwards he compares the Assyrians to
chaff.
As the chaff of
the mountains before the wind. Although with
regard to the Israelites their attack was terrible, yet he shews that before God
they will be like chaff, for without any effort he will scatter all their
forces. Hence it follows that we ought not to judge of their resources and
strength by our senses. Whenever therefore we see the restraints laid on the
wicked withdrawn,
F267 that they may rush forward for our
destruction, let us indeed consider that, so far as lies in ourselves, we are
ruined, but that God can easily frustrate their attacks.
lglg
(galgal) means a rolling
thing,
F268 which is easily driven by the
wind.
14.
And, behold, at evening tide
trouble. The meaning is, "As when a storm has
been raised in the evening, and soon afterwards allayed, no trace of it
is found in the morning, so will cheerful prosperity suddenly arise,
contrary to expectation." The Prophet intended to state two things —
first, that the attack of the enemy will be sudden; and secondly, that the
ravages which they shall commit will not be of long duration. As the Assyrians
rose suddenly against the Israelites, so their fall was
sudden.
From this passage all the godly ought to
draw wonderful consolation, whenever they see that everything is in disorder,
and when dreadful changes are at hand; for what is it but a sudden storm which
the Lord will allay? Tyrants rush upon us like storms and whirlwinds, but the
Lord will easily dispel their rage. Let us therefore patiently wait for his
assistance; for though he permit us to be tossed about, yet through the midst of
the tempests he will at length conduct us "to the haven."
(<19A730>Psalm
107:30.) And if the Prophet comforted a small remnant, who appeared to be almost
none at all, this promise undoubtedly belongs to us also. True, we are almost
none, and a wretched church is concealed in a few corners; but if we look at the
condition of the kingdom of Israel, how few were the servants of God in it! And
these hardly ventured to mutter, such was the universal hatred of religion and
godliness. Although therefore the Lord destroy the multitude of the wicked, yet
to the small number of the godly, who may be said to be tossed about in the same
ship with them, he will hold out a plank to rescue them from shipwreck, and will
guide them safely and comfortably into the
harbour.
This is the
portion. He addresses the believers who were
concealed in the kingdom of Israel, and joins them with the Church, although, as
is frequently the case with the children of God, the members were scattered in
every direction. We see here what will be the end of the wicked who have
persecuted us. Though we are exposed to their rage, so that they tear and
plunder and trample upon us, and inflict on us every kind of insult, yet they
will be like storms which are subdued by their own violence and quickly
disappear. We ought to expect that this will be the lot of all the tyrants who
at the present day wretchedly harass the Church, and treat cruelly the children
of God. Let this consolation be engraved on our minds, that we may know that the
same thing will happen to them.
CHAPTER
18
Isaiah Chapter
18
1. Woe to the land shadowing with
wings, which is beyond the rivers of Ethiopia: 1. Heus terra inumbrans
alis, quae est trans flumina Aethiopiae.
2. That sendeth ambassadors by the sea,
even in vessels of bulrushes upon the water, saying, Go, ye swift messengers, to
a nation scattered and peeled, to a people terrible from their beginning
hitherto; a nation meted out and trodden down, whose land the rivers have
spoiled! 2. Mittens per mare legatos, in vasis junceis super aquas. Ite
nuntiiceleres ad gentem distractam et expilatam, ad populum formidabilem ab eoet
deinceps, gentem undique conculcatam, cujus terram
fluminadiripuerunt.
3. All ye
inhabitants of the world, and dwellers on the earth, see ye, when lifteth up an
ensign on the mountains; and when he bloweth a trumpet, hear ye. 3. Omnes
habitatores orbis, et incolae terrae, cum signum sustulerit inmontibus,
videbitis; cum tuba clanxerit,
audietis.
4. For so the Lord said unto
me, I will take my rest, and I will consider in my dwelling-place like a clear
heat upon herbs, and like a cloud of dew in the heat of harvest. 4. Porro
sic mihi dixit Iehova, Quiescam, et videbo in tabernaculo meo,sicut calor
siccans pluviam, et sicut nubes roscida in calore
messis.
5. For afore the harvest, when
the bud is pergect, and the sour grape is ripening in the flower, he shall both
cut off the sprigs with pruning-hooks, and take away and cut down the
branches. 5. Quia dum adfuerit messis, perfectum erit germen, et ex flore
fructuserit maturescens; tum amputabit ipsos palmites falcibus, et propagines
auferendo exscindet.
6. They shall be
left together unto the fowls of the mountains, and to the beasts of the earth:
and the fowls shall summer upon them, and all the beast of the earth shall
winter upon them. 6. Derelinquentur pariter volatili montium et
animalibus terrae. AEstivabit super illud volatile, et omnia animalia terrae
hyemabunt.
7. In that time shall the
present be brought unto the Lord of hosts of a people scattered and peeled, and
from a people terrible from their beginning hitherto; a nation meted out and
trodden under foot, whose land the rivers have spoiled, to the place of the name
of the Lord of hosts, the mount Zion. 7. Tempore illo adducetur Iehovae
exercituum munus, populus laceratuset expilatus, et de populo terribili, ex quo
esse coepit et deinceps; gente undique conculcata, cujus terram flumina
diripuerunt, ad locum nominis Iehovae exercituum, ad montem
Sion.
1.
Woe to the
land. I cannot determine with certainty what is
the nation of which Isaiah speaks, though he shews plainly that it bordered on
Ethiopia. Some consider it to refer to the whole of Egypt; but this is a
mistake, for in the next chapter he treats of Egypt separately, from which it is
evident that the people here meant were distinct from the Egyptians. Some think
that the Troglodytes are here meant, which does not appear to me to be probable,
for they had no intercourse with other nations, because their language, as
geographers tell us, was hissing and not
speech;
F269 but those who are mentioned evidently
had intercourse and leagues with other
nations.
Still it is uncertain whether they
leagued against the Jews or joined with the Egyptians in driving out the
Assyrians. If they were avowed enemies to the Jews, Isaiah threatens punishment;
but if they deceived them by false promises, he shews that nothing is to be
expected from them, because by idle messages they will only protract the time.
However that may be, from the neighboring nations to be mentioned in the next
chapter, we may in part ascertain where they were situated, that is, not far
from Egypt and Ethiopia: yet some may be disposed to view it as a description of
that part of Ethiopia which lay on the sea-coast; for we shall afterwards see
that the Assyrians were at war with the king of the Ethiopians.
(<233709>Isaiah
37:9.)
When he says that that
land shadows with
wings, we learn from it that its sea was
well supplied with harbours, so that it had many vessels sailing to it and was
wealthy; for small and poor states could not maintain intercourse or traffic
with foreign countries. He therefore means that they performed many
voyages.
2.
Sending ambassadors by the
sea. This relates strictly to the state of
those times. It would appear that this nation solicited the Egyptians or Syrians
to harass the Jews, or that the Assyrians employed them for the purpose of
harassing the Jews, or that they had formed an alliance with the Egyptians, in
order that, by their united force, they might prevent the power of the Assyrians
from increasing beyond bounds; for nothing more than conjectures can be offered,
because we have no histories that give any account of it, and where historical
evidence is wanting, we must resort to probable conjectures. These voyages,
there is reason to believe, were not made to any place near at hand, but to a
distant country.
In ships of
reeds.
F270 We ought not to think it strange that he
calls them ships of
reeds, for it is evident from the
ancient histories that these were commonly used by the Egyptians, because the
channel of the Nile is in some places very steep and dangerous to navigators on
account of the cataracts, which the Greeks call
Kata>doupa,
so that ships of wood cannot be used at those places without being broken and
dashed to pieces on the rocks; and therefore it is necessary to employ ships of
pliant materials. That the ships might not admit water and thus be sunk,
historians tell us that they were daubed within with
pitch.
Go, ye swift
messengers. This passage is obscure, but I
shall follow what I consider to be probable. The Prophet shews the design of his
prediction, or the reason why he foretold the destruction of that nation. If we
believe them to have been the avowed enemies of the Jews, the design was to
afford some consolation to believers who were wretchedly broken up and
scattered, that having received this message they might rejoice and give thanks
to God. But if we rather think that the Jews were led by this nation into an
unlawful league, we must then consider that this exhortation is ironical, and
that the Prophet intended to reprove the folly of the chosen people, in
forsaking God and relying on useless aid. Some think that these words were
spoken by God, as if he commanded those nations who inhabited the sea-coast to
destroy the Jews; but I am not at all of that
opinion.
To a nation scattered
and plundered.
F271 I do not agree with those who think that
these words describe the destruction of that unknown and obscure nation; for by
"a plundered nation" he means the Jews who were to be grievously harassed and
scattered, so that no part of them escaped
injury.
To a people terrible
from their beginning hitherto. He calls it
terrible, because so great calamities would disfigure it in such a manner
that all who beheld it would be struck with terror. I cannot approve of the
exposition given by some, that this relates to the signs and miracles which the
Lord performed amongst them, so as to render them an object of dread to all men;
for the allusion is rather to that passage in the writings of Moses, "The Lord
will make thee an astonishment and a terror."
<052837>Deuteronomy
28:37 In like manner it is said elsewhere, "for the shaking of the head and
mockery."
(<241816>Jeremiah
18:16; 19:8; 25:9, 13, 18.) He therefore means that they are a nation so
dreadful to behold as to fill all men with astonishment, and we know that this
was foretold and that it also happened to the
Jews.
A nation trodden down on
every side.
F272
wq
wq, (kav-kav,) that is, on every
side, as if one drew lines and joined them so closely that no space was left
between them, or as if one drew furrows in a field so as to break every clod;
for in this manner was the nation thrown down and trampled under foot.
F273
Whose
land the rivers have spoiled. By the
rivers he means the vast army of the enemies, that is, of the Assyrians. He
alludes to what he had formerly said, that the nation, not satisfied with its
own little stream, longed for rapid and boisterous rivers.
(<230806>Isaiah
8:6.) After having applied to them for assistance, they were overwhelmed by them
as by a deluge; and the reason of the whole evil was this, that they were not
satisfied with the promises of God, and sought assistance in another quarter.
Now, if this command is understood to be given to the swift
messengers in the name of God, we infer from it that he does not
immediately assist his own people, but delays his aid till they are brought to a
state of despair. He does not send to them a cheerful and prosperous message
while they are still uninjured, or when they have received a light stroke, but
he sends a message to a nation altogether trodden down and trampled under foot.
Yet when he commands them to make haste, he means that the judgment will be
sudden and unexpected, so that light will suddenly burst forth amidst the
darkness.
3.
All ye inhabitants of the
world. He shews that this work of God will be
so manifestly excellent as to draw the attention not only of the Jews but of all
nations.
When he shall lift up
an ensign on the mountains, you will see
it.
F274 These words, which are in the future
tense, are rendered by some, agreeably to the custom of Scripture, in the
imperative mood;
F275
but it is better to view them as denoting what is future. It is as if he had
said that the most distant nations will be witnesses of this destruction,
because not only will the ensign be beheld by all, but the sound of the
trumpets will be heard throughout the whole world. This will plainly shew that
the war did not originate with men, but with God himself, who will prove himself
to be the author of it by remarkable tokens. When wars are carried on, every one
sees clearly what is done; but the greater part of men ascribe the beginning and
end of them to chance. On the other hand, Isaiah shews that all these things
ought to be ascribed to God, because he will display his power in a new and
extraordinary manner; for sometimes he works so as to conceal his hand and to
prevent his work from being perceived by men, but sometimes he displays his hand
in such a manner that all are constrained to acknowledge it; and that is what
the Prophet meant.
4.
But thus said Jehovah unto
me. After having threatened a slaughter of the
Ethiopians or their neighbors, and at the same time shewn that comfort will
arise from it to the Jews, or ironically reproved the foolish confidence with
which the Jews had been deceived, he now adds that God will regulate these
confused changes in such a manner as to gather to him at length his chosen
people. The particle
yk,
(ki,) which I have translated but, sometimes means for and
sometimes but. The latter meaning appears to be more appropriate in this
passage, for the Prophet replies to a doubt which otherwise might grievously
perplex weak minds; because when confusion arises, there may be said to be a
veil which conceals from us the providence of God. Such also was the state of
that nation whose destruction he foretells, that this prediction might be
reckoned fabulous and worthy of ridicule; for, as we may gather from it, there
was no danger or change to be
dreaded.
I will
rest. Some consider this as referring to the
person of Isaiah, as if, relying on what God had revealed, he rested,
that is, was in a state of composure, as we ought to be when we have heard the
word of God, and fully expect what has been foretold. In like manner Habakkuk
also says, On my watch-tower will I stand.
(<350201>Habakkuk
2:1.) But unquestionably he relates what the Lord had foretold to him, and the
Lord himself, by the mouth of the Prophet, makes this declaration, I
will rest, that is, I will remain
unemployed.
And I will look in
my tabernacle.
F276
The phrase, I will look, has the same
import with the former; for a spectator takes no part in doing, but rests
satisfied with looking. Such is likewise the force of the term
tabernacle, as if the Lord betook himself to rest under a roof; while, on
the contrary, he says that he ascends the judgment-seat, when he avenges the
transgressions of the wicked; for these modes of expression are adapted to our
capacity. But perhaps it may be thought more probable that the Prophet alludes
to the sanctuary; because, although the majesty of God will remain concealed for
a time among an afflicted people, yet his rest will not be without effect. It
amounts to this, that though everything be turned upside down, so as to awaken a
suspicion that God takes no further concern in the government of the world, yet
he rests for an express purpose, as if he shut himself up unemployed in a
chamber, and the effect of this rest will in due time
appear.
As the heat that
drieth up the rain.
F277
By this beautiful metaphor the Prophet expresses more fully what he had formerly
said. Yet there are two ways in which it may be shewn to agree with the
Prophet's meaning; either that God, aroused, as it were, from his rest, will
shew a smiling countenance to gladden believers, or will water them by a
refreshing shower; and in this way the Prophet would describe their varied
success. Or there is an implied contrast, by which he reminds us that, while God
appears to remain unemployed and to look at what is going on, still he can
execute his judgments as if it were in sport. And yet, as the two following
verses are closely connected with this verse, Isaiah appears to mean, that
though God does not act in a bustling manner like men, or proceed with undue
eagerness and haste, still he has in his power concealed methods of executing
his judgments without moving a finger. Perhaps also he intended to shew, that in
destroying this nation, God will act in an extraordinary manner. But we ought to
be satisfied with what I lately suggested, that when men carelessly resign
themselves to sleep in the midst of prosperity, and, intoxicated by their
pleasures, imagine that they have nothing to do with God, "sudden destruction is
at hand," because God, by a look, frustrates all the designs or preparations of
the world.
(<520503>1
Thessalonians 5:3.) He therefore declares that he will be like a clear and calm
sky,
F278 and
like the heat that drieth up the
rain.
And as a cloud of
dew in the heat of harvest.
F279
Now we know that this rain is exceedingly adapted to ripen the fruits, and
likewise that the heat which follows the rain penetrates the fruits with its
force, and drives the moisture more inward, by which it hastens their maturity
and renders them more productive. Now the Prophet meant, that though calamities
and distresses await the reprobate, still everything proceeds so much to their
wish, that they appear to be supremely happy, as if the Lord intended to load
them with every kind of blessings; but that they are fattened like oxen destined
for slaughter, for when they appear to have reached the highest happiness, they
suddenly perish.
Hence it follows, that we ought
not to form an estimate of the judgments of God according to outward
appearances; for when men imagine themselves to be exceedingly safe, they are
not far from destruction and from utter ruin. Thus he speedily comforts
believers, that they may not suppose that it fares better with the reprobate so
long as God forbears to strike; for though he appears to cherish in his bosom
those whom he sustains, he will quickly reduce them to nothing. These statements
ought to be applied to those wretched and disastrous times when the tyrants who
oppress the Church are the only persons that are prosperous, and abound in all
kinds of wealth, and contrive in such a manner as if everything were in their
power, because they surpass other men in power, and skill, and cunning. But let
us know that all these things are done by the appointment of God, who promotes
their endeavors and renders them successful, that he may at length slay and
destroy them in a moment. I am aware that a widely different meaning is given by
some to these words of the Prophet; but any one who takes a judicious view of
the whole passage will have little difficulty, I trust, in assenting to my
interpretation.
5.
For when the harvest shall be at
hand. Literally it is, "in presence of the
harvest;" but we must soften the harshness of the expressions; and it cannot be
doubted that the meaning of the Prophet is, that when the harvest is close at
hand, and when the grapes are nearly ripe, the whole produce, in the expectation
of which wicked men had rejoiced, will suddenly be snatched from them. The
Prophet continues the same subject, and confirms by these metaphors what he had
formerly uttered, that the wicked are not immediately cut off, but flourish for
a time, and the Lord spares them; but that when the harvest shall be at hand,
when the vines shall put forth their buds and blossoms, so that the sour
grapes make their appearance, the branches themselves shall be cut down.
Thus when the wicked shall be nearly ripe, not only will they be deprived of
their fruit, but they and their offspring shall be rooted out. Such is the end
which the Lord will make to the wicked, after having permitted them for a time
to enjoy prosperity; for they shall be rooted out, so that they cannot revive or
spring up again in any way.
Hence we obtain this
great consolation, that when God conceals himself, he tries our faith, and does
not suffer everything to be carried along by the blind violence of fortune, as
heathens imagine; for God is in heaven, as in his tabernacle, dwelling in his
Church as in a mean habitation; but at the proper season he will come forth. Let
us thus enter into our consciences, and ponder everything, that we may sustain
our minds by such a promise as this, which alone will enable us to overcome and
subdue temptations. Let us also consider that the Lord declares that he advances
and promotes the happiness of wicked men, which tends to exhibit and to display
more illustriously the mercy of God. If he instantly cut down and took them away
like a sprouting blade of corn, his power would not be so manifest, nor would
his goodness be so fully ascertained as when he permits them to grow to a vast
height, to swell and blossom, that they may afterwards fall by their own weight,
or, like large and fat ears of corn, cuts them down with
pruning-knives.
6.
They shall be left together.
F280 He means that they will be cast aside as
a thing of no value, as John the Baptist also compares them to chaff, which is
thrown on the dunghill.
(<400312>Matthew
3:12;
<420317>Luke
3:17.) Thus Isaiah shews that they will be exposed to the wild beasts and to the
fowls, so that the fowls will nestle in them in summer, and the wild beasts will
make their lairs in them in winter; as if he had said, that not only men, but
the wild beasts themselves will disdain them. Such therefore is the end of
wicked men, who, situated in a lofty place, and thinking that they are beyond
all danger, despise every one but themselves. The fowls and the beasts of prey
will make use of them for nests and for food. They will be thrown down, I say,
not only beneath all men, but even beneath the beasts themselves, and, being
exposed to every kind of insult and dishonor, they will be a proof of the
wonderful providence of God.
F281
7.
In that
time. The Prophet again shews why he threatened
the destruction of a heathen nation; for when almost all the nations had leagued
together against the Church, it appeared as if the Church were utterly ruined,
and therefore Jehovah declares that in due time he will render assistance. Had
he not opposed such designs, and seasonably restrained the attacks of enemies,
the Jews would have despaired; and on this account he shews that he takes care
of the Church, and that though he determines to chastise it, still he comes
forward at the proper season to hinder it from perishing, and displays his power
in opposition to tyrants and other enemies, that they may not overthrow it or
succeed in accomplishing what they imagined to be in their power. In order
therefore to excite them to patience, he not only distinguishes them from the
Ethiopians, but likewise reminds them that God mitigates his judgments for their
preservation.
A present shall
be brought. He alludes to the second verse of
this chapter,
<231802>Isaiah
18:2 in which we have seen the same names and descriptions applied to the Jewish
nation, and he employs the word brought because they would first of all
be led into captivity, so that it would not be more practicable for them than
for foreign nations to go up into the
temple.
From a
people. This expression deserves notice, for
µ[m,
(megnam,) means that it will not be an entire nation; as if he had said,
though you must be reduced to a small number, so as to be a feeble remnant, yet
those few who are left will be offered in sacrifice to God. Hence we ought to
learn a doctrine highly useful and exceedingly adapted to our times, for at the
present day the Church is not far from despair, being plundered, scattered, and
every where crushed and trodden under foot. What must be done in straits so
numerous and so distressing? We ought to lay hold of these promises, so as to
believe that still God will preserve the Church. To whatever extent the body may
be torn, shivered into fragments and scattered, still by his Spirit he will
easily unite the members, and will never allow the remembering and the calling
on his name to perish. Out of those fragments which are now broken and
scattered, the Lord will unite and assemble the people. Those whom He joins
together in one spirit, though widely separated from each other, he can easily
collect into one body. Although therefore we see the nation diminished in
numbers, and some of its members cut off, yet some present will be offered by it
to the Lord.
To the place of
the name. This mode of expression is customary
with the prophets. When they speak of the worship of God they describe it by
outward acts, such as altars, sacrifices, washings, and such like; and, indeed,
the worship of God being within the soul, there is no way in which it can be
described but by outward signs, by which men declare that they worship and adore
God. But he chiefly calls it Mount Zion, because that place was
consecrated to God, and God commanded that sacrifices should be offered there.
The chief honor which he bestowed upon it was when he caused the doctrine of his
word
(<230203>Isaiah
2:3) to go forth from it, as we have formerly
seen;
F282 so that the name of Mount Zion
may be properly understood to denote the pure and uncorrupted worship of God. In
short, the prophets do not describe the worship of God as it would be after the
coming of Christ, but as it was in their own time, because they found it
necessary to accommodate themselves to the people to whom they ministered. Hence
it ought to be inferred that there is no other way in which we can belong to the
Church than by being offered to God in sacrifice. Let every one therefore who
wishes to belong to God present himself for such an oblation, and let him no
longer live to himself, but be wholly dedicated to God.
(<451201>Romans
12:1;
<470515>2
Corinthians 5:15.) Now we know that it is by this sword of the word, that is, by
the gospel, that Paul boasts of offering and sacrificing men to God.
(<451516>Romans
15:16.)
By the place of the
name of the Lord, he does not mean that his
essence, of which we ought not to form any gross or earthly conception, is
confined to it, as if God were limited to a place, but because it was a place in
which the Lord commanded that his power should be acknowledged, and that men
should worship and call upon him where he manifested his presence by his
benefits and by his power, and that on account of the ignorance of the people,
who could not otherwise comprehend his majesty. Yet it ought to be observed,
that we cannot become acceptable to God without being united in one and the same
faith, that is, without being members of the Church; for it is not necessary for
us to run to Jerusalem, or to Mount Zion, because in the present day
Zion is as wide and extensive as the whole world, which is entirely
devoted to God. All that is necessary therefore is, that the same faith dwell in
us, and that we be joined together by the bond of love. If this be wanting,
every thing about us is heathen, and we have nothing that is sacred or
holy.
CHAPTER
19
Isaiah Chapter
19
1. The burden of Egypt. Behold,
the Lord rideth upon a swift cloud, and shall come into Egypt: and the idols of
Egypt shall be moved at his presence, and the heart of Egypt shall melt in the
midst of it. 1. Onus Aegypti. Ecce Iehova equitat super nubem celerem, et
veniet inAegyptum; et commovebuntur idola Aegypti a facie ejus, et cor Aegypti
dissolvetur in medio ejus.
2. And I will
set the Egyptians against the Egyptians: and they shall fight every one against
his brother, and every one against his neighbor ; city against city, and kingdom
against kingdom. 2. Et committam Aegyptios cum Aegyptiis, pugnabit
quisque tunc contrafratrem suum; quisque, inquam, contra proximum suum; civitas
contracivitatem, et regnum contra
regnum.
3. And the spirit of
Egypt shall fail in the midst thereof; and I will destroy the counsel thereof:
and they shall seek to the idols, and to the charmers, and to them that have
familiar spirits, and to the wizards. 3. Et exinanietur spiritus Aegypti
in medio ejus: et consilium ejusdestruam, etiamsi quaerant illod apud idola,
apud magos, apud pythones,apud
divinos.
4. And the Egyptians
will I give over into the hand of a cruel lord; and a fierce king shall rule
over them, saith the Lord, the Lord of hosts. 4. Et tradam Aegyptios in
manum domini saevi, et rex fortis dominabitureis, dicit Dominus Iehova
exercituum.
5. And the waters
shall fail from the sea, and the river shall be wasted and dried up. 5.
Tunc deficient aquae a mari, et fluvius exsiccabitur atque
arescet.
6. And they shall turn
the rivers far away; and the brooks of defense shall be emptied and dried up:
the reeds and flags shall wither. 6. Elongabuntur flumina; exhaurientur
et siccabuntur rivi munitionis, arundo et carectum
succidentur.
7. The paper reeds
by the brooks, by the mouth of the brooks, and every things sown by the brooks,
shall wither, be driven away, and be no more. 7. Herbae ad rivum et super
os rivi, et omnis sementis rivi arescet, etpropelletur, ut non
sit.
8. The fishers also shall
mourn, and all they that cast angle into the brooks shall lament, and they that
spread nets upon the water shall languish. 8. Et moerebunt piscatores, et
lugebunt omnes qui hamum projiciunt in rivum; qui expandunt rete super faciem
aquarum debilitabuntur.
9.
Moreover, they that work in fine flax, and they that weave net-works, shall be
confounded. 9. Qui in lino optimo operantur erubescent, et qui texunt
plagas foratas, (vel,
pellucidas.)
10. And they
shall be broken in the purposes thereof, all that make sluices and ponds for
fish. 10. Erunt enum retia ejus dissipata; et omnes architecti retis
(vel, mercedis) tristes erunt
anima.
11. Surely the princes of
Zoan are fools, the counsel of the wise counsellors of Paroaoh is become
brutish: how say ye unto Paraoh, I am the son of the wise, the son of ancient
kings? 11. Certe stulti principes Zoan; prudentum consiliariorum
Pharaonis consilium unfatuatum est. Quomodo dicitis Pharaoni, Filius sapientum
ego, et filius regum
antiquorum?
12. Where are they?
Where are thy wise men? And let them tell thee now, and let them know what the
Lord of hosts hath purposed upon Egypt. 12. Ubi nunc prudentes tui? ut
annuntient tibi, aut etiam sciant quid decreverit Iehova exercituum super
Aegyptum.
13. The princes of Zoan
are become fools, the princes of Noph are deceived; they have also seduced
Egypt, even they that are the stay of the tribes thereof. 13. Infatuati
sunt principes Zoan, decepti sunt principes Noph,seduxerunt Aegyptum angulus
tribuum ejus.
14. The Lord hath mingled
a perverse spirit in the midst thereof; and they have caused Egypt to err in
every work thereof, as a drunken man staggereth in his vomit. 14. Iehova
miscuit in medio ejus spiritum perversitatis; et seduxerunt Aegyptum in omni
opere ejus, quemadmodum circumagitur ebrius in vomito
suo.
15. Neither shall there be any work
for Egypt, which the head or tail, branch or rush, may do. 15. Nec erit
Aegypto opus quod faciat caput vel cauda, ramus aut
juncus.
16. In that day shall Egypt be
like unto women; and it shall be afraid and fear, because of the shaking of the
hand of the Lord of hosts, which he shaketh over it. 16. In die illa erit
Aegyptus instar mulierum; horrebit enim et pavebit a facie agitationis manus
Iehovae exercituum, quam agitabit ipse
supeream.
17. And the land of Judah
shall be a terror unto Egypt; every one that maketh mention thereof shall be
afraid in himself, because of the counsel of the Lord of hosts, which he hath
determined against it. 17. Et erit terra Iuda Aegyptiis in tremorem.
Omnis qui recordatusfuerit illius pavebit super ipsam, propter consilium Iehovae
exercituum,quod devrevit super eam.
18.
In that day shall five cities in the land of Egypt speak the language of Canaan,
and swear to the Lord of hosts: one shall be called, The city of
destruction. 18. In die illa erunt quinque civitates in terra Aegypti
loquenteslabio Canaan, et jurantes per Iehovam exercituum. Civitas
desolationisuna vocabitur.
19. In that
day shall there be an altar to the Lord in the midst of the land of Egypt, and a
pillar at the border thereof to the Lord. 19. In die illa erit altare
Iehovae in medio terrae Aegypti, statuaitem juxta terminum ejus
Iehovae.
20. And it shall be for a sign
and for a witness unto the Lord of hosts in the land of Egypt: for they shall
cry unto the Lord because of the oppressors, and he shall send them a savior,
and a great one, and he shall deliver them. 20. Eritque in signum et in
testem Iehovae exercituum, in terra Aegypti; quia clamabunt ad Iehovam propter
oppressores, et mittet eis servatorem et principem, ut liberet
eos.
21. And the Lord shall be known to
Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice
and oblations; yea, they shall vow a vow unto the Lord, and perform
it. 21. Et cognoscetur Iehova ab Aegyptiis, cognoscent, inquam,
AegyptiiIehovam in illa die; et facient sacrificium et oblationem,
vovebuntquevota Iehova et reddent.
22.
And the Lord shall smite Egypt; he shall smite and heal it: and they shall
return even to the Lord, and he shall be entreated of them, and shall heal
them. 22. Itaque percutiet Iehova Aegyptum, percutiens et
sanans;convertentur enim ad Iehovam, et exorabitur ab eis, et sanabit
eos.
23. In that day shall there be a
highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the
Egyptian into Assyria; and the Egyptians shall serve with the
Assyrians. 23. In die illa erit via de Aegypto in Assyriam; commeabunt
Assyrii inAegyptum, et Aegyptii in Assyriam; et colent Aegyptii Assyrios(vel,
cum Assyriis)
24. In that day shall
Israel be the third with Egypt and with Assyria, even a blessing in the midst of
the land: 24. In die illa erit Israel tertia cum Aegypto, et Assyria
benedictioin medio terrae.
25. Whom the
Lord of hosts shall bless, saying, Blessed be Egypt my people, and Assyria the
work of my hands, and Israel mine inheritance. 25. Quia benedicet illi
Iehova exercituum, dicens: Benedictus populusmeus Aegyptius, et opus manus meae
Assyrius, et haereditas mea Israel.
l.
The burden of
Egypt. The Prophet here prophesies against
Egypt, because it was a kind of refuge to the Jews, whenever they saw any
danger approaching them; for when they had forsaken God, to whom they ought to
have had recourse, they thought that they had no help left to them but in the
Egyptians. It was therefore necessary that that kingdom should be overthrown,
that its wealth or its forces might no longer deceive the Jews; for so long as
Egypt was prosperous, the Jews thought that, on account of its being exceedingly
populous and highly fortified, they were far removed from danger, and therefore
despised God, or at least paid scarcely any regard to his promises. This led to
evil consequences in two respects; first, because when they ought to have relied
on God alone, they were puffed up with that vain confidence in Egypt; and
secondly, because whenever the Lord punished them, they defended themselves
against his chastisements by the power of the Egyptians, as if by human
resources they could make void his judgments, when they ought to have been
turned to God altogether. On this subject Isaiah speaks more fully in a later
portion of this book.
(<233002>Isaiah
30:2.)
Behold, the Lord rideth
on a swift cloud. This mode of expression is
found also in other passages of Scripture, but in a general form.
(<19A403>Psalm
104:3.) The Prophet applies it to this prediction, because the Egyptians thought
that they were so well fortified on all sides, that there was no way by which
God could approach them. He therefore ridicules their foolish confidence, and
exhibits the exalted power of God, when he rideth on a swift cloud, by
which he will easily make a descent upon them, and neither walls nor bulwarks
shall hinder his progress. Again, because in addition to earthly aid the Jews
were likewise bewitched by a false religion, on this ground also the Prophet
ridicules their madness, because God will dash to the ground all the assistance
which they expected to obtain from idols. I pass by the foolish notion which
many have entertained, as to the idols which Christ overthrew in Egypt, when he
was carried thither in infancy; for it does not deserve a refutation.
(<400214>Matthew
2:14.) This passage has been perverted to prove it, and to prove many
conjectures of the same kind. But the Prophet's meaning is totally different;
for he speaks of the defeat of the Egyptians by the Assyrians, and shews that it
ought to be ascribed to God, and not, as irreligious men commonly do, to
fortune. He shews it to be a judgment of God, by whose hand all things are
governed.
And the idols of
Egypt shall be moved at his presence. He
declares that the idols shall fall; that is, that they shall be of no
avail to the Egyptians, though they rely on their assistance, and think that
they are under their protection. No nation ever was so much addicted to
superstitions; for they worshipped cats, and oxen, and crocodiles, and even
onions, and plants of every sort, and there was nothing to which they did not
ascribe some kind of divinity. He means that the power of all those false gods,
whom the Egyptians had taken for their protectors, will be overthrown. Having
declared that the Egyptians rely in vain on their superstitions, he likewise
casts down the pride which they cherished as to their earthly
resources.
And the heart of
Egypt shall melt in the midst of her. By the
word heart he means the courage which sometimes fails even the bravest
men, so that they do not attempt any action, even when their strength and forces
are abundant, and in this manner he declares that they will be at war with God,
who will melt their
hearts within them, before they are called to
contend with their enemies. Not only does he threaten that they will be
terrified, but he likewise adds in the midst of the whole kingdom,
where they had an exceedingly safe and peaceful dwelling, because they were far
removed from every attack. It was the duty of all believers to consider this,
when war was waged against the Egyptians; and we also ought to behold the same
thing exemplified in all revolutions of kingdoms, which proceed solely from the
hand of God. If the heart
melts, if the strength fails, in men who
are usually brave, and who had formerly displayed great courage, this ought to
be ascribed to the vengeance of God.
2.
And I will set the Egyptians
against the Egyptians. Here he describes more
particularly the calamity which the Lord had determined to bring on Egypt. By
the expression, I will set, he means the internal struggles, in which
those who ought to be mutual defenders cut down one another; and no evil can be
more destructive than this to a state or a people. It was of importance also to
convince the Jews that God, in whose hands are the hearts of men,
(<202101>Proverbs
21:1,) could by his unseen influence inflame the Jews to mutual animosities,
that they might slay each other, though they were victorious over foreign
enemies. Hence we learn that nations never rise in a seditious manner, unless
the Lord set them against each other, as when one brings forward
gladiators to the place of combat. He inflames their minds for battle, and
prompts them to slay each other by mutual wounds; and therefore, as we ought to
reckon it an evidence of God's favor, when friendship is cherished among
citizens, so we ought to ascribe it to his vengeance, when they rage against and
slay and injure one
another
And they shall fight
every one against his brother. For the sake of
heightening the picture, he adds what was still more monstrous, that those who
were related to them by blood would take up arms to destroy each other; for if
men are worse than beasts when, forgetting their common nature, they engage in
battle, how much more shocking is it to nature that brethren or allies should
fight with each other! But the more monstrous it is, the more ought we to
acknowledge the judgment of God and his terrible
vengeance
City against city,
and kingdom against kingdom. Isaiah appears to
advance by degrees; for he mentions, first,
a
brother; secondly,
a
neighbor; thirdly,
cities;
and, fourthly,
kingdoms.
By
kingdoms
he means provinces, into which Egypt was divided, which the Greeks called
nomoi, the term by which the Greek translators have rendered it in this
passage.
F283
3.
And the spirit of Egypt shall be
emptied.
F284
As Isaiah had, a little before, deprived the Egyptians of courage, so he now
takes away their understanding, both of which are exceedingly necessary for the
defense of kingdoms; for when these have been taken away, there is no
possibility of transacting national affairs. Now, the Egyptians had so high an
opinion of their own wisdom, that they reckoned themselves superior to other
nations; and it is well known that they haughtily despised all other nations as
barbarians, as if there had been no civilization, refinement, learning, or
skill, but in Egypt alone. They boasted that they were the inventors of
learning, that philosophy and astronomy came from them, and, in short, that
Egypt was the workshop of all the liberal arts; and therefore they would never
have thought it possible that they should fail in wisdom and prudence, and
unquestionably, if this prediction had come to their knowledge, they would have
laughed at it in disdain, and would have thought, that sooner would the waters
of the sea be dried up, and everything be overturned, than this should befall
those who imagined that prudence was their birthright. But Isaiah declares it
boldly, for he did not speak from
himself.
Again, since he had predicted that they
would be deprived of courage, in which they excelled, the context requires us to
understand the meaning to be, that they would be struck with blindness; for both
faculties of the soul depend entirely on the favor of God. Consequently,
jwr
(ruach) means here understanding and sagacity which ought to be carefully
observed, for many are mistaken as to the meaning of this word. When he
immediately adds, I will destroy
the counsel thereof, this is a stronger
expression of the former statement; for it shews what is the cause of that
emptiness, namely, that God will take and carry away their
counsel.
Even though
they seek it. This is spoken by anticipation,
for he meets the objections of the Egyptians, who might have said, "Have we not
gods whom we can consult? Have we not magicians, diviners, and soothsayers? Do
you reckon those to be of no value?" He threatens that all these things will be
of no avail to them, to whatever extent they may rely on them, and be puffed up
with the empty name of wisdom. I shall not spend much time on these names,
though it is probable that Isaiah's enumeration proceeds by gradual advancement.
First, he mentions gods, next magicians, and afterwards
diviners and fortune-tellers. They had their oracles, in which
they placed the highest confidence. Next after them came the magicians,
though these too had great influence. In matters of smaller moment they
consulted the soothsayers. Superstitious men are so restless that nothing can
satisfy them; for they are fickle and unsteady, and sometimes resort to one
remedy and sometimes to another; and indeed Satan deceives them in such a
manner, that at first he holds out to them the appearance of peace and
quietness, which they think that they have fully obtained, but afterwards shews
them that they have not reached it, and distresses and harasses them more and
more, and compels them to seek new grounds of confidence. Thus our minds cannot
obtain rest and peace but in God alone. And undoubtedly the Prophet condemns
those arts as contrary to reason; for god has revealed all that is necessary to
be known by means of the arts and sciences, which he intended to be used, and of
which he approves. If any man shall wish to be wise in any other manner, he must
have Satan for his teacher.
4.
And I will deliver the Egyptians
into the hand of a cruel master.
F285 He now shews what will happen to the
Egyptians, after having lost courage and been deprived of understanding. Nothing
will be left for them but to be reduced to slavery; for a nation destitute of
these must fall of its own accord, even though it were not violently attacked by
any enemy. Of such aids, therefore, God deprives those on whom he determines to
take vengeance, and shuts them out from every method of upholding their liberty.
Yet the Prophet threatens what is still more shocking, that not only will the
empire of which the Egyptians proudly vaunted fall down, but the inhabitants
also will undergo hard bondage. Though the adjective
hçq,
(kasheh,) cruel, is in the singular number, yet he says in the
plural number, that they shall be subject to lords, which is harder to
endure than if there had been but one lord to whom they were
subject.
And a powerful
king
F286
shall rule over
them. He means that the power of the tyrant to
whom he will subject them shall be so great, that it will not be easy to restore
them to liberty. Historians shew that various changes occurred in many
countries, which they who subdued them were unable to hold and retain; for to
keep what has been obtained is often more difficult than to conquer. But the
Prophet intimates that this condition will not be easily changed, and that the
bondage of the Egyptians shall be of long duration, because no one will dare to
enter the lists with an exceedingly powerful conqueror. We may also understand
the meaning to be, that the princes of smaller nations will deal more gently
with their people than more powerful monarchs, who, relying on their greatness,
allow themselves to do whatever they please; for, reckoning their power to be
unlimited, they set no bounds to their freedom of action, and rush forward,
without restraint, wherever their passions drive them. Whether the one view or
the other be adopted, it will amount to this, that the Egyptians, who consider
themselves to be the highest and most distinguished of all men, shall fall under
the power of another, and shall be oppressed by hard bondage, that is, by the
bondage of a powerful
king, whom no one will dare to oppose.
Hence we see how great is the folly of men who are desirous to have a powerful
and wealthy king reigning over them, and how justly they are punished for their
ambition, though it cannot be corrected by the experience of every day, which is
everywhere to be seen in the world. France and Spain, at the present day, boast
that they are governed by mighty princes, but feel to their cost how little
advantage they derive from that which dazzles them by a false pretense of honor.
But on this subject we have spoken formerly in another
place.
F287
(<230806>Isaiah
8:6,7.)
5.
Then the waters shall fail from
the sea. He follows out the subject which he
had already begun, that the fortifications, by which the Egyptians thought that
they were admirably defended, will be of no avail to them. They reckoned
themselves to be invincible, because they were surrounded by the sea, and by the
Nile, and by fortifications; and historians tell us that it was difficult to
gain entrance to them, because the Nile had no mouth, by which they could not
easily prevent ships from landing. They therefore boasted that their situation
was excellent, and that they were strongly fortified by nature, in like manner
as the inhabitants of Venice, at the present day, think that, in consequence of
being surrounded by deep ditches, they are impregnable; but fortresses are
useless, when God has determined to punish
us.
6.
And the brooks of defense shall
be emptied and dried up.
F288 What he adds about fortifications is to
the same purpose with what he had stated immediately before. He alludes to the
embankments, which not only restrained the overflowing of the Nile, but
protected the whole country; as if he had said that the embankments will not be
needed, because the Nile will be dried up. Now, it is certain that the Nile was
not laid dry, and yet the Prophet did not foretell what was not accomplished. We
must therefore call to remembrance what we have already said, that on account of
our stupidity those calamities are represented to us in a lively manner, which
places them as it were before our eyes; for we need to have a representation
made to us which is fitted to impress our minds, and to arouse us to consider
the judgments of God, which otherwise we despise. We ought to observe the
haughtiness of the Egyptians, whose resources were so various and abundant, and
who thought that it was impossible for them to be overtaken by such a
calamity.
7.
And the reed and the rush shall
wither. He mentions the reed and
the rush, because they had abundance of them, and employed them for
various purposes; or, it may be thought to mean that the marshes will be dried
up.
By the mouth of the
brooks. Some render it embankments, but
it rather means the fountain itself, which seldom is dried up, though torrents
or rivers fail. By the
mouth, therefore, he means the source of
the river which shall be dried up in such a manner that no part of the country
can be watered. Though the source of the Nile was at a great distance, yet not
without reason did the Prophet threaten that that river, on whose waters the
fertility almost of the whole land depended, shall be dried up at its very
source; for in that country rain seldom falls, but its place is supplied every
year by the Nile. If that river overflow but scantily, it threatens scarcity and
famine; and therefore, when the Prophet threatens that it will be dried up, he
means that the whole country will be barren For this reason he says also, that,
even at its very mouth, from which the waters spring up, there will be a
lack of waters, so that in that place the herbs will be
withered.
8.
And the fishers shall
mourn. Isaiah still keeps in his eye the
condition of Egypt. We have formerly
mentioned
F289 that the prophets made use of those
figures of speech by which, when any country is mentioned, they chiefly name
those things which abound in that country, and for which it is celebrated. Thus,
when a vinebearing country is spoken of, they mention vines; if it abound in
gold, they speak of gold; and if it abound in silver, they speak of silver.
Accordingly, when he speaks of Egypt, which was well watered, and contained
abundance of streams, he mentions
fishing.
They who
spread a net on the face of the waters shall
languish. Some translate the word
wllma,
(amlalu,) "they shall be cut off," but the more correct rendering is,
"they shall be weakened;" for this corresponds to the mourning and lamentation
which was formerly mentioned. Now, we know that in that country there was a
great number of fishers, and that these formed a great part of the wealth of
Egypt. When fishers were taken away, of whom there were vast numbers among the
Egyptians, and of whom their wealth chiefly consisted, they must have been
weakened. Now, if the nation be deprived of that which is its ordinary
food, great poverty will follow. He therefore describes an astonishing change
that shall pass on the whole country.
9.
And they who work in the finest
flax. As he spoke of mourning so he now speaks
of shame; for they who formerly earned an abundant livelihood by this trade will
have no gains. Now, the two occupations are closely connected, to weave nets and
to fish. Yet it is doubtful if he speaks of those only who manufactured nets;
for if we understand
twqyrç,
(serikoth) to mean certain very fine linens, it is probable that the
latter clause relates to other productions of the loom, manufactured out of
small fine thread, and of the most elegant workmanship. We know that linens of
very great value were woven in Egypt, and there may be good reason for
interpreting the phrase white nets, or, as we have rendered it,
"perforated," to mean also linen garments, which were more costly in proportion
to the greater delicacy of their texture.
It
will thus be a metaphorical expression, by which the Prophet indirectly taunts
them with their unbecoming luxury, alleging that the Egyptians cover themselves
with linen garments in the same manner as if they clothed themselves with a net.
If this meaning be adopted, it will agree with the following verse; and indeed I
do not see how such exquisite skill in weaving can be applied to fishing. But if
it be thought better to understand the whole as relating to fishes, the meaning
will be, that they who had been much employed in fishing, and had found it to be
a profitable occupation, will be overwhelmed with
sorrow.
F290
10.
And all that make ponds.
As to the word
rkç,
(secher,) there is no absolute necessity, in my opinion, for translating
it a net; for the derivation shews it, on the contrary, to denote a
lucrative occupation.
F291
Where
fishes are very abundant, they are also preserved in pools and ponds; because
the fishers would otherwise be constrained to sell them at a very low price.
Besides, when they throw a net, they are not always successful. He therefore
follows out the same subject, "It will not be possible either to take or to
preserve fishes. Pools will be of no
use."
11.
Surely the princes of Zoan are
fools. Here he joins wisdom with folly, and not
without reason; for it is impossible to take away from men a conviction of their
wisdom, which leads them to believe, in opposition to God himself, that they are
wise. It is therefore a kind of acknowledgment, when he calls those persons wise
whom he at the same time accuses of folly or stupidity. Though the Hebrew
particle
°a,
(ach,) sometimes means but, yet as the Prophet appears to attack
the Egyptians, I choose rather to render it "surely," or "truly," or "now at
least;" for he scoffs at the
counselors of Pharaoh for wishing to be
regarded, and believing themselves to be, exceeding wise, though they are the
most foolish of all men. Thus it is an exclamation: "Where is that wisdom of
Egypt? Where are the counselors who held all men in contempt? Why do they not
preserve their kingdom?" Now, at least, it is evident what kind of wisdom they
had. This tends to confirm and seal the prophecy, in which the Prophet obviously
does not speak of things unknown, but has before his eyes, as it were, the
destruction of Egypt. "Armed therefore with the authority of God, I venture to
pronounce all those princes to be fools, though they think that they are
wise."
Finally, the Prophet shews that vain is
the glory of men who, without God, claim for themselves even a spark of wisdom;
because their folly is at length exposed, and when the actual trial comes, they
shew that they are children. he Lord permits them, indeed, to achieve many
exploits, that they may obtain reputation among men, but in the end he
infatuates them, so that, notwithstanding their sagacity and long experience,
they act more foolishly than children. Let us therefore learn to seek from the
Lord the spirit of wisdom and counsel, and if he shall bestow it upon us, let us
use it with propriety and moderation; for God opposes the wisdom of men when
they claim more than they have a right to claim, and those who are too ambitious
to exalt themselves, must be punished for their folly; and therefore he often
puts them to shame, that it may be made manifest that their wisdom is nothing
but empty smoke. There is no wisdom but that which is founded on the fear of
God, which Solomon also declares to be the chief part of wisdom.
(<200107>Proverbs
1:7; 9:10.)
How say ye to
Pharaoh, I am the son of the wise, the son of ancient kings?
He reproves the counsellors of Pharaoh for
flattering him, as courtiers are wont to flatter princes; for they utter nothing
but what is intended to soothe and gratify the ears of princes, because this is
the way by which they succeed and obtain favor. Thus, amidst many flatteries and
lies, there is no room for truth. Though this vice is commonly found in the
courts of great princes, yet at that time it abounded chiefly among the
Egyptians. They boasted that they were the most ancient of all nations, and that
they were the inventors of the arts, and of all liberal education; and if such a
conviction existed even among the common people, how much stronger must it have
been in the kings themselves?
The boasting
related to two points, antiquity and knowledge; and Isaiah reproves both, or at
least says that they will be of no value. Pharaoh boasted both of the antiquity
and of the wisdom of his nation; and indeed this was common among the whole
people; but he speaks chiefly of the king as the head, in whom this haughtiness
was more conspicuous than among ordinary persons. Now, we ought not to boast of
the wisdom of our ancestors, as if it belonged to us by hereditary right, but we
must look to heaven and ask it from its Author. So far as relates to antiquity,
it is a foolish and idle boast; and yet princes are so deeply infected by this
vice, that they would willingly seek their birth and descent out of the world,
and cannot easily be drawn away from that vanity. This madness is heightened by
flatterers, who have contrived, as we perceive, many things about the genealogy
of certain princes. No song is more delightful to them than when they are
separated from the common herd of men, like demigods or heroes. But it
frequently happens, that when they carry their curiosity to excess in inquiring
about their grandfathers and great-grandfathers, they lay themselves open to
ridicule, because it is found that they are descended from one of the common
people.
I have heard an amusing anecdote,
related by persons worthy of credit, about the Emperor Maximilian, who was very
eager to inquire into his descent, and was induced by a silly trifler to believe
that he had traced his lineage to Noah's ark. This subject made so powerful an
impression on his mind, that he left off all business, applied himself earnestly
to this single investigation, and would allow no one to draw him away from it,
not even the ambassadors who came to treat with him about important matters. All
were astonished at this folly, and silently blamed him for it, but no one had
power or courage to suggest a remedy. At length his cook, who was likewise his
jester, and often entertained him with his sayings, asked leave to speak, and,
as one who was desirous to uphold the Emperor's dignity, told him that this
eagerness to trace his descent would neither be useful nor honorable; for, said
he, at present I revere your majesty, and worship you as a god; but if we must
come to Noah's ark, there we shall all be cousins, for we are all descended from
it. Maximilian was so deeply affected by this saying of the jester, that he
became ashamed of his undertaking, though formerly neither friends, nor
counsellors, nor business could dissuade him from it; for he perceived that his
name which he wished to render more illustrious by inquiring into his remote
ancestors, would be altogether degraded if they came to its earliest source,
from which princes and peasants, nobles and artisans, are
descended.
What is blamed even by jesters and
fools must be great madness; and yet it is not a vice which has lately sprung
up, but is deeply rooted in the minds of almost all men. In order to avoid it,
let us learn to depend on God alone, and let us prefer the blessedness of
adoption to all riches, and lineage, and nobility. So far as relates to the
kings of Egypt being descended from very ancient kings, who had kept possession
of the throne for many ages, they were as proud as if wisdom had been born with
them.
F292
12.
Where are thy wise men? that they may tell
thee. Though literally it runs thus, "And they
shall tell thee, and shall know," yet the word ought to be regarded as meaning,
"that they may tell thee, and even that at length they may know; " for this mode
of expression is frequently employed by the Hebrews. The Egyptians had their
diviners from whom they thought that nothing, however secret, was concealed; for
they consulted them about the smallest and greatest affairs, and held their
replies to be oracles. The Prophet, mocking that vanity, says, "How shall they
tell what they do not know? Have they been admitted to the counsel of God?" It
is also probable that he condemns the art which they used in divination, because
it was not only unlawful, but also made use of absolute tricks and
deceptions.
There are three ways in which we may
foresee or know what is future. The first and chief way is, by the revelation of
the Spirit, which alone can make us certain, as by the gift of prophecy, which
is rare and uncommon. The second is, by astronomy. The third is, by a comparison
of past events, from which prudence is commonly
obtained
As to a knowledge of the stars, from
their position and conjunction, some things may occasionally be learned, such as
famine, scarcity, pestilence, abundant harvests, and things of that sort; but
even these cannot be certain, for they rest on mere conjecture. Now, we ought
always to consider what relation the stars bear to these lower regions; for the
actions of men are not regulated by them, as idle and false astrologers imagine,
a vast number of whom, at the present day, endeavor to insinuate themselves into
the minds of princes and subjects, as if they possessed a knowledge of
everything, both present and future. Such men resemble the impostors of whom the
Prophet speaks, who deceive men by their jugglery. Yet princes lend an attentive
ear to such persons, and receive them as gods; and indeed they deserve to be
thus imposed upon, and are justly punished for their
curiosity.
They likewise boast of magic, in
which those Egyptian diviners were skilled. But they add many things which are
worse, and more abominable, exorcisms and calling on devils, than which nothing
more destructive can be expressed or conceived. The Lord pronounces a curse on
such conjectures and arts of divination, and the issue of them cannot but be
disastrous and wretched. And if they were formerly condemned in the Egyptians,
how much more do they deserve condemnation in those who use the name of God as a
pretext? It is wonderful that men otherwise acute and sagacious should be so
childishly deceived by such jugglery, so that they appear to be deprived of
understanding and judgment; but it is the Lord's righteous vengeance, who
punishes the wickedness of men.
Again, when from
past events we calculate what is future, and judge by experience and observation
what is most proper to be done, that cannot in itself be blamed; but neither can
we by these means learn with certainty what is future, for the matter always
lies in conjecture. Yet Isaiah directly attacks that sagacity which is
universally applauded as something highly excellent, not because it is in itself
sinful, but because we can scarcely find an acute or ingenious person who does
not confidently believe that his skill places within his reach all that deserves
or is necessary to be known. In this manner they despise the secret providence
of God, as if nothing were hidden from
them.
What the Lord of hosts
hath decreed. There is still another vice, that
craftiness and sleight of hand are preferred by them to true wisdom. But Isaiah
expressly censures that pride which led men endued with great abilities to
measure events by their own judgment, as if the government of the world were not
in the hand of God; and therefore with their divination he contrasts the
heavenly decree. And hence learn how skillfully Isocrates says,
"Kra>tiston ei+nai para<
me<n qeou~ eujtuci>an, para< de< hJmw~n aujtw~n
eujbouli>an, "that the best gift of God is
success, and the best gift from ourselves is
prudence."
At first sight, this maxim of the
elegant orator appears beautiful; but since he robs God of the spirit of
prudence and bestows it on mortals, the distribution is both wicked and foolish,
to ascribe to men sound counsel, and to leave nothing to God but prosperous
fortune. Now, if any one neglect the methods by which God teaches us, and resort
to Satan's impostures, he richly deserves to be deceived and involved in the
greatest disgrace; for he seeks remedies that are nowhere to be found, and
despises those which were offered by
God.
13.
The princes of Zoan are become
infatuated, the princes of Noph are deceived.
Zoan was one of the chief cities of Egypt; Noph also was highly
celebrated;
F293 but what cities they were we cannot with
certainty determine. Some think that one of them was Alexandria, the antiquity
and wealth of which may be inferred from many passages of Scripture, which serve
also to refute the notion of those who think that it was founded by Alexander
the Great; for although it had been frequently destroyed, yet he did not build
it anew, but only repaired it. That at one time it was an independent state, and
allied to the Egyptians, and that it was one of the most flourishing cities in
the whole world, is evident from
<340308>Nahum
3:8. The Prophet justly represents the stupidity of the princes to be the
forerunner of its destruction; because the chief strength of any commonwealth or
kingdom consists in wisdom and prudence, without which neither great riches nor
a numerous population can be of any
avail.
A corner of its tribes
have deceived Egypt.
F294
I consider the word corner to be here used metaphorically for the chief
part of a building on which the whole weight rests; and I choose rather to view
it in the nominative than in the accusative case.
F295
It ought, I think, to be viewed as referring to those wise men by whom the
Egyptians supposed themselves to be so powerfully defended that no evil could
befall them. But Isaiah says that this is too feeble a support, because, having
been deceived in their counsels, they ruined Egypt; and therefore he holds up to
mockery that pretended wisdom which, when it is not accompanied by the fear of
God, ought to be called vanity and folly, and not wisdom. Not only do men abuse
an excellent gift of God, but they are puffed up with vain ambition, and are
more delighted with cunning than with real prudence. To this is added a devilish
fury, which leads them to disregard the providence of God, and to bring down all
events to the level of their own capacity. This is the reason why Scripture so
frequently attacks wise men of that description, and declares that they are
fools. They usurp what belongs to God, and claim it for themselves; which is
shocking and intolerable sacrilege. We need not wonder if the Lord make fearful
displays against such wise men, so that with all their great acuteness and
ingenuity they stumble and fall in the smallest matters, and run into great
dangers which any peasant or artisan would have foreseen. Let these things be a
warning to us, that we may not be elated or lay claim to the praise of wisdom.
If we have any abilities or prudence, we ought to ascribe it wholly to God, and
conform ourselves to the rule of sobriety and modesty; for if our wisdom rest on
God he will truly be a steadfast corner-stone, which no one shall shake or
overthrow.
14.
The Lord hath mingled
a spirit of perverseness. Because it was a
thing unexpected and incredible that the leaders of a sagacious and prudent
nation would destroy the country by their stupidity, the Prophet therefore
ascribes it to the judgment of God, that the Jews may not shut their eyes
against an example so striking and remarkable, as irreligious men usually
attribute the judgments of God to chance when anything new or unexpected has
happened. The expression is metaphorical, as if one were to mix wine in a cup,
that the Lord thus intoxicates the wise men of this world so that they are
stunned and amazed, and can neither think nor act aright. The consequence is,
that they deceive Egypt, because, first, they were themselves deceived. That the
Egyptians suffer themselves to be imposed on, and cannot guard against the
deception, is the judgment of the Lord.
And yet
Isaiah does not represent God to be the Author of this folly in such a manner
that the Egyptians could impute blame to him, but eve ought to view the matter
in this light: "Men have in themselves no understanding or judgment, for whence
comes wisdom but from the Spirit of God, who is the only fountain of light,
understanding, and truth? Now, if the Lord withhold his Spirit from us, what
right have we to dispute with him? He is under no obligations to us, and all
that he bestows is actually a free gift." Yet when he strikes the minds of men
with a spirit of
giddiness, he does it always for good
reasons, though they are sometimes concealed from us. But very frequently he
punishes with blindness those wicked men who have risen up against him, as
happened to those Egyptians who, puffed up with a conviction of their wisdom,
swelled with pride and despised all other men. It is therefore superfluous to
dispute here about predestination, for the Lord punishes them for open vice;
and, accordingly, when God blinds men or gives them over to a reprobate mind,
(<450128>Romans
1:28,) he cannot be accused of cruelty; for it is the just punishment of their
wickedness and licentiousness, and he who acts justly in punishing
transgressions cannot be called the Author of
sin.
Let us now attend to the manner of
punishing. He delivers them up to Satan to be punished, for he it is, strictly
speaking, that mingles the spirit of giddiness and perverseness; but as he does
nothing but by the command of God, it is therefore said that God does what Satan
does. The statement commonly made, that it is done by God's permission, is an
excessively frivolous evasion; for the Prophet has expressed more than this,
namely, that this punishment was inflicted by God, because he is a righteous
judge. God therefore acts by means of Satan, as a judge by means of an
executioner, and inflicts righteous punishment on those who have offended him.
Thus in the book of Kings we read that Satan presented himself before God, and
asked leave to deceive Ahab's prophets; and having obtained it, he then obeyed
the command of God, for he could have done nothing by himself. It is unnecessary
to produce a multitude of quotations in a matter so
obvious.
And they have misled
Egypt in all her work. When he adds that her
counsellors deceived her, he points out a second judgment of God; for it
might have happened that the princes were deprived of understanding, and
resembled drunkards, and yet the common people continued to possess some
judgment; but here he says, that the impostors obtained also the power of
leading astray so as to deceive the people. This is a two-fold vengeance of God,
both on them that lead astray, and on those who are led astray by
them.
As a drunken man
staggereth in his vomit. By a vomit He
means shameful drunkenness. This is added
(pro<v
au]xhsin) by way of amplification. in order to shew
that they were not ordinary drunkards, who have still some understanding left,
but that they resembled swine.
15.
Neither shall Egypt have any work
to do. This is the conclusion of the former
statement, for it means that all the Egyptians shall be stupefied to such a
degree that whatever they undertake shall be fruitless. This must happen where
there is no counsel, and it is the righteous punishment of our pride and
rashness. He therefore intended to describe the result and effect, so as to shew
that it will be unhappy and
miserable.
Head or tail,
branch or rush. When he threatens both the
head and the tail, he means, that all ranks, from the highest to
the lowest, all without exception, shall be deprived of counsel, so that they
will not succeed in anything. Or perhaps it will be thought rather to mean the
order which they observe in their actions. Hence we learn, that both the
beginning and the end of everything depend on God; for we ought to ask from him
counsel, and prudence, and success, if we do not wish that the same thing should
happen to us which happened to the
Egyptians.
16.
In that day shall Egypt be like women. He again
repeats what he had formerly said, that the Egyptians will have nothing that is
manly. Some think that he alludes to an effeminate custom, on account of which
the ancient historians censured the Egyptians, namely, that, by inverting the
order of things, women appeared in public and transacted the affairs of state,
and men performed the occupations of women. It is possible that the Prophet may
have had this in his eye, but when I take a more careful view of the whole
passage, this conjecture cannot be admitted; for here he threatens a judgment of
God, which will hold up men to astonishment. If he were speaking of an ordinary
custom, this would not apply to the matter in hand, for he does not charge the
hearts of the Egyptians with being effeminate, but, on the contrary, threatens
that they shall be struck with such dread that in no respect will they differ
from women. The Egyptians not only thought that they were able to maintain war,
but attacked without provocation, and gave aid to other nations. We see that
heathen writers relate many of the exploits of the Egyptians, and expatiate
largely on their praises; and, therefore, although the Egyptians were feeble and
effeminate in comparison with other nations, yet they wished to retain the
praise and renown of warlike
men.
Because of the shaking of
the hand of Jehovah of hosts.
F296 The sudden change which is now effected
is a striking display of the judgment of heaven, and therefore he adds, that
the shaking of the hand of
God will be the cause of the terror. By these
words he shews that this war will be entirely carried on by the Lord, and
therefore that the Egyptians cannot stand against it, because they have not to
do with men. What Isaiah declares concerning Egypt ought to be likewise applied
to other nations; for if wars arise and insurrections spring up, we ought to
acknowledge it to be a judgment of God when men lose courage and are overwhelmed
with terror. We see how the most warlike nations give way, and shew themselves
to be less courageous than women, and are vanquished without any preparations of
war, whenever the Lord strikes their minds with
dread.
17.
And the land of Judah shall be a
terror to the Egyptians. Some explain it simply
to mean, that the land of Judah will be an astonishment to the Egyptians as well
as to other nations, and compare this passage with the saying which has formerly
come under our observation, "You shall be an
astonishment."
F297 But I think that the meaning of the
Prophet here is different, for he intended to point out the reason why the Lord
would make such a display against the Egyptians. It was because they had brought
destruction on the Jews, for they had turned them aside from the confidence
which they ought to have placed in God, as princes frequently solicit their
neighbors, and offer them their aid, that they may afterwards make use of them
for their own advantage. Now the Lord had forbidden them
(<051716>Deuteronomy
17:16) to resort to the Egyptians for the purpose of asking assistance from
them; but those wretched people, instead of obeying God, listened to the
solicitation of unbelievers who made offers to them, and on this account they
were justly punished.
But the Egyptians also,
who had given occasion to their unbelief and distrust, did not pass unpunished,
for they were so sharply chastised that whenever they remembered the Jews they
were overwhelmed with terror. Hence we ought to draw a profitable doctrine, that
they who have turned aside the Church from obeying and trusting in God, and who,
by fear, or counsel, or any enticements, have given occasion for offense, will
be severely punished. The meaning of the Prophet's words is as if we should say,
that the look of a woman will bring a blush on him who has seduced hen when the
disgrace of the uncleanness shall have been laid open, and when God shall come
forth as the avenger of conjugal
fidelity.
18.
In that day there shall be five
cities. After having threatened the Egyptians,
and at the same time explained the reason of the divine judgment, he comforts
them, and promises the mercy of God. He declares that they will be in part
restored and will regain a prosperous and flourishing condition; for he says
that out of six cities five will be saved, and only one will perish. He
had already foretold a frightful destruction to the whole kingdom, so that no
one who examines the former prediction can think of anything else than a
condition that is past remedy. He therefore promises that this restoration will
be accomplished by the extraordinary kindness of God, so that it will be a kind
of addition to the redemption of the Church, or a large measure of the grace of
God, when the Redeemer shall be sent.
The manner
of expression is somewhat obscure, but if we observe it carefully, there is no
difficulty about the meaning; for the Prophet means that on1y the sixth part of
the cities will be destroyed, and that the rest will be saved. The difficulty
lies in the word
srhh,
(haheres.) Some read it
srjh,
(hacheres,) that is, of the sun, but they have mistaken the
letter
h
(he) for
j
(cheth,) which resembles it. Those who explain it "of the
sun," think that the Prophet spoke of
Heliopolis;
F298 but this does not agree with the
context; and he does not merely promise that five cities would be
restored, (for how inconsiderable would such a restoration have been!) but
generally, that five cities out of six would be saved. We know that the
cities in Egypt were very numerous. I do not mention the fables of the ancients,
and those who have assigned to them twenty thousand cities. But still, there
must have been a vast number of cities in a country so highly celebrated, in a
kingdom so flourishing and populous, with a climate so mild and temperate. Let
us then suppose that there were a thousand cities in it, or somewhat more. He
says that only the sixth part will perish, that the rest will be restored, so
that but few will be destroyed. From what follows it is evident that this
restoration must be understood to relate to the
worship.
Speaking with the lip
of Canaan. By the word lip he means the
tongue,
(sunekdocikw~v,)
taking a part for the whole. He expresses their agreement with the people of
God, and the faith by which they will make profession of the name of God; for by
the tongue he metaphorically describes confession. Since there was but
one language which acknowledged and professed the true God, that is, the
language of that nation which inhabited the land of Canaan, it is evident that
by such a language must be meant agreement in religion. It is customary enough
to employ these modes of expression, "to speak the same language," or, "to speak
a different language," when we intend to describe agreement or diversity of
opinion. But at the same time it must be remembered that it is not every kind of
agreement that is sufficient, as if men were to form a conspiracy about the
worship which they preferred, but if they agree in the truth which was revealed
to the fathers. He does not merely say that the Egyptians will speak the same
language, but that they will speak the language of Canaan. They must have
changed their language, and adopted that which God had sanctified; not that the
dialect was more holy, but it is commended on account of its containing the
doctrine of truth.
This ought to be carefully
observed, that we may understand what is the true method of agreement. We must
by all means seek harmony, but we must see on what conditions we obtain it; for
we must not seek any middle course, as is done by those who overturn religion,
and yet who wish to be regarded as peace-makers. Away with such fickle and
changeful tongues! Let the truth itself be preserved, which cannot be contained
but in the word. Whosoever shall determine to agree to it, let him talk with us,
but away with every one who shall corrupt it, choose what language he may. Let
us abide firmly by this. It will therefore be impossible for the Egyptians to
speak the language of Canaan till they have first relinquished their own
language, that is, till they have relinquished all superstitions. Some refer
this to the age of Ptolemy, but it is absurd, and we may infer from what follows
that the Prophet speaks of piety and of the true worship of
God.
And swearing by Jehovah
of hosts. First, employing a figure of speech
in which a part is taken for the whole, he shews that their conversation will be
holy, by exhibiting a single class of them, for in swearing they will
make profession that they worship the true God. It may also be read,
swearing to the
LORD, or, by the LORD,
l
(lamed) often signifies by. If we read, "to the Lord," the meaning
will be, that they will promise obedience to him, and that by a solemn oath, as
when any nation promises fidelity to its prince; as if he had said, "They will
acknowledge the authority of God, and submit to his government." But since
another reading has been more generally approved, I willingly adopt it; for
since one part of the worship of God is swearing, by taking a part for
the whole, as I have said, it fitly describes the whole of the worship of God.
Again, to "swear by the Lord" often means to testify that he is the true God.
(<050613>Deuteronomy
6:13.) In a word, it denotes a perfect agreement with the Church of
God.
Hence we ought to learn that outward
confession is a necessary part of the true worship of God; for if any person
wish to keep his faith shut up in his heart, he will have but a cold regard for
it.
(<451009>Romans
10:9,10.) True faith breaks out into confession, and kindles us to such a degree
that we actually profess what we inwardly feel. "To me," says the Lord in
another passage, "every knee shall bow, and every tongue shall swear."
(<234523>Isaiah
45:23.) Accordingly, there ought to be an outward worship and outward profession
wherever faith dwells. It ought also to be observed, that those things which
belong to the worship of God ought not to be applied to any other purpose, and
therefore it is a profanation of an oath if we swear by any other. It is
written, "Thou shalt swear by my name."
(<050613>Deuteronomy
6:13.) Accordingly, he is insulted and robbed of his honor, if the name of
saints, or of any creature, be employed in an oath. Let it likewise be observed
with what solemnity oaths should be made; for if by swearing we profess to
worship God, we ought never to engage in it but with fear and
reverence.
One shall be called
the city of desolation. When he devotes to
destruction every sixth city, he means that all who are not converted to God, so
as to worship him, perish without hope of salvation; for he contrasts the cities
of Egypt which shall begin to acknowledge God with those which are destined to
destruction. Where the worship of God is wanting, nothing but destruction can
remain behind.
srh
(heres) denotes execration and curse, which is followed by ruin and
eternal death.
19.
In that day shall there be an
altar in the midst of the land of Egypt. He
continues what he had said in the former verse, and states more clearly that the
aspect of Egypt will be renewed, because there true religion will flourish, the
pure worship of God will be set up, and all superstitions will fall to the
ground. He employs the word altar to denote, as by a sign, the worship of
God; for sacrifices and oblations were the outward acts of piety. By
the midst of
Egypt he means the chief part of the whole
kingdom, as if he had said, "in the very metropolis," or, "in the very heart of
the kingdom."
And a
statue
F299 to the
Lord. Let it not be supposed that by
statue are meant images which carry the resemblance of men or of saints;
but memorials
(mnhmo>suna)
of piety; for he means that they will be marks similar to those which point out
the boundaries of kingdoms, and that in this manner signs will be evident, to
make known to all men that God rules over this nation. And indeed it usually
happens that a nation truly converted to God, after having laid aside idols and
superstitions, openly sets up signs of the true religion, that all may know that
the worship of God is purely observed in
it.
Josephus relates (Ant. 13. 3. 1,) that Onias
perverted this passage, when he fled to Ptolemy Philometor,
F300
whom he persuaded that it would be advantageous to erect an altar there, on
which the Jews who dwelt in that country might sacrifice; and he brought forward
this passage, alleging that what the Prophet had foretold ought to be
accomplished. The wicked and ambitious priest persuaded the king to do this,
though it was openly opposed by the Jews; for the king looked to his own
advantage, and that scoundrel, who had been deprived of his rank, sought to
obtain additional honor and advancement; so that no entreaty could prevent the
execution of that wicked counsel. But Isaiah simply describes the pure worship
of God under the figure of signs which were then in use; for he has his eye upon
his own age and the men with whom he had to do. This passage, therefore, was
wickedly and maliciously perverted by Onias.
But
not less impudently do the Popish doctors of the present day torture a passage
in Malachi to defend the sacrifice of the Mass. When he says that "a pure
oblation will everywhere be offered to God,"
(<390111>Malachi
1:11,) they infer that it is some sacrifice different from the ancient
sacrifices, because oxen and sheep must no longer be sacrificed, and therefore
that it is the Mass. A witty and ingenious argument truly! Now, it is evident
that under the legal figure Malachi describes nothing else than the pure worship
of God, as Isaiah does here; and we ought carefully to observe such forms of
expression, which are frequently employed by the
prophets.
This will be clearly explained by a
passage in Joel, which we shall quote as an example. "Your sons and your
daughters," says he, "shall prophesy, and your young men shall see visions, and
your old men shall dream dreams."
(<290228>Joel
2:28.) Peter shews
(<440216>Acts
2:16) that this prediction was fulfilled, when the apostles spoke various
languages through the inspiration of the Holy Spirit. Having formerly been
uneducated men, they began to be qualified for declaring the mysteries of God.
On that occasion we perceive no "dreams," so that it might be thought that Peter
quoted that passage inappropriately; but it is evident that Joel there describes
nothing else than prophecy, and for the purpose of adorning it, he mentioned
"visions and dreams," by means of which the Lord anciently held communication
with the prophets.
(<041206>Numbers
12:6.) He kept in view the ordinary custom of that age; for otherwise the Jews
would have found it difficult to comprehend the gifts of the Spirit which at
that time were unknown. Having been reared under that preparatory instruction of
the Law,
F301
they could rise no higher than where they were conducted by sacrifices,
ceremonies, sacraments, and signs.
F302
So then the prophets addressed them as children, who ought to have nothing set
before them beyond what they can learn in a homely style
(pacumere>steron)
by custom and experience.
This doctrine will
unfold to us various passages, the obscurity of which might lead to much
hesitation. It is plain that the Prophet speaks of the kingdom of Christ, and
that these things were not fulfilled before his coming. We must therefore take
away the shadows and look at the reality of things, in order that by the
altar we may understand a true and sincere calling on God. But by these
signs the Prophet likewise shews that the worship of God cannot be maintained
without external acts of devotion, though we have no right to lay down rules for
them. Away with the inventions of men, that we may listen to God alone on this
subject.
20.
And he will send them a
Savior. We cannot serve God unless he first
bestow his grace upon us; for no one will dedicate himself to God, till he be
drawn by his goodness, and embrace him with all his heart. He must therefore
call us to him before we call upon him; we can have no access till he first
invite us. Formerly he shewed that they must be subdued by various afflictions
in order that they may submit to God, and now he repeats the same thing; for men
never deny themselves and forsake idle follies any farther than the scourge
compels them to yield obedience. But he likewise adds another kind of
invitation, that, having experienced the kindness of God, they will freely
approach to Him.
They will cry
unto the Lord. The cry of which he
speaks proceeds from faith, for they would never resort to this refuge till they
had been allured and delighted by the goodness of God. When the Lord promises
that he will send a Savior, by whose hand the Egyptians will be
delivered, this can mean no other than Christ; for Egypt was not delivered from
its distresses before the doctrine of Christ reached it. We read of various
changes which that country suffered for four hundred years, foreign and civil
wars by which it was wasted and almost destroyed; but when we would be ready to
think that it is utterly ruined, lo! it is converted to the Lord, and is rescued
from the hand of enemies and tyrants. Thus Christ delivered that country, when
it had begun to know him. In like manner, we must be brought to the knowledge
and worship of God, that, where we have suffered various afflictions, we may
learn that salvation is found in him alone. Would that the world would now learn
this lesson, having suffered so many calamities that it appears to be on the
brink of ruin! For what can be the issue but that it shall either perish or by
repentance acknowledge that it has been justly punished for so great
wickedness?
That he may
deliver them. When he adds these words, we
ought to draw from them a profitable doctrine, that God assists us through
Christ, by whose agency he gave deliverance to his own people from the
beginning. He has always been the Mediator, by whose intercession all blessings
were obtained from God the Father; and now that he has been revealed, let us
learn that nothing can be obtained from God but through
him.
F303
21.
And the Lord shall be known
by the Egyptians. Isaiah now adds what was most
important; for we cannot worship the Lord, or call upon him, till we have first
acknowledged him to be our Father. "How," says Paul, "shall they call on him
whom they know not?"
F304
(<451014>Romans
10:14.) We cannot be partakers of the gifts of God for our salvation without
previously having true knowledge, which is by faith. He therefore properly adds,
the knowledge of God, as the foundation of all religion, or the key that opens
to us the gate of the heavenly kingdom. Now, there cannot be knowledge without
doctrine; and hence infer, that God disapproves of all kinds of false worship;
for he cannot approve of anything that is not guided by knowledge, which springs
from hearing true and pure doctrine. Whatever contrivance therefore men may make
out of their own minds, they will never attain by it the true worship of God. We
ought carefully to observe passages like this, in which the Spirit of God shews
what is the true worship and calling of God, that, having abandoned the
inventions to which men are too obstinately attached, we may allow ourselves to
be taught by the pure word of God, and, relying on his authority, may freely and
boldly condemn all that the world applauds and
admires.
The Egyptians shall
know. It is not without good reason that he
twice mentions this knowledge. A matter of so great importance ought not
to be slightly passed by; for it holds the chief place, and without it there is
nothing that can property be called
worship.
And shall make
sacrifice and oblation. This passage must be
explained in the same manner as the former, in which he mentioned an
altar. What would have been the use of sacrifices after the manifestation
of Christ? He therefore describes metaphorically confession of faith and calling
on God, which followed the preaching of the gospel. Here he includes everything
that was offered to God — slain beasts, bread, fruits of every
description, and all that was fitted to express gratitude. But we must attend to
the difference between the Old and New Testaments, and under the shadows of
ceremonies we must understand to be meant that "reasonable worship" of which
Paul speaks.
(<451201>Romans
12:1.)
And shall vow vows to
the Lord and perform them. What he adds about
vows is likewise a part of the worship of God. The Jews were accustomed
to express their gratitude to God by vows, and especially they rendered
thanksgiving by a solemn vow, when they had received from God any extraordinary
blessing. Of their own accord also, when any one chose to do so, they made
vows on various occasions.
(<051206>Deuteronomy
12:6; 23:21-23.) And yet every person was not at liberty to make this or that
vow according to his own pleasure; but a rule was laid down.
(<043003>Numbers
30:3.) Whatever may be in that respect, it is evident that by the word
vows the Prophet means nothing else than the worship of God, to which the
Egyptians devoted themselves after having learned it from the word of God; but
he mentions the acts of devotion by which the Jews made profession of the true
worship and religion.
Hence the Papists draw an
argument to prove, that whatever we vow to God ought to be performed; but since
they make vows at random, and without any exercise of judgment, this passage
lends no aid to defend their error. Isaiah foretells what the Egyptians will do,
after having embraced and followed the instruction given by
God.
F305 In like manner, when David exhorts the
people to vow and to perform their vows,
(<197611>Psalm
76:11,) they think that he is on their side; but be does not therefore exhort
them to make unlawful and rash vows.
(<210502>Ecclesiastes
5:2.) There always remains in force the law of vows, which we are not at liberty
to transgress, namely, the word of God, by which we learn what he requires from
us, and what he wishes us to vow and perform. We never received permission to
vow whatever we please, because we are too much disposed to go to excess, and to
take every kind of liberty with regard to God, and because we act more
imprudently towards him than if we had to deal with men. It was therefore
necessary that men should be laid under some restraint to prevent them from
taking so great liberties in the worship of God and
religion.
This being the case, it is evident
that God permits nothing but what is agreeable to his law, and that he rejects
everything else as unacceptable and superstitious. What a man has vowed of his
own accord, and without the support of the word, cannot be binding. If he
perform it, he offends doubly; first, in vowing rashly, as if he were sporting
with God; and secondly, in executing his resolutions wickedly and rashly, when
he ought rather to have set them aside and repented. So far, therefore, is any
man from being bound by vows, that he ought, on the contrary, to turn back and
acknowledge his sinful rashness.
Now, if any one
inquire about the vows of Papists, it will be easy to shew that they derive no
support from the word of God. If those things which they highly applaud and
reckon to be lawful, such as the vows of monks, are unlawful and wicked, what
opinion must we form of the rest? They vow perpetual celibacy, as if it were
indiscriminately permitted to all; but we know that the gift of continence is
not an ordinary gift, and is not promised to every one, not even to those who in
other respects are endued with extraordinary graces. Abraham was eminent for
faith, steadfastness, meekness, and holiness, and yet he did not possess this
gift.
(<011129>Genesis
11:29; 25:1.) Christ himself, when the apostles loudly commended this state of
celibacy, testified that it is not given to all.
(<401911>Matthew
19:11,12.) Paul states the same thing.
(<460707>1
Corinthians 7:7,9,26.) Whosoever, therefore, does not possess this gift of
continence, if he vow it, does wrong, and will be justly punished for his
rashness. Hence have arisen dreadful instances of want of chastity, by which God
has justly punished Popery for this
presumption.
They likewise vow poverty, as if
they would have nothing of their own, though they have abundance of everything
beyond other men. Is not this an open mockery of God? The obedience which they
vow is full of deceit; for they shake off the yoke of Christ, that they may
become the slaves of men. Others vow pilgrimages, to abstain from eating flesh,
to observe days, and other things full of superstition. Others promise to God
toys and trinkets, as if they were dealing with a child. We would be ashamed to
act thus, or to pursue such a line of conduct towards men, among whom nothing is
settled till it has been agreed to on both sides by mutual consent. Much less is
it lawful to attempt anything in the worship of God but what has been declared
by his word. What kind of worship will it be, if the judgment of God has no
weight with us, and if we yield only to the will of men? Will it be possible
that it can please God? Will it not be
(ejqeloqrhskei>a)
"will-worship," which Paul so severely censures?
(<510202>Colossians
2:23.) In vain, therefore, do they who make such vows boast that they serve God;
and in vain do they endeavor to find support in this passage; for the Lord
abhors that kind of worship.
22.
Therefore Jehovah will smite
Egypt. From what has been already said the
Prophet draws the conclusion, that the chastisement which he has mentioned will
be advantageous to the Egyptians, because it will be a preparation for their
conversion;
F306 as if he had said, that it will be for
the good of Egypt that the Lord will punish her. Those who translate the words,
"he will strike with a wound that may be healed," misinterpret this passage, and
greatly weaken the Prophet's meaning; for it means that the wounds will be
advantageous to them, and that by means of these wounds the Lord will bring them
back. Hence we ought to conclude, that we must not refuse to be chastised by
God, for it is done for our benefit.
(<200311>Proverbs
3:11, 12;
<581205>Hebrews
12:5-7.) Exemption from punishment would cherish a disposition to sin with less
control. As men are exceedingly prone to give way to their own inclinations,
whenever God spares them for a little, it is necessary on this account that the
Lord should prevent this danger, which he does by chastisements and stripes,
which excite and arouse us to repentance. A remarkable instance of this is here
exhibited in Egypt, which abounded in superstitions and wickedness, and went
beyond all nations in idolatry, and yet experienced the mercy of
God.
For they shall be turned
to Jehovah. We must attend to the manner of its
accomplishment, which is, their conversion to God. It is the explanation of the
former clause; as if he had said, "God will heal the Egyptians, because they
shall be converted." The copulative
w
(vau) signifies for. Hence we infer that conversion may be said to
be a resurrection from eternal death. We are utterly ruined so long as we are
turned away from God; but when we are converted, we return to his favor, and are
delivered from death; not that we deserve the favor of God by our repentance,
but because in this manner God raises us up, as it were, from death to life. To
repentance is added a promise, from which we conclude, that when we sincerely
repent,
F307 we do not in vain implore forgiveness.
Now, when the Prophet says that the Lord will be gracious and reconciled to the
Egyptians, he at the same time shews, that as soon as they have been converted,
they will obtain forgiveness. It will therefore be a true conversion when it is
followed by a calling on God. But without faith
(<451014>Romans
10:14) it is impossible to call on God; for even the ungodly may acknowledge
sin; but no man will have recourse to the mercy of God, or obtain
reconciliation, till he be moved by a true feeling of repentance, which is
likewise accompanied by
faith.
And will heal
them. He does not repeat what he had said, that
God strikes in order to heal; but he promises healing in another
sense, that is, that God will cease to inflict punishments. The former healing,
which he mentioned a little before, was internal; but the latter relates to
stripes and wounds. In short, he means that it will be a speedy remedy for all
their distresses. After having been reconciled to God, there is nothing in us
that calls for punishment; for whence comes punishment but on account of guilt?
and when guilt is pardoned, exemption from punishment will quickly
follow.
F308 And if we be chastised, it is an
evidence that we are not yet sufficiently prepared for
repentance.
In a word, let us remember this
order, which the Prophet points out to us; first, that stripes prepare men for
repentance; secondly, that they are healed, because they are delivered from
eternal destruction; thirdly, that when they have been brought to the knowledge
of their guilt, they obtain pardon; fourthly, that God is gracious and
reconciled to them; fifthly, that chastisements cease after they have obtained
pardon from God. There is no man who ought not to acknowledge in himself what
Isaiah here declares concerning the Egyptians, in whom the Lord holds out an
example to the whole world.
23.
In that day.
The Prophet now foretells that the Lord will
diffuse his goodness throughout the whole world; as if he had said, "It will not
be shut up in a corner, or exclusively known, as it formerly was, by a single
nation." Here he speaks of two nations that were the most inveterate enemies of
the Church, and that appeared to be farther removed than any other from the
kingdom of God; for much more might have been expected from distant nations,
because the nations here mentioned openly made war with God and persecuted his
Church. And if the Lord is so gracious to the deadly enemies of the Church, that
he pardons and adopts them to be his children, what shall be the case with other
nations? This prophecy thus includes the calling of all
nations.
There shall be a
highway. Now, when he says that, in consequence
of a highway having been opened up, there will be mutual access that they
may visit each other, he describes brotherly intercourse. We know that the
Egyptians carried on almost incessant wars with the Assyrians, and cherished an
inveterate hatred towards each other. He now foretells that the Lord will change
their dispositions, and will reconcile them to each other, so that they will
have mutual communications, mutual coming in and going out, in consequence of
laying open the highways which were formerly shut. Here we ought to
observe what we formerly remarked at the fourth verse of the second
chapter,
F309 namely, that when men have been
reconciled to God, it is likewise proper that they should cherish brotherly
kindness towards each other. Strife, quarreling, disputes, hatred, and malice,
ought to cease when God has been pacified. We need not wonder, therefore, that
he says that a highway to Egypt is opened up for the Assyrians; but this ought
undoubtedly to be referred to the reign of Christ, for we do not read that the
Egyptians were on a friendly footing with the Assyrians till after they had
known Christ.
And the
Egyptians shall serve the Assyrians, (or, with the
Assyrians.)
F310
This clause may be rendered, "shall serve God;" but as the name of God is not
expressed here, it may refer to the Assyrians, which is also pointed out by the
particle
ta
(eth.)
F311
It may therefore be explained thus. They who formerly burned with a desire to
injure one another will be changed in their dispositions, and will desire to
shew kindness. In short, the fruit of true repentance will be made evident, for
they who formerly distressed each other in mutual wars will lend mutual aid. And
this opinion will agree very well with those words of the Prophet with which
they stand connected. Yet I do not set aside another interpretation which is
almost universally adopted, namely, "They who formerly worshipped other gods
will henceforth acknowledge one God, and will assent to the same confession of
faith." I leave every one to adopt that interpretation which he thinks best. If
the latter interpretation be preferred, the Prophet makes brotherly love to flow
from godliness,
F312
as from its source.
24.
In that day shall
Israel. Isaiah concludes the promise which he
had briefly glanced at, that the Egyptians and Assyrians, as well as Israel,
shall be blessed. Formerly the grace of God was in some measure confined
to Israel, because with that nation only had the Lord entered into covenant. The
Lord had stretched out "his cord" over Jacob,
(<053209>Deuteronomy
32:9,) as Moses speaks;
F313 and David says,
"He hath not done so to
any nation, and hath not made known to them his judgments."
(<19E720>Psalm
147:20.)
In a word, the blessing of God dwelt solely in Judea,
but he says that it will be shared with the Egyptians and Assyrians, under whose
name he includes also the rest of the nations. He does not mention them for the
purpose of shewing respect, but because they were the constant enemies of God,
and appeared to be more estranged from him and farther removed from the hope of
favor than all others. Accordingly, though he had formerly adopted none but the
children of Abraham, he now wished to be called, without distinction, "The
father of all nations."
(<011707>Genesis
17:7;
<021905>Exodus
19:5,6;
<050706>Deuteronomy
7:6, 14:2.)
Israel shall be
the third blessing. Some render it, Israel
shall be the third.
F314 I do not approve of that rendering; for
the adjective being in the feminine gender, ought to be construed with the noun
hkrb,
(berachah,) blessing, and blessing means here a form or
pattern of
blessing
25.
Because the Lord of hosts will bless
him.
F315 He assigns a reason, and explains the
former statement; for he shews that, through the undeserved goodness of God, the
Assyrians and Egyptians shall be admitted to fellowship with the chosen people
of God. As if he had said, "Though these titles belonged exclusively to Israel,
they shall likewise be conferred on other nations, which the Lord hath adopted
to be his own." There is a mutual relation between God and his people, so that
they who are called by his mouth "a holy people,"
(<021906>Exodus
19:6,) may justly, in return, call him their God. Yet this designation is
bestowed indiscriminately on Egyptians and
Assyrians.
Blessed be Egypt my
people, and Assyria the work of my hands.
Though the Prophet intended to describe foreign nations as associated with the
Jews who had belonged to God's household, yet he employs most appropriate marks
to describe the degrees. By calling the Egyptians "the people of God," he means
that they will share in the honor which God deigned to bestow in a peculiar
manner on the Jews alone. When he calls Assyrians
the work of his
hands, he distinguishes them by the title
peculiar to his Church. We have elsewhere remarked
F316
that the Church is called "the workmanship"
(to<
poi>hma) of God,
(<490210>Ephesians
2:10,) because by the spirit of regeneration believers are created anew, so as
to bear the image of God. Thus, he means that we are "the work of God's hands,"
not so far as we are created to be men, but so far as they who are separated
from the world, and become new creatures, are created anew to a new life. Hence
we acknowledge that in "newness of life" nothing ought to be claimed as our own,
for we are wholly "the work of
God."
And Israel my
inheritance. When he comes to Israel, he
invests him with his prerogative, which is, that he is
the inheritance of
God, so that among the new brethren he still
holds the rank and honor of the first-born. The word inheritance suggests
the idea of some kind of superiority; and indeed that covenant which the Lord
first made with them, bestowed on them the privilege which cannot be made void
by their ingratitude; for "the gifts and calling of God are without repentance,"
as Paul declares,
(<451129>Romans
11:29,) who shews that in the house of God they are the first-born.
(<490212>Ephesians
2:12.) Although therefore the grace of God is now more widely spread, yet they
still hold the highest rank, not by their own merit, but by the firmness of the
promises.
CHAPTER
20
Isaiah Chapter
20
1. In the year that Tartan came
unto Ashdod, (when Sargon the king of Assyria sent him,) and fought against
Ashdod, and took it; 1. Anno quo venit Thartan in Asdod, cum misisset eum
Sargon rexAssyriae, oppugnassetque Asdod, et
cepisset.
2. At the same time spake the
Lord by Isaiah the son Amoz, saying, Go and loose the sackcloth from off thy
loins, and put off thy shoe from thy foot. And he did so, walking naked and
barefoot. 2. Tempore illo, inquam, locutus est Iehova iu manu Isaiae
filii Amoz, dicendo: Vade et solve saccum de lumbis tuis, et calciamentum tuum
exrahe de pede tuo; fecitque sic, ambulans nudus et
discalceatus.
3. And the Lord
said, Like as my servant Isaiah hath walked naked and barefoot three years for a
sign and wonder upon Egypt and upon Ethiopia; 3. Et dixit Iehova: Sicut
ambulavit servus meus Isaias nudus etdiscalceatus tribus annis, signum et
portentum super Aegypto
etEthiopia;
4. So shall the king
of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young
and old, naked and barefoot, even their buttocks uncovered, to the shame of
Egypt. 4. Ita abducet rex Assur captivitatem Aegypti, et
transmigrationemAethiopiae juvenum et senum, nudam et discalceatam, et
discoopertosnatibus in ignominiam
Aegypti.
5. And they shall be
afraid and ashamed of Ethiopia their expectation, and of Egypt their
glory. 5. Et timebunt, et pudefient ab Aethiopia respectu suo, et ab
Aegyptogloriatione (vel, pulchritudine)
sua.
6. And the inhabitant of
this isle shall say in that day, Behold, such is our expectation, whither we
flee for help to be delivered from the king of Assyria: and how shall we
escape? 6. Dicetque incola insulae hujus in die illa; Ecce, quomodo
habeatrespectus noster, quo confugimus auxilii causa, ut liberemur a facieregis
Assur; et quomodo effugiemus nos?
1.
In the year that Tartan came to Ashdod. In the
preceding chapter Isaiah prophesied about the calamity which threatened Egypt,
and at the same time promised to it the mercy of God. He now introduces the same
subject, and shews that Israel will be put to shame by this chastisement of the
Egyptians, because they placed their confidence in Egypt. He now joins Ethiopia,
which makes it probable that the Ethiopians were leagued with the Egyptians, as
I have formerly remarked, and as we shall see again at the thirty-seventh
chapter.
First, we must observe the time of this
prediction. It was when the Jews were pressed hard by necessity to resort, even
against their will, to foreign nations for assistance. Sacred history informs us
(<121817>2
Kings 18:17) that Tartan was one of Sennacherib's captains, which
constrains us to acknowledge that this Sargon was Sennacherib, who had
two names, as may be easily learned from this passage. We must also consider
what was the condition of Israel, for the ten tribes had been led into
captivity. Judea appeared almost to be utterly ruined, for nearly the whole
country was conquered, except Jerusalem, which was besieged by Rabshakeh.
(<121813>2
Kings 18:13.) Tartan, on the other hand, was besieging Ashdod. Sacred history
(<121817>2
Kings 18:17) mentions three captains;
F317 and this makes it probable that
Sennacherib's forces were at that time divided into three parts, that at the
same instant he might strike terror on all, and might throw them into such
perplexity and confusion that they could not render assistance to each other.
Nothing was now left for the Jews but to call foreign nations to their aid. In
the mean time, Isaiah is sent by God to declare that their expectation is vain
in relying on the Egyptians, against whom the arm of the Lord was now lifted up,
and who were so far from assisting them, that they were unable to defend
themselves against their enemies. Hence the Jews ought to acknowledge that they
are justly punished for their unbelief, because they had forsaken God and fled
to the Egyptians.
We must consider the end which
is here proposed, for the design of God was not to forewarn the Egyptians, but
to correct the unbelief of the people, which incessantly carried them away to
false and wicked hopes. In order therefore to teach them that they ought to rely
on God alone, the Prophet here foretells what awaits their useless helpers. The
warning was highly seasonable, for the Ethiopians had begun to repel the
Assyrians, and had forced them to retire, and no event could have occurred which
would have been more gladly hailed by the Jews. Lest those successful beginnings
should make them wanton, he foretells that this aid will be of short duration,
because both the Ethiopians and the Egyptians will soon be most disgracefully
vanquished.
2.
Go and loose the sackcloth from
thy loins. In order to confirm this prophecy by
the use of a symbol, the Lord commanded Isaiah to walk naked. If Isaiah had done
this of his own accord, he would have been justly ridiculed; but when he does it
by the command of the Lord, we perceive nothing but what is fitted to excite
admiration and to strike awe. In this nakedness, and in the signs of a similar
kind, something weighty is implied. Besides, the Lord does nothing either by
himself or by his servants without likewise explaining the reason; and therefore
the Prophet does not merely walk naked, but points out the design which the Lord
had in view in ordering him to do so. In other respects false prophets imitate
the true servants of God, and put on varied and imposing shapes, to dazzle the
eyes of the multitude, and gain credit to themselves; but those symbols are
worthless, because God is not the author of
them.
This ought to be carefully observed in
opposition to the Papists, who bring forward empty ceremonies instead of true
sacraments. This is the rule with which we ought to meet them. If they proceed
from God, we ought to embrace them, but if not, we may boldly reject them; and,
indeed, they cannot be adopted without offering an insult to God, because in
such cases men usurp his authority. Besides, God does not bring forward signs
without the word, for what would a sacrament be if we beheld nothing but the
sign? It is the doctrine alone that makes the sacrament, and therefore let us
know that it is mere hypocrisy where no doctrine is taught, and that Papists act
wickedly when they lay aside doctrine, and give the name of sacrament to empty
ceremonies; for the Lord has connected them in such a manner that no man can
separate them without infringing that order which he has
enjoined.
When the Lord commands him to
loose the
sackcloth; almost all the commentators
infer from it that Isaiah at that time wore a garment of mourning, because he
bewailed the distressed condition of Israel; for sackcloth was a mourning dress,
as is evident from Joel
(<290113>Joel
1:13.) Their interpretation is, that this was done in order that, in the dress
of culprits, he might supplicate pardon from God, or that it was impossible for
his countenance or his dress to be cheerful when his heart was sad, and he could
not but be affected with the deepest grief when he beheld so great a calamity.
Some think that it was his ordinary dress, because the Prophets, as Zechariah
informs us, commonly wore a mantle.
(<381304>Zechariah
13:4.) But that conjecture rests on exceedingly slight grounds, and has no great
probability. It is more probable that he wore sackcloth as expressive of
mourning. Judea was at that time sunk into such a state of indifference, that
when men saw their brethren wretchedly distressed and wasted, still they were
not affected by it, and did not think that the affliction of their brethren was
a matter which at all concerned them. They still thought that they were beyond
the reach of danger, and mocked at the Prophets when they threatened and
foretold destruction. Hence Micah also complains that no man bewails the
distresses of Israel.
(<330101>Micah
1:11.)
A question arises, Was this actually
done, or was it merely and simply a vision which he told to the people? The
general opinion is, that the Prophet never went naked, but that this was
exhibited to him in a vision, and only once. They allege as a reason, that on
account of heat and cold, and other inconveniences of the weather, he could not
have walked naked during the whole period of three years. What if we should say
that the Prophet wore clothes at home, and also in public, unless when he wished
to come forth to teach, and that on such occasions he was accustomed to present
to the people a spectacle of nakedness? I pay little attention to the argument,
that he was unable to endure heat and cold; for God, who commanded him to do
this, could easily strengthen and protect him. But they assign another reason,
that nakedness would have been unbecoming in a Prophet. I answer, this nakedness
was not more unbecoming than circumcision, which irreligious men might consider
to be the most absurd of all sights, because it made an exposure of the uncomely
parts. Yet it must not be thought that the Prophet went entirely naked, or
without covering those parts which would present a revolting aspect. It was
enough that the people understood what the Lord was doing, and were affected by
it as something extraordinary.
I am led to form
this opinion by what is here said, "By the hand of Isaiah; " for although
this mode of expression frequently occurs elsewhere, still we never find it
where it does not imply something emphatic, to describe the effect produced. He
places himself in the midst between God and his countrymen, so as to be the
herald of a future calamity, not only in words, but likewise by a visible
symbol. Nor is it superfluous that it is immediately added, He did so. I
am therefore of opinion that Isaiah walked naked whenever he discharged the
office of a prophet, and that he uncovered those parts which could be beheld
without shame.
So far as relates to
sackcloth,
although it was customary for men in private stations of life to express their
guilt in this manner in adversity, yet it is probable that it was with a view to
his office that Isaiah made use of this symbol to confirm his doctrine, that he
might the better arouse the people from their sluggishness. If at any time the
Lord chastise ourselves or our brethren, he does not enjoin us to change our
raiment, but we are cruel and
(a]storgoi)
without natural affection, if we are not moved by the afflictions of brethren
and the ruin of the Church. If we have any feeling towards God, we ought to be
in sadness and tears; and if it be our duty to mourn, we ought also to exhort
others and stimulate them by our example to feel the calamities of the Church,
and to be touched with some
(sumpaqei>a|)
compassion.
3.
Three
years. Why for such a period? Because that was
the time granted to the Egyptians and Ethiopians, during which the Lord gave
them a truce for repentance, and at the same time wished to make trial of the
obedience of his people, that without delay they might relinquish unlawful aid,
and that, though the Egyptians and Ethiopians appeared to be secure, they might
know that they were not far from ruin. The Lord intended also to expose the
rebellion of wicked men; for undoubtedly many persons made an open display of
their impiety when they despised the nakedness of the prophet, and the godly, on
the other hand, moved by the sight of his nakedness, though the prosperity of
the Ethiopians was delightfully attractive, still did not hesitate to fix their
attention on the word. What they were bound to consider was not the nakedness
itself, but the mark which the Lord had put upon it; in the same manner as, in
the visible sacraments, we ought to behold those things which are
invisible.
4.
The captivity of Egypt and the
removal of Ethiopia.
F318 The words "captivity" and "removal" are
taken collectively, to denote the multitude of captives and emigrants. Next, he
shews that there will be no distinction of age, declaring that the old,
as well as the young, shall be led into
captivity.
5.
And they shall be
afraid. He now shews for whose benefit he had
foretold these things about the Egyptians and Ethiopians. It was in order that
the Jews might learn amidst their afflictions to hope in God, and might not have
recourse to foreign aid, which the Lord had
forbidden.
6.
Lo, what is become of our
expectation? He calls them expectation,
or lurking, because the Jews turned towards them, whenever they were
oppressed by any calamity, and placed their hope in them. We are accustomed to
turn our eyes to that quarter from which we expect any assistance. Hence also,
to "look" often signifies, in the Hebrew language, to "hope." (Psams 34:5;
<180619>Job
6:19.) Now, they ought to have looked to God alone. Their wandering levity is
therefore censured. And the same thing must happen to us, and deservedly, that
which we have been invited by God, and refuse the sure refuge which he offers to
us, and allow ourselves to be captivated by the delusions of Satan, we may lie
down naked and destitute with shame and
disgrace.
And the inhabitants
of the island shall say. He gives the name
island not only to Jerusalem, but to the whole of Judea; and it is
generally thought that the name is given because its shores are washed by the
Mediterranean sea. But I think that there is a different reason for this
metaphor, for it is but a small portion of the sea that washes it; but as an
island is separated from other lands, so the Lord separated Judea from
other countries. It was kept apart from all the nations, which cherished a
mortal hatred towards the Jews; for there was a "wall" between them, as Paul
says,
(<490214>Ephesians
2:14,) which Christ at length threw down. Here again Isaiah confirms his
prophecy. If you are not now moved by my nakedness, you shall one day be taught
by the event, that these words were not spoken to you in vain. Thus, at a late
hour, obstinate and rebellious men are constrained by God to confess their
guilt, so that they are struck with amazement, and argue within themselves how
they could be so greatly blinded by their own stubbornness.
CHAPTER
21
Isaiah Chapter
21
1. The burden of the desert of
the sea. As whirlwinds in the south pass through; so it cometh from the desert,
from a terrible land. 1. Onus deserti maris, Sicut tempestates in
australi regione, transiturae a deserto, veniet a terra
horribili.
2. A grievous vision is
declared unto me: The treacherous dealer dealeth treacherously, and the spoiler
spoileth. Go up, O Elam; besiege, O Media: all the sighing thereof have I made
to cease. 2. Visio dura indicata est mihi: transgressor transgressori,
etvastator vastatori. Ascende, Persa; obside Mede; omnem gemitum ejuscessare
feci.
3. Therefore are my loins
filled with pain: pangs have taken hold upon me, as the pangs of a woman that
travaileth: I was bowed down at the hearing of it; I was dismayed at the seeing
of it. 3. Propterea impleti sunt lumbi mei dolore; angustiae corripuerunt
me,sicut angustiae parturientis; incurvatus sum audiendo, et
videndoobstupui.
4. My heart
panted, fearfulness affrighted me: the night of my pleasure hath he turned into
fear unto me. 4. Concussum est cor meum; horror perterruit me; noctem
deliciarummearum posuit mihi in
horrorem.
5. Prepare the table,
watch ion the watch-tower, eat, drink: arise, ye princes, and anoint the
shield. 5. Adorna mensam, speculare in specula, comede, bibe;
surgite,Principes, et ungite
clypeum.
6. For thus hath the
Lord said unto me, Go, set a watchman, let him declare what he seeth. 6.
Quoniam sic dixit ad me Dominus: Vade, constitue vigilem, quiannuntiet quod
viderit.
7. And he saw a chariot
with a couple of horsemen, a chariot of asses, and a chariot of camels; and he
hearkened diligently with much heed. 7. Et vidit currum paris equitum,
currum asini, et currum cameli;deinde attentius speculatus est, multum, inquam,
speculatus est.
8. And he cried,
A lion: My lord, I stand continually upon the watch-tower in the day-time, and I
am set in my ward whole nights; 8. Tum clamavit, Leo. In specula mea,
Domine mi, jugiter sto interdiu,et totis noctibus in custodia mea locatus
sum.
9. And, behold, here cometh
a chariot of men, with a couple of horsemen. And he answered and said, Babylon
is fallen, is fallen; and all the graven images of her gods he hath broken unto
the ground. 9. Et ecce, hic venit currus hominis, par equitum. Et
loquutus est, acdixit, Cecidit, cecidit Babel, et omnia sculptilia deorum ejus
contrivitad terram.
10. O my
thrashing, and the corn of my floor: that which I have heard of the Lord of
hosts, the God of Israel, have I declared unto you. 10. Tritura mea, et
filius areae meae. Quae audivi a Iehovaexercituum Deo Israel, nuntiavi
vobis.
11. The burden of Dumah.
He calleth to me out of Seir, Watchman, what of the night? Watchman, what of the
night? 11. Onus Duma. Clamat ad me ex Seir: Custos, quid de nocte?
Custos,quid de nocte?
12. The
watchman said, The morning cometh, and also the night: if ye will enquire,
enquire ye; return, come. 12. Dixit custos: Venit mane, postea nox. Si
interrogavarisinterrogate. Revertimini,
venite.
13. The burden upon
Arabie. In the forest in Atabia shall ye lodge, O ye travelling companies of
Dedanim. 13. Onus in Arabia. In nemore in Arabia pernoctabitis, in
viisDedanim.
14. The in habitants of the
land of Tema brought water to him that was thirsty, they prevented with their
bread him that fled. 14. In occursum ferte aquas sitienti, icolae terrae
Tema, pane suosuccurrite profugo.
15.
For they fled from the swords, from the drawn sword, and from the bent bow, and
from the grievousness of war. 15. Quia a facie gladiorum fugiunt, a facie
gladii extenti, a faciearcus intenti, a facie gravitatis
belli.
16. Fore thus hath the Lord said
unto me, Within a year, according to the years of an hireling, and all the glory
of Kedar shall fail: 16. Nam sic dixit mihi Dominus: Adhuc annus,
secundum annosmercenarii, tum deficiet omnis gloria
Cedar;
17. And the residue of the number
of archers, the mighty men of the children of Kedar, shall be diminished: for
the Lord God of Israel hath spoken it. 17. Et residuum arcus, quod
numerabitur fortium filiorum Cedar,imminuetur; quoniam Iehova Deus Israel
loquutus est.
1.
The burden of the desert of the
sea. The Prophet, after having taught that
their hope ought to be placed, not on the Egyptians, but on the mercy of God
alone, and after having foretold that calamities would come on the nations on
whose favor they relied, adds a consolation in order to encourage the hearts of
the godly. He declares, that for the Chaldeans, to whom they will be captives, a
reward is prepared; from which it follows, that God takes account of the
injuries which they endure. By the
desert
F319 he means Chaldea, not that it was
deserted or thinly inhabited, but because the Jews had a desert on that side of
them; just as if, instead of Italy, we should name "the Alps," because they are
nearer to us, and because we must cross them on our road to Italy. This reason
ought to be kept in view; for he does not describe the nature of the country,
but forewarns the Jews that the destruction of the enemies, which he foretells,
is near at hand, and is as certain as if the event had been before their eyes,
as that desert was. Besides, the prophets sometimes spoke ambiguously about
Babylon, that believers alone might understand the hidden mysteries, as Jeremiah
changes the king's name.
F320
As
storms from the south. He says
from the
south, because that wind is tempestuous, and
produces storms and whirlwinds.
F321
When he adds that "it cometh from the desert," this tends to heighten the
picture; for if any storm arise in a habitable and populous region, it excites
less terror than those which spring up in deserts. In order to express the
shocking nature of this calamity, he compares it to storms, which begin in the
desert, and afterwards take a more impetuous course, and rush with greater
violence.
Yet the Prophet appears to mean
something else, namely, that as they burst forth like storms from that direction
to lay Judea desolate, so another storm would soon afterwards arise to destroy
them; and therefore he says that this burden will come
from a terrible
land. By this designation I understand Judea to
be meant, for it was not enough to speak of the ruin of Babylon, if the Jews did
not likewise understand that it came from God. Why he calls it "a terrible land"
we have seen in our exposition of the eighteenth chapter.
F322
It was because, in consequence of so many displays of the wrath of God, its
disfigured appearance might strike terror on all. The occasion on which the
words are spoken does not allow us to suppose that it is called "terrible" on
account of the astonishing power of God by which it was protected. Although
therefore Babylon was taken and plundered by the Persians and Medes, Isaiah
declares that its destruction will come from Judea; because in this manner God
will revenge the injuries done to that nation of which he had promised to be the
guardian.
2.
A harsh
vision. As the object was to soothe the grief
of the people, it may be thought not to be appropriate to call a vision, which
is the occasion of joy, a harsh vision. But this refers to the
Babylonians, who, puffed up with their prosperity, dreaded no danger; for wealth
commonly produces pride and indifference. As if he had said, "It is useless to
hold out the riches and power of the Babylonians, and when a stone is hard,
there will be found a hard hammer to break
it."
The
spoiler. As Babylon had gained its power by
plundering and laying waste other nations, it seemed to be free from all danger.
Although they had been a terror to others, and had practiced every kind of
barbarity and cruelty, yet they could not avoid becoming a prey and enduring
injuries similar to those which they had inflicted on others. The Prophet goes
farther, and, in order to obtain credit to his statements, pronounces it to be a
righteous retaliation, that violence should correspond to
violence.
Go up, O
Elam. Elam is a part of Persia; but is
taken for the whole of Persia, and on this account also the Persians are called
Elamites. It is worthy of observation, that, when Isaiah foretold these things,
there was no probability of war, and that he was dead a hundred years before
there was any apprehension of this calamity. Hence it is sufficiently evident
that he could not have derived his information on this subject from any other
than the Spirit of God; and this contributes greatly to confirm the truth and
certainty of the
prediction.
Besiege, O
Mede. By commanding the Medes and Persians, he
declares that this will not befall the Babylonians at random or by chance, but
by the sure decree of God, in whose name, and not in that of any private
individual, he makes the announcement. Coming forward therefore in the name of
God, he may, like a captain or general, command his soldiers to assemble to give
battle. In what manner God employs the agency of robbers and wicked men, has
been formerly explained at the tenth
chapter.
F323
I have made all his
groaning to cease. Some understand it to mean,
that the groaning, to which the Babylonians had given occasion, ceased after
they were subdued by the Medes and Persians; for by their tyrannical measures
they had caused many to groan, which must happen when wicked and ungodly men
possess rank and power. Others approach more closely, perhaps, to the real
meaning of the Prophet, when they say, that "the groaning ceased," because the
Babylonians experienced no compassion, having formerly shewn none to others. But
I explain it more simply to mean, that the Lord was deaf to their groanings; as
if he had said, that there would be no room for their groanings and
lamentations, because having been cruel and barbarous, it was just that they
should receive back the same measure which they had meted out to others.
(<400702>Matthew
7:2.)
3.
Therefore are my loins, filled
with pain. Here the Prophet represents the
people as actually present, for it was not enough to have simply foretold the
destruction of Babylon, if he had not confirmed the belief of the godly in such
a manner that they felt as if the actual event were placed before their eyes.
Such a representation was necessary, and the Prophet does not here describe the
feelings of his own heart, as if he had compassion on the Babylonians, but, on
the contrary, as we have formerly
said,
F324 he assumes, for the time, the character
of a Babylonian.
F325
It ought undoubtedly to satisfy our minds that the hidden judgments of God are
held out to us, as in a mirror, that they may arouse the sluggishness of our
faith; and therefore the Prophets describe with greater beauty and copiousness,
and paint in lively colors, those things which exceed the capacity of our
reason. The Prophet, thus expressing his grief, informs believers how awful is
the vengeance of God which awaits the Chaldeans, and how dreadfully they will be
punished, as we are struck with surprise and horror when any sad intelligence is
brought to us.
As the pangs of
a woman that travaileth. He adds a stronger
expression of grief, when he compares it to that of a woman in labor, as when a
person under fearful anguish turns every way, and writhes in every part of his
body. Such modes of expression are employed by the Prophets on account of our
sluggishness, for we do not perceive the judgments of God till they be pointed
at, as it were, with the finger, and affect our senses. We are warned to be on
our guard before they arrive.
4.
My heart was
shaken. Others render it not amiss, "my heart
wandered;" for excessive terror moves the heart, as it were, out of its place.
He declares how sudden and unlooked for will be the destruction of Babylon, for
a sudden calamity makes us tremble more than one which has been long foreseen
and expected. Daniel relates, that what Isaiah here foretells was accomplished,
and that he was an eye-witness. Belshazzar had that night prepared a magnificent
banquet, when the Persians suddenly rushed upon him, and nothing was farther
from his expectation than that he would be slain. High delight was thus suddenly
changed into terror.
(<270530>Daniel
5:30.)
5.
Prepare the
table. These verbs may be taken for
participles; as if he had said, "While they were preparing the table and
appointing a guard, while they were eating and drinking, sudden terror arose;
there was a call to arms, Arise ye princes," etc.. But Isaiah presents lively
descriptions, so as to place the actual event, as it were, before our eyes.
Certainly Xenophon does not describe so historically the storming of the city;
and this makes it evident that it was not natural sagacity, but heavenly
inspiration, that taught Isaiah to describe so vividly events that were unknown.
Besides, we ought to observe the time when these predictions were uttered; for
at that time the kingdom of Babylon was in its most flourishing condition, and
appeared to have invincible power, and dreaded no danger. Isaiah ridicules this
vain confidence, and shews that this power will speedily be laid in
ruins.
Let it not be thought absurd that he
introduces the watchmen as speaking; for although the siege had not shaken off
the slothfulness of a proud and foolish tyrant so as to hinder him from
indulging in gaiety and feasting, still there is no room to doubt that men were
appointed to keep watch. It is customary indeed with princes to defend
themselves by guards, that they may more freely and without any disturbance
abandon themselves to every kind of pleasure; but the Prophet expressly mixes up
the sentinels with the delicacies of the table, to make it more evident that the
wicked tyrant was seized with a spirit of giddiness before he sunk down to
drunken reveling. The king of Babylon was thus feasting and indulging in mirth
with his courtiers, when he was overtaken by a sudden and unexpected calamity,
not that he was out of danger, but because he disregarded and scorned the enemy.
The day before it happened, it might have been thought incredible, for the
conspiracy of Gobryas, and of that party which betrayed him, had not yet been
discovered. At the time when Isaiah spoke, none would have thought that an event
so extraordinary would ever take
place.
6.
For thus hath the Lord said to
me. The Prophet is commanded to set a
watchman on the watchtower, to see these things at a distance; for they
cannot be perceived by the eyes, or learned by conjecture. In order, therefore,
that all may know that he did not speak at random, he declares that he foretells
these things; for although they are unknown to men, and incredible, yet he
clearly and distinctly knows them by the spirit of prophecy, because he is
elevated above the judgment of men. This ought to be carefully observed; for we
must not imagine that the prophets learned from men, or foresaw by their own
sagacity, those things which they made known; and on this account also they were
justly called "Seers."
(<090909>1
Samuel 9:9.) Though we also see them, yet our sight is dull, and we scarcely
perceive what is at our feet; and even the most acute men are often in darkness,
because they understand nothing but what they can gather by the use of reason.
But the prophets speak by the Spirit of God, as from heaven. The amount of what
is stated is, that whosoever shall attempt to measure this prophecy by their own
judgment will do wrong, because it has proceeded from God, and therefore it goes
far beyond our sense.
Go,
appoint a watchman. It gives additional weight
that he "appoints a watchman in the name of God." If it be objected, "You relate
incredible things as if they had actually happened," he replies that he does not
declare them at random; for he whom the prince has appointed to be a watchman,
sees from a distance what others do not know. Thus Isaiah saw by the revelation
of the Spirit what was unknown to
others.
7.
And he saw a
chariot. What he now adds contains a lively
description of that defeat. Some think that it is told by the king's messenger.
This is a mistake; for the Prophet, on the contrary, foretells what he has
learned from the watchman whom he appointed by the command of God. Here he
represents the watchman as looking and reporting what he saw. As if at the first
glance he had not seen it clearly he says that there is "a chariot," and
afterwards observing more closely, he says that there is "a couple of horses" in
the chariot. At first, on account of the novelty and great distance of the
objects, the report given is ambiguous and confused; but afterwards, when a
nearer view is obtained, they are better understood. There is no absurdity in
applying to prophets or to divine visions what belongs to men; for we know that
God, accommodating himself to our feeble capacity, takes upon himself human
feelings.
8.
And he cried, A lion.
"Having hearkened diligently with much heed,"
at length he observes a lion. This is supposed to mean Darius who
conquered and pillaged Babylon, as we learn from Daniel.
(<270528>Daniel
5:28, 31.)
I stand
continually. When the watchman says that he is
continually on his watchtower by day and by night, this tends to confirm the
prediction, as if he had said that nothing can be more certain than this vision;
for they whom God has appointed to keep watch are neither drowsy nor
dim-sighted. Meanwhile, by this example, he exhorts and stimulates believers to
the same kind of attention, that by the help of the lamp of the word, they may
obtain a distant view of the power of
God.
9.
Babylon is fallen, is fallen. This shews
plainly that it is not king Belshazzar's watchman who is introduced, for this
speech would be unsuitable to such a character. The Prophet therefore makes
known, by the command of God, what would happen. Now, this may refer either to
God or to Darius, as well as to the watchman; and it makes little difference as
to the meaning, for Darius, being God's servant in this matter, is not
inappropriately represented to be the herald of that judgment. There would be
greater probability in referring it to God himself; for Darius had no such
thoughts when he overthrew the idols of the Babylonians. But the speech agrees
better with the character of a guardian, as if an angel added an interpretation
to the prophecy.
And all the
graven images of her gods. There is here an
implied contrast between the living God and dead idols. This mode of expression,
too, deserves notice, when he calls them "images of gods;" for the Babylonians
knew, as all idolaters loudly proclaim, that their images are not gods. Yet they
ascribed to them divine power, and when this is done, "the truth of God is
changed into a lie,"
(<450125>Romans
1:25,) and not only so, but God himself is denied. But on this subject we shall
afterwards speak more largely. Here we see, that by her destruction Babylon was
punished for idolatry, for he assigns the reason why Babylon was destroyed. It
was because the Lord could not endure that she should glory in her "graven
images."
10.
My thrashing, and the son of my
floor.
F326 The wealth of that powerful monarchy
having dazzled the eyes of all men by its splendor, what Isaiah foretold about
its destruction might be reckoned fabulous. He therefore leads their minds to
God, in order to inform them that it was God who had undertaken to destroy
Babylon, and that it is not by the will of men, but by divine power, that such
loftiness will fall to the ground. The "thrashing" and "the son of the floor"
mean the same thing; for this mode of expression is frequently employed by
Hebrew writers, who often repeat the same statement in different
language.
This passage ought to be carefully
observed, that we may correct a vice which is natural to us, that of measuring
the power of God by our own standard. Not only does our feebleness place us far
below the wisdom of God; but we are wicked and depraved judges of his works, and
cannot be induced to take any other view of them than of what comes within the
reach of the ability and wisdom of men. But we ought always to remember his
almighty power, and especially when our own reason and judgment fail us. Thus,
when the Church is oppressed by tyrants to such a degree that there appears to
be no hope of deliverance, let us know that the Lord will lay them low, and, by
trampling on their pride and abasing their strength, will shew that they are his
"thrashing-floor; " for the subject of this prediction was not a person of mean
rank, but the most powerful and flourishing of all monarchies. The more they
have exalted themselves, the more quickly will they be destroyed, and the Lord
will execute his "thrashing" upon them. Let us learn that what the Lord has here
given as a manifestation of inconceivable ruin, applies to persons of the same
stamp.
That which I have heard
from the Lord of hosts. When he says that he
has "heard it from the Lord of hosts," he sets a seal, as it were, on his
prophecy; for he declares that he has not brought forward his own conjectures,
but has received it from the Lord himself. Here it is worthy of our notice, that
the servants of God ought to be fortified by this boldness to speak in the name
of God, as Peter also exhorts, "He that speaketh, let him speak as the oracles
of God."
(<600411>1
Peter 4:11.) Impostors also boast of the name of God, but his faithful servants
have the testimony of their conscience that they bring forward nothing but what
God has enjoined. Observe, also, that this confirmation was highly necessary,
for the whole world trembled at the resources of this powerful
monarchy.
From the Lord of
hosts, the God of Israel. It is not without
reason that he gives to God these two appellations. As to the former, it is
indeed a title which always applies to God; but here, undoubtedly, the Prophet
had his eye on the matter in hand, in order to contrast the power of God with
all the troops of the Babylonians, for God has not a single army, but
innumerable armies, to subdue his enemies. Again, he calls him "the God of
Israel," because by destroying Babylon he shewed himself to be the defender and
guardian of his people; for the overthrow of that monarchy procured freedom for
the Jews. In short, all these things were done for the sake of the Church, which
the Prophet has here in view; for it is not the Babylonians, who undoubtedly
laughed at these predictions, but believers, whom he exhorts to rest assured
that, though they were oppressed by the Babylonians, and scattered and tossed
about, still God would take care of
them.
11.
The burden of Dumah.
It is evident from
<012514>Genesis
25:14, that this nation was descended from a son of Ishmael, to whom this name
was given, and hence his posterity are called Dumeans.
F327
The cause of their destruction, which is here foretold, cannot be known with
certainty, and this prophecy is obscure on account of its brevity. Yet we ought
always to remember what I have formerly remarked, that it was proper that the
Jews should be fortified against the dreadful stumbling-blocks which were
approaching. When so many changes take place, particularly if the world is
turned upside down, and if there is a rapid succession of events, we are
perplexed and entertain doubts whether all things happen at random and by
chance, or are regulated by the providence of God. The Lord therefore shews that
it is he who effects this revolution, and renews the state of the world, that we
may learn that nothing here is of long duration, and may have our whole heart
and our whole aim directed to the reign of Christ, which alone is
everlasting.
Since therefore these changes were
near at hand, it was proper that the Jews should be forewarned, that when the
event followed, they should call them to remembrance, contemplate the wisdom of
God, and strengthen their faith. Besides, there is no room to doubt that the
Jews were harassed by various thoughts, when they saw the whole world shaken on
all sides, and desired to have some means of avoiding those storms and tempests;
for we always wish to be in safety and beyond the reach of danger. Some might
have wished to find new abodes, that they might better provide for their own
safety; but when storms raged on every hand, they were reminded to remain at
home, and to believe that no safer habitation could anywhere be found than in
the company of the godly.
This example ought
also to be a warning to many who separate themselves from the Church through
fear of danger, and do not consider that a greater danger awaits them out of it.
These thoughts might therefore distress the Jews, for we have seen in the eighth
chapter that their minds were
restless.
F328 When they were thus tossed about in
uncertainty, and fleeing to foreign nations, they would naturally lose heart;
and this, I think, is the chief reason why the destruction of the Dumeans is
foretold, namely, that the Jews might seek God with their whole heart, and that
above all things they might commit to his care the safety of the Church. Let us
therefore learn to keep ourselves within the Church, though she be afflicted by
various calamities, and let us bear patiently the fatherly chastisements which
are inflicted on children, instead of choosing to go astray, that we may drink
the dregs which choke the wicked.
(<197508>Psalm
75:8;
<235117>Isaiah
51:17.) What shall become of strangers and reprobates, if children are thus
chastised?
(<600417>1
Peter 4:17, 18.) Yet it is possible that the chosen people suffered some
molestation from the people of God, when their neighbors assailed them on every
side.
Out of
Seir. Mount Seir, as we learn from the book of
Genesis, was a mountain of the Edomites.
(<011406>Genesis
14:6; 32:3; 36:8, 9.) Under the name of this mountain he includes the whole
kingdom. In this place he represents, as in a picture, those things which called
for an earnest
address.
Watchman, what of the
night? It is probable that the Edomites, who
put the question, were not at a great distance from them, and that they were
solicitous about the danger as one in which they were themselves involved. He
introduces them as inquiring at the "watchman," not through curiosity, but with
a view to their own advantage, what he had observed in "the night," just as when
one has asked a question, a second and a third person follow him, asking the
same thing. This is the meaning of the repetition, that the inquiry is made not
by one individual only, but by many persons, as commonly happens in cases of
doubt and perplexity, when every man is afraid on his own account, and does not
believe what is said by others.
12.
The morning
cometh. This means that the anxiety will not
last merely for a single day, or for a short time, as if the watchman had
replied, "What I tell you to-day, I will tell you again to-morrow; if you are
afraid now, you will also be afraid to-morrow." It is a most wretched condition
when men are tortured with anxiety, in such a manner that they hang in a state
of doubt between death and life; and it is that dismal curse which the Lord
threatens against wicked men by Moses,
"Would that I lived till
the evening; and in the evening, would that I saw the dawn!"
(<052867>Deuteronomy
28:67.)
The godly indeed are beset with many dangers, but
they know that they and their life are committed to the hand of God, and even in
the jaws of death they see life, or at least soothe their uneasy fears by hope
and patience. But the wicked always tremble, and not only are tormented by
alarm, but waste away in their
sorrows.
Return,
come. These words may be explained in two ways;
either that if they run continually, they will lose their pains, or in this way,
"If any among you be more careful, let them go to Dumah, and there let them
tremble more than in their native country, for nowhere will they be safe." But
since God always takes care of his Church, nowhere shall we find a safer
retreat, even though we shall compass sea and
land.
13.
The burden upon
Arabia. He now passes on to the Arabians, and
foretells that they too, in their own turn, will be dragged to the judgment-seat
of God; so that he does not leave unnoticed any of the nations which were known
to the Jews. He declares that they will be seized with such fear that they will
leave their houses and flee into the woods; and he states the direction in which
they will flee, that is, to
"Dedanim."
14.
To meet the thirsty bring
waters.
F329 He heightens the description of that
trembling with which the Lord had determined to strike the Arabians in such a
manner that they thought of nothing but flight, and did not take time even to
collect those things which were necessary for the journey. Isaiah therefore
declares that the Arabians will come into the country of Dedanim, empty and
destitute of all things, and that they will not be provided with any food. On
this account he exhorts the inhabitants to go out and meet them with bread and
water, because otherwise they will faint through the want of the necessaries of
life.
I am aware that this passage is explained
differently by some commentators, who think that the Prophet mocks at the
Arabians, who had been cruel and barbarous towards the Jews; as if he had said,
"How gladly you would now bring water to the thirsty!" But that exposition is
too constrained. And yet I do not deny that they received the reward of their
cruelty, when they ran hither and thither in a state of hunger. But the meaning
which I have given is twofold,
F330
that the Arabians in their flight will be so wretched that they will not even
have the necessary supply of water, and they will therefore faint with thirst,
if they do not quickly receive assistance; and he intimates that there will be a
scarcity both of food and of drink. He calls on the neighbors to render
assistance; not to exhort them to do their duty, but to state the fact more
clearly; and he enjoins them to give their bread to them, not because it is
deserved, but because they are suffering extreme want. Yet as it is founded on
the common law of nature and humanity, the Prophet indirectly insinuates that
the hungry and thirsty are defrauded of their bread, when food is denied to
them.
15.
For they flee from the face of
the swords.
F331 He means that the calamity will be
dreadful, and that the Arabians will have good reason for betaking themselves to
flight, because the enemies will pursue them with arms and with swords, so that
they will have no other way of providing for their safety than by flight. The
reason why he foretells this defeat is plain enough; for it was necessary that
the Jews should obtain early information of that which should happen long after,
that they might learn that the world is governed by the providence of God and
not by chance, and likewise that they should be taught by the example of others
to behold God as the judge of all nations, wherever they turned their eyes. We
do not know, and history does not inform us, whether or not the Arabians were
enemies of the Jews. However that may be, it is certain that these things are
spoken for the consolation of the godly, that they may behold the justice of God
towards all nations, and may acknowledge that his judgment-seat is at Jerusalem,
from which he will pronounce judgment on the whole
world.
16.
For thus hath the Lord said
to me. He adds that this defeat of the
Arabians, of which he prophesied, is close at hand; which tended greatly to
comfort the godly. We are naturally fiery, and do not willingly allow the object
of our desire to be delayed; and the Lord takes into account our weakness in
this respect, when he says that he hastens his work. He therefore declares that
he prophesies of things which shall happen, not after many ages, but
immediately, that the Jews may bear more patiently their afflictions, from which
they know that they will be delivered in a short
time.
Yet a year according to
the years of the hireling. Of the metaphor of
"the year of the hireling," which he adds for the purpose of stating the matter
more fully, we have already spoken.
F332 It means that the time will not be
delayed. The same comparison is used by heathen authors, where they intend to
describe a day appointed and desired; as appears from that passage in Horace,
"The day appears long to those who must render an account of their work."
F333
17.
And the residue of the
archers. He threatens that this slaughter will
not be the end of their evils, because if there be any residue in Arabia, they
will gradually decrease; as if he had said, "The Lord will not merely impoverish
the Arabians by a single battle, but will pursue to the very utmost, till all
hope of relief is taken away, and they are utterly exterminated." Such is the
vengeance which he executes against the ungodly, while he moderates the
punishment which he inflicts on the godly, that they may not be entirely
destroyed.
Of the mighty
men. He means warlike men and those who were
fit to carry arms, and says, that although they escaped that slaughter, still
they will be cut off at their own time. He formerly threatened similar
chastisements against the Jews, but always accompanied by a promise which was
fitted to alleviate their grief or at least to guard them against despair. It
frequently happens that the children of God are afflicted as severely as the
reprobate, or even with greater severity; but the hope of favor which is held
out distinguishes them from the whole world. Again, when we learn that God
visits on the wicked deadly vengeance, this is no reason why we should be
immoderately grieved even at the heaviest punishments; but, on the contrary, we
ought to draw from it this consolation, that he chastises them gently, and "does
not give them over to death."
(<19B818>Psalm
118:18.)
The God of Israel
hath spoken it. The Prophet shews, as we have
frequently remarked on former occasions, that we ought not only to acknowledge
that these things happened by divine appointment, but that they were appointed
by that God whom Israel adores. All men are sometimes constrained to rise to the
acknowledgment of God, though they are disposed to believe in chance, because
the thought that there is a God in heaven comes into their minds, whether they
will or not, and that both in prosperity and in adversity; but then they imagine
a Deity according to their own fancy, either in heaven or on earth. Since
therefore irreligious men idly and foolishly imagine a God according to their
own pleasure, the Prophet directs the Jews to that God whom they adore, that
they may know the distinguished privilege which they enjoy in being placed under
his guardianship and protection. Nor is it enough that we adore some God as
governor of the world, but we must acknowledge the true God, who revealed
himself to the fathers, and hath manifested himself to us in Christ. And this
ought to be earnestly maintained, in opposition to the profane thoughts of many
persons who contrive some strange and confused notion of a Deity, because they
dare not openly deny God.
CHAPTER
22
Isaiah Chapter
22
1. The burden of the valley of
vision. What aileth thee now, that thou art wholly gone up to the
house-tops? 1. Onus vallis visionis. Quid tibi hic, (vel, nunc?)
quia tu universa conscendisti super
tecta?
2. Thou that art full of stirs, a
tumultuous city, a joyous city: thy slain men are not slain with the sword, nor
dead in battle. 2. Strepituum plena, urbs turbulenta, civitas exultans;
interfecti tui non interfecti gladio, et nn mortui in
praelio.
3. All thy rulers are
fled together, they are bound by the archers: all that are found in thee are
bound together, which have fled from far. 3. Cuncti principes tui
profugerunt parita ab arcu; vincti sunt. Omnes, inquam, in te reperti vincti
sunt pariter, qui a longinquo
fugerunt.
4. There said I, Look
away from me; I will weep bitterly, labor not to comfort me, because of the
spoiling of the daughter of my people. 4. Propterea dixi, Desistite a me;
amarus ero in fletu meo, ne contendatis me consolari super vastatione filiae
populi mei.
5. For it is a day of
trouble, and of treading down, and of perplexity by the Lord God of hosts in the
valley of vision, breaking down the walls and of crying to the
mountains. 5. Quoniam dies perturbationis, et conculcationis, et
anxietatis DominoIehovae exercituum in valle visionis, diruenti urbem, et clamor
admontem.
6. And Elam bare the
quiver with chariots of men and horsemen, and Kir uncovered the
shield. 6. Atqui Elam portans pharetram in curru hominis, equitum,
inquam, et Ceir nudans
clypeum.
7. And it shall come to
pass, that thy choicest valleys shall be full of chariots, and the horsemen
shall set themselves in array at the gate. 7. Et fuit ut electio vallium
tuarum repleta sit curribus, et equites instruendo instruerent ad
portam.
8. And he discovered the
covering of Judah, and thou dist look in that day to the armor of the house of
the forest. 8. Et transtulit operimentum Iuda; et respexisti in die illa
adarmaturam domus saltus.
9. Ye
have seen also the breaches of the city of David, that they are many; and ye
gathered together the waters of the lower pool: 9. Et interruptiones
civitatis David vidistis, quae multae erant; etcollegistis aquas piscinae
inferioris.
10. And ye have
numbered the houses of Jerusalem, and the houses have ye broken down to fortify
the wall. 10. Et domos Ierusalem numerastis; et domos diruistis ad
muniendummurum.
11. Ye made also
a ditch between the two walls for the water of the old pool: but ye have not
looked unto the maker thereof, neither had respect unto him that fashioned it
long ago. 11. Fossam quoque fecistis inter muros, aquis piscinae veteris,
et nonrespexistis ad fictorum ejus, et opificem ejus ab antiquo (vel
eminus) non vidistis.
12. And
in that day did the Lord God of hosts call to weeping, and to mourning, and to
baldness, and to girding with sackcloth: 12. Porro vocavit Dominus Iehova
exercituum in die isto ad fletum etlamentum, ad calvitium et cincturam
sacci.
13. And behold joy and
gladness, slaying oxen and killing sheep, eating flesh and drinking wine: let us
eat and drink, for tomorrow we shall die. 13. Et ecce gaudium et
laetitia, occidere bovem, mactare ovem, ederecarnes, et bibere vinum, comedere,
inquam, et bibere; quia
crasmoriemur.
14. And it was revealed in
mine ears by the Lord of hosts, Surely this iniquity shall not be purged from
you till ye die, saith the Lord God of hosts. 14. Id revelatum est in
auribus Iehovae exercituum, Si remitteturvobis haec iniquitas, donec moriamini,
dicit Dominus Iehova exercituum.
15.
Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even into
Shebna, which is over the house, and say, 15. Sic dicit Dominus Iehova
exercituum, Vade, ingredere ad fautoremistum, ad Sabna praefectum
domus.
16. What hast thou here, and whom
hast thou here, that thou hast hewed thee out a sepulchre here, as he that
heweth him out a sepulchre on high, and that graveth an hbitation for himself in
a rock? 16. Quid tibi hic? et quis tibi hic? quod tibi hic
exciderissepulchrum, sicut qui in excelso excidit sepulchrum suum, aut qui
inrupe sculpit habitaculum sibi.
17.
Behold, the Lord will carry thee away with a mighty captivity, and will surely
cover thee. 17. Ecce Iehova traducet te traductione insigni, et operiendo
operiette.longinquam manibus; ibi morieris; et ibi currus gloriae tuae
ignominiadomus domini tui.
18. He will
surely violently turn and toss thee like a ball into a large country: there
shalt thou die, and there the chariots of thy glory shall be the shame of thy
lord's house. 18. Convolvendo volvet te convolutione, quasi globam in
terram
19. And I will drive thee from
thy station, and from thy state shall he pull thee down. 19. Et
propulsabo te de statione tua, et de sede tuo te
expellet.
20. And it shall come to pass
in that day, that I will call my servant Eliakim, the son of Hilkiah; 20.
Et erit in die illa: vocabo servum meum Eliakim, filium
Helciae.
21. And I will clothe him with
thy robe, and strengthen him with thy girdle, and I will commit thy government
into his hand; and he shall be a father to the inhabitants of Jerusalem, and to
the house of Judah. 21. Et induam eum vestibus tuis, et balteo tuo
roborabo eum; etpotestatem tuam tradam in manum ejus, et erit pater incolae
Ierusalem etdomi Iuda.
22. And the key
of the house of David will I lay upon his shoulder: so he shall open, and none
shall shut; and he shall shut, and none shall open. 22. Et ponem clavem
domus David super humerum ejus; aperiet, et nemoclaudet; claudet, et nemo
aperiet.
23. And I will fasten him as a
nail in a sure place; and he shall be for a glorious throne to his father's
house. 23. Et figam eum veluti clavum in loco fideli; eritque in
soliumgloriae domui patris sui.
24. And
they shall hang upon him all the glory of his father's house, the offspring and
the issue, all vessels of small quantity, from the vessels of cups, even to all
the vessels of flagons. 24. Et suspendent ab eo omnem gloriam domus
patris sui, nepotes etpronepotes, omnia vasa minora, a vasis craterarum ad
cuncta vasamelodiarum.
25. In that day,
saith the Lord of hosts, shall the nail that is fastened in the sure place be
removed, and be cut down, .and fall; and the burden that was upon it shall be
cut off: for the Lord hath spoken it. 25. In die illa, dicit Iehova
exercituum, recedet clavus fixus in locofideli, frangetur et cadet, et
dissipabitur onus quod fuit super ipsum; quia Iehova loquutus
est.
1.
The burden of the valley of
vision. Isaiah again prophesies against Judea,
which he calls the valley of vision. He gives this appellation to the
whole of Judea rather than to Jerusalem, of which he afterwards speaks; but now
in the preface he includes the whole of Judea. He appropriately calls it a
"valley," for it was surrounded on all sides by mountains. It is a harsher view
of the metaphor, which is adopted by some, that Jerusalem is called "a valley,"
because it was thrown down from its loftiness. The reason why he adds the words,
of vision, is plain enough. The Lord enlightened the whole of
Judea by his word; the prophets were continually employed in it, and that was
the reason why they called them seers.
(<090909>1
Samuel 9:9.) There is also an implied contrast here, for valleys have less light
than open plains, because the height of the mountains intercepts the light of
the sun. Now, this valley, he tells us, is more highly enlightened than those
countries which were exposed on all sides to the sun. It was by the
extraordinary goodness of God that this happened; for he means, that it was
enlightened, not by the rays of the sun, but by the word of
God.
Besides, the Prophet unquestionably
intended to beat down that foolish confidence with which the Jews were puffed
up, because God had distinguished them above others by remarkable gifts. They
abused his word and prophecies, as if by means of them they had been protected
against all danger, though they were disobedient and rebellious against God. He
therefore declares that visions will not prevent God from punishing their
ingratitude; and he even aggravates their guilt by this mark of ingratitude,
that amidst such splendor of heavenly doctrine they still continued to stumble
like the blind.
What hast thou
here? or, What hast thou now? He now
addresses Jerusalem; not that this defeat affects Jerusalem alone, but because
the whole country thought it safe to take refuge under the shadow of the
sanctuary which then existed, and to lead the Jews to reflect, since this befell
a fortified city, what would become of other cities which had no means of
defense. He asks in astonishment, "What does it mean that every person leaves
his house and flies to the house-top for the purpose of saving his life?" Among
the Jews the form of house-tops was different from what is now customary with
us, and hence arose that saying of Christ,
"What you have heard in
the ear proclaim on the housetops."
(<401027>Matthew
10:27.)
When the inhabitants of Jerusalem fled to the
house-tops, they left their houses open to be a prey to enemies, and this was a
proof that they were exceedingly afraid. It is likewise possible that they went
up to the house-tops for the purpose of throwing down javelins and other weapons
against the enemies, whose arrival not only terrified them, but made them flee
in consternation, and yet they did not escape
danger.
2.
Thou that art full of noises.
He means that it was exceedingly populous; for
where great multitudes of people are brought together, noise abounds; and
therefore, amidst so crowded a population, there was less cause of fear. In
order to make the representation still more striking, Isaiah has therefore added
this circumstance, that instead of being, as they ought to have been, walls and
bulwarks to defend the city, when there was no scarcity of men, they
ignominiously turned their backs on the enemies, and fled to the tops of their
houses. By these words he urges the Jews more strongly to consider the judgment
of God; for when such overwhelming fear has seized the hearts of men, it is
certain that God has struck them with trembling; as if he had said, "How comes
it that you have not greater firmness to resist? It is because God pursues and
chases you."
These statements are taken from the
writings of Moses, from which, as we have frequently remarked, the prophets
borrow their instructions, but with this difference, that what Moses spoke in
general terms they apply to the matter in
hand.
"The Lord shall cause thee to
be smitten before thine enemies; thou shalt go out one way against them, and
shalt flee seven ways before them. The Lord shall smite thee with madness, and
blindness, and astonishment of
heart."
(<052825>Deuteronomy
28:25, 28.)
He reproaches the Jews for their
distressed condition, and with good reason; for it was proper to press the
accusation more closely home, that they might learn to ascribe to their sins and
transgressions all the afflictions and sufferings that they endured. The Lord
had promised that they would continually assist them; and when they are now left
destitute, let them acknowledge that they do not deserve such assistance, and
that God has cast them off on account of their rebelliousness. The Lord does not
deceive or make false promises, but by their own fault those wretched persons
have shut themselves out from his aid and favor; and this is still more strongly
expressed by the question, What
hast thou here? It means that God gave
practical evidence that Jerusalem had been deprived of her protector and
guardian; for this mode of expression denotes something strange and
extraordinary.
Thy slain men
are not slain by the sword. To exhibit still
more clearly the vengeance of God, he affirms that they who were slain there did
not die bravely in battle. Thus he shews that all that they wanted was manly
courage; for a timid and cowardly heart was a sure proof that they had all been
forsaken by the Lord, by whose assistance they would have bravely and manfully
resisted. He therefore does not mean that the defeat would be accompanied by
shame and disgrace, but ascribes it to the wrath of God that they had not
courage to resist; and unquestionably by this circumstance he beats down their
foolish pride.
3.
All thy rulers are fled
together. This verse has been interpreted in
various ways. The fact is abundantly plain, but there is some difficulty about
the words. As
m
(mem) signifies before and more than, some explain
qwjrm
(merachok)
F334
to mean, "They fled before others, though they were situated in the most distant
parts of the country, and were in greater danger." Others render it, "Although
they were at a great distance from Jerusalem, still they did not cease to flee
like men who are seized with terror, and never stop in their flight, because
they continually think that the enemy is at their
heels."
But a more natural interpretation
appears to me to be. They have
fled from afar; that is, "they who have
resorted to Jerusalem as a safe retreat will be seized by enemies and
vanquished; " for Jerusalem might be regarded as the general protection of the
whole of Judea, and therefore, when a war broke out, the inhabitants rushed to
it from every quarter. While they looked upon their habitation in Jerusalem as
safe, they were taken prisoners. Others suppose it to refer to the siege of
Sennacherib.
(<121813>2
Kings 18:13;
<143201>2
Chronicles 32:1.) But I cannot be persuaded to expound the passage in this
manner, for he speaks of the destruction of Jerusalem. When it was besieged by
Sennacherib, the Lord immediately delivered it; none were taken or made
prisoners, and there was no slaughter of men. These events therefore happened
long after the death of the Prophet, and sacred history relates them, and
informs us that in that destruction even the rulers betook themselves to flight;
but they derived no advantage from their flight, nor did Jerusalem afford them
any defense, for they fell into the hands of their
enemies.
When he expressly mentions the
rulers, this shews more strongly the shamefulness of the transaction, for
they ought to have been the first to expose their persons for the safety of the
people. They might be viewed as the shields which ought to have guarded and
defended the common people. So long as Jerusalem kept its ground and was in a
prosperous condition, these statements might be thought incredible, for it was a
very strong and powerfully fortified city. But they chiefly boasted of the
protection of God, for they thought that in some way God was bound to his
"Temple; " and their pride swelled them with the confident hope that, though all
should be leagued against it, no power and no armies could bring it down.
(<240704>Jeremiah
7:4.) This prophecy might therefore be thought very strange, that they would
have no courage, that they would betake themselves to flight, and that even in
that manner they could not escape.
4.
Therefore I said.
Here the Prophet, in order to affect more
deeply the hearts of the Jews, assumes the character of a mourner, and not only
so, but bitterly bewails the distressed condition of the Church of God. This
passage must not be explained in the same manner as some former passages, in
which he described the grief and sorrow of foreign nations; but he speaks of the
fallen condition of the Church of which he is a member, and therefore he
sincerely bewails it, and invites others by his example to join in the
lamentation. What has befallen the Church ought to affect us in the same manner
as if it had befallen each of us individually; for otherwise what would become
of that passage? "The zeal of thy house hath eaten me up."
(<196909>Psalm
69:9.)
I will be bitter in my
weeping.
F335
He does not mourn in secret, or without witnesses; first, because he wishes, as
I have already said, to excite others by his example to lamentation, and not to
lamentation only, but much more to repentance, that they may ward off the
dreadful judgment of God against them, which was close at hand, and henceforth
may refrain from provoking his displeasure; and secondly, because it was proper
that the herald of God's wrath should actually make evident that what he utters
is not mockery.
Because of the
spoiling of the daughter of my people. That he
expresses the feelings of his own heart may be inferred from what he now
declares, that he is bitterly grieved "on account of the daughter of his
people." Being one of the family of Abraham, he thought that this distress
affected his own condition, and intimates that he has good grounds for
lamentation. By a customary mode of expression he calls the assembly of his
people a daughter. Hence it ought to be observed, that whenever the
Church is afflicted, the example of the Prophet ought to move us to be touched
(sumpaqei>a|)
with compassion, if we are not harder than iron; for we are altogether unworthy
of being reckoned in the number of the children of God, and added to the holy
Church, if we do not dedicate ourselves, and all that we have, to the Church, in
such a manner that we are not separate from it in any respect. Thus, when in the
present day the Church is afflicted by so many and so various calamities, and
innumerable souls are perishing, which Christ redeemed with his own blood, we
must be barbarous and savage if we are not touched with any grief. And
especially the ministers of the word ought to be moved by this feeling of grief,
because, being appointed to keep watch and to look at a distance, they ought
also to groan when they perceive the tokens of approaching
ruin.
The circumstance of his weeping publicly
tended, as we have said, to soften the hearts of the people; for he had to deal
with obstinate men, who could not easily be induced to lament. There is a
passage that closely resembles it in Jeremiah, who bewails the miserable and
wasted condition of the people, and says, that through grief "his heart
fainteth,"
F336
(<240431>Jeremiah
4:31;) and in another passage, "O that my head were full of waters, and mine
eyes a fountain of tears, that I might bewail the slain of my people!"
(<240901>Jeremiah
9:1.) When the prophets saw that they labored in vain to subdue the obstinacy of
the people, they could not avoid being altogether overwhelmed by grief and
sorrow. They therefore endeavored, by their moving addresses, to soften hard
hearts, that they might bend them, if it were at all possible, and bring them
back to the right path.
5.
It is a day of trouble.
He again declares that the Lord is the author
of this calamity, and that the Jews may not gaze around in all directions, or
wonder that their enemies prevail against them, he pronounces that they are
fighting against God. Though this doctrine is frequently taught in Scripture,
still it is not superfluous, and cannot be so earnestly inculcated as not to be
forgotten when we come to practice. The consequence is, that we are not humbled
in the presence of our Judge, and that we direct our eyes to outward remedies
rather than to God, who alone could cure our distresses. He employs the word
day, as is usual in Scripture, to signify an appointed time; for when God
winks at the transgressions of men, he appears to make some abatement of the
claims of his rank, which, however, he may be said to receive back again at the
proper and appointed time.
In
the valley of vision. It is not without good
reason that he again calls it "the valley of vision," for the Jews believed that
they would be protected against every calamitous event, because the Lord shone
on them by the word. But having ungratefully rejected his instruction, they
vainly trusted that it would be of avail to them; and indeed the Lord punishes
the unbelief of men, not only out of the Church, but within the Church itself;
and not only so, but he begins his chastisement at the Church, so that we must
not abuse the gifts of God, or vainly glory in his name.
(<600417>1
Peter 4:17.)
And crying to the
mountain.
F337
This may refer either to God or to the Babylonians, or even to the exiles
themselves. Conquerors raise a cry for the sake of increasing terror, and the
vanquished either utter what is fitted to awaken compassion, or give vent to
their grief by lamentation. The singular number may be taken for the plural, or
rather it denotes that part of the city in which the temple was situated. Both
meanings will agree well with the context, and it makes little difference
whether we say that the enemies cried to Mount Zion, in order to encourage each
other, or that, while they were destroying and plundering the city, a cry was
heard in the neighboring mountains, or that the citizens themselves caused their
lamentations to resound to the mountains which surrounded the plain of Judea.
F338
6.
But Elam carrying the
quiver. Here commentators think that the
discourse proceeds without any interruption, and that he makes known to the Jews
the same judgment which he formerly proclaimed. But when I examine the whole
matter more closely, I am constrained to differ from them. I think that the
Prophet reproaches the Jews for their obstinacy and rebellion, because, though
the Lord had chastised them, they did not repent, and that he relates the
history of a past transaction, in order to remind them how utterly they had
failed to derive advantage from the Lord's chastisements. Such then is the
manner in which these statements ought to be separated from what came before.
First, he foretold those things which would come on the Jews, and now he shews
how justly they are punished, and how richly they deserve those sharp
chastisements which the Lord inflicts on them; for the Lord had formerly called
them to repentance, not only by words, but by deeds, and yet no reformation of
life followed, though their riches were exhausted, and the kingdom weakened, but
they obstinately persisted in their wickedness. Nothing therefore remained but
that the Lord should miserably destroy them, since they were obstinate and
refractory.
The copulative
w
(vau) I have translated But, which is the meaning that it
frequently bears. Those who think that the Prophet threatens for a future
period, preserve its ordinary meaning, as if the Prophet, after having mentioned
God, named the executioners of his vengeance. But I have already given the
exposition which I prefer, and the context will make it still more clear, that I
had good reasons for being of that opinion.
When
he speaks of the "Elamites" and the "Cyrenaeans," this applies better, I think,
to the Assyrians than to the Babylonians; for although those nations had never
make war against the Jews by troops under their own command, yet it is probable
that they were in the pay of the Assyrian king, and that they formed part of his
army while he was besieging Jerusalem. We have already remarked that, taking a
part for the whole, by the "Elamites" are meant the eastern
nations.
And
Kir
making
bare
the
shield.
F339
By Kir he undoubtedly means the inhabitants of Cyrenaica.
F340
Because they were
(peltastai<)
shieldsmen, he says that they "laid bare the shield; "for when they enter the
field of battle, they draw the shields out of their
sheaths.
7.
And the choice of the
valleys
F341
was full of
chariots. I do not find fault with the
translation given by some interpreters, "in a chariot of horsemen," but I have
chosen rather to translate literally the words of the Prophet; for I think that
he means "a military chariot." At that time they made use of two kinds of
chariots, one for carrying baggage, and another for the field of battle. Here he
means those chariots in which the horsemen
rode.
Had it been a threatening, it would have
been proper to translate it in the future tense, "And it shall be; " but as the
words which immediately follow are in the past tense, and as there is reason to
believe that the Prophet is relating events which have already taken place, I
have not hesitated to make this beginning agree with what follows. "The choice
of the valleys" means "the choicest valleys." He reminds the Jews of those
straits to which they were reduced when the enemies were at their gates. They
ought at that time to have sought help from God; but those wretched people
became more strongly alienated from God, and more shamefully manifested their
rebellion, which shewed them to be men utterly abandoned, and therefore he
reproaches them with this hardened
obstinacy.
8.
And he took away the covering of
Judah. He shews in what distress of mind the
Jews were when they were so closely besieged. Some refer this verb to God, and
others to the enemy; but I rather think it ought to be taken indefinitely, for
by a mode of expression frequently used in the Hebrew language, "he took away,"
means that "the covering of Judah was taken away." By the word covering
almost all think that either the Temple or God himself is meant, in whose name
the Jews falsely boasted. But I interpret it more simply as denoting the armory,
in which, as a secret place, they kept the instruments of war. He calls it a
"covering," because they were not exposed to public view, but were concealed in
a more sacred place. In short, he describes what commonly happens in a season of
great alarm, because at such a time men run to arms, and the instruments of war,
which had been formerly concealed, are brought
forward.
And thou didst look
in that day to the armory of the house of the
forest. This latter clause agrees with what has
been remarked, that they sought out, on such an occasion, every place which
contained the means of arming themselves for a case of extreme urgency, the
instruments of war having lain long concealed during peace. Sacred history
informs us, that this "house of the forest" was built by Solomon, in order to
contain the armory of the whole
kingdom.
F342
(<110702>1
Kings 7:2.) The change of person, thou didst look, does not obscure the
meaning, but rather confirms what I have already remarked, that the Prophet
relates how eagerly the Jews at that time made every preparation for defending
the city.
9.
And you have seen the
breaches. He proceeds with his narrative, for
during prosperity and peace no one cares about bulwarks or instruments of war.
It is necessity alone that arouses men and makes them active; peace and
quietness make us indolent and cowardly. So long as they thought that they were
far from danger, they disregarded the breaches of the wall; but when a report of
war arose, they began to be anxious about them, and to make arrangements for
preventing the entrance of the
enemy.
Of the city of
David. By "the city of David," he means the
interior part of the city; for, like many other cities which we see, the city
was divided into two parts. The whole of Jerusalem was surrounded by walls and
ramparts; but the interior part was more strongly fortified, and was called "the
city of David." The Temple was afterwards fortified, in consequence of which the
city might be said to consist of three parts. Isaiah means that the Jews had
nearly despaired as to the safety of the whole city, when they withdrew to the
inmost and best fortified part of it; and indeed it is evident from sacred
history that everything was in a desperate condition. Hence also we may infer,
that the prophecies were not collected in a regular order, and that those who
drew them up in one volume paid no attention to the arrangement of
dates.
The waters of the lower
pool. He adds, that water was collected for
necessary purposes, that the besieged might not be in want of it, and that the
pool served for cisterns.
10.
And you numbered the houses of
Jerusalem. He means that the city was closely
examined on all sides, that there might not be a house or building which was not
defended. Others think that the houses were numbered, that they might have a
supply of watchmen. But the former interpretation is preferable, and is
confirmed by what the Prophet afterwards adds, that the houses were thrown down
for the purpose of rebuilding the walls of the city. This is commonly neglected
in the time of peace, and the houses of private individuals are often built on
the very walls, and, on that account, must be thrown down in the time of war, to
supply the means of fighting and of repelling the enemy, and also lest, by means
of houses so near the wall, secret communications with the enemy should be
maintained.
11.
You made also a
ditch. The first clause of this verse relates
to the former subjects; for he means that they were reduced to the last
necessity, and that the great approaching danger struck them with terror, so
that they adopted every method in their power for defending themselves against
the enemy.
And you have not
looked to its Maker. This second clause
reproves them for carelessness, because they had given their whole attention to
earthly assistance, and had neglected that which is of the greatest importance.
Instead of resorting first of all to God, as they ought to have done, they
forgot and despised him, and directed their attention to ramparts, and ditches,
and walls, and other preparations of war; but their highest defense was in God.
What I said at first is now more evident, that the Prophet does not foretell the
destruction of the Jews, but declares what they have experienced, in order to
shew how justly the Lord was angry with them, because they could not be amended
or reformed by any chastisement. The alarming dangers to which they were exposed
ought to have warned them against their impiety and contempt of God; but those
dangers have made them still more obstinate. Though there is hardly any person
so obstinate as not to be induced by adversity, and especially by imminent
dangers, to bethink himself, and to consider if they have justly befallen him,
if he has offended God and provoked his wrath against himself; yet the Prophet
says, that there was not one of the Jews who remembered God in the midst of such
distresses, and that therefore God justly ceased to take any concern about
them.
Hence infer that it is a token of extreme
and desperate wickedness, when men, after having received chastisements or
afflictions, are not made better. We ought, first, to follow God and to render
to him cheerful obedience; and secondly, when we have been practically warned
and chastised, we ought to repent. And if stripes do us no good, what remains
but that the Lord shall increase and double the strokes, and cause us to feel
them heavier and heavier till we are hurled down to destruction? For it is vain
to apply remedies to a desperate and incurable disease. This doctrine is highly
applicable to our own times, in which so many strokes and afflictions urge us to
repentance. Since there is no repentance, what remains but that the Lord shall
try to the very utmost what can be done until he destroy us
altogether?
To its
maker. By these words he indirectly
acknowledges that God does not blame our eagerness to repel the enemy and to
guard against dangers; but that he blames the vain confidence which we place in
outward defences. We ought to have begun with God; and when we disregard him,
and resort to swords and spears, to bulwarks and fortifications, our excessive
eagerness is justly condemned as treason. Let us therefore learn to flee to God
in imminent dangers, and to betake ourselves, with our whole heart, to the sure
refuge of his name.
(<201810>Proverbs
18:10.) When this has been done, it will be lawful for us to use the remedies
which he puts into our hand; but all will end in our ruin if we do not first
commit our safety to his protection.
He calls
God the maker and fashioner of Jerusalem, because there he had his
dwelling, and wished that men should call upon him.
(<110903>1
Kings 9:3.) As Jerusalem was a lively image of the Church, this title belongs
also to us, for in a peculiar manner God is called the Builder of the Church.
(<19D213>Psalm
132:13, 14.) Though this may relate to the creation of the whole world, yet the
second creation, by which he raises up from death,
(<490201>Ephesians
2:1,) regenerates, and sanctifies us, (Psalms 110:3,) is peculiar to the elect,
the rest have no share in it. This title does not express a sudden but a
continual act, for the Church was not at once created that it might afterwards
be forsaken, but the Lord preserves and defends it to the last. "Thou wilt not
despise the work of thy hands," says the Psalmist. (Psalms 138:8.) And Paul
says,
"He who hath begun a good
work in you will perform it till the day of Christ."
(<500106>Philippians
1:6.)
This title contains astonishing consolation, for if
God is the maker, we have no reason to fear if we depend on his power and
goodness. But we cannot look to him unless we are endued with true
humility and confidence, so that, being divested of all haughtiness and reduced
to nothing, we ascribe the glory to him alone. This cannot be, unless we can
also trust that our salvation is in his hand, and are fully convinced that we
shall never perish, even though we be surrounded by a thousand deaths. It was an
aggravation of their baseness, that the Lord's election of that city, which had
been established by so many proofs, could not arouse the Jews to rely on the
protection of God. As if he had said, What madness is it to think of defending
the city when you despise him who made
it!
From a
distance, or long ago. The Hebrew word
denotes either distance of place or length of time. If we refer it to place, the
meaning will be, that the Jews are doubly ungrateful, because they have not
beheld the Lord even at a distance. Here it ought to be observed, that we ought
to look to God not only when he is near, but also when he appears to be at a
very great distance from us. Now, we think that he is absent, when we do not
perceive his present aid, and when he does not instantly supply our wants. In
short, he shews what is the nature of true hope; for it is a carnal and gross
looking at God, when we do not perceive his providence unless by visible favor,
since we ought to ascend above the heavens themselves. Strictly and truly, no
doubt, the Lord is always present, but he is said to be distant and absent with
respect to us. This must be understood therefore to refer to our senses, and not
to the fact itself; and therefore, although he appear to be at a distance during
those calamities which the Church endures, still we ought to elevate our minds
towards him, and arouse our hearts, and shake off our indolence, that we may
call on him.
But the other meaning is equally
admissible, that they did not look to God who created his Church, not yesterday
or lately, but long ago, and who had proved himself to be her Maker during many
ages. He is therefore called the ancient Maker of his Church, because if the
Jews will apply their thoughts and careful search to the long succession of
ages, they will perceive that he is the perpetual preserver of his workmanship;
and this makes their ingratitude the less
excusable.
12.
And the Lord of hosts
called. The wicked obstinacy of the people is
exhibited by the Prophet with additional aggravations. What left them altogether
without excuse was the fact, that while they were exposed to so great dangers,
they despised the godly remonstrances of the prophets, and rejected the grace of
God, when he wished to heal and restore them. It is a proof of consummate
depravity, when men have so completely laid aside all feeling that they
fearlessly despise both instruction and chastisements, and obstinately "kick
against the pricks,"
(<440905>Acts
9:5,) and this makes it evident that they have been "given over to a reprobate
mind."
(<450128>Romans
1:28.)
When he says, that "the Lord called"
them, this may be explained in two ways; for although the Lord does not speak,
still he calls loudly enough by stripes and chastisements. Let it be supposed
that we are destitute of all Scripture, of prophets, teachers, and advisers,
still he instructs us by distresses and afflictions, so that we may state, in a
few words, that every chastisement is a call to repentance. But,
unquestionably, the Prophet intended to express something more, namely, that in
despising godly warnings, they did not scruple to treat with scorn God's
fatherly invitation.
In that
day. There is great weight also in mentioning
the day of affliction, when danger threatened them, for they were
admonished at the same time by the word and by strokes. The signs of God's anger
were visible, the prophets uttered incessant cries, and still they became no
better.
To baldness and
girding with sackcloth. When he mentions
sackcloth and baldness,
F343
he employs the signs themselves to describe repentance; for repentance does not
consist in sackcloth or haircloth,
F344
or anything outward, but has its place in the heart. Those who sincerely repent
are displeased with themselves, hate sin, and are affected with such a deep
feeling of grief, that they abhor themselves and their past life; but as this
cannot be done without, at the same time, making itself known by confession
before men, on this account he describes the outward signs by which we give
evidence of our conversion. Now, these things were at that time cast away among
the Jews, when they made public declarations of repentance. The Prophet
therefore means that they were called to repentance, to humble themselves before
God, and to exhibit the evidences of repentance before men. Of themselves,
indeed, the signs would not be sufficient, for repentance begins at the heart;
and Joel gives warning to that effect,
"Rend your hearts, and
not your garments."
(<290213>Joel
2:13.)
Not that he wished signs to be laid aside, but he
shewed that they are not sufficient, and that of themselves they are not
acceptable to God.
Hence infer what is our duty,
when the tokens of God's anger are visible to us. We ought to declare publicly
our repentance, not only before God, but also before men. The outward
ceremonies, indeed, are of little consequence, and we are not commanded to wear
sackcloth or to pull out our hair; but we must practice honestly and sincerely
what is actually meant by these signs, disapprobation and confession of our
guilt, humility of the heart, and reformation of the life. If we do not confess
that we are guilty, and that we deserve punishment, we shall not return to a
state of favor with God. In short, as culprits allow their beards to grow, and
wear tattered clothes, in order to affect the hearts of the judges, so we ought
to betake ourselves as suppliants to the mercy of God, and make a public
declaration of our repentance.
But here we ought
also to observe the usefulness of outward signs of repentance; for they serve as
spurs to prompt us more to know and abhor sin. In this way, so far as they are
spurs, they may be called causes of repentance; and so far as they are
evidences, they may be called effects. They are causes, because the marks of our
guilt, which we carry about us, excite us the more to acknowledge ourselves to
be sinners and guilty; and they are effects, because, if they were not preceded
by repentance, we would never be induced to perform them
sincerely.
13.
And, behold, joy and
gladness. The Prophet does not here find fault
with joy viewed in itself; for we see that Paul exhorts the godly to true
joy, the "joy" which is "in the Lord,"
(<500404>Philippians
4:4;) but now he censures the joy which is opposite to that sadness which
commonly springs from repentance, of which Paul also speaks.
(<470710>2
Corinthians 7:10.) No man can be under the influence of repentance and of a
sincere feeling of the wrath of God, without being led, by the grief which
accompanies it, willingly to afflict himself The joy which is opposite to this
grief is therefore sinful, because it proceeds from brutish indifference, and is
justly blamed, since the Lord curses it.
(<420625>Luke
6:25.)
Slaying oxen and
killing sheep. From what has been said, it is
easy to see the reason why he censures them for "slaying oxen and killing
sheep." These things are not in themselves sinful, and are not displeasing to
God; but as fasting is a part of a solemn declaration of repentance, which we
make before men, so to slay cattle for feasting, when we ought to fast, is a
proof of obstinacy and contempt of God; for in this way men despise God's
threatenings, and encourage themselves in their
crimes.
Such is the statement which Isaiah
intended to make in general terms. But it is absurd in the Papists to think of
drawing from it an approbation of abstinence from eating flesh. Why do they not
also include what the Apostle adds about wine? They are so far from abstaining
from the use of wine, that they freely indulge in drinking it, as a compensation
for the want of flesh. But let us pass over these absurdities. Isaiah does not
absolutely condemn the use of flesh or the drinking of wine, but he condemns the
luxury and wantonness by which men are hardened in such a manner that they
obstinately set aside God's threatenings, and treat as false all that the
prophets tell them.
This ought to be carefully
observed, for we do not always wear sackcloth and ashes; but we cannot have true
repentance without making it manifest by the fruits which it must unavoidably
produce. In short, as he had described repentance by its signs, so he marks out
obstinacy by its signs; for as by fasting and other outward acts we testify our
repentance, so by feasting and luxury we give proofs of an obstinate heart, and
thus provoke more the wrath of God, in a similar manner to what we read about
the days of Noah.
(<010605>Genesis
6:5;
<402438>Matthew
24:38, 39;
<421727>Luke
17:27.) After having described intemperance and luxury in general terms, he
particularly mentions eating and drinking, in which the Jews indulged to such an
extent as if they had been able, in some measure, to combat the wrath of God,
and to obliterate the remembrance of his
threatening
For to-morrow we shall die. This
clause shews plainly enough why the Prophet complained so loudly about eating
flesh and drinking wine. It was because all the threatenings uttered by the
prophets were turned by them into a subject of jesting and laughter. It is
supposed that Paul quotes this passage, when, in writing to the Corinthians, he
uses nearly the same words.
(<461532>1
Corinthians 15:32.) But I am of a different opinion; for he quotes the opinion
of the Epicureans, who lived for the passing day, and gave themselves no concern
about eternal life, and therefore thought that they should follow their natural
disposition, and enjoy pleasures as long as life lasted. Isaiah, on the other
hand, relates here the speeches of wicked men, who obstinately ridiculed the
threatenings of the prophets, and could not patiently endure to be told about
chastisements, banishment, slaughter, and ruin. They employed the words of the
prophets, and in the midst of their feasting and revelry, turned them into
ridicule, saying, in a boasting strain,
"To-morrow we shall
die. If the prophets tell us that our
destruction is at hand, let us pass the present day, at least, in cheerfulness
and mirth."
Thus, obstinate minds cannot be
struck with any terror, but, on the contrary, mock at God and the prophets, and
give themselves up more freely to licentiousness. It certainly was frightful
madness when, through indignation and wrath, they quoted with bitter irony the
words which not only ought to have affected their minds, but ought to have
shaken heaven and earth. Would that there were not instances of the same kind in
the present day! For whenever God threatens, the greater part of men either
vomit out their bitterness, or sneeringly ridicule everything that has proceeded
from God's holy mouth.
14.
This is revealed.
F345
As if he had said, "Do you think that you can escape punishment for your
wantonness, when God calls you to repentance?" It might be thought that here the
Prophet says nothing that is new; for undoubtedly all things are known to God.
But he adds this for the purpose of shaking off the indolence of men, who never
would rise so fiercely against God, if they did not think that they could
deceive him; for whosoever knows that God is his witness, must also acknowledge
that God is his judge. Hence it follows that wicked men, in their wantonness,
rob God of his power; and therefore it is not without reason that they are
summoned to his tribunal, that they may know that they must render an account to
him.
If this iniquity shall be
forgiven you till you die. He adds a dreadful
threatening, that this wickedness shall never be forgiven. In the Hebrew
language, the conditional particle, if, contains a denial, as if the Lord
had said, "Do not think that I am true, or that I have any divine perfections,
if I do not take vengeance on so great wickedness." The reason why the
Jews, in their oaths, reserve something which is not expressed, is to accustom
us to deeper reverence in this matter; for we entreat God to be our Judge and
avenger if we speak falsely, and therefore we ought to restrain ourselves, so as
not to make oaths at random. Here Isaiah states generally, that nothing is so
displeasing to God as impenitence, by which, as Paul says,
(<450205>Romans
2:5,) we "heap up for ourselves the treasures of God's wrath," and shut out all
hope of pardon.
15.
Thus saith the
Lord. This is a special prediction against a
single individual; for, having spoken of the whole nation, he turns to Shebna,
whom he will afterwards mention.
(<233702>Isaiah
37:2.) To this person the Prophet gives two titles, that of "scribe" or
"chancellor," and that of "steward of the house," for while in this passage he
calls him "steward," in the thirty-seventh chapter he calls him "scribe." This
has led some to think that, at the time of this prediction, he had resigned his
office as steward, and that Eliakim was put in his room. But this is uncertain,
though the words of the Prophet, in reference to Shebna himself, lead us to
conclude that he cherished wicked envy, which led him to attempt to degrade
Eliakim from his rank. Nor is it improbable that this prediction was uttered,
when Sennacherib's army was discomfited, and Jerusalem was saved in a miraculous
manner.
(<121935>2
Kings 19:35;
<233736>Isaiah
37:36.) During the interval, many things might have happened which are now
unknown to us; and it is not improbable that this treacherous scoundrel, having
obtained the highest authority, made an unjust use of it to the injury of
Eliakim. It is evident, from the history of the Book of Kings, that Shebna was a
"scribe" or "secretary," and one of high rank, such as we now call
chancellor.
There is greater difficulty about
the word!
ˆks,
(sochen.) Some think that it means "treasurer," because!
ˆks
(sachan) signifies to store up; but, as he elsewhere calls him
"chancellor," I think it is not probable that he was treasurer. Besides, the
Prophet shews plainly enough that his office as governor was such as allowed
others to have scarcely any share of authority along with him. Such a rank could
not belong to a treasurer, and therefore I think that the Prophet means
something else. As!
ˆks
(sachan) sometimes signifies "to abet," and "to foment,"!
ˆks
(sochen) may here mean "an abettor," or, as we commonly say, "an
accomplice." It is certain that this Shebna had communications with the enemy,
and was a cunning and deceitful person; for he cherished a concealed friendship
with the Egyptians and Assyrians, and held treacherous communications with them,
so as to provide for his own safety in any event that might arise, and to
maintain his authority.
Others think that!
ˆks
(sochen) is a word denoting the country to which he belonged, and that he
was called a Sochnite from the city of which he was a native; for he is said to
have been all Egyptian. I certainly do not reject that opinion, but I prefer the
former; for he abetted both sides, and thought that, by his cunning, he
would be preserved, even though everything should be turned upside
down.
The particle
hzh,
(hazzeh,) this, is evidently added in contempt. It is as if he had said,
"That cunning man, ready for all shifts,
(panou~`rgov,)
who abets various parties, who curries favor on all sides." In this sense!
ˆks
(sochen) is used
(<110102>1
Kings 1:2) when it relates to a maid who was about to be brought to the aged
king in order to cherish him. Yet, if it be thought preferable to
understand it as meaning a hurtful and injurious person, I do not object, for
the word signifies also "to
impoverish."
16.
What hast thou
here? Shebna had built a sepulcher at
Jerusalem, as if he were to live there continually, and to die there. The
Prophet therefore asks why he built a splendid and costly sepulcher in a lofty
and conspicuous place, as is commonly done by those who wish to perpetuate the
memory of their name in the world. He appears to glance at the ambition of a
foreigner and a stranger in longing to be so magnificently buried out of his
country, and yet eagerly joining with enemies for the destruction of Judea What
could have been more foolish than to erect a monument in that country for whose
ruin he was plotting? And therefore he adds
—
17.
Behold, the Lord will carry thee
away. As if he had said, "Thou shalt be cast
out of that place into a distant country, where thou shalt die ignominiously."
rbg
(geber) is commonly translated as in the genitive case; that is, "with
the casting out of a man thou shalt be cast out." Again,
rbg
(geber) denotes not an ordinary man, but a strong and brave man, and thus
it comes to mean, "with a mighty and powerful casting out." Others render it in
the vocative case, "O man!" as if he were addressing Shebna in mockery, "O
illustrious man, who so proudly vauntest of thy greatness, who thinkest that
thou art some hero!" But the former reading will be more appropriate. Yet here
also commentators disagree; for, besides the exposition which I have mentioned,
another is brought forward, that men will be carried to a greater
distance than women. But I rather think that he alludes to the pride of Shebna,
who had built so splendid a sepulcher, in order that his memory, like that of
some distinguished man, might be handed down to posterity. "Thou wishest to be
renowned after thy death: I will ennoble thee in a different manner. By a
remarkable transportation will I remove thee to a foreign and distant country,
where thou shalt be buried in an extraordinary
manner."
First, on the word!
ˆks
(sochen) it is proper to remark how much God is displeased with a false
and deceitful heart; for there is nothing which God more earnestly recommends to
us than simplicity. He is called a ruler, because, being placed above others, he
was likely to be dazzled by the luster of his present greatness, as happens to
those who, elated and puffed up by their success, dread no adversity, as if they
had been placed beyond the reach of all danger. The Lord threatens that he will
be the judge of such persons. Here it also deserves notice, that Isaiah could
not, without making himself the object of strong dislike, utter this prediction,
especially when addressed to a man of such an elevated station and so haughty;
and yet he must not refuse this office, but must approach and threaten this man,
as God had commanded him.
As to the
sepulcher, we know that solicitude about burying the dead is not wholly
condemned; for although "the want of burial," as one remarks, "is of little
importance, yet the desire of being buried is natural to man, and ought not to
be entirely disregarded." He does not blame him, therefore, for wishing, to be
buried, but for his ambition in building a tomb, by which he shewed his
eagerness to obtain vain and empty renown. But there is another circumstance
connected with Shebna that must be observed; for, having wished to deliver the
city into the hands of the Assyrians by treachery, he thought that he would
reign permanently. He hoped that the Assyrians, if they were successful, would
bestow on him the government of the kingdom as the reward of his treachery, and
that, if they were defeated, he would permanently retain his rank and
authority.
But this will appear more clearly
from the words themselves, What
hast thou here? He was a foreigner, and as such
he could honestly become united to the people of God; but, being a traitor and a
foreigner, he had no right to that city or country which the Lord had specially
assigned to his own people. Isaiah therefore asks, "Of what country art thou?
Though thou hast no connection with the people of God by blood or relationship,
dost thou wish not only to reign in this country during thy life, but to procure
for thyself a settled abode in it after thou art dead? Wilt thou betray us to
the Assyrians, and drive out the actual possessors, that thou, who art a
foreigner, mayest enjoy that country, of which not even an inch belongs to
thee?"
Hence infer that God is highly displeased
with that ambition by which men endeavor to obtain undying renown in the world,
instead of being satisfied with those honors which they enjoy during their life.
They wish to be applauded after death, and in some measure to live in the mouth
of men; and although death sets aside everything, they foolishly hope that their
name will last through all ages. But God punishes their haughtiness and
presumption, and causes those things which they wished to be the records of
their glory to become their disgrace and shame. Either their memory is abhorred,
so that men cannot see or hear anything connected with them without utter
loathing, or he does not even permit them to be laid in their graves, but sends
them to gibbets and to ravens, of which we read many instances in history,
(<170710>Esther
7:10,) and we have seen not a few in our own
times.
Whenever I read this passage, I am
forcibly reminded of a similar instance, resembling it indeed more closely than
any other, that of Thomas More, who held the same office as Shebna; for it is
well known that he was Lord Chancellor to the king of England. Having been a
very bitter enemy of the gospel, and having persecuted good men by fire and
sword, he wished that on this account his reputation should be extensive, and
his wickedness and cruelty permanently recorded. He therefore ordered the
praises of his virtue to be inscribed on a tomb which he had caused to be built
with great cost and splendor, and sent his epitaph, which he had drawn up, to
Basle, to Erasmus, along with a palfrey which he gave him as a present, to get
it printed. He was so desirous of renown, that he wished to obtain during his
life the reputation and praises which he hoped to enjoy after his death. Among
other applauses the most conspicuous was, that he had been a very great
persecutor of the Lutherans, that is, of the godly.
F346
What happened? He was accused of treason, condemned, and beheaded; and thus he
had a gibbet for his tomb. Do we ask more manifest judgments of God, by which he
punishes the pride, the unbounded eagerness for renown, and the blasphemous
vaunting, of wicked men? In this inveterate enemy of the people of God, not less
than in Shebna, we ought undoubtedly to acknowledge and adore God's overruling
providence.
Another circumstance worthy of
notice is, that this Shebna was a foreigner. Thus, all the tyrants and enemies
of the people of God, though they be foreigners, would wish to cast out the
actual lords of the soil, that they alone might possess the land; but at length
the Lord drives them out, and strips them of all possession, so that they do not
even continue to have a tomb.
F347
There are innumerable instances in history. True, this does not always happen;
but the instances which the Lord holds out to us, ought to lead our thoughts
farther to consider his judgments against tyrants and wicked men, who wished to
be applauded and celebrated, but are distinguished by some remarkable kind of
death, so that their infamy becomes universally known. Thus, the renown of that
sepulcher which Shebna had built is indirectly contrasted with the ignominy
which quickly followed it.
18.
Turning he will turn
thee.
F348
Isaiah continues the same discourse, in which he ridiculed the pride of Shebna,
who had bestowed so much cost on building a sepulcher. This statement is
connected with the first clause of the former verse; for, as he formerly said
"He will remove thee by an extraordinary removal so he now says, "He will toss
thee as a ball into an open plain." By this comparison he means that nothing
will prevent the Lord from casting him out into a distant country, though he
thinks that his power is firmly established; and since he had been so careful
about his sepulcher, and had given orders about it, as if he had been certain as
to his death, Isaiah declares that he will not die in Jerusalem, but in a
foreign country, to which he shall be
banished.
The chariot of thy
glory. Under the word chariot he
includes all the fame and rank of Shebna; as if he had said that disgrace would
be his reputation among foreigners. Thus, the Lord ridicules the mad ambition of
those who look at nothing but the world, and who judge of their happiness by the
glory of fading and transitory
objects.
The shame of thy
lord's house. He calls it "the shame of" the
royal "house," either because he had polluted that holy place which might be
regarded as the sanctuary of the Lord, or because Hezekiah had judged ill in
elevating him to that station. That the mask of his high rank might not screen
him from this prediction, the Prophet expressly states, that the office which he
holds aggravates his guilt and renders him more detestable. Let princes,
therefore, if they do not wish to expose themselves and their houses to
reproaches, learn to act with judgment in appointing men to hold
office.
19.
And I will cast thee
out. He says nothing new, but concludes the
former prediction. Though in the next verse he will again mention Shebna, yet
now he gives a brief summary of what has been already said. Shebna thought that
he had a fixed abode in Jerusalem, so that, whatever might happen, he thought
that he could not be driven or removed from it. But the Lord threatens that he
will cast him out, and will banish him to a distant country. Thus, the Lord
frequently overturns the thoughts of the wicked,
(<193310>Psalm
33:10,) who, relying on their cunning and dexterity, toss about public affairs
according to their own pleasure. The change of person shews that the Prophet
speaks sometimes in his own name, and sometimes in the name of
God.
20.
And it shall come to pass in that
day. It is uncertain at what time Eliakim was
substituted in the room of Shebna; for we shall see, in the thirty-seventh
chapter, that Eliakim was steward of the king's house when Shebna was
chancellor. Whether or not any change took place during the interval cannot with
certainty be affirmed; yet it is probable, as I lately hinted, that through the
stratagems of this wicked man, Eliakim was afterwards driven from his office,
and that Shebna, after having triumphed, was punished for his frauds which had
been detected, and, having been driven or banished from Judea, fled to the
Assyrians, and there received the reward of his treachery. In like manner does
it frequently happen to traitors, who, when they cannot fulfill their
engagements, are hated and abhorred by those whom they have deceived; for,
having been bold and rash in promising, they must be discovered to be false and
treacherous.
The Jews allege that at last he was
torn in pieces on account of his treachery, but no history supports that
statement. Leaving that matter doubtful, it is certain that he was cast out or
banished, and that he ended his days in a foreign country, and not at Jerusalem.
It is probable that, after his banishment, Eliakim was again placed in his
room.
I will
call. It is certain that all princes and
magistrates are called by the Lord, even though they be wicked and ungodly; for
"all authority is from God," as Paul affirms.
(<451301>Romans
13:1.) But here the Prophet speaks of a peculiar calling, by which the
Lord manifests his goodness towards his people, when he appoints such persons to
be his servants, that it may be known that God governs by them; and they, on the
other hand, are well aware of the purpose for which they have been appointed by
God, and faithfully discharge the office assigned to them. Shebna had indeed
been called for a time, but it was that he might be God's scourge; for
nothing was farther from his thoughts than to obey God. Eliakim was a different
kind of person; for he acknowledged himself to be a servant of God, and obeyed
the holy calling.
I will
call, means, therefore, "I will give a sign to
my servant, that he may know that it is I who have raised him to that honorable
rank." There is in this case a peculiar relation between the master and the
servant, which does not apply to ungodly men when they obey their own
inclination and wicked passions; but this man acknowledged the Lord and
sincerely obeyed him. Lastly, this mark distinguishes the true servant of God
from a wicked and hypocritical person, who had risen to honor by wicked
practices.
21.
And I will clothe him. He now explains more
fully what he had briefly noticed in the former verse, that it was only by the
purpose of God that Shebna was deposed, in order that Eliakim might succeed him.
It is true, indeed, that all the changes that happen in the world are directed
by the providence of God; for he "girds kings with a girdle," as we are told in
the book of Job, "and ungirds them, according to his pleasure."
(<181218>Job
12:18.) A witty saying was at one time current about the Roman emperors "that
they were theatrical kings; " because, as players, who perform their parts in
the theater, no sooner have laid aside the rank of a king, than they presently
become poor mechanics; so the emperors, after having been thrown down from their
lofty station, were speedily hurried to a disgraceful punishment. And yet it is
certain that those insurrections did not take place by chance, or merely through
the designs of men, or by military forces, but by the purpose of God, which
directed the whole. But the Prophet declares, that there is this peculiarity in
the case of Shebna, that his deposition will be a clear proof of the vengeance
of God, and that the restoration of Eliakim will be regarded as a lawful form of
government.
With thy robes and
with thy girdle. By the robes and
girdle are meant the badges of the magistrates' office. The girdle
was an emblem of royalty, and the chief magistrates undoubtedly wore it as an
honorable distinction. At Rome, also, the praetors wore this badge. Job says,
that God ungirds kings when he deprives them of their royal rank.
(<181218>Job
12:18.) These things were foretold by the Prophet, that all might not only see
clearly in this instance the providence of God, and acknowledge his purpose, but
might perceive that this wicked man, who had raised himself improperly and by
unlawful methods, was justly
deposed.
He shall be
Father. Wicked magistrates are indeed appointed
by God, but it is in his anger, and because we do not deserve to be placed under
his government. He gives a loose rein to tyrants and wicked men, in order to
punish our ingratitude, as if he had forsaken or ceased to govern us. But when
good magistrates rule, we see God, as it were, near us, and governing us by
means of those whom he hath appointed. The Prophet means that Eliakim will
perform the part of a father, because he has been endued with the Spirit of God.
At the same time he reminds all godly persons that they will have good reasons
for wishing the government of Eliakim, because it tends to the general advantage
of the Church.
By the appellation father,
he shews what is the duty of a good magistrate. The same thing has been taught
by heathen writers, that "a good king holds the place of a father; " and when
they wished to flatter those who crushed the commonwealth by the exercise of
tyranny, nature suggested to them to call the tyrants by the honorable title of
"fathers of their country." In like manner, philosophers, when they say that a
family is the picture of a kingdom, shew that a king ought to hold the place of
a father. This is also proved by the ancient titles given to kings, such as
"Abimelech,"
(<012002>Genesis
20:2, 8,) that is, "my father the king," and others of the same kind, which shew
that royal authority cannot be separated from the feelings of a father. Those
who wish to be regarded as lawful princes, and to prove that they are God's
servants, must therefore shew that they are fathers to their
people.
22.
And the key of the house of
David.
F349 This expression is metaphorical, and we
need not spend much time, as some do, in drawing from it an allegorical meaning;
for it is taken from an ordinary custom of men. The keys of the house are
delivered to those who are appointed to be stewards, that they may have the full
power of opening and shutting according to their own pleasure. By "the house of
David" is meant "the royal house." This mode of expression was customary among
the people, because it had been promised to David that his kingdom would be for
ever.
(<100713>2
Samuel 7:13;
<19D211>Psalm
132:11, 12.) That is the reason why the kingdom was commonly called "the house
of David."
The key is put in the singular
number for keys. Though "keys" are usually carried in the hands, yet he
says that they are laid on the
shoulders,
F350 because he is describing an important
charge. Yet nothing more is meant than that the charge and the whole government
of the house are committed to him, that he may regulate everything according to
his pleasure; and we know that the delivering of keys is commonly regarded as a
token of possession.
Some commentators have
viewed this passage as referring to Christ, but improperly; for the Prophet
draws a comparison between two men, Shebna and Eliakim. Shebna shall be deprived
of his office, and Eliakim shall succeed him. What has this to do with Christ?
For Eliakim was not a type of Christ, and the Prophet does not here describe any
hidden mystery, but borrows a comparison from the ordinary practice of men, as
if the keys were delivered to one who has been appointed to be steward, as has
been already said. For the same reason Christ calls the office of teaching the
word,
(<401619>Matthew
16:19,) "the keys of the kingdom of heaven; " so that it is idle and foolish to
spend much time in endeavoring to find a hidden reason, when the matter is
plain, and needs no ingenuity. The reason is, that ministers, by the preaching
of the word, open the entrance into heaven, and lead to Christ, who alone is
"the way."
(<431406>John
14:6.) By the keys, therefore, he means here the government of the king's
house, because the principal charge of it would be delivered to Eliakim at the
proper time.
23.
And I will fasten him as a nail
in a sure place. The particle of comparison
roust here be supplied, and therefore I have inserted in the text the word
as. By!
ˆman,
(neeman,) faithful, he means what is "firm and sure." The original
idea of the word is "truth;" for where "truth" is, there firmness and certainty
are found;
F351
and therefore Hebrew writers employ the word "truth" to denote what is firm and
certain. Isaiah employs an elegant metaphor, from which godly magistrates, who
are few in number, ought to draw large consolation. They may conclude that not
only has God raised them to that honorable rank, but they are confirmed and
established, as if they had been fixed by his hand, And indeed, where the
fear of the Lord dwells, there the stability, and power, and authority of kings,
as Solomon says, are established by justice and judgment.
(<201612>Proverbs
16:12; 25:5; 29:14.)
This consolation ought to
be of advantage to princes, not only that they may meet all danger courageously,
but likewise that they may firmly and resolutely proceed in their office, and
not turn aside on any account, or shrink from any danger. But there are very few
who call actually relish this doctrine. Almost all are like Jeroboam,
(<111228>1
Kings 12:28,) and think that religion should yield to them, and, so far as they
imagine, that it will be of service to them, follow it, or rather bend and
change it for their own convenience. Their last thought is about God and
religion; and we need not wonder if they are always in doubt about their own
affairs, and are scarcely ever at rest; for they do not direct their thoughts to
him from whom all authority proceeds.
(<451301>Romans
13:1.) Hence springs treachery, hence springs cruelty, covetousness, violence,
and frauds and wrongs of every kind, in which the princes of the present day
indulge with less restraint and with greater impudence than all others. Yet
there are some in whom we see what is here said of Eliakim. The Lord guards and
upholds them, and blesses that regard to equity and justice which he had
bestowed upon them. If the Lord permits even tyrants for a time, because they
have some appearance of regular government, what shall happen when a prince
shall endeavor, to the utmost of his power, to defend justice and judgment, and
the true worship of God? Will he not be still more confirmed and established by
him who is the continual guardian of
righteousness?
24.
And they shall hang upon
him. It is as if he had said that Eliakim would
be fully qualified for discharging his duties, and would not be indolent in his
office. Hence we infer that God does not exalt princes to honor, in order that
they may live in indolence or gratify their own passions. The office of a prince
is very labourious, if he discharges it properly, and if he do not copy the
unmeaning countenances of those who imagine that they have been raised to that
honor, that they may live in splendor and may freely indulge in every kind of
luxury. If a prince wish to discharge his office in a proper manner, he must
endure much toil. It must not be thought that the comparison of a nail is
inapplicable to princely government, since it denotes an office full of activity
and cares; and we know that metaphors do not apply at all points, but we ought
to observe the purpose for which they are
introduced.
All the glory of
his father's house,
F352
the grandchildren and great-grandchildren.
F353
The expression, "his father's house," leaves no room to doubt that Eliakim was
of royal blood; and therefore by his successors I understand not only those who
were nearly related to him, but the whole family of David. He will have the
charge of all that shall be in the king's house. By adding
grandchildren,
he likewise shews that this princely government will be of long duration, that
it will not only last during the life of one individual, but will also extend to
his successors.
F354
For good princes are useful not only to their own age, but also to posterity, to
whom they leave good laws, salutary regulations, and the traces of good
government; so that their successors, even though they be wicked men, are
ashamed to give themselves up all at once to abandoned wickedness, and, even
against their will, are compelled through shame to retain something that is
good. He shews that this will be the case with Eliakim, whose government will be
so righteous that even posterity shall reap advantage from
it.
The smaller
vessels.
F355
Metaphorically it denotes that there will be uniform justice, or equal laws, as
the phrase is; and it is as if he had said, "He will not only support the
nobles, but will likewise attend to the interests of the lowest rank." The more
rarely this is found in a prince, so much higher praise does he deserve than if
he favored none but the rich and powerful; for these can guard and protect
themselves, but the poor and feeble lie open as a prey to the attacks of others,
and there is hardly any one that pleads their
cause.
To all vessels of
music.
F356
By vessels the Hebrew writers denote instruments of all kinds, and the
meaning is very extensive. When he speaks of musical
F357
vessels, he follows out what he had said in a single word; for it serves to
explain the word!
ˆfq,
(katan,) little; as if he had said that there would be nothing so
small, or minute, or insignificant, that he would not take charge of
it.
25.
In that day. It might be thought that this is
inconsistent with what he had formerly said; but he no longer speaks of Eliakim,
for he returns to Shebna, who was about to be cast down from his rank, as Isaiah
had said. But for this, it might have been thought that there was no way by
which Eliakim could arrive at that honor, but by the deposition of Shebna, who
had arranged his matters so well, that no person thought it possible that he
could be driven from his position. Yet though he has fortified himself by many
defences, and thinks that he is at a great distance from all danger, still he
shall be deprived of his office, and Eliakim shall be placed in his
room.
In a sure
place. When he calls it "a sure place," this
must be understood with respect to men; for men judge that what is defended on
all sides will be of long duration; but God casts it down with the smallest
breath. It was only by way of concession that he called it "a sure place." Hence
it ought to be inferred how foolishly men boast, and rely on their greatness,
when they have been exalted to a high rank of honor; for in a very short time
they may be cast down and deprived of all
honor.
And the burden that was
upon it shall be cut off. When wicked men are
ruined, all who relied on their authority must also be ruined; and indeed it is
in the highest degree reasonable that they who were united by the same bond of
crimes, and who aided this wicked man as far as lay in their power, should share
in the same punishment. It is difficult for those who place themselves under the
protection of wicked men, and employ all their influence in behalf of them, not
to be also partakers of their crimes; and if they were guiltless of crime,
(which seldom, or rather, we may say, never happens,) still they are justly
punished on this ground, that they have placed their trust on them as a very
sure defense, and have depended wholly on their will and
authority.
CHAPTER
23
Isaiah Chapter
23
1. The burden of Tyre. Howl, ye
ships of Tarshish; for it is laid waste, so that there is no house, no entering
in: from the land of Chitim it is revealed to them. 1. Onus Tyri.
Ululate, naves Tharsis; quia devastatio facta est, utnon sit domus, non sit
commeatus e terra Cittim. Revelatum est hoc
eis.
2. Be still, ye inhabitatnts of the
isle; thou whom the merchants of Zidon, that pass over the sea, have
replenished. 2. Tacete incolae insularum: negotiator Sidonis, trajicentes
mare, quite replebant.
3. And by
great waters the seed of Sihor, the harvest of the river, is her revenue; and
she is a mart of nations. 3. In aquis multis semen Nili, messis fluminis
fruges ejus; et fuitemporium
gentium.
4. Be thou ashamed, O
Zidon; for the sea hath spoken, even the strength of the sea, saying, I travail
not, nor bring forth children, nether do I nourish up young men, nor bring up
virgins. 4. Erubesce, Sidon; quia dixit mare, fortitudo maris, dicens,
Nonparturivi, neque peperi, neque educavi adolescentes, neque
extulivirgines.
5. As at the
report concerning Egypt, so shall they be sorely pained at the report of
Tyre. 5. Simul atque rumor pervenerit ad Aegyptios, dolebunt secundum
rumoremTyri.
6. Pass ye over to
Tarshish; howl, ye inhabitants of the isle. 6. Transite in Tharsis;
ululate, habitatores
insularum.
7. Is this your joyous
city, whose antiquity is of ancient days? Her own feet shall carry her afar off
to sojourn. 7. An haec vobis exultans? a diebus antiquis vetustas ejus.
Ducenteam pedes ejus, ut peregrinetur in terram
longinquam.
8. Who hath teken
this counsel against Tyre, the crowning city, whose merchants are princes, whose
traffickers are the honorable of the earth? 8. Quis cosultavit hoc super
Tyrum coronantam? cujus negotiatores suntPrincipes, cujus institores nobiles
terrae?
9. The Lord of hosts hath
purposed it, to stain the pride of all glory, and to bring into contempt all the
honorable of the earth. 9. Iehova exercituum ita decrevit ad profanandam
superbiam omniummagnificorum, ut vilipendat omnes gloriosos
terrae.
10. Pass through thy land
as a river, O daughter of Tarshish: there is nor more strength. 10.
Transi instar fluminis e terra tua ad filiam Tharsis, quia nonamplius
cingulum.
11. He stretched out
his hand over the sea; he shook the kingdoms: the Lord hath given a commandment
against the merchant-city, to destroy the strongholds thereof. 11. Manum
suam posuit super mare, concussit regna. Iehova mandavitsuper Canaan ut enervet
robur ejus.
12. And he said, Thou
shalt no more rejoice, O thou oppressed virgin, daughter of Zidon: arise, pass
over to Chittim; there also halt thou have no rest. 12. Et ait, Non
adjicies ultra ut exultes, ubi oppressa fueris, virgofilia Sidon. Surge, ut
transeas in Cittim. Atqui etiam illic non erittibi
requies.
13. Behold the land of
the Chaldeans: this people was not, till the Assyrian founded it for them that
dwell in the wilderness: they set up the towers thereof, they raised up the
palaces thereof; and he brought it to ruin. 13. Ecce terra Chaldaeorum,
hic non fuit populus, Assur fundavit eamdeserti incolis; erexerunt arces ejus;
excitarunt palatia ejus; redegiteam in
vastitatem.
14. Howl, ye ships of
Tarshish: for your strength is laid waste. 14. Ululate, naves Tharsis;
quia vastata est fortitudo vestra.
15.
And it shall come to pass in that day, that Tyre shall be forgotten seventy
years, according to the days of one king: after the end of seventy years shall
Tyre sing as an harlot. 15. Accidet in die illa, ut sit in oblivione
Tyrus septuaginta annis,secundum dies regis unius; a fine septuaginta annorum,
erit Tyro quasicanticum meretricis.
16.
Take an harp, go about the city, thou harlot that hast been forgotten; make
sweet melody, sing many songs, that thou mayest be remembered. 16. Sume
citharam, circui urbem, meretrix oblivioni tradita, suavemfac melodiam,
multiplica carmen, ut in memoriam
revoceris.
17. And it shall come to
pass, after the end of seventy years, that the Lord will visit Tyre, and she
shall turn to her hire, and shall commit fornication with all the kingdoms of
the world upon the face of the earth. 17. Erit ergo a fine septuaginta
annorum, ut visitet Iehova Tyrum; ettunc redibit ad mercedem suam,
fornicabiturque cum omnibus regnis terraequae sunt super
terram.
18. And her merchandise and her
hire shall be holiness to the Lord: it shall not be treasured nor laid up; for
her merchandise shall be for them that dwell before the Lord, to eat
sufficiently, and for durable clothing. 18. Sed (tandem) erit negotiatio
ejus et merces ejus sancta Iehovae;non reponetur neque recondetur; sed
negotiatio ejus (addicta) erit iisqui habitabant coram Iehovae, ut comedant ad
satietatem, et habeantdensum operimentum.
1.
The burden of
Tyre. Tyre was very wealthy, and highly
celebrated, both on account of the variety and extent of its commercial
intercourse with all nations, and on account of the flourishing colonies which
sprang from it: Carthage, which was the rival of the Roman Empire, Utica,
Leptis, Cadiz, and other towns, which also sent every year a present to Tyre, by
which they acknowledged that they looked on Tyre as their mother. Isaiah
threatens its destruction, because it had been hostile to the people of God, as
we may infer from what is said by Ezekiel; for we ought carefully to attend to
the cause of the destruction, because it was the design of the Prophet to shew
that God testifies his fatherly regard to his people by opposing all her
enemies.
(<262602>Ezekiel
26:2.) Some think that this refers to the storming of Tyre by Alexander, who
took it with great difficulty. But the argument on which they rely, that Isaiah
mentions Chittim,
F358 has little force. By that name the
Hebrew writers unquestionably denote the Macedonians, but under this word they
likewise include other nations, such as the Greeks, and the countries that were
beyond the sea. Nebuchadnezzar employed in that siege not only his own soldiers,
but also foreigners, whom he brought from Greece and other places. It is for a
reason altogether different, as we shall immediately see, that he mentions the
Greeks, namely, that henceforth they will not take their ships to Tyre for the
sake of carrying on merchandise.
But from the
conclusion of this chapter I draw an argument for a contrary opinion, for Isaiah
speaks of the restoration of Tyre, and it was never restored after having been
stormed by Alexander. Besides, when I compare Ezekiel's words with those of
Isaiah, I think that I see one and the same prediction. Now, he does not speak
of Alexander, but of Nebuchadnezzar; and I cannot doubt that it must be
explained in that manner. Not only so, but in the days of Ezekiel and Isaiah
that city was under the dominion of a king, but historians relate that, when it
was stormed by Alexander, it had been brought to the form of a republic. And if
we consider the object of the prophecy, we shall be sufficiently confirmed in
this opinion, for his aim is to comfort the Jews by threatening that the
inhabitants of Tyre, by whom they had been oppressed, will not pass unpunished.
For it would have been highly inconsistent that the Lord should punish other
nations, and that this nation, which had been not less hostile, should escape
punishment altogether, or be punished five hundred years afterwards. Every
conjecture, therefore, leads us to this conclusion, that we should expound this
passage as relating to
Nebuchadnezzar.
Howl, ye ships
of Tarshish. He employs various figures of
speech, according to his custom, in illustrating the ruin of Tyre, in order to
obtain greater credit to the prediction; for a plain narrative would have been
ineffectual, or would not have exerted a powerful influence on minds naturally
dull and sluggish, and therefore he sets before their eyes a lively portrait.
This calamity, he declares, will be very grievous, because it will be felt even
in distant countries. He bids the "ships howl," because, when Tyre has been
destroyed, they will have nothing to do. The ships of the Cilicians are
particularly mentioned by him, because, being neighbors, they traded often and
extensively with the inhabitants of Tyre; and Cilicia is called by the Hebrews
"Tarshish." It was impossible that there should not have arisen great
inconvenience to that country at the destruction of Tyre; not only because
commerce ceased for a time, but also because the articles of merchandise were
carried off, and there was a disturbance of commercial relations
F359
as usually happens when the fortunes of rich men have been
overthrown.
That there may be
no entering in from the land of Chittim. What I
have translated "that there maybe no entering in," is explained by some to
signify, that there may be no house "into which you can enter," but I think that
I have faithfully conveyed the Prophet's meaning. And yet he does not mean that
the Cilicians or the Greeks will be hindered from entering, but that they will
not hold intercourse with Tyre as they were formerly accustomed to do, because
it will not be, as formerly, a mart of
nations.
Those who think that the Prophet speaks
of the defeat accomplished by Alexander, separate this clause of the verse "from
the land of Chittim" from what goes before, and connect it thus, "from the land
of Chittim it was revealed to them." But, on the contrary, I join it differently
in this way, "From not going from the land of Chittim; " that is that the Greeks
may no more enter as they were formerly accustomed to do. By the word "Chittim,"
he means both the Greeks and the western nations; as if he had said "There will
be an end put to commerce with the Greeks so that they will no longer take their
ships thither." Under this designation he includes also the inhabitants of
Cyprus,
F360
Sicily, and Italy, and other
nations.
This was revealed to
them. These words may be understood to refer
both to the Greeks and to the inhabitants of Tyre. If they refer to the
inhabitants of Tyre, the meaning will be, "When the report of the ruin of the
city shall reach them, they will put an end to their wonted voyages, for they
will avoid that harbour as they would avoid a rock;" and this is the meaning
which I more readily adopt. Yet I do not reject the other interpretation, that
the Prophet confirms his prediction, as we commonly speak of a thing that is
certain, "Let this be regarded as addressed to
you."
2.
Be silent, ye inhabitants of the
islands. This is intended to place in a more
striking light the ruin of Tyre. There is a change of number in the word
island; for although he uses the singular number, yet he means the
islands of the Mediterranean sea, and the countries beyond the sea, especially
the neighbors who frequently performed voyages to Tyre, and traded with it. He
enjoins on them silence and stillness, because they will perform no more voyages
to Tyre. He bids them "be silent" like persons who are stunned, on account of
the grievous calamity which has befallen them, so that they do not even venture
to open their mouth; for it was impossible that the nations who traded there
should not feel it to be a heavy stroke, when a mercantile city like this was
ruined, just as at the present day Venice or Antwerp could not be destroyed
without inflicting great injury on many
nations.
The merchants of
Sidon. He mentions the inhabitants of
Sidon in an especial manner, not only on account of their vicinity, but
because they had a common origin. Sidon was highly celebrated, but
greatly inferior to Tyre. Situated on the sea-shore, it was two hundred furlongs
F361
distant from Tyre, and appeared both to be so near it, and to be so closely
connected with it by trade, that the poets frequently took Tyre for Sidon, and
Sidon for Tyre. The Sidonians, therefore, were unquestionably greater gainers
than others by imports and exports, and also by sales and merchandise, in
consequence of being so near, and trading with it continually; for the wealth of
Tyre overflowed on them, and, as the saying is, they flew under its wings. The
result was, that they suffered more severely than others by the destruction of
Tyre, and therefore the Prophet afterwards says, (verse 4,)
Be ashamed, O
Sidon.
Who replenished
thee. He adds this general expression, either
because it was filled with crowds and multitudes of men, when strangers flocked
to it from various and distant countries, or because they who performed voyages
to it for the sake of gain did, in their turn, enrich the
city.
3.
And by great waters. He intimates that the
riches of Tyre will not prevent it from being destroyed; and therefore he extols
its wealth, in order that the judgment of God may be more manifest, and that all
may know that it was no ordinary calamity that befel it; and the more unexpected
it was, the more evidently would it appear to be the work of
God.
The seed of the Nile.
F362
By an elegant expression he describes the wealth of Tyre; for since the Nile
supplied it with wheat and other necessaries of life, and since a great quantity
of corn was brought to it out of Egypt, he says that it had fields and
sowing on the course of the Nile, just as the inhabitants of Venice say
that their harvest is on the sea, because they have nothing that grows at home,
but all that is necessary for food is brought to them by commerce. The Prophet
speaks of the inhabitants of Tyre in the same manner; for it might be thought
incredible that they whom the Nile so freely and abundantly supplied should be
in want of food. He shews that this will be a vain boast, because they will be
in want of all things; and these things, as we have already said, are described
by Isaiah, that all may more fully acknowledge the avenging hand of
God.
4.
Be thou ashamed, O Sidon; for the sea hath
spoken. This verse is added for the purpose of
heightening the picture. We have explained the reason why he speaks particularly
of Sidon. He calls Tyre, by way of eminence,
(kat j
ejxoch<n,) the sea, as if she reigned
alone in the midst of the
sea.
I have not
travailed. These words are immediately added,
and belong
(mimhtikw~v)
to a fictitious address put into the mouth of Tyre, in which the Prophet wittily
taunts the inhabitants of Tyre, who boasted of her colonies; for she "brought
forth" other illustrious cities. "In ancient times," says Pliny, "she was famous
for the cities which she built, Leptis, Utica, and that rival of the Roman
empire, Carthage, which aspired to govern the whole world, besides Cadiz, which
was built beyond the limits of the world. Her whole superiority now consists of
scarlet and purple." (Plin. Hist. Nat., lib. 5:c. 19.) Thus, Isaiah represents
Tyre as bewailing her ancient glory, because she has ceased to be a mother, and
because it is of no avail to her that she has brought forth so many children,
and founded so many cities; for at an early period Carthage sent regularly every
year a present to Tyre, for the purpose of doing homage to her as the mother. In
this manner Tyre appeared to hold a higher rank than all other cities, since
even Carthage, though a rival of the Roman empire, was in some respect subject
to Tyre: but the Lord stripped her of all her ornaments in a moment, so that she
bewailed her bereavement, as if she had never brought up any
children.
5.
As soon as the report shall reach
the Egyptians.
F363 In this verse he declares that this
destruction will affect equally the inhabitants of Tyre and those of Egypt; and
this confirms the exposition which we follow, that the present prophecy relates
to a former devastation. The inhabitants of Tyre had been in alliance with the
Egyptians, and both countries had been under kingly government; not as in
Alexander's time, when Tyre was a free state, and lived under its own laws. The
alliance which existed between the inhabitants of Tyre and those of Egypt could
not have been more appropriately described; and therefore he shews that this
ruin extends also to the Egyptians, because they prompted the Jews to rebellion,
and turned them aside from confidence in God. The former were open enemies; the
latter, under the pretense of friendship, cherished dangerous hostility; and
therefore both are justly punished.
6.
Pass ye over to
Tarshish. He addresses not only the inhabitants
of Tyre, but foreigners who were connected with them by trading and bids them go
elsewhere and seek new harbours: and he mentions Cilicia, which was opposite to
Tyre, as if he had said, "That shore, which was wont to be well supplied with
harbours, will henceforth be forsaken, so that ships will sail in a very
different direction;" for when a harbour or a mercantile city has been ruined,
merchants commonly go in search of
another.
Howl, ye inhabitants
of the island.
F364
"Island," as we have formerly explained, is here put for "islands;" for the
change of number is very customary with Hebrew writers. He foretells that they
will lament, because their support depended entirely on that traffic, and
because their accounts and reckonings
F365
were scattered about in all
directions.
7.
Is this your exulting
city? The Prophet mocks at Tyre, and ridicules
her pride, because she boasted of the antiquity of her name. He likewise
confirms what all would suppose to be incredible; for this prediction was
undoubtedly laughed at, seeing, that the power of Tyre was unshaken, and her
wealth was like a wall of brass. So much the more confidently does Isaiah speak,
and threaten that her ruin is certain, and that, though she be more ancient than
other cities, and though she be universally applauded on that ground, still this
will not prevent her from being destroyed. The origin of Tyre is traced in
profane history from time almost out of mind, and is so obscure and intricate,
that hardly anything can be ascertained; though they allege that it was founded
by the Phenicians, as those who boast of the fame of antiquity call themselves
natives of the soil. With this antiquity the Prophet contrasts banishment,
intimating that, when God had determined to inflict punishment on that nation,
her stability would be at an
end.
Her feet shall carry her,
to travel into a distant country. To follow
wherever "the feet carry," is nothing else than to have long wanderings. Yet he
also means that they will be deprived of their wealth, and will be in want of
all things during their banishment, so that they will not have a conveyance of
any kind, or a beast to carry them. Banishment is a very hard condition, when
poverty is added to it; for it may be more easily endured where there are the
means of supporting life; but when men must dwell in unknown countries in the
deepest poverty, the misery is extreme. He adds the finishing stroke to their
miseries by saying, that they must "travel into a distant country;" for the
greater the distance, the harder is the
banishment.
8.
Against crowning
Tyre. He adorns with this title the city which
enriched many, as may be easily learned from the context; for when he calls her
merchants "kings," he plainly states that by the word crown he intended
to express metaphorically the magnificence of kings. This refutes the opinion of
those who refer it to other cities. The general meaning is, that she enriches
her citizens as if she made them kings and
princes.
Some think that the Prophet added this
verse, as if he were assuming the character of one who is astonished at the
destruction of Tyre, in order to strike others with amazement; as if he had
said, "Is it possible that Tyre should be so speedily overthrown, where riches,
and troops, and defences, and fortifications, are so abundant, and where there
is so much pomp and magnificence?" and as if he suddenly stopped, as we are wont
to do, when anything unexpected has occurred. But it is better to connect it
with the following verse, which removes every difficulty; for in that verse the
Prophet himself immediately answers his own question, by which he intended to
arouse the minds of his hearers to closer attention. He might have simply said,
that these things were done by the purpose of the Lord; but we are sluggish, and
stupid men would have treated them with contempt. By this question, therefore,
he arouses their minds, that all may know that he is not speaking about an
ordinary event, and that they may consider it more carefully; for the farther
the judgments of God are removed from the ordinary opinions of men, so much the
more ought they to excite our astonishment.
He
formerly spoke in the same manner about Egypt, when he intended to shew that the
destruction of it could not be reckoned one of the ordinary changes.
(<231901>Isaiah
19:1-25.) Since therefore it was incredible that Tyre could be overthrown by
man, the Prophet justly infers that God is the author of its ruin. On this
account he calls her the mother or nurse of kings, that he may place in a more
striking light the glory of the divine judgment; for if it had been any ordinary
state, its fall would have been viewed with contempt; but when it was adorned
with the highest rank, who would think that this happened in any other way than
by the purpose of God?
Whose
merchants are princes.
F366 In like manner the merchants of Venice
in the present day think that they are on a level with princes, and that they
are above all other men except kings; and even the factors look on men of rank
as beneath them. I have been told, too, that at Antwerp there are factors who do
not hesitate to lay out expenses which the wealthiest of the nobility could not
support. We are wont to put questions, when no reply can be given but what we
wish; and this is an indication of
boldness.
9.
To profane the pride, or, to
profane the loftiness; for it may be read
either way, because loftiness leads to pride, and where loftiness or a high
spirit is found, there seldom is humility. But it will be better to read it
Pride, which alone provokes the vengeance of God, when men, under
pretense of their excellence, vaunt themselves above measure. To "profane" and
to "despise" mean the same thing; for those who are high in rank imagine that
they are separated from others, and consider themselves to have something
indescribably lofty belonging to them, as if they ought not to mingle with the
crowd of human beings. But God strips them of their rank, degrades them, and
treats them as vile and worthless.
From this
passage let us learn, that we ought to contemplate the providence of God in such
a manner as to ascribe to his almighty power the praise which it deserves for
righteous government. Although the rectitude by which God regulates his
judgments is not always apparent or made visible to us, still it is never lawful
to separate his wisdom and justice from his power. But as the Scriptures very
frequently state and clearly explain the reason why God does this or that, we
ought carefully to examine the cause of his
works.
That invention which the Schoolmen have
introduced, about the absolute power of God, is shocking blasphemy. It is all
one as if they said that God is a tyrant who resolves to do what he pleases, not
by justice, but through caprice. Their schools are full of such blasphemies, and
are not unlike the heathens, who said that God sports with human affairs. But in
the school of Christ we are taught that the justice of God shines brightly in
his works, of whatever kind they are, "that every mouth may be stopped,"
(<450319>Romans
3:19,) and that glory may be ascribed to him
alone.
The Prophet therefore assigns the causes
of so great an overthrow, that we may not think that God acts without a reason;
for the inhabitants of Tyre were proud, ambitious, lewd, and licentious. These
vices follow in the train of wealth and abundance, and commonly abound in
mercantile cities. For this reason he shews that God is provoked on account of
these vices, that all who are left may be taught by this example to pay greater
attention to their own interests, and not to abuse the gifts of God for parade
and luxury. Such is the benefit which we ought to draw from it, for we must not
imagine that it is a bare history which is related to
us.
But a question arises, Does God hate the
exalted rank of princes and lords? For he raises on high princes, senators,
nobles, and all classes of magistrates and rulers; and how then can he hate
them? I reply, the high station occupied by princes is not in itself hateful to
God, but only on account of the vice which is accidental to it, that when they
have been highly exalted, they despise others, and do not think that they are
men. Thus, pride is almost always an attendant of high station, and therefore
God hates it; and, in a word, he must rebuke that haughtiness of which he
declares that he is an enemy.
10.
For there is not any longer a
girdle.
F367
jzm
(mezach) is translated by some a girdle, and by others
strength. Those who translate it girdle, suppose the meaning to be
that Tyre will be so completely plundered, that she will not even have a
girdle left; and that the allusion is to the vast wealth laid out in
merchandise, for the poorest of the merchants sell girdles. But I think that
Isaiah alludes to the situation of the city, which was protected on all sides by
ditches, mounds, ramparts, and the sea.
11.
He stretched out his hand
over the sea. It is thought that the prediction
which the Prophet uttered, about the destruction of Tyre, is here confirmed by
examples; namely, that the Lord has given so many examples of his power in
overturning the greatest kingdoms, that we ought not to think it strange if he
now overturn Tyre, however flourishing and wealthy it may be. And indeed this
manner of speaking is frequently employed in Scripture, if it be not made plain
by manifest examples and by actual demonstration. It is therefore believed that
the Prophet here calls to remembrance the deliverance from Egypt, when the Lord
divided the sea,
(<021421>Exodus
14:21,22,) and again, when he drove out seven kings, and brought his people into
the land of Canaan.
(<060601>Joshua
6:1-27; 8:1-35; 10:1-43). But when I take a closer view of the words of the
Prophet, I am more disposed to explain them as referring to the present state of
matters; for he speaks here of Tyre, whose riches covered the whole
sea.
He shook the
kingdoms. What he says about the
kingdoms is, because she could not perish alone, but must at the same
time involve many kingdoms in her ruin. Thus the whole world must have undergone
some change, as appears from history; and finally, the Prophet himself draws the
conclusion, that the Lord commanded that this mart of nations should be
overthrown.
Jehovah hath given
commandment concerning Canaan.
F368 The word!
ˆ[nk
(chenaan) has led commentators to think that the Prophet here speaks of
the Canaanites, and refers to the proof which God gave of his vengeance against
them. But there is little force in that argument; for!
ˆ[nk
(chenaan) is often taken for a common noun, just as, a little before,
(verse 8,) he used the word
hyn[nk
(chinyaneiha) to mean her factors. The riches of Tyre having
consisted of merchandise and trading, Isaiah described it by naming the
principal part. By the expression, hath given commandment, he extols the
providence of God, that the Jews may know that all that appears to be permanent
in the world stands and falls according to the will of God, and that there is no
need of the instruments of war for overturning the best fortified place, but the
mere expression of the will of God is
enough.
12.
And he said, Thou shalt not
add any more to rejoice.
F369 All this belongs to one and the
same object; for, since a plain description would not have had sufficient
weight, the Prophet confirms his prediction by many words. It was incredible
that a city so celebrated and powerful, so well defended and fortified, and
associated with many allies and confederates, should be destroyed and
overturned. When he says, Thou shalt not add, he does not intend to shut out the
hope of restoration which he will give soon afterwards; for this threatening
ought to be limited to the time of the ruin of Tyre, "Thou shalt not live
wantonly, as formerly thou wert wont to
do."
O
virgin. Metaphorically he calls her
a
virgin, because, previous to that time, the
riches of Tyre were untouched, and had suffered no injury. This is not praise of
chastity, but a witty manner of saying that the treasures which had been laid up
in faithful custody will be violated. "Formerly thou didst skip lightly, like
heifers in the bloom of youth but when thou hast suffered violence, there will
be an end of thy mirth; " just as if one should say, that the city of Venice has
not lost her virginity because it has not been taken by force since it was
built.
Daughter of
Sidon. He continues to speak of Tyre, but gives
it this name, because it was built by the Sidonians, though the daughter
excelled the mother, as frequently happens in human affairs. The convenience and
situation of the place gave a superiority to the inhabitants of Tyre, and Sidon
became but an appendage. From the book of Kings it is evident enough
(<110501>1
Kings 5:1) that the monarchy of Tyre had a high reputation, but here the Prophet
looked at its origin.
Pass
over to Chittim. When he bids them
pass over to
Chittim, he banishes them not only into
Cilicia, but into countries still more distant; for under this name he includes
Greece, Italy, and other countries; as if he had said, "When thou shalt change
thy residence on account of banishment, thou shalt have no settled habitation in
neighboring countries; but thou must wander through the whole world, shalt be
dragged into unknown countries, and even there thou shalt find no rest." Lastly,
he means that the ruin will be so lamentable, that they will not have among
neighbors, and, after crossing the sea, they will not have among foreigners, a
place of rest.
13.
Behold, the land of the
Chaldeans. He now confirms by an example what
he predicted about the taking of Tyre; for those things could scarcely obtain
credit, especially among the inhabitants of Tyre, who thought that they were
very far from such ruin. I am aware that this passage is explained in various
ways, but I shall not spend time in refuting the opinions of others. It will be
enough if I shall state, as far as I am able to form a judgment of it, the
Prophet's real meaning.
The
people of the Chaldeans was not; that is, they
had no name; for, if we inquire into their origin, they were descended from the
Assyrians, as is evident from
<011011>Genesis
10:11. He therefore says truly, that they were not at first a nation, but were
concealed under the name of another, so that they did not form a separate
body.
Ashur founded it for the
inhabitants of the wilderness. The words which
we have rendered "inhabitants of the wilderness" others translate ships,
but we do not approve of that exposition. What we at first stated is preferable,
namely, that the Assyrians gave a settled condition to the Chaldeans, who
formerly led a wandering life in the deserts under
skins,
F370 but were collected into cities, and
trained to higher civilization, by the Assyrians. This is also the meaning of
the word
wrrw[
(gnoreru,) namely, that they erected and built cities; for we cannot
agree with those who render it "to destroy."
F371
What happened?
He brought it
to ruin. That is, to use a common expression,
"The daughter has devoured the mother;" for the Assyrian monarchy was overturned
by the Chaldeans, though it was more powerful and flourishing than all the
others. It will be said, what has this to do with Tyre? We answer, it is because
Tyre will be overthrown by the Assyrians and Chaldeans. Since therefore the
Chaldeans, who formerly were no people, could conquer the Assyrians and subject
them to their power, why should we wonder if both united should conquer Tyre?
since the Lord gave such a display of his power in the case of the Assyrians,
why should Tyre rely on her riches? She will undoubtedly be made to feel the
hand of God, and her power will be of no avail to
her.
14.
Howl, ye ships of Tarshish. He
repeats what he formerly said; for the Cilicians, on account of their vicinity,
constantly traded with the inhabitants of Tyre. He bids their ships howl,
because, when that harbour is shut up, the merchants will be struck with
amazement at not having their ordinary intercourse. He calls that harbour which
they visited, their strength, not only because it was a place of resort
that might be relied on, but because there was no other way in which their
voyages could yield profit.
15.
And it shall come to pass in that
day. After having spoken of the taking of Tyre,
he next declares how long her calamity shall endure. It happens that cities
which have been ruined are suddenly restored, and regain their former position;
but the Prophet testifies that this city will be desolate and ruinous for
seventy
years. By
being
forgotten he means that there will be no
merchandise, because she will not have the ordinary course of
trade.
According to the days
of one king.
F372 Some think that
the days of one
king relate to David, but that is exceedingly
frivolous, for "the days of a king" are put for the age of a man, in the same
manner as the age of a man is shewn by the Psalmist to be generally limited to
seventy years.
(<199010>Psalm
90:10.) But why did he mention "a king" rather than any other man? It was
because Tyre had a king, and reckoned time by the life of a king. This
contributed greatly to establish the certainty of the prediction, for the
Prophet could not have ascertained it by human
conjectures.
Tyre shall have a
song like that of a harlot. By "the song of a
harlot" he employs a beautiful comparison to denote merchandise; not that in
itself it ought to be condemned, for it is useful and necessary to a
commonwealth, but he alludes to the fraud and dishonesty with which it
frequently abounds, so that it may justly be compared to the occupation of a
harlot.
16.
Take a
harp. He compares Tyre to a harlot, who, after
having spent the whole period of her youth in debauchery, has at length grown
old, and on that account is forsaken and despised by all, and yet cannot forget
her former gain and lewdness, but desires to grow young again and renew her
loves, and, in order to attract men, goes about the city, delighting their ears
by songs and musical instruments. Such prostitutes are seized with some kind of
madness, when they perceive that they are disregarded on account of their old
age; and we see that Horace mocks at Lydia on this
account.
F373 Thus Tyre, after having been ruined, and
as it were buried in oblivion, will again put forth her efforts, and schemes,
and contrivances, for recovering her former
condition.
Make sweet
melody. By the "harp" and "sweet melody," he
means the tricks, and frauds, and blandishments, and flatteries of merchants, by
which they impose on men, and as it were drive them into their nets. In a word,
he shews by what methods mercantile cities become rich, that is, by deceitful
and unlawful methods; and therefore he says, that Tyre will regale their ears by
pleasant melody.
Sing many
songs. That is, Tyre will add fraud to fraud,
and allurements to allurements, that at length she may attract all to her, may
be again remembered by men, and recover her former celebrity. In short, as an
old harlot contrives methods for regaining the favor of men, and allures them by
painting, and ornaments, and dress, and songs, and musical instruments, so will
Tyre recover her wealth and power by the same arts with which she formerly
succeeded. And yet he does not on that account exhort Tyre to restore herself in
this way, but proceeds with his
prophecy.
17.
Jehovah will visit
Tyre.
F374 Although the Lord will afflict Tyre in
such a manner that she will appear to be ruined, yet he declares that she will
obtain mercy, because, rising at length out, of her ruins, she will be restored
to her former vigor. Such a restoration is justly ascribed to the favor of God;
for otherwise the same thing must have happened to them as Malachi foretells
would happen to the Edomites, that the Lord would overturn and destroy all that
men would build.
(<390104>Malachi
1:4.) Consequently they would never have returned to their former condition if
the Lord had not aided them.
From these words we
ought to draw a profitable doctrine, that though the Lord is a severe judge
towards the wicked, yet he leaves room for the exercise of his compassion, and
is never so harsh as not to mitigate his chastisements, and at length to put an
end to them. And if he is such towards the wicked, what will he be towards those
whom he has adopted, and on whom he determines to pour out his goodness? When
kingdoms therefore are re-established, when cities are rebuilt, and nations
regain their freedom, this is brought about solely by the providence of God,
who, whenever he pleases, lays low what is high,
(<090207>1
Samuel 2:7,
<420152>Luke
1:52,) and quickly raises up and restores what was
fallen.
And then she will
return to her hire. This ought to be viewed as
a contrast to the former statement, for the meaning is, that Tyre will be no
better, and will not be reformed by so severe a chastisement, because she will
quickly return to her natural disposition; for he accuses her of ingratitude. We
see instances of the same kind every day. There is scarcely a corner of the
world in which the Lord has not exhibited proofs of his judgment. To those whom
he has chastised he allows time to breathe, but they become no better. Isaiah
says that this will happen to
Tyre.
She will commit
fornication. "She will not repent, but, on the
contrary, will return to her former courses.
She will commit
fornication, as she was formerly accustomed to
do." He unquestionably speaks of buying and selling, but continues to employ the
comparison which he had adopted; not that he wishes to condemn the occupation of
a merchant, as we have already said, but that it is so largely mingled with the
corruption of men as to resemble closely the life of a harlot; for it is so full
of tricks, and hidden stratagems, and deep-laid traps, (as we often see,) that
it appears to have been contrived for the purpose of ensnaring and deceiving
men. How many new and unheard of contrivances for making gain and exacting usury
are every day invented, which no one who has not been long trained in the school
of merchandise can understand? We need not wonder, therefore, that the Prophet
made use of this comparison, for it means that Tyre will have no more honesty
than before in mercantile transactions.
18.
But her merchandise and her
hire shall be holiness to the Lord. This was
another instance of the divine compassion towards Tyre. Though she had been
restored, yet she was not converted to God, but continued to follow dishonest
practices, so that she justly deserved to be ruined. And indeed she was again
punished severely, when Alexander took the city by storm; but still the kingdom
of Christ, as Luke informs us, was erected there.
(<442104>Acts
21:4.) This verse ought therefore to be viewed as contrasted with the former, as
if he had said, "And yet the merchandise of Tyre shall be consecrated to
God." Here we have an astonishing proof of the goodness of God, which penetrated
not only into this abominable brothel, but almost into hell itself. The
restoration of Tyre ought thus to be regarded as a proof of the goodness of God;
but the former favor was small in comparison with the second, when God
consecrated her to himself.
But a question
arises, "Could that which the inhabitants of Tyre obtained by cheating and
unlawful methods be offered to God in sacrifice?" For God abhors such
sacrifices, and demands an honest and pure conscience.
(<202127>Proverbs
21:27,
<230113>Isaiah
1:13.) Many commentators, in expounding this passage, give themselves much
uneasiness about this question, but without any good reason; for the Prophet
does not mean that the merchandise of Tyre will be consecrated to God while she
continues to commit fornication, but describes a time subsequent to her change
and conversion. At that time she will not lay up riches for herself, will not
amass them by unlawful methods, but will employ them in the service of God, and
will spend the produce of her merchandise in relieving the wants of the godly.
When he used a word expressive of what was disgraceful, he had his eye on the
past, but intimated that she would unlearn those wicked practices, and change
her disposition.
It shall not
be treasured nor laid up. He describes, in a
few words, the repentance of Tyre, who, having formerly been addicted to
avarice, has been converted to Christ, and will no longer labor to amass riches,
but will employ them in kind and generous actions; and this is the true fruit of
repentance, as Paul admonishes, that "he who stole should steal no more, but, on
the contrary, should labor that he might relieve the poor and needy."
(<490428>Ephesians
4:28.) Isaiah foretells that the inhabitants of Tyre, who formerly, through
insatiable avarice, devoured the riches of all, will henceforth take pleasure in
generous actions, because they will no longer have an insatiable desire of gain.
It is an evidence of brotherly love when we relieve our neighbors, as it is an
evidence of cruelty if we suffer them to be hungry, especially when we ourselves
have abundance.
Her
merchandise shall be for them that dwell before the
Lord. He next mentions a proper method of
exercising generosity, which is, to employ their wealth in aiding the servants
of God. Though he includes all godly persons, yet he alludes to the Levites and
priests, some of whom sacrificed, while others made ready the sacrifices, and
others kept watch, and, in short, all were ready to perform their duty; and
therefore they were said to "dwell before the Lord."
(<040301>Numbers
3:1-4:49.) The same thing may justly be said of all the ministers of the Church.
But as all believers, of whatever rank they are, belong to the sanctuary of God,
and have been made by Christ "a royal priesthood,"
(<600209>1
Peter 2:9;
<660106>Revelation
1:6,) that they may stand in the presence of God so I willingly regard this
passage as relating to all "the household of faith,"
(<480601>Galatians
6:10,) to whom attention is especially due; for Paul holds them out as having
the highest claims, and enjoins that they shall be first relieved. If the tie
which binds us universally to mankind ought to prevent us from "despising our
own flesh,"
(<235807>Isaiah
58:7,) how much more the tie that binds the members of Christ, which is closer
and more sacred than any natural bonds?
We ought
also to attend to this mode of expression, by which we are said to "dwell before
God;"
F375
for though there is not now any "Ark of the Covenant,"
(<580904>Hebrews
9:4,) yet, through the kindness of Christ, we approach more nearly to God than
the Levites formerly did. We are therefore enjoined to "walk before him," as if
we were under his eye, that we may follow holiness and justice with a pure
conscience. We are enjoined to walk before him, and always to consider him as
present, that we may be just and
upright.
That they may eat
till they are satisfied.
F376
The Prophet means that we ought to supply the wants of brethren with greater
abundance and generosity than what is customary among men; for when neighbors
ought to be relieved, men are very niggardly. Few men perform cheerfully any
gratuitous duty, or labor, or kindness; for they reckon that they give up and
take from their own property all that they bestow on others. For the purpose of
correcting this error, God highly commends cheerfulness; for the command which
Paul gives to deacons, "to distribute joyfully,"
(<451208>Romans
12:8,) ought to be applied to all; and all ought to remember that passage which
declares that "God loveth a cheerful giver."
(<470907>2
Corinthians 9:7.)
It deserves our attention,
also, that the Prophet says that what is bestowed on the poor is consecrated to
God; as the Spirit elsewhere teaches, that "with such sacrifices God is well
pleased."
(<581316>Hebrews
13:16;
<470912>2
Corinthians 9:12.) Never was it on his own account that he commanded sacrifices
to be made, nor did he ever stand in need of them. But under the law he ordained
such exercises of piety; and he now commands us to bestow and spend on our
neighbors something that is our own, and declares that all that we lay out on
their account
F377 is "a sacrifice of sweet savor,"
(<500418>Philippians
4:18,) and is approved and accepted by him. This ought powerfully to inflame us
to the exercise of kindness and generosity, when we learn that our alms are so
highly applauded, and that our hands, as well as our gift, are consecrated to
God.
CHAPTER
24
Isaiah Chapter
24
1. Behold, the Lord maketh the
earth empty, and maketh it waste, and turneth it upside down, and scattereth
abroad the inhabitants thereof. 1. Ecce Iehova evacuat terram, denudat
eam, evertit faciem ejus, etincolas ejus
dissipat.
2. And it shall be, as with
the people, so with the priest; as with the servant, so with his master; as with
the maid, so with her mistress; as with the buyer, so with the seller; as with
the lender, so with the borrower; as with the taker of usury, so with the giver
of usury to him. 2. Et erit ut populus, ita sacerdos; ut servus, ita
domina ejus; utancilla, ita domina ejus; ut emptor, ita venditor; ut mutuo dans,
itaqui mutuo accipit; ut foenerator, ita qui accipit foenori, (vel, ut
creditor, ita debitor.)
3.
The land shall be utterly emptied, and utterly spoiled: for the Lord hath spoken
this word. 3. Evacuando evacuabitur terra, et direptione diripietur;
quoniamIehova pronunciavit hoc
verbum.
4. The earth mourneth and
fadeth away; the world languisheth and fadeth away; the haughty people of the
earth do languish. 4. Luxit cecidit terra; elanguit, cecidit orbis;
elanguerunt qui erantsublimis populus
terrae.
5. The earth also is
defiled under the inhabitants thereof; because they have transgressed the laws,
changed the ordinance, broken he everlasting covenant. 5. Et terra fallax
fuit sub incolis suis; quoniam transgressi suntleges, mutarunt statutum,
dissolverunt foedus seculi.
6.
There for hath the curse devoured the earth, and they that dwell therein are
desolate: therefore the inhabitants of the earth are burned, and few men
left. 6. Itaque maledictio cosumpsit terram, et desolati sunt incolae
ejus;ideo combusti sunt, inquam, incolae terrae; et pauci residui sunt
factihomines.
7. The new wine
mourneth, the vine languisheth, all the merry hearted do sigh. 7. Periit
vinum, elanguit vitis, gemuerunt omnes qui laeto erant
corde.
8. The mirth of tabrets
ceaseth, the noise of them that rejoice endeth, the joy of the harp
ceaseth. 8. Cessavit gaudium tympanorum, desiit strepitus exultantium,
quievit laetitia citharae.
9.
They shall not drink wine with a song; strong drink shall be bitter to them that
drink it. 9. Cum cantico non bibent vinum; amara erit sicera bibentibus
eam.
10. The city of confusion
is broken down; every house is shut up, that no man may come in. 10.
Contrita est civitas vanitatis; clausa est omnis domus, ne
quisingrediatur.
11. There is a
crying for wine in the streets; all joy is darkened, the mirth of the land is
gone. 11. Clamor est super vino in plateis; obscuratum est omne
gaudium;migravit laetitia
terrae.
12. In the city is left
desolation, and the gate is smitten with destruction. 12. Residua est in
urbe vastitas, est vastatione percussa est
porta.
13. When thus it shall be
in the midst of the land among the people, there shall be as the shaking of an
olive tree, and as the gleaning-grapes when the vintage is done. 13. Quia
sic erit in medio terrae, in medio populorum, quasi decussioolivae, et quasi
racemi, cum peracta est vindemia.
14.
They shall lift up their voice, they shall sing for the majesty of the Lord,
they shall cry aloud from the sea 14. Hi levabunt vocem suam; jubilabunt
in altitudine Iehovae, vociferabuntur a
mari.
15. Wherefore glorify ye the Lord
in the fires, even the name of the Lord God of Israel in the isles of the
sea. 15. Propterea in vallibus glorificate Iehovam, in insulis maris
nomenIehovae Dei Israel.
16. From the
uttermost part of the earth have we heard songs, even glory to the righteous.
But I said, My leanness, my leanness, woe unto me! The treacherous dealers have
dealt treacherously; yea, the treacherous dealers have dealt very
treacherously. 16. Ab extremo terrae laudes audivimus gloriam
(vel,gratulationem) justo, et dixi, Macies mihi, macies mihi, vae
mihi.Praevaricatores praevaricati sunt; praevaricatione, inquam,praevaricatores
praevaricati sunt.
17. Fear, and the
pit, and the snare, are upon thee, O inhabitant of the earth. 17. Pavor,
et fovea, et laqueus super te, O icola
terrae.
18. And it shall come to pass,
that he who fleeth from the noise of the fear shall fall into the pit; he that
cometh up out of the midst of the pit shall be taken in the snare: for the
windows from on high are open, and the foundations of the earth do
shake. 18. Et accidet ut qui effugerit a voce pavoris, incidat in foveam;
et qui ascenderit e medio foveae capiatur laqueo. Quoniam fenestrae deexcelso
apertae sunt; et commota sunt fundamenta
terrae.
19. The earth is utterly broken
down, the earth is clean dissolved, the earth is moved exceedingly. 19.
Contritione contrita est terra; dissolutione dissoluta est terra; commotione
commota est terra.
20. The earth shall
reel to and fro like a drunkard, and shall be removed like a cottage; and the
transgression thereof shall be heavy upon it; and it shall fall, and not rise
again. 20. Agitatione agitata est terra, sicut ebrius; et transferetur
sicuttabernaculum; et gravis erit super eam iniquitas ejus, et corruet,
nequeadjiciet ut resurgat.
21. And it
shall come to pass on that day, that the Lord shall punish the host of the high
ones that are on high, and the kings of the earth upon the earth. 21. Et
erit in die illa, visitabit Iehova super exercitum excelsum in excelso, et super
reges terrae super terram.
22. And they
shall be gathered together, as prisoners are gathered in the pit, and shall be
shut up in the prison, and after many days shall they be visited. 22. Et
congregabuntur congregatione instar vinctorum in carcere, etclaudentur in
ergastulo; deinde post multos dies
visitabuntur.
23. Then the moon shall be
confounded, and the sun ashamed, when the Lord of hosts shall reign in mount
Zion, and in Jerusalem, and before his ancients gloriously. 23. Erubescet
luna, et pudefiet sol; cum regnaverit Iehova exercituumin monte Sion, et in
Ierusalem; et coram senibus suis gloria.
1.
Behold, Jehovah maketh the earth
empty. This prophecy, so far as I can judge, is
the conclusion of all the descriptions that have been given from the thirteenth
chapter downwards, in which Isaiah foretold destruction not only to the Jews and
to Israel, but to the Moabites, Assyrians, Egyptians, and other nations. In
short, having, as it were, surveyed all the countries which were near the Jews
and known to them, he gives a brief summary of the whole. Some view this as
referring to Israel, and others to the Jews, and think that their destruction is
foretold; but as he mentions the world, I can view it in no other light
than as a comprehensive statement of all that he formerly said about each of
them, and at different times. Nor is this view contradicted by the fact that he
immediately mentions the priest, which might lead us to believe that
these things relate to none but the people of God; for although he speaks of all
the nations, yet because the Jews always hold the highest rank, Isaiah must have
had them especially in his eye, for he was appointed to them. It may be said to
have been accidental that he mentions other nations; and therefore we ought not
to wonder if, after having made reference to them, he speaks particularly about
his own people in a single word.
Others suppose
that he means "the whole world," but think that he refers to the last day, which
I consider to be an excessively forced interpretation; for, after having
threatened the Jews and other nations, the Prophet afterwards adds a
consolation, that the Lord will one day raise up his Church and make her more
flourishing; which certainly cannot apply to the last judgment. But by the term
the earth, I do not think that the Prophet means the whole world, but the
countries well known to the Jews; just as in the present day, when we speak of
what happens in the world, we almost never go beyond Europe, or think of what is
passing in India; for this may be said to be our word. Thus, Isaiah speaks of
"the earth" known to himself and to all whom he addressed, and of the people who
inhabited the neighboring countries. In short, we may limit the term "World" to
the Egyptians, Assyrians, Moabites, Tyrians, and such like; as if he had said,
"Hitherto I have spoken of various calamities, which threatened many nations;
and still in part threaten some of them; but I may sum up all by saying, 'The
Lord will overturn and strip the face of the earth of all its
ornaments.'"
And maketh it
bare.
F378 Some translate
hqlb,
(bolekach,) he uncovereth the earth that the enemies may have free
entrance into it. But I choose rather to translate it, "he maketh bare the
earth," because the earth is said to be "covered," when it is inhabited by a
great multitude of men, and when it abounds in fruits and flocks; and it is said
to be "uncovered" or "laid bare," when it is deprived of its inhabitants, and
when its covering is taken away from it, as if one were stripped of his raiment
and ornaments. Now, this must have happened not only to the Jews, but to the
Assyrians, Egyptians, and other nations, which he had mentioned; and therefore
to all of them together he threatens their
ruin.
2.
And it shall
be. By these words he means the utmost
desolation, in which there will be no longer any distinction of ranks or any
appearance of a commonwealth; for so long as there is a tolerably regular form
of government, some distinction continues to be maintained between "the people"
and "the priests." By a figure of speech, in which a part is taken for the
whole,
(sunekdocikw~v,)
he mentions one department instead of the whole class, as is frequently done in
the Scriptures; though we might take
µynjk,
(kochanim,) to mean those who hold any high rank; for Hebrew writers
frequently give this name to princes, and especially to those who are of royal
blood; but I have no reluctance to view it as an instance of the figure of
speech which I have mentioned.
Since Isaiah
reckons this confusion among the curses of God, and declares that, when the
distinction of ranks is laid aside, it is a terrible display of the vengeance of
God, we ought to conclude, on the other hand, how much God is pleased with
regular government and the good order of society, and also how great a privilege
it is to have it preserved among us; for when it is taken away, the life of man
differs little from the sustenance of cattle and of beasts of prey. We ought
therefore not only to acknowledge the dreadful vengeance of God, but also to lay
it to the blame of our own sins, whenever he breaks down order and takes away
instruction and courts of law; for when these fall, civilisation itself falls
along with them. It ought also to be considered that, when the Lord executes his
judgments, he spares no rank, not even the most sacred. What was this order of
priests, which the Lord had so splendidly adorned, and had determined to
consecrate to himself, and of which the people also boasted as if it had been
unchangeable and eternal? Yet even the rank of priesthood is involved in the
judgment of God, because there is no respect of persons, but, on the contrary,
the more highly any have been favored, and the higher the rank to which they
have been exalted, the more severely will he punish them, if they shall shew
themselves to be ungrateful and abuse his
benefits.
As the servant, so
his master; as the buyer, so the seller. This
statement is to the same effect with what goes before; for these ranks are
manifestly lawful, and are not usually set aside, unless when the Lord
determines to chastise his people with dreadful vengeance, as we have already
said; for in a well-ordered society the distinction between master and servant
must be observed. In like manner, no public government can be lasting without
the transactions of commerce; and therefore, when the distinction between rich
and poor has been taken away, every scheme for gaining a livelihood among men is
destroyed. The meaning of the Prophet is, that all civil government will be
broken up, because in such calamities, they who were the wealthiest are reduced
to the lowest poverty. In short, he describes the most appalling desolation,
which will be followed by unwonted
change.
3.
By emptying shall the earth be
emptied. He confirms what he had already said,
and declares that those changes will not be accidental, but that they are the
work of God. In the first verse, he had expressly stated that God is making
preparations for emptying the earth: he now asserts that it will happen, and
adds the reason, that God hath purposed and determined to do
it.
4.
The earth hath
lamented. Isaiah proceeds with his subject; for
all this tends to explain the desolation of the whole world, that is, of the
world which was known to the Jews. According to his custom, he illustrates the
judgment of God more clearly by figures, which are fitted to produce an effect
on sluggish minds.
The lofty
people of the earth.
F379 By the "lofty ones" we must understand
those eminent persons who held a higher rank than others; for this is more
wonderful than if the common people had fallen. Yet if it be thought preferable
to explain it as relating peculiarly to the Jews, I have no objection; for
although the Assyrians and Egyptians excelled them in wealth and power, still
the Jews held the highest rank in this respect, that they had been adopted by
God. But I prefer the other exposition, which makes the meaning to be, that the
Lord would inflict punishment, not only on common people, but also on those who
surpassed others in rank and splendor.
5.
And the earth was
deceitful.
F380
Others render it "defiled" or "polluted," because
ãnk
(chanaph) means "to be wicked." Both renderings may be appropriate; but
the next verse appears to demand that we explain it to mean false; for he
appears to illustrate and exhibit it more fully immediately afterwards, when he
says that "the earth has been consumed by a
curse."
Under its
inhabitants. Whether
tht
(tahath) be translated
"Under its
inhabitants," or, "On account of its
inhabitants," is of little importance. There is a kind of mutual bargain between
the land and the husbandmen, that it gives back with usury what it has received:
if it does not, it deceives those who cultivate it. But he assigns a reason,
imputing blame to them, that they render it barren by their wickedness. It is
owing to our fault that it does not nourish us or bring forth fruit, as God
appointed to be done by the regular order of nature; for he wished that it
should hold the place of a mother to us, to supply us with food; and if it
change its nature and order, or lose its fertility, we ought to attribute it to
our sins, since we ourselves have reversed the order which God had appointed;
otherwise the earth would never deceive us, but would perform her
duty.
Because they have
transgressed the laws. He immediately assigns
the reason why the earth is unfaithful, and deceives her inhabitants. It is
because those who refuse to honor God their Father and supporter, will justly be
deprived of food and nourishment. Here he peculiarly holds up to shame the
revolt of his nation, because it was baser and less excusable than all the
transgressions of those who had never been taught in the school of God. The word
hrwt
(torah) is applied to "the Law," because it denotes instruction; but
here, in the plural number,
trwt
(toroth,) it denotes all the instruction that is contained in the "Law."
But as the "Law" contains both commandments and promises, he adds two parts for
the purpose of
explanation.
They have changed
the ordinance. The Hebrew word
qj
(chok) means "an ordinance," and on that account some think that it
denotes ceremonies, and others that it denotes morals. We may render it
"commandments;" and I understand it to mean not only ceremonies, but everything
that belongs to the rule of a holy
life.
They have broken the
everlasting covenant. The third term employed
by him is, tyrb
(berith,) by which he means a covenant and
contract. This word is limited to those "contracts" by which the Lord, who
adopted his people, promised that he would be their God.
(<021906>Exodus
19:6; 29:45;
<032612>Leviticus
26:12.) He therefore charges them with ingratitude, because, when the Lord
revealed himself by all these methods, and gave proofs of his love, they were
disobedient and rebellious, "transgressed the laws," and "broke the holy
covenant."
But why does he address himself to
the Jews? Because he knew that he had been appointed to be their Prophet, that
he might especially give instructions to them. Hence we may infer what is the
rule of a holy life. It is contained in that law which we ought to follow if we
wish that God should approve of our life; if we turn aside from it, we must be
wicked and abandoned. We ought also to remark, that it is the will of God that
in his word we should consider not only his commandments and laws, but also his
covenant; for the chief part of the word consists of promises, by which he
adopts and receives us as his own people. Besides, the Prophet unquestionably
intended to use a variety of terms in order to express his meaning more
strongly; as if he had said, "There is nothing about us that is sound and pure;
everything is polluted and corrupted."
He calls
it "the covenant of eternity," or "the everlasting covenant," because it ought
to be perpetual and inviolable, and to be in force in every age. It was to be
transmitted, in uninterrupted succession, from father to son, that it might
never be effaced from the memory of man, but might be kept pure and entire. He
therefore represents in strong terms their treachery and wickedness, because
they dared to violate that covenant which God had made with them, and to
overthrow what the Lord intended to be firm and permanent. This was monstrous;
and therefore we ought not to wonder that the earth takes vengeance for this
wickedness, and refuses to give food to
men.
6.
Therefore hath the curse devoured
the earth. Some render it
perjury,
F381 but as
hla
(alah) signifies also a "curse," I have no doubt that here he employs it
to denote a "curse," and alludes to those curses which Moses in the law
threatens against wicked men and transgressors of the law,
(<032616>Leviticus
26:16;
<052815>Deuteronomy
28:15.) We know that the earth was cursed on account of the transgression of our
first parent, so that it brought forth thorns and thistles instead of fruits.
(<010317>Genesis
3:17, 18.) The Lord mitigated this curse, so that, although men were ungrateful
and unworthy, still it yielded them food. But when we do not cease to sin, and
when we add sin to sin, is it not in the highest degree just that the earth
should become barren and unfruitful, in order that we may more clearly perceive
this curse, and that it may make a deeper impression on our
senses?
And its inhabitants
are made desolate. I think that
µça
(asham) here means "to make desolate," rather than "to forsake;" and this
is apparent from the context, on which account I have translated it "are made
desolate." But perhaps it will be thought preferable to take the copulative
w
(vau) as signifying because, and then the meaning will be, "The
earth accursed by God is burnt up, because its inhabitants have acted
wickedly."
F382
Therefore
the inhabitants of the earth are burned, and few men
left. The word
wrj
(charu) may be taken metaphorically, and I prefer this view of it, which
makes the meaning to be, that those whom the wrath of God has consumed are
burned up; because the destruction is compared to a conflagration. When he adds,
"that few will be left," we learn from it that this prediction cannot be
explained as relating to the last day of judgment, and that, on the contrary,
the Prophet foretells and confirms those desolation which threatened various
nations, and that he does so in order that the godly may fear, and may be led to
repentance, and may be prepared for enduring all
things.
7.
The wine hath
failed. The same subject is continued, and the
Prophet threatens chiefly against the Jews the desolation of the land. He gives
a long description in order to affect them more deeply, and impress them with a
conviction of the judgment of God. Their luxury, intemperance, and feasting, are
rapidly surveyed, because amidst so great abundance they proudly disobeyed God.
Such ingratitude was not peculiar to the Jews or to that age, but it is
universally found that they who enjoy abundance rebel against God, and indulge
themselves too freely. On this account the Prophet censures them; as if he had
said, "Hitherto you have been plunged in luxuries and pleasures, but the Lord
will cause you to lead a very different kind of life." Isaiah speaks of the
future as if it had been present, in order to place it more clearly before their
eyes.
9.
They shall not drink wine with a
song. To drink wine is not in itself evil,
because God has appointed it for the use of man; but here the Prophet describes
the banquets of drunkards, which were full of licentiousness, songs, and
insolence. Again, because they abused their enjoyment of plenty, he threatens
them with want, which men almost bring upon themselves, when by their luxury
they turn to a bad use the goodness of
God.
Strong drink shall be
bitter. He adds, that if they drink wine, it
will be "bitter" to them, because sorrow commonly deprives men of a relish both
for what they eat and for what they drink. The meaning may be thus summed up,
"Though they have abundance of wine, yet they will be deprived of the use of it,
because they will feel such sorrow as shall take away all relish for it."
"Strong drink shall be bitter;" that is, you shall no longer enjoy those
pleasures and delights in which you have hitherto
indulged.
10.
The city of
F383
vanity is broken down. I do not object to
viewing this as relating especially to the desolation of Jerusalem. Yet it may
be gathered from the context that it applies also to other cities; for shortly
afterwards he uses the plural number in summoning the nations to appear before
the same tribunal. But as the Prophet had his own countrymen chiefly in view, we
may properly consider it to denote Jerusalem, which he calls "the city of
vanity," either because there was no solid virtue in it, or because it was
destroyed.
The word
wht
(tohu) may refer either to the destruction itself, or to their crimes, by
which they provoked the wrath of God against them. If it be thought better to
refer it to their crimes, it will denote "the city of confusion," in which
nothing is regular or properly arranged; and I approve of this interpretation.
Yet it may refer to the punishment; for it declares, in my opinion, the cause of
the destruction, and gives up the city to ruin, because justice and good
government are banished from
it.
Every house is shut
up. This is a proof of solitude, and the only
reason why it is added is, to express the desolation of that
city.
11.
There is a cry about
wine. He means, that there will be a scarcity
of wine; for where want or hunger is found, it is accompanied by unceasing
complaints, not only in private, but "in the streets" and public places. He
therefore points out those doleful sounds and complaints, but, at the same time,
reproves their luxury and intemperance, because they were not satisfied with
what was necessary, but greedily swallowed wine, and abandoned themselves to
every kind of enjoyment. We must supply the contrast. "Hitherto you have had
abundance of wine and of food, and you have taken occasion from it to grow
insolent against God; and therefore you will justly be deprived of them, and,
instead of your wanton indulgence, wailing and lamentations will be heard in the
streets."
All joy is
darkened. The metaphor in this second clause
deserves attention; for, as we say that joy brightens when it obtains its
object, so the Prophet here says, that "joy is darkened," because sorrow may be
said to be a cloud drawn over it. To rejoice is not in itself evil, any
more than to drink; and the Prophet does not censure joy simply considered, but
excessive and immoderate mirth. When men are merry, they lay no restraint on
themselves on account of that dissoluteness or love of disorder
(ajtaxi>an)
which is natural to them. The Jews, having behaved insolently and lived
luxuriously, are deservedly threatened with the vengeance of God, because most
justly is joy taken from us when we know not how to make a right use of the
Lord's benefits, or to rejoice in him. It thus becomes necessary that he should
take away our pleasures and delights, and compel us to sigh and
groan.
12.
In the city is left desolation. By an elegant
mode of expression he describes the desolation of Jerusalem or of many other
cities. The ornament and perfection of cities consists of men; and therefore,
when their inhabitants have been removed, cities are said to be deserted. The
Prophet says ironically, that "ruin" will be left; but the word
hmç
(shammah) is rendered by others desolation, which amounts to the
same thing.
And the gate is
smitten with desolation. He mentions the
gates, because in them the crowded population of the city was seen, for
there the people assembled, and there the courts of justice were held. At first,
therefore, he mentions the whole city, and next he names one part of it, but for
the purpose of setting the matter in a stronger light; for although cities be
deprived of their inhabitants, yet some are to be seen in the gates; but if the
gates be altogether empty, there must be grievous solitude in the whole
city.
13.
For it shall be in the midst
of the land. As this statement is inserted
between the threatenings and the consolation, the Prophet appears to address the
chosen people, and not all the nations indiscriminately; if we do not rather say
that he describes the dispersion, by which the Jews were divided, as it were,
into many nations. But this being a harsh and forced interpretation, I interpret
it as simply meaning that some hope is left to the ruined nations, and certainly
this prediction applies strictly to the kingdom of Christ; and therefore we need
not wonder that some part of the salvation is also promised to the
Gentiles.
As the shaking of an
olive-tree. The Prophet has elsewhere used the
same metaphor, but it was when he spoke of the Church alone.
(<231705>Isaiah
17:5, 6.) On that occasion he said that some seed of God would be left, that
believers might not think that the Church was utterly ruined; for when "the
olives are shaken," still a few olives are left, and some grapes after the
vintage; and in like manner, after the terrible destruction which shall fall
upon the Church, a small number of the godly will be left. But now he extends
the same promise to other parts of the world, as they were to become partakers
of the same grace through Christ. Yet there is still a mixture of threatening;
as if he had said, that the earth will be deprived of its inhabitants in exactly
the same manner as the trees and vines are stripped of their
fruits.
14.
They shall lift up their
voice. He follows out and increases the
consolations which he had briefly sketched; for, having formerly
(<231019>Isaiah
10:19-22) said that, out of that vast multitude, a few drops would be left,
which would nevertheless overflow the whole world, in like manner he now says,
that the small number of the godly, which shall be left out of an abundant
vintage, will nevertheless rejoice and utter a voice so loud that it will be
heard in the most distant countries. This was done by the preaching of the
gospel; for, as to the condition of Judea, it appeared to be entirely ruined by
it: the national government was taken away, and they were broken down by foreign
and civil wars in such a manner that they never could rise above them. The rest
of the world was dumb in singing the praises of God, and deaf to hear his voice;
but as the Jews were the first fruits, I shall willingly admit that they are
here placed in the highest rank.
Hence we obtain
a remarkable consolation, that the Lord can in a moment restore his Church, and
make it most flourishing; or rather, he can, as it were, create it out of
nothing; for even out of death, as we have seen, he brings life. Now, this is
contrary to nature and to ordinary custom, that so small a number of persons
should lift up their voice, and be heard in distant places; for where there are
few persons, there is silence, and where there is a crowd, there is commonly a
noise. It is therefore a work of God, which goes beyond the course of nature and
the ability of men; for otherwise it would appear as if the Prophet uttered what
was contradictory, that when the whole of Judea had been laid waste and the
world had been emptied, there would be few or almost none left, and yet that
their shouting would be heard everywhere. This is in itself incredible, or
rather absurd; but, as we have already said, it is an astonishing work of
God.
They shall cry aloud from
the sea. By those heralds he means not only
those who were the descendants of the Jews according to the flesh, but those who
were descended from them by faith. The crying aloud denotes not only
cheerful voices, expressive of gladness and joy, but likewise confidence; for
they will freely and boldly utter with a loud voice the praises of God. He
states, at the same time, that it is right that believers should be employed in
extolling God's perfections and not their own claims to approbation. By the
sea, he obviously means distant countries, and those which lay beyond the
sea and were unknown to the
Jews.
15.
Wherefore glorify Jehovah in the valleys.
F384
God's benefits ought to excite us to gratitude, and we testify it by singing his
praises. "What return shall we make," as David says, "for all the benefits which
he has bestowed on us, but to take the cup of thanksgiving for salvation, and
call on the name of the Lord?" The Prophet therefore observes this order; having
spoken of the restoration of the Church, he exhorts us to offer the sacrifice of
praise.
By the valleys, he means
countries that are hidden and, as it were, separated from others; for those
which are surrounded by mountains are separated and disjoined by nature. The
consequence is, that the inhabitants of valleys are less civilized, because they
have fewer opportunities of conversing with each other. The meaning is the same
as if the Prophet had said, that there will not be a corner so obscure or
retired that the praises of God shall not be heard in
it.
The name of Jehovah the
God of Israel. He uses the expression, "the
name of the God of Israel," in order to intimate that all nations will call upon
the true God; for, as all nations have a knowledge of God that is natural to
them, so all easily turn aside to superstition and false worship.
(<450119>Romans
1:19.) But here he speaks of spreading the true religion through the whole
world; and this makes it still more evident that the prophecy relates to the
kingdom of Christ, under which true religion has at length penetrated into
foreign and heathen nations.
16.
From the uttermost part
F385
of the earth. This verse contains two
statements which have some appearance of being at variance with each other. It
begins with a joyful description of the praises of God, and next passes on to
complaints and lamentations, in which he bewails the treachery of transgressors,
who overturn religion and godliness. So far as relates to praises, we have said
that we can neither praise God nor call upon him, till he reveal himself to us,
and give a taste of his goodness, that we may entertain hope and confident
expectation of life. Hence those sayings of David,
"In the grave who shall
praise thee, O Lord?
In death who
shall confess to thee?"
(<190605>Psalm
6:5.)
When we feel nothing but the wrath of God, we are
dumb to his praises; and therefore when he says that the praises of God will be
heard, he means that the gospel will be spread through the whole world; that men
may acknowledge God to be their Father, and may thus break forth into his
praise. "From the uttermost part" is a phrase that deserves attention; for at
that time the praises of God were confined to Judea, and were not heard at a
distance; but afterwards they began to resound everywhere.
(<197601>Psalm
76:1, 2.)
Glory to the
righteous. Some consider this to be spoken by
all believers, as if the song were, "God is glorified on account of his
righteousness." Others read the two clauses as one, "We have heard that glory is
given to the righteous God." Those who think that the heralds of God's praises
are called "righteous," bring out a very good sense, but do not attend to the
word "Glory," or at least are constrained to render the word
ybx
(tsebi) joy.
F386
He makes use of the preterite, "We have heard," instead of the future tense; and
his reason for doing so is, that he intended to cheer the hearts of the godly by
some consolation; "We shall again hear the praises of God; " for this is more
than if he had said, "They will be heard." He speaks also in the first person,
in order to include the whole body of the Church, and thus to awaken the
attention of the godly.
God is called
righteous; and we know that this expression frequently occurs in
Scripture, but it belongs to him in a different manner from that in which it
belongs to men; for men are called "righteous," on account of the
"righteousness" which has been communicated to them; but God, who is the
fountain of righteousness, is called "righteous," on account of what he
performs.
(<053204>Deuteronomy
32:4;
<190709>Psalm
7:9; 11:7.) And that is a proof of this congratulation and thanksgiving, because
from the communication of this righteousness we obtain salvation and life; and
therefore, wherever the righteousness of God is, it must be followed by praises
and thanksgivings.
When the Prophet predicted
these things, how incredible might they appear to be! for among the Jews alone
was the Lord known and praised.
(<197602>Psalm
76:2.) To them destruction is foretold, and next the publication of the word,
and the celebration of the praises of God; but how could these things be done,
when the people of God had been destroyed? Hence we may infer that there were
few who believed these predictions. But now that those events have taken place,
it is our duty to behold with admiration so great a miracle of God, because,
when the Jews had been not only broken down, but almost annihilated, still there
flashed from them a spark by which the whole world was enlightened, and all who
were kindled by it burst forth into a confession of the
truth.
My leanness.
F387
This passage is explained in various ways; for some translate
yzr
(razi) secret, and others
leanness. Those who translate it secret understand the Prophet to
mean that a double secret has been revealed to him, because the Lord has
determined to reward the good and to punish the wicked; for when men look only
at the outward appearance of things, and see that the wicked succeed to their
wish, and that the godly are overwhelmed by afflictions, they are distressed,
and doubt whether the affairs of men are governed by the hand of God, or all
things happen by chance; and Solomon shews that thoughts of this kind are the
seed of ungodliness.
(<210811>Ecclesiastes
8:11.) On this account the Psalmist also says, that he "entered into the
sanctuary of God," that he might examine the subject in another manner than by
human reason.
(<197317>Psalm
73:17.) If we adopt that interpretation, the meaning will be, "Though it appear
as if there were no reward to the righteous, yet I hold this as a secret
imparted to me, that it will be well with them; and although the wicked think
that they will escape, yet I know that they will not pass unpunished." But as
this ingenuity appears to be too far-fetched, I prefer a more simple
interpretation; and, besides, there immediately follows an interjection
expressive of lamentation,
ywa,
(oi,) Woe! so that I do not think that Isaiah speaks here about
the righteous or about their reward.
Others more
correctly explain it leanness; as if he had said, that through grief he
shrinks and grows lean; for as the prosperous and flourishing condition of that
people might be called "fatness," so its wretched and distressed condition might
be called "leanness." Here the Prophet stands forth as the representative of the
whole race; and when the Lord cuts it down, he justly complains of his
"leanness." This interpretation, I have said, is probable; for when the Prophet
saw the people diminishing in numbers, he had good reason for bewailing that
diminution. We know that, when the grace of God was very abundantly poured out,
the ancient people was greatly diminished, and the posterity of Abraham was
almost annihilated.
But we must see if the
Prophet does not look farther than to the rejection of his nation, so as to
bewail the condition of his bowels, when he foresees that the Church will be
heavily distressed; for
zr
(raz,) which some translate secret, may properly be understood to
denote the internal part of the body in this way the exclamation would be, "My
bowels, or my entrails, are pained; " for in a pathetic discourse there is no
absurdity in supposing that a word is supplied. When the Lord has extended his
Church, it appears to be in a flourishing state, and free from all danger; but
when its very inwards or bowels, that is, its own members, give it uneasiness,
it is grievously tormented. Hypocrites arise, by whom it is more annoyed than by
enemies who "are without."
(<662215>Revelation
22:15.)
Such is also the import of those
groaning,
ywa,
(oi,) wo to me; and Isaiah, I have no doubt, intended to
intimate that the godly should not think that they will be happy in this world,
but should believe that they must maintain a continual strife, even when they
might imagine that there is nothing to hinder them from enjoying uninterrupted
tranquillity and peace. He wishes to express the feeling of poignant grief which
torments the Church inwardly, even in her very bowels; and this affliction is
the more deeply to be lamented, because it cannot be avoided; for, as some one
says, the Church can neither flee from internal and domestic enemies, nor put
them to flight. Isaiah can scarcely find terms adequate to express this
miserly
The treacherous
dealers have dealt treacherously. These words
abundantly confirm the expositions which have been already given. How heavy this
affliction is, and how deeply it ought to be deplored, we ourselves have
abundantly experienced, and still experience every day. Whence arose Popery, and
all its corruption, but from this internal evil? for it was an imposthume
(ajpo>sthma)
bred in the very bowels of the Church, vehicle sent forth offensive and diseased
matter. How comes it also that, when the Church begins to revive, we see
doctrine corrupted and discipline overturned not only by the common people, but
by those who ought to have given a good example to others? Is it not because the
Church is always subject to this
evil?
17.
Fear, and the pit, and the
snare. The Prophet here discourses against the
sins of the people. Formerly he declared that not only one nation, but very many
and very distant nations, would have abundant grounds of thanksgiving. He now
passes to another doctrine; for I think that these words ought to be separated
from what goes before, because Isaiah again threatens the wicked, that they may
know that amidst the highest prosperity of the Church they will be miserable.
For the sake of cherishing their indifference, wicked men are accustomed rashly
to apply the promises of God to themselves, though they do not at all belong to
them; and therefore the prophets usually mingle threatenings with them. It is
also possible that Isaiah delivered this discourse separately from the rest, and
on a different occasion; for neither the prophets themselves nor other learned
men divided the chapters. We have often seen different subjects joined together,
and others divided which ought to have been joined, which was undoubtedly done
through ignorance. However that may be, the Prophet returns to the wicked, and
threatens against them severe and dreadful
judgment.
This description of "fear, the pit,
and the snare," is intended to touch the feelings; for if he had said, in a
single word, that destruction awaits the wicked, they would not have been
greatly moved. But there is room for doubting if he addresses the Jews alone.
For my own part, I should not be much inclined to dispute about this matter; but
I think it is more probable that these threatenings related also to other
nations, and even to the whole world, of which he had formally
prophesied.
O inhabitant of
the earth. By "the world" we understand those
countries which were known to the Jews, as we have already explained. The
meaning is, "Thou art pressed by afflictions so diversified, that thou hast no
means of escape." Amos gives a similar description: "He who shall flee through
dread of a lion shall meet a bear; and if he go into the house, when he leaneth
on a wall, a serpent shall bite him."
(<300519>Amos
5:19.) Isaiah formerly said that lions would be sent against the Moabites who
had escaped from the battle.
(<231509>Isaiah
15:9.) God has an endless variety of scourges for punishing the wicked. It is as
if he had said, "Know that you cannot escape the hand of God; for he has various
methods by which he takes vengeance on their crimes, and thus overtakes those
who had hoped to escape by a variety of contrivances. He who escapes from the
battle shall be tormented with hunger; and when he is freed from hunger, he will
meet some other calamity, as if nets had been laid on all sides to ensnare
you."
For the windows from on
high are open, and the foundations of the earth are
shaken. This argument confirms what had been
already said, that it is impossible for them to escape the vengeance of God, who
has prepared for it a free course in heaven and in earth, from the utmost height
of heaven down to the depths of the earth. Some think that he alludes
(<010711>Genesis
7:11) to the deluge; but, in my opinion, the meaning is simpler, that the wrath
of God will be revealed above and below; as if he had said, "The Lord will arm
heaven and earth to execute his vengeance against men, that wherever they turn
their eyes, they may behold nothing but
destruction."
19.
By breaking down is the earth
broken down. He heightens his description of
punishments by using various modes of expression. A little afterwards he will
point out the cause of this "shaking," which is, that men by their sins had
drawn down on themselves such destruction. He now declares that this evil is
incurable. We have formerly said that the Prophet explains the same thing in
various ways, and for the purpose of striking and arousing those minds which are
naturally very sluggish; for there is in the flesh a carelessness which produces
contempt of God, and we have too much experience of it both in ourselves and in
others. In order, therefore, that the prophets might arouse those who were
careless and asleep in their vices, they adorn their style; not because they
cared about being thought eloquent, but that they might make their hearers more
attentive, and sting them to the quick. Hence the allusions of which these
verses are full; hence the brilliant metaphors in the style; hence the
threatenings and terrors announced in various ways; the object of all is, that
careless men may be aroused.
Now, this doctrine
ought to be limited to the wicked; not because the godly are exempted from those
evils, for they are afflicted as well as other men; but because, when the godly
betake themselves to God, and rely wholly upon him, they are not shaken in this
manner, and remain firm and steadfast against every assault; while wicked men,
who despised the judgments of God, and took unbounded liberties in
transgression, are terrified and alarmed, and never find
rest.
20.
And shall be removed like a tent.
This does not mean that any change will take
place in the position of the earth; but these words, as we have already said,
must be referred to men; as if he had said, that there would be no kingly power
and no regular government. In short, he intended to describe those changes which
he had spoken of in the tenth
chapter.
And the
transgressions thereof shall be heavy upon it.
When he says that "the earth is laden with its iniquity," he has very
appropriately assigned this reason, that we may understand that God is never
angry with men without a cause; for we ourselves are the authors of all the
evils which we suffer. God is by nature disposed to kindness, and regards us
with a father's love; and therefore it is our own fault that we are treated with
sharpness and severity, and we have no reason to blame him.
F388
And
it shall fall, and not rise again. He at length
repeats what he briefly stated a little before, that there will be no remedy for
those evils. Some think that this relates to the Jews, whose form of government
was entirely taken away, so that they were broken down and scattered, and were
scarcely reckoned in the rank of men. But I give a more extensive
interpretation, that the distresses of the world will be so severe, that it
cannot be restored to its original condition. Men always contend against adverse
events, and their minds are full of confidence. Having endured calamities, they
think that there will be some room for breathing, and their minds are swelled
with false hopes, which the Prophet therefore takes away, that they may not in
future deceive themselves by unfounded expectation. Yet it ought to be observed,
that this general statement does not set aside the exception which Isaiah
formerly made.
21.
And it shall come to
pass. This passage has tortured the minds of
many commentators, and various interpretations have been offered by various
writers. Some think that this relates to the sun and the stars, and others, that
it relates to the devils, who will be punished along with the wicked. Others
refer it to the Jews, on whom God had bestowed a remarkable privilege. But I
cannot adopt any of those interpretations.
F389
The simple and genuine meaning, therefore, appears to me to be, that no power
will be so high as to be exempted from those scourges of God; and though they
raise themselves above the clouds, yet the hand of God will reach them; as it is
said in the Psalm,
"Whither shall I
go from thy Spirit? and whither shall I flee from thy face? If I ascend into
heaven, thou art there; if I take the wings of the morning, and dwell in the
uttermost parts of the sea, there also shall thy hand pursue me."
<19D907>Psalm
139:7-10.
Jehovah will visit
upon the army on high.
F390
This is a metaphor by which he denotes kings and princes, who shine and sparkle
in the world like stars; and he afterwards explains this metaphor in direct
language, by adding upon the kings of the earth; for I do not think that
they ought to be separated, as if he were speaking of different subjects, but
that there is a repetition of the same statement, so that the latter clause
explains the former. But perhaps it will be thought preferable to explain it
thus: "he will visit on the kingdoms of the earth," even on those things which
appear to surpass the rank of men; for some things rise so much above others,
that they appear as if they did not belong to the ordinary rank. The word
visit must relate to punishment, as even the context shews plainly
enough.
22.
And they shall be gathered
together, and shall be shut up in prison. He
continues his subject in the beginning of the verse. The mode of expression is
metaphorical; for they were not all captives, but God reduced them to servitude,
as if a man held in his hand the enemies whom he subdued. He therefore brings
forward God as a conqueror, who shuts up enemies in prison, as captives are
commonly shut up. We know that men, as it were, flee from God, and despise him,
so long as he spares them, and exercises any forbearance towards them; and on
this account also he threatens that they shall be thrown into prison in large
masses, that they may not solace themselves with their
multitude.
Afterwards they
shall be visited. When he adds that after a
time "they shall be visited," it is not simply a promise, but includes also a
threatening to this effect, "As formerly by their obstinacy they mocked God, and
excessively prolonged the time of sinning, so God will punish without making
haste, till at length, though late, they acknowledge the cause of their
distresses." Thus earthly judges frequently do not deign to admit into their
presence the malefactors who have offended them, but plunge them into darkness
and filth, and gradually wear them out, in order to subdue their obstinacy.
Again, as there are two ways in which God visits the world, either when he
punishes the wicked, or when he shews to the elect the tokens of a Father's
kindness, the word visit here signifies "to look upon; " and thus the
Prophet softens the harshness of the threatening. It was necessary that the
hearts of the godly should be supported amidst these distresses, that they might
not faint; and on their account, therefore, after various threatenings, the
prophets are wont to add consolations. As these statements tended to support
believers, they were undoubtedly addressed to the Jews, among whom chiefly faith
was found, or rather, there was none to be seen anywhere
else.
After many
days. This also deserves attention. It was
intended to try the faith of the godly;
F391
for we are hasty in our desires, and would wish that God should immediately
perform his promises: we complain that he is slow, and we cannot brook any
delay. It is therefore our duty to wait patiently for that mercy; and no delay,
however long, should make us lose heart. Yet it ought also to be observed, that
this does not refer to all; for, as we saw a little before, God had determined
to save but a small remnant; and this ought to quicken us the more, that, being
humbled by slow and long-continued punishments, we may meet God who visits
us.
23.
The moon shall be
confounded. Many commentators think that the
Prophet waxes still more wroth against the Jews, so far as to say, that the sun
and moon and stars are ashamed of their unbelief, and that not only men, but
creatures devoid of speech, will abhor them; but this appears to be far removed
from the meaning and design of the Prophet. I have no doubt that he continues to
give the consolation which he had glanced at in the former verse; "When the Lord
shall visit his people, and cleanse the Church from its defilement, he will
establish a kingdom so illustrious that it will darken the sun and stars by its
brightness." This mode of expression is frequently employed by the prophets, and
we have formerly seen it. Since, therefore, God will establish your kingdom on
Mount Zion, so great will be its splendor in the restoration of the people, that
those things which dazzle the eyes of men, will be dark in comparison of it;
and, for the purpose of expressing this, he has mentioned those objects which
surpass all others in
brightness.
When the Lord of
hosts shall reign in Mount Zion. some think
that the word reign denotes God's vengeance; but this is inaccurate, for
although the Lord is said to reign when he discharges the office of a Judge, yet
the complex phrase, "the reign of God in Mount Zion," always denotes mercy and
salvation. He speaks of the restoration of the Church, and hence it follows,
that it is only in Christ that those things are
fulfilled.
And before his
elders glory. By expressly mentioning the
"elders," he employs a figure of speech frequently used in Scripture, by which
the chief part of the Church is taken for the whole body of it. And yet it is
not without a special design that he denotes, by the term "elders," not only the
priests, but other governors who preside over discipline and morals, and by
whose moderation and prudence others ought to be guided. Under their name he
includes the whole nation, not only because they represent the whole body, and
because the common people are in some measure concealed under their shadow, but
likewise that believers may entertain hope of future restoration; for otherwise
it would have been of little or no avail that a scattered multitude should be
left like a mutilated body or a confused mass. Not without good reason did he
use the phrase, "and before his elders," that the Jews might know that the power
of God would be visibly and strikingly displayed; not that it can be perceived
by the bodily senses, but by faith. He reigns in such a manner, that we feel
that he is present with us; and if we did not comprehend this, it would yield us
no consolation.
Glory.
F392
Instead of "glory" some read "gloriously," and others, "glorious," I prefer to
take it simply as a substantive, though there is little difference in the
meaning. He shews how great will be the splendor and glory of God, when the
kingdom of Christ shall be established, because all that is brilliant must be
obscured, and the glory of Christ alone must hold a high and prominent place.
Hence it follows, that then only does God receive his just rights, and the honor
due to him, when all creatures are placed in subjection, and he alone shines
before our eyes.
CHAPTER
25
Isaiah Chapter
25
1. O Lord, thou art my God; I
will exalt thee, I will praise thy name: for thou hast done wonderful things;
thy counsels of old are faithfulness and truth. 1. Iehova Deus meus es
tu; exaltabo te: celebrabor nomin tuum; quiafecisti rem mirificam; consilia iam
olim decreta veritatem firmam.
2. For
thou hast made of a city an heap; of a defenced city a ruin: a palace of
strangers to be no city; it shall never be built. 2. Quia posuisti ex
urbe acervum; urbem munitam in ruinam; palatiumextraneorum, ut non sit civitas,
nec unquam aedificetur.
3.
Therefore shall the strong people glorify thee, the city of the terrible nations
shall fear thee. 3. Propterea glorificabit te populus fortis; civitas
gentium robustarum timebit te.
4.
For thou hast been a strength to the poor, a strength to the needy in his
distress, a refuge from the storm, a shadow from the heat, when the blast of the
terrible ones is as a storm against the wall. 4. Nam fuisti fortitudo
pauperi; fortitudo, inquam, egeno inafflictione ejus; refugium ab inundatione,
umbra ab aestu, quia spiritusfortium (aut, violentorum) quasi turbo
(vel, inundatio)
contramurum.
5. Thou shalt bring
down the noise of strangers, as the heat in a dry place; even the heat with the
shadow of a cloud: the branch of the terrible ones shall be brought
low. 5. Sicut aestum in arido, strepitum alienorum humiliabis, aestum in
umbra nubis; clamorem (vel, cantum, vel, excisionem) fortium
humiliabit.
6. And in this
mountain shall the Lord of hosts make unto all people a feast of fat things, a
feast of wines on the lees: of fat things full of marrow, of wines on the lees
well refined. 6. Et faciet Iehova exercituum cunctis populis in monte
isto conviviumpinguium, convivium defecatorum; pinguium, inquam,
medullatorum;defecatorum
liquidorum.
7. And he will
destroy in this mountain the face of the covering cast over all people, and the
veil that is spread over all nations. 7. Et destruct in monte isto faciem
involucri quo involuti sunt populiomnes, et operimentum quad expansum est super
omnes gentes.
8. He will swallow
up death in victory; and the Lord God will wipe away tears from off all faces;
and the rebuke of his people shall he take away from off all the earth: for the
Lord hath spoken it 8. Destruxit mortem in aeternum. Et absterget Dominus
Iehova lachrymama cunctis faciebus, et opprobrium populi sui auferet ab universa
terra;quia Iehova locutus est.
9.
And it shall be said in that day, Lo, this is our God; we have waited for him,
and he will save us: this is the Lord; we have waited for him, we will be glad
and rejoice in his salvation. 9. Et dicetur in die illa: Ecce Deus noster
iste; expectavimus eum, etsalvabit nos. Iste Iehova; expectavimus eum,
exultabimus, et laetabimurin salute
ejus.
10. For in this mountain
shall the hand of the Lord rest, and Moab shall be trodden down under him, even
as straw is trodden down for the dunghill. 10. Nam quiescet manus Iehovae
in monte isto; et triturabitur Moabsubter eum, sicut trituratur palea in
sterquilinio.
11. There is a
crying for wine in the streets; all joy is darkened, the mirth of the land is
gone. 11. Et extendet manum suam sub medio ejus, sicut extendit natator
adnatandum; et humiliabit superbiam ejus, cum brachiis manuum
suarum.
12. And the fortress of
the high fort of thy walls shall he bring down, lay low, and bring to the
ground, even to the dust. 12. Et munitionem sublimitatis murorum tuorum
sternet, humiliabit,dejiciet in terram, ad pulverem.
1.
O Lord, thou art my
God. Hitherto Isaiah has prophesied about the
judgments of God, which threatened not only a single nation, but almost the
whole world. Now, it was impossible that the contemplation of calamities so
dismal as those which he foresaw should not give him great uneasiness; for godly
persons would desire that all mankind should be saved, and, while they honor
God, they desire also to love all that belongs to him; and, in short, so far as
any man sincerely fears God, he has a powerful and lively feeling of the divine
judgments. While wicked men stand amazed at the judgments of God, and are not
moved by any terror, godly men tremble at the slightest token of his anger. And
if this be the case with us, what do we suppose was experienced by the Prophet,
who had almost before his eyes those calamities which he foretold? For, in order
that the ministers of the word might be convinced of the certainty of what they
taught, it was necessary that they should be more powerfully impressed by it
than the generality of men.
Since therefore the
Lord held out to Isaiah, as in a picture, those dreadful calamities, he found it
necessary, under the overpowering influence of grief and anxiety, to betake
himself to the Lord; otherwise the confused emotions of his mind would have
agitated him beyond measure. He therefore takes courage from the belief that, in
the midst of these tempests, the Lord still determines to promote the advantage
of his Church, and to bring into subjection to himself those who were formerly
estranged. Isaiah therefore remains firm and steadfast in his calling, and does
not allow himself to be drawn aside from his purpose, but continually relies on
the expectation of mercy, and therefore perseveres in celebrating the praises of
God. Thus we learn that this thanksgiving is connected with the former
prophecies, and that Isaiah considers not only what he foretold, but why the
Lord did it; that is, why the Lord afflicted so many nations with various
calamities. It was, that he might subdue those who were formerly incorrigible,
and who rushed forward with brutal eagerness, who had no fear of God, and no
feeling of religion or
godliness.
Thou art my
God. Being as it were perplexed and confused,
he suddenly raises his thoughts to God, as we have already said. Hence we ought
to draw a very useful doctrine, namely, that when our minds are perplexed by a
variety of uneasy thoughts on account of numerous distresses and afflictions
which happen daily, we ought immediately to resort to God, and rely on his
providence; for even the smallest calamities will overwhelm us, if we do not
betake ourselves to him, and support our hearts by this doctrine. In order to
bring out more fully the meaning of the Prophet, the word but or
nevertheless may be appropriately inserted in this manner: "Whatever
temptations from that quarter may disturb me, nevertheless I will acknowledge
thee to be my God." Thus he promises that he will give to God the praise which
is due to him; and this cannot be, unless a firm belief of his grace dwell in
our hearts, and hold a superiority, from which grace springs a joy, which yields
to us the most abundant ground for praises, when we are certain of our
salvation, and are fully convinced that the Lord is our God. Accordingly, those
who are influenced by no desire to praise God, have not believed and have not
tasted the goodness of God; for if we actually trust in God, we must be led to
take great delight in praising his
name.
For thou hast done a
wonderful thing. He uses the word
alp,
(pele,) wonderful, in the singular number instead of the plural.
The Prophet does not confine his view to the present appearance of things, but
looks to the end; for even men who in other respects are heathens, behold in the
government of the world astonishing events, the sight of which overwhelms them
with amazement; which undoubtedly happened to the inhabitants of Tyre and Sidon,
and to the Babylonians and Moabites. But those only who have tasted his goodness
and wisdom can profit by the works of God; for otherwise they undervalue and
despise his works, and do not comprehend their excellence, because they do not
perceive their end, which is, that God, wonderfully bringing light out of
darkness,
(<470406>2
Corinthians 4:6,) raises his Church from death to life, and regulates in the
best manner, and directs to the most valuable purpose, those things which to the
eye of man appear to be
confused.
Counsels which have
been already decreed of old.
F393
Now, in order to bestow still higher commendation on the providence of God, he
adds, that the "counsels have been already decreed of old;" as if he had said,
that to God nothing is sudden or unforeseen. And indeed, though he sometimes
appears to us to act suddenly, yet all things were undoubtedly ordained by him
before the creation of the world.
(<441518>Acts
15:18.) By this word, therefore, the Apostle means that all the miracles which
happen contrary to the expectation of men, are the result of that regular order
which God maintains in governing the world, arranging all things from the
beginning to the end. Now, since we do not understand those secret decrees, and
our powers of understanding cannot rise so high, our attention must therefore be
directed to the manifestation of them; for they are concealed from us, and
exceed our comprehension, till the Lord reveal them by his word, in which he
accommodates himself to our weakness; for his decree is
(ajnexeu>rhton)
unsearchable.
Firm
truth.
F394
From the eternal decrees of God the Prophet thus proceeds to doctrines and
promises, which he undoubtedly denotes by the word truth; for the
repetition would be frivolous, if this word did not signify a relation; because,
when God has revealed to us his purpose, if we believe his sayings, he then
appears to be actually true. He commends the firmness and certainty of the word,
when he says that it is "steadfast truth;" that is, that everything that comes
from God, everything that is declared by him, is firm and
unchangeable.
2.
For thou hast made of a city a
heap. Some refer this to Jerusalem; but I think
that there is a change of the number, as is very customary with the prophets;
for the Prophet does not speak merely of a single city, but of many cities,
which he says will be reduced to heaps. As to the view held by some, that the
Romans made Jerusalem a palace, it has nothing to do with the Prophet's meaning,
which will be easily enough understood, if we keep in remembrance what has been
already stated, that the Prophet does not confine his thoughts to those
calamities by which the Lord afflicts many nations, but extends his view to the
end of the chastisements. In this manner the Lord determined to tame and subdue
the obstinacy of men, whom he would never have brought into subjection to him
without having been broken down by various
afflictions.
A palace of
foreigners,
F395
that it may not be a city. The Prophet does not
merely mean that, when the natives have been driven out, "foreigners" wil1
inhabit the cities which have been taken; for that would not agree with what he
immediately adds, "that it may be no longer a city; " but that wandering bands
of men who shall be in want of a habitation will there find abundance of room,
because there will be no inhabitants left. Since!
ˆwmra
(armon) denotes a magnificent palace, the Prophet thus says ironically,
that highwaymen will dwell as in palaces, on account of the vast extent of the
place which shall be deserted.
3.
Therefore shall the strong people
glorify thee. This is the end which I
mentioned;
F396
for if the Lord should destroy the world, no good result would follow, and
indeed destruction could produce no feeling but horror, and we would never be
led by it to sing his praise; but, on the contrary, we must be deprived of all
feeling, when we perceive nothing but wrath. But praises flow from a sense of
grace and goodness. It is therefore as if he had said, "Thou wilt not only
strike and afflict, O Lord, but wilt cause the chastisements to be not without
effect; for by them thou wilt subdue the fierceness of men, so that those who
were formerly estranged from thee shall bend their neck to thee." This passage
should lead us to observe how much we need chastisements, which train us to
obedience to God; for we are carried away by prosperity to such an extent, that
we think that we have a right to do anything, and we even grow wanton and
insolent when God treats us with
gentleness.
The city of the
terrible nations shall fear thee. When the
Prophet next mentions fear, he shews that this praise does not consist in
words or outward gestures, but in the sincere feeling of the heart. Hence we
infer that he now speaks of the entire worship of God; but, as many persons
think that they have fully discharged their duty, as soon as they have made a
confession with the mouth, he adds, for the sake of explanation, "The nations
shall fear thee." When he calls them strong and powerful, by these epithets he
denotes their pride and arrogance; for they were elated by their prosperity.
They rebel against God, and cannot be made humble or submissive, unless they
have been deprived of all things. To such views, therefore, ought our thoughts
to be directed amidst those calamities which we perceive. The fierceness of men
must be restrained and subdued, that they may be prepared for receiving doctrine
and for rendering true obedience. So long as they shall be blinded by their
wealth and vain confidence, they will fearlessly mock at the judgments of God,
and will never yield subjection to
him.
4.
For thou hast been a strength to
the poor. Hence we see the fruit of conversion,
namely, that the Lord raises us from the dead, and brings us, as it were, out of
the grave, stretching out his hand to us from heaven, to rescue us even from
hell. This is our first access to him, for it is only in our poverty that he
finds the means of exercising his kindness. To us in our turn, therefore, it is
necessary that we be poor and needy, that we may obtain assistance from him; and
we must lay aside all reliance and confidence in ourselves, before he display
his power in our behalf. This is the reason why he visits us with chastisements
and with the cross, by which he trains us, so that we may be able to receive his
assistance and grace.
A refuge
from the storm, a shadow from the heat. It is
not without good reason that Isaiah adorns this description by these
comparisons; for numerous and diversified temptations arise, and, in order to
bear them courageously, it is necessary that the weak minds of men should be
strengthened and fortified. On this account he says that God will be "a strength
to the poor, a refuge from the storms, and a shadow from the heat;" because,
whatever may be the nature of the dangers and assaults which threaten them, the
Lord will protect his people against them, and will supply them with every kind
of armor.
The breath of the
strong or of the violent ones. In this passage,
as in many others,
(<010801>Genesis
8:1;
<021510>Exodus
15:10;
<111911>1
Kings 19:11,)
jwr
(ruach) signifies "the blowing of the wind," and denotes the tremendous
violence with which wicked men are hurried along against the children of God;
for not only do they "breathe out threatenings and terrors,"
(<440901>Acts
9:1,) but they appear to vomit out fire
itself.
A
storm or
flood against the
wall. This is to the same purport as the
former; for by this figure he means, that wicked men, when they obtain liberty
to do mischief, rush on with such violence that they throw down everything that
comes in their way, for to overthrow and destroy walls is more than if the water
were merely flowing over the fields.
5.
As the heat in a dry
place. If the Lord did not aid when violent men
rush upon us, our life would be in imminent danger; for we see how great is the
rage of wicked men, and if the Lord overturn walls, what can a feeble man do
against him? These things therefore are added in order to magnify the grace of
God, that we may consider what would become of us if the Lord did not render
assistance.
Yet there are two ways in which
commentators explain this passage. Some understand it to mean, that wicked men
will be consumed by God's indignation, in the same manner as the violence of the
heat burns up the fields which are in themselves barren. Others render it in the
ablative case, As if by
heat, and make the meaning to be, "Though
wicked men, relying on their power, are so violent, yet the Lord will prostrate
them in a moment, as if they were overpowered 'by heat in a dry place.'" But I
consider the meaning to be different, for, after having shewn how great is the
rage of wicked men against believers, he
adds:
Thou wilt bring them
down, O Lord. Alluding to the metaphor of the
deluge, which he had formerly used, he says, "Thou wilt quench their heat, which
would otherwise consume us, even as rain, or a shower, falling from heaven,
quenches the heat that scorched the thirsty fields." And thus the passage flows
naturally; for the other interpretation is forced, and does violence, as the
saying is, to the letter.
The
noise of the strong ones will he lay
low.
F397 This clause is tortured in various ways.
Some think that
rymz
(zemir) means seed; others that it means a root, as if he
had said, that God will not only destroy wicked men, but will utterly root them
out. This meaning would be probable, were it not opposed by the metaphor of the
heat. In my opinion, therefore, it is more correctly interpreted by others to
mean "singing and shouting," or "cutting off," although even those interpreters
do not fully succeed in getting at the meaning of the Prophet. He therefore
confirms the preceding statement, that the violence of wicked men, or the
shouting which they haughtily and daringly set up, will presently be laid low,
as the heat of the sun is overpowered by the falling rain, which is meant by
the shadow of a cloud.
6.
And the Lord of hosts shall
make. This passage has received various
interpretations. Some think that the Prophet threatens the Jews, and threatens
them in such a manner as to invite various nations to a banquet. This mode of
expression is also found in other passages, for the Lord is said to fatten the
wicked for the day of slaughter. Those commentators think that, as if the Jews
were exposed as a prey to the Gentiles on account of their impiety, the Gentiles
are invited to a banquet; as if the Lord had said, "I have prepared a splendid
entertainment for the Gentiles; the Romans shall plunder and prey on the Jews."
But, in my opinion, that view of the passage cannot be admitted, nor will it be
necessary for me to give a long refutation of it, after having brought forward
the true interpretation. Others explain it as if Isaiah were speaking of the
wrath of God in this manner, "The Lord will prepare a banquet for all nations;
he will give to them to drink the cup of his anger, that they may be
drunken."
But the Prophet had quite a different
meaning, for he proceeds in making known the grace of God, which was to be
revealed by the coming of Christ. He employs the same metaphor which is also
used by David, when he describes the kingdom of Christ, and says,
that
"the poor and the rich
will sit down at this feast,
and
will eat and be satisfied."
(<192226>Psalm
22:26, 29.)
By this metaphorical language he means, that no class
of men will be excluded from partaking of this generous provision. Formerly it
seemed as if the Lord nourished the Jews only, because they alone were adopted,
and, as it were, invited to the feast provided for his family; but now he admits
the Gentiles also, and extends his beneficence to all
nations.
Will make for all
nations a feast of fat things. This is an
implied contrast when he says, to all nations, for formerly he was known
to one nation only.
(<197601>Psalm
76:1.) By "a feast of fat things" is meant a banquet consisting of animals that
have been well fattened.
Of
liquids purified.
F398
Some render the Hebrew word
µyrmç,
(shemarim,) dregs, but inaccurately, for it means "old wines,"
such as the French call, vins de garde, "wines that have been long kept,"
and that are preferable to ordinary wines, especially in an eastern country,
where they carry their age better. He calls them liquids which contain no dregs
or sediment.
In short, it is sufficiently
evident that he does not here threaten destruction against Gentiles or Jews, but
that both are invited together to a very splendid banquet. This is still more
evident from Christ's own words, when he compares the kingdom of heaven to a
marriage-feast which the King prepared for his Son, to which he invites all
without exception, because those who were at first invited refused to come.
(<402202>Matthew
22:2, 3.) Nor have I any doubt that he speaks of the preaching of the gospel;
and as it proceeded from Mount Zion,
(<230203>Isaiah
2:3,) he says that the Gentiles will come to it to feast; for when God presents
to the whole world spiritual food for feeding souls, the meaning was the same as
if he had prepared a table for all. The Lord invites us at the present day, that
he may fill and satisfy us with good things; he raises up faithful ministers to
prepare for us that feast, and gives power and efficacy to his word, that we may
be satisfied with it.
F399
In
this mountain. As to the word mountain,
though the servants of God do not now come out of the mountain to feed us, yet
by this name we must understand the Church; for nowhere else can any one partake
of this food. That feast is not set down in streets and highways, the table is
not spread everywhere, and this banquet is not prepared in all places, In order
that we may feast, we must come to the Church. That place was mentioned, because
there alone God was worshipped, and revelations proceeded from it; as also the
gospel came forth from it. When he says that this banquet will be rich and
sumptuous, the design of this is to commend the doctrine of the gospel; for it
is the spiritual food with which our souls are fed, and is so exquisitely
delightful that we have no need of any
other.
7.
And he will destroy the face of
the covering.
F400
Here also commentators differ, for by the word covering is meant the
disgrace with which believers are covered in this world, so that the glory of
God is not seen in them; as if he had said, "Though many reproaches oppress the
godly, yet God will take away those reproaches, and will make their condition
glorious. I pass by other interpretations; but, in my opinion, the true meaning
is, that the Lord promises that he will take away the veil by which they were
kept in blindness and ignorance; and therefore it was by the light of the gospel
that this darkness was
dispelled.
In that
mountain. He says that this will be in mount
Zion, from which also the light of the word shone on the whole world, as we have
already seen.
(<230203>Isaiah
2:3.) This passage, therefore, must unavoidably be referred to the kingdom of
Christ; for the light did not shine on all men till Christ, the Sun of
Righteousness, arose,
(<390402>Malachi
4:2,) who took away all the veils, wrappings, and coverings. And here we have
another commendation of the gospel, that it dispels the darkness, and takes away
from our eyes the covering of errors. Hence it follows, that we are wrapped up
and blinded by the darkness of ignorance, before we are enlightened by the
doctrine of the gospel, by which alone we can obtain light and life, and be
fully restored. Here, too, we have a confirmation of the calling of the
Gentiles, that is, of our calling; for not only the Jews, but all nations, which
formerly were buried in every kind of errors and superstition, are invited to
this banquet.
8.
He hath destroyed death
eternally.
F401
The Prophet continues his subject; for in general he promises that there will be
perfect happiness under the reign of Christ, and, in order to express this the
more fully, he employs various metaphors admirably adapted to the subject. That
happiness is real, and not temporary or fading, which not even death can take
away; for amidst the highest prosperity our joy is not a little diminished by
the consideration that it will not always last. He therefore connects two
things, which render happiness full and complete. The first is, that the life is
perpetual; for to those who in other respects are happy for a time, it is a
wretched thing to die. The second is, that this life is accompanied by joy; for
otherwise it may be thought that death would be preferable to a sorrowful and
afflicted life. He next adds that, when all disgrace has been removed, this life
will be glorious; for otherwise less confidence would have been placed in the
prophecy, in consequence of the wretched oppression of the
people.
But it is asked, To what period must we
refer these promises? for in this world we must contend with various
afflictions, and must fight continually; and not only are we "appointed to
death,"
(<194422>Psalm
44:22,) but we "die daily."
(<461531>1
Corinthians 15:31.) Paul complains of himself and the chief pillars of the
Church, that they are "a spectacle to all men," and endure insults of every
kind, and are even looked upon as
(kaqa>rmata)
"cleansings" and
(periyh>mata)
sweepings," or "offscourings."
F402
(<460409>1
Corinthians 4:9, 13.) Where or when, therefore, are these things fulfilled? They
must undoubtedly be referred to the universal kingdom of Christ; —
universal, I say, because we must look not only at the beginning, but also at
the accomplishment and the end: and thus it must be extended even to the second
coming of Christ, which on that account is called "the day of redemption" and
"the day of restoration;" because all things which now appear to be confused
shall be fully restored, and assume a new form.
(<422128>Luke
21:28;
<440321>Acts
3:21;
<450823>Romans
8:23;
<490430>Ephesians
4:30.) This prediction relates, no doubt, to the deliverance from Babylon; but
as that deliverance might be regarded as the earnest and foretaste of another,
this promise must undoubtedly be extended to the last
day.
Let us therefore direct all our hope and
expectation to this point, and let us not doubt that the Lord will fulfill all
these things in us when we have finished our course. If we now "sow in tears,"
then undoubtedly we shall "reap with joy" and ecstasy.
(<19C605>Psalm
126:5.) Let us not dread the insults or reproaches of men, which will one day
procure for us the highest glory. Having obtained here the beginnings of this
happiness and glory, by being adopted by God, and beginning to bear the image of
Christ, let us firmly and resolutely await the completion of it at the last
day.
For Jehovah hath spoken
it. After so many dreadful calamities, it might
be thought that such an event was incredible; and therefore the Prophet shews
that it proceeds not from man, but from God. When Jerusalem had been overthrown,
the worship of God taken away, the temple destroyed, and the remnant of the
people oppressed by cruel tyranny, no man would have believed it to be possible
that everything would be raised to its original condition. It was necessary to
combat with this distrust, to which men are strongly inclined; and therefore the
Prophet confirms and seals these
promises.
"Know that God
communicated to me these declarations; fix your minds therefore on him, and not
on me; let your faith rely on him 'who cannot lie' or deceive."
(<560102>Titus
1:2.)
9.
And it shall be said. The verb
rma
(amar) is indefinite, "He shall say;" but as the discourse does not
relate to one or another individual, but to all in general, I chose to render it
in a passive form.
F403
This is an excellent conclusion; for it shews that God's benefits are not in any
respect doubtful or uncertain, but are actually received and enjoyed by men. The
Prophet declares that the banquet, of which he formerly spoke, (verse 6,) will
not in vain be prepared by God; for men shall feast on it, and possess
everlasting joy.
Lo, this is
our God. That joyful shout, which he declares
will be public, is the actual test and proof, so to speak, of the experience of
the grace of God. This passage ought to be carefully observed; for the Prophet
shews that there will be such a revelation as shall fix the minds of men on the
word of God, so that they will rely on it without any kind of hesitation; and if
these things belong, as they undoubtedly do belong, to the kingdom of Christ, we
derive from them this valuable fruit, that Christians, unless they are wanting
to themselves, and reject the grace of God, have undoubted truth on which they
may safely rely. God has removed all ground of doubt, and has revealed himself
to them in such a manner, that they may venture freely to declare that they know
with certainty what is his will, and may say with truth what Christ said to the
Samaritan woman, "We worship what we know."
(<430422>John
4:22.) Having been informed by the gospel as to the grace offered through
Christ, we do not now wander in uncertain opinions, as others do, but embrace
God and his pure worship. Let us boldly say, "Away with all the inventions of
men!"
It is proper to observe the contrast
between that dark and feeble kind of knowledge which the fathers enjoyed under
the law, and the fullness which shines forth to us in the gospel. Though God
deigned to bestow on his ancient people the light of heavenly doctrine, yet he
made himself more familiarly known through Christ, as we are told; "No man hath
seen God at any time; the only-begotten Son, who is in the bosom of the Father,
hath declared him."
(<430118>John
1:18.) The Prophet now extols that certainty which the Son of God brought to us
by his coming, when he "sheweth to us the Father."
(<431409>John
14:9.) Yet, while we excel the ancient people in this respect, that the
reconciliation obtained through Christ makes God, as it were, more gracious to
us, there is no other way in which God can be known but through Christ, who is
"the pattern and image of his substance."
(<580103>Hebrews
1:3.) "He who knoweth not the Son, knoweth not the Father."
(<431407>John
14:7.) Though Jews, Mahometans, and other infidels, boast that they worship God,
the creator of heaven and earth, yet they worship an imaginary God. However
obstinate they may be, they follow doubtful and uncertain opinions instead of
the truth; they grope in the dark, and worship their own imagination instead of
God. In short, apart from Christ, all religion is deceitful and transitory, and
every kind of worship ought to be abhorred and boldly
condemned.
Nor is it without good reason that
the Prophet employs not only the adverb Lo, but the demonstrative pronoun
This,
F404
in order to attest more fully the presence of God, as, a little afterwards, by
repeating the declaration of certainty and confidence, he expresses the
steadfastness that will be found in those who shall worship God through Christ.
It is certain that we cannot comprehend God in his majesty, for he "dwelleth in
unapproachable light,"
(<540616>1
Timothy 6:16,) which will immediately overpower us, if we attempt to rise to it;
and therefore he accommodates himself to our weakness, gives himself to us
through Christ, by whom he makes us partakers of wisdom, righteousness, truth,
and other blessings.
(<460130>1
Corinthians 1:30.)
This is
Jehovah. It is worthy of observation that, when
he calls Christ the God of believers, he gives to him the name "Jehovah;" from
which we infer that the actual eternity of God belongs to the person of Christ.
Besides, since Christ has thus made himself known to us by the gospel, this
proves the base ingratitude of those who, not satisfied with so full a
manifestation, have dared to add to it their own idle speculation, as has been
done by Popery.
We have waited
for him. He expresses the firmness and
perseverance of those who have once embraced God in Christ; for it ought not to
be a temporary knowledge, but we must persevere in it steadfastly to the end.
Now, Isaiah speaks in the name of the ancient Church, which at that time had its
seat, strictly speaking, among the Jews alone; and therefore, despising as it
were all the gods that were worshipped in other countries, he boldly declares
that he alone, who revealed himself to Abraham,
(<011501>Genesis
15:1,) and proclaimed his law by the hand of Moses,
(<022001>Exodus
20:1, 2,) is the true God. Other nations, which were involved in the darkness of
ignorance, did not "wait for" the Lord: for this "waiting" springs from faith,
which is accompanied by patience, and there is no faith without the
word.
Thus he warns believers that their
salvation rests on hope and expectation; for the promises of God were as it were
suspended till the coming of Christ. Besides, we ought to observe what was the
condition of those times; for it appeared as if either the promise of God had
come to nought, or he had rejected the posterity of Abraham. Certainly, though
they looked very far, God did not at that time appear to them; and therefore
they must have been endued with astonishing patience to endure such heavy and
sharp temptations. Accordingly, he bids them wait quietly for the coming of
Christ; for then they will clearly perceive how near God is to them that worship
him.
The same doctrine ought to soothe us in the
present day, so that, though our salvation be concealed, still we may "wait for
the Lord" with firm and unshaken hope, and, when he is at a distance, may always
say, Lo, here he
is. In times of the greatest confusion, let us
learn to distinguish him by this mark,
This is
he.
F405
As to the words, though he says, in the past tense,
F406
"We rejoiced and were glad in his salvation;" yet the words denote a continued
act; and, a little before, he had said in the future tense, "He will save us."
The meaning may be thus summed up, "Christ will never disappoint the hopes of
his people, if they call on him with
patience."
10.
For the hand of Jehovah shall
rest. The design of the Prophet in the
beginning of this verse, I have no doubt, was to comfort the godly, who but for
this would have thought that God had forsaken and abandoned them; for the
opinion of those who view it as describing the judgment which the Lord was about
to execute on the Jews, has no foundation whatever; but the meaning is the same
as if he had said, that the Lord will always assist his Church. I am aware that
"the hand of God" rests also on the reprobate, when he does not cease to pursue
them with his vengeance, till he completely overwhelm them; but here the word
"hand" denotes assistance, and not chastisements, and therefore by the word
"rest," is meant the uninterrupted continuance of defense or
protection.
We draw from this a profitable
doctrine, that although God scatters innumerable blessings over the whole world,
in such a manner that wicked men also obtain a share of them, yet his "hand"
does not "rest," or is not continually present, but in the holy mountain;
that is, in the Church, where he is worshipped. It ought also to be observed,
that Jerusalem had been chastised, before she received these blessings; for he
had formerly threatened chastisements and punishments, to which he added this
consolation.
And Moab shall be
trodden down under him. In this clause he gives
an additional view of the grace of God; for, by inflicting punishment on the
enemies of the Church, he will shew how dearly he values its salvation. The Jews
had no enemies more deadly than the Moabites, though their ancestors
F407
were near relatives. By a figure of speech
(sunekdocikw~v)
in which a part is taken for the whole, he includes under this name all the
enemies of the Church, and especially those who are somewhat related to them,
and who are more destructive than all others. He shews that, though for a time
they are victorious and oppress the Church, yet eventually they shall be
punished. His object is, that under their afflictions believers may not lose
heart, as if their condition were unhappy, while wicked men are cheerful and
prosperous; for the "treading down," which is here mentioned, will quickly
follow. Consequently, if at the present day we see the Church disturbed and
oppressed by those who are somewhat related to us, and who even assume the name
and title of the Church, let us comfort our hearts by this
promise.
As straw is trodden
down in the dunghills.
F408
The word
hnmdm,
(Madmenah,) which we translate "dunghill,"
F409
is supposed by some to be the name of a city, which is also mentioned by
Jeremiah,
(<244802>Jeremiah
48:2.) But what if we should say that the Prophet alludes to the city, which was
probably situated in a fertile soil, and thus conveys a stronger censure, and
presses harder on the Moabites? As if he had said, "As straw is trodden down in
their fields, so will the Lord tread down the Moabites." I do not dislike other
interpretations, but consider it to be not improbable that he alludes to the
fertility of the soil in which that city was situated. Yet in my version I have
not hesitated to follow the common
opinion.
11.
And he shall spread
out. The Prophet now explains and confirms the
former statement; but he employs a different metaphor, by which he means, that
the Lord will spread out his hand to the innermost part of the country of Moab,
and not merely to its extremities. Some explain the metaphor thus: "As the arms
are stretched out in swimming, so the Lord will chastise the Moabites on all
sides." Others think that it expresses the doubling of punishments, as if he had
said, "The Lord will not only punish the Moabites, but will again and again take
vengeance for the cruelty which they exercised against the children of
God."
But we might take another way of
explaining that metaphor. Those who swim do not rush forward with the utmost
violence, but gently spread out and quickly draw back their arms, and yet they
cut and subdue the waters. In like manner, the Lord does not always put forth
great strength to cut down the wicked, but without any effort, without the use
of armies, without any noise or uproar, he destroys and puts them to flight,
however valiant or well prepared for battle they may appear to be. And I approve
of this explanation, because it takes nothing from the meaning formerly given,
and explains more clearly, that the wicked are often brought to nothing by the
hand of God, though he do not openly thunder from heaven. When he says,
"In the midst of
it," he shews that no part will be hidden in
such a manner as not to be overtaken by this
vengeance.
12.
And the
fortress. The Prophet now directs his discourse
to the country of Moab. It was highly fortified, and was proud of its walls and
fortifications; and he affirms that the lofty towers, and other defences,
however strong and seemingly impregnable, will be of no avail. The ancients, it
is well known, had quite a different method of fortifying from what is practiced
among us.
He will bring down,
lay low, and cast to the ground. The three
words here employed, for conveying the meaning more strongly, are not
superfluous; for it was necessary to beat down that pride which swelled the
hearts of the Moabites, and which, as we formerly saw,
F410
made them intolerable. The Prophet therefore mocks at them, "As if the Lord
could not cast down that loftiness of which you
boast!"
To the
dust. The meaning of this clause is as if he
had said, "He will not only level it with the ground, but will reduce it to
dust, so that there will not even be a trace of the ancient ruin." This
passage contains an excellent and highly seasonable consolation; for the enemies
of the Church in the present day are so haughty, that they mock not only at men,
but at God himself, and are so much swelled and puffed up by their power, that
they imagine themselves to be invincible; but, in opposition to their bulwarks
and defences, we ought to bring forward this declaration of the Prophet, "The
Lord will quickly bring down and lay them low." Yet we must patiently endure to
see them strong and powerful, till the full time for their destruction
arrive.
CHAPTER
26
Isaiah Chapter
26
1. In that day shall this song be
sung in the land of Judah; We have a strong city: salvation will God appoint for
walls and bulwarks. 1. In die illa cantabitur canticum in terra Iuda:
Urbs fortitudinisnobis; salutem posuit muros et
vallum.
2. Open ye the gates, that the
righteous nation which keepeth the truth may enter in. 2. Aperite portas,
et ingredietur gens justa, custodiens veritates.
3. Thou wilt keep him in perfect
peace, whose mind is stayed on thee; because he trusteth in thee. 3.
Cogitatio fixa: custodies pacem, pacem; quoniam in te confisum
est.
4. Trust ye in the Lord for
ever: for in the Lord Jehovah is everlasting strength. 4. Sperate in
Iehova in perpetuum; quia in Iah Iehova
fortitudoseculorum.
5. For he
bringeth down them that dwell on high: the lofty city, he layeth it low: he
layeth it low, even to the ground; he bringeth it even to the dust. 5.
Nam incurvabit incolas sublimitatis, civitatem exaltatam humiliabit;humiliabit,
inquam, eam ad terram, deducet ad
pulverem.
6. The foot shall tread
it down, even the feet of the poor, and the steps of the needy. 6.
Calcabit eam pes; pedes pauperis, gressus inopum.
7. The way of the just is
uprightness: thou, most upright, dost weigh the path of the just. 7.
Semita justi rectitudines; rectam viam justi aequabis, (vel, tu, qui rectus
es, viam justi aequabis.)
8.
Yea, in the way of thy judgments, O Lord, have we waited for thee; the desire of
our soul is to thy name, and to the remembrance of thee. 8. Etiam in via
judiciorum tuorum, Iehova, speravimus in te, ad nomen tuum, et memoriam tui
desiderium animae.
9. With my
soul have I desired thee in the night; yea, with my spirit within me will I seek
thee early: for when thy judgments are in the earth, the inhabitants of the
world will learn righteousness. 9. Anima mea desideravit te per noctem;
quin et spiritu meo intra me temane (vel, sedulo) quaeram; nam ex quo
fuerint judicia tua in terra,justitiam discent incolae
terrae.
10. Let favor be shewed
to the wicked, yet will he not learn righteousness: in the land of uprightness
will he deal unjustly, and will no behold the majesty of the Lord. 10.
Impius gratiam obtinebit, nec discet justitiam; in terra rectorum operum
perverse aget, nec videbit magnificentiam
Iehovae.
11. Lord, when thy hand
is lifted up, they will not see: but they shall see and be ashamed for their
envy at the people; yea, the fire of thine enemies shall devour them. 11.
Iehova, utcunque exaltata fuerit manus tua, non videbunt; videbuntet pudefient
aemulatione populi; quin et ignis hostium tuorum
vorabiteos.
12. Lord, thou wilt
ordain peace for us: for thou also hast wrought all our works in us. 12.
Iehova, ordinabis nobis pacem; nam et omnia opera nostra operatus es
nobis.
13. O Lord our God, other
lords besides thee have had dominion over us; but by thee only will we make
mention of thy name. 13. Iehova Deus noster, subjugaverunt nos domini
praeter te; tantum in te recordabimur nominis
tui.
14. They are dead, they shall not
live; they are deceased, they shall not rise: therefore hast thou visited and
destroyed them, and made all their memory to perish. 14. Mortui non
vivent; occisi non resurgent; propterea visitasti, etexterminasti eos; et
perdidisti omnem memoriam eorum.
15.
Thou hast increased the nation, O Lord, thou hast increased the nation: thou art
glorified: thou hadst removed it far unto all the ends of the earth. 15.
Addidisti genti, Iehova; addidisti genti; glorificatus es;dilatasti omnes fines
terrae.
16. Lord, in trouble have they
visited thee; they poured out a prayer when thy chastening was upon
them. 16. Iehova, in tribulatione visitaverunt te, effuderunt
precationem,dum castigatio tua super
eos
17. Like as a woman with child, that
draweth near the time of her delivery, is in pain, and crieth out in her pangs;
so have we been in thy sight, O Lord 17. Sicut praegnans, quae ad partum
propinquat, dolet, clamat indoloribus suis; sic nos fuimus a facie tua,
Iehova.
18. We have been with child, we
have been in pain, we have as it were brought forth wind; we have not wrought
any deliverance in the earth, neither have the inhabitants of the world
fallen. 18. Parturivimus, doluimus, ac si peperissemus ventum, salus non
estfacta terrae, et non ceciderunt incolae
orbis.
19. Thy dead ,men shall live,
together with my dead body shall they arise. Awake and sing, ye that dwell in
dust: for thy dew is as the dew of herbs, and the earth shall cast out the
dead. 19. Vivent mortui tui, cadaver meum resurgent. Evigilate, et
cantate,incolae pulveris. Quoniam ros herbarum ros tuus; et terra
mortuosejiciet, (vel, terram Gigantum prosternes; vel, terra Gigantescadere
faciet.)
20. Come, my people, enter
thou into thy chambers, and shut thy doors about thee: hide thyself as it were
for a little moment, until the indignation be overpast. 20. Veni, popule
mi, intra in cubicula tua; claude ostia post te:lateas paululum ad momentum,
donec transeat indignatio.
21. For,
behold, the Lord cometh out of his place to punish the inhabitants of the earth
for their iniquity: the earth also shall disclose her blood, and shall no more
cover her slain. 21. Nam ecce Iehova egreditur e loco suo, ut visitet
iniquitatemhabitatoris terrae contra eum. Et discooperiet terra sanguines suos,
etnon teget amplius super occisis suis.
1.
In that day shall a song be
sung. Here the Prophet begins again to shew
that, after the return of the people from captivity, they will be defended by
God's power and guardianship, and that under his protection Jerusalem will lie
as safe as if she had been surrounded by bulwarks, ramparts, a ditch, and a
double wall so that no enemy could find
entrance.
It is proper to observe the time when
"this song was sung." The Prophet had foretold the calamity that would befall
the Church, which was not yet so near at hand, but happened a short time after
his death. When the people were led into captivity, they would undoubtedly have
despaired, if they had not been encouraged by such promises. That the Jews might
cherish a hope that they would be delivered, and might behold life in the midst
of death, the Prophet composed for them this song, even before the calamity
occurred, that they might be better prepared for enduring it, and might hope for
better things. I do not think that it was composed solely that, when they had
been delivered, they might give thanks to God, but that even during their
captivity, though they were like dead men,
(<263701>Ezekiel
37:1,) they might strengthen their hearts with this confidence, and might also
train up their children in this expectation, and hand down these promises, as it
were, to posterity.
We have formerly
F411
seen the reason why these and other promises were put by Isaiah into the form of
verse. It was, that, having been frequently sung, they might make a deeper
impression on their memory. Though they mourned in Babylon, and were almost
overwhelmed with sorrow, (hence these sounds,
(<19D704>Psalm
137:4,) "How can we sing the Lord's song in a foreign land?") yet they must have
hoped that at a future period, when they should have returned to Judea, they
would give thanks to the Lord and sing his praises; and therefore the Prophet
shews to them at a distance the day of deliverance, that they may take courage
from the expectation of it.
We
have a city of strength. By these words a full
restoration of Jerusalem and of the people is promised, because God will not
only deliver the captives and gather those that are scattered, but will also
preserve them safe, after having brought them back to their country. But not
long afterwards believers saw that Jerusalem was destroyed,
(<122509>2
Kings 25:9,) and the Temple thrown down,
(<143619>2
Chronicles 36:19,) and after their return nothing could meet their eye but
hideous ruins; and all this Isaiah had previously foretold. It was therefore
necessary that they should behold from the lofty watch-tower of faith this
restoration of Jerusalem.
He
hath made salvation to be walls and a bulwark.
He now defines what will be "the strength of the city;" for the "salvation" of
God will supply the place of a "wall," towers, ditches, and mounds. As if he had
said, "Let other cities rely on their fortifications, God alone will be to us
instead of all bulwarks." Some allege that the words may be read, "He hath set a
wall and bulwark for salvation;" and I do not set aside that rendering. But as a
more valuable doctrine is contained in the Prophet's words, when nothing is
supplied, it serves no good purpose to go far for a forced interpretation;
especially since the true and natural interpretation readily presents itself to
the mind, which is, that God's protection is more valuable than all ditches and
walls. In like manner, it is also said in the psalm, "Thy mercy is better than
life,"
(<196303>Psalm
63:3;) for as David there boasts of enjoying, under God's shadow, greater safety
and freedom from care than if he had been fortified by every kind of earthly
defense, so Isaiah here says, that there will be good reason for laying aside
fear, when God shall have undertaken to guard his people. Now, since this
promise extends to the whole course of redemption, we ought to believe that at
the present day God is still the guardian of his Church, and therefore, that his
power is of more avail than if it had been defended by every kind of military
force. Accordingly, if we wish to dwell in safety, we must remain in the Church.
Though we have no outward defences, yet let us learn to be satisfied with the
Lord's protection, and with his sure salvation, which is better than all
bulwarks.
2.
Open ye the gates. This "song" was undoubtedly
despised by many, when it was published by Isaiah; for during his life, the
inhabitants of Jerusalem were wicked and ungodly, and the number of good men was
exceedingly small. But after his death, when they had been punished for their
wickedness, it was in some measure perceived that this prediction had not been
uttered in vain. So long as wicked men enjoy prosperity, they have no fear, and
do not imagine that they can be brought low. Thus the Jews thought that they
would never be driven out of Judea, and carried into captivity, and hoped that
they would continue to dwell there. It was therefore necessary to take away from
them every pretense for being haughty and insolent; and such is the import of
the Prophet's words:
And a
righteous nation, which keepeth the truth, shall enter
in. "The inhabitants of the restored city shall
be unlike the former; for they will maintain righteousness and truth. But at
that time this promise also might appear to have failed of its accomplishment;
for when they had been driven out of the country and led into captivity, no
consolation remained. Accordingly, when the Temple had been destroyed, the city
sacked, and all order and government overthrown and destroyed, they might have
objected, "Where are those 'gates' which he bids us 'open?' Where are the people
who shall 'enter?' Yet we see that these things were fulfilled, and that nothing
was ever foretold which the Lord did not accomplish. We ought, therefore, to
keep before our minds those ancient histories, that we may be fortified by their
example, and, amidst the deepest adversity to which the Church is reduced, may
hope that the Lord will yet raise her up
again.
When the Prophet calls the nation
"righteous and truthful," he not only, as I mentioned a little before, describes
the persons to whom this promise relates, but shews the fruit of the
chastisement; for when its pollution shall have been washed away, the holiness
and righteousness of the Church shall shine more brightly. At that time wicked
men were the majority, good men were very few, and were overpowered by the
multitude of those who were of an opposite character. It was therefore necessary
that that multitude, which had no fear of God, and no religion, should be taken
away, that God might gather his remnant. Thus, it was a compensation for the
destruction, that Jerusalem, which had been polluted by the wickedness of her
citizens, again was actually devoted to God; for it would not have been enough
to regain prosperity, if newness of life had not shone forth in holiness and
righteousness.
Now, as the Prophet foretells the
grace of God, so he also exhorts the redeemed people to maintain uprightness of
life. In short, he threatens that these promises will be of no avail to
hypocrites, and that the gates of the city will not be opened for them, but only
for the righteous and holy. It is certain that the Church was always like a
barn,
(<400312>Matthew
3:12,) in which the chaff is mingled with the wheat, or rather the wheat is
overpowered by the chaff; but when the Jews had been brought back into their
country, the Church was unquestionably purer than before. Those who returned
must have been animated by a good disposition, to undertake a journey so long,
and beset by so many annoyances, embarrassments, and dangers; and many others
chose rather to remain in captivity than to return, thinking that to dwell in
Babylon was a safer and more peaceful condition than to return to Judea. Such
persons must have had a seed of piety, which led them to take possession of
those promises which were granted to the fathers. Now, though the Church even at
that time was stained by many imperfections, still this description was
comparatively true; for a large portion of the filth had been swept away, and
those who remained had profited in some degree under God's
chastisements.
A righteous
nation, which keepeth the truth. Some
distinguish these terms in this manner, "A nation righteous before God,
and upright before men." But I take the meaning to be more simple; that,
after having called the nation "righteous," he shews in what righteousness
consists; that is, where there is uprightness of heart, which has nothing
feigned or hypocritical, for nothing is more opposite to righteousness than
hypocrisy. And though no man ever existed who advanced so far that he could
receive the commendation of being perfectly righteous, yet the children of God,
who with their whole heart aim at this "truth," may be said to be keepers of it.
But perhaps it will rather be thought that, by a figure of speech, one part is
taken for the whole, to describe what is true righteousness; that is, when all
deceit and all wicked practices have been laid aside, and men act towards each
other with sincerity and truth.
If any man wish
to make use of this passage for upholding the merits of men, the answer is easy;
for the Prophet does not here describe the cause of salvation, or what men are
by nature, but what God makes them by his grace, and what kind of persons he
wishes to be members of his Church. Out of wolves he makes sheep, as we have
formerly seen.
F412
So long as we live here, we are always at a great distance from perfection, and
are in continual progress towards it; but the Lord judges of us according to
that which he has begun in us, and, having once led us into the way of
righteousness, reckons us to be righteous. As soon as he begins to check and
reform our hypocrisy, he at once calls us true and
upright.
3.
The thought is fixed; thou wilt
keep peace, peace.
F413
As the Hebrew word
rxy
(Yetzer) signifies both "imagination" or "creature," and "thought," some
render it, "By a settled foundation thou wilt keep peace; " as if the Prophet
meant, that when men, amidst the convulsions of the world, continue to rest
firmly on God, they will always be safe. Others render it, "For the fixed
thought thou wilt keep peace; " which amounts to nearly the same thing, that
they who have fixed their minds on God alone will at length be happy; for in no
other way does God promise that he will be the guardian of his people than when
they rely on his grace with settled thoughts, and without change or wavering.
Since, however, the sign of the dative case is not added, but the Prophet in a
concise manner of expression says, "Fixed or steadfast thought," let my readers
judge if it be not more appropriate to view it as referring to God, so as to
make the meaning to be, that the peace of the Church is founded on his eternal
and unchangeable purpose; for, in order to prevent godly minds from continual
wavering, it is of the highest importance to look to the heavenly
decree.
It is undoubtedly true that we ought
constantly to hope in God, that we may perceive his continual faithfulness in
defending us; and believers are always enjoined not to be driven about by any
doubt, or uncertainty, or wavering, but firmly to rely on God alone. Yet the
meaning which is more easily obtained from this passage, and comes more
naturally from the words of the Prophet, is, that it is a fixed and unchangeable
decree of God, that all who hope in him shall enjoy eternal peace; for if
fixed thought means the certainty and steadfastness of the godly, it
would be superfluous to assign the reason, which is
—
Because he hath
trusted in thee. In short, both modes of
expression would have been harsh, that "continual peace is prepared for
imagination," or "for thought." But it is perfectly appropriate to say that,
when we trust in God, he never disappoints our hope, because he has determined
to guard us for ever. Hence it follows, that, since the safety of the Church
does not depend on the state of the world, it is not moved or shaken by the
various changes which happen daily; but that, having been founded on the purpose
of God, it stands with steady and unshakable firmness, so that it can never
fall.
There is also, I think, an implied
contrast between God's fixed thought and our wandering imaginations; for at
almost every moment there springs up something new which drives our thoughts
hither and thither, and there is no change, however slight, that does not
produce some doubt. We ought therefore to hold this principle, that we do wrong
if we judge of God's unshaken purpose by our fickle imaginations; as we shall
elsewhere see,
"As far as the heavens
are from the earth, so far are my thoughts from your thoughts, O house of
Israel."
(<235509>Isaiah
55:9.)
We ought therefore above all to hold it certain, that
our salvation is not liable to change; because the purpose of God is
unchangeable.
Thou wilt keep
peace, peace. What has now been stated explains
the reason of the repetition of the word peace; for it denotes
uninterrupted continuance for ever. By the word peace I understand not
only serenity of mind, but every kind of happiness; as if he had said, that the
grace of God alone can enable us to live prosperously and
happily.
4.
Trust ye in Jehovah for
ever. As to the words, some read in the second
clause, "Trust in God, the strong Jehovah of ages;" but as
rwx
(tzur) is not always an adjective, but signifies strength, I
reject that meaning as forced, besides that it has little relation to the
subject, as will immediately appear. There is also little ground for the
ingenuity of those who infer from this passage the divinity of Christ, as if the
Prophet said, that "Jehovah is in Jah;" for the twofold name of God is given for
the express purpose of magnifying his power.
He
now exhorts the people to rest safely on God, and therefore, after the preceding
doctrine, there is now room for exhortation. Besides, it would have been vain to
say that our peace is in the hand of God, and that he is our faithful guardian,
if we had not been taught and instructed on this subject, and at the same time
urged by exhortations. Yet he exhorts us not only to earnest hope, but to
perseverance; and this discourse implies properly to believers, who have already
learned what it is to trust in the Lord, and who need to be strengthened,
because they are still weak, and may often fall, in consequence of the various
motives to distrust with which they are called to struggle. He therefore does
not enjoin them merely to trust in the Lord, but to remain steadfastly in trust
and confidence to the end.
For
in Jah Jehovah is the strength of
ages.
F414 We ought to attend to the reason which
is here assigned, namely, that as the power of God, which is the object of
faith, is perpetual, so faith ought to be extended so as to be equally
perpetual. When the Prophet speaks of the strength and power of God, he does not
mean power which is unemployed, but power active and energetic, which is
actually exerted on us, and which conducts to the end what he had begun. And
this doctrine has a wider application, for it bids us truly believe that we
ought to contemplate the nature of God; for, as soon as we turn aside from
beholding it, nothing is seen but what is fleeting, and then we immediately
faint. Thus ought faith to rise above the world by continual advances; for
neither the truth, nor the justice, nor the goodness of God, is temporary and
fading, but God continues always to be like
himself.
5.
For he will bring down the
inhabitants of loftiness.
F415
He now explains more fully what is that power of God of which he spoke. It is
that which we ourselves feel, and which is exerted for our benefit. The two
clauses are therefore closely connected, that "the proud are laid low by the
power of God," and that "the lowly and despised are placed in their room;" for
it would not have yielded full consolation to tell us, in the first place, that
"the proud will be laid low," if he had not likewise added, that "the lowly will
be exalted," so as to hold dominion over the proud. We therefore acknowledge,
that in our own experience God works powerfully for our salvation, and this
yields to us a ground of hope.
Under the word
loftiness he includes not only bulwarks and fortifications of every kind,
(for the ancients were wont to build their cities in lofty places,) but also
wealth and magnificence. He therefore means, that no defense can prevent God
from casting down the wicked, and laying them low. Towers and bulwarks, indeed,
are not displeasing to God; but as it rarely happens that they who are strong
and powerful are not proud, so loftiness frequently denotes pride.
Unquestionably he speaks of the wicked, who have abundance of arms, forces, and
money, and imagine that they are protected against God himself. He likewise
comforts the Jews, as we have formerly said,
F416
because the invincible power of Babylon might have terrified them and thrown
them into despair, if the Lord had not supported them by this promise: "You have
no reason for being terrified at the greatness or strength of Babylon; for she
will quickly fall, and will not stand before the power of the
Lord."
7.
Straightnesses are the way of the
righteous man. He does not praise the
righteousness of the godly, as some have falsely supposed, but shews that,
through the blessing of God, they are prosperous and successful during the whole
course of their life. Having only stated briefly in the beginning of the verse,
that "their ways are plain and smooth," he explains more fully in the second
clause, ascribing it to the grace of God that in an open plain, as it were, the
righteous proceed in their course, till they reach the
goal.
Thou wilt weigh the
straight path of the righteous. The word
weigh contains a metaphor, that God, by applying a balance, as it were,
brings to an equal measure those things which in themselves were unequal. The
Hebrew word
rçy
(yashar) is ambiguous, for it may refer either to God or to the path.
Accordingly some render it, Thou, who art upright, will direct the path of
the righteous;
F417
and in other passages God is called upright.
(<053204>Deuteronomy
32:4;
<192508>Psalm
25:8.) There would also be propriety in the allusion, that the
straightness of which he spoke proceed from God, for he alone is
straight or upright. But the other version appears to be more
natural.
F418
He
promises in general, that God will take care of the righteous, so as to lead
them, as it were, by his hand. When the wicked prosper and the righteous are
oppressed, everything in this world appears to be moved by chance; and although
Scripture frequently declares and affirms that God takes care of them,
(<193705>Psalm
37:5;
<600507>1
Peter 5:7,) yet we can scarcely remain steadfast, but waver, when everything
that happens to them is unfavourable. Yet it is true that the ways of the
righteous are made plain by God's balance, however rough and uneven they may
appear to be; and not only so, but he has committed them to the guardianship of
his angels, "lest they should be injured, or dash their foot against a stone."
(<199111>Psalm
91:11.) But for this, they would easily fall or give way through exhaustion, and
would hardly ever make way amidst so many thorns and briers, steep roads,
intricate windings, and rough places, did not the Lord lead out and deliver
them.
Let us therefore learn to commit ourselves
to God, and to follow him as our leader, and we shall be guided in safety.
Though snares and artifices, the stratagems of the devil and wicked men, and
innumerable dangers, may surround us, we shall always be enabled to escape. We
shall feel what the Prophet says here, that our ways, even amidst deep chasms,
are made plain, so that there is no obstacle to hinder our progress. And,
indeed, experience shews, that if we are not led by God's guidance, we shall not
be able to push our way through rugged roads; for so great is our weakness that
we shall scarcely advance a single step without stumbling at the smallest stone
that comes in our way. Satan and wicked men not only entangle and delay us by
many perplexities, and not only present to us slight difficulties, but cause us
to encounter sometimes high mounds and sometimes deep pits, which even the whole
world would be unable to avoid.
It is therefore
proper for us to acknowledge how much we need heavenly direction, and to confess
with Jeremiah, "I know, O Lord, that the way of man is not in himself; and it is
not in man that walketh to direct his steps."
(<241023>Jeremiah
10:23.) Let us not be puffed up with vain confidence, as if the result were
placed in our own power. Let us not boast, as James warns us, that "we shall do
this or that."
(<590415>James
4:15.) Such is the manner of rash men, who act as if they could do everything at
their own pleasure; while it is not in our power, as Solomon tells us, to direct
our tongue so as to give a proper answer.
(<201601>Proverbs
16:1.) In vain, therefore, do men form plans, and deliberate, and decide about
their ways, if God do not stretch out his hand. But he holds it out to the
righteous, and takes peculiar care of them; for, while the providence of God
extends to all, and while he supplies the wants of young ravens
(<19E709>Psalm
147:9) and sparrows,
(<401029>Matthew
10:29,) and of the smallest animals, yet he has a fatherly kindness towards the
godly, and delivers them out of dangers and
difficulties.
8.
Yea, in the way of thy
judgments. This verse contains a very beautiful
doctrine, without which it might have been thought that the former statements
were without foundation. Since he said that God will be our guide during the
whole of life, so that we shall neither wander nor stumble, and while, on the
other hand, we are pressed by so many straits, we might conclude that those
promises have not been actually fulfilled. Accordingly, when he tries our
patience, we ought to strive, and yet to trust in him. Here the Prophet gives us
this instruction, that, though our eyes are not gratified by an easy and
delightful path, and though the road is not made smooth under our feet, but we
must toil through many hard passages, still there is room for hope and
patience.
By
the way of
judgments he means adversity, and the word
judgment often has this meaning in Scripture. But here is a mark which
distinguishes the godly from hypocrites; for in prosperity hypocrites bless God,
and speak highly of him; but in adversity they murmur, and curse God himself,
and plainly shew that they had no confidence in him, and thus judge of God
according as their prosperity lasts. The godly on the other hand, when they are
tried by afflictions and calamities, are more and more excited to place
confidence.
F419
The
particle
ãa,
(aph,) Even, is inserted for the sake of emphasis, as if the
Prophet had said, that believers are earnest in the worship of God, not only so
long as he treats them with gentleness, but that, if he deal harshly with them,
still they do not faint, because they are supported by hope. It is therefore the
true test of sincere godliness, when not only while God bestows his kindness
upon us, but while he withdraws his face, and afflicts us, and gives every sign
of severity and displeasure, we place our hope and confidence in him. Let us
learn to apply this doctrine to our own use, whenever we are hard pressed by the
calamities of the present life; and let us not cease to trust in him, even when
our affairs are in the most desperate condition.
F420
"Though He slay me," says Job, "I will trust in Him;" and David says that:
"though he walk amidst the shadow of death, he will trust and not be afraid,
because he knows that God is with him."
(<181315>Job
13:15;
<192304>Psalm
23:4.)
To thy
name. The Prophet aims at shewing what is the
source of that uwearied earnestness which prevents the godly from sinking under
the greatest calamities. It is because they are free from wicked desires and
from excessive solicitude, and in their aspirations boldly rise to God. For, in
consequence of our disorderly passions and cares holding us bound, as it were,
to the earth, our hearts either wander astray, or sink into indolence, so that
they do not freely rise to God; and as the essence of God is hidden from us,
this makes us more sluggish in seeking him. From his hidden and incomprehensible
essence, therefore, the Prophet draws our attention to the name of God, as if he
enjoined us to rest satisfied with that manifestation of it which is found in
the word; because there God declares to us, as far as is necessary, his justice,
wisdom, and goodness, that is,
himself.
And to the
remembrance of thee. It is not without good
reason also that he has added the word remembrance; for it means that the
first perception or thought is not enough, but that continual meditation is
enjoined; because without its aid all the light of doctrine would immediately
vanish away. And indeed the true and sincere knowledge of God inflames us to
desire him, and not only so, but also prompts us to desire to make progress,
whenever the "remembrance" of it occurs to our minds. The knowledge of God,
therefore, comes first; and next, we must be employed in frequent "remembrance;"
for it is not enough that we have once obtained knowledge, if love and desire do
not grow through constant meditation. Hence, also, we perceive that the
knowledge of God is not a dead
imagination.
9.
My soul hath desired thee.
This is a stronger expression of the former
statement; for, having previously spoken in the person of believers, he had said
that the desire of their soul was towards God. He now adds, with regard to
himself, My soul hath
desired; as if he had said, "I have all the
faculties of my soul directed towards seeking thy name." The word
çpn
(nephesh) frequently denotes the vital Soul; but as the Prophet
here employs two words, I distinguish them so as to make
çpn
(nephesh) mean the desire or will, and
jwr
(ruach) the intellectual parts; for we know that these are the chief
parts of the human soul, namely, the Understanding and the Will, both of which
God justly claims for himself. Such is also the import of that passage, "Thou
shalt love the Lord thy God with all thy heart, with all thy mind, and with all
thy strength."
(<050605>Deuteronomy
6:5;
<402237>Matthew
22:37.) The Prophet therefore shews, that all the faculties of his soul are
directed to this point, to seek God and embrace
him.
Others take
jwr,
(ruach,) the Spirit, to mean the regenerated part; and so by
çpn
(nephesh) they understand the natural soul, and by
jwr,
(ruach,) the Spirit, they understand the grace of God, which is
supernatural. But this cannot be admitted; for the sensual man
(yuciko>v)
never seeks God; and we perceive how strongly we are opposed by our feelings
when we rise to God, and with what difficulty we conquer that aversion. It is
unnecessary, therefore, to refute this interpretation, for it is directly
contrary to Scripture; and from many similar passages it is sufficiently plain
that the Spirit and Soul mean the understanding and the
heart.
In the
night. By the night Scripture often
means adversity, which is compared to darkness and gloominess. But I interpret
it somewhat differently, as if the Prophet had said, "There is no time so
improper or unreasonable that I may not call upon thee or pray to thee." That
interpretation differs little from the former, but is rather more general; for
night is supposed to be set apart for rest, and at that time all the desires and
labors of men
F421
cease; and, in short, there is little difference between a sleeping and a dead
man. He says, therefore, that at the time which is devoted to rest and repose he
rises to seek God, so that no occasion turns him aside; — not that those
who are asleep have any active thought, but that sleep itself, if we turn to
God, is a part of our course; and although we slumber and are silent, still we
praise him by hope and
confidence.
In the
morning
F422
will I seek
thee. By the night the Prophet does not
literally mean sleep; and this is perfectly evident from the present
clause, in which night is contrasted with morning, which denotes
continuance.
The inhabitants
of the earth will learn righteousness. We must
observe the reason assigned, when he says that "the inhabitants of the earth
learn righteousness from the judgments of God," meaning that by chastisements
men are taught to fear God.
F423
In prosperity they forget him, and their eyes are as it were blinded by fatness;
they grow wanton and petulant, and do not submit to be under authority; and
therefore the Lord restrains their insolence, and teaches them to obey. In
short, the Prophet confesses that he and others were trained, by God's
chastisements, to yield submission to his authority, and to intrust themselves
to his guardianship; because if God do not, with uplifted arm, claim his right
to rule, no man of his own accord yields
obedience.
10.
The wicked man will obtain
favor.
F424
Isaiah contrasts this statement with the former. He had said that the godly,
even when they are afflicted, or see others afflicted, still rely on the love of
God, and trust in him. But now he declares, on the other hand, that the wicked
cannot be brought in any way to love God, though he endeavor, by every sort of
kindness, to draw and gain them over; and that, whatever aspect the Lord assume
towards them, they do not become better.
This
verse appears, at first view, to contradict the former, in which the Prophet
said, that the justice of God is acknowledged in the earth, when he executes his
judgments, and shews that he is the Judge, and punishes the transgressions of
men; while he says here that the wicked cannot in any way be led or persuaded to
worship God, and that they are so far from being made better by the
chastisements, that even acts of kindness make them worse. The good effect of
chastisements certainly does not appear in all; for wicked men do not at all
profit by them, as we see in Pharaoh, whom chastisements and scourges rendered
more obstinate.
(<020713>Exodus
7:13.) But although he spoke indiscriminately about "the inhabitants of the
earth," yet he strictly included none but God's elect, with whom indeed even
some hypocrites share the profit that is gained; for sometimes, though
reluctantly, they are moved by reverence for God, and are restrained by the
dread of punishments.
F425
but as the Prophet here describes sincere repentance, by "the inhabitants of the
earth" he means only the children of God.
Some
view it as a question, "Shall favor be shewn to the wicked?" or, "Why should the
wicked man obtain favor?" as if the Prophet insinuated that they do not deserve
that God should deal gently with them. But I choose rather to explain it thus,
"Whatever may be the acts of kindness by which God draws the wicked, they will
never learn to act uprightly." The Prophet therefore has limited the statement
made in the former verse.
In
the land of upright actions he will deal
unjustly. This is added in order to shew more
strongly the baseness of this ingratitude. It was a sufficiently heinous offense
that they abused the acts of God's kindness, and by means of them became more
rebellious; but it is their crowning wickedness, that "they deal wickedly in the
land" which the Lord had consecrated to himself. What he now says relates to
Judea, but may be extended also to other countries in which God is now
worshipped; but at that time there was no other country on which Isaiah could
bestow that title, for in no other was there any knowledge of God.
(<197602>Psalm
76:2.)
Thus he calls Judea "the land of Upright
actions." I give this interpretation, because, since the Prophet employs
(twjkn)
in the feminine gender, the word upright cannot apply to men.
F426
He therefore bestows this title, because the law was there in full force,
(<197601>Psalm
76:1, 2.) and that nation had been peculiarly chosen by God; and it was added,
as I have already said, in order to exhibit more strongly the ingratitude of the
nation. Some extend it indiscriminately to the whole world, because, wherever we
live, God supports us on the condition of our maintaining uprightness. This is
too far-fetched; but, since God has now spread abroad his kingdom in every
direction, wheresoever men call on his name, that is "the land of upright
actions;"
F427
so that we are worthy of double condemnation, if, after having been stimulated
by benefits so numerous and so great, we do not testify our gratitude by the
practice of godliness and by good works.
When he
adds, that the reprobate will not
behold the majesty of the Lord, this does not
in any degree palliate, but rather doubles their criminality; because it is base
and shameful indolence not to observe the glory of God which is openly
manifested before our eyes. The wicked are thus rendered the more inexcusable,
because, how numerous soever may be the methods by which the Lord makes known
his name, still they are blind amidst the clearest light. There is never any
lack of testimonies by which the Lord openly manifests his majesty and glory,
but, as we have formerly seen,
F428
few consider them. God manifests his glory not only by the ordinary works of
nature, but likewise by some astonishing miracles and demonstrations, by means
of which he gives us abundant instruction about his goodness, wisdom, and
justice. Wicked men shut their eyes, and do not observe them, though in trifling
matters they are very clear-sighted; and the Prophet now censures them severely
for this wickedness.
Others think that it is a
threatening against the reprobate,
they shall not behold the majesty
of the Lord, as if they did not deserve to
obtain this view of the works of God. Though this is true, yet, as this clause
is closely connected with the former, the Prophet continues to censure the
indolence of those who do not direct their minds to the works of God, but, on
the contrary, become stupid. On this account, we ought to think it the less
wonderful that so few repent, though very many demonstrations of the
righteousness of God are openly made; for infidelity is always blind to behold
the works of God.
11.
O Jehovah, though thy hand is
lifted up. This is an explanation of the former
statement; for he brings forward nothing that is new, but shews more clearly
what he had formerly stated in a few words. He had already said that the wicked
"will not behold the majesty of the Lord;" and now he explains that "majesty" to
be that which is visible in the works of God. He does not send us to that hidden
majesty which is concealed from us, but leads us to the works, which he denotes
figuratively
(metwnumikw~v)
F429
by the hand. Here he again censures the wicked, and shews that they
cannot be excused on the plea of ignorance; for, though they perceive nothing,
still the hand of God is openly visible; and it is nothing but their blind
ingratitude, or rather their voluntary indolence, that hinders them from
perceiving it. Some might plead ignorance, and allege that they did not see
these works; but the Prophet says that God's hand is "lifted up," and not merely
exerted, so that it is not only visible to a few persons, but shines
conspicuously.
They shall see
and be ashamed. He shews plainly that this
"beholding" is different from that of which he formerly spoke, when he said that
the wicked "do not see the glory of the Lord;" for they do see, but do not
observe or take any notice of it; but at length "they shall see," but too late,
and to their great hurt. After having long abused the patience of God, and
proved that they were obstinate and rebellious, they will at length be
constrained to acknowledge the judgments of God. Thus Cain,
(<010413>Genesis
4:13,14,) Esau,
(<012738>Genesis
27:38,) and others like them, who too late repented of their crimes,
(<581217>Hebrews
12:17,) though they fled from the face of God, yet were constrained to see that
he was their Judge. Thus, in those who despise him, God frequently, produces a
feeling of remorse, that he may display his power; but such knowledge is of no
avail to them.
In this manner, therefore, the
Prophet threatens wicked men, after having accused them of blindness, in order
to shew that they have no plea of ignorance; and he forewarns them that the time
will come when they shall know with whom they have to do, and that they will
then feel that they ought not to despise that heavenly name which they now treat
as fabulous, and scorn. They shut their eyes, and act without restraint, and
make us a laughing-stock, and do not think that God will be their Judge, but
rather turn into ridicule our distresses and afflictions. Thus they look down on
us as from a lofty place, and grow more and more hardened; but at length they
will understand that the true worshippers of God have not lost their
labor.
And shall be
ashamed. In order to shew that this beholding
of the glory of God is not only of no advantage, but hurtful to them, he says
that they shall behold with shame the blessing of God towards believers,
in which they will have no
share.
Through their envy of
the people. This tends to shew more strongly
the severity of the punishment, that not only will they burn with "envy," when
they shall see that the children of God have been delivered from those
distresses, and have been exalted to glory, but there will likewise be added
another evil, that they will be consumed by the fire of the enemy. By "the envy
of the people," therefore, is here meant the indignation which wicked men feel
when they compare the lot of godly men with their
own.
Yea, the fire of thine
enemies shall devour them. By
the fire of the
enemies, he means that "fire" with which God
consumes his "enemies." He employs the word "fire" to denote God's vengeance;
for here it must not be taken for visible "fire" with which we are burned, nor
even for the thunderbolt alone, but is a metaphorical expression for dreadful
anguish, as we find that in many other passages Scripture denotes by this term,
God's severest vengeance.
(<053222>Deuteronomy
32:22;
<182026>Job
20:26, 22:20.) No language indeed can sufficiently express this anguish. Yet I
do not object to the suggestion, that the Prophet alludes to the destruction of
Sodom and Gomorrah.
(<011924>Genesis
19:24.)
12.
O Jehovah, thou wilt ordain peace
for us. This statement tends to the consolation
of the godly, as if he had said, "We shall see what will be the end of the
wicked; for thou wilt prevent them from sharing with thy children, and wilt take
them away as enemies by fire, but we shall be happy." The Hebrew verb
tpç,
(shaphath,) which signifies "to ordain," has the same import as the word
"establish;" as if he had said, "Thou wilt prepare peace for us in uninterrupted
succession:" for the wicked also enjoy peace, but not of long duration; but our
peace is fixed on the Lord, and has a firm foundation, and never comes to an
end. By the word peace he means perfect happiness. Hence infer, that the
children of God alone, who rest on him, are happy; for the life of the wicked,
to whatever extent it may abound in pleasures and luxuries, when everything
proceeds to their wish, is most miserable. There is therefore no solid
foundation for peace but in God's fatherly
love.
All our
works. By works he means all the
blessings which the Lord bestows on those who believe in him; as if he had said,
"Transactions, business, actions," and everything included in the French phrase
nos affaires, or in the corresponding English phrase our
affairs. Accordingly, those who have quoted this passage for the purpose
of overturning free-will have not understood the Prophet's meaning. It is
undoubtedly true that God alone does what is good in us, and that all the good
actions which men perform are from his Spirit. But here the Prophet merely shews
that we have obtained from the hand of God all the good things which we enjoy;
and hence he infers that his kindness will not cease till we shall have obtained
perfect happiness. Now, since God is the author of all good things, we ought
chiefly to consider those which hold the first and highest place; for if we
ought to acknowledge that we have received from God those things by which we
support this life, much more those which belong to the salvation of the soul.
If, therefore, we ought to acknowledge his kindness in small matters, how much
more ought we to acknowledge it in matters of the greatest importance and value?
But there is no reason why we should bring forward this passage against the
Papists; for they might easily evade it, and we have a great number of other
passages exceedingly conclusive.
In this
passage, therefore, the Prophet appears to exhort the godly to testify their
gratitude; for he bids them declare the acts of God's kindness, so as to
acknowledge that they are indebted to him for everything which they possess; and
this contains a profitable doctrine, namely, that from past events and benefits
received, the godly reason even as to God's future kindness, and infer that he
will also take care of them for the future. Having therefore experienced God's
kindness, let us also learn to hope for the future; and since he hath shewn
himself to be so kind and bountiful, let us steadfastly fix our hearts in the
hope of future assistance.
This example has been
followed by all the saints, and in this way they have strengthened their faith.
Thus David says, "Thou wilt not despise the work of thy hands."
(<19D808>Psalm
138:8.) Paul says, "He who hath begun in us a good work will perform it."
(<500106>Philippians
1:6.) Jacob also says, "I am less than the compassions and the truth which thou
hast shewn to thy servant; but thou saidst, I will surely do thee good."
(<013210>Genesis
32:10,12.) God is not like men, to be capable of being wearied by doing good, or
exhausted by giving largely; and therefore the more numerous the benefits with
which he has loaded us, so much the more ought our faith to be strengthened and
increased.
13.
O Lord our
God. This verse contains a complaint of the
saints, that they were oppressed by the tyranny of the wicked. This song was
composed in order to refresh the hearts of believers, who were to be cruelly
banished from that land which was a figure of eternal happiness, that, having
been deprived of sacrifices and holy assemblies, and almost of every
consolation, crushed by the heavy yoke of the Babylonians, banished from their
country, loaded with reproach and sore afflictions, they might direct their
groanings to God, in order to seek relief. He speaks, therefore, in the name of
believers, who to outward appearance had been rejected by God, and yet did not
cease to testify that they were the people of God, and to put their trust in
him.
Other lords besides thee
have had dominion over us. Not without cause do
they complain that they are placed under a different dominion from that of God,
for he had received them under his sole guardianship. Hence it follows that, if
they had not been estranged from him, they would not have endured so hard a lot
as to be exposed to the tyranny and caprice of enemies. It may be thought that
the government of all princes is "besides God," or different from that of God,
even though they govern in his name. But the Prophet does not speak of those who
govern for our benefit, but of those who are opposed to true worship and to holy
doctrine. David was indeed a ruler who exercised dominion separate from that of
God, but at the same time he was a genuine servant of God for the general
advantage of the whole people; and therefore he maintained the true religion,
which those rulers wished altogether to overthrow. Most justly did it befall the
Jews, that, in consequence of having refused to obey God, who treated them with
the greatest kindness, they were subjected to the tyranny of wicked
men.
There is an implied contrast between God
and the pious kings who governed the people in his name and by his authority,
and the tyrants who oppressed them by governing with most unjust laws. This will
be made more evident by a similar passage in Ezekiel, "I gave them," says God,
"good laws, by which they might live; but because they did not execute my
judgments, and despised my statutes, and profaned my Sabbaths, and cast their
eyes upon the idols of their fathers, for this reason I gave them statutes that
were not good, and judgments by which they could not live."
(<262011>Ezekiel
20:11, 24, 25.) Since they might formerly, through the blessing of God, have
been prosperous and happy, if they had obeyed his word, the prophet Ezekiel
threatens that they will be subjected to tyrants who will compel them to obey
their cruel enactments, and that without profit or reward. Isaiah now deplores a
similar calamity. "When the Lord ruled over us, we could not be satisfied with
our lot, and now we are compelled to endure severe tyranny and suffer the just
punishment of our wickedness." The same complaint may be made by believers who
live under the Papacy, or who in any way are compelled, by unjust laws, to
observe superstition; for they are subject to a government which is "besides
God," or different from that of God, and endure bondage worse than barbarous,
which not only fetters their bodies, but conducts their souls to torture and
slaughter.
In thee
only. This clause appears to be contrasted with
the former to this effect, "Although irreligious men wish to withdraw from thy
dominion, yet we will continue under it; for we are fully convinced that we are
thine." But we may draw from it more abundant instruction, that, although the
feeling of the flesh pronounces that those who are cruelly oppressed by enemies
have been forsaken by God, and laid open to be a prey, yet the Jews do not cease
to boast in God when they do not perceive that he is near them; for the mere
remembrance of his name supports them, and gently cherishes their hope. There is
thus a very emphatic contrast between "the remembrance of the name of God" and
the immediate experience of his grace; for steadfastly to embrace God, even
though he is absent, is a proof of uncommon
excellence.
Others render it,
In thee and in thy
name; but the word and is not in the
passage. There is here exhibited to us consolation, which is great and highly
necessary in these times, when the base ingratitude of men, by shaking off the
yoke of God, has brought down upon itself a most cruel tyranny; and we need not
wonder if we already see it abound in many places in which men call on the name
of God. Yet the godly ought not to faint on this account, provided that they
support themselves by this consolation, that God never entirely forsakes those
who find abundant consolation in the remembrance of his name. But at the same
time it is necessary to testify this faith, so as to choose to die a thousand
times rather than depart from God by profaning his name; for when any one goes
astray through the fear of men, it is certain that he never has truly tasted the
sweetness of the name of God. So long, therefore, as we freely enjoy the word,
let us be diligently employed in it, so that, when necessity shall demand it, we
may be armed, and that it may not appear that we have indulged at our ease in
idle speculation.
14.
The dead shall not
live.
F430
The Prophet again speaks of the unhappy end of the wicked, whose prosperity
often agitates and vexes us, as we read in the Psalms of David.
(<193701>Psalm
37:1, 73:3, 17.) That our eyes may not be dazzled by the present appearances of
things, he foretells that their end will be very miserable. Others interpret
this passage as relating to believers, who appear to die without any hope of a
resurrection; but unquestionably he speaks of the reprobate, and this will be
still more evident from an opposite statement which he makes at the nineteenth
verse. There is a contrast between the resurrection of good men and wicked men,
F431
between whom there would be little difference, were it not evident that the
latter are sentenced to eternal death, and that the former will receive a
blessed and everlasting life: and not only does eternal death await the wicked,
but all the sufferings which they endure in this world are the commencement of
everlasting destruction; for they cannot be soothed by any consolation, and they
feel that God is their
enemy.
The slain shall not
rise again.
F432
The word which we render slain is rendered by others giants;
F433
but as in many passages of Scripture
µyapr
F434
(rephaim) denotes slain, so also in this passage it will be more
appropriate, for otherwise there would be no contrast.
(<198811>Psalm
88:11;
<200218>Proverbs
2:18; 9:18; 21:16.)
Therefore
hast thou visited and destroyed them. This is
added for the sake of explanation; for it assigns the reason why the reprobate
perish without hope, namely, because it is the purpose of god to destroy them.
In the wrath of God they have nothing to look for but death and
ruin.
15.
Thou hast added to the nation.
This verse is explained in various ways. Some
think that the Prophet here declares that the godly are not merely oppressed by
one kind of affliction, but are plunged, as it were, into the lowest misery, and
that they see no end of their distresses. Others explain it simply to mean, "O
Lord, thou hast bestowed on thy nation various blessings," and think that the
Prophet mentions the blessings which god bestowed on his people in various ways,
as if he had said, "The people have experienced, not only in one instance, but
in innumerable ways, the Lord's kindness and
bounty."
But when I attend to what follows,
Thou hast
enlarged, that is, "Thou hast extended thy
kingdom, which formerly was confined within narrow limits," I choose rather to
view the two statements as closely connected; for the latter clause is an
interpretation of the former. Besides, it agrees well with what follows,
that God is
glorified; for we know that in nothing does the
glory of God shine more conspicuously than in the increase of the Church. It is
as if he had said, "Thou hadst formerly a small people, but thou hast multiplied
and increased it;" for the Gentiles were admitted and joined to the Jews on
condition that they should be united into one people. Thus the Lord added a vast
multitude, for the children of Abraham were called out of all
nations.
We must therefore supply, not "Thou
hast added blessings," but "Thou hast added a greater number;" and the meaning
is, "O Lord, thou wast not satisfied with that small number, and hast gathered
for thyself out of all nations an innumerable people." This relates to the
kingdom of Christ, which has been spread through the whole world by the
preaching of the gospel; and in this passage the Prophet speaks highly of this
wide extension, and expresses it by the phrase,
Thou hast
enlarged. This mode of expression is not at
variance with the ordinary way of speaking, when an enlargement of a kingdom or
of territories is expressed. And yet the Prophet does not mean that the land was
enlarged, but that, by spreading the worship of God on all sides, mutual
intercourse produced larger space and greater freedom of habitation; for
contentions had the effect of narrowing it.
F435
We have here a promise of the calling of the Gentiles, which must have greatly
comforted godly men during that banishment and miserable dispersion of the
Church, so that, although they saw it to be amazingly weakened and diminished,
still they were convinced that it would be increased in such a manner that not
only would they become innumerable, but foreign and distant nations would be
added to
them.
16.
O Jehovah, in tribulation they have visited
thee. This might be explained as relating to
hypocrites, who never flee to God but when they have been constrained by
distresses and afflictions. But since the Lord instructs believers also by
chastisements, as the Prophet formerly shewed, (verses 8 and 9,) I choose rather
to refer it simply to them, that not only they may know that God has justly
punished them, but that the bitterness of the afflictions may likewise be
sweetened by the good result of the chastisement, and that they may be better
instructed in the fear of the Lord, and may profit more and more every day.
Isaiah therefore speaks in the person of the Church, that whenever godly men
read this statement, they might acknowledge that amidst their distresses and
afflictions they were nearer to God than when they enjoyed prosperity, by means
of which almost always (such is the depravity of our nature) we become
excessively proud and insolent. On this account we must be curbed and tamed by
chastisements; and this thought will soften the harshness of punishments, and
make us less ready to shrink from them if we think that they are profitable to
us.
They poured out a
prayer. The Hebrew word
çjl
(lachash)
F436
signifies a muttering. This word therefore must not be taken for a prayer
pronounced in words,
F437
but for that which indicates that the heart is wrung with sore pains, as those
who are tortured by extreme anguish can hardly speak or express the feelings of
their hearts. It therefore denotes, that calling upon God which is sincere and
free from all hypocrisy; such as men will aim at when in sore affliction they
utter groans as expressive of intense pain. In prosperity men speak with open
mouths; but when they are cast down by adversity, they hardly venture to mutter,
and express their feelings with the heart rather than with the tongue. Hence
arise those unutterable groans of which Paul speaks.
(<450826>Romans
8:26.) It is in reference to the godly, therefore, that Paul makes this
declaration, and to them must this doctrine be limited; for wicked men, although
some lamentations are extorted from them by pain, become more hardened and more
and more obstinate and rebellious.
17.
As a woman with
child. Here two things ought chiefly to be
remarked. First, he compares believers to women in labor, who, we know, endure
exquisite pain; and, accordingly, he says that their anguish breaks out into
loud and violent cries. Hence we infer that the Prophet does not only speak of
that sorrow which arises from outward distresses and annoyances, but rather
describes that dreadful anguish by which the hearts of the godly are sorely and
dreadfully tormented, when they perceive that God is angry with them, and when
their consciences reprove them. There is no bodily pain so acute that it can be
compared to that anguish, and this is plainly expressed by the phrase in
thy sight.
18.
We have as it were brought forth
wind. The second thing to be remarked is, that
he goes beyond the limit of the metaphor; for when there is no end to their
distresses, the condition of the godly is worse than that of women in labor,
who, as soon as they are free from their pains, break out into joy at the sight
of what they have brought forth,
(<431621>John
16:21,) and forget all their sorrows. The godly, on the other hand, he tells us,
are continually bringing forth; for new troubles and anxieties constantly await
them, and when they think that the birth is at hand, they bring forth nothing
but anguish. That is what he means by
wind,
F438 namely, that there is no removal or
abatement of pain; and immediately afterwards he thus explains it,
Salvations have not been wrought
for the land,
F439
that is, we have not beheld any
deliverance.
And the
inhabitants of the world have not fallen.
Lbw
wlpy (ubal yippelu,) that is,
have not
fallen; for
lpn
(naphal) signifies "to fall." Others explain it "to dwell." If we take it
in that sense, the meaning Will be, "The Jews shall not dwell," that is, they
shall not return to their own land the inhabitants who possess it shall not
perish. But if we follow the ordinary interpretation, we must view it as
referring to the wicked. "The inhabitants of the world annoy us and do not fall;
everything goes on prosperously with them."
So
long as the wicked flourish, the children of God must be unhappy, and become
like women in labor; and this condition must be quietly endured by us, if we
wish to have a place in the Church of God. It is, indeed, the common lot of all
to endure numerous and endless afflictions; and hence comes the old proverb, "It
is happy not to be born, or, when born, immediately to depart out of life." But
we see that the godly are visited with sore anguish and very heavy afflictions
beyond others; for in this manner God wishes to try their faith, that, after
having laid aside their desires and forsaken the world, they may serve him.
Since, therefore, the Lord has a peculiar care of them, he must chastise them,
while he permits wicked men to indulge in unbounded
licentiousness.
Here we are also reminded that
we must endure not merely one or another calamity, and must not imagine that,
when we have endured some afflictions, there are none in reserve for us; for we
ought always to be prepared to endure new ones. When God begins to chastise his
people, he does not immediately cease. We shall "bring forth wind" when we think
that the birth is at hand; other calamities will break out, and we shall be
continually attacked by additional sorrows. We must therefore maintain this
warfare so long as it shall please God to employ us in it. Accordingly, we shall
follow the ordinary interpretation, have not fallen; for, as the
Lord cheers his people, when he manifests to them his salvation and punishes the
wicked, so he gives them occasion to groan, so long as they behold their enemies
placed in a lofty position and exercising high authority. And if the Lord in
this manner tried his Church in former times, we need not wonder that we
experience the same thing in the present day.
By
the inhabitants of the
world he means heathens and irreligious men;
for he contrasts the rest of the world with Judea, which he formerly called, by
way of eminence, (kat j
ejxoch<n,) the land, and mentions its
inhabitants
apart.
19.
Thy dead men shall live. Isaiah
continues the same consolation, and addresses his discourse to God, thus shewing
that there is nothing better for us than to bring our thoughts to meet in God,
whenever we must struggle with temptations; for there is nothing more dangerous
than to wander in our thoughts, and to give way to them, since they can do
nothing else than toss us up and down and drive us into error. Nothing therefore
is safer for us than to betake ourselves to God, on whom alone our hearts can
rest; for otherwise we shall meet with many things that tend to shake our faith.
The general meaning is, that as God guards believers, though they are like "dead
men," yet they "shall live" amidst death itself, or shall rise again after their
decease.
But it may be asked, of what time does
Isaiah speak? For many interpret this passage as relating to the last
resurrection. The Jews refer it to Messiah's kingdom, but they are mistaken in
thinking that it is immediately fulfilled by the Messiah's first coming.
Christians are also mistaken in limiting it to the last judgment; for the
Prophet includes the whole reign of Christ from the beginning to the end, since
the hope of living, as we shall immediately see, goes beyond this world. Now, in
order to understand more fully the whole of the Prophet's meaning, we ought
first to consider that life is promised, not indiscriminately, but only to
"God's dead men; " and he speaks of believers who die in the Lord, and whom he
protects by his power. We know that "God is the God of the living, and not of
the dead."
(<402232>Matthew
22:32.) Accordingly, if we are God's people, we shall undoubtedly live; but in
the meantime we must differ in no respect from dead men, for "our life is
hidden,"
(<510303>Colossians
3:3,) and we do not yet see those things for which we hope.
(<450823>Romans
8:23, 24.)
So then he speaks simply of the dead,
that is, of the condition of believers, who lie in the shadow of death on
account of various afflictions which they must continually endure. Hence it is
evident, that this must not be limited to the last resurrection; for, on the
contrary, we say that the reprobate, even while they live, are dead, because
they do not taste God's fatherly kindness, in which life consists, and therefore
perish in their brutal stupidity. But believers, by fleeing to God, obtain life
in the midst of afflictions, and even in death itself; but because they have in
prospect that day of the resurrection, they are not said literally to live till
that day when they shall be free from all pain and corruption, and shall obtain
perfect life; and, indeed, Paul justly argues, that it would be a subversion of
order, were they to enjoy life till the appearance of Christ, who is the source
of their life.
(<510303>Colossians
3:3, 4.)
Thus we have said that Isaiah includes
the whole reign of Christ; for, although we begin to receive the fruit of this
consolation when we are admitted into the Church, yet we shall not enjoy it
fully till that last day of the resurrection is come, when all things shall be
most completely restored; and on this account also it is called "the day of
restitution."
(<440321>Acts
3:21.) The only remedy for soothing the grief of the godly is, to cast their
eyes on the result, by which God distinguishes them from the reprobate. As death
naturally destroys all the children of Adam, so all the miseries to which they
are liable are forerunners of death, and therefore their life is nothing else
than mortality. But because the curse of God, through the kindness of Christ, is
abolished, both in the beginning and in the end of death, all who are engrafted
into Christ are justly said to live in dying; for to them all that is evil is
the instrument of good.
(<450828>Romans
8:28.) Hence it follows, that out of the depths of death they always come forth
conquerors till they are perfectly united to their Head; and therefore, in order
that we may be reckoned among "God's dead men," whose life he faithfully guards,
we must rise above nature. This is more fully expressed by the word
hlbn,
(nebelah,) or dead
body.
My dead body, they
shall arise. As if he had said, "The
long-continued putrefaction, by which they appear to be consumed, will not
hinder the power of God from causing them to rise again entire." So far as
relates to the phrase, some render it, "With my dead body." Others explain it,
"Who are my dead body." Others supply the particle of comparison, "Like as my
dead body; " but as the meaning is most fully brought out if, without adding or
changing anything, we take up simply what the words mean, I choose to view them
as standing in immediate connection. At least, this word is inserted for the
express purpose that the Prophet may join himself to the whole Church, and thus
may reckon himself in the number of "God's dead men" in the hope of the
resurrection.
F440
As
to his mentioning himself in particular, he does so for the sake of more fully
confirming this doctrine; for thus he testifies his sincerity, and shews that
this confession is the result of faith, according to that saying, "I believed,
therefore I spake."
(<19B610>Psalm
116:10;
<470413>2
Corinthians 4:13.) But for this, irreligious men might discourse concerning the
mercy of God and eternal life, though they had no sincere belief of them; for
even Balaam knew that he spoke what was true, and yet he derived no benefit from
his predictions.
(<042319>Numbers
23:19; 24:13.) Very differently does the Prophet speak in this passage; for he
professes to belong to the number of those who shall obtain life, and then
declares that he willingly endures all the troubles and calamities by which the
Lord humbles and slays him, and that he chooses rather to endure them than to
flourish along with the wicked. In this manner he testifies, that he does not
speak of things unknown, or in which he has no concern, but of those things
which he has learned by actual experience; and shews that his confidence is so
great that he willingly ranks himself in the number of those "dead bodies"
which, he firmly believes, will be restored to life, and therefore chooses to be
a dead body, and to be so reckoned, provided that he be accounted a member of
the Church, rather than to enjoy life in a state of separation from the
Church.
This gives greater force to his
doctrine, and he contrasts it with the statement which he formerly made (verse
14) about wicked men, they shall not live; for the hope of rising again
is taken from them. If it be objected, that resurrection will be common not only
to believers but also to the reprobate, the answer is easy; for Isaiah does not
speak merely of the resurrection, but of the happiness which believers will
enjoy. Wicked men will indeed rise again, but it will be to eternal destruction;
and therefore the resurrection will bring ruin to them, while it will bring
salvation and glory to
believers.
Awake and sing, ye
inhabitants of the dust. He gives the name,
inhabitants of the
dust, to believers, who are humbled under the
cross and afflictions, and who even during their life keep death constantly
before their eyes. It is true that they enjoy God's blessings in this life;
F441
but by this metaphor Isaiah declares that their condition is miserable, because
they bear the image of death; for "the outward man" must be subdued and
weakened, till it utterly decay, "that the inward man may be renewed."
(<470416>2
Corinthians 4:16.) We must therefore be willing to be humbled, and to lie down
in the dust, if we wish to share in this
consolation.
Accordingly, he bids the dead men
"awake and sing," which appears to be very inconsistent with their condition;
for among them there is nothing but mournful silence.
(<190605>Psalm
6:5; 88:11.) He thus draws a clear distinction between God's elect, whom the
corruption of the grave and the "habitation in the dust" will not deprive of
that heavenly vigor by which they shall rise again, and the reprobate, who,
separated from God the source of life, and from Christ, fade away even while
they live, till they are wholly swallowed up by
death.
For thy dew is the dew
of herbs.
F442
He now promises "the dew of herbs," and thus illustrates this doctrine by an
elegant and appropriate comparison. We know that herbs, and especially
those of the meadows, are dried up in winter, so that they appear to be wholly
dead, and, to outward appearance, no other judgment could be formed respecting
them; yet the roots are concealed beneath, which, when they have imbibed the
dew at the return of spring, put forth their vigor, so that herbs
which formerly were dry and withered, grow green again. In this manner will the
nation regain its former vigor after having been plentifully watered with the
dew of the grace of God, though formerly it appeared to be altogether
withered and decayed.
Such comparisons, drawn
from well-known objects, have great influence in producing conviction. If
"herbs" watered by "dew" revive, why shall not we also revive when watered by
the grace of God? Why shall not our bodies, though dead and rotten, revive? Does
not God take more care of us than of herbs? And is not the power of the Spirit
greater than that of "dew?" Paul employs a similar argument in writing to the
Corinthians, when he treats of the resurrection; but as he applies his
comparison to a different purpose, I think it better to leave it for the
present, lest we should confound the two passages. It is enough if we understand
the plain meaning of the
Prophet.
And the earth shall
cast out the dead. Others render the clause in
the second person, "Thou wilt lay low the land of giants,"
F443
or "Thou wilt lay low the giants on the earth." I do not disapprove of this
interpretation, for the words admit of that meaning; but the former appears to
agree better with the scope of the passage, though it makes little difference as
to the substance of the doctrine. These words must relate to that consolation of
which we have formerly spoken.
20.
Come, my
people. In this verse he exhorts the children
of God to exercise patience, to shut themselves up, and to bear with moderation
their troubles and afflictions, and to stand unmoved in opposition to the fierce
tempests which seemed likely to overwhelm them. This exhortation was highly
necessary; for the lamentable state to which the nation was afterwards reduced
was, to outward appearance, very inconsistent with that promise. The Prophet,
therefore, when the people are distressed and know not where to go, takes them,
as it were, by the hand, and conducts them to some retired spot, where they may
hide themselves in safety till the storms and tempests are abated. When he calls
them "his own people," he speaks in the name of God, and not in his
own.
Enter into thy
chamber. By chamber he means calmness
and composure of mind, by which we encourage and strengthen our hearts with firm
belief, and calmly wait for the Lord, as Habakkuk, after having foretold the
calamities which were about to fall on the Jews, says that he will go up "to his
watch-tower," that is, to a place of safety, in which he may patiently and
silently await the result.
(<350201>Habakkuk
2:1.) Isaiah gives a similar injunction in this passage, that the godly, when
they see that they are attacked by various storms which they are unable to
resist, should shut themselves up in a "chamber," or some place of
retirement.
Shut thy doors
behind thee. As it would not be enough that we
should once be fortified against the fierce attacks of tempests, he bids us also
"shut the doors." This relates to steadfastness; as if he enjoined us to take
good heed not to leave any chink open for the devil; for he will easily break
through and penetrate into our hearts, if the smallest entrance be allowed
him.
Hide thyself for a little
moment. When he bids them "hide" or "conceal"
themselves, he means that it will be a very safe refuge for believers, if they
are courageous and patiently wait for the Lord; for though we must boldly and
valiantly maintain the contest, yet since the power of God is displayed in our
weakness,
(<471209>2
Corinthians 12:9,) there is nothing better for us than to take refuge, with all
humility, under God's wings, that they who tremble may be placed by him in
perfect safety.
Again, because we are naturally
rash, and hurried away by impatience, when we do not see that the Lord's
assistance is immediate, on this account he says that these storms are
"momentary."
F444
True, we must continually struggle with afflictions, and, so long as we live,
must not hope to see an end of them; and, consequently, the afflictions are, in
our opinion, of very long duration. But if we compare them with that eternity,
in which we shall possess immortal joys, it will be but "a very little moment."
In like manner, Paul also shews that the light and momentary afflictions which
we endure in this life, ought not to be compared to that weight of eternal glory
which we expect to receive.
(<470417>2
Corinthians 4:17;
<450818>Romans
8:18.)
Till the indignation
pass over. By adding this he intends to remove
all doubt from believers, as if he promised that they would quickly be
delivered. I interpret "indignation" as meaning simply the affliction which
proceeds from the Lord's anger. Others refer it to enemies; and I do not object
to that interpretation, but prefer the former; for we see that the prophets
earnestly teach that no evil happens to us that does not come from the hand of
God, who does not inflict them on us without good reason, but when he has been
provoked by our iniquities and transgressions.
(<300306>Amos
3:6.) We are thus reminded that God's wrath against the Church will not last
always, but that, like storms and tempests, it will come to an end, and on this
account believers endure it more patiently. Hence it is said elsewhere,
(<330709>Micah
7:9,) "I will bear the Lord's wrath;" for they know that he chastises them for
their salvation. He introduces the Lord speaking, as I mentioned a little
before, that his exhortation may have greater
authority.
21.
For, behold, Jehovah cometh out
of his place. It is a very grievous temptation
to the godly, when they see that the wicked exercise their rage without being
punished, and that God does not restrain them; for they look upon themselves as
forsaken by him. Isaiah therefore meets this temptation, and shews that the
Lord, though he keep himself out of view for a time, will in due season gird
himself for yielding assistance, and for revenging the injuries which his people
have received.
By the word cometh out, he
describes God stretching out his hand to his people in such a manner as if it
had formerly been concealed, because the saints did not perceive his aid. For
this reason he says, that the Lord "cometh out," and that he appears in public
to yield assistance and exercise judgment, as if he had formerly dwelt like a
private person at home. But perhaps there is an allusion to the sanctuary; and
this mode of expression occurs frequently in the prophets.
(<330101>Micah
1:3;
<350313>Habakkuk
3:13;
<381403>Zechariah
14:3.) Though heathen nations despised the ark of the covenant which was laid up
in a place little renowned, yet believers knew, by communications of power and
grace which they quickly obtained, that it was not in vain or to no purpose that
they called on God in that holy place. Yet this principle always holds good,
that, though unbelievers ridicule the temple as some mean hut, still God will
"come forth" from it at his own time, that the whole world may know that he is
the protector of his people
This meaning is more
appropriate than if we were to interpret God's place to mean heaven, from
which he "cometh forth;" for Isaiah intended to express something more. When the
prophets mention heaven, they exhibit to us the majesty and glory of God; but
here he refers to our senses, that is, when we see that God, who formerly
appeared to remain concealed and to be at rest, gives us assistance. He employs
the demonstrative particle
hnh,
(hinneh,) behold, and the participle of the present tense
axy,
(yotze,) coming forth, in order to express certainty, and that
believers may not be displeased at bridling their feelings till his
coming.
To visit the
iniquity. This is to the same purport with what
goes before; for it would have been inconsistent with the nature of God, who is
the judge of the world, to allow the wicked freely to indulge in sin without
being punished. The word visit contains a well-known metaphor; because,
so long as God delays or suspends his judgments, we think that he sees nothing,
or that he has turned away his eyes. There is emphasis, also, in the phrase
wyl[,
(gnalaiv,) upon him; as it is frequently said that the wicked are
taken in "the snares which they have laid,"
(<190916>Psalm
9:16,) or "in the pit which they have digged."
(<195706>Psalm
57:6.) The meaning therefore is, that all the injuries inflicted will fall on
the heads of those who were the authors of
them.
The earth also shall
disclose her blood.
F445
This also is highly emphatic. When innocent blood is shed and trodden under foot
by wicked men, the earth drinks it up, and as it were receives it into her
bosom; and, in the meantime, the death of the godly appears to be forgotten, and
to be blotted out for ever from remembrance, so that it shall never come to be
beheld even by God himself. Men indeed think so, but God makes a widely
different declaration; for he declares, that those murderers will one day be
"disclosed" and brought into judgment.
On this
account he calls it "the blood, or bloods, of the earth," which the earth has
drunk up; and in like manner it is said, that "the earth opened her mouth" when
the blood of Abel was shed.
(<010411>Genesis
4:11.) In that passage the Lord represents in strong terms the aggravation of
that guilt, by saying, that the earth was polluted with that blood, and
therefore he shews how "precious in his sight is the death of the saints,"
(<19B615>Psalm
116:15,) how great is the care which he takes of them, and that at length he
will not permit their death to pass unpunished. The earth itself will take up
arms to avenge the murders and cruelties which the godly have endured from
tyrants and enemies of the truth; and not a drop of blood has been shed of which
they will not have to render an account. We ought therefore to call to
remembrance this consolation, and to keep it constantly before our eyes, when
the wicked slay, mock, and ridicule us, and inflict upon us every kind of
outrage and cruelty. God will at length make known that the cry of innocent
blood has not been uttered in vain; for he never can forget his own people.
(<421807>Luke
18:7.)
CHAPTER
27
Isaiah
27:1-13
1. In that day the Lord,
with his sore, and great, and strong sword, shall punish leviathan the piercing
serpent, even leviathan that crooked serpent; and he shall slay the dragon that
is in the sea. 1. In die illa visitbit lehova gladio suo duro, et magno
et forti, super Leviathan serpentem penetrem, et super Leviathan serpentem
flexuosum, et occidet draconem qui est in
mari.
2. In that day sing ye unto her, A
vineyard of red wine. 2. In die illa vinae ruboris
canite.
3. I the Lord do keep it; I will
water it every moment: lest any hurt it, I will keep it night and day. 3.
Ego Iehova custodio cam, singulis momentis irragabo eam; ne visitet eam
(hostis) noctu et interdiu custodiam
ipsam.
4. Fury is not with me:
who would set the briers and thorns against me in battle? I would go through
them, I would burn them together. 4. Furor non est mihi. Quis me
committat cum vepre et spina (aut, veprem spinoe)? Gradier hostiliter per eam.
Incendam penitus.
5. Or let him
take hold of my strength, that he may make peace with me; and he shall make
peace with me. 5. An apprehendet robur meum, ut faciat mecum pacem,
mecum, inquam, pacem faciat?
6.
He shall cause them that come of Jacob to take root: Israel shall blossom
and bud, and fill the face of the world with fruit. 6. In posterum
radices mittet Iacob; pullulabit et florebit Israel, et implebuntur facies orbis
fructu.
7. Hath he smitten him,
as he smote those that smote him? Or is he slain according to the slaughter of
them that are slain by him? 7. An juxta plagam percutientis eum percussit
eum? An juxta caedem Cedentium eum casesus
est.
8. In measure, when it
shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day
of the east wind. 8. In mensura in emissione ejus disceptabis cum ea,
etiam cum flaverit vento suo violento in die
Euri.
9. By this therefore shall
the iniquity of Jacob be purged; and this is all the fruit to take away his sin;
when he maketh all the stones of the alter as chalk-stones that are beaten in
sunder, the groves and images shall not stand up. 9. Itaque hoc modo
expiabitur iniquitas Iacob; et his omnis fructos, ablatio peccati ejus; cum
posuerit cuntos lapides altaris sicut lapides calcis confractos, ut non
resurgant luci et imagines.
10.
Yet the defenced city shall be desolate, and the habitations forsaken, and
left like a wilderness: there shall the calf feed, and there shall he lie down,
and consume the branches thereof. 10. Civitas tamen munita erit
solitaria; locus habitatus erit desertus, ac derelictus quasi solitudo. Ibi
pascetur vitulus, et ibi accubabit et absumet summitates
ejus.
11. When the boughs thereof
are withered, they shall be broken off: the women come, and set them on fire:
for it is a people of no understanding: therefore he that made them will not
have mercy on them, and he formed them will show them no favor. 11. Dum
arescet messis ejus, franget (vel, secabunt) eam, mulieres venientes accendent
eam; quia non est populus intelligens; propterea non miserebitur ejus factor
ejus, et fictor ejus non erit illi
propitius.
12. And it shall come
to pass in that day, that the Lord shall beat off from the channel of the river
unto the stream of Egypt, and ye shall be gathered on e by one, O ye children of
Israel. 12. Accidet tamen in die illa, ut excutiat Iehova ab alveo
fluminis ad fluvium Aegypti; et vos congregabimini unus ad unum, filii
Israel.
13. And it shall come to pass in
that day, that the great trumpet shall be blown, and they shall come which were
ready to perish in the land of Assyria, and the outcasts in the land of Egypt,
and shall worship te Lord in the holy mount at Jerusalem. 13. Accidet
etiam die illa, ut clangatur tuba magna; et venient qui perierant in terra
Assur, et qui dissipati erant in terra Aegypti; et adorabunt Iehovam in monte
santco, in Ierusalem.
1.
In that
day. Here the Prophet speaks in general of the
judgment of God, and thus includes the whole of Satan's kingdom. Having formerly
spoken of the vengeance of God to be displayed against tyrants and wicked men
who have shed innocent blood, he now proceeds farther, and publishes the
proclamation of this
vengeance.
On
leviathan. The word "leviathan" is variously
interpreted; but in general it simply denotes either a large serpent, or whales
and sea-fishes, which approach to the character of monsters on account of their
huge size.
F446
A1though this description applies to the king of Egypt, yet under one class he
intended also to include the other enemies of the Church. For my own part, I
have no doubt that he speaks allegorically of Satan and of his whole kingdom,
describing him under the figure of some monstrous animal, and at the same time
glancing at the crafty wiles by which he glosses over his mischievous designs.
In this manner he intended to meet many doubts by which we are continually
assailed, when God declares that he will assist us, and when we experience, on
the other hand, the strength, craft, and deceitfulness of Satan. Wonderful are
the stratagems with which he comes prepared for doing mischief, and dreadful the
cruelty which he exercises against the children of God. But the Prophet shews
that all this will not prevent the Lord from destroying and overthrowing this
kingdom. It is indeed certain that this passage does not relate to Satan
himself, but to his agents or instruments,
F447
by which he governs his kingdom and annoys the Church of God. Now, though this
kingdom is defended by innumerable cunning devices, and is astonishingly
powerful, yet the Lord will destroy it.
To
convince us of this, the Prophet contrasts with it
the Lord's sword, hard, and
great, and strong, by which he will easily slay
an enemy that is both strong and crafty. It ought therefore to be observed, that
we have continually to do with Satan as with some wild beast, and that the world
is the sea in which we sail. We are beset by various wild beasts, which endeavor
to upset our ship and sink us to the bottom; and we have no means of defending
ourselves and resisting them, if the Lord do not aid us. Accordingly, by this
description the Prophet intended to describe the greatness of the danger which
threatens us from enemies so powerful and so full of rage and of cunning
devices. We should quickly be reduced to the lowest extremity, and should be
utterly ruined, did not God oppose and meet them with his invincible power; for
by his sword alone can this pernicious kingdom of Satan be
destroyed.
But we must observe what he says in
the beginning of the verse, In that day. It means that Satan is
permitted, for some time, to strengthen and defend his kingdom, but that it will
at length be destroyed; as Paul also declares, "God will quickly bruise Satan
under your feet."
(<451620>Romans
16:20.) By this promise he shews that the time for war is not yet ended, and
that we must fight bravely till that enemy be subdued, who, though he has been a
hundred times vanquished, ceases not to renew the warfare. We must therefore
fight with him continually, and must resist the violent attacks which he makes
upon us; but, in order that we may not be discouraged, we must keep our eye on
that day when his strong arm shall be
broken.
On leviathan the
piercing serpent, and on leviathan the crooked
serpent. The epithets applied to "leviathan"
describe, on the one hand, his tricks and wiles, and, on the other hand, his
open violence; but at the same time intimate that he is endued with invincible
power. Since
jyrb
(bariach) signifies a crowbar, that word denotes metaphorically the power
of piercing, either on account of venomous bites or on account of open violence.
The second name,!
ˆwtlq[,
(gnakallathon,) is derived from the verb
lq[,
(gnakal,) to bend; and hence it comes to be applied to crooked and
tortuous foldings.
2.
Sing to the vineyard of
redness.
F448
He now shews that all this will promote the salvation of the Church; for the
Lord attends to the interests of his people, whom he has taken under his
guardianship and protection. In order, therefore, that the Church may be
restored, Satan and all his kingdom shall be utterly destroyed. The object of
all the vengeance which God takes on his enemies is to shew that he takes care
of the Church; and although in this passage the Prophet does not name the
Church, he shews plainly enough that he addresses her in this
congratulation.
This figure conveys the meaning
even more strongly than if he had spoken expressly of the people of Israel; for
since the whole excellence of a vineyard depends partly on the soil in which it
is planted, and partly on diligent cultivation, if the Church of God is a
vineyard, we infer that its excellence is owing to nothing else than the
undeserved favor of God and the uninterrupted continuance of his kindness. The
same metaphor expresses also God's astonishing love towards the Church, of which
we spoke largely under the fifth chapter.
F449
He
calls it a vineyard of
redness, that is, very excellent; for in
Scripture, if we compare various passages, "red wine" denotes excellence. He
says that this song may at that time be sung in the Church, and foretells that,
though it would in the mean time be reduced to fearful ruin, and would lie
desolate and waste, yet that afterwards it will be restored in such a manner as
to yield fruit plentifully, and that this will furnish abundant materials for
singing.
3.
I Jehovah keep it. Here the Lord asserts his
care and diligence in dressing and guarding the vine, as if he had said, that he
left nothing undone that belonged to the duty of a provident and industrious
householder. Not only does he testify what he will do, when the time for
gladness and congratulation shall arrive, but he relates the blessings which the
Jews had already received, that their hope for the future may be increased. Yet
we must supply an implied contrast with the intermediate period, during which
God appeared to have laid aside all care of it, so that at that time it differed
little from a wilderness. This then is the reason why the Lord's vineyard was
plundered and laid waste; it was because the Lord forsook it, and gave it up as
a prey to the enemy. Hence we infer that our condition will be ruined as soon as
the Lord has departed from us; and if he assist, everything will go
well.
I will water it every
moment. He next mentions two instances of his
diligence, that he "will water it every moment," and will defend it against the
attacks of robbers and cattle and other annoyances. These are the two things
chiefly required in preserving a vineyard, cultivation and protection. Under the
word water he includes all that is necessary for cultivation, and
promises that he will neglect nothing that can carry it forward. But protection
must likewise be added; for it will be to no purpose to have cultivated a
vineyard with vast toil, if robbers and cattle break in and destroy it. The
Lord, therefore, promises that he will grant protection, and will not permit it
to suffer damage, that the fruits may ripen well, and may be gathered in due
season. Though the vine may suffer many attacks, and though enemies and wild
beasts may assail it with great violence, God declares that he will interpose to
preserve it unhurt and free from all danger. Moreover, since he names a fixed
day for singing this song, let us remember that, if at any time he cease to
assist us, we ought not entirely to cast away hope; and therefore, if he permit
us to be harassed and plundered for a time, still he will at length shew that he
has not cast away all care of us.
4.
Fury is not in
me. This verse contains excellent consolation;
for it expresses the incredible warmth of love which the Lord bears towards his
people, though they are of a wicked and rebellious disposition. God assumes, as
we shall see, the character of a father who is grievously offended, and who,
while he is offended at his son, still more pities him, and is naturally
inclined to exercise compassion, because the warmth of his love rises above his
anger. In short, he shews that he cannot hate his elect so as not to bear
fatherly kindness towards them, even while he visits them with very severe
punishments.
Scripture represents God to us in
various ways. Sometimes it exhibits him as burning with indignation, and having
a terrific aspect, and sometimes as shewing nothing but gentleness and mercy;
and the reason of this diversity is, that we are not all capable of enjoying his
goodness. Thus he is constrained to be perverse towards the perverse, and holy
towards the holy, as David describes him.
(<191825>Psalm
18:25.) He shews himself to us what we suffer him to be, for by our
rebelliousness we drive him to severity.
Yet
here the Prophet does not speak of all indiscriminately, but only of the Church,
whose transgressions he chastises, and whose iniquities he punishes, in such a
manner as not to lay aside a father's affection. This statement must therefore
be limited to the Church, so as to denote the relation between God and his
chosen people, to whom he cannot manifest himself otherwise than as a Father,
while he burns with rage against the reprobate. Thus we see how great is the
consolation that is here given; for if we know that God has called us, we may
justly conclude that he is not angry with us, and that, having embraced us with
a firm and enduring regard, it is impossible that he shall ever deprive us of
it. It is indeed certain that at that time God hated many persons who belonged
to that nation; but, with respect to their adoption, he declares that he loved
them. Now, the more kindly and tenderly that God loved them, so much the more
they who provoked his anger by their wickedness were without excuse. This
circumstance is undoubtedly intended to aggravate their guilt, that their
wickedness constrains him, in some measure, to change his disposition towards
them; for, having formerly spoken of his gentleness, he suddenly exclaims,
—
"Who shall engage me
in battle with the brier and thorn?" or, as
some render it, "Who shall set me as a brier and thorn?" Yet it might not be
amiss also to read, "Who shall bring against me a brier, that I may meet it as a
thorn?" for there is no copulative conjunction between those two words. Yet I
willingly adhere to the former opinion, that God wishes to have to deal with
thistles or thorns, which be will quickly consume by the fire of his wrath. If
any one choose rather to view it as a reproof of those doubts which often arise
in us in consequence of unbelief, when we think that God is inflamed with wrath
against us, as if he had said, "You are mistaken in comparing me to the brier
and thorn," that is, "You ascribe to me a harsh and cruel disposition," let him
enjoy his opinion, though I think that it is different from what the Prophet
means.
F450
Others
think that God assumes the character of a man who is provoking himself to rage;
as if he had said, "I do not choose to be any longer so indulgent, or to
exercise such forbearance as I have formerly manifested;" but this is so forced,
that it does not need a lengthened refutation. It is true, indeed, that since
God is gentle and merciful in his nature, and there is nothing that is more
foreign to him than harshness or cruelty, he may be said to borrow a nature that
does not belong to him.
F451
But the interpretation which I have given will of itself be sufficient to refute
others, namely, that God complains bitterly that ye will as soon fight with
thorns as with his vineyard, for when he considers that it is his inheritances
he is compelled to spare it.
I
will pass through them in a hostile manner, and utterly consume
them. These words confirm my former exposition;
for the burning relates to "briers and thorns," and he declares that, if he had
to deal with them, he would burn them all up, but that he acts more gently,
because it is his vineyard. Hence we infer that, if God is not enraged against
us, this must be attributed, not to any merits of men, but to his election,
which is of free grace. By these words,
ynnty
ym, (mi yitteneni,) "Who shall give me?" he
plainly shews that he has just cause for contending with us, and even for
destroying us in a hostile manner, were he not restrained by compassion towards
His Church; for we would be as thorns and briers, and would be like wicked men,
if the Lord did not separate us from them, that we might not perish along with
them. If the phrase
hmjlmb,
(bammilhamah,) in battle, which we have translated "in a hostile
manner," be connected with the question, "Who shall set me?" it will not ill
agree with the meaning.
F452
5.
Will she take hold of my
strength?
wa
(o,) is frequently a disjunctive conjunction,
F453
and therefore this passage is explained as if the particle had been twice used,
"Either let her take hold of my strength, or let her make peace
with me;" that is, "If she do not enter into favor with me, she will feel my
strength to her great loss." Others explain it somewhat differently, "Who shall
take hold of my strength?" that is, "Who shall restrain me?" But I pass by this
interpretation, because I consider it to be too far-fetched. I return to that
which is more generally received.
It is supposed
that God threatens the Jews in order to try all the ways and methods by which
they may be brought back to the right path; for God is laid under a necessity to
urge us in various ways, because we are accustomed to abuse his forbearance and
goodness. On this account he frequently threatens to punish us for our
ingratitude, as Isaiah appears to do in this passage, "If they do not choose to
avail themselves of my kindness, and repent, that they may return to favor with
me, they shall feel my strength,
F454
which I have hitherto restrained." Yet another meaning equally appropriate might
perhaps be drawn from it, as if God exhorted his people to acknowledge his
power, which leads them to seek reconciliation; for whence comes that brutish
indifference which makes us view without alarm the wrath of God, but because we
do not think of his power with due
reverence?
But I prefer to view it as a
question, as in other passages also it frequently has this meaning.
F455
"Will he take hold of my strength, so as to enter into peace with me?" As if a
father, anxious and perplexed about his son, were to groan and complain, "Will
not this scoundrel
F456
allow himself to receive benefit? for I know not how I ought to treat him; he
cannot endure severity, and he abuses my goodness. What shall I do? I will
banish him till he repent, and then he will feel how great is that fatherly
power by which I have hitherto preserved him. Since he does not permit me to
exercise forbearance, he must be treated with the utmost rigour of the law. Will
he not then perceive how great my power is, that he may come into a state of
favor with me?" We shall understand this better, if we consider that the source
of all our distresses is, that we are not affected with a sense of the divine
goodness; for if we should take into consideration the greatness of the
blessings which we have received from God, we should quickly be drawn aside from
our iniquities and transgressions, and should desire to return into a state of
favor with him.
Here we see what care about our
salvation is manifested by our Heavenly Father, who wishes us to take hold of
his power and goodness, that we may know how great it is, and may partake of it
more and more abundantly; for he would wish to deal with us on the same familiar
terms as with his children, if we did not prevent him by our wickedness. Since,
therefore, we are incapable of enjoying his fatherly tenderness, he must display
his strength and majesty, that, being awed by it, and affected by the
anticipation of the judgment, we may humbly entreat him, and sincerely implore
peace and pardon. Now, this is done when we are truly
F457
converted to him; for, so long as we please ourselves, and flatter our vices, we
cannot but displease him; and, on the other hand, if we enter into peace with
him, we must make war against Satan and sin.
How
earnestly God desires to be reconciled to us appears still more clearly from the
repetition of the words. He might have said, in a single word, that he is
merciful and ready to bestow pardon; and therefore, when he twice repeats the
words, that he may make peace
with me, he declares that willingly and most
earnestly he hastens to blot out all our
offenses.
6.
Afterwards
F458
shall Jacob put forth
roots. He now gives actual proof of that love
of which he formerly spoke. In order to understand it better, we must consider
the condition of that ancient people; for it was the heritage of God, not
through its own merits, but by the blessing of adoption. The Lord might justly
have been offended at that nation to such an extent as to destroy it utterly,
and blot out its name; but he refrained from exercising such severity, because
he had to deal with his vineyard and heritage. He aimed at nothing more than
that the people should acknowledge their guilt and return to his favor; and
therefore he followed up the former statement with this promise, lest the
people, struck with excessive terror at that power which exhibits the judgments
of God and his chastisements and stripes, should grow disheartened; for the
contemplation of the judgment of God might throw us into despair, if we did not
entertain some hope of being restored. Accordingly, he says
—
Jacob shall again put
forth roots. "Though I shall lessen my Church,
and reduce it to a very small number, yet it shall be restored to its ancient
and flourishing condition, so as to fill the whole world; for, after having once
been reconciled, it will be more and more increased." This metaphor borrowed
from roots is highly elegant; for by the wrath of the Lord we are as it
were cut off, so that we appear to be completely slain and dead; but to whatever
extent the Lord afflicts his Church, he never allows the roots to die, but they
are concealed for a time, and at length bring forth their
fruit.
And the face of the
world shall be filled with fruit. What he now
says, that "the world shall be filled with the fruit" of those roots, was
accomplished at the coming of Christ, who collected and multiplied the people of
God by the gospel; and Israel was united with the Gentiles in one body, so that
the distinction which formerly existed between them was removed.
(<490214>Ephesians
2:14.) Now, we know that the gospel, and all the fruit that sprung from it,
proceeded from the Jews.
(<230203>Isaiah
2:3;
<430422>John
4:22.)
7.
Hath he smitten him?
F459
He confirms the former statement, and shews that, even in chastisements, there
are certain and manifest proofs of the goodness and mercy of God; for while the
Lord chastises his people, he moderates the severity in such a manner as always
to leave some room for compassion. There are various ways of explaining this
verse. Some interpret it thus: "Did I smite Israel as his enemies smote him? The
Assyrians did not at all spare him: they acted towards him with the utmost
cruelty. But I laid a restraint on my wrath, and did not smite as if I wished to
destroy him; and thus I gave abundant evidence that I am not his enemy." But I
prefer another and commonly received interpretation, which lends us to
understand that a difference between believers and the reprobate is here
declared; for God punishes both indiscriminately, but not in the same manner.
When he takes vengeance on the reprobate, he gives loose reins to his anger;
because he has no other object in view than to destroy them; for they are
"vessels of wrath, appointed to destruction,"
(<450922>Romans
9:22,) and have no experience of the goodness of God. But when he chastises the
godly, he restrains his wrath, and has another and totally different object in
view; for he wishes to bring them back to the right path, and to draw them to
himself, that provision may be made for their future
happiness.
But it may be asked, Why does the
Prophet employ a circuitous mode of expression, and say, "according to the
stroke of him that smote him?" I answer, he did so, because the Lord often
employs the agency of wicked men in chastising us, in order to depress and
humble us the more. It is often a very sore temptation to us, when the Lord
permits us to be oppressed by the tyranny of wicked men; for we have doubts
whether it is because he favors them, or because he deprives us of his
assistance, as if he hated us. To meet this doubt, he says that he does indeed
permit wicked men to afflict his people, and to exercise their cruelty upon them
for a time, but that he will at length punish them for their wickedness more
sharply than they punished the godly persons. Yet, if any one choose to adopt
the former interpretation, namely, that the Lord will not deal with us as with
enemies, I have no objection. Hence arises also that saying, that "it is better
to fall into the hands of God than into the hands of men; " for the Lord can
never forget his covenant, that he will deal in a gentle and fatherly manner
with his Church.
(<102414>2
Samuel 24:14;
<132113>1
Chronicles 21:13.)
8.
In
measure. This is the second proof of the divine
compassion towards all the elect, whom he chastises for this purpose, that they
may not perish; and, by mitigating the punishments which he inflicts upon them,
he pays such regard to their weakness that he never permits them to be oppressed
beyond measure. As to the word
hasasb,
(besasseah,) in measure, all interpreters agree that it denotes
moderation; for otherwise we could not bear the hand of the Lord, and would be
overwhelmed by it; but he keeps it back, and "is faithful," as Paul
says,
"not to suffer us to be
tempted beyond what we are able to bear."
(<461013>1
Corinthians 10:13.)
Thus also Jeremiah prays to the Lord to "chastise him
in judgment," that is, with moderation, accommodating the stripes to his
weakness.
(<241024>Jeremiah
10:24.)
In her shooting
forth,
hjlçb,
(beshallechach.) Interpreters are not agreed as to the meaning of this
word. Some think that it means, "by engaging them in internal wars with each
other," and others, "that God will punish their sins by that sword which they
have drawn and put into his hand." But as I cannot approve of either of those
interpretations, I pass them by. I approve more highly of those who interpret
it, "in her shootings forth," that is, in plants; so as to mean, that in
inflicting punishment, the Lord attacks not only their outward circumstances,
but also their persons. We know that the Lord's chastisements are various. The
more light and moderate are those by which he takes from us only external
blessings, which are called "the good things of fortune." So then God punishes
believers in such a manner as not only to afflict their persons, but to take
from them what is necessary for the support of life, such as corn, wine, oil,
and other things of that kind which the earth produces; for
jlç
(shalach) signifies to "shoot forth," and to
"produce."
But I have another exposition which
comes nearer to the Prophet's meaning, that in shooting forth God
contends with the Church, because, though he cuts down the branches and even the
trunk, yet his wrath does not extend to the roots, so as to prevent the tree
from again shooting forth; for there is always some remaining vigor in the
roots, which he never permits to die. And this agrees with what goes before,
when he promised (verse 6) that Israel would bring forth "fruit." This explains
what he formerly said, in measure; namely, that he will not pull up the
root; for the Lord cuts down what appears outwardly, such as branches and
leaves, but defends the root and preserves it safe. But, on the other hand, he
tears up the reprobate by the roots, and cuts them down in such a manner that
they can never rise
again.
Though he blow with his
violent wind. Some translate it, "he blew with
his wind," but I think that the meaning is made more clear by saying, "though he
blow." He continues the metaphor, by which he had alluded to herbs and plants,
which a violent wind causes to wither, but only in appearance; for the root is
always safe. Thus though the Lord attacks believers with great violence, and
takes away all their beauty and comeliness, so that they appear to be entirely
slain, yet he usually preserves in them some internal
vigor:
In the day of the east
wind. When the Prophet spoke of "the day of the
east wind," he had his eye on the situation of Judea, to which, as we learn from
other passages, that easterly wind was injurious. We know that each country has
its own particular wind that is injurious to it; for in some countries the north
wind, in others the south wind, and in others the east or equinoctial wind,
occasions great damage, throwing down the corn, scorching or spoiling all the
fruits, blasting the trees, and scarcely leaving anything in the fields
uninjured. By "the east wind" in this passage, is supposed to be meant "the
equinoctial wind," which in many countries is very
destructive.
9.
Therefore in this manner shall
the iniquity of Jacob be expiated. After having
spoken of the chastisement of the people, he begins to state more clearly that
the Lord promotes the interests of his people by these chastisements, so that
they derive benefit from them. He had mentioned this formerly, but now he
explains it more fully, that all the chastisements which God inflicts will tend
to wash away the sins of his people, that thus they may be reconciled to
God.
A question arises, Are our sins expiated by
the stripes with which God chastises us? For if it be so, it follows that we
must satisfy God for our sins, as the Papists teach. These two things are
closely connected. If God punish us for our sins in order to expiate them, when
punishments are not inflicted, satisfactions must come in their room. But this
difficulty will be easily removed, if we consider that here the Prophet does not
handle the question, whether we deserve the forgiveness of sins on account of
our works, or whether the punishments which God inflicts on us may be regarded
as making amends for them. He simply shews that chastisements are the remedies
by which God cures our diseases, because we are wont to abuse his goodness and
patience. God must therefore bring us to acknowledgment of our sins, and to
patience; and thus the punishments which he inflicts as chastisements for our
sins are remedies, because our desires may be said to be consumed by them as by
fire,
F460
to which also Scripture frequently compares them.
(<196610>Psalm
66:10; 89:46.) In no respect can they yield satisfaction, but men are prepared
by them for repentance. Hence he shews, therefore, that the godly have no reason
for exclaiming against God's chastisements, and that they ought to acknowledge,
on the contrary, that their salvation is thus promoted, because otherwise they
would not acknowledge the grace of God. If any person wish to have a short
reply, we may state it in a single word, that chastisements expiate our offenses
indirectly, but not directly, because they lead us to repentance, which again,
in its turn, brings us to obtain the forgiveness of
sins.
And this is all the
fruit, the taking away of his sin. Some render
it in the genitive case, "the fruit of the taking away of his sin; " but I
prefer to read it in the nominative case.
lk,
(chol,) all, frequently means, "great and abundant;" and therefore
it denotes the plentiful fruit by which the chastisements will be followed. In a
word, he intends to commend to us God's chastisements on the ground of their
usefulness, that the godly may bear them with calmness and moderation, when they
know that by means of them they are purged and prepared for salvation.
F461
And immediately afterwards the Prophet explains his meaning more clearly by
speaking of abolishing superstitions. So long as the people of Israel enjoyed
prosperity, they did not think of repentance; for it is natural to men that
prosperity should make them insolent and harden them more and more. He therefore
shews how, in chastising his people, God also takes away their sin, because,
having formerly indulged in wickedness and proceeded to greater lengths in
sinning in consequence of his goodness and forbearance, they shall now know that
they were justly punished, and shall change their life and
conduct.
When he shall have
made all the stones of the altar. Here Isaiah,
by a figure of speech, exhibits a single class, so as to explain the whole by
means of a part, and describes in general terms the removal of idolatry and
superstitions; for lie does not speak of the altar which was consecrated
to God, but of that which they had erected to their idols. Thus, when the stones
of it shall have been broken, and the idols thrown down and destroyed, so that
no trace of superstition shall be seen, the iniquity of the people shall at the
same time be removed.
Hence it ought to be
remarked, first, that we ought not to expect pardon from the Lord, unless we
likewise repent of our sins; for whosoever flatters himself must be the object
of the anger of God,
F462
whom he does not cease to provoke, and our iniquity is taken away only when we
are moved by a true feeling of repentance. Secondly, it ought to be observed,
that though repentance is an inward feeling of the heart, yet it brings forth
its fruits before men. In vain do we profess that we fear God, if we do not give
evidence of it by outward works; for the root cannot be separated from its
fruits. Thirdly, it ought to be inferred, that idolatry is chiefly mentioned
here, because it is the source of all evils. So long as the pure worship of God
and the true religion are maintained, there is also room for the duties of
brotherly kindness, which necessarily flow from it; but when we forsake God, he
permits us also to fall into every kind of vices. And this is the reason why,
under the name of idolatry, he includes likewise other acts of wickedness.
Besides, we see that he condemns not only statues and images, but everything
that had been invented by the Jews contrary to the injunction of the law; and
hence it follows that he sets aside every kind of false
worship.
That groves and
images may never rise again. By adding this, he
shews how strongly God abhors idolatry, the remembrance of which he wishes to be
completely blotted out, so that not even a trace of it shall henceforth be seen.
Yet the Prophet intended to express something more, namely, that our repentance
ought to be of such a kind that we shall steadfastly persevere in it; for we
will not say that it is true repentance, if any one, through a sudden impulse of
feeling, shall put down superstitions, and afterwards shall gradually allow them
to spring up and bud forth; as we see to be the case with many who at first burn
with some appearance of zeal, and afterwards grow cold. But here the Prophet
describes such steadfastness that they who have once laid aside their filth and
pollution maintain their purity to the
end.
10.
Yet the defenced city shall be
desolate. Here the copulative
w
(vau) is generally supposed to mean for, and some take it for
otherwise. There will thus be a twofold interpretation; for if we
translate it because, the Prophet will assign a reason for the former
statement, but that exposition is rejected by the context, and is altogether
absurd. With greater plausibility it is taken for otherwise; for this
threatening might be appropriately introduced, "If you do not repent, you see
what awaits you, the defenced city shall be like a wilderness." But I consider
that exposition to be a departure from the natural meaning, and therefore I
choose rather to take it as signifying nevertheless or
yet.
The Prophet means that Jerusalem and
the other cities of Judea must "nevertheless" be destroyed, and that, although
the Lord wishes to spare his people, it is impossible for them to be preserved.
Godly men would have grown disheartened, when they saw that holy city overthrown
and the temple demolished; but from these predictions they learned that God
would have abundance of methods for preserving the Church, and were supported by
that consolation. So then the Prophet intended to meet this very sore
temptation; and hence also we learn that we ought never to lose courage, though
we suffer every hardship, and though the Lord treat us with the utmost severity.
Although this threatening extends to the whole of Judea, yet I think it probable
that it relates chiefly to Jerusalem, which was the metropolis of the
nation.
There shall the calf
feed. This metaphor is frequently employed by
the prophets when they speak of the desolation of any city; for they immediately
add, that it will be a place for pasture. Here we ought to take into account the
judgment of God, which places calves and brute beasts in the room of the
Jews who had profaned the land by their crimes. Having been adopted by God to be
his children, with good reason ought they to have obeyed so kind a Father; but
since they had shaken off the yoke and given themselves up to wickedness, it was
the just reward of their ingratitude, that the land should be possessed by
better inhabitants, taken not from the human race but from brute
beasts.
And shall browse on
its tops.
F463
What he says about the "tops" tends to shew more strongly the desolation; as if
he had said that there will be such abundance of grass that the calves will crop
none but the tender parts.
ã[s
(saiph) signifies also branch; but as branches naturally rise
high, I take it here for summit or top. It might also be thought
that there is an allusion to the beauty of the city, and that as its houses
formerly were lofty and magnificent, when these have been thrown down, nothing
will be seen in it but herbs and leaves, the "tops" of which the calves which
enjoy abundant pasture will eat in
disdain.
11.
When its harvest shall
wither.
F464
Some think that the Prophet has in his eye the metaphor of a vineyard, which he
employed at the beginning of the chapter, and therefore they translate
ryxq
(katzir,) branches. The word is certainly ambiguous; but as
ryxq
(katzir) means also a harvest, and as the metaphor of a
harvest is more appropriate, I prefer to take it in that sense. Nor do I
translate it, "When the harvest shall be withered," but "When the harvest shall
wither." In this passage wither means nothing else than to approach to
maturity. Before the harvest of the land is ripe, it shall be cut down; as if he
had said, "The Lord will take away from thee the produce which thou thoughest to
be already prepared for thee and to be in thy
hand."
The women coming shall
burn it. When he says that "women shall come,"
he means that God will have no need of robust soldiers to execute his judgment,
and that he will only make use of the agency of women. This exhibits in a still
stronger light the disgracefulness of the punishment, for he threatens that the
calamity shall also be accompanied by disgrace; because it is more shameful and
humiliating to be plundered by "women," who are unused to war, than by
men.
For it is a people of no
understanding. At length he assigns the reason
of so heavy a calamity. At first sight it might appear to be excessively harsh
that the Lord should permit the people whom he had chosen to be wretchedly
tormented and scattered, and not to render them any assistance; for it is
inconsistent with his kindness and fatherly love which he bears towards them.
But the Prophet shews that God had good reason for punishing the Jews with such
severity; for they were destitute of knowledge and sound
"understanding."
Nor is it without reason that
he pronounces ignorance to have been the source of all evils; for since "the
fear of God is the beginning of wisdom,"
(<200107>Proverbs
1:7;
<19B110>Psalm
111:10,) they who despise God and obey the wicked passions of their flesh are
justly condemned by the Spirit of God as blind and mad. And yet such ignorance
does not at all excuse us or lessen the guilt of our wickedness; for they who
sin are conscious of their sinfulness, though they are blinded by their lust.
Wickedness and ignorance are therefore closely connected, but the connection is
of such a nature that ignorance proceeds from the sinful disposition of the
mind. Hence it comes that "ignorance," or "ignorances," is the general name
given by the Hebrew writers to every kind of sin, and hence also that saying of
Moses,
"O that they were wise
and
understood!"
(<053229>Deuteronomy
32:29.)
Any man will easily perceive this, if he consider how
great is the power of evil passions to trouble us; for when we have been
deprived of the light of doctrine, and are void of understanding, the devil
drives us as it were to madness, so that we do not dread the arm of God, and
have no respect for his holy
word.
Therefore their Maker
will not have compassion on them. For the
purpose of still heightening their terror, he at length takes away all hope of
pardon; for even if a remnant was preserved, the wrath of God did not on that
account cease to rage against the multitude at large. The Prophet here calls God
the Maker and Creator of Israel, not in the same manner that he is
called the Creator of heaven and earth,
(<010101>Genesis
1:1,) but inasmuch as he has formed his Church by the Spirit of regeneration. In
like manner Paul also declares, that in that sense we are
aujtou~
poi>hma, his workmanship,
(<490210>Ephesians
2:10,) as we have already stated in the exposition of another passage.
F465
(<231925>Isaiah
19:25.) Isaiah made this statement, in order to exhibit more strongly the
ingratitude of the people, and to shew how justly they deserve to be punished,
since, after having been formed and preserved by God, they treated him with
dishonor and contempt.
12.
And yet it shall come to pass on
that day. He softens the harshness of the
former statement; for it was a dreadful judgment of God, that the people were
deprived of all hope of mercy and favor. The particle
w
(vau) must therefore be explained as in the tenth verse,
"Nevertheless, or, and yet it shall come to pass on that
day."
That Jehovah shall
thrash. The Prophet speaks metaphorically; for
he compares the gathering of the Church to the "thrashing" of wheat, by which
the grain is separated from the chaff. The meaning of the metaphor is, that the
people were so completely overwhelmed by that captivity that they appeared to be
nothing else than grain concealed or scattered here and there under the chaff.
It was necessary that the Lord should "thrash," as with a fan, what was
concealed amidst the confused mass; so that this gathering was justly compared
to "thrashing."
From the
channel of the river to the river of Egypt. By
this he means Euphrates and the Nile; for the people were banished, partly into
Chaldea or Assyria, and partly into Egypt. Many fled into Egypt, while others
were carried captive into Babylon. He therefore foretells that the Lord will
gather his people, not only from Chaldea, and from the whole of Mesopotamia, but
also from Egypt.
And you shall
be gathered one by one.
Dja
djal, (leahad ehad,) which we have
translated "one by one," is translated by others "each out of each place;" but
this is an excessively forced exposition, and the exposition which I have stated
appears to me more simple. Yet there are two senses which the words will bear;
either, "I will gather you into one body," or "I will gather you, not in
companies nor in great numbers, but one after another," as usually happens when
men who had wandered and been scattered are gathered; for they do not all
assemble suddenly, but approach to each other by degrees. The Jews were
scattered and dispersed in such a manner that they could not easily be gathered
together and formed into one body; and therefore he shews that this dispersion
will not prevent them from being restored to a flourishing condition. This was
afterwards fulfilled; for the Jews were gathered and brought back, not by a
multitude of horsemen or chariots, not by human forces, or swords, or arms, as
Hosea states, but solely by the power of God.
(<280107>Hosea
1:7.)
13.
It shall also come to pass in
that day. This is the explanation of the former
verse. He speaks metaphorically, and shews that so great will be the power of
God, that he will easily bring back his people. As kings assemble large armies
by the sound of a trumpet, so he shews that it will be easy for the Lord to
gather his people, on whom prophecy had not less efficacy than the trumpet by
which soldiers are
mustered.
And they shall come
who were perishing. He calls them
perishing, because they were miserably scattered, and appeared to be very
near destruction, without any hope of being restored. The enemies, while their
monarchy lasted, would never have permitted their captives to return, nor had
they led them into banishment in a distant country with any other design than
that of gradually casting into oblivion the name of
Israel.
And who had been
scattered in the land of Egypt. What he adds
about Egypt contains a more remarkable testimony of pardon, namely, that those
who fled into Egypt, though they did not deserve this favor, shall be gathered.
They had offended God in two respects, as Jeremiah plainly shews; first, because
they were obstinate and rebellious; and, secondly, because they had refused to
obey the revelation,
(<242810>Jeremiah
28:10, 11;) for they ought to have submitted to the yoke of the Babylonians
rather than flee into Egypt in opposition to the command of
God.
And shall worship Jehovah
in the holy mountain. At length, he describes
the result of their deliverance, that the Jews, having returned from captivity
into their country, may again worship God their deliverer in a pure and lawful
manner. By the mountain he means the temple and sacrifices. This was
indeed accomplished under Darius, but the Prophet undoubtedly intended to extend
this prophecy farther; for that restoration was a kind of dark foreshadowing of
the deliverance which they obtained through Christ, at whose coming the sound of
the spiritual trumpet, that is, of the gospel, was heard, not only in Assyria or
Egypt, but in the most distant parts of the world. Then were the people of God
gathered, to flow together to Mount Zion, that is, to the Church. We know that
this mode of expression is frequently employed by the prophets when they intend
to denote the true worship of God, and harmony in religion and godliness; for
they accommodated themselves to the usages of the people that they might be
better understood. We know also that the gospel proceeded out of Zion; but on
this subject we have spoken fully at the second chapter.
F466
CHAPTER
28
Isaiah
28:1-29
1. Woe to the crown of
pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower,
which are on the head of the fat valleys of them that are overcome with
wine. 1. Vae coronae superbiae temulentorum Ephraim; quia decor gloriae
ejus erit flos deciduus, quae est super caput vallis pinguium, oppresorum a
vino.
2. Behold, the Lord hath a mighty
and strong one, which as a tempest of hail and a destroying storm, as a flood of
mighty waters overflowing, shall cast down to the earth with the hand. 2.
Ecce durus et fortis Domino, sicut inundatio grandinis, turbo subvertens; sicut
impetus aquarum vehementium inundantium, dejiciens in manu ad
terram.
3. The crown of pride, the
drunkards of Ephraim, shall be trodden under feet: 3. Pedibus
conculabitur corona superbiae temultorum
Ephraim.
4. And the glorious
beauty, which is on the head of the fat valley, shall be a fading flower, and as
the hasty fruit before the summer; which when he that looketh upon it seeth,
while it is yet in his hand he eateth it up. 4. Et erit flos deciduus
decor gloriae ejus, quae est super caput vallis pinguium, quasi fructus praecox
ante aestivos, quem qui viderit, aspiciens eum dum adhuc in manu est,
devorat.
5. In that day shall the
Lord of hosts be for a crown of glory, and a diadem of beauty, unto the residue
of his people. 5. In illa die Iehova exercituum in corona gloriae, et
didema decoris reliquiis populi
sui,
6. And for spirit of
judgement to him that sitteth in judgement, and for strength to them that turn
the battle to the gate. 6. Et in spiritum judicii sedenti super tribunal,
et in fortitudinem propulsantibus proelium ad
portam.
7. But they also have
erred throught strong drink are out of the way: the priest and the prophet have
erred through strong drink, they are swallowed up of wine, they are iut of the
way through strong drink; they err in vision, they stumble in judgment. 7.
At isti quoque prae vino errarunt, prae sicera hallucinati sunt. Sacerdos et
propheta errarunt prae sicera, absorpti sunt a vino; hallucinati sunt prae
sicera, errarunt in visione, impegerunt in
judicio.
8. For all tables are
full of vomit and filthiness, so that there is no place clean. 8. Quoniam
omnes mensae plenae sunt vomitu stercoreo, ut locus non
vacet.
9. Whom shall he teach
knowledge? And whom shall he make to understand doctrine? Them that are weaned
from the milk, and drawn from the breasts. 9. Quem docebit scientiam, et
quem intelliegere faciet doctrinam? Abductos a lacte, abstractos ab
uberibus?
10. For precept must be
upon precept, precept upon precept; line upon line, line upon line; here a
little and there a little. 10. Quoniam praeceptum ad praeceptum,
praeceptum ad praeceptum; instructio ad instructionem, instructio ad
instructionem; paululum ibi, paululum
ibi.
11. For with stammering
lips, and another tongue, will he speak to this people. 11. Quoniam
balbis labiis et lingua exotica loquetur ad populum
istum.
12. To whom he said, This
is the rest wherewith ye may cause the weary to rest; and this is the
refreshing: yet they would not hear. 12. Quoniam illis dixit, Haec est
requies; requiescere facite lassum, et hoc refrigerium; et noluerunt
audire.
13. But the word of the Lord was
unto them precept; line upon line, line upon line, here a little, and there a
little; that they might go and fall backward, and be broken, and snared, and
taken. 13. Erit igitur illis verbum Iehovae regula ad regulam, regula ad
regulam; instructio ad instructonem, instructio ad instructionem; paululum ibi,
paululum ibi; propterea ibunt, et corruent retrosum, conterentur, irretientur et
capientur.
14. Wherefore hear the
word of the Lord, ye scornful men, that ruke his people which is in
Jerusalem. 14. Propterea audite verbum Iehovae, viri illusores, qui
dominamini populo huic, qui est in
Ierusalem.
15. Because ye have
said, We have made a covenant with death, and with hell are we at agreement;
when overflowing scourge shall pass through, it shall not come unto us: for we
have made lies our refuge, and under falsehood have we hid ourselves. 15.
Quia dixitis, Percussimus foedus cum morte, et cum inferno fecimus pactum;
flagellum inundans cum transierit, non veniet ad nos; quia posuimus mendacium
refugium nostrum, et sub vanitate sumus
absconditi.
16. Therefore thus
saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried
stone, a precious corner-stone, a sure foundation: he that believeth shall not
make haste. 16. Quare sic dicit Donminus Iehova: Ecce ego ponam in Sion
lapidem, lapidem probationis, angulum pretiosum, fundamentum solidum. Qui credit
non festinabit.
17. Judgement
also will I lay to the line, and righteouseness to the plummet; and the hail
shall sweep away the refuge of lies, and the waters shall overflowing scourge
shall pass through, then ye shall be trodden down by it. 17. Et ponam
judicium ad regulam, et justitiam ad mensuram (vel, trutinam.) Everret grando
fiduciam mendacii, et latibulum aquae
inundabunt.
18. And your covenant
with death shall be disannukked, and your agreement with hell shall not stand;
when the overflowing scourge shall pass through, then ye shall be trodden down
by it. 18. Et abolebitur pactum cum morte; visio vestra cum inferno non
stabit, flagellum inundans cum transierit, tunc eritis ei in
conculcationem.
19. From the time
that it goeth forth it shall take you: for morning by morning shall it pass
over, by day and by night; and it shall be a vexation only to understand the
report. 19. Ex quo transierit, rapiet vos utique mane quotidie, transibit
interdiu et noctu. Et erit ut terror (vel commotio) duntaxat intelligere faciat
auditum.
20. For the bed is
shorter than that a man can stretch himself on it; and the covering narrower
that that he can wrap himself in it. 20. Quoniam contractus est lectus,
ut non sufficiat; angusta erit stangula
colligendo.
21. For the Lord
shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon,
that he may do his work, his strange work; and bring to pass his act, his
strange act. 21. Quoniam sicut in monte Perazim stabit Iehova, et sicut
in valle Gibeon, irascetur (vel, tumultuabiltur) ad faciendum opus suum, alienum
opus suum; ad desingandum facinus suum, alienum facinus
suum.
22. Now therefore be ye not
mockers, lest your hands be made strong; for I have heardd from the Lord God of
hosts a consumption, even determined upon the whole earth. 22. Nunc
itaque ne sitis illusores; ne forte constringantur vincula vestra. Quoniam
consumptionenm et finitionem audivi a Domino Iehova exercituum super universam
terram.
23. Give ye ear, and hear
my voice; hearken, and hear my speech. 23. Auscultate, et audite vocem
meam; advertite et audite sermonem
meum.
24. Doth the plowman plow
all day to sow? Doth he open and break the clods of his ground. 24. An
quotidie arat arator, ut seminet? Aperit et confringit glebas agri
sui?
25. When he hath made plain
the face thereof, doth he not cast abroad the fitches, and scatter the cummin,
and cast in the principal wheat, and the appointed barley, and the rye, in there
place? 25. Annon cum aequaverit faciem ejus, tunc sparget viciam, seret
cyminum, et ponet triticum in mensura, hordeum demensum, et speltam suo
modo.
26. For his God doth
instruct him to discretion, and doth teach him. 26. Docet eum
rectitudinem Deus suus, et instituit
eum.
27. For the fitches are not
thrashed with a thrashing-instrument, neither is a cart-wheel turned about upon
the cummin; but the fitches are beaten out with a staff, and the cummin with a
rod. 27. Certe non triturabitur vicia tabula dentata, nec rota plaustri
super cyminum, circumferetur; quia baculo excutitur vicia, et cyminum
virga.
28. Bread-corn is bruised;
because he will not ever be thrashing it, nor break it with the wheel of his
cart, nor bruise it with his horsemen. 28. Triticum licet trituretur, non
in perpetuum, triturat ipsum, nec rotam plaustri sui perpetua strepere facit, ne
dentibus suis conterat ipsum.
29.
This also cometh forth from the Lord of hosts, which is wonderful in
counsel, and excellent in working. 29. Etiam hoc ab Iehova exercituum
egressum est, qui mirificuis est, consilio et magnificus
opere.
1.
Woe to the crown of
pride. Isaiah now enters on another and
different subject from that which goes before it; for this discourse must be
separated from the former one. He shews that the anger of the Lord will quickly
overtake, first, Israel, and afterwards the Jews; for it is probable that the
kingdom of Israel was still entire when the Prophet uttered these predictions,
though nothing more can be affirmed with certainty than that there is good
reason to believe that the ten tribes had not at that time been led into
captivity.
Accordingly, the Prophet follows this
order. First, he shews that the vengeance of God is not far from Israel, because
various sins and corruption of every kind prevailed in it; for they were swelled
with pride and insolence, had plunged into their luxuries and given way to every
kind of licentiousness, and, consequently, had broken out into open contempt of
God, as is usually the case when men take excessive liberties; for they quickly
forget God. Secondly, he shews that God in some measure restrains his anger by
sparing the tribe of Judah; for when the ten tribes, with the half tribe of
Benjamin, had been carried into captivity, the Jews still remained entire and
uninjured. Isaiah extols this compassion which God manifested, in not permitting
his Church to perish, but preserving some remnant. At the same time he shews
that the Jews are so depraved and corrupted that they do not permit God to
exercise this compassion, and that, in consequence of the wickedness which
prevailed among them, not less than in Israel, they too must feel the avenging
hand of God. This order ought to be carefully observed; for many persons blunder
in the exposition of this passage, because the Prophet has not expressly
mentioned the name of Israel, though it is sufficiently known that
Ephraim includes the ten tribes.
As to
the words, since the particle
ywh
(hoi) very frequently denotes "wishing evil on a person," I was unwilling
to depart from the ordinary opinion of commentators, more especially because the
Prophet openly threatens in this passage; yet if the translation, Alas
the crown! be preferred, I have no
objection.
For the excellence
of its glory shall be a fading flower.
F467
The copulative
w
(vau) signifies for or because. He compares the "glory" and
"excellence" of Israel to "a fading flower," as will afterwards be stated. In
general, he pronounces a curse on the wealth of the Israelites; for by the word
"Crown" he means nothing else than the wicked confidence with which they were
puffed up, and which proceeded from the excess of their riches. These vices are
almost always joined together, because abundance and fullness produce cruelty
and pride; for we are elated by prosperity, and do not know how to use it with
moderation. They inhabited a rich and fertile country, and on this account Amos
(<300401>Amos
4:1) calls them "fat cows," which feed on the mountain of Samaria. Thus, being
puffed up by their wealth, they despised both God and men. The Prophet calls
them "drunkards," because, being intoxicated by prosperity, they dreaded no
adversity, and thought that they were beyond the reach of all danger, and that
they were not even subject to God
himself.
A fading
flower. He alludes, I doubt not, to the crowns
or chaplets
F468
which were used at banquets, and which are still used in many places in the
present day. The Israelites indulged in gluttony and drunkenness, and the
fertility of the soil undoubtedly gave occasion to their intemperance. By
calling it "a fading flower" he follows out his comparison, elegantly alluding
to flowers which suddenly
wither.
Which is on the head
of the valley of fatness.
F469
He says that that glory is "on the head of the valley of fatness," because they
saw under their feet their pastures, the fertility of which still more inflamed
their pride.
µynmç
(shemanim) is translated by some "of ointments;" but that is
inapplicable, for it denotes abundance and fullness, which led them to neglect
godliness and to despise God. By the word "head" or "top," he alludes to the
position of the country, because the Israelites chiefly inhabited rich valleys.
He places on it a crown, which surrounds the whole kingdom; because it was
flourishing and abounded in every kind of wealth. This denotes riches, from
which arose sluggishness, presumption, rashness, intemperance, and cruelty. This
doctrine relates to us also; for the example of these men reminds us that we
ought to use prosperity with moderation, otherwise we shall be very unhappy, for
the Lord will curse all our riches and
abundance.
2.
Behold, the Lord hath a mighty
and strong one. This may refer to the
Assyrians, as if he had said, that they will be ready at God's command to fight
under his authority, as soon as they shall be called. Yet I prefer to take it
without a substantive, to mean either "a staff," or some other instrument, by
which the Lord will cast them down from this lofty
pride.
As a deluge of
hail. He compares it to "a deluge" or to
"hail," by which both herbs and flowers are thrown down, and all the beauty of
the earth is marred. Thus he continues the metaphor of the "fading flower,"
which he had introduced at the beginning of the chapter; for nothing can be more
destructive to flowers than a heavy shower or "hail." He makes use of the
demonstrative particle
hnh,
(hinneh,) behold; because wicked men are not moved by any
threatenings, and therefore he shews that he does not speak of what is doubtful,
or conjecture at random, but foretells those things which will immediately take
place.
Casting them down with
the hand to the earth.
dyb,
(beyad,) which I have translated "with the hand," is translated by
Jerome, "a spacious country," which does not agree with the words. Others take
it for "strength," so as to mean a violent casting down. But the plain meaning
appears to me to be, that the glory and splendor of the Israelites will be laid
low, as if one threw down a drunk man "with the hand." The same statement is
confirmed by him in the third verse.
4.
And the excellence of its
glory. He repeats nearly the same words; for we
know how difficult it is to terrify and humble those who have been blinded by
prosperity, and whose eyes success covers in the same manner that fatness would.
As Dionysius the Second,
F470
in consequence of gorging himself at unseasonable banquets, was seized with such
blindness that he constantly stumbled, so pleasures and luxuries blind the minds
of men in such a manner that they no longer know either God or themselves. The
Prophet therefore inculcates the same truth frequently on the minds of men who
were stupid and amazed, that they might understand what would otherwise have
appeared to them to be incredible.
F471
As
the hasty fruit before the summer. He now
illustrates the subject by another metaphor exceedingly beautiful and
appropriate; for the first-ripe fruits are indeed highly commended, because they
go before others, and hold out the expectation of the rest of the produce; but
they last but a short time, and cannot be preserved, for they are quickly eaten
up either by pregnant women, or by children, or by men who do not make a proper
selection of their food. He says that the happiness of the Israelites will be of
that sort, because their flourishing prosperity will not be of long duration,
but will be swallowed up in a moment. What Isaiah declared about the kingdom of
Israel, applies also to the whole world. By their ingratitude men prevent all
the goodness which the Lord has bestowed on them from reaching maturity; for we
abuse his blessings and corrupt them by our wickedness. The consequence is, that
hasty and short-lived fruits are produced, which could not yield to us continual
nourishment.
5.
In that day shall the Lord of
hosts. After having spoken of the kingdom of
Israel, he passes to the tribe of Judah, and shews that, amidst this severe
vengeance of God, there will still be room for compassion, and that, although
ten tribes perished, yet the Lord will preserve some remnant, which he
will consecrate to himself; so that there will be in it
a crown of glory and diadem of
excellence, that is, that the Church is never
disfigured in such a manner that the Lord does not adorn it with beauty and
splendor.
Yet I do not extend this prophecy
indiscriminately to all the Jews, but to the elect who were wonderfully rescued
from death; for although he calls the tribe and half-tribe a remnant, as
compared with the other ten tribes, yet, as we advance, we shall see that he
makes a distinction between the tribe of Judah itself and the others. Nor ought
we to wonder that the Prophet speaks differently about the same people,
directing his discourse, sometimes to a body corrupted by crimes, and sometimes
to the elect. Certainly, as compared with the ten tribes, which had revolted
from the worship of God and from the unity of faith, he justly calls the Jews a
remnant of the people; but when he leaves out of view this comparison,
and considers what they are in themselves, he remonstrates with equal justice
against their corruptions.
I am aware that some
expound it differently, on account of what is said immediately afterwards about
wine and strong drink, (verse 7,) and think that this statement ought to
be viewed in connection with the beginning of the chapter. Yet perhaps the Lord
spares the Jews. But how would he spare them? They are in no respect better than
the others; for they are equally in fault,
F472
and must also be exposed to the same punishments. But those commentators do not
consider that the Prophet holds out an instance of the extraordinary kindness of
God, in not exercising his vengeance at the same time against the whole family
of Abraham, but, after having overthrown the kingdom of Israel, granting a truce
to the Jews, to see if they would in any degree repent. Neither do they consider
that, by the same means, he employs the circumstance which he had stated for
placing in a stronger light the ingratitude of the people, that is, that they
ought to have been instructed by the example of their brethren;
F473
for the calamity of Israel ought to have aroused and excited them to repentance,
but it produced no impression on them, and did not make them better. Although
therefore they were unworthy of so great benefits, yet the Lord was pleased to
preserve his Church in the midst of them; for this is the reason why he rescued
the tribe of Judah, and the half-tribe of Benjamin, from that
calamity.
Now, since the tribe of Judah was a
small portion of the nation, and therefore was despised by the haughty
Israelites, the Prophet declares that in God alone there is enough of riches and
of glory to supply all earthly defects. And hence he shews what is the true
method of our salvation, namely, if we place our happiness in God; for as soon
as we come down to the world, we gather fading flowers, which immediately wither
and decay. This madness reigns everywhere, and more than it ought to be among
ourselves, that we wish to be happy without God, that is, without happiness
itself. Besides, Isaiah shews that no calamities, however grievous, can prevent
God from adorning his Church; for when it shall appear that everything is on the
eve of destruction, God will still be a crown of glory to his people. It is also
worthy of observation, that Isaiah promises new splendor to the Church only when
the multitude shall be diminished, that believers may not lose courage on
account of that dreadful calamity which was at
hand.
6.
And for a spirit of
judgment. He explains the manner in which the
Lord will adorn that "remnant" with additional splendor; for he holds out
instances of the true art of civil government, which mainly contributes to the
upholding of nations. It consists chiefly of two things, counsel and
strength. The internal administration must be conducted by counsel and
wisdom, and "strength" and force are needed against enemies who are without.
Since therefore it is by these two defences that kingdoms and commonwealths
defend and uphold their rank, he promises to his people the spirit of "wisdom"
and "strength." At the same time he shews that it is God who gives both, and
that they ought not to be expected from any other; for magistrates will not be
able to rule and to administer justice in a city, and military generals will not
be able to repel enemies, unless the Lord shall direct
them.
7.
But they also have erred through
wine. He returns to the irreligious despisers
of God, who were Jews in name only, and proves their ingratitude to be highly
aggravated, because, though they had before their eyes a striking proof of the
anger of God, when they saw their brethren severely chastised, and not
withstanding experienced God's forbearance towards themselves, yet neither that
example of severity, nor the conviction of the divine goodness, could bring them
back into the right path, or make them in any respect better, although the Lord
spared them. Here he speaks of "wine and strong drink" metaphorically; for I do
not understand it to relate to ordinary drunkenness, against which he
remonstrated at the beginning of the chapter, but, on the contrary, he says that
they were like drunk men, because they wanted knowledge and sound understanding.
If the word as be supplied before the words "through wine and through
strong drink," the meaning will be more easily understood. I do acknowledge that
by continued drunkenness men become, as it were, brutalized, and I have no doubt
that drunkenness and excessive eating and drinking contributed also to stupefy
the minds of the Jews; but if we examine the whole of the context, it will be
easy to see that the madness which he condemns is
metaphorical.
The priest and
the prophet have erred. He proceeds still
farther to exhibit their aggravated guilt, and says that not only the common
people were drunk, but the priests themselves, who ought to have held out the
light and pointed out the path to others; for, as Christ declares, they may be
regarded as "the salt of the earth."
(<400513>Matthew
5:13.) If they are mad, what shall the common people be? "If the eye is blind,"
what shall become of the other parts of the body?
(<400623>Matthew
6:23.)
They have erred in
vision. The most grievous thing of all is, when
he says that they err not only in the more flagrant transgressions of life, but
in vision and judgment. Hence we ought to infer how desperate was
the condition of the Jewish Church, and here, as in a mirror, we may behold our
transgressions. It is indeed something monstrous that, after so many
chastisements which God has employed for cleansing it, the Church is so deeply
corrupted; but such is our wickedness that we fight against his strokes,
F474
and though he continually restrains us, and uses unceasing efforts to purify us
from our sins, we not only render all his remedies useless, but bring upon
ourselves new diseases. We ought not therefore to wonder that in the present
day, after the numerous scourges and afflictions with which the Church has been
chastised, men appear to be obstinate, and even become worse, when Isaiah
testifies that the same thing took place in the ancient Church. True, indeed,
the goodness of the Lord rose above the base and shameful wickedness of that
nation, and still preserved the Church; but this was accomplished by his secret
power, contrary to the expectation of all; for it would be of no advantage to
us, if he employed ordinary remedies.
Hence also
it is evident how silly and childish is the boasting of the Papists, who always
have in their mouth "The Church," and use as a pretext the names of priests,
bishops, and pontiffs, and wish to fortify themselves by their authority against
the word of God, as if that order could never err or mistake. They think that
they have the Holy Spirit confined within their brains, and that they represent
the Church, which God never forsakes. But we see what the Prophet declares
concerning the priests, whose order was more splendid and illustrious. If ever
there was a Church, there certainly was one at that time among the Jews; and
that order derived from the word of God support to which they have no claim. And
yet he shews that not only were they corrupt in morals, but erred "in vision and
judgment," and that the prophets, whom we know that God added to the priests,
out of the ordinary course, on account of the carelessness of the priests, were
nevertheless blind in that sacred office of teaching and in revelations. Nothing
therefore is more idle than, under the pretext of an office which bears a
splendid title, to hold out as exempt from the danger of erring those who,
having forsaken God, and not only cast away all regard to religion, but even
trodden shame under their feet, defend their tyranny by every means in their
power.
8.
For all tables are full of
vomiting. He pursues the same metaphor, and
draws, as it were, a picture of what usually happens to men who are given up to
drunkenness; for they forget shame, and not only debase themselves like beasts,
but shrink from nothing that is disgraceful. It is certainly an ugly and
revolting sight to see "tables covered with vomiting;" and, accordingly, under
this figure Isaiah describes the whole life of the people as shameful beyond
endurance. There can be no doubt that the Prophet intended to express by a
single word, that no sincerity or uprightness was left among the Jews. If we
approach their tables, we can find nothing but foul drunkenness; if we look at
their life, no part of it is pure or free from crimes and enormities. Doctrine
itself is so corrupt that it stinks as if it were polluted by vomiting and
filth. In expounding allegories, I have no intention to enter, as some do, into
ingenious disquisitions.
9.
Whom shall he teach
knowledge? Here the Prophet shews by an
expression of amazement, that the disease of the people is incurable, and that
God has no other remedies adapted to cure them, for he has tried every method
without effect. When he calls wanderers to return to the right path, and
unceasingly warns those who are thoughtlessly going astray, this undoubtedly is
an extraordinary remedy; and if it do no good, the salvation of those who refuse
to accept of any aid from a physician is utterly
hopeless.
Those who are weaned
from the milk. The Prophet complains that the
stupidity of the people may be said to hinder God from attempting to cure them
of their vices; and therefore he compares the Jews to very young infants,
F475
or who are but beginning to prattle, and whom it would be a waste of time to
attempt to teach. Justly indeed does Peter exhort believers to draw near, "like
infants newly born, to suck the milk of pure doctrine;" for no man will ever
shew himself to be willing to be taught until he has laid aside that obstinacy
which is the natural disposition of all.
F476
(<600202>1
Peter 2:2.) But now the Prophet condemns another kind of infancy, in which men
who are stupefied by their vices pay no more regard to heavenly doctrine than if
they had no understanding whatsoever. It is therefore a mistake to connect this
statement of the Prophet with that passage in the Apostle Peter, as if Isaiah
represented God as desirous to obtain disciples who had divested themselves of
all pride, and were like infants lately weaned; for the Prophet, on the
contrary, loudly complains, that to "teach doctrine" is useless, and merely
provokes ridicule among stupid and senseless persons, who are "children, not in
malice, but in understanding," as Paul speaks.
(<461420>1
Corinthians 14:20.) From what follows it will more clearly appear that, since
they were unfit for receiving doctrine, God cannot be accused of undue severity
if he reject them, and if he resolve not to bestow useless labor by thundering
in their ears any longer.
10.
For precept must be on
precept. This shews plainly that the Lord
complains of spending his labor to no purpose in instructing this unteachable
people, just as if one were to teach children, who must have elementary
instructions repeated to them over and over again, and quickly forget them, and
when the master has spent a whole day in teaching them a single letter, yet on
the following day and afterwards, the same labor must be renewed, and though he
leave nothing untried that care or diligence can do, still they will make no
progress under him. Those who change the words of this verse, in order to avoid
offending the ears of the readers,
F477
obscure the Prophet's meaning through a foolish affectation of copiousness of
language, and even destroy the elegance of the style; for, by using the same
words, he intended to express a repetition which is constant and unceasing, and
full of annoyance. The metaphor, as I have already said, is taken from children,
to whom teachers do not venture to give long lessons, because they are incapable
of them, but give them, as it were, in little drops. Thus, they convey the same
instructions a second and third time, and oftener; and, in short, they continue
to receive elementary instructions till they acquire reason and judgment. By a
witty imitation he repeats the words, "here a little, there a
little."
Instruction upon
instruction.
F478
The word
wq
(kav) is improperly, in my opinion, translated by some interpreters
line, as if the Prophet alluded to the slow progress of a building, which
rises gradually by "lines." That would be a harsh and far-fetched metaphor, for
this passage relates to elementary instruction conveyed to children. I
acknowledge that the same Hebrew word is used in the eighteenth chapter, where
we have translated it "Line by line,"
F479
and in many other passages; but here the connection demands a different meaning,
as is also the case in
<191904>Psalm
19:4, where, however, the word line
F480
or dimension could be admitted with greater propriety than in this verse.
Yet I admit that it is taken metaphorically for an instruction or rule; for as
in buildings
wq
(kav) denotes the "rule" or "plumb-line," as we shall see that it means
in a later portion of this chapter, we need not wonder that it is applied to
other rules.
11.
For with stammering
lips.
F481
Some supply, that "it is as if one should say;" but that is superfluous. I
therefore view these words as relating to God, who became, as the Prophet tells
us, a barbarian
F482
to a people without understanding. This reproof must have wounded them to the
quick, because by their own fault they made God, who formed our tongues, to
appear to be "a stammerer." He does not as yet threaten them, but lays the blame
on their indolence, that they rendered the proclamation of heavenly doctrine a
confused noise, because of their own accord they shut their eyes, and thus
derived no advantage from it. Their infatuation, in not hearing God speaking to
them, is compared by the Prophet to a
prodigy.
12.
For he said to
them. Some explain it by circumlocution in this
manner: "If one should say to them, This is the rest, they refuse to hear." But
this is a feeble exposition, and does not connect the various parts of the
passage in a proper manner. On the contrary, the Prophet assigns the reason why
God appears to the Jews to be a barbarian: it is, because they had not ears.
Words were spoken to the deaf. It was to no purpose that the Lord offered to
them rest. This deafness arose from obstinacy, for they wickedly and
rebelliously rejected doctrine. Their wickedness was doubly inexcusable in
refusing rest which was offered to them, and which all men naturally desire. It
was in itself intolerable baseness to be deaf to the voice of God speaking, but
it was still more foul ingratitude deliberately to reject a blessing which was
in the highest degree desirable. Accordingly, he points out the benefit which
they might have derived from the obedience of faith, and of which they deprived
themselves by their own wickedness. He therefore reproaches them with this
ignorance and blindness; for it springs from their own stubbornness in
maliciously turning away their eyes from the light which was offered to them,
and choosing rather to remain in darkness than to be
enlightened.
Hence it follows that unbelievers,
as soon as God has exhibited to them his word, voluntarily draw down on
themselves wretched uneasiness; for he invites all men to a blessed rest, and
clearly points out the object by which, if we shape the course of our life, true
happiness awaits us; for no man who has heard heavenly doctrine can go astray
except knowingly and willingly. We learn from it how lovely in our eyes heavenly
doctrine ought to be, for it brings to us the invaluable blessing of enjoying
peace of conscience and true happiness. All confess loudly that there is nothing
better than to find a place of security; and yet, when rest is offered, many
despise it, and the greater part of men even refuse it, as if all men expressly
desired to have wretched perplexity and continual trembling: and yet no man has
a right to complain that he errs through ignorance; for nothing is clearer or
plainer than the doctrine of God, so that it is vain for men to plead any
excuse. In short, nothing can be more unreasonable than to throw the blame on
God, as if he spoke obscurely, or taught in a confused manner. Now, as God
testifies in this passage that he points out to us in his word assured rest, so,
on the other hand, he warns all unbelievers that they suffer the just reward of
their wickedness when they are harassed by continual
uneasiness.
Cause the weary to
rest. Some explain it thus, that God demands
the duties of brotherly kindness, in order that he may be reconciled to us, and
that those duties are here included, a part being taken for the whole. But I
think that the Prophet's meaning is different, namely, that God points out to us
that rest by which our weariness may be relieved, and that consequently we are
convicted of deeper ingratitude, if even necessity, which is a very sharp spur,
does not quicken us to seek a remedy. This saying of the Prophet corresponds
nearly to the words of Christ,
"Come to me, all ye that
labor and are heavy laden, and I will give you rest."
(<401128>Matthew
11:28.)
In a word, Isaiah informs the Jews that they have
this choice, "Do they prefer to be refreshed and relieved, or to sink under the
burden and be overwhelmed?" This confirms a passing remark which I made a little
before, that God does not in vain exhort those who seek repose to come to him,
as we shall elsewhere see,
"I have not in vain said
to the house of Jacob, Seek me."
(<234519>Isaiah
45:19.)
Since, therefore, if we do not stand in the way, we
shall be taught by his word, we may safely rely on the doctrine which is
contained in it; for he does not intend to weary us out by vain curiosity, as
men often draw down upon themselves much distress and anguish by idle
pursuits.
Besides, when he shews that this rest
is prepared for the weary who groan under the burden, let us at least be taught
by the distresses which harass us to betake ourselves to the word of God, that
we may obtain peace. We shall thus find that the word of God is undoubtedly
fitted to soothe our uneasy feelings, and to give peace to our perplexed and
trembling consciences. All who seek "rest" in any other way, and run beyond the
limits of the word, must always be subjected to torture or wretched uncertainty,
because they attempt to be wise and happy without God. We see that this is the
condition of the Papists, who, having despised this peace of God, are wretchedly
tormented during their whole life; for Satan tosses and drives them about in
such a manner that they are tormented with dreadful uneasiness, and never find a
place of rest.
13.
The word of the Lord shall
therefore be to them. Although the Prophet
repeats the same words, yet the meaning is somewhat different; for, having
formerly spoken of voluntary stupidity, he now threatens the punishment of it,
namely, that God will strike them with such bewilderment, that they shall be
totally deprived of the benefit of saving doctrine, and shall perceive in it
nothing but an empty sound. In short, he concludes, from what goes before, that
since they had not profited by the word of God, the Jews shall be justly
punished for their ingratitude; not that the word shall be taken from them, but
that they shall be deprived of sound judgment and understanding, and shall be
blind amidst the clearest light. Thus God blinds and hardens the reprobate more
and more on account of their disobedience.
Paul
quotes this passage
(<461421>1
Corinthians 14:21) when he reproves the Corinthians for foolish affectation, in
consequence of their being so much under the influence of ambition, that they
regarded with the highest admiration those who spoke in a foreign tongue, as the
common people are accustomed to stare at everything that is unknown and
uncommon. This passage in the writings of Paul has been misunderstood, because
these words of the Prophet have not been duly weighed. Now, Paul applies these
words most appropriately to his object; for he shews that the Corinthians are
under the influence of a foolish and absurd admiration, and that they improperly
aspire to those things from which they can derive no advantage; in short, that
they are "like children, not in malice, but in knowledge and understanding;"
that thus they voluntarily draw down on themselves the curse which the Prophet
here threatens; and that the word of God becomes to them precept on precept, and
they receive no more instruction from it than if a person were to bawl out to
them in an unknown tongue. It is the height of madness to bring upon themselves,
by idle affectation, that blindness and stupidity which the Lord threatens
against obstinate and rebellious men. Paul therefore explains and renders more
intelligible this statement made by the Prophet, for he shews that they who
abuse the doctrine of salvation do not deserve to make progress in it in any way
whatever.
We have seen a passage closely
resembling it in which the Prophet compared his doctrine to "sealed letters."
(<230816>Isaiah
8:16) Afterwards we shall find that the Prophet compares it to a book that is
"shut."
(<232911>Isaiah
29:11.) This takes place when, on account of the ingratitude of men, God takes
from them judgment and sound understanding; so that, "seeing they do not see,
and hearing they do not hear," and thus are most justly punished.
(<230609>Isaiah
6:9;
<410412>Mark
4:12.) This ought to be carefully observed; for frequently we think that all is
well with us, and are highly delighted with ourselves, because we continue to
enjoy the word.
F483
But of what avail will it be to us, if it do not enlighten our understanding and
regulate our hearts? We thus draw down upon ourselves a heavier judgment, and
therefore we need a twofold grace; first, that God would shine on us by his
word; and secondly, that he would open our understandings and dispose our hearts
to obedience, otherwise we shall derive no more aid from the brilliancy of the
gospel than blind men derive from the brightness of the sun. By this punishment,
therefore, we are reminded that we must not abuse the word of God, but must look
directly to the object which the Lord holds out to us in the
word.
They shall fall
backward, and be broken and snared. At length
he describes the destruction of those who are blind to this brightness of the
word; for nothing remains for them but to be thrown down headlong, because they
have departed from the right path, and therefore they must stumble and fall. He
means that the fall will not be slight, for they shall be bruised by it.
By the word sealed he employs another metaphor, namely, that for all
unbelievers "snares" are prepared, by which they shall be entangled and drawn to
destruction. We had a similar sentiment on a former occasion,
(<230815>Isaiah
8:15,) and expressed in nearly the same words;
F484
for there the Prophet speaks on the same subject, the blinding of the people,
who by their obstinacy had provoked the wrath of God. He shews that they who go
astray, in opposition to the word of God, are always very near destruction.
Either they shall meet with stumbling blocks on which they shall "stumble," or
with snares by which they shall be "ensnared." In short, it will be impossible
that evil shall not befall those who do not keep the path which God has pointed
out; for either they shall openly "fall and be bruised," or through concealed
traps they shall fall into a "snare."
14.
Wherefore hear ye the word of the
Lord. He goes on to address to them still
stronger reproof, and at the same time mingles with it a consolation in order to
encourage the hearts of the godly. While he threatens utter destruction against
the wicked, he leaves for believers ground of consolation, by declaring that
their salvation is dear and precious in the sight of
God.
Ye scornful
men. By this term he means men who are addicted
to sophistry and deceit, who think that by jeers and cunning they can escape the
judgment of God; for
xwl
(lutz)
F485
signifies to jeer or scorn. Now, he addresses not ordinary men,
but rulers and governors, who, in governing the people, thought that they
surpassed other men in sharpness and dexterity, but turned their acuteness to
cunning, by which they acted hypocritically towards God himself, and therefore,
in keen irony, he calls them "scorners;" as if he had said,
"You think that you have
enough of craftiness to mock God, but you will not succeed in mocking him."
(<480607>Galatians
6:7.)
The Prophet's chief and severest contest was with the
nobles; for although all ranks were exceedingly corrupted, yet the nobles, being
puffed up with a false belief of their own wisdom, were more obstinate than the
rest. It has commonly been found, in almost every age, that the common people,
though they are distinguished by unrestrained fierceness and violence, do not
proceed to such a pitch of wickedness as nobles or courtiers, or other crafty
men, who think that they excel others in ability and wisdom. The ministers of
the word ought chiefly, therefore, to arm themselves against ingenious
adversaries. None can be more destructive; for they not only of themselves do
injury, but excite others to the same kind of scorn and wickedness, and
frequently, through the estimation in which they are held, and the splendor of
their reputation, they dazzle the common people who are less clear-sighted. It
is a dreadful and monstrous thing when the governors of the Church not only are
themselves blinded, but even blind others, and excite them to despise God, and
ridicule godly doctrine, and taunt it by their jeers, and, in short, employ
their utmost ingenuity for overturning religion; but in opposition to such
persons we ought to encourage our hearts by the example of the Prophet, that we
may not sink or lose heart in this contest. He shews us also the way in which we
ought to treat such persons.
F486
We ought not to spend much time in teaching them, (for instruction would be of
little use,) but must threaten them severely, and terrify them by the judgment
of God.
This people which is
in Jerusalem. Their guilt is highly aggravated
by the consideration that they inhabit the very sanctuary of God, and infect
with their pollution God's chosen
people.
15.
Because ye have
said. The Prophet next assigns the reason why
he called them "scorners;" it was because they had thrown off all fear of God.
He likewise describes the manner in which they acted, by saying that they
promised to themselves that they would escape punishment amidst all their crimes
and enormities, and became the more daring, and, as if they had obtained greater
liberty to pursue wicked courses, rushed forward without dread wherever their
unruly passions carried
them.
We have struck a league
with death, and with hell have we made a
compact. This is what he means by the league
into which they had entered with death and the grave; for by despising and
boldly ridiculing all God's threatenings and chastisements, they thought that
they were out of all danger.
hzj
(chozeh) means what he had formerly expressed by
tyrb,
(berith,) for it is a repetition of the same statement. Literally it
signifies seeing,
F487
and denotes what is conveyed by the French phrase, avoir intelligence, or
by the English phrase, "to have a mutual understanding." There appears to be
also an implied contrast between prophetic visions and that deceitful craftiness
on which veterans in wicked arts value
themselves.
We have made lies
our refuge. It is certain that those cunning
men never broke out into such boasting as to utter those offensive words, for
that would have been childish and absurd.
F488
Besides, though they despised God and set at nought all his admonitions, they
undoubtedly wished to be held in some estimation by the people, and would never
have confessed that they "made lies their refuge; " but the Prophet looked at
their feelings and aims, and not at their pretexts, and took into account their
actions and dispositions, and not their words. Whoever, then, flatters himself
and his vices, and fearlessly despises God's threatenings, declares that he has
"entered into a league with death," which he does not at all dread,
notwithstanding the Lord's threatenings.
The
Prophet, therefore, reproves in general that carnal presumption by which men are
led to forgetfulness of the judgment of God, and willingly deceive themselves,
as if they could escape the arm of God: but chiefly he attacks Lucianists
F489
and censorious men, who place their wisdom in nothing else than in irreligious
contempt of God; and the more eager they are to conceal their dishonor, the more
earnestly does the Prophet expose them, as if he had dragged forth to the light,
from a deep concealment, their cunning wiles, and as if he had said, "This is
the dexterity, skill, and cunning of the wise men of this world, who are exposed
on every hand to troubles and afflictions, and yet imagine that they are
concealed and safe. They unquestionably deserve to seek salvation from
falsehood, for they disregard God's salvation, and despise and ridicule him."
Their tricks, and cunning, and imposture, are indeed concealed by them under
plausible names, and they do not think that they are falsehoods; but the Prophet
calls them by their proper
names.
When the overflowing
scourge shall pass through. As to "the
overflowing scourge," the Prophet here includes two metaphors; for he compares
the calamities and afflictions by which God chastises the transgressions of the
world to a "scourge," and then says, that they are so rapid and violent that
they resemble a "flood." Against those calamities, however severe and
distressing, wicked men of this description think that they are fortified by
lying and deceit, and hope that they shall be able to escape them, though they
overflow far and wide over the whole world. They perceive the judgments of God,
and the calamities to which men are exposed; but, because they do not observe
the hand and providence of God, and ascribe everything that happens to fortune,
they therefore seek to obtain such defences and safeguards as may drive such
"scourges" away from them.
16.
Therefore thus saith the Lord
God. Isaiah now comforts the godly, and
threatens against the wicked such punishment as they deserved. In the first
instance, he brings forward consolation, because the godly were a laughingstock
to those crafty men, as we see at the present day that irreligious men laugh at
our simplicity, and reckon us to be fools, because amidst such deep adversity
and sore afflictions we still hope that it will turn out to our advantage. In
opposition to this insolence of the reprobate, the Prophet encourages and
supports the hearts of the godly to pass by with indifference, and reckon of no
account their jeers and reproaches, and to believe firmly that their hope will
not be confounded or
vain.
Behold, I lay in Zion a
stone, a stone of trial. The demonstrative
particle behold expresses certainty; as if he had said, "Though wicked
men despise my words, and refuse to believe them, yet I will perform what I have
promised." The pronoun I is emphatic, that the prophecy may be more
firmly believed. As to the words, the genitive!
ˆjb,
(bochan,) of trial, which is used instead of an adjective along
with stone, may be taken both in an active and in a passive sense, either
for a stone by which the whole building is "tried," or examined as by a
standard, or for a "tried stone." The former meaning appears to me to be more
appropriate, and undoubtedly the usage of the Hebrew language requires us to
interpret it rather in an active sense. He calls it therefore a trying stone, or
a trier, on account of the effect produced; because by this stone the whole
building must be squared and adjusted, otherwise it must unavoidably totter and
fall.
A precious corner-stone,
a sure foundation. He calls it a corner-stone,
because it supports the whole weight of the building, and by this name, which is
also given to it in
<19B822>Psalm
118:22, he commends its force and strength. Lastly, he calls it a "foundation,"
and, so to speak, a "fundamental foundation," proceeding gradually in the
commendation of it; for he shews that it is not an ordinary stone, or one of
many which contribute to the building, but that it is a highly valuable stone,
on which the whole weight of the building exclusively rests. It is a stone, but
a stone which fills the whole corner; it is a corner-stone, but the whole house
is founded on it. As "another foundation cannot be laid," so on it alone must
the whole Church, and every part of it, rest and be built.
(<460311>1
Corinthians 3:11.)
He that
believeth shall not make haste. This clause is
interpreted by some as an exhortation, "He that believeth, let him not make
haste." But I prefer to take it in the future tense, both because that meaning
agrees best with the context, and because it is supported by the authority of
the Apostle Paul. I do acknowledge that the Apostles followed the Greek
translation,
F490
and used such liberty, that while they were satisfied with giving the meaning,
they did not quote the exact words. Yet they never changed the meaning, but,
taking care to have it properly applied, they gave the true and genuine
interpretation. Whenever, therefore, they quote any passage from the Old
Testament, they adhere closely to its object and
design.
Now, Paul, when he quotes this prophecy,
adopts the Greek version, "He that believeth shall not be ashamed."
(<450933>Romans
9:33; 10:11.) And certainly the design of the Prophet is to shew, that they who
believe will have peace and serenity of mind, so that they shall not desire
anything more, and shall not wander in uncertainty, or hasten to seek other
remedies, but shall be fully satisfied with this alone. That is not a departure
from the meaning, for the word signifying to make haste conveys
the idea of eagerness or trembling. In short, the design of the Prophet is, to
extol faith on account of this invaluable result, that by means of it we enjoy
settled peace and composure. Hence it follows that, till we possess faith, we
must have continual perplexity and distress; for there is but one harbour on
which we can safely rely, namely, the truth of the Lord, which alone will give
us peace and serenity of mind.
This fruit of
faith is elsewhere described by the same Apostle Paul, when he says that, "being
justified by faith, we obtain peace with God."
(<450501>Romans
5:1.) The Apostles and evangelists shew that this "stone" is Christ, because the
Church was actually settled and founded at the time when he was presented to the
view of the world.
(<402142>Matthew
21:42;
<440411>Acts
4:11;
<450933>Romans
9:33;
<600206>1
Peter 2:6.) First, in him the promises have their firmness; secondly, the
salvation of men rests on him alone, and therefore if Christ be taken away, the
Church will fall down and be ruined. The state of the fact therefore shews, that
these statements must undoubtedly be referred to Christ, without whom there is
no certainty of salvation; and therefore at every moment ruin is at hand. Next,
we have the authority of evangelists and Apostles; and indeed the Holy Spirit
conveys that instruction by their mouth.
But it
will be proper to examine it more closely, that we may see in what manner these
things are applied to Christ. First, it is not without good reason that Isaiah
represents God as speaking, whose peculiar work it is to found the Church, as we
have already seen elsewhere, and as the Prophet will afterwards declare; and
this statement occurs very frequently in the Psalms. For if all men devote their
labor to it, they will not be able to lay the least stone. It is God alone,
therefore, who founds and builds his Church, though he employs for this purpose
the labors and services of men. Now, by whom was Christ given, but by the
Father? So then it was the heavenly Father who did and accomplished these
things, and who appointed Christ to be the only foundation on which our
salvation rests.
But was not this stone laid
before? Did not the Church always rest on this foundation? I acknowledge that it
did, but only in hope; for Christ had not yet been revealed, and had not
fulfilled the office of a Redeemer. On this account the Prophet speaks of it as
a future event, that believers may be fully persuaded that the Church, which
they saw not only tottering and falling, but grievously shaken and almost laid
in ruins, will yet be made firm by a new support, when it shall rest on a stone
laid by the hand of God.
I lay
in Zion. He says that it is "in Zion;" because
Christ must come out of it, which contributes greatly to confirm our faith, when
we see that he came out of that place which was appointed for this purpose so
long before. Now, at the present day, "Mount Zion" is everywhere; for the Church
has spread to the ends of the world.
Christ is
truly "the stone of trial," for by him must the whole building be regulated, and
we cannot be the building of God, if we are not adapted to him. Hence also Paul
exhorts us to
"grow in him who is the
head, from whom the whole body must be joined and united."
(<490415>Ephesians
4:15.)
Our faith must be wholly applied to Christ, that he
may be our rule. He is also the "corner-stone," on which rests not only one part
of the building, but its whole weight, and the foundation
itself.
"No man," as Paul says,
"can lay any other foundation than Jesus Christ."
(<460311>1
Corinthians 3:11.)
This is the reason why, when the Lord promises by the
mouth of Isaiah the restoration of his Church, he reminds us of the foundation;
for it was wasted in such a manner that it resembled a ruin, and there was no
way in which it could be restored but by Christ. As to Christ being called also
the "stone of stumbling," this is accidental; for the fault lies on ungrateful
men, who, having rejected him, find him to be altogether different from what he
would have been to them. But on this subject we have spoken at 8:14.
F491
17.
And I will lay judgment to
the line. The ruinous condition of the Church
being such that believers hardly ventured to hope that it would be improved, he
shews that God has in his hand the ready means of forming the Church entirely
anew. As he lately mentioned a building, so now, by a different metaphor, he
shews that there is no reason to fear that God will not at length finish the
work of building which has been begun. Yet indirectly he reproves the pride and
insolence of those who wished to be accounted pillars of the Church, while they
were endeavoring, as far as lay in their power, to raze it to the foundation.
Although, in consequence of an almost total extinction of the light of faith,
and a frightful corruption of the worship of God, the state of the people was
hideous, yet they boasted of their royal priesthood, in the same manner as we
see the Papists at the present day shamelessly utter similar boasting, though
lamentable confusion cries aloud that the form of the Church has utterly
perished among them. For this reason the Prophet describes what will be the
reformation of the
Church.
Judgment to the line,
and righteousness to the measure or plummet. It
is probable that
wq,
(kav,) a line, and
tlqçm,
(mishkoleth,) a plummet, mean the same thing, as may be inferred
with greater certainty from another passage:
"I will stretch over
Jerusalem the rope or line of Samaria, and the plummet of the house of Ahab."
(<122113>2
Kings 21:13.)
Yet I do not deny that he alludes to the examination
of weights; but both metaphors are taken from buildings, in which the
master-builders and masons try everything by a rule, in order to preserve a due
proportion in every part. Thus it is said that the Lord administers equal
judgment, when he restores the Church, in which otherwise everything is
disordered and confused, as in a hideous ruin, when the ungodly are exalted and
enjoy prosperity, while the godly are despised and
sorrowful.
He makes the same statement
concerning "righteousness," that he will measure or try it by his weights, and
will regulate everything by a rule; for by righteousness and
judgment he means a proper and lawful administration of the Church, as
contrasting with the masks and disguises boasted of by those who fear the title
of Bishops. The meaning is, that this foundation is laid, not only that the
Church may be commenced, but that it may be perfectly restored, to use a common
phrase, "from top to bottom" (De fonds en
comble.)
The hail shall sweep
away the reliance of falsehood. This second
part of the metaphor denotes also a very exact equality. Nothing then will be
wanting to the building, if Christ be laid for the foundation; and, on the other
hand, if he be not there, all will be vanity and confusion. Now since there was
no room for "judgment and righteousness," but by sweeping away the false
confidences, he declares that they shall be all swept away, because the violence
of God's anger shall cast down all loftiness, and the flood shall penetrate all
the hiding-places of thoughtless indifference. He therefore threatens that
hypocrites, with all their boasting, shall nevertheless perish, even though the
Lord preserve the Church; for he does not speak of chastisements, as if the
wicked would be corrected by them, because, on the contrary, they become
hardened and more obstinate. The cleansing, therefore, he shews, will be such as
to drag them forth from their hiding-places and strip them of false and empty
confidence; for wicked men think that they are so thoroughly concealed by their
falsehood and deceit, that they shall never feel strokes, and therefore they
please and flatter themselves amidst their iniquities and crimes; but the
waters will easily reach them; that is, the wrath of God, which shall
rush down upon them like a deluge, will easily break through their
lurking-places.
18.
And your covenant with death
shall be disannulled. Formerly he directed his
reproof against hypocrites, who obstinately mocked at God and all his
threatenings; and he checked their thoughts in imagining that "they had made a
covenant with death," (verse 15,) that is, in promising to themselves that all
their transgressions would pass unpunished; as if by jeers and laughter they
could escape the arm of God. He now threatens that, when they shall be fully
aware that they must render an account to God, they shall be struck with fear
and dread, whether they will or not;
F492
for that state of ease and indifference into which they are sunk, arises from a
kind of lethargy or drunkenness, which hinders them from perceiving the alarming
nature of their disease; but the Lord will arouse them from their sleep, however
profound, and will annul their imaginary
compacts.
In short, he means that that peace
which the wicked enjoy, while they slumber in their sins, will not be perpetual;
for they shall be compelled, even against their will, to acknowledge that God is
their judge, and, when they shall wish to enjoy repose, and while they are
careless and unprepared, they shall be suddenly seized and agitated by strange
terrors and anguish of mind. Their case is similar to that of malefactors, who,
if they have broken out of prison and escaped, mock their judges, and utter
reproachful and forward and insolent language against them, but, when they see
the officers of justice close at their heels, suddenly tremble, and find that
all their joy is turned into mourning, and that their condition is far worse
than if they had not broken out of prison. Thus the wicked enjoy some momentary
gladness, which they obtain by forgetfulness of their guilt; but the Lord
immediately lays his hand on them, and terrifies their consciences in such a
manner that they can find no rest.
19.
From the time that it shall
pass. He expresses more in this verse than in
the preceding one; for he declares that the destruction of the reprobate is
close at hand, though they promise to themselves everlasting happiness. Wicked
men indeed perceive that they are liable to many calamities, but yet they
flatter and stupefy themselves, and imagine that in this way they can ward off
their calamities. They have in their mouth proverbs of this sort, "Let us not
distress ourselves before the time: Let us enjoy the season while it lasts: Let
us be cheerful, and not give ourselves uneasiness when we can avoid it." But he
threatens that there hangs over their heads a hidden destruction,
F493
and adds:
It shall seize you
every morning, and shall pass every day by day and
night. By "every morning" is meant "quickly and
continually; " for it is only when they feel distress that wicked men are
touched with the fear of God. Frequently indeed they are afraid when there is no
danger; but it is a blind terror, for they do not understand whence their alarm
proceeds. While God threatens, they are unconcerned, because they do not
acknowledge him to be their judge, and thus they have no serious thoughts about
God till they feel his hand. When he again repeats "in the morning," and
afterwards adds, "by day and by night," he means, as I have said, that the
scourge will be constant and daily; that they may not persuade themselves that
it will be a light calamity, or deceive themselves by the hope of any
mitigation; for, while the wrath of God against believers is momentary, against
unbelievers it is eternal, for it never ceases to pursue them to the
end.
Terror alone shall cause
them to understand the report.
F494
Here commentators differ. Jerome's translation is "Terror shall give
understanding to the report." But they come nearer to the meaning of the Prophet
who give this interpretation, "The report alone shall make you understand," that
is, "The men to whom the messenger shall come will be rendered obedient to God
by the report alone." For my own part, I adopt a simpler view, though I do not
choose to refute the expositions given by others. "It will come to pass that
terror alone shall enable you to understand doctrine." As if he had said,
"Hitherto I have not succeeded in my exhortations to you, but the Lord will find
out a new method of instructing you, that is, chastisements and calamities, by
which he will terrify you in such a manner that you shall know with whom you
have to do." It is as if a grieved and sorrowful father were thus to remonstrate
with a disobedient and incorrigible son, "Since you despise my advices, you must
one day be taught by the executioner."
F495
Thus
Isaiah threatens wicked men, who mocked at all his threatenings, and tells them
that they do not care for the assistance of prophets, but that one day they will
actually know with what sincerity and truth they addressed them, and yet that it
will be of no advantage to them, because knowledge so late will leave no room
for repentance. We must "seek the Lord while there is time."
(<235506>Isaiah
55:6.) Pharaoh was made no better by the chastisements which he received,
(<020815>Exodus
8:15,) and Esau gained nothing by his tears, when he saw that he had been
stripped of his birthright,
(<012738>Genesis
27:38;
<581217>Hebrews
12:17;) for they were not followed by any repentance or any amendment of life.
By the word "terror" he shews how "dreadful it is to fall into the hands of the
living God,"
(<581031>Hebrews
10:31,) and that they who despise his word are never allowed to pass unpunished.
He employs the word
h[wmç
(shemugnah) to denote what is heard, that is,
doctrine.
20.
For the bed shall be
short. By this metaphor he adorns the former
statement; for he compares the reprobate, who are pressed down by the hand of
God, to those who have concealed themselves in a "short and narrow bed," in
which they can scarcely stretch their limbs or lift their head, and where, in
short, instead of rest, they feel sharp pains. He means that the Jews will be
shut up in such a manner that they shall be overwhelmed with the severity of
their distresses, and that the "bed," which is given to man for rest, will be an
instrument of torture.
If they seek a
"covering," he says that "it will be too short to wrap themselves in it," and
that it is an addition to their former distress, that amidst those heavy
calamities they will want all necessary comforts. He chose to express this by
the metaphor of a "narrow covering," that they may know that their condition
will be in the highest degree wretched; because the vengeance of God will pursue
them on all sides, both above and below, so that they shall have no abatement or
mitigation, and shall find no relief. The Lord employs these metaphors, in order
to accommodate himself to our weakness; because otherwise we cannot understand
how dreadful is the judgment of God. Hence therefore we learn how dreadful are
the terrors which shake and confine wicked men, when the Lord pursues them; they
search eagerly for places of concealment, and would willingly hide themselves in
the center of the earth; but the Lord drags them forth to light, and confines
and hems them in, so that they cannot
move.
21.
For as in Mount
Perazim. Since he speaks here of the reprobate,
the Prophet holds out nothing but terrors and cruel punishment; for while the
Lord deals kindly and gently with his children, he shews that he will be an
object of terror to the reprobate. For this purpose he produces examples, in
which the Lord displayed his arm in defense of his people, as when he routed the
Philistines in the valley of Perazim, when David pursued them,
(<100520>2
Samuel 5:20;
<131411>1
Chronicles 14:11,) and at another time, when the Amorites and other enemies were
slain by the Israelites in the valley of Gibeon, with Joshua as their leader, to
wholly the Lord granted that the "sun and moon should stand still," that they
might more easily pursue their enemies.
(<061010>Joshua
10:10-14.)
Shall Jehovah rise
up. By the word "rise up" he points out the
power of God, because we think that he is lazy and indolent, when he does not
punish the reprobate. It is therefore said that he "rises up" or stands erect,
when he openly exhibits to us proofs of his power, and such as especially
manifest the great care which he takes of his Church. Although the manner was
different, (for in ancient times he "rose up" in defense of his chosen people
against foreigners, but now he threatens war against the Jews,) yet Isaiah
skillfully applies these examples; for by driving out internal enemies God will
promote the advantage of his Church not less than if he directed his strength
and arms against foreigners. He would thus reckon them in the number of enemies,
though they falsely boasted that they were his
people.
His strange
work.
F496
Some think that this "work" is called "strange," because nothing corresponds
better to the nature of God than to be merciful and to pardon our sins; and that
when he is angry, he acts against his will, and assumes a character that is
foreign to him and that is contrary to his nature. By nature he is gentle,
compassionate, patient, kind, slow to anger, as Scripture declares by many words
and by a variety of expressions his infinite compassion.
(<023406>Exodus
34:6;
<19A308>Psalm
103:8.) Others explain it to mean that the "work" is "strange," because formerly
he was wont to defend his people, and that it is monstrous that he now proceeds
to attack and exterminate them, as if they were
enemies.
For my own part, I consider "strange"
to mean simply what is uncommon or wonderful; for this appellation is given to
what is rare and unusual among men, and we know that they almost always view
with astonishment whatever is new. It is as if he had said, "The Lord will
punish you, and that not in a common or ordinary way, but in a way so amazing
that at the sight or hearing of it, all shall be struck with horror." It is
certain that all the works of God are so many proofs of his power, so that they
ought justly to excite our admiration; but because, through constant habit and
looking at them, they are despised by us, we think that he does nothing unless
he adopt some extraordinary methods. On this account Isaiah quotes ancient
examples, in order that we may know that, though to men this vengeance be new
and amazing, yet to God it is far from being new, since for a long period he has
given proofs of his power and ability not less remarkable than these. Yet I
willingly admit that the Prophet contrasts the wicked Israelites with the
Philistines and Canaanites, as if he had said, "The Lord formerly performed
miracles when he wished to save his people; he will now perform them in order to
destroy that people; for since the Israelites have degenerated, they shall feel
the hand of God for their destruction which their fathers felt for their
salvation."
22.
Now
therefore. He again reminds those wicked men,
whom he had formerly called "scorners," (verse 14,) that their cunning, and
contempt, and jeers, and mockery, will avail them nothing, because all their
ingenuity will be thwarted; and he exhorts them to repentance, if there still be
any of them that are capable of being cured. For this reason he repeats the same
threatenings, in order to arouse
them.
Lest your chains be more
firmly fastened. He says that all that they
will gain by resistance will be to draw themselves more firmly into their nets.
Instead of "chains," there are some who render
µyrswm
(moserim) "chastisements;" but this does not agree with the context. The
metaphor of "chains" is highly appropriate in this passage; for, as the fox
which has fallen into a snare, fastens the knot more firmly by his attempts to
extricate himself and escape, so wicked men by their disobedience entangle and
fasten themselves more and more. They desire to escape the hand of God, and kick
against the spur, like an unruly horse which bends all its strength to shake of
its rider; but all that they accomplish by their obstinacy and stubbornness is
to receive heavier and severer
blows.
Be ye not
mockers. This shews us how we ought to deal
with wicked men, when we see that they are altogether destitute of the fear of
God. All that remains for us to do is, to warn them that their jeers and scorn
will be attended by no success in resisting the vengeance of God which hangs
over them. We are also reminded that we ought not to sport with God, since we
see, as in a mirror, what has been the end of those who despised the warnings
and threatenings of the prophets since the beginning of the
world.
For I have heard a
consumption. That his prediction may be firmly
believed, he declares that he brings nothing forward which God did not reveal.
hlk
(chalah) sometimes signifies "perfection," and sometimes "consumption,"
as we formerly stated
F497
(<231023>Isaiah
10:23.) Here it must denote "consumption," for the Prophet means nothing else
than that God has determined speedily to destroy the whole earth by a general
slaughter. This includes two things; first, that dreadful and grievous
destruction is about to overtake the world, (unless it be thought better to
limit the word "earth" to Judea, to which I do not object,) and, secondly, that
the day is fixed and is not distant. The word hearing is here used to
denote Revelation. He says that it has been made known to him; for, as the Lord
determined to make use of the ministry of the prophets, so he revealed to them
his secrets, that they might be, as it were, interpreters of
them.
Upon the whole
earth. As if he had said, "The whole world
abounds with shocking impiety, reprobate men have grown wanton in their
wickedness, as if there would be no judgment of God; but throughout the whole
world, or in every part of Judea, God will shew that he is judge and avenger,
and not a corner of the earth will be exempted from troubles and calamities,
because they have despised the word." Now, although these things were revealed
in the age of Isaiah, yet they belong not less to other times, in which God
shews that he is always like himself, and is wont to execute his Judgments by
the same method and rule.
F498
23.
Give ear and hear my voice.
Isaiah makes use of a preface, as if he were
about to speak of something important and very weighty; for we are not wont to
demand attention from our hearers, unless when we are about to say what is very
important. And yet he seems here to speak of common and ordinary subjects, as
for example, about agriculture, sowing, thrashing, and such like operations. But
the Prophet intended to direct the minds of his hearers to higher matters; for
when he discourses about the judgments of God, and shews with what wisdom God
governs the world, though wicked men think that everything moves by chance and
at random, he intended to lay down and explain a difficult subject, in a plain
style, by metaphors drawn from objects which are well known and understood. We
often complain that God winks too much at the crimes of wicked men, because he
does not immediately punish them agreeably to our wish; but the Prophet shews
that God appoints nothing but what is just and
proper.
The design of this preface therefore is,
that men may perceive their stupidity in carping at the judgments of God, and
putting an unfavourable construction on them, while even in the ordinary course
of nature they have a very bright mirror, in which they may see them plainly.
There is an implied expostulation with men who shut their eyes amidst so clear
light. He shews that they are dull and stupid in not understanding the works of
God which are so manifest, and yet are so rash and daring that they presume to
judge and censure what is hidden. In like manner Paul also, when speaking of the
resurrection, pronounces that those who do not perceive the power of God in the
seeds which are thrown into the earth are madmen.
"Thou fool, that which
thou sowest does not grow or vegetate till it has rotted."
(<461536>1
Corinthians 15:36.)
Thus Isaiah here declares that those who do not see
the wisdom of God in things so obvious are stupid, and, in short, that men are
blind and dull in beholding the works of
God.
24.
Doth the ploughman plough every
day
F499
to
sow? This passage is commonly explained as if
the Lord reproached his people for ingratitude, because he had cultivated the
field as a husbandman, and had spent on it all his care and industry, and yet
did not reap such fruit as it ought to have yielded. Such is the interpretation
given by the Jews, who have been followed also by the Greek and Latin
commentators; but Isaiah's meaning was quite different. He connects this
doctrine with his former statement, that the destruction of Judea, or of the
whole world, had been revealed to him; and therefore he adds, that still God
does not always display his hand, or constantly punish the wickedness of men;
for he often appears as if he did not see it, and delays the punishment of it
for a time. The Lord's forbearance and slowness to punish, which is thus
manifested, is abused by wicked men for leading them to greater lengths in
wickedness, as Solomon remarks that men are encouraged to commit wickedness by
observing that
"all things happen alike
to the good and to the bad,"
(<210814>Ecclesiastes
8:14,)
that all the worst and basest men enjoy prosperity,
while the godly are liable to distresses not less and even greater than those of
other men.
F500
In
short, when the wicked perceive no difference in outward matters, they think
either that there is no God, or that everything is governed by the blind
violence of fortune. To such thoughts therefore Isaiah replies, "Do you not know
that God has his seasons, and that he knows what he ought to do at the proper
time?" If ploughmen do not "every day" cleave the earth or break the clods, this
ought not to be attributed to their want of skill; for, on the contrary, their
skill requires them to desist.
F501
What would they gain by continually turning over the soil, but to weary
themselves to no purpose, and prevent it from yielding any fruit? Thus God does
not act with bustle or confusion, but knows the times and seasons for doing his
work.
F502
25.
When he hath levelled its
surface. He now speaks about sowing. The sower
will not put into the earth as much as he can, nor will he throw it in at
random, but will measure the ground, and give to it as much as is necessary; for
otherwise the superfluous mass would rot, and not a single grain would take
root.
Wheat in measure, and
barley measured.
F503
He will not mix various seeds, but will allot one part of the field for "wheat,"
another for "vetches," and another for "cummin." He will do this in measure, for
that I consider to be the proper interpretation of
hrwç
(sorah.)
F504
It does not mean excellent or good; for he is speaking about measurement.
Similar statements are made about reaping and thrashing; for all kinds of grain
are not thrashed in the same manner. Wheat is thrashed with the wheel of a cart
or wagon, vetches with a staff, and cummin with a thicker rod. He speaks
according to the custom of the country. This mode of thrashing is unknown in any
part of France, except Provence.
F505
In short, he means that the manner of thrashing which is suitable to the grain
does not apply equally to all. Besides, the husbandman is not constantly or
incessantly employed in thrashing, but exercises moderation, that he may not
bruise the grain.
26.
His God instructeth and teacheth
him what is right. From whom did the husbandman
learn these things but from God? If they are so well educated and taught in the
smallest matters, what ought we to think of so great a teacher and instructor?
Does he not know how to apply a fixed measure and equity to his works? Does he
not see the time for executing his judgment; when he ought to cut down the
people, and, as we may say, to harrow
F506
them; when he ought to thrash; what strokes, what kind of chastisements he ought
to inflict; in short, what is most suitable to each time and to each person?
Will not he who appointed the universal order of nature regulate these things
also by a just proportion? Are men so headstrong that they will venture to
remonstrate with him, or to impugn his wisdom? The general meaning is, that we
ought not to judge rashly, if God does not immediately punish the wickedness of
men.
This shews that we ought to restrain the
presumption of men, who, even in the smallest matters, often fall into mistakes.
If a person ignorant of agriculture should see a husbandman cutting fields with
a plough, making furrows, breaking clods, driving oxen up and down and following
their footsteps, he would perhaps laugh at it, imagining that it was childish
sport; but that man would be justly blamed by the husbandman, and convicted of
ignorance and rashness; for every person of great modesty will think that those
things are not done idly or at random, though he does not know the reason. When
the seed is committed to the ground, does it not appear to be lost? If ignorant
men find fault with these things, as ignorance is often rash and presumptuous in
judging, will not intelligent men justly blame and pronounce them to have been
in the wrong? If this be the case, how shall the Lord deal with us, if we dare
to find fault with his works which we do not
understand?
Let us therefore learn from this how
carefully we ought to avoid this rashness, and with what modesty we ought to
restrain ourselves from such thoughts. If we ought to act modestly towards men,
and not to condemn rashly what exceeds our understanding or capacity, we ought
to exercise much greater modesty towards God. When we consider therefore the
various calamities with which the Church is afflicted, let us not complain that
loose reins are given to the wicked,
F507
and that consequently she is abandoned to her fate, or that all is over with
her; but let us believe firmly, that the Lord will apply remedies at the proper
time, and let us embrace with our whole heart his righteous
judgments.
If any person carefully examining
those words shall infer from them that some are punished more speedily and
others more slowly, and shall pronounce the meaning to be, that punishment is
delayed, such a view is not merely probable, but is fully expressed by the
Prophet. We draw from it a delightful consolation, that the Lord regulates his
thrashing in such a manner that he does not crush or bruise his people. The
wicked are indeed reduced by him to nothing and destroyed; but he chastises his
own people, in order that, having been subdued and cleansed, they may be
gathered into the barn.
29.
This also hath proceeded from
Jehovah of hosts. This passage is explained by
some, as if The Prophet had said that the science of agriculture proceeded from
the Lord; but I consider it to be the application of what goes before. Having
pointed out the wisdom of God, even in the smallest matters, he bids us, in like
manner, raise our eyes to higher subjects, that we may learn to behold with
greater reverence his wonderful and hidden judgments. A passing observation on
the 26th verse may be made, and indeed ought to be made, that not only
agriculture, but likewise all the arts which contribute to the advantage of
mankind, are the gifts of God, and that all that belongs to skillful invention
has been imparted by him to the minds of men. Men have no right to be proud on
this account, or to arrogate to themselves the praise of invention, as we see
that the ancients did, who, out of their ingratitude to God, ranked in the
number of the gods those whom they considered to be the authors of any ingenious
contrivance. Hence arose deification and that prodigious multitude of gods which
the heathens framed in their own fancy. Hence arose the great Ceres, and
Triptolemus, and Mercury, and innumerable others, celebrated by human tongues
and by human writings. The Prophet shews that such arts ought to be ascribed to
God, from whom they have been received, who alone is the inventor and teacher of
them. If we ought to form such an opinion about agriculture and mechanical arts,
what shall we think of the learned and exalted sciences, such as Medicine,
Jurisprudence, Astronomy, Geometry, Logic, and such like? Shall we not much more
consider them to have proceeded from God? Shall we not in them also behold and
acknowledge his goodness, that his praise and glory may be celebrated both in
the smallest and in the greatest affairs?
CHAPTER
29
Isaiah
29:1-24
1. Woe to Ariel, to Arie,
the city where David dwelt. Add ye year to year; let them kill sacrifices. 1.
Heus Ariel, Ariel urbs quam incoluit David. Addite annum ad annum, quibus
jugulentur agni.
2. Yet I will distress
Ariel, and there shall be heaviness and sorrow: and it shall be unto ,e as
Ariel. 2. Atqui in angustum redigam Ariel, et erit moeror et tristitia, eritque
mihi tanquam Ariel.
3. And I will camp
against thee round about, and will lay siege against thee with a mount, and I
will raise forts against thee. 3. Et castrametabor adversum te in
circuitu, et oppugnabo te in statione, et erigam contra te
aggeres.
4. And thou shalt be
brought down, and shalt speak out of the ground, and they speech shall be low
out of the dust, and thy voice shall be, as of one that hath a familiar spirit,
out of the ground, and thy speech shall whisper out of the dust. 4. Tum
humiliaberis, e terra loqueris, et e pulvere exibit eloquium tuum, et erit quasi
Pythonis e terra vox tua, et e pulvere elequium tuum
mussitabit.
5. Moreover, the
multitude of thy strangers shall be like small dust, and the multitude of the
terrible ones shall be as chaff that passeth away; yea it shall be at an instant
suddenly. 5. Et erit quasi pulvisculus sonitus extraneorum tuorum, et
quasi stipula transiens multitudo fortium, et erit ad momentum
repente.
6. Thou shalt be visited
of the Lord of hosts with thunder, and with earthquake, and great noise, with
storm and tempest, and the flame of devouring fire. 6. Ab Iehova
exercituum visitaberis, in tonitru, et tumultu, et fragore magno, in turbine, et
tempestate, et flamma ignis
vorantis.
7. And the multitude of
all the nations that fight against Ariel, even all that fight against her and
her munition, and that distress her, shall be as a dream of a
night-vision. 7. Et erit quasi somnium visionis nocturnae multitudo
omnium gentium pugnantium adversus Ariel; omnis, inquam, pugnantis, et munitones
erigentis in eam, et constringentium
eam.
8. It shall even be as when
an hungry man dreameth, and, behold, he eateth; but he awaketh, and his soul is
empty; or as when a thirsty man dreameth, and, behold, he drinketh; but he
awaketh, and, behold, he is faint, and his soul hath appetite; so shall the
multitude of all the nations be that fight against mount Zion. 8. Fiet
ergo quemadmodum famelicus somniat, et ecce comedit; cum autem evigilat, inanis
est anima ejus; et quemadodum sitiens somniat, et ecce bibit; cum autem
evigilat, lassus est, et anima ejus appetens; sic erit multitudo omnium gentium
pugnantium adversus montem Sion.
9.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not
with wine; they stagger, but not with strong drink. 9. Immoremini, et
admiremini. Exaecati sunt et exaecant; ebrii sunt, et non vino; concussi sunt,
et non sicera.
10. For the Lord
hath poured out upon you the spirit of deep sleep, and hath closed your eyes:
the prophets and your rulers, the seers hath he covered. 10. Quia obtexit
super vos Iehovae spiritu soporis, obstruxit oculos vestros: Prophetas vertros
et praecipuos Videntes caligine
obduxit.
11. And the vision of
all is become unto you as the words of a book that is sealed, which men deliver
to one that is learned, saying, Read this, I pray thee, and he saith, I cannot;
for it is sealed. 11. Itaque facta est vobis omnis visio quasi verba
libri obsignati; quem si tradant scienti literas, ac dicant, Lege, quaeso, in
eo; tum dicet, Non possum, quia est
obsignatus.
12. And the book is
delivered to him that is not learned, saying, Read this, I pray thee: and he
saith, I am not learned. 12. Quod si detur ei liber qui non didicit
literas, ac dicatur, Lege, quaeso, in eo; tum dicet, Nescio
literas.
13. Wherefore the Lord
said, Forasmuch as this people draw near me with their mouth, and with their
lips do honour me, but have removed their heart far from me, and their fear
toward me is taught by the precept of men: 13. Ergo dicit Dominus:
propterea quod appropinuat populus iste ore suo, et labiis suis honorat me, ac
cor suum longe a me removit, et fuit timor eorum erga me praecepto hominum
doctus;
14. Therefore, behold, I
will proceed to do a marvellous work among this people, even a marvellous work
and a wonder; for the wisdom of their wise men shall perish, and the
understanding of their prudent men shall be hid. 14. Propterea ecce
adjicio ut faciam rem mirandam in populo hoc, miraculum, inquam, et portentum;
nam peribit sapienta sapinetum ejus, et prudentia prudentum ejus
evanescet.
15.Woe unto them that
seek deep to hide their counsel from the Lord, and their works are in the dark,
and they say, Who seeth us? And who knoweth us. 15. Vae latitantibus ab
Iehova, ut abscondant consiliu,; nam sunt in tenebris opera eorum, ac dicunt,
Quis videt nos? et, Quis scit
nos?
16. Surely your turning of
things upside down shall be esteemed as the potter's clay: for shall the work
say of him that made it, He made me not? Or shall the thing framed say of him
that framed it, He had no understanding? 16. Vestra concersio an sicut
lutum figuli reputatur? Nempe, dicit opus de auctore suo, Non fecit me: et
figmentum de fictore suo, Non
intellexit?
17. Is it not yet a
very little while, and Lebanon shall be turned into a fruitful field, and the
fruitful field shall be esteemed as a forest. 17. Nonne adhue paululum,
paululum, et redigetur Libanus in Carmelum, et Carmelus in sylvam
reputabitur.
18. And in that day
shall the deaf hear the words of the book, and the eyes of the blind shall see
out of obscurity, and out of darkness. 18. Et audient in die illa surdi
verba libri, et de caligine et tenebris oculi caecorum
videbunt.
19. The meek also shall
increase their joy in the Lord, and the poor among men shall rejoice in the Holy
One of Israel. 19. Tune repentent humiles in Iehova Laetitam, et pauperes
hominum exultabunt in Sancto
Israelis.
20. For the terrible
one is brought to nought, and the scorner is consumed, and all that watch for
iniquity are cut off: 20. Quoniam in nihilum redactus est violentus,
contemptus est derisor; perierunt qui mane festunabant ad
iniquitatem.
21. That make a man
an offender for a word, and kay a snare for him that reproveth in the gate, and
turn aside the just for a thing of nought. 21. Facientes hominem peccare
in verbo, qui arguentum in porta illaquearunt qui mane festinabant ad
iniquitatem.
22.Therefor thus
saith the Lord, who redeemed Abraham, concerning the house of Jacob, Jacob shall
not now be ashamed, neither shall his face now wax pale. 22. Propterea
sic dicit Iehova ad domun Iacob, qui redemit Abraham: Non confundetur nunc
Iacob, neque pallescet nunc Iacob, neque pallescet nunc facies
ejus.
23. But when he seeth his
children, the work of mine hands, in the midst of him, they shall sanctify my
name, and sanctify the Holy One of Jacob, and shall fear the God of
Israel. 23. Nam ubi viderit natos suos, opus manuum mearum, in medio sui,
sanctificabunt nomen meum, sanctificanbunt Sanctum Iacob, Deum Israel
timebunt.
24. They also that
erred in spirit shall come to understanding, and they that murmured shall learn
doctrine. 24. Tum errantes spiritu discent intelligentiam; et
murmuratores discent doctrinam.
1. This appears to be another discourse, in
which Isaiah threatens the city of Jerusalem. He calls it "Altar,"
F508
because the chief defense of the city was in the "Altar;"
F509
for although the citizens relied on other bulwarks, of which they had great
abundance, still they placed more reliance on the Temple
(<240704>Jeremiah
7:4) and the altar than on the other defences. While they thought that they were
invincible in power and resources, they considered their strongest and most
invincible fortress to consist in their being defended by the protection of God.
They concluded that God was with them, so long as they enjoyed the altar and the
sacrifices. Some think that the temple is here called "Ariel," from the
resemblance which it bore to the shape of a lion, being broader in front and
narrower behind; but I think it better to take it simply as denoting "the
Altar," since Ezekiel also
(<264315>Ezekiel
43:15) gives it this name. This prediction is indeed directed against the whole
city, but we must look at the design of the Prophet; for he intended to strip
the Jews of their foolish confidence in imagining that God would assist them, so
long as the altar and the sacrifices could remain, in which they falsely
gloried, and thought that they had fully discharged their duty, though their
conduct was base and
detestable.
The city where
David dwelt. He now proceeds to the city, which
he dignifies with the commendation of its high rank, on the ground of having
been formerly inhabited by David, but intending, by this admission, to scatter
the smoke of their vanity. Some understand by it the lesser Jerusalem, that is,
the inner city, which also was surrounded by a wall; for there was a sort of
two-fold Jerusalem, because it had increased, and had extended its walls beyond
where they originally stood; but I think that this passage must be understood to
relate to the whole city. He mentions David, because they gloried in his
name, and boasted that the blessing of God continually dwelt in his palace; for
the Lord had promised that "the kingdom of David would be for ever."
(<100713>2
Samuel 7:13;
<198937>Psalm
89:37.)
Hence we may infer how absurdly the
Papists, in the present day, consider the Church to be bound to Peter's chair,
as if God could nowhere find a habitation in the whole world but in the See of
Rome. We do not now dispute whether Peter was Bishop of the Church of Rome or
not; but though we should admit that this is fully proved, was any promise made
to Rome such as was made to Jerusalem? "This is my rest for ever: here will I
dwell, for I have chosen it."
(<19D214>Psalm
132:14.) And if even this were granted, do not we see what Isaiah declares about
Jerusalem? That God is driven from it, when there is no room for doctrine, when
the worship of God is corrupted. What then shall be said of Rome, which has no
testimony? Can she boast of anything in preference to Jerusalem? If God
pronounces a curse on the most holy city, which he had chosen in an especial
manner, what must we say of the rest, who have overturned his holy laws and all
godly institutions.
Add year
to year. This was added by the Prophet, because
the Jews thought that they had escaped punishment, when any delay was granted to
them. Wicked men think that God has made a truce with them, when they see no
destruction close at hand; and therefore they promise to themselves unceasing
prosperity, so long as the Lord permits them to enjoy peace and quietness. In
opposition to this assurance of their safety the Prophet threatens that, though
they continue to "offer sacrifices,"
F510
and though they renew them year by year, still the Lord will execute his
vengeance. We ought to learn from this, that, when the Lord delays to punish and
to take vengeance, we ought not, on that account, to seize the occasion for
delaying our repentance; for although he spares and bears with us for a time,
our sin is not therefore blotted out, nor have we any reason to promise that we
shall make a truce with him. Let us not then abuse his patience, but let us be
more eager to obtain pardon.
2.
But I will bring Ariel into
distress. I think that
w
(vau) should here be taken for a disjunctive conjunction: "And yet I will
execute my judgments and take vengeance, though, by delaying them for a time, it
may seem as if I had forgiven." He next threatens that he will give them
grief and mourning, instead of the joy of the festivals.
hyna
(aniah) is viewed by some as an adjective,
F511
but improperly; for it is used in the same manner by Jeremiah.
F512
(<250205>Lamentations
2:5.) He declares that the Lord will reduce that city to straits, that the Jews
might know that they had to contend with God, and not with men, and that, though
the war was carried on by the Assyrians, still they might perceive that God was
their leader.
And it shall be
to me as Ariel. This clause would not apply to
the Temple alone; for he means that everything shall be made bloody by the
slaughter which shall take place at Jerusalem;
F513
and therefore he compares it to an "Altar," on which victims of all kinds are
slain, in the same manner as wicked men destined for slaughter are frequently
compared to a sacrifice. In short, by alluding here to the word "Altar," he
says, that the whole city shall be "as Ariel," because it shall overflow with
the blood of the slain. Hence it is evident that the outward profession of
worship, ceremonies, and the outward demonstrations of the favor of God, are of
no avail, unless we sincerely obey him. By an ironical expression he tells
hypocrites, (who with an impure heart present sacrifices of beasts to God, as if
they were the offerings fitted to appease his anger,) that their labor is
fruitless, and that, since they had profaned the Temple and the Altar, it was
impossible to offer a proper sacrifice to God without slaying victims throughout
the whole city, as if he had said, "There will be carnage in every part." He
makes use of the word "Sacrifice" figuratively, to denote the violent slaughter
of those who refused to offer themselves willingly to
God.
3.
And I will camp against thee
round about. By the word
rwdk
(kaddur)
F514
he alludes to the roundness of a ball; and the expression corresponds to one
commonly used, ("Je l'environneray,") "I shall surround it." Thus he shews that
all means of escape will be cut
off.
And will lay siege
against thee. This alludes to another method of
invading the city; for either attacks are made at various points, or there is a
regular siege. He confirms the doctrine of the former verse, and shews that this
war will be carried on under God's direction, and that the Assyrians, though
they are hurried on by their passions and by the lust of power, will undertake
nothing but by the command of God. He reckoned it to be of great importance to
carry full conviction to the minds of the Jews, that all the evils which befell
them were sent by God, that they might thus be led to enter into an examination
of their crimes. As this doctrine is often found in the Scriptures, it ought to
be the more carefully impressed on our minds; for it is not without good reason
that it is so frequently repeated and inculcated by the Holy
Spirit.
4.
Then shalt thou be laid
low. He describes scornfully that arrogance
which led the Jews to despise all threatenings and admonitions, so long as they
enjoyed prosperity, as is customary with all hypocrites. He says therefore,
that, when their pride has been laid aside, they will afterwards be more
submissive; not that they will change their dispositions, but because shame will
restrain that wantonness in which they formerly indulged. We ought therefore to
supply here an implied contrast. He addresses those who were puffed up by
ambition, carried their heads high, and despised every one, as if they had not
even been subject to God; for they ventured to curse and insult God himself, and
to mock at his holy word. "This pride," says Isaiah, "shall be laid low, and
this arrogance shall
cease."
And thy voice shalt be
out of the ground.
F515
What he had formerly said he expresses more fully by a metaphor, that they will
utter a low and confused noise as out of caverns.
F516
The voice of those who formerly were so haughty and fierce is compared by him to
the speech of soothsayers, who, in giving forth their oracles out of some
deep and dark cave under ground, uttered some sort of confused muttering; for
they did not speak articulately, but whispered. He declares that these boasters
(ajla>zonev)
shall resemble them. Some interpret this expression as if the Prophet meant that
they will derive no benefit from the chastisement; but the words do not convey
this meaning, and he afterwards says that the Jews will be brought to
repentance. Yet he first strikes terror, in order to repress their insolence;
for they arrogantly and rebelliously scorned all the threatenings of the
Prophet. By their being "brought down," therefore, he means nothing else than
that they shall be covered with disgrace, so that they will not dare to utter,
as from a lofty place, their proud and idle
boastings.
5.
And as the small
dust.
F517
I shall first state the opinions of others, and afterwards I shall bring forward
what I consider to be more probable. Almost all the commentators think that this
expression denotes the enemies of the Jews; for they consider "foreigners" to
mean "enemies," and allege that the multitude of those who shall oppress the
Jews shall be "like dust;" that is, it shall be innumerable. But when I examine
closely the whole passage, I am more disposed to adopt a contrary opinion. I
think that the Prophet speaks contemptuously of the garrisons on which the Jews
foolishly relied, for they had in their pay foreign soldiers who were strong
men.
The multitude of the
mighty ones. Such is the interpretation which I
give to
µyxyr[
(gnaritzim), which is also its literal meaning; and I see no reason why
some of the Jews should suppose it to mean ungodly or wicked persons. Since,
therefore, the Jews brought various garrisons from a distance, they thought that
they were well defended, and dreaded no danger. The Prophet threatens that their
subsidiary troops, though they were a vast multitude, shall in vain create a
disturbance, for they shall be like "dust" or "chaff," that is, useless refuse,
for they shall produce no effect.
F518
Hence we ought to infer, that our wealth and resources, however great they are,
shall be reduced to nothing, as soon as the Lord shall determine to deal with us
as he has a right to do. The assistance of men lasts indeed for a time; but when
the Lord shall lift up his hand in earnest, their strength must crumble down,
and they must become like
chaff.
And it shall be in a
moment suddenly. Some explain the concluding
clause of this verse to mean, that the noise of the enemies' attack shall spring
up suddenly, and, as it were, in a moment. But I consider
jyhw,
(vehayah,) and it shall be, to relate to the time of duration,
which he declares will be momentary; that is, those military aids shall not last
long, but shall quickly vanish away.
F519
In vain do men boast of them, for God is their
enemy.
6.
From Jehovah of hosts shalt thou
be visited. He next assigns the reason why all
this multitude of garrisons shall be "like chaff;" and he expresses this by an
opposite metaphor, for with those soldiers he contrasts the anger and
"visitation of the Lord." What is "chaff" to the flame of "a devouring fire?"
What is "dust" to the force and violence of a "whirlwind?" He shews that the
vengeance of God will be such as all their preparations shall be unable to
resist. This meaning, in my opinion, makes the passage to flow easily, and the
clauses will not be so well adjusted, if we follow a different
interpretation.
Hence we learn that those who
assail us can do no more than what the Lord permits them to do. If therefore the
Lord determine to save us, the enemies will accomplish nothing, though they
raise up the whole world against us. On the other hand, if he determine to
chastise us, we shall not be able to ward off his wrath by any force or
bulwarks, which shall quickly be thrown down as by a "whirlwind," and shall even
be consumed as by "a flame."
7.
As a dream of a
night-vision. This verse also I interpret
differently from others; for they think that the Prophet intended to bring
consolation to the godly. There is undoubtedly great plausibility in this view,
and it contains an excellent doctrine, namely, that the enemies of the Church
resemble "dreamers" in this respect, that the Lord disappoints their hopes, even
when they think that they have almost gained their object.
F520
But this interpretation does not appear to me to agree well with the text.
Sometimes it happens that, when a sentence is beautiful, it attracts us to it,
and causes us to steal away from the true meaning, so that we do not adhere
closely to the context, or spend much time in investigating the author's
meaning. Let us therefore inquire if this be the true meaning of the
Prophet.
Since he afterwards proceeds again to
utter threatenings, I have no doubt that here he follows out the same subject,
which otherwise would be improperly broken off by the present statement. He
censures the Jews, and rebukes them for their obstinacy, in boldly despising God
and all his threatenings. In short, by a most appropriate metaphor, he reproves
them for their false confidence and presumption, when he threatens that the
enemies shall arrive suddenly and unexpectedly, while the Jews shall imagine
that they are enjoying profound peace, and are very far from all danger; and
that the event shall be so sudden and unexpected, that it will appear to be "a
dream." "Although then," says he, "thou indulgest the hope of uninterrupted
repose, the Lord will quickly awake thee, and will drive away thy
presumption."
The Prophet says wittily, that the
Jews are "dreaming," because, in consequence of being drowned in their
pleasures, they neither see nor feel anything, but, amidst the dizzy whirl,
stupidly fancy that they are happy. Hence he infers that the enemies will come,
as in "a dream," to strike terror into those who are asleep, as it frequently
happens that a pleasant and delightful sleep is disturbed by frightful dreams.
It follows from this, that the pleasures which have lulled them to sleep will be
of no advantage to them; for, though they do not at all think of it, yet a
tumult will arise suddenly. This might still have been somewhat obscure, if he
had not explained the subject more fully in the following
verse.
8.
It shall be therefore as when a
hungry man dreameth. He compares the Jews to
"hungry men," who are indeed asleep, but whose empty stomach craves for food;
for it is natural for men to dream about food and entertainment when they are in
want of them. Thus, while the Jews watched, they were like "hungry men." The
Lord continually warned them by his prophets, and invited them to the divine
feasts of the word; but they despised those feasts, and chose rather to take
refuge wholly in their vices, and to fall asleep in them, than to partake fully
of those sacred feasts. According]y, while they quieted their consciences, they
imagined that they had abundance of all things, and that they were free from
every inconvenience. Isaiah declares that they greatly resemble this "dream" and
airy "vision;" for, when they have been aroused by a sudden calamity, they shall
feel how empty and insubstantial those "dreams and visions" were, and how false
and delusive was the opinion which they had formed that they enjoyed abundance.
As "hungry men," who have had such dreams, are rendered more feeble by them, so
the people, who had been falsely persuaded that everything was going on well
with them, will endure much greater uneasiness than if they had never cherished
in their minds such a thought, but, on the contrary, had been aware of their
poverty and nakedness.
So
shall be the multitude. At first sight, the
expression appears to be harsh, when he says, "The multitude of those who fight
against Ariel shall be as a dream;" but it ought to be explained in this manner:
— "When the Jews, through false hope, shall promise to themselves
deliverance, as if the enemies would be driven far away, they shall quickly feel
that they had been deceived; in the same manner as a person whom hunger leads to
dream that he is feasting luxuriously, as soon as he awakes, feels that his
hunger is keener than before." I see nothing here, therefore, that is fitted to
yield consolation, for the Prophet pursues the same subject, and exclaims
against the scorn and rebellion of the Jews, on whom the Prophet could make no
impression by exhortation or threatenings.
F521
9.
Tarry and wonder.
Isaiah follows out the same subject, and
attacks more keenly the gross stupidity of the people. Instead of "tarry," some
render the term, "Be amazed;" but the view which I prefer may be thus expressed:
"Though they dwell much and long on this thought, yet it will end in nothing
else than that, by long continued thought, their minds shall be amazed." In
short, he means that the judgment of God will so completely overwhelm their
minds, that though they torture themselves by thinking and reflecting, still
they will be unable to find any outlet or
conclusion.
They are drunken,
and not with wine. He now assigns the reason
why fixed thought does not aid them in conquering their slowness of
apprehension. It is, because they resemble drunkards. When, therefore,
they neither see nor understand anything in the works of God, he shews that this
is owing to their indolence and stupidity. A proof of this is given daily in
many persons; for spiritual "drunkenness" engrosses and stupefies all their
senses to such a degree, that they are blind to the plainest subjects; and, when
God shews the brightest light of justice and equity, they are so completely
dazzled, that their dim vision bewilders them more and more. This stupidity is a
just punishment which the Lord inflicts on them on account of their
unbelief.
In order that we may apply this
statement of the Prophet for our own use, it is proper to observe, that these
words of the Prophet must not be understood to be commands, as if he enjoined
them to stop and think longer; but, on the contrary, he mocks and reproves their
stupidity, as we have already said. (Pensez y tant que vous voudrez, vous n'y
entendres rien) "Think as much as you please about it, you will not at all
understand it."
They are
blinded, and they blind.
F522
He means, that they are destitute of judgment and understanding, and that
consequently it is useless for them to contemplate these works of God; for as
the brightness of the sun is of no avail to the toad, so a blinded understanding
in vain does its utmost to comprehend the majestic works of God. When he says
that "they are blinded," he means that by nature we are created so as to be
endued with reason and understanding for contemplating the works of God; that
our being "blinded" is, so to speak, an accidental fault, and that the
drunkenness does not naturally belong to us, for it is owing to the ingratitude
of men, which the Lord justly
censures.
They
stagger. This "staggering" of the mind is
contrasted by him with a calm and quiet exercise of reason; for he means that
violence of the passions which agitates the mind, and causes it to waver and
reel.
10.
Because Jehovah hath overpowered
you with the spirit of slumber. For the purpose
of shewing more clearly the source of this blindness, he attributes it to the
judgment of God, who determined to punish in this manner the wickedness of the
people. As it belongs to him to give eyes to see, and to enlighten minds by the
spirit of judgment and understanding, so he alone deprives us of all light, when
he sees that by a wicked and depraved hatred of the truth we of our own accord
wish for darkness. Accordingly, when men are blind, and especially in things so
plain and obvious, we perceive his righteous
judgment.
Your prophets and
principal seers.
F523
He adds, that the people are deprived of those aids and helps which ought to
have imparted light to the understanding and given direction to others.
F524
Such was the office of the prophets, whom he describes by both of these names,
µyaybn,
(nebiim,) and
µyzj,
(chozim,) "prophets" and "seers." In short, he means not only that men
who are endued with reason and understanding will be deprived of common sense,
but that their teachers also, whose duty it was to enlighten others, will be
altogether senseless so as not to know the road, and, being covered with the
darkness of ignorance, will shamefully go astray, and will be so far from
directing others that they will not even be able to guide
themselves.
11.
Therefore every vision hath
become to you. The Prophet expresses still more
clearly what he had formerly said, that the blindness of the Jews will be so
great that, though the Lord enlightens them by the clearest light of his word,
they will understand nothing. Nor does he mean that this will happen to the
common people alone, but even to the rulers and teachers, who ought to have been
wiser than others, and to have held out an example to them.
F524A
In short, he means that this stupidity will pervade all ranks; for both "learned
and unlearned," he declares, will be so dull and stupid as to be altogether
dazzled by the word of God, and to see no more in it than in a "sealed letter."
He makes the same statement, but in different words, which he had made in the
former chapter, that the Lord will be to them as "precept upon precept, line
upon line;" for they will always remain in the first rudiments, and will never
arrive at solid doctrine.
(<232813>Isaiah
28:13.)
In the same sense he now shews that,
from the highest to the lowest, they will derive no benefit from the word of
God. He does not say that doctrine will be taken away, but that, though it be in
their possession, they will not have reason and understanding. In two ways the
Lord punishes the wickedness of men; for sometimes he takes away entirely the
use of the word, and sometimes, when he leaves it, he takes away understanding,
and blinds the minds of men, so that "seeing they do not see."
(<230609>Isaiah
6:9.) First, therefore, he deprives them of reading, either by taking away the
books through the tyranny of wicked men, as frequently happens, or by a false
conviction of men, which leads them to think that the books were not delivered
to be read universally by all. Secondly, although he allows them to handle and
read the books, yet, because men abuse them, and are ungrateful, and do not look
straight to the glory of God, they are blinded, and see no more than if not a
single ray of the word had shone upon them. We must not boast, therefore, of the
outward preaching of the word; for it will be of no avail unless it produce its
fruit by enlightening our minds. It is as if he had
said,
"On account of that covenant
which he made with your fathers, the Lord will leave to you the tables of that
covenant; but they shall be to you 'a sealed letter,' for you shall learn
nothing from them."
(<050420>Deuteronomy
4:20, 37; 7:6.)
When we see that these things
happened to the Jews, as Isaiah threatened, and when we take into view the
condition of that people, which God had adopted and separated, it is impossible
that we should not altogether tremble at such dreadful vengeance. Though they
had been instructed both by the law and by the prophets, and had been
enlightened by a light of surpassing brightness, yet they fell into frightful
superstitions and shocking impiety; the worship of God was corrupted, all
religion was scattered and overthrown, and they were rent and divided into
various and monstrous sects. At length, when the Sadducees, the most wicked of
them all, held the chief power, when all faith and all hope of a resurrection,
and even of immortality, had been taken away, what, I ask, could they resemble
but cattle or swine? for what is left to man if the hope of a blessed and
eternal life be taken from him?
And yet the
Evangelists
(<402223>Matthew
22:23;
<411218>Mark
12:18;
<422027>Luke
20:27;
<442308>Acts
23:8) plainly tell us that there were such persons when Christ came; for at that
time these things were actually fulfilled, as they had been foretold by the
Prophet, that we may know that these threatening were not thrown out at random
or by chance, and that they did not fail of accomplishment, because at that time
they were obstinately and rebelliously despised and scorned by wicked men. At
that time, therefore, both their unbelief and their folly were clearly seen,
when the true light was revealed to the whole world, that is, Christ, the only
light of truth, the soul of the law, the end of all the prophets. At that time,
I say, there was, in an especial manner, placed before the eyes of the Jews
"that vail which was shadowed out in Moses,"
(<023430>Exodus
34:30,) whom they could not look at on account of his excessive brightness; and
it was actually fulfilled in Christ, to whom it belonged, as Paul tells us, to
take away and destroy that vail.
(<470316>2
Corinthians 3:16.) Till now, therefore, the vail lies on their hearts when they
read Moses; for they reject Christ, to whom Moses ought to be viewed as related.
In that passage "Moses" must be viewed as denoting the law; and if it be
referred to its end, that is, to Christ, that vail will be taken
away.
While we contemplate these judgments of
God, let us also acknowledge, that he who was formerly the Judge is still the
Judge, and that the same vengeance is prepared for those who shall refuse to
lend their ear to his most holy warnings. When he expressly names the "learned
and unlearned,"
F525
it ought to be observed, that we do not understand spiritual doctrine, in
consequence of possessing an acute understanding, or having received a superior
education in the schools. Learning did not prevent them from being blinded. We
ought, therefore, to embrace the word sincerely and earnestly, if we wish to
escape this vengeance, which is threatened not only against the ignorant but
also against the "learned."
13.
Therefore the Lord saith.
The Prophet shews that the Lord, in acting with
such severity towards his people, will proceed on the most righteous grounds;
though it was a severe and dreadful chastisement that their minds should be
stupefied by the hand of God.
F526
Now, since men are so fool-hardy and obstinate, that they do not hesitate to
contend with him, as if he were unjustly severe, the Prophet shews that God has
acted the part of a righteous judge, and that the blame lies wholly on men, who
have provoked him by their baseness and
wickedness.
Because this
people draweth near with their mouth. He shews
that the people have deserved this punishment chiefly on account of their
hypocrisy and superstitions. When he says that "they draw near with the
mouth and the lips," he describes their hypocrisy. This is the
interpretation which I give to
çgn,
(nagash,) and it appears to me to be the more probable reading, though
some are of a different opinion. Some translate it, "to be compelled," and
others, "to magnify themselves;" but the word contrasted with it, to
remove,
F527
which he afterwards employs, shews plainly that the true reading is that which
is most generally
received.
And their fear
toward me hath been taught by the precept of
men. By these words he reproves their
superstitious and idolatrous practices. These two things are almost always
joined together; and not only so, but hypocrisy is never free from ungodliness
or superstition; and, on the other hand, ungodliness or superstition is never
free from hypocrisy. By the mouth and lips he means an outward
profession, which belongs equally to the good and the bad; but they differ in
this respect, that bad men have nothing but idle ostentation, and think that
they have done all that is required, if they open their lips in honor of God;
but good men, out of the deepest feeling of the heart, present themselves before
God, and, while they yield their obedience, confess and acknowledge how far they
are from a perfect discharge of their duty.
Thus
he makes use of a figure of speech, very frequent in Scripture, by which one
part or class denotes the whole. He has selected a class exceedingly appropriate
and suitable to the present subject, for it is chiefly by the tongue and the
mouth that the appearance of piety is assumed. Isaiah therefore includes, also,
the other parts by which hypocrites counterfeit and deceive, for in every way
they are inclined to lies and falsehood. We ought not to seek a better expositor
than Christ himself, who, in speaking of the washing of the hands, which the
Pharisees regarded as a manifestation of holiness, and which they blamed the
disciples for neglecting, in order to convict them of hypocrisy,
says,
"Well hath Isaiah
prophesied of you, This people honoureth me with the lips, but their heart is
far from
me."
(<401507>Matthew
15:7, 8.)
With the "lips" and "mouth," therefore, the Prophet
contrasts the "heart," the sincerity of which God enjoins and demands from us.
If this be wanting, all our works, whatever brilliancy they possess, are
rejected by him; for "he is a Spirit," and therefore chooses to be "worshipped"
and adored by us "with the spirit" and the heart.
(<430424>John
4:24.) If we do not begin with this, all that men profess by outward gestures
and attitudes will be empty display. We may easily conclude from this what value
ought to be set on that worship which Papists think that they render to God,
when they worship God by useless ringing of bells, mumbling, wax candles,
incense, splendid dresses, and a thousand trifles of the same sort; for we see
that God not only rejects them, but even holds them in
abhorrence.
On the second point, when God is
worshipped by inventions of men, he condemns this "fear" as superstitious,
though men endeavor to cloak it under a plausible pretense of religion, or
devotion, or reverence. He assigns the reason, that it "hath been taught by
men." I consider
hdmlm
(melummadah)
F528
to have a passive signification; for he means, that to make "the commandments of
men," and not the word of God, the rule of worshipping him, is a subversion of
all order.
F529
But it is the will of the Lord, that our "fear," and the reverence with which we
worship him, shall be regulated by the rule of his word; and he demands nothing
so much as simple obedience, by which we shall conform ourselves and all our
actions to the rule of the word, and not turn aside to the right hand or to the
left.
Hence it is sufficiently evident, that
those who learn from "the inventions of men" how they should worship God, not
only are manifestly foolish, but wear themselves out by destructive toil,
because they do nothing else than provoke God's anger; for he could not testify
more plainly than by the tremendous severity of this chastisement, how great is
the abhorrence with which he regards false worship. The flesh reckons it to be
improper that God should not only reckon as worthless, but even punish severely,
the efforts of those who, through ignorance and error, weary themselves in
attempts to appease God; but we ought not to wonder if he thus maintains his
authority. Christ himself explains this passage, saying, "In vain do they
worship one, teaching doctrines, the commandments of men."
(<401509>Matthew
15:9.) Some have chosen to add a conjunction, "teaching doctrines and
commandments of men," as if the meaning had not been sufficiently clear. But he
evidently means something different, namely, that we act absurdly when we follow
"the commandments of men" for our doctrine and rule of
life.
14.
Therefore, behold, I add to
do.
F530
He threatens that he will punish by blinding not only the ignorant or the
ordinary ranks, but those wise men who were held in admiration by the people.
From this vengeance we may easily learn how hateful a vice hypocrisy is, and how
greatly it is abhorred by God, as the Prophet spoke a little before about human
inventions; for what kind of punishment is more dreadful than blindness of mind
and stupidity? This indeed is not commonly perceived by men, nor are they aware
of the greatness of this evil; but it is the greatest and most wretched of
all.
For the wisdom of their
wise men shall perish. He does not speak of the
common herd of men, but of their very leaders, who ought to have been like eyes.
The common people in themselves are blind, like the other members of the body;
and when the eyes are blinded, what shall become of the rest of the body? "If
the light be darkness," as Christ asks, "how great shall be the darkness!" This
is added in order to place that vengeance in a more striking
light.
Hence also, we may infer how vain and
foolish is the boasting of the Papists, who think that they have shut the mouths
of all men, when they have brought forward the name of Bishops, or other titles
of the same kind, such as Doctors, or Pastors, or the Apostolic See. They have
perhaps a different kind of wisdom from that which was possessed by the Jews;
but whence did they derive it? They pretend that it came from God; but we see
that the Prophet does not speak of the wise men of the Chaldeans or Egyptians,
but of the order of priesthood which God had appointed, of the teachers, and
chief rulers, and ensign bearers, of the chosen people and of the only Church;
for under this term "wise men," he includes all superior excellence and
authority among the people.
15.
Woe to them that conceal
themselves from Jehovah. The Prophet again
exclaims against those wicked and profane despisers of God, whom he formerly
called
µyxl,
(letzim,) "scorners," who think that they have no other way of being wise
than to be skillful in mocking God. They regard religion as foolish simplicity,
and hide themselves in their cunning, as in a labyrinth; and on this account
they mock at warnings and threatenings, and, in short, at the whole doctrine of
godliness. From this verse it is sufficiently evident that the pestilence, which
afterwards spread more widely, prevailed even at that time in the world, namely,
that hypocrites delighted in mocking inwardly at God, and in despising
prophecies. The Prophet therefore exclaims against them, and calls them
µyqym[m,
(magnamikim,) that is, "diggers,"
F531
as if they "dug" for themselves concealment and lurking-places, that by means of
them they might deceive
God.
That they may hide
counsel. This clause is added for the sake of
exposition. Some interpret the beginning of this verse, as if the Prophet
condemned that excessive curiosity by which some men, with excess of hardihood,
search into the secret judgments of God. But that interpretation cannot be
admitted; and the Prophet plainly shews to whom he refers, when he immediately
adds the mockeries of those who thought that their wickedness was committed in a
manner so secret and concealed, that they could not be detected. The "hiding of
counsel" means nothing else than hardihood in wickedness, by which wicked men
surround themselves with clouds, and obscure the light, that their inward
baseness may not be seen. Hence arises that daring question
—
Who seeth
us? For, although they professed to be
worshippers of God, yet they thought that, by their sophistry, they had
succeeded not only in refuting the prophets, but in overturning the judgment of
God; not openly, indeed, for even wicked men wish to retain some semblance of
religion, that they may more effectually deceive, but in their heart they
acknowledge no God but the god which they have contrived. This craftiness,
therefore, in which wicked men delight and flatter themselves, is compared by
Isaiah to a hiding-place, or to coverings. They think that they are covered with
a veil, so that not even God himself can see and punish their wickedness. As
rulers are principally chargeable with this vice, it is chiefly to them, in my
opinion, that the Prophet's reproof is directed; for they do not think that they
have sufficient acuteness or dexterity, if they do not scoff at God, and despise
his doctrine, and, in short, believe no more than what they choose. They do not
venture to reject it altogether, or rather, they are constrained, against their
will, to hold by some religion; but they do so only as far as they think that
they can promote their own convenience, and are not moved by any fear of the
true God.
At the present day this wickedness has
been abundantly manifested, and especially since the gospel was revealed. Under
Popery men found it easy to transact with God, because the Pope had contrived a
god who changed himself so as to suit the disposition of every individual. Every
person had a different method of washing away his sins, and many kinds of
worship for appeasing his deity. Consequently, none ought to wonder that
wickedness was not seen at that time, for it was concealed by coverings of that
sort; and when these had been taken away, men declared openly what they had
formerly been. Yet not less common in our age is the disease which Isaiah
bewailed in his nation; for men think that they can conceal themselves from God,
when they have interposed their ingenious contrivances, as if "all things were
not naked and open to his eyes,"
(<580413>Hebrews
4:13,) or as if any man could deceive or be concealed from him. For this reason
he says, by way of explanation
—
For their works are in
darkness. He assigns this as the cause of that
foolish confidence by which ungodly men are intoxicated. Though they are
surrounded by light, they are so slow of perception, that when they do not see
it, they endeavor to flee from the presence of God. They even promise to
themselves full escape from punishment, and commit sin with as much freedom as
if they had been protected and fortified on all sides against God. Such is the
import of their question, Who
seeth us? Not that wicked men ventured openly
to utter these words, as we have said, but because they thus spoke or thus
thought in their hearts, which was manifested by their presumption and vain
confidence. They abandoned themselves to all wickedness, and despised all
warnings, in such a manner as if there would never be a judgment of God. The
Prophet, therefore, had to do with ungodly men, who in appearance and name
professed to have some knowledge of God, but in reality denied him, and were
very bitter enemies of pure doctrine. Now, this is nothing else than to affirm
that God is not a Judge, and to cast him down from his seat and tribunal; for
God cannot be acknowledged without doctrine; and where that is set aside and
rejected, God himself must be set aside and
rejected.
16.
Is your turning reckoned like
potter's clay! There are various ways of
explaining this verse, and, indeed, there is some difficulty on account of the
two particles,
µa
(im) and
yk
(ki).
µa
(im) is often used in putting a question, and sometimes in making an
affirmation; and therefore some translate it truly. The word
°ph
(haphach) is considered by some to mean "turning upside down,"
F532
as if he had said, "Shall your turning upside down be reckoned live clay?"
Others render it "turning," that is, the purposes which are formed in the heart.
But the most generally received rendering is, "turning upside down" or
"destruction." As if he had said, "I would care no more about destroying you,
than the potter would care about turning the clay; for you are like clay,
because I have created you with my hand."
But as
the Prophet appears to contrast those two particles
µa
(im) and
yk
(ki), I am more inclined to a different opinion, though I do not object
to the former exposition, which contains a doctrine in other respects useful. My
view of it therefore is this, "Shall your turning, that is, the purposes which
you ponder in your heart, be like potter's clay? Is it not as if the vessel said
to the potter, Thou hast not formed me? Your pride is astonishing; for you act
as if you had created yourselves, and as if you had everything in your own
power. I had a right to appoint whatever I thought fit. When you dare to assume
such power and authority, you are too little acquainted with your condition, and
you do not know that you are men."
F533
This
diversity of expositions makes no difference as to the Prophet's meaning, who
had no other object in view than to confirm the doctrine taught in the preceding
verse; for he still exclaims against proud men, who claim so much power to
themselves that they cannot endure the authority of God, and entertain a false
opinion about themselves, which leads them to despise all exhortations, as if
they had been gods. Thus do they deny that God has created them; for whatever
men claim for themselves, they take from God, and deprive him of the honor which
is due to him.
Only in the first clause would
the meaning at all differ; for those who interpret
µa
(im) affirmatively, consider this verse to mean, "Truly, I will
destroy you as a potter would break the pot which he had made." But as the
Prophet had to do with proud men, who sought out lurking-places in order to
deceive God, I rather view it as a question, "Are you so able workmen that the
revolutions of your brain can make this or that, as a potter, by turning the
wheel, frames vessels at his pleasure?" Let every person adopt his own opinion:
I follow that which I consider to be
probable.
17.
Is it not yet a little
while? The Lord now declares that he will make
those wicked men to know who they are; as if he had said, "You are now asleep in
your pride, but I shall speedily awake you." Men indulge themselves, till they
feel the powerful hand of God; and therefore the Prophet threatens that the
judgment of God will overtake such profound
indifference.
And Lebanon
shall be turned into Carmel.
F534
Under the names "Lebanon" and "Carmel" he intended to express a renovation of
the world and a change of affairs. But as to the object of the allusion,
commentators differ widely from each other. As Mount "Lebanon" was clothed with
trees and forests, and "Carmel" had fruitful and fertile fields. Many think that
the Jews are compared to "Carmel," because they will be barren, and Christians
to "Lebanon," because they will yield a great abundance of fruits. That opinion
is certainly plausible, as men are usually gratified by everything that is
ingenious; but a parallel passage, which we shall afterwards see,
(<233215>Isaiah
32:15), will shew that the Prophet here employs the comparison for the purpose
of magnifying the grace of God; for, when he shall again begin to bless his
people, the vast abundance of all blessings will take away from "Carmel" the
celebrity which it possessed. He therefore threatens that he will turn "Lebanon"
into "Carmel," that is, a forest will become a cultivated field, and will
produce corn, and the cultivated fields shall yield so great an abundance of
fruits that, if their present and future conditions be compared, they may now be
pronounced to be unfruitful and barren. This mode of expression will be more
fully explained when we come to consider
<233215>Isaiah
32:15.
Others view "Carmel" as an appellative,
but I prefer to regard it as a proper name; for it means that those fruitful
fields may now be reckoned uncultivated and barren, in comparison of the new and
unwonted fertility. Others explain it allegorically, and take "Lebanon" as
denoting proud men, and "Carmel" as denoting mean and ordinary persons. This may
be thought to be acute and ingenious, but I choose rather to follow that more
simple interpretation which I have already stated. That the godly may not be
discouraged, he passes from threatenings to proclaim grace, and declares that
when, by enduring for a little the cross laid on them, they shall have given
evidence of the obedience of their faith, a sudden renovation is at hand to fill
them with joy. And yet, by shutting out the ungodly from this hope, he intimates
that, when they are at ease, and promise to themselves peace or a truce,
destruction is very near at hand; for, "when they shall say, Peace and Safety,"
as Paul tells us, "then sudden destruction will overtake them."
(<520503>1
Thessalonians 5:3.)
18.
And in that day shall the
deaf hear. He promises that the Church of God,
as we have said, shall still be preserved amidst those calamities. Though the
world be shaken by innumerable tempests, and tossed up and down, and though
heaven and earth shall mingle, yet the Lord will preserve the multitude of the
godly, and will raise up his Church, as it were, out of the midst of death. This
ought to strengthen in no ordinary manner the faith of the godly; for it is an
extraordinary miracle of God that, amidst the numerous and extensive ruins of
empires and monarchies, which happen here and there, the seed of the godly is
preserved, among whom the same religion, the same worship of God, the same
faith, and the same method of salvation, are
continued.
And the eyes of the
blind shall see. But Isaiah appears here to
contradict himself; for formerly he foretold that among the people of God there
would be so great stupidity that nobody would understand, and now he says that
even "the deaf" shall understand, and "the blind shall see." He therefore means
that the Church must first be chastised and purified, and that not in a common
and ordinary way, but in a way so unusual that it will appear to have altogether
perished. He therefore says, in that day, that is, after having punished
the wicked and purified his Church, not only will he enrich the earth with an
abundance of fruits, but, by renewing the face of it, he will at the same time
restore "hearing to the deaf" and "sight to the blind," that they may receive
his doctrine. Men have no ears and no eyes, so long as this dreadful punishment
lasts; the minds of all are stupefied and confounded, and do not understand
anything. When the plagues and distresses shall have come to an end, the Lord
will open his eyes, that they may behold and embrace his goodness and
compassion.
This is the true method of restoring
the Church, when it gives sight to the blind and hearing to the deaf, which we
see that Christ also did, not only to the bodies but also to the souls.
(<430907>John
9:7,39.) We too have experienced this in our own time, when we have been brought
out of the darkness of ignorance, in which we were enveloped, and have been
restored to the true light; and eyes have been restored to see, and ears to hear
it, which formerly were shut and closed; for the Lord "pierced them,"
(<194006>Psalm
40:6,) that he might bring us to obey him. The blessing which he promised in the
renovation of the earth was indeed a kind of proof of reconciliation; but far
more excellent is that illumination of which he now speaks, without which all
God's benefits not only are lost, but are turned to our destruction. Justly does
God claim for himself a work so glorious and excellent; because there is nothing
for which there is less ground of hope than that the blind should recover sight,
and that the deaf should recover hearing, by their own strength. This is
evidently promised, in a peculiar manner, to the elect alone; for the greater
part of men always continue in their
darkness.
19.
Then shall the humble again
take joy in Jehovah. Such is my translation of
this passage, while others render it, "They shall add," or "continue to
rejoice;" for the Prophet describes not a "joy" which is continued but rather a
"joy" which is new. As if he had said, "Though they are now distressed and
sorrowful, yet I will give them occasion of gladness, so that they shall again
be filled with "joy." He speaks of the "humble;" and hence it ought to be
observed that our afflictions prepare us for receiving the grace of God; for the
Lord casts us down and afflicts us, that he may afterwards raise us up. Thus,
when the Lord corrects his people, we ought not to lose heart, but should recall
to remembrance those statements, that we may always hope for better things, and
may believe that, after such calamities and distresses, he will at length bring
joy to his Church. Yet we again learn from it what I briefly mentioned a little
before, that the grace of illumination does not belong indiscriminately to all;
for, although all have been chastened together, yet not all have had their
hearts subdued by affliction, so as truly to become "poor in spirit," or "meek."
(<400503>Matthew
5:3, 5.)
20.
For the violent man is brought to
nought. He states more clearly what we have
already mentioned in the former verse, namely, that the restoration of the
Church consists in this, that the Lord raises up those who are cast down, and
has compassion on the poor. But that purification of the Church, of which we
have already spoken, is first necessary; for so long as the Lord does not
execute his judgment against the wicked, and the bad are mixed with the good, so
as even to hold the highest place in the Church, everything is soiled and
corrupted, God is not worshipped or feared, and even godliness is trampled under
feet. When therefore the ungodly are removed or subdued, the Church is restored
to its splendor, and the godly, freed from distresses and calamities, leap for
joy.
First, he calls them
µyxyr[,
(gnaritzim,) "violent." There are various interpretations of this word;
but I think that the Prophet distinguishes between those who are openly wicked,
and have no shame,
F535
and those who have some appearance of goodness, and yet are not better than
others, for they mock at God in their hearts. But perhaps by the two adjectives,
"violent" and "scorners," he describes the same persons; because, like robbers
among men, they seize, oppress, treat with cruelty, and commit every kind of
outrage, and yet are not withheld by any fear of God, because they regard
religion as a fable.
And they
who hastened early to iniquity.
F536
Under this class he includes other crimes. He speaks not of the Chaldeans or
Assyrians, but of those who wished to be reckoned in the number of the godly,
and boasted of being the seed of Abraham.
21.
That make a man an offender
for a word. We have formerly stated who were
the persons with whom the Prophet had to do, namely, with hypocrites and profane
scorners, who set at nought all the reproofs and threatenings of the Prophets,
and who wished to frame a God according to their own fancy. Such persons,
desiring to have unbounded license, that they might indulge freely in their
pleasures and their crimes, bore very impatiently the keen reproofs of the
prophets, and did not calmly submit to be restrained. On this account they
carefully observed and watched for their words, that they might take them by
surprise, or give a false construction. I have no doubt that he reproves wicked
men, who complained of the liberty used by the prophets, and of the keenness of
their reproofs, as if they had intended to attack the people, and the nobles,
and the priests; for hence arise the calumnies and false accusations which are
brought even against the faithful servants of God. Hence arise those doubtful
and ensnaring questions which are spread out as snares and nets, that they may
either bring a righteous man into danger of his life, or may practice some kind
of deceit upon him. We see that the Pharisees and Sadducees did so to Christ
himself.
(<402123>Matthew
21:23; 22:17;
<430806>John
8:6.)
Who have laid a snare
for him that reproveth in the gate. This latter
clause, which is added for the sake of exposition, does not allow us to
interpret the verse as referring generally to calumnies, and other arts by which
cunning men entrap the unwary; for now the Prophet condemns more openly those
wicked contrivances by which ungodly men endeavor to escape all censure and
reproof. As it was "in the gates" that public assemblies and courts of justice
were held, and great crowds assembled there, the prophets publicly reproved all,
and did not spare even the judges; for at that time the government was in the
hands of men whom it was necessary to admonish and reprove sharply. Instead of
repenting, as they ought to have done when they were warned, they became worse,
and were enraged against the prophets, and laid snares for them; for "they
hated," as Amos says, "him that reproveth in the gate, and abhorred him that
speaketh uprightly."
(<300510>Amos
5:10.) This relates to all, but principally to judges, and those who hold the
reins of government, who take it worse, and are more highly displeased that they
should receive such reproofs; for they wish to be distinguished from the rank of
other men, and to be reckoned the most excellent of all, even though they be the
most wicked.
Who have laid
snares. Commentators differ as to the meaning
of the word!
ˆwçqy,
(yekoshun;) for some render it "have reproved," and others "have
reproached," as if the Prophet censured the obstinacy of those who resort to
slanders, in order to drive reprovers far away from then. But I trust that my
readers will approve of the meaning which I have
followed.
And have turned
aside the righteous man for nothing, that is,
when there is no cause.
F537
By wicked and deceitful contrivances, they endeavor to cause the righteous to be
hated and abhorred by all men, and to be reckoned the most wicked of all; but,
after having thus sported with the world, they will at length perish. Such is
the consolation which the Lord gives, that he will not suffer the wickedness of
the ungodly to pass unpunished, though they give way to mirth and wantonness for
a time, but will at length restrain them. Yet "we have need of patience, that we
may wait for the fulfillment of these promises."
(<581036>Hebrews
10:36.)
22.
Therefore thus saith
Jehovah. This is the conclusion of the former
statement; for he comforts the people, that they may not despair in that
wretched and miserable condition to which they shall be reduced. We ought to
observe the time to which those things must relate, that is, when the people
have been brought into a state of slavery, the temple overturned, the sacrifices
taken away, and when it might be thought that all religion had fallen down, and
that there was no hope of deliverance. The minds of believers must therefore
have been supported by this prediction, that, when they were shipwrecked, they
might still have this plank left, which they might seize firmly, and by which
they might be brought into the harbour. We too ought to take hold of these
promises, even in the most desperate circumstances, and to rely on them with our
whole heart.
To the house of
Jacob. The address made to them should lead us
to remark, that the power of the word of God is perpetual, and is so efficacious
that it exerts its power, so long as there is a people that fears and worships
him. There are always some whom the Lord reserves for himself, and he does not
allow the seed of the godly to perish. Since the Lord hath spoken, if we believe
his word, we shall undoubtedly derive benefit from it. His truth is firm, and
therefore, if we rely on him, we shall never want
consolation.
Who redeemed
Abraham. Not without good reason does he add,
that he who now declares that he will be kind to the children of Jacob is the
same God "who redeemed Abraham." He recalls the attention of the people to the
very beginning of the Church, that they may behold the power of God, which had
formerly been made known by proofs so numerous and so striking that it ought no
longer to be doubted. If they gloried in the name of Abraham, they ought to
consider whence it was that the Lord first delivered him, that is, from the
service of idols, which both he and his fathers had worshipped.
(<011131>Genesis
11:31; 12:1;
<062402>Joshua
24:2.) But on many other occasions he "redeemed" him; when he was in danger in
Egypt on account of his wife,
(<011217>Genesis
12:17,) and again in Gerar,
(<012014>Genesis
20:14,) and again when he subdued kings,
(<011416>Genesis
14:16,) and likewise when he received offspring after being past having
children.
(<012102>Genesis
21:2, 5.) Although the Prophet has chiefly in view the adoption of God, when the
Lord commanded him to leave "his father's house,"
(<011201>Genesis
12:1,) yet under the word "redeemed" he includes likewise all blessings; for we
see that Abraham was "redeemed" on more than one occasion, that is, he was
rescued from very great dangers and from the risk of his
life.
Now, if the Lord raised up from Abraham
alone, and at a time when he had no children, a Church which he should
afterwards preserve, will he not protect it for ever, even when men shall think
that it has perished? What happened? When Christ came, how wretched was the
dispersion, and how numerous and powerful were the enemies that opposed him!
Yet, in spite of them all, his kingdom was raised up and established, the Church
flourished, and drew universal admiration. No one therefore ought to doubt that
the Lord exerts his power whenever it is necessary, and defends his Church
against enemies, and restores
her.
Jacob shall not now be
ashamed. He means that it often happens that
good men are constrained by shame to hang down their heads, as Jeremiah declares
in these words, "I will lay my mouth in the dust."
(<250329>Lamentations
3:29.) Micah also says, "It is time that wise men should hide their mouth in the
dust."
(<330716>Micah
7:16.)
F538
For when the Lord chastises his people so severely, good men must be "ashamed."
Now, the Prophet declares that this state of things will not always last. We
ought not to despair therefore in adversity. Though wicked men jeer and cast
upon us every kind of reproaches, yet the Lord will at length free us from shame
and disgrace. At the same time, however, the Prophet gives warning that this
favor does not belong to proud or obstinate persons who refuse to bend their
neck to God's chastisements, but only to the humble, whom shame constrains to
hang down their heads, and to walk sorrowful and
downcast.
It may be asked, Why does he say,
"Jacob shall not be ashamed?" For "Jacob" had been long dead, and it might be
thought that he ascribed feeling to the dead, and supposed them to be capable of
knowing our affairs.
F539
Hence also the Papists think that the dead are spectators of our actions. But
the present instance is a personification, such as we frequently find in
Scripture. In the same manner also Jeremiah says, "In Ramah was heard the voice
of Rachel bewailing her children, and refusing to be comforted, because they are
not;" for he describes the defeat of the tribe of Benjamin by the wailing of
"Rachel," who was their remote ancestor.
(<243115>Jeremiah
31:15.)
Isaiah introduces Jacob as moved with
shame on account of the enormous crimes of his posterity; for Solomon tells us
that "a wise son is the glory of his father and a foolish son brings grief and
sorrow to his mother."
(<201001>Proverbs
10:1.) Though mothers bear much, still they blush on account of the wicked
actions of their children. What then shall be the case with fathers, whose
affection for their children is less accompanied by foolish indulgence, and aims
chiefly at training them to good and upright conduct? Do they not on that
account feel keener anguish, when their children act wickedly and disgracefully?
But here the Prophet intended to pierce the hearts of the people and wound them
to the quick, by holding out to them their own patriarch, on whom God bestowed
blessings so numerous and so great, but who is now dishonored by his posterity;
so that if he had been present, he would have been compelled to blush deeply on
their account. He therefore accuses the people of ingratitude, in bringing
disgrace on their fathers whom they ought to have
honored.
23.
Because, when he shall see his
children. The particle
yk
(ki) is here used in its natural and original meaning of for or
because. The Prophet assigns the reason why the disgrace of Israel shall
be taken away. It is, because he will have children, and those who were thought
to have perished will be still
alive.
The work of my hands in
the midst of him. By giving them this name, he
intended, I have no doubt, to describe the astonishing work of redemption; for
those whom God adopts to be his children, and receives into fellowship with
himself, are made by him, as it were, new men, agreeably to that
saying,
"And the people which
shall be created shall praise the Lord."
(<19A218>Psalm
102:18.)
In that passage the Psalmist describes in a similar
manner the renewal of the Church; for this description, as we have repeatedly
stated on former occasions, does not relate to the general creation which
extends to all, but leads us to acknowledge his power, that we may not judge of
the salvation of the Church by the present appearances of things. And here we
ought to observe various contrasts; first, between the ruinous condition of the
Church and her surpassing beauty, between her shame and her glory; secondly,
between the people of God and other nations; thirdly, between "the works of
God's hands" and the works of men, (for by God's hand alone can the Church be
restored;) and fourthly, between her flourishing condition and the ruinous and
desolate state to which she had formerly been reduced. By the phrase, "in the
midst of him," is meant a perfect restoration, by which the people shall be
united and joined together in such a manner as to occupy not only the
extremities, but the very heart and the chief places of the
country.
They shall hallow my
name. Last of all, he points out the end of
redemption. We were all created, that the goodness of God might be celebrated
among us. But as the greater part of mankind have revolted from their original
condition, God hath chosen a Church in which his praises should resound and
dwell, as the Psalmist says, "Praise waiteth for thee in Zion."
(<196501>Psalm
65:1.) Now, since many even of the flock have degenerated, the Prophet assigns
this office to believers, whom God had miraculously
preserved.
They shall fear the
God of Israel. Because hypocrites, as we have
formerly seen, honor God with their lips, but are far removed from him in their
heart, after speaking of the ascription of praise, he next mentions fear;
thus meaning that our praises are reckoned of no value, unless we honestly and
sincerely obey God, and unless our whole life testify that we do not
hypocritically utter the name of God.
24.
Then shall the erring in spirit
learn wisdom. He again repeats that promise
which he formerly noticed briefly; for so long as the understandings of men
shall be struck with ignorance and blindness, even though they enjoy abundance
of every kind of blessings, yet they are always surrounded and besieged by ruin.
In making preparation for the restoration of the Church, the Lord therefore
enlightens by his word, and illuminates by the light of understanding, his own
people, who formerly wandered astray in darkness. He does this by the secret
influence of the Spirit; for it would be of little value to be taught by the
external word, if he did not also instruct our hearts
inwardly.
And the murmurers
shall learn doctrine. Some commentators
translate
µyggwr
(rogenim) "whisperers," and others, "wanderers." But it means that those
who formerly murmured against the prophets, and could not endure their warnings,
would be obedient and submissive; and therefore I have chosen to render it
murmurers. Hence we see how wonderful is the mercy of God, who brings
back into the path those who were highly unworthy, and makes them partakers of
so great blessings. Let us carefully ponder this subject in private. Is there
any one of us that has not sometimes "murmured" against God, and despised pure
doctrine? Nay, more, if God had not softened the obstinate, and brought them
mildly to obey, nearly the whole human race would have perished in their
madness.
CHAPTER
30
Isaiah
30:1-33
1. Woe to the rebellious
children, saith the Lord, that take counsel, but not of me; and that cover with
a covering, but not of my spirit, that they may add sin to sin. 1. Vae filiis
contumacibus, (vel, perversis) dicit Iehova, ut capiant consilium, et non ex me;
ut operiant arcanum. (vel, fundant fusionem,) et non ex spiritu meo; ut peccatum
addant peccato.
2. That walk to go down
into Egyst, and have not asked at my mouth; to strengthen themselves in the
strength of Pharoah , and to trust in the shadow of Egypt. 2. Proficiscuntur ut
descendant in Aegyptum, et os meum non interrogaverunt, roboratnes se robore
Pharaonis, et sperantes in umbra Aegypti.
3.
Therefore shall the strength of Pharoah be your shame, and the trust in the
shadow of Egypt. 3. Erit autem vobis fortitudo Pharaonis in pudorem, et
fiducia in umbra Aegypti in
ignomiam.
4. For his princes were
at Zoan, and his ambaassadors came to Hanes. 4. Fuerunt enim principes
ejus in Zoan et legati ejus in Hanes
venerunt.
5. They were all
ashamed of a people that could not profit them, nor be an help nor profit, but a
shame, and also a reproach. 5. Omnes pudefient in populo qui eis non
proderit, neque auxilio erit in pudorem, atque etiam in
opprobrium.
6. The burden of the
beasts of the south: into the land of trouble and anguish, from whence come the
young and old lion, the viper and fiery flying serpent, they will carry their
riches upon the shoulders of young asses, and their treasures upon the bunches
of camels, to a people that shall not profit them. 6. Onus jumentorum
Austri. In terra afflictionis et angustiae, leo, et leo major ab illis, vipera
et prester volans, dum portabunt super humerum pullorum divitias suas, et super
gibbos camelorum thesauros suos ad populum qui non
proderit.
7. For the Egyptians
shall help in vain, and to no purpose: therefore have I cried concerning this,
Their strength is to sit still. 7. Certe Aegyptii vanitas, et frustra
auxiliabuntur. Propterea clamavi ad illam: Robur illorum
quiescere.
8. Now go, write it
before them in a table, and note it in a book, that it may be for the time to
come for ever and ever; 8. Nunc vade, et scribe hanc visionem in tabula
coram ipsis, et in libro insculpe eam; ut sit in diem novissimum, in perpetuum
usque in secula.
9. That this is
a rebellious people, lying children, children that will not hear the law of the
Lord: 9. Quod populud hic rebellis sit, filii mendaces, filii qui
recusant audire legem Iohivae.
10.
Which say to the seers, See not; and to the prophets, Prophesy not unto us
rught things, speak unto us smotth things, prophesy deceits: 10. Qui
dicunt videntibus, ne videatis, et prospicientibus, ne prospiciatis nobis recta;
loquimini nobis blanditias, videte
errores.
11. Get you out of the
wat, turn aside out of the path, cause the Holy One of Israel to cease from
before us. 11. Recedite a via, declinate a semita; facite ut a facie
nostra facessat Sanctus Israel.
12.
Wherefore thus saith the Holy One of Israel, Because ye despise this word,
and trust in oppression and perverseness, and stay thereon: 12. Propterea
sic dicit Sanctus Israel: quia respuistis verbum hoc, et confisi estis in
violentia et pravitate, et innix estis in
eam;
13. Therefore this iniquity
shall be to you as a breach ready to fall, swelling out in a high wall whose
breaking cometh suddenly at an instant. 13. Ideo erit vobis iniquitas
haec quasi ruptura caadens, tumor in alto muro, cujus repente et subito venit
fractura.
14. And he shall break
it as the breaking of the potter's vessel that in broken pieces: he shall not
spare: so that there shall not be found in the bursting of it a sherd to take
fire from the hearth, or to take water withal out of the pit. 14. Et
contritio ejus quasi contritio vasis figulorum, quod absue misericordia
comminuitur; nec in ejus fractura invenitur testa adignem e foco ferendum, vel
aquam e puteo hauriendum.
15. For
thus saith the Lord God, the Holy One of Israel, In returning and rest shall ye
be saves; in quietness and in confidence shall be your strength; and ye would
not. 15. Quoniam sic dixit Dominus Iehova Sanctus Israel: In requie et
quite salvi eritis; in tranquillitate et fiducia erit fortitudo vestra, sed
noluistis.
16. But ye said, No:
for we will flee upon horses; therefore shall ye flee: and, We will ride upon
the swift; therefore shall they that pursue you be swift. 16. Et
dixistis, Non sed equis effugiemus; proptera fugietis; super celerem
conscendemus; proptera celeriores erunt qui vos
persequentur.
17. One thousand
shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be
left as a beacon upon the top of a mountain, and as an ensign on an
hilll. 17. Mille unus a facie increpationes unius a facie increpationis
quinque fugietis, donesc relicti fueritis sicut malus navis in vertice montis,
et sicut vexillum in colle.
18.
And therefore will the Lord wait, that he may be gracious unto you; and
therefore will he be exalted, that he may have mercy upon you: for the Lord is a
God of judgement: blessed are all they that wait for him. 18. Propterea
expectabit vos Iehova, ut misereatur vestri; et propterea exaltibur, ut
propitius sit vobis; quia Deus judicii Iehova. Beati omnes qui expectant
eum.
19. For the people shall
dwell in Zion at Jerusalem; thou shalt weep no more: hel will be very gracious
unto thee at the voice of thy cry; when he shall hear it, he will answer
thee. 19. Certe populus in Sion habiitat in Ierusalem; flendo non flebis;
miserendo miserebitur tui; ad vocem clamoris tui, simulac audierit, respondebit
tibi.
20. And though the Lord
give you the bread of adversity, and the water of affliction, yet shall not thy
teachers be removed into a corner any more, but thine eyes shall see thy
teachers: 20. Ubi dederit vobis Dominus panem angoris et aquam
afflictionis, non arcebitur pluvia tua et oculi tui videbunt pluviam
tuam.
21. And thine ears shall
hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to
the right hand, and when ye turn to the left. 21. Tum aures tuae audient
verbum a tergo tuo dicendo: Haec via, ambulate in ea, sive ad dextram sive ad
sinistram eatis.
22. Ye shall
defile also the covering of thy graven images of silver, and the images of gold:
thou shalt cast them away as a menstruous cloth; thou shalt say unto it, Get
thee hence. 22. Tum profanabitis tectorium sculptilium argent tui, et
operimentum conflatilis auri tui, separabisque ea tanquam pannum mentruo
infectum, dices qui illi: Egredere (vel
Apage)
23. Then shall he give the
rain of thy seed, that thou shalt sow the ground withal; and bread of the
increase of the earth, and it shall be fat and plenteous: in that day shall thy
cattle feed in large pastures. 23. Tum dabit pluviam semini tuo, cum
seminaveris terram, et panem provertus terrae; et erit uber et pinguis, et
pascentur pecora tua in die illo in amplis
pascuis.
24. The oxen likewise,
and the young asses that ear to the ground shall eat clean provender, which hath
been winnowed with the shovel and with the fan. 24. Boves etiam tui, et
pulli asinorum colentes terram, pabulum purum comedent, quod in pala ventilatum
erit et in vanno.
25. And there
shal be upon every high mountain, and upon every high hill, rivers and streams
of waters in the day of the great slaughter, when the the towers fall. 25.
Et accidet, ut super omnem montem excelsum, et super omnem collem elevatum,
sint rivi, rivi aquarum in die caedis magnae cum turres
corruerint.
26. Moreover, the
light of the moon shall be as the light of the sun, and the light of the sun
shall be seven-fold, as the light of seven days in the breach of his people, and
healeth the stoke of their wound. 26. Et erit lux lunae sicut lux solis,
et lux solis septuplo major, quasi lux septem dierum, in die qui alligaverit
Iehova fracturam populi sui, et perfossionem plagae ejus quasi ignis
devorans.
27. Behold, the name of
the Lord cometh from far, burning with his anger, and the burden thereof is
heavy: his lips are full of indignation, and his tongue as a devouring
fire: 27. Ecce nomen Iehovae venit e loco remoto; ardens facies ejus, et
grave onus; labia ejus plena, sunt indifnationes; et linhua ejus quasi ignis
devorans.
28. And his breath, as
an overflowing stream, shall reach to the midst of the neck, to sift the nations
wit the sieve of vanity: and there shall be a bridle in the jaws of the people,
causing them to err. 28. Et spiritus ejus quasi torrens inundans, usque
ad collum dividet; ad ventilandas gentes in cribro inutili, et fraenum errare
faciens in maxillis populorum.
29. Ye
shall have a song, as in the night, when a holy solemnity is kept: and gladness
of heart, as when one goeth with a pipe to come into the mighty One of
Israel. 29. Canticum erit vobis, quemadmodum in nocte dum celebratur dies
festus, et laetitia cordis quasi ejus qui ad tibiam incedit, ut veniat ad montem
Iehovae, ad Fortem Israelis.
30. And the
Lord shall cause his glorious voice to be heard, and shall show the lighting
down of his arm, with the indignation of his anger, and with the flame of a
devouring fire, with scattering, and the tempest, and hailstones. 30. Et
audiri faciet Iehova potentiam vocis suae, et descensionem brachii sui videri
faciet, cum furore vultus et flamma ignis vorantis, disipatione inundatione, et
lapide grandinis.
31. For through the
voice of the Lord shall the Assurian be beaten down, which smote with a
rod. 31. Sane a voce Iehovae conteretur Assur, qui virga
percussit.
32. And in every place where
the grounded staff shall pass, which the Lord shall lay upon him, it shall be
with tabrets and harps: and in battles of shaking will he fight with
it. 32. Et erit in omni transitu baculus fundatus, quam infliget Iehova
super eum cum tympanis, et citharis, et praeliis elevationis pugnabit contra
eam.
33. For Tophet is ordained of old;
yea, for the king is prepared: he heath made it deep and large; the pile thereof
is fire and much wood; the breath of the Lord, like a stream of brimstone, doth
kindle it. 33. Quoniam ordinata est ab hesterno Tophet: etiam Regi
praeparata est: quam in profundum posuit et dilatavit. Pyra ejus ignis, et ligna
multa; flatus Iehovae quasi torrens sulphuris succendit eam.
1.
Woe to the rebellious
children. The Prophet exclaims against the
Jews, because, when they were unable to bear the burden, when they were hard
pressed by the Assyrians and other enemies, they fled to Egypt for help. This
reproof might appear to be excessively severe, were we merely to consider that
weak and miserable men, especially when they are unjustly oppressed, have a
right to ask assistance even from wicked persons; for it is a principle
implanted in us by nature, that all human beings should willingly, and of their
own accord, endeavor to assist each other. But when we come to the very sources,
we shall find that no ordinary or inconsiderable guilt had been contracted by
the people.
First, it is no light offense, but
wicked obstinacy, to disregard and even despise God's government, and follow
their own inclinations. But Goal had strictly forbidden them to enter into any
alliance or league with the Egyptians.
(<021317>Exodus
13:17;
<051716>Deuteronomy
17:16.) There were chiefly two causes of this prohibition. One was general, and
related to alliances and leagues with other nations; for God did not wish that
his people should be corrupted by the superstitions of the Gentiles.
(<022332>Exodus
23:32; 34:15;
<050702>Deuteronomy
7:2.) We are gradually infected, I know not how, by the vices of those with whom
we have intercourse and familiarity; and as we are more prone by nature to copy
vices than virtues, we easily become accustomed to corruptions, and, in short,
the infection rapidly spreads from one person to another. This has happened to
our own country, France, in consequence of having intercourse with many nations,
which leads her too eagerly to imitate their vices, and has covered her with
frightful pollution. This immoderate desire of forming alliances unlocked Asia
to the Mahometans, and next laid Europe open to them; and though they still
retain their moderation in eating and drinking, all that has been subdued by
their arms has contracted nothing but filth and debasement. This is what we
Frenchmen have also derived from our intercourse with other
nations.
The second reason was special and
peculiar to this nation; for, since the Lord had delivered the Jews out of
Egypt, and commanded them to remember so remarkable a benefit, he forbade them
to have any intercourse with the Egyptians. And if they had entered into an
alliance with the Egyptians, the remembrance of that benefit might easily have
been obliterated; for they would not have been at liberty to celebrate it in
such a manner as had been commanded.
(<021303>Exodus
13:3, 8,14.) It was excessively base to disregard the glory of God for the
purpose of cultivating friendship with an irreligious and wicked nation. Since
God intended also to testify to his people that he alone was more than
sufficient to secure their safety, they ought to have valued that promise so
highly as to exclude themselves willingly from other assistance. It was a very
heinous crime to endeavor to gain the favor of heathen nations on all sides, and
to deprive God of the honor due to him; for if they had been satisfied with
having God's protection alone, they would not have been in such haste to run
down to Egypt. Their noisy eagerness convicted them of
infidelity.
Yet I have no doubt that the Prophet
directed his indignation against that sacrilege, because, by laboring earnestly
to obtain the assistance of the nations around them, they withheld from God the
praise of almighty power. Hence also the Spirit elsewhere compares that ardor to
the extravagances of love, and even to licentious courses.
(<240508>Jeremiah
5:8.) Ezekiel shews that, by joining the Egyptians, they acted as if a woman,
shamefully transgressing the bounds of decency, not only ran furiously after
adulterers, but even desired to associate with horses and asses.
(<261626>Ezekiel
16:26.) And yet here he does not absolutely condemn all leagues that are made
with idolaters, but has especially in view that prohibition by which the law
forbade them to enter into alliance with the Egyptians. It is chiefly on account
of the prohibition that he kindles into such rage; for it was not without
pouring grievous contempt on God that they ran trembling into Egypt. For this
reason he calls them
µyrrws,
(sorerim,) obstinate and rebellious. We have explained this
word at the first chapter.
F540
It denotes men of hardened wickedness, who knowingly and willingly revolt from
God, or whose obstinacy renders them objects of disgust, so that no integrity or
sincerity is left in them. At first he reproves that vice on this ground, that
they neglected the word of God, and were devoted to their own
counsels.
That they may cover
the secret. The words
hksm
°snl, (linsoch massechah,) are
explained by some commentators to mean, "to pour out the pouring out." Though
this is not at variance with the Prophet's meaning, yet it is more correctly, in
my opinion, translated by others, "that they may cover a covering." I have
followed that version, because the words relate to counsels held secretly and by
stealth, by which they cunningly endeavored to deceive the prophets, and, as it
were, to escape from the eyes of God. Another rendering, "that they may hide
themselves by a covering," is absurd; for although it was for the sake of
protection that they sought the Egyptians, yet he rather alludes to that
craftiness of which I have spoken. Both expositions amount to the same thing.
F541
By
three modes of expression he makes nearly the same statement; that they "cover
their counsels," that is, keep them apart from God; that they do not ask at "the
mouth of the Lord;" and that they do not suffer themselves to be governed by
"his Spirit." They who are guided by their own views turn aside to cunning
contrivances, that they may conceal their unbelief and rebellion; and because
they have resolved not to obey the word of God, neither do they ask his Spirit.
Hence arises that miserable and shameful result. Wretchedly and ruinously must
those deliberations and purposes end, over which the Lord does not preside.
There is no wisdom that is not obtained from "his mouth;" and if we "ask at his
mouth," that is, if we consult his word, we shall also be guided by his Spirit,
from whom all prudence and wisdom proceeds.
Let
it be observed that two things are here connected, the word and the Spirit of
God, in opposition to fanatics, who aim at oracles and hidden revelations
without the word; for they wish to come to God, while they neglect and forsake
the word, and thus they do nothing else than attempt, as the saying is, to fly
without wings. First of all, let it be held as a settled principle, that
whatever we undertake or attempt, without the word of God, must be improper and
wicked, because we ought to depend wholly on his mouth. And indeed, if we
remember what feebleness of understanding, or rather, what lack of
understanding, is found in all mankind, we shall acknowledge that they are
excessively foolish who claim for themselves so much wisdom, that they do not
even deign to ask at the mouth of God.
If it be
objected, that the Scriptures do not contain everything, and that they do not
give special answers on those points of which we are in doubt, I reply, that
everything that relates to the guidance of our life is contained in them
abundantly. If, therefore, we have resolved to allow ourselves to be directed by
the word of God, and always seek in it the rule of life, God will never suffer
us to remain in doubt, but in all transactions and difficulties will point out
to us the conclusion. Sometimes, perhaps, we shall have to wait long, but at
length the Lord will rescue and deliver us, if we are ready to obey him.
Although, therefore, we are careful and diligent in the use of means, as they
are called, yet we ought always to attend to this consideration, not to
undertake anything but what we know to be pleasing and acceptable to
God.
The Prophet condemns the presumption of
those who attempt unlawful methods, and think that they will succeed in them,
when they labor, right or wrong, to secure their safety, as if it could be done
contrary to the will of God. It is certain that this proceeds from unbelief and
distrust, because they do not think that God alone is able to protect them,
unless they call in foreign though forbidden assistance. Hence come unlawful
leagues, hence come tricks and cheating, by which men fully believe that their
affairs will be letter conducted than if they acted towards each other with
candour and fairness. There are innumerable instances of this unbelief in every
department of human life; for men think that they will be undone, if they are
satisfied with the blessing of God, and transact all their affairs with truth
and uprightness. But we ought to consider that we are forsaken, rejected, and
cursed by God, whenever we have recourse to forbidden methods and unlawful ways.
In all our undertakings, deliberations, and attempts, therefore, we ought to be
regulated by the will of God. We ought always to consider what he forbids or
commands, so as to be fully disposed to obey his laws, and to submit ourselves
to be guided by his Spirit, otherwise our rashness will succeed very
ill.
That they may add sin to
sin. The Prophet says this, because the Jews,
by those useless defences which they supposed to fortify them strongly, did
nothing else than stumble again on the same stone, and double their criminality,
which already was very great. Our guilt is increased, and becomes far heavier,
when we endeavor, by unlawful methods, to escape the wrath of God. But we ought
especially to consider this expression as applicable to the Jews, because, after
having brought the Assyrians into Judea, (for they had called them to their
assistance against Israel and Syria,) they wished to drive them out by the help
of the Egyptians.
(<121607>2
Kings 16:7, 17:4, 18:21.) The Jews were hard pressed by the Assyrians, and were
justly punished for their unbelief, because they resorted to men, and not to
God, for aid; and we see that this happened to many nations who called the Turk
to their assistance. So far were the Jews from repenting of their conduct, and
acknowledging that they had been justly punished, that they even added evil to
evil, as if crime could be washed out by crime. On this account they are more
severely threatened; for they who persevere in their wickedness, and rush with
furious eagerness against God, and do not allow themselves to be brought back to
the right path by any warnings or chastisements, deserve to be more sharply and
heavily punished.
2.
They walk that they may go down
into Egypt. The reason why the Prophet condemns
this "going down" has been already explained;
F542
but as their guilt was aggravated by open and heinous obstinacy, he again
repeats that they did this without asking at the mouth of God, and even in the
face of his
prohibition.
Strengthening
themselves with the strength of Pharaoh. He
again draws their attention to the source of the evil, when he says that it was
done for the purpose of acquiring strength, because they placed confidence in
the forces of the Egyptians. Hence arose that lawless desire of entering into a
league. In this way they shewed that they cared little about the power of God,
and did not greatly trust in him; and they openly displayed their
unbelief.
It might be objected, that men are the
servants of God, and that it is lawful for any one to make use of their
services, whenever they are needed. I reply, that while we make use of the
labors and services of men, it ought to be in such a manner as to depend on God
alone. But there was another reason peculiar to the Jews, for they knew that God
had forbidden them to call the Egyptians to their assistance, and, by doing so,
they withheld from God all that they ascribed to Pharaoh and to his forces. Thus
it is not without good reason that Isaiah contrasts Pharaoh with God; for the
creatures are opposed to God, and enter, as it were, into contest with him when
they rise up against God, or whenever men abuse them, or place their hearts and
confidence in them, or desire them more than is
lawful.
3.
But to you shall the strength of
Pharaoh be shame. He now shews what shall be
the end of the wicked, who despise God and his word, and follow those schemes
which are most agreeable to their own views. All that they undertake shall tend
to their ruin. He threatens not only that they shall be disappointed of their
hope, but also that they are seeking with great toil, destruction and ruin, from
which they will gain nothing but sorrow and disgrace. To all wicked men it must
unavoidably happen that, although for a time they appear to gain their object,
and though everything succeeds to their wish, yet in the end all shall be
ruinous to them. It is the just reward of their rashness, when they go beyond
the limits of the word; for nothing that has been acquired by wicked and
unlawful methods can be of advantage to any
person.
By way of admission he calls it "the
strength of Pharaoh," as if he had said, "You think that you gain much
protection from Pharaoh, but it will yield you reproach and disgrace. The
shadow of Egypt, by which you hoped to be covered, will make you blush for
shame." Accordingly, both expressions, "shame" and "disgrace," have the same
meaning; and as
hprj,
(cherpah,)
F543
reproach, is a stronger expression than "shame," it is afterwards added
for the purpose of bringing out the meaning more
fully.
4.
For his princes were in
Zoan. The Prophet not only says that the aid of
the Egyptians was sought, and that they were invited to assist, but expresses
something more, namely, that the Jews obtained it with great labor and expense.
They had to perform long and painful journeys, to endure much toil, and to
expend vast sums of money, in order to arrive, loaded with presents, at the most
distant cities of Egypt, which are here named by the Prophet. On this embassy
were sent, not persons of mean or ordinary rank, but "princes" and nobles; and
therefore the censure was more severe, because they slavishly solicited an
alliance with Egypt, and wandered like suppliants through various countries. It
is proper also to bear in mind the contrast which we have already pointed out.
They did not need to go far to seek God; they did not need to endure much toil,
or spend large sums of money, in calling on him. He invited them by his promise,
"This is my rest," and assured them that in that place they would not call upon
him in vain.
(<19D214>Psalm
132:14;
<232812>Isaiah
28:12.) But those wretched persons despised God, and chose rather to torment
themselves, and to run to the very ends of the world, than to receive the
assistance which was offered to them.
5.
They shall all be
ashamed. He confirms the former statement; for
it was very difficult to convince ungodly men that all that they undertook
without the word of God would be ruinous to them. In order to punish them more
severely, God sometimes bestows on them prosperity, that they may be more and
more deceived, and may throw themselves down headlong; for by the righteous
judgment of God it is brought about, that Satan draws them by these allurements,
and drives them into his nets. Yet the final result is, that not only are they
deprived of the assistance which they expected, but they are likewise severely
punished both for their presumption and for their
unbelief.
Of a people that
will not profit them. He threatens not only
that the Egyptians will prove false, as wicked men often forsake at the utmost
need, or even treacherously ruin, those whom they have fed with empty promises,
but that even though they endeavor to the utmost to fulfill the promises which
they have made, still they will be of no use. Whatever may be the earnestness
with which men endeavor to help us, yet, as events are in the hand of God, they
will "profit nothing" without his blessing. It was difficult to believe when the
Prophet spoke, that a nation so powerful could yield no assistance; but we ought
always to hold it as a principle fully settled, that all the advantage that
dazzles us in the world will vanish away, except in so far as God is gracious
and kind, and makes it sure for our
advantage.
6.
The burden of the beasts of the
south. After having spoken loudly against the
consultations of the Jews about asking assistance from the Egyptians, he
ridicules the enormous cost and the prodigious inconveniences which they endured
on that account; for at so high a price did they purchase their destruction; and
he threatens the same curse as formerly, because unhappily they acted in
opposition to the word of God. He mentions "the south," because they journeyed
through a southern region, Egypt being situated to "the south" of Judea. He
therefore calls them "beasts of burden" on account of the journey, and addresses
them in order to pour contempt on men, because it was in vain to speak to them,
and they were deaf to all exhortations. Accordingly, he threatens that the
effect of this prediction shall reach the very "beasts of burden," though men do
not understand it.
In the land
of trouble and distress. The people having
proudly disregarded the threatenings, the Prophet seasonably turns to the horses
and camels; and declares that, although they are void of reason, yet they shall
perceive that God hath not spoken in vain, and that, though the people imagined
that there was uninterrupted prosperity in Egypt, it would be a land of anguish
and affliction even to the brute animals. The journey was labourious and
difficult, and yet they shrunk from no exertion in order to satisfy their mad
desire; and to such a pitch of madness was their ardor carried, that they were
not discouraged by the tediousness of the
journey.
The young lion and
the strong lion. In addition to the
inconveniences already mentioned, Isaiah threatens the special vengeance of God,
that they shall encounter "lions" and beasts of prey. There was nothing new or
uncommon in this to persons who traveled from Judea into Egypt; but here he
threatens something extraordinary and more dangerous. In addition to the
inconveniences and toils, and to the sums of money which they shall expend, God
will also send disastrous occurrences, and at length they shall be miserably
ruined.
This doctrine ought to be applied to us,
who are chargeable with a fault exceedingly similar; for in dangers we fly to
unlawful remedies, and think that they will profit us, though God disapproves of
them. We must therefore experience the same result and fall into the same
dangers, if we do not restrain our unbelief and wickedness by the word of God.
We ought also to observe and guard against that madness which hurries us along
to spare no expense and to shrink from no toil, while we obey with excessive
ardor our foolish desire and wish. We had abundant experience of this in Popery,
when we were held captives by it, running about in all directions, and wearying
ourselves with long and toilsome pilgrimages to various saints; yet the greatest
possible annoyances were reckoned by us to be light and trivial. But now, when
we are commanded to obey God and to endure "the light yoke" of Christ,
(<401130>Matthew
11:30,) we find that we cannot endure
it.
7.
Surely the Egyptians are
vanity.
F544
This verse contains the explanation of the former statement; for he repeats and
threatens the same thing, that the Egyptians, after having worn out the Jews by
various annoyances and by prodigious expense, will be of no service to them.
"The strength of Egypt" will do them no good, even though he be earnest in
assisting them, and employ all his forces. Thus shall the Jews be disappointed
of their hope, and deceive themselves to their great vexation. The particle
w
(u) signifies here either for or surely, as I have
translated it.
Therefore have
I cried to her. He now shews that the Jews have
no excuse for fleeing with such haste into Egypt, and that they are willingly
foolish and unworthy of any pardon, because they do not repent when they are
warned. When he says that he "cried" to Jerusalem, I consider this to refer to
God himself, who complains that his distinct warnings and instructions produced
no effect, and that his exhortation to them to sit still was not without
foundation, but was intended to meet the troubles and calamities which he
foresaw. Whence came that restlessness, but because they refused to believe the
words of the Lord? In a word, he shews that it is mere obstinacy that drives
them to flee into Egypt; for by "sitting still" they might provide for their
safety.
By the word "cry" he means that he not
only warned them by words, but likewise chastised them; and this makes it
evident that their obstinacy and rebellion were greater. "To sit still" means
here "to remain and to stay at home," though he will afterwards shew (verse 15)
that they ought to have peaceable dispositions. The cause of their alarm and
impassioned exertions was, that they were terrified and struck with dismay, and
did not think that God's protection was sufficient, if they had not also the
Egyptians on their side. Thus, they who do not give sufficient honor to God have
their hearts agitated by unbelief, so that they tremble and never find
peace.
8.
Now go, and write this vision on
a tablet. After having convicted the Jews of
manifest unbelief, he means that it should be attested and sealed by permanent
records, that posterity may know how obstinate and rebellious that nation was,
and how justly the Lord punished them. We have said that it was customary with
the prophets to draw up an abridgment of their discourses and attach it to the
gates of the temple, and that, after having allowed full time to all to see and
read it, the ministers took it down, and preserved it among the records of the
temple; and thus the book of the prophets was collected and compiled.
F545
But when any prediction was remarkable and peculiarly worthy of being
remembered, then the Lord commanded that it should be written in larger
characters, that the people might be induced to read it, and to examine it more
attentively.
(<230801>Isaiah
8:1;
<350202>Habakkuk
2:2.) The Lord now commands that this should be done, in order to intimate that
this was no ordinary affair, that the whole ought to be carefully written, and
deserved the closest attention, and that it ought not only to be read, but to be
engraven on the remembrance of men in such a manner that no lapse of time can
efface it.
Yet there can be no doubt that
Isaiah, by this prediction, drew upon himself the intense hatred of all ranks,
because he intended to expose and hold them up for abhorrence, not only among
the men of his own age, but also among posterity. There is nothing which men
resent more strongly than to have their crimes made publicly known and fastened
on the remembrance of men; they reckon it ignominious and disgraceful, and abhor
it above all things. But the Prophet must obey God, though he should become the
object of men's hatred, and though his life should be in imminent danger. Here
we ought to observe his steadfastness in dreading nothing, that he might obey
God and fulfill his calling. He despised hatred, dislike, commotions,
threatenings, false alarms, and immediate dangers, that he might boldly and
fearlessly discharge the duties of his office. Copying his example, we ought to
do this, if we wish to hear and follow God who calls
us.
Before
them.
µta
(ittam) is translated by some, "with them," but it is better to translate
it "before them," or, "in their sight;" for it was proper that he should openly
irritate the Jews, to whom he presented this prediction written "on a tablet."
Hence we ought to infer, that wicked men, though they cannot bear reproof and
are filled with rage, ought nevertheless to be reproved sharply and openly; and
that threatenings and reproofs, though they be of no advantage to them, will yet
serve for an example to others, when those men shall be stamped with perpetual
infamy. In them will be fulfilled what is written elsewhere,
"The sin of Judah is
written with a pen of iron, and with the point of a diamond engraven on their
hearts."
(<241701>Jeremiah
17:1.)
They must not think that they have escaped, when they
have despised the prophets and shut their ears against them; for their
wickedness shall be manifest to men and to angels. But as they never repent
willingly or are ashamed of their crimes, God commands that a record of their
shame shall be prepared, that it may be placed continually before the eyes of
men. As victories and illustrious actions were commonly engraved on tables of
brass, so God commands that the disgrace which the Jews brought upon themselves
by their transgressions, shall be inscribed on public
tablets.
That it may be till
the last day. It was very extraordinary, as I
remarked a little before, that the Prophet was charged by a solemn injunction to
pronounce infamy on his countrymen. For this reason he adds "till the last day,"
either that they may be held up to abhorrence through an uninterrupted
succession of ages, or because, at the appearance of the Judge, the crimes of
the wicked shall be fully laid open when he shall "ascend his judgment seat, and
the books shall be opened;" for those things which formerly were hidden and
wrapped in darkness will then be revealed.
(<270710>Daniel
7:10; Revelations 20:12.)
Here it ought to be
carefully observed, that prophecies were not written merely for the men of a
single age, but that their children and all posterity ought to be instructed by
them, that they may know that they ought not to imitate their
fathers.
"Harden not your hearts
as your fathers did."
(<199508>Psalm
95:8.)
What Paul affirms as to the whole of Scripture is
applicable to prophecy, that it
"is profitable for
warning, for consolation, and for instruction,"
(<550316>2
Timothy 3:16;)
and this is proper and necessary in every age. We
must therefore reject the fancies of fanatics and wicked men, who say that this
doctrine was adapted to those times, but affirm that it is not adapted to our
times. Away with such blasphemies from the ears of the godly; for, when Isaiah
died, his doctrine must flourish and yield
fruit.
9.
For this is a rebellious
people. The word for or because
points to the explanation of what has been already said; for the Prophet
explains what the Lord intends to declare to posterity, namely, that the
perverseness of this nation is desperate, because they cannot submit to be
restrained by any doctrine. That the honorable appellation of the "people"
wounded to the quick the hearts both of the ordinary ranks and of the nobles,
may be inferred from their loud vaunting; for they boasted that they were the
holy and elect seed of Abraham; as if God's adoption had been a veil to cover
the grossest crimes. But God commands that their crimes shall nevertheless be
brought to light and openly
proclaimed.
Who refuse to hear
the law of Jehovah. By accusing them of this,
he points out the source of all evils, namely, contempt of the word, which
discovers their wickedness and their contempt of God himself; for it is idle to
pretend that they worship God, when they are disobedient to his word. Isaiah
likewise aggravates their guilt, by saying that they reject the remedy which
doctrine offers for curing their diseases. On this account he calls them not
only "rebellious," and untameable or abandoned, but liars or treacherous
persons; for they who refuse to obey the word of God, openly revolt from him, as
if they could not endure his authority; and at the same time, they shew that
they are given up to vanity and the delusions of Satan, so that they take no
pleasure in sincerity.
10.
Who say to the seers, See
not. He now describes more clearly, and shews,
as it were, to the life, the contempt of God and obstinacy which he formerly
mentioned; for wicked men not only pour ridicule on doctrine, but furiously
drive it away, and would even wish to have it utterly crushed and buried. This
is what Isaiah intended to express. Not only do they turn away their ears, and
eyes, and all their senses, from doctrine, but they would even wish that it were
destroyed and taken out of the way; for wickedness is invariably attended by
such rage as would lead them to wish the destruction of that which they cannot
endure. The power and efficacy of the word wounds and enrages them to such a
degree, that they give vent to their fierceness and cruelty like wild and savage
beasts. They would gladly escape, but whether they will or not, they are
constrained to hear God speaking, and to tremble at his majesty. This bitterness
is followed by hatred of the prophets, snares, alarms, persecutions, banishment,
tortures, and deaths, by which they think that they can overturn and root out
both the doctrine and the teachers; for men are more desirous to have dreams and
fabulous tales told them than to be faithfully
instructed
See not, prophesy
not to us right things. The Prophet does not
relate the words of wicked men, as if they openly made use of these words, but
he describes the state of the fact and their actual dispositions; for he had not
to do with men who were such fools as to make an intentional discovery of their
wickedness. They were singularly cunning hypocrites, who boasted of worshipping
God, and complained that they were unjustly reproached by the prophets. Isaiah
tears off the mask by which they concealed themselves, and discovers what they
are, because they refused to give place to the truth; for whence came the
murmurs against the prophets, but because they could not bear to hear God
speaking?
The prophets were called seers,
because the Lord revealed to them what would afterwards be made known to others.
They were stationed, as it were, in a lofty place, that they might behold from
on high, and as if from "a watch-tower,"
(<350201>Habakkuk
2:1,) the prosperous or adverse events which were approaching. The people wished
that nothing of an adverse nature should be told them; and therefore they hated
the prophets, because, while they censured and sharply reproved the vices of the
people, they at the same time were witnesses of the approaching judgment of God.
Such is the import of those words, "Do not see, do not prophesy right things."
Not that they spoke in this manner, as we have already said, but because such
was the state of their feelings, and because they desired that the prophets
should speak with mildness, and could not patiently bear the sharpness of their
reproofs. Not one of them was so impudent as to say that he wished to be
deceived, and that he abhorred the truth; for they declared that they sought it
with the greatest eagerness, as all our adversaries boast of doing at the
present day; but they denied that what Isaiah and the other prophets told them
was the word of God. In like manner they plainly told Jeremiah that he was "a
liar,"
(<244302>Jeremiah
43:2,) and threatened him more insolently,
"Thou shalt not prophesy
in the name of the Lord,
lest thou
die by our hand."
(<241121>Jeremiah
11:21.)
To them the truth was intolerable; and when they
departed from it, they could find nothing but falsehood, and thus they willingly
chose to be deceived and to have falsehood told
them.
Speak to us smooth
things. When he says that they desire "smooth
things,"
F546
he points out the very source; for they were ready to receive flatterers with
unbounded applause, and would willingly have allowed their ears to be tickled in
the name of God. And this is the reason why the world is not only liable to be
carried away by delusions, but earnestly desires them; for almost all wish to
have their vices treated with forbearance and encouragement. But it is
impossible that the servants of God, when they endeavor faithfully to discharge
their duty, should be chargeable with being severe reprovers; and hence it
follows that it is an idle and childish evasion, when wicked men pretend that
they would willingly be God's disciples, provided that he were not rigorous. It
is as if they bargained that, for their sake, he should change his nature and
deny himself; as Micah also says, that no prophets were acceptable to the Jews,
but such as "prophesied of wine and strong drink."
(<330211>Micah
2:11.)
11.
Depart from the
way. The amount of what is stated is, that when
the prophets are set aside, the Lord is also rejected and set aside, and no
regard is paid to him. Wicked men pretend the contrary, for they are ashamed to
acknowledge so great wickedness. But they gain nothing by it; for God wishes
that we should listen to him by means of those to whom he gave injunctions to
declare his will to us, and to administer the doctrine of the word. If therefore
it is our duty to listen to God, if we are bound to pay him any homage, we ought
to shew it by embracing his word, as it is contained in the writings of the
prophets and evangelists. This ought to be carefully observed in commendation of
the word; for they who set it aside act as if they denied that he is
God.
Cause the Holy One of
Israel to depart. Here he again points out the
cause of so great wickedness, which doubles their guilt; namely, that God does
not spare or flatter their vices, but acts the part of a good and skillful;
physician. Men desire to be flattered, and cannot patiently endure that God
should threaten them. Hence it comes that men hate and reject the word. Hence
proceeds the furious attack on the prophets, whose reproofs and threatenings
they cannot endure; for there is no reason why men should revolt from the
government of God, but because they take delight in what is wrong and crooked,
and abhor the right way. Appropriately, therefore, does the Prophet join these
two things, dislike of heavenly doctrine and hatred of
uprightness.
12.
Because you have disdained this
word. He next declares the punishment of
ungodliness, threatening that they shall not pass unpunished for refusing to
hear God speaking; and he expresses their contempt more strongly by the word
"disdain." He calls it "this word," making use of the demonstrative; for men
would willingly contrive some word adapted to their manner of life, but refuse
to listen to God when he
speaks.
And trusted in
violence and wickedness. God's gentle
invitation, and his exhortation to quiet rest, are here contrasted with their
disorderly pursuits. The Hebrew word
qç[
(gnoshek) denotes "robbery," and "seizing property which belongs to
another." Others render it "ill-gotten wealth." Those who render it "calumny,"
do not sufficiently express the Prophet's meaning. For my own part, I do not
view it as referring to riches gained by unlawful methods, but rather to that
rebelliousness in which that nation insolently
indulged.
The word "wickedness,"
F547
which is added, ought not to be limited to decisions of courts of law; for, in
my opinion, it has a more extensive signification; and by these two words he
intended to express the presumption of wicked men, by which they fiercely and
wantonly rose up against God, because they always dared to follow their own
lawless desires, and to do what was forbidden. And as the poets feign that the
giants made war with God,
F548
so those men resisted God's threatenings, and thought that they would speedily
overcome his power by their fierceness and
presumption.
13.
Therefore shall your iniquity be
like a breach falling. This is a threatening of
punishment, and Isaiah expresses it by a very appropriate metaphor. He compares
wicked men to a wall that is rent, or that bulges out. As the "swelling out" of
a wall threatens the ruin of it, because it cannot stand unless all the parts of
it adhere closely to each other, so the haughtiness and insolence of wicked men
are a sign and very sure proof of their approaching ruin; because the more they
are puffed up and swelled without any solid value,
F549
the more readily do they throw themselves down headlong, and it is impossible
for them not to fall speedily by their own weight. "Rise up," says he, "and act
insolently against God; he will quickly put down your presumption and insolence,
for it is but an empty swelling." Hence we learn that nothing is better for us
than to submit wholly to God, and to keep charge of all our senses, so as to
remain chained and bound by his authority; for they who raise themselves by
shaking off all humility, destroy themselves by collecting much wind. For a
time, indeed, the Lord permits wicked men to swell and utter their big words,
that at length, by their "swelling" and idle boasting, they may bring upon
themselves ruin and destruction.
14.
And the breaking of it shall
be. When a wall has fallen, some traces of the
ruin are still to be seen, and the stones of it may be applied to use, and to
some extent the wall may even be rebuilt. But here the Prophet threatens that
they who are puffed up with obstinacy against God shall perish in such a manner
that they cannot be restored, and all that is left of them shall be utterly
useless. Accordingly, he employs the metaphor of a potter's vessel, the broken
fragments of which cannot be repaired or put together. These threatenings ought
to make a deep impression upon us, that we may embrace with reverence the word
of God, when we learn that punishments so severe are prepared for those who
despise it; for the Prophet threatens that they shall be utterly destroyed and
ruined, and takes away all hope of their being restored. Nor is the threatening
groundless; for we see how they that despise God, when they have been twice and
three times cast down, still do not cease to raise their crests; for nothing is
more difficult than to root out the false confidence from their hearts.
F550
15.
For thus saith the
Lord. Here he describes one kind of contempt of
God; for when warnings are addressed to hypocrites in general terms, they
commonly produce little effect. In addition to the general doctrine, therefore,
the prophets specify particular instances, which they specially accommodate to
the conduct of those with whom they have to do, so as always to aim at a
definite object. They might have wrangled and urged, "Why do you accuse us of so
great impiety, as if we rejected the word of the Lord?" He therefore brings
forward this class, in order to strike their consciences and cut short their
idle sophistry. Was it not the word of the Lord, In hope and silence shall be
your strength? why did you not rely on God? why did you raise a commotion?" Thus
the Prophet holds them to be convicted, so that they cannot cavil without the
grossest impudence, or, if they do so, will derive no
advantage.
The Holy One of
Israel. He makes use of this appellation, in
order to reproach them the more for their ingratitude, that they may know how
great protection they would have found in God: for God wished to be their
protector and guardian. When they had forsaken him, their distrust carried them
away to solicit the aid of the Egyptians, which was very great and intolerable
wickedness. This title contains a bitter complaint, that they shut out God from
entering, when he drew near to
them.
In rest and quietness
shall you be safe. Some render
hbwç
(shubah) "repentance." Others render it "rest,"
F551
and I am more disposed to adopt that rendering; for I think that the Prophet
intended frequently to impress upon the people, that the Lord demands more from
them than to rely fully upon him. Nor is the repetition of the statement by two
words superfluous; for he expressly intended to bring together the words "rest
and quietness," in order to reprove the people the more sharply for their
distrust and unbelief.
This verse consists of
two clauses, a command and a promise. He enjoins the people to be of a quiet
disposition, and next promises that their salvation shall be certain. The people
do not believe this promise, and consequently they do not obey the command; for
how would they render obedience to God, whom they do not believe, and on whose
promises they do not rely? We need not wonder, therefore, that they do not enjoy
peace and repose; for these cannot exist without faith, and faith cannot exist
without the promises, and as soon as the promises have been embraced, souls that
were restless and uneasy are made calm. Thus, unbelief alone produces that
uneasiness; and therefore the Prophet justly reproves it, and shews that it is
the source of the whole evil.
Though our
condition be not entirely the same with that of the Jews, yet God commands us to
wait for his assistance with quiet dispositions, not to murmur, or be troubled
or perplexed, or to distrust his promises. This doctrine must belong equally to
all believers; for the whole object of Satan's contrivances is to distress them,
and to cast them down from their condition. In like manner had Moses long before
addressed them,
"You shall be silent, and
the Lord will fight for
you."
(<021414>Exodus
14:14.)
Not that he wished them to sleep or to be idle, but
he enjoined them to have this peace in their hearts. If we have it, we shall
feel that it yields us sufficient protection; and if not, we shall be punished
for our levity and rashness.
16.
We will flee on horses;
therefore shall you flee. He shews how they
refused to wait calmly for the salvation of the Lord; for they chose rather to
"flee" to the Egyptians. This is a very beautiful instance of
(ajntana>klasiv)
throwing back an expression, by which he causes their words, so full of
confidence, to recoil on themselves. In the first of these clauses, "to flee"
means "to escape," and in the second it means "to take flight." The Jews said
that it would be better for them, if they adopted timely measures for guarding
against the danger which was close at hand, and consequently, that they would
best provide for their safety by calling in the aid of the Egyptians. "You shall
certainly flee," says Isaiah, "not to find a place of refuge, but to turn your
back and to be pursued by horses swifter than
yours."
We now perceive more clearly what is the
fault which Isaiah describes. By the distinct reply, No, he shews how
obstinately they refused to comply with the advice which was given to them by
the prophets, and chose rather to provide for their safety in another manner.
Thus, by despising God, they gave a preference to a groundless appearance of
safety, which they had allowed themselves to imagine. We ought, therefore, to
turn away our minds from looking at present appearances and outward assistance,
that they may be wholly fixed on God; for it is only when we are destitute of
outward aid that we rely fully on him. It is lawful for us to use the things of
this world for our assistance, but we altogether abuse them by our wickedness in
forsaking God.
It is proper also to observe how
unhappy is the end of those who rely more on outward aids than on God; for
everything must be unsuccessful and contrary to their expectation; as we see
that these men, in their attempts to find safety, are constrained to undertake a
flight which is highly disgraceful, and from which they obtain no advantage. At
first there is some appearance of prosperity; but the only effect is, that the
change of condition makes the final result more bitter and distressing. And yet
Isaiah does not affirm that they will receive no assistance from Egypt, but
forewarns them that the Lord will find new methods of thwarting that assistance,
so that they will not be able to escape his hand; for, although all men agree
together, yet they will not succeed in opposition to God and to his
purposes.
17.
A thousand, as one, shall
flee at the rebuke of one. Because the Jews, on
account of their vast numbers, relied on their forces. as men are wont to do
when they possess any power, therefore the Prophet threatens that all the
protection which they have at home will be of no more avail to them than foreign
aid, because the Lord will break and take away their courage, so that they shall
not be able to make use of their forces. For what avail arms and a vast
multitude of men? What avail fortresses and bulwarks, when men's hearts fail and
are dismayed? It is therefore impossible for us to be strong and powerful,
unless the Lord strengthen and uphold us by his Spirit. This statement occurs
frequently in the law, that when they should revolt from God, a vast number of
them would be put to flight by a very small number of enemies. But there is this
difference between the law and the prophets, that the prophets apply to a
particular subject what Moses announced in general terms, as we have formerly
explained.
F552
Here
two observations must be made. First, we shall have just as much courage as the
Lord shall give us; for we immediately lose heart, if he do not support us by
his power. Secondly, it is the result of the righteous vengeance of God, that we
are terrified by men, when he could not prevail upon us to fear him; that, when
we have despised God's word and warnings, we fall down in terror at the words
and threatenings of men. But we must also add, thirdly, God needs not extensive
preparations to chastise us; for, if he lift up but a finger against us, we are
undone. A small and feeble army will be sufficient to destroy us, even though we
be well prepared, and have great numbers on our side. Next, he threatens that
there will be no end to these calamities till they have been reduced to the last
extremity, and until, amidst the frightful desolation of the earth, but few
tokens of God's compassion are
left.
As the mast of a ship on
the top of a mountain. This may be explained in
two ways. Some consider the metaphor to be taken from trees which have been cut
down; for, when a forest is cut down, lofty trees are left which may be of use
for building ships. But
rh,
(har,) "a mountain," probably denotes also a rock or promontory, against
which ships are dashed, and to which they adhere, and on which a "mast," the
emblem of shipwreck, is afterwards seen.
F553
As
a banner on a hill. Another metaphor is now
added, borrowed from trophies erected to commemorate the defeat of enemies. In
short, the Prophet declares that they will be so few that all that remains shall
be an indication of very great ruin. As if he had said, "This great multitude
which you now have dazzles your eyes; but there will be such ruin and decrease
that you shall no longer have the face of a people." We are thus reminded how
humbly and modestly we ought to conduct ourselves, even though we have great
wealth and numerous forces; for if our mind be puffed up, God will speedily beat
down our pride, and render us more feeble and cowardly than women and children,
so that we shall not be able to bear the sight even of a single enemy, and all
our strength shall melt away like snow.
18.
Therefore will Jehovah
wait. The Prophet now adds consolation; for
hitherto he threatened to such an extent that almost all the godly might be
thrown into despair. He intended therefore to soothe their minds, and encourage
them to hope for better things, that they might embrace the mercy of God in the
midst of those miseries, and might thus nourish their souls by his word. He
contrasts this "waiting" with the excessive haste against which he spoke loudly
at the beginning of the chapter, where he reproved the people for noisy haste,
and condemned them for unbelief; but now, on the contrary, he reproaches them by
saying that the Lord will not render like for like in consequence of the
contempt with which they have treated him, and will not in that manner hasten to
punish them. Others explain it, "He commands you to wait," or "he will cause you
to wait." But the meaning which I have brought forward appears to me to be more
appropriate.
For Jehovah is a
God of judgment. To make the former statement
more plain, we must lay down this principle, that God exercises moderation in
inflicting punishment, because he is inclined to mercy. This is what he means by
the word "judgment;" for it denotes not only punishment, but also the moderation
which is exercised in chastening. In like manner, Jeremiah
says,
"Chasten me, O Lord, but
in judgment, not in thy wrath,
lest
thou crush me."
(<241024>Jeremiah
10:24.)
And again, I will not consume thee, but will chastise
thee in judgment.
F554
(<243011>Jeremiah
30:11.) "Judgment" is thus contrasted with severity, when the Lord observes a
limit in punishing believers, that he may not ruin those whose salvation he
always promotes; and, accordingly, as Habakkuk says, "in the midst of wrath he
remembers his mercy."
(<350302>Habakkuk
3:2.) He is not like us, therefore; he does not act with bustling or hurry,
otherwise at every moment we must perish, but he calmly waits. Nor is it a
slight confirmation of this when he adds, that God gives a proof of his glory by
pardoning his people.
And
therefore will he be exalted, that he may be gracious to
you. Others translate the words, "till he be
gracious to you;" but I think that the former translation is more appropriate,
and it agrees better with the meaning of the particle
l
(lamed.) The Lord appears to lie still or to sleep, so long as he permits
his Church to be assailed by the outrages of wicked men; and the customary
language of Scripture is to say that he sits, or lies unemployed, when he does
not defend his Church. It might be thought that he lay still when he gave loose
reins to the Chaldeans to oppress the Jews; and therefore the Prophet says, that
the Lord will arise and ascend his judgment-seat. Why? "That he may be gracious
to you."
Blessed are all that
wait for him. This is an inference from the
former statement, in which he called Jehovah "a God of judgment." While he thus
restrains himself, he draws from it an exhortation to patience and "waiting,"
and makes use of a part of the same verb, "wait," which he had formerly used.
They were chargeable with distrust, and were distressed by strange uneasiness
and restlessness of mind; for they were fearfully harassed by their unbelief, so
that they could not "wait" for God calmly. To cure this vice, he enjoins them to
"wait," that is, to hope. Now, hope is nothing else than steadfastness of faith,
that is, when we wait calmly till the Lord fulfill what he has promised. When he
says that they who shall patiently "wait" for him will be "blessed," he
declares, on the other hand, that they who allow themselves to be hurried away
by impatience, and do not repent of their crimes and their wickedness, are
wretched and miserable, and will at length perish; for without hope in God there
can be no salvation or happiness.
19.
Surely the people in Zion shall
dwell in Jerusalem. He confirms the former
statement, that the people will indeed be afflicted, but will at length return
to "Zion." Now, this might be thought incredible after the desolation of the
city and of the whole country, for it seemed as if the whole nation had
perished; yet Isaiah promises that the Church shall be preserved. He begins with
Mount "Zion," on which the temple was built, and says that there men will
henceforth call on the Lord. He likewise adds, "in Jerusalem," by which he means
that the Church shall be enlarged and increased, and that all that had formerly
been laid waste shall be restored. Yet he intimates that "Jerusalem" shall again
be populous, because God had chosen it to be his
sanctuary.
Weeping thou shalt
not weep.
F555
The meaning is, that this mourning shall not be perpetual. The Church, that is,
all believers, while they were in this wretched and distressed condition, must
have been exceedingly sorrowful; but he says that those tears shall come to an
end. To the same purport is it said by the Psalmist, "They who sow in tears
shall reap in joy."
(<19C605>Psalm
126:5.) The Lord permits us indeed to be afflicted with great anguish; but at
length he cheers us, and gives us reason for gladness, when he restores his
Church; for that is the true joy of believers. Besides, as it is difficult to
taste any consolation when the mind is overwhelmed by a conviction of God's
vengeance, he holds out a ground of consolation in the mercy of God, because,
when he is appeased, there is no reason to dread that joy and peace shall not
immediately return. But, as the Prophet Habakkuk says in the passage already
quoted, "in his wrath the Lord remembers mercy;" and he never punishes believers
with such severity as not to restrain and moderate his strokes, and put a limit
to his chastisements.
(<350302>Habakkuk
3:2.)
At the voice of thy
cry. The Prophet points out the manner of
obtaining pardon, in order to arouse believers to pray earnestly, and to
supplicate with earnest groanings; for if there be no repentance, if we do not
ask pardon from God, we are altogether unworthy of his mercy. If, therefore, we
wish that the Church should be gathered together, and rescued from destruction
by a kind of resurrection, let us cry to God to listen to our sighs and
groanings; and if there be no sorrow of heart that excites us to prayer, we have
no right to expect any
alleviation.
He will answer
thee. This means nothing else than that he will
give evidence of his kindness and aid; for the Lord "answers," not by word, but
by deed. Yet let us not think that he will instantly comply with our wishes,
which are often hasty and unseasonable. He will undoubtedly assist us when the
proper time arrives, so that we shall know that he had in view our
salvation.
20.
When the Lord shall have given
you. He continues the same subject, and
strengthens believers, that they may not faint; for patience springs from the
hope of a more prosperous issue. Accordingly, he prepares them for enduring
future chastisement, for the wrath of God will press hard on them for a time;
but he immediately promises that a joyful issue awaits them, when they shall
have endured those calamities and distresses; for God will restrain his
severity. Thus, I consider
w
(vau) to mean "When" or "After;" as if he had said, "When you
shall have endured those troubles, then will the Lord bless you; for he will
change your condition for the
better."
Thy rain shall no
longer be restrained.
F556
The word
hrwm
(moreh) is viewed by some commentators as meaning "a teacher." But this
does not agree with the context; for, although the chief fruit of our
reconciliation to God is to have faithful "teachers," yet, as the ignorant
multitude was more deeply affected by the want of food, Isaiah accommodates his
language to their ignorance, and gives them a taste of God's fatherly kindness
under the emblem of abundance of food.
By the
words "bread" and "water," he means extreme want and scarcity of all things, and
therefore he calls it "bread of anguish and water of affliction."
F557
Instead of this famine, he says that he will send them plenty and abundance.
This is what he means by the word rain; for he describes the cause
instead of the effect, as if he had said, "The earth shall yield fruit in
abundance." This had a literal and special reference to a country, the fertility
of which depended entirely on heaven; for it was not watered by rivers or
fountains, but by rains.
"The land whither ye go
to possess it," says Moses, "is a land of hills and valleys, and drinketh water
of the rain of heaven."
(<051111>Deuteronomy
11:11.)
He declares that the fruits of the earth, which the
Lord took away or diminished by barrenness, will return; because, in consequence
of the copious "rains,"
F558
there will be large and abundant produce. Thus, when the Lord shall punish us,
let us comfort our hearts with these statements and
promises.
21.
Then shall thine ears
hear. It was indeed no despicable promise which
he made of an abundant produce of the fruits of the earth, but the chief ground
of gladness and joy is, when God restores to us pure and sound doctrine; for no
scarcity of wheat ought to terrify and alarm us so much as a scarcity of the
word; and indeed, in proportion as the soul is more excellent than the body, so
much the more ought we to dread this kind of famine, as another prophet also
reminds us.
(<300811>Amos
8:11.) Isaiah promises this to the Jews as the most valuable of all blessings,
that they shall be fed with the word, by the want of which they had formerly
been heavily afflicted. The false prophets also boast of the word, and in a more
haughty and disdainful manner than godly teachers: they wish to be reckoned and
declared to be the best guides; but they lead men into error, and at length
plunge them into destruction. But the word which points out the right path comes
from God alone, though it would be of little service to us, if he did not also
promise that he would give us ears; for otherwise he would speak to the deaf,
and we should hear nothing but a confused
sound
A word behind
thee. These words must be extended so far as to
mean that he will not permit what he speaks to us to be useless, but will
inwardly move our understandings and hearts, so as to train them to true
obedience; for by nature we are not willing to learn, and must be altogether
formed anew by his Spirit. The word hear is very emphatic. He compares
God to a schoolmaster, who places the children before his eyes, that he may more
effectually train and direct them; by which he expresses the wonderful affection
and care manifested towards us by God, who does not reckon it enough to go
before us, but also "with his eye upon us gives us direction."
(<193208>Psalm
32:8.) But the Prophet declares that they who follow God as their guide will be
in no danger of going
astray.
Walk ye in
it. This is an exhortation to cheerful
progress, so that their journey may not be retarded, as frequently happens, by
any uncertainty. What he adds, about the right hand and the left,
might be thought absurd; for when Moses pointed out to the people the way in
which they should walk, he at the same time charged them "not to turn aside to
the right hand or to the left."
(<050532>Deuteronomy
5:32; 17:20.) The road is straight and we ought not to seek any departures from
it.
What then does the Prophet mean? I reply, he
uses the words "Right" and "Left" in a different sense; for he means by them
every kind of transactions which we must undertake to perform. These are
various, as there are also various modes of living; and every person meets with
difficulties of many kinds, and is under the necessity of deliberating about
them. By the "right and left hand," therefore, he means all the actions of human
life, whatever they are, so that, in all that we undertake, we may have God for
our guide, and may always regulate our transactions by his authority, whether we
must go "to the right hand or to the left." And hence we derive very great
consolation, that the Lord will favor our undertakings, and will direct our
steps, to whatever hand we turn, provided only that we do not turn aside from
the path which he points out to us.
22.
Then shall you profane the
covering. This shews that the heavenly
direction will not be without effect; for they will bid adieu to their errors,
and devote their minds to the pure worship of God; and the Prophet expressly
mentions the outward profession of true godliness, by which they will openly
proclaim that they have renounced idolatry. For, since statues and images are
instruments of idolatry and superstition, they who are truly converted to God
detest and abhor them, and, as far as lies in their power, profane them as we
read that Jehu did, who profaned the altars of Baal, and turned his temple into
a common sewer.
(<121027>2
Kings 10:27.) The example given by him and by others of the same class ought to
be followed by godly princes and magistrates, if they wish to give a genuine
proof of their repentance; for, although repentance is seated in the heart, and
has God for a witness, it is shewn by its fruits. Isaiah has mentioned one class
of them instead of the whole; for in general he shews that the proof of true
repentance is, when men make it appear that they hold in abhorrence everything
that is opposed to the worship of God. When he says that the idols are profaned,
he does not mean that they were formerly sacred; for how could anything be
sacred that dishonors God, and defiles men by its pollution? But, as men falsely
imagine that they possess some sacredness, that is the reason why he says that
they are "profaned," and that they ought to be despised and rejected as things
of no value and altogether
unclean.
The
covering
F559
of the graven images of thy
silver. When he speaks of the "silver" and
"gold" of the graven images, he means that no loss or damage prevents believers
from abhorring the worship of idols. Such considerations restrain many from
casting away idols altogether, because they see that "gold" or "silver" or
something else is lost, and they choose rather to keep their idols than to
sustain the smallest loss. Covetousness holds them in its net, so that they are
more willing to sin of their own accord, and to pollute themselves with these
abominations, than to lose this or that. But we ought to prefer the worship of
God to everything else, to set little value on gold, to cast away pearls, and to
loathe everything that is accounted precious, rather than defile ourselves with
such crimes. In short, nothing can be so valuable that it ought not to be
despised and reckoned worthless by us, when it comes into competition with
overturning the kingdom of Satan and restoring the worship of God. In this
manner we actually shew whether the love of God and of religion dwells in our
hearts, when a sincere abhorrence of our wicked ignorance drives us to throw
away all that is
polluted.
23.
Then will he give rain to thy seed. From the
fruit he again shews how desirable it is to be converted to God; for the fruit
of repentance is, that he receives converted persons into favor, and bestows his
blessing on them, so that they are in want of nothing, but, on the contrary, are
loaded with every kind of blessings. As troubles and distresses proceed from the
wrath of God, whom we provoke by our crimes, so, when he is pacified, everything
goes on prosperously with us, and we obtain every sort of kindness, as the Law
more fully testifies.
(<032603>Leviticus
26:3-13;
<052803>Deuteronomy
28:3-14.) A little before, he had spoken of "rain," from which they were led to
expect an abundant supply of food; but because he had not observed order in
beginning with earthly and fading blessings, he therefore now adds to doctrine,
which is spiritual nourishment, those things which belong to the use of this
corruptible life; for, although godliness has the promise of the present life as
well as "of that which is to come,"
(<540408>1
Timothy 4:8,) yet first of all it aims at heaven.
(<400633>Matthew
6:33.)
Hence also let us learn that it is in
vain for men to toil in cultivating their fields, if the Lord do not send rain
from heaven. Our labors must be watered by him, and he must "give the increase;"
otherwise they will be of no service. Yet we must not expect rain but from the
blessing of God; and if we receive abundant produce, we ought to give to him the
glory. Hence learn also that we shall be in want of nothing, and shall obtain
very abundant fruits of our labors, if we are converted to God, and that it is
our own fault that we often suffer poverty and want, because by our wickedness
we drive away from us the blessing of God. Let us not therefore ascribe
barrenness and famine to any other causes than to our own fault; for it is
impossible that there should be so great a multitude of men as to be incapable
of deriving support and nourishment from the earth; but by our iniquities and
transgressions we shut the bosom of the earth, which would otherwise be laid
open to us, and would abundantly yield fruits of every description, that we
might lead a prosperous and happy
life.
And thy cattle shall
feed. What he now adds about the "cattle" tends
greatly to magnify the grace of God; for if his kindness overflows even on the
dumb cattle,
(<193606>Psalm
36:6,) how much more on men whom "he created after his image."
(<010127>Genesis
1:27.) But we need not wonder if brute beasts, which were created for the use of
men, suffer hunger along with their masters, and that they have a share in the
bestowal of favor when God is reconciled to
men.
24.
Thine oxen
also. When he promises that the oxen and the
asses shall eat abundant and clean provender, this is a repetition and
confirmation of what was stated in the preceding verse. This passage is taken
from the Law,
(<052811>Deuteronomy
28:11,) and is gladly and frequently quoted by the prophets, in order that we
may learn to discern in the sickness and death of cattle the indignation of God,
and to desire more earnestly to be reconciled to him, that our houses may be
filled with his goodness.
25.
And it shall come to
pass. When the prophets describe the kingdom of
Christ, they commonly draw metaphors from the ordinary life of men; for the true
happiness of the children of God cannot be described in any other way than by
holding out an image of those things which fall under our bodily senses, and
from which men form their ideas of a happy and prosperous condition. It amounts
therefore to this, that they who obey God, and submit to Christ as their king,
shall be blessed. Now, we must not judge of this happiness from abundance and
plenty of outward blessings, of which believers often endure scarcity, and yet
do not on that account cease to be blessed. But those expressions are
allegorical, and are accommodated by the Prophet to our ignorance, that we may
know, by means of those things which are perceived by our senses, those
blessings which have so great and surpassing excellence that our minds cannot
comprehend them.
And on every
high hill there shall be streams. When he says
that "on the mountains" there shall be "streams and rivulets," he gives a still
more striking view of that plenty and abundance with which the Lord will enrich
his people. Water is not plentiful on the peaks of the mountains, which are
exceedingly dry; the valleys are indeed well moistened, and abound in water; but
it is very uncommon for water to flow abundantly on the tops of the mountains.
Yet the Lord promises that it shall be so, though it appear to be impossible;
but by this mode of expression he foretells that, under the reign of Christ, we
shall be happy in every respect, and that there will be no place in which there
shall not be an abundant supply of blessings of every description; that nothing
will be so barren as not to be rendered fruitful by his kindness, so that
everywhere we may be happy. This is what we should actually experience, if we
were fully under the authority of Christ. We should plainly see his blessing on
all sides, if we sincerely and honestly obeyed him; everything would go on to
our wish; and the whole world and everything in it would contribute to our
comfort; but, because we are very far from yielding that obedience, we have only
a slight taste of those blessings, and enjoy them so far as we have advanced in
newness of life.
By the day of
slaughter, is denoted another mark of the
divine favor, that God will keep his people safe and sound against the violence
of enemies; and in this way the Prophet gives credibility to the former
prediction; for otherwise it would have been difficult to believe that captives
and exiles would enjoy such prosperity. Here he speaks therefore of the
slaughter of the wicked; as if he had said, "The Lord will not only do you good,
but will also drive out your enemies." It is generally thought that the Prophet
now speaks of the defeat which befell the wicked king Sennacherib when he
besieged Jerusalem.
(<121935>2
Kings 19:35;
<233736>Isaiah
37:36.) But when I examine it more closely, I am more disposed to view this
passage as referring to the destruction of Babylon; for although a vast
multitude of persons was slain, when Sennacherib was shamefully put to flight,
yet still the people were not delivered. This reminds us that we ought not to
despair, even though our enemies be very numerous, and leave abundance of
garrisons, troops, and fortifications; for the Lord can easily put them to
flight and defend his Church. Let us not be terrified at their power or rage, or
be discouraged because we are few in number; for neither their troops, nor their
bulwarks, nor their rage and insolence, will hinder them from falling into the
hands of God.
26.
And the light of the moon
shall be. The Prophet was not satisfied with
describing an ordinary state of prosperity, without adding something
extraordinary; for he says that the Lord will go beyond the course of nature in
this kindness and liberality. It never happened that the brightness of "the sun"
was increased, unless when "the sun" stood still in the days of Joshua, in order
to give time for pursuing the enemies,
(<061012>Joshua
10:12,13,) and when, for the sake of Hezekiah, the dial went backward.
(<122011>2
Kings 20:11;
<233808>Isaiah
38:8.) But on this occasion nothing is said about those miracles.
F560
Besides, the Prophet does not speak about prolonging the course of "the sun"
above our horizon, but about increasing its brightness sevenfold. He
shews what will be the condition of the godly under the reign of Christ; for in
other respects the Lord
"maketh his sun to shine
on the bad as well as on the good."
(<400545>Matthew
5:45.)
But here he speaks of happiness in which ungodly men
can have no share. There is one kind of liberality which is bestowed
indiscriminately on all, and another kind which is peculiar to believers alone;
as it is said, "Great is the abundance of thy goodness which thou hast laid up
for them that fear thee."
(<193119>Psalm
31:19.) Isaiah speaks of this special favor,
F561
and, in order to describe it, borrows metaphors from well-known objects.
Accordingly, he declares that God will enlighten believers with so great
brightness that, if "seven" suns were brought together, their brightness would
be far inferior to this.
When
the Lord shall have bound up the breach of his
people. That the weight of afflictions, by
which the people were soon afterwards overwhelmed, might not hinder them from
believing this statement, he likewise adds another promise, that the Lord will
be like a physician to heal their wounds. Hence it follows, that the people must
be chastened, and, in some measure, prepared for repentant by wounds, and must
even be crushed and bruised in such a manner as to be reduced almost to
nothing.
And healed the stroke
of their wound. What he now adds about a
"stroke," is intended to shew that this bruising will not be slight; for it
resembles a body beaten and wounded by many strokes. If therefore we shall be
ready at any time to think that the Lord deals harshly with us, let us call to
remembrance those predictions, that the Lord will "bind up our wounds," which
otherwise might appear to be mortal. And if any one ask why the Lord chastises
his people so severely, I reply, that it produces no good effect on us when he
treats us mildly; our vices are deeply rooted, and adhere to our very marrow,
and cannot be separated but by a razor which has a sharp and keen
edge.
27.
Behold the name of the Lord
cometh. He threatens the destruction of the
Assyrians, who were at that time the chief enemies of the Church. From almost
all their neighbors, indeed, the Jews received annoyance; but as the Assyrians
were greatly superior to others in wealth and power, so the prophets, when they
speak of enemies, mention them almost exclusively, and afterwards the
Babylonians, who obtained the monarchy; though, as we have already seen, they
frequently, by a figure of speech in which a part is taken for the whole,
include the Chaldeans under the name of Assyrians. By "the name of God" he
unquestionably means God himself; but he makes use of this circumlocution,
because the Assyrians and other nations worshipped gods made of gold and silver,
and held up the Jews to ridicule, because they did not worship him under any
image, or statue, or resemblance; as one who wrote against them says that "they
worship the bright clouds and the deity of the sky."
F562
Thus wicked and ungodly men always judge of God according to outward
appearances; while the prophets, on the other hand, remind believers of "the
name of God." "That God who revealed himself to you by his name, whom you do not
feel, whom you do not see, will take vengeance on your
insults."
From
afar. He adds this as if he granted what was
said by them; for ungodly men, when they do not perceive the hand of God, think
that he is at a great distance, and mock at the confidence of believers as
groundless. Accordingly, the Prophet, adapting his language to the views of
unbelievers, shews that God, whom they thought to be at a great distance, will
come, or rather, has already come, and is at hand. This is what he means by the
particle
hnh,
(hinneh,) behold, which he contrasts with the word
qhrmm,
(mimmerhok,) "from afar," directing believers, in this manner, to rise
above all obstructions, that by their hope they may arrive at that assistance
which he promised.
His face
burneth. In order to shew that the celebration
of the name of God in Judea is not vain or groundless, the Prophet describes the
power of God, that is, the power which he will employ in driving out the enemies
of the Church, as dreadful. When he addresses those who believe in him, in order
to encourage them to the exercise of faith, he shews himself to be kind, gentle,
patient, slow to anger, and merciful; but to the ungodly he holds out nothing
but fear and terror.
(<023406>Exodus
34:6.) And as the ungodly are terrified when God is mentioned, so believers,
drawn by a conviction of his goodness, rely on him, and are not distressed by
such fears. This shews us that we ought continually to persevere in the fear of
God, that we may not find God to be what he is here described by the
Prophet.
His burden is
heavy.
F563
That is, the Lord will bring with him dreadful calamities, which the ungodly
will not be able to endure; for by "burdens" he means the punishments which are
inflicted on the ungodly. He expresses the same thing by the words lips
and tongue. But why did he speak of them rather than of the hands? It is,
because ungodly men mock at all the threatenings which are uttered by the word
of God, and treat as fabulous all that is declared by the prophets. To their own
cost, therefore, they shall learn that the sound which proceedeth from the
sacred name of God is not without meaning, and is not idle thunder intended
merely to strike the ears, but shall at length know by experience what is the
power of that word which they
despised.
28.
And his
Spirit.
F564
He proceeds with that threatening which he had begun to utter, namely, that the
Church will indeed be chastised, but yet that the Assyrians shall utterly
perish; for he says that they will be plunged into the deep by the "Spirit" of
God, or rather, that the "Spirit" himself is like a deep torrent which shall
swallow them up. Others translate
hwr,
F565
(ruach,) by "blowing," and think that the allusion is to a storm or violent
wind.
And with a useless
sieve. The next metaphor employed is that of a
"sieve," which is very frequent in Scripture
(<400312>Matthew
3:12.) He says that he will shake the Assyrians with a sieve, in order to thrash
and scatter them; and therefore he calls it "the sieve of vanity," that is, a
useless sieve,
F566
intended not to preserve, but to destroy; for, in another sense, the Lord is
wont to "sift" his own people also, so as to gather them like good grain into
the barn.
And a bridle causing
to err.
F567
The third metaphor is that of a "bridle," by which the Lord continually
restrains the pride and rebelliousness of wicked men, and, in a word, shews that
he is their Judge. True, indeed, the Lord commonly restrains and subdues his own
people by a "bridle," but it is in order to bring them to obedience; while, on
the other hand, he restrains wicked men in such a manner as to cast them down
headlong to destruction. This is what he means by the phrase "causing to err."
As furious horses are driven about in all directions by their riders, and, the
more they kick are more violently struck and beaten; so the ungodly, when they
are kept back, rush eagerly in the opposite direction, as it is beautifully
described by David.
(<193209>Psalm
32:9.)
The object of these metaphors is to shew
that we must not sport with the Lord; for, although he appear for a time to act
differently, we shall at length know by experience the truth of what the Prophet
says, that his "breath" alone will be like a torrent to cast down the wicked,
that they may be suddenly overwhelmed. Next, when he gives warning that the
nations shall be winnowed with "a useless sieve," we ought to fear lest the
Lord, if he find in us nothing but chaff, throw us on the dunghill. Lastly, we
must observe the difference that exists between the children of God and the
reprobate; for the Lord chastises both, but in different ways — the
children of God, that they may be purified and preserved — and the
reprobate, that they may be cast down headlong and
destroyed.
29.
And you shall have a song as
in the night. Here he declares that all the
punishments which he threatened against the Assyrians shall tend to the
advantage of the Church, because the Lord punishes the outrages committed
against his people not less severely than if they had been committed against
himself. In this way he testifies his infinite love and kindness towards his own
people, when he deigns to take up arms on their behalf. Hence we ought to
conclude, that all the threatenings which are found in any part of Scripture
tend to the consolation of
believers.
When a festival is
kept. He says that this "song" will be sacred,
and compares it to a "holy solemnity," in order to excite believers to
thankfulness, and to shew that their joy should be directed to God; for it is
not enough to rejoice, unless our joy look straight towards God, and unless we
keep him alone always in our view; otherwise our joy will be fruitless and
irreligious, and will not promote our salvation, or be acceptable to God. He
calls it "a song of the night," because the Jews began the day at sunset,
and, as soon as the evening came, celebrated the
festival.
To the
mountain. He explains more fully of what nature
this joy shall be. They shall not dance, as irreligious men do, but shall raise
and fix their eyes on God, whom they acknowledge to be the author of every
blessing. By "the mountain" he means the temple which was built "on the
mountain." He calls God The
Mighty One of Israel, because it was by his
assistance that they had been redeemed and preserved; and hence he reminds them
that in future they will not be safe in any other way than by placing their hope
in God alone. And indeed, when we cherish any conviction of our own strength, we
rob God of this title, which is truly and sincerely bestowed on him by none but
the lowly and humble, who have laid aside all confidence in their own
strength.
30.
And Jehovah shall cause to be
heard. He confirms what he formerly said about
the judgment of God on the Assyrians, and he describes it figuratively, as is
very customary both with himself and with the other prophets. When God delays,
and does not immediately punish the wicked, we think that he is either asleep or
not powerful, and are distracted by doubt and uncertainty. And if we behold some
of his judgments, yet such is our natural stupidity, or rather our ingratitude,
that we keep before us those masks which hinder us from perceiving the glory of
God; for we ascribe it to fortune, or to the plans and contrivances and strength
of men, and never, unless when we are compelled, acknowledge that we owe
anything to God.
The power of
his voice.
F568
For the reasons now stated, the Prophet was not satisfied with having once
foretold the vengeance of God against the Assyrians; but he likewise describes
it in a lively manner, and repeats it with great earnestness. He declares that
the destruction shall be such that men will be constrained to hear "the voice of
God;" that is, to acknowledge his judgment, and to confess that this calamity
hath proceeded from him, as if he had spoken openly. The matter, therefore, may
be thus summed up. The event will be so manifest, that there shall be no one who
does not understand that this calamity proceeded from "the mouth," that is, from
the decree of God.
And the
descent of his arm shall he cause to be seen.
He begins with "the voice of God," that we may know that he directs by his
authority everything that is done on the earth. Yet at the same time he applauds
the power of his doctrine, on which it was necessary that his people should
rely, in order that the effect might be openly displayed at the proper time. But
as the work quickly follows the decree and "voice of God," he adds "the descent
of his arm." These two things ought always to be joined together; for we ought
not to imagine that God is like men, or that he suddenly undertakes anything,
and then leaves it defective or incomplete. Whatever he has decreed he likewise
executes, and his hand can never be separated from his mouth. On the other hand,
he executes nothing at random, but all must have been previously decreed, so
that all the punishments which he inflicts are so many displays of righteous
judgment.
With deluge and
hailstone. That vengeance is illustrated, in
the conclusion of the verse, by figures, in order that its terrific character
may lead the Jews more cheerfully to raise their faith on high; for it was
highly consolatory to them to know that, though they were heavily afflicted, a
far more dreadful judgment would soon fall on their enemies. And yet we must not
dream, as the Rabbins do, that the Assyrians were struck by a thunderbolt, for
their conjecture is excessively frivolous. On the contrary, the Prophet follows
the ordinary custom, and, by means of these comparisons, describes the judgment
of God, which our prodigious dulness makes us excessively slow to comprehend.
Conflagrations, thunderbolts, inundations, and deluges, are somewhat unusual and
monstrous events, and thus produce a stronger impression on our own minds. For
this reason, the prophets draw a comparison from them, that men may perceive the
dreadful and avenging hand of God against the
wicked.
31.
Surely by the voice of
Jehovah. He added this for two reasons; first,
to shew why the Assyrian must be bruised; for, since he was cruel and savage to
others, it is proper that
"the same measure which
he meted should be measured
to him
again."
(<400702>Matthew
7:2.)
This is the ordinary judgment of God against tyrants,
as the Prophet says in a subsequent passage of this book,
"Woe to thee that
spoilest, for thou shalt be
spoiled."
(<233301>Isaiah
33:1.)
The second reason is, because the power of the
Assyrian king appeared to be so great that he could not fall. Although,
therefore, he was fortified on every hand, not only to defend himself, but also
to attack others, yet the Prophet says, that "by the voice of God" alone he
shall be bruised. Hence we learn how groundless is the confidence of wicked men,
who rely on their garrisons and arms, and presumptuously despise God, as if they
had not been liable to his judgment. But in order to destroy them, the Lord will
have no need of any other arms than his own "voice;" for by the slightest
expression of his will he will lay them low. Nor can it be doubted that the
Prophet intends to withdraw the minds of believers from earthly means, that they
may not inquire how it shall be done, but may be satisfied with the bare promise
of God, who is fully able to execute his word as soon as it has gone forth from
him.
32.
And there shall be in every
passage. He means that the Assyrians will in
vain try every method of escaping from the hand of God; for wherever they go,
whether they attempt to go forward or to turn back, the hand of God shall pursue
them. As to the phrase, fastened staff,
F569
I readily adopt the opinion of those who think that the metaphor is taken from
those on whom have been inflicted strokes so heavy, that the marks of the
instrument of punishment remain, as if a rod or staff were "fastened" in the
wound. It will perhaps be thought preferable to interpret it to mean, that the
wound is "fastened"
F570
on the Assyrian, as a foundation is fixed in the earth; for what is not
"fastened" may be moved out of its place and carried away. But he shews that
that wound is so deeply fixed that it cannot be shaken off or removed. In like
manner, the weight of God's wrath lies on the reprobate, and holds them weighed
down to the end. To shew that there is no hope of being able to derive advantage
from a change of place, he says everywhere, thus declaring that there
shall be no retreat. The clause ought to be thus arranged, "wherever the staff
shall pass, there it will stick
firmly."
With tabrets and
harps. He means that the issue of the battle
will not be doubtful, as when the combatants meet on equal terms; for he says
that the victory will be certain; because, as soon as God determines to go forth
to fight, he already holds the victory in his hand. "Tabrets and harps," hands
spread out and lifted up, are expressive of the joy of conquerors, when they
shout aloud and chant the song of
victory.
Shall fight against
her. The feminine pronoun
hb
(bahh) is viewed by some commentators as referring to the army; but the
Prophet undoubtedly intended to express something higher, namely, the head of
the army, that is, Babylon, as contrasted with Jerusalem, which also he formerly
denoted by a similar pronoun.
From these
statements we ought to infer, that the wicked shall at length be destroyed,
though they appear to have many means of escape; for wherever they turn,
whatever road they take, the "staff" of the Lord shall pursue them, and shall
ever remain "fastened" to their back; they shall never escape his hand or get
quit of their wounds. We, too, are chastened by the hand of God, but the wounds
do not always last; our pains are soothed and abated, and "our grief is turned
into joy."
(<431620>John
16:20.) Besides, God carries on war against the reprobate in such a manner that
they cannot resist him, or gain anything by their attempts. He joins battle with
them, indeed, but it is as a conqueror; he even allows them to obtain some
advantages, but represses their insolence whenever he thinks proper. If,
therefore, we fight under his banner, let us entertain no doubt of obtaining the
victory; for, when we have him as our leader, we shall be safe from all danger,
and shall undoubtedly come off
conquerors.
33.
For Tophet is
ordained. The Prophet goes on to threaten the
vengeance of God, and says that not only a temporary calamity, but also
everlasting destruction awaits the wicked; for hell is prepared for them, and
not merely for persons of ordinary rank, but likewise for the king himself and
the nobles. By "Tophet" he unquestionably means Hell; not that we must fancy to
ourselves some place in which the wicked are shut up, as in a prison, after
their death, in order to endure the torments which they deserve; but it denotes
their miserable condition and excruciating torments. In the book of Kings, it
denotes that place where the Jews sacrificed their children to the idol Moloch.
(<122310>2
Kings 23:10.) It is also mentioned by Jeremiah,
(<241906>Jeremiah
19:6;) and that place was destroyed and profaned by Josiah on account of the
detestable superstition committed in it.
(<122310>2
Kings 23:10.) The prophets, I have no doubt, intended to give the name of this
place to the punishments and torments of the wicked, in order that the bare
mention of it might excite horror in godly persons, and that idolatry might be
universally regarded with greater abhorrence. The word "Gehenna"
F571
has the same etymology; for "the Valley of Hinnom" was a name given to Hell
(Gehenna) on account of the abominable sacrilege practiced in
it.
Since
yesterday.
F572
When we see that all goes well with the wicked, and that they have everything to
their wish, we think that they will pass unpunished. For this reason the
Prophet, on the contrary, exclaims: "Since yesterday, that is, of old since the
beginning of the world, the Lord hath determined what punishments he shall
inflict on them." Though this decree is still hidden from us, yet it must be
certain, and cannot fail. Let us not, therefore, judge of the lot of the wicked
according to outward appearances; let us wait for the Lord, who in due time will
execute his righteous judgment. Yet let us not be rash, or think that God hath
forgotten to take vengeance; for he had determined what he should do before it
could enter into our mind; nor can we so speedily desire the destruction of the
wicked as not to have our thoughts and desires anticipated long before by the
Lord, for from the beginning he determined to inflict on them punishments and
torments. Some think that it is a parallel passage to that of the Apostle,
"Christ yesterday, to-day, and for ever."
(<581308>Hebrews
13:8.) But I consider "yesterday" to be here used simply as contrasted with our
thoughts, that we may not think that we possess so much wisdom as to be capable
of anticipating God: for there is nothing sudden in his purposes, but all were
long ago settled and determined by him. He speaks of the punishments of the life
to come, as I have already said, that is, of the punishments which the wicked
shall endure, in addition to the distresses which they suffer in this life. On
this subject it is strange that the Sadducees
(<402223>Matthew
22:23;
<442308>Acts
23:8) were so dull and stupid as to confine rewards and punishments within the
limits of this life, as if the judgment of God did not extend beyond this world;
for the modes of expression which immediately follow would not apply to temporal
punishments, and the very name "Tophet," taken metaphorically, could denote
nothing else than God's highest
curse.
Yea, for the king it is
prepared. He shews that not even "kings," who
are supposed to be entitled, on account of their majesty and power, to enjoy
some peculiar privilege, are exempted from this punishment. Their greatness
dazzles the eyes of men, but will yield them no defense, so as to prevent the
Lord from punishing them as they deserve.
He
says that the slaughter of them will be
in a deep
place, that we may know that they cannot escape
or be rescued from it; and he calls hell broad, that we may know that
however numerous they may be, though they all conspire together, they shall
likewise perish; for the Lord will not be exhausted by punishing, and he will
have a place so large as to contain all his
enemies.
The pile of it is
fire. He speaks metaphorically concerning the
destruction of the reprobate, which otherwise we cannot sufficiently comprehend,
in the same manner as we do not understand the blessed and immortal life, unless
it be shadowed out by some figures adapted to our capacity. Hence it is evident
how foolish and absurd the sophists are, who enter into subtle arguments about
the nature and quality of that fire, and torture themselves by giving various
explanations of it. Such gross imaginations must be banished, since we know that
the Prophet speaks figuratively; and in another passage
(<236624>Isaiah
66:24) we shall see that "fire" and the "worm" are joined
together.
CHAPTER
31
Isaiah
31:1-9
1. Woe to them that go down
to Egypt for help, and stay on horses, and trust in chariots, because they are
many; and in horsemen, because they are very strong: but they look not to the
Holy One of Israel, neither seek the Lord. 1. Vae descendentibus in
Aegyptum ad auxilium, et qui equis innituntur; et qui curribus confidnt, quia
multi sunt; et equitibus, quia praevalidi; et non respexerunt ad Sanctum Israel,
nec Iehovam inquisierunt.
2. Yet he is
also is wise, and will bring evil, and will not call back his words: but will
arise against the house of evil-doers, and against the help of them that work
iniquity. 2. Atqui ipse quoque sapiens est. Itaque adducet malum, nec
verba sua faciet irrita; insurgent, inquam, contra domum malignorum, et contra
domum malignorum, et contra auxilium opificum
vanitatis.
3. Now the Egyptians are men,
and not God; and their horses flesh, and not spirit. When the Lord shall stretch
out his handm both he that helpeth shall fall, and he that is holpen shall fall
down, and tey shall fail together. 3. Et certe Aegyptius homo est, non
Deus; et equi eorum caro, et non spiritus. Itaque simulac extenderit Iehova
manum suam, ruet auxiliator, et cadet adjutus, omnesque simul
deficient.
4. For thus hath the
Lord spoken unto me, Like as the lion and the young lion roaring on his prey,
when a multitude of shepherds is called forth against him, he will not be afraid
of their voicce, nor abase himself for the noise of them; so shall the Lord of
hosts come down to fifght for mount Zion, and for the hill thereof. 4.
Quoniam sic dixit Iehova ad me: Ut leo rugit et catulus leonis ad praedam
suam, contra quem so convocetur coetus pastorum, a clamore eorum non
commovebitur, neque ob eorum tumultum humiliabitur; sic descendet Iehova
exercituum ad praeliandum pro monte Sion, et pro colle
ejus.
5. As birds flying, so will
the Lord of hosts defend Jerusalem; defending also he will deliver it; and
passing over he will preserve it. 5. Sicut aves quae volant, ita proteget
Iehova exercituu, Ierusalem; protegens liberait, transiliens
servabit.
6. Turn ye unto him
from whom the children of Israel have deeply revolted. 6. Revertimini ut
profundam fecistis defectionem, filii
Israel.
7. For in that day, every
man shall cast away his idols of silver, and his idols of gold, which your own
hands have made unto you for a sin. 7. Quoniam in die illa abjicit, homo
idola argenti sui, et idola auri sui, quae fecerunt vobis manus vestrae
peccatum.
8. Then shall the
Assyrians fall with the sword, not of a mighty man; and the sword, not of a
mighty man, shall devour him; but he shall flee from the sword, and his young
men shall be discomfited. 8. Tum cadet Assur per gladium, non viri; et
gladius non hominis devorabit eum; et fuga sibi consulet a facie gladii, et
juvens ejus in liquefactionem
erunt.
9. And he shall pass over
to his strong hold for fear, and his princes shall be afraid of the ensign,
saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. 9.
In arcem suam prae formidine transibit, et pavebunt Principes ejus a
vexillo, dicit Iehova, cui ignis est (vel, qui ignis illis est) in Sion, et cui
fornax in Ierusalem.
1.
Woe to them that go down to
Egypt. He again returns to the subject which he
had handled at the beginning of the former chapter; for he still cries loudly
against the Jews, whose ordinary custom it was, in seasons of danger, to resort,
not to the Lord, but to the Egyptians. We have formerly explained why this was
so highly displeasing to God. To state the matter briefly, there are two reasons
why the Prophet reproves this crime so severely. The first is, because it is
impossible for us to place confidence for our salvation in creatures, and at the
same time in God; for our eyes must be withdrawn from him as soon as they are
directed to them. The second reason is, God had expressly forbidden them to
enter into alliance with the Egyptians.
(<051716>Deuteronomy
17:16.) To sinful confidence was added rebelliousness, as if they had resolved
to provide for their safety by despising God, and by disobeying his
will.
We must therefore look at the source of
this evil, if we wish to understand fully the Prophet's meaning. There was also
a peculiar reason, as we have formerly remarked, why the Lord wished the Jews to
have no intercourse with the Egyptians. It was, lest that wicked alliance should
obliterate the remembrance of the redemption from Egypt, and lest they should be
corrupted by the superstitions and sinful idolatry of the Egyptians. Yet these
arguments were regarded by them as of no weight; and, though God had forbidden
it, this did not hinder them from continually applying to them for assistance,
and imagining that their assistance was a shield which defended them against the
arm of God. Consequently, there are good reasons why the Prophet exclaims so
earnestly against such madness. Even on the ground that God had forbidden it,
their "going down into Egypt" deserved to be severely blamed; but it was still
more intolerably criminal, that by false confidence they bestowed on mortal men
the glory which was due to God. In order to make it still more clear that in
this manner they defraud God of his right, he not only accuses them of having
relied on the Egyptians, but likewise brings a charge against them, on the other
hand, that
They have not
looked to the Holy One of Israel. Here appears
more clearly the reason why that treachery of the Jews is so sharply reproved by
Isaiah; for in other respects God does not disapprove of our using lawful
remedies, just as we eat bread and other kinds of food which were intended for
our use. Thus if any person, placed in danger, employ means which were not
forbidden, but which are customary and lawful, provided that he do not at all
deny the power of God, he certainly ought not to be blamed; but if we are so
strongly attached to outward means, that we do not at the same time seek God,
and if, through distrust of his promises, we resort to unlawful methods, this is
worthy of condemnation and abhorrence.
The word
look is frequently employed in Scripture to denote this confidence; for
we commonly turn our eyes towards that quarter from which we expect assistance.
In a word, we are here taught that we ought to place our trust for salvation in
none other than in God alone, that, relying on his promises, we may boldly ask
from him whatever is desirable. He undoubtedly permits us to use all things
which he intended for our use, but in such a manner that our minds must be
entirely fixed on him.
When he calls God "the
Holy One of Israel," he presents in a striking light the wickedness and
ingratitude of the people, who, after having been taken under God's protection
and guardianship, despised such a protector and guardian of their salvation, and
ran eagerly after their own lusts. By immediately adding,
neither have they sought
Jehovah, he shews that neither the power, nor
the goodness, nor the fatherly kindness of God, could keep them in the discharge
of their duty. In the present day, since he invites us not less kindly to come
to him, we offer a grievous insult to him if we look to any other, and do not
resolve to trust in him alone; and everything that shall turn away and withdraw
our minds from God will be to us like
"Egypt."
2.
Yet he also is
wise. By calling God "wise," he does not merely
bestow on him the honor of an attribute which always belongs to him, but
censures the craftiness of those whom he saw to be too much delighted with their
own wisdom. He said a little before,
(<232915>Isaiah
29:15,) that they "dug caves for themselves," when they thought that, by hidden
plans and secret contrivances, they avoided and deceived the eyes of God. He now
pours witty ridicule on this madness, by affirming that, on the other hand,
wisdom belongs also to God; indirectly bringing against them the charge of
believing that they could shut God's mouth as not knowing their affairs. As if
he had said, "What shall become of your wisdom?" Will the effect of it be that
God shall cease to be "wise?" On the contrary, by reproving your vanity, he will
give practical demonstration that "he taketh the wise in their own craftiness."
(<180513>Job
5:13;<460319>1
Corinthians 3:19.)
We may draw from this a
general doctrine, that they who shelter themselves under craftiness and secret
contrivances, gain nothing but to provoke still more the wrath of God. A bad
conscience always flees from the judgment of God, and seeks lurking-places to
conceal itself. Wicked men contrive various methods of guarding and fortifying
themselves against God, and think that they are wise and circumspect, even
though they be covered only with empty masks; while others, blinded by their
elevated rank, despise God and his threatenings. Thus, by declaring that "God is
also wise," the Prophet wounds them painfully and sharply, that they may not lay
claim to so great craftiness as to be capable of imposing on God by their
delusions.
He will arise
against the house of the evil-doers. As they
did not deserve that he should reason with them, he threatens that they shall
feel that God has his arguments at his command, for ensnaring transgressors.
First, they did not think that God has sufficient foresight, because he did not,
according to the ordinary practice of the world, provide for their safety amidst
so great dangers, and because they considered all threatenings to be empty
bugbears, as if they had it in their power by some means to guard against them.
Hence arises their eagerness to make every exertion, and their hardihood to plot
contrivances. He therefore threatens that God will take revenge on so gross an
insult, and that he has at his command the means of executing what he has
promised; and that no schemes, inventions, or craftiness can overthrow the word
of God.
Of the workers of
vanity.
F573
He gives them this appellation, because they wished to fortify themselves
against the hand of God by a useless defense; that is, by the unlawful aid of
the Egyptians. Formerly, it might be thought that he silently admitted their
claim to the appellation of "wise men," by contrasting them with the wisdom of
God; but now he scatters the smoke, and openly displays their shame and
disgrace. This teaches us that there is nothing better than to renounce our own
judgment, and to submit entirely to God; because all that earnest caution by
which wicked men torture themselves has no solidity, but, on the contrary, as if
on purpose, provokes the wrath of God by the deceitful contrivances of the
flesh.
3.
And surely the Egyptian is a man,
and not God. It may be thought that Isaiah here
brings forward nothing but what is common and beyond all doubt; for who ever
imagined that the Egyptians were not "men," and must be put in the place of
"God?" There is indeed no debate on this point, and it is openly acknowledged;
but when it is found necessary to reduce it to practice, men are altogether dull
of apprehension, or remain uncertain about that which they formerly appeared to
know and firmly to believe. They exalt themselves as highly, and claim as much
for themselves, as if they did not believe that they are men, and did not think
that they ought to obey God. This is the reason why Scripture so frequently
warns
"not to trust in men,
than whom nothing can be more
vain."
(<19E603>Psalm
146:3.)
"Cursed is he who trusteth
in man, and relieth on an arm of flesh."
(<241705>Jeremiah
17:5.)
Yet we see both princes and men of ordinary rank
contrive and resolve in such a manner as if they could establish for a hundred
years all that they contrived, and could subject heaven, sea, and earth, and
could regulate and dispose everything according to their will. When we perceive
in men such pride and arrogance, we need not wonder that the Prophet exclaims
that "the Egyptians are men, and not God;" for the Jews ascribed to them what
ought to be ascribed to God, the defense and preservation of the Church, which
God claims for himself alone, and does not allow to be given to another. Isaiah
therefore indirectly censures that contempt of God and wicked confidence by
which they are swelled with pride.
Here we see
how great a difference there is between God and men; for men have no power in
themselves but what God has granted to them. If we were reasoning about the
nature and excellence of man, we might bring forward the singular gifts which he
has received from God; but when he is contrasted with God, he must be reduced to
nothing; for nothing can be ascribed to man without taking it from God. And this
is the reason why we cannot agree with the Papists, when we argue about the
cause of salvation, freewill, the value of works, and merits; for since on this
subject God is contrasted with man, we must take from God whatever is attributed
to man. But they make a division between man and God, so as to assign one part
to God, and another part to man; while we say, that the whole and undivided
cause of salvation must be ascribed to God, and that no part of it can be
attributed to another without detestable sacrilege. In a word, let us learn that
in such a contrast nothing worthy of praise can be left for
man.
And their horses are
flesh and not spirit. By the word flesh he
means weakness and frailty; for what is there in "flesh" but corruption? He
speaks of "horses," but to the Egyptians also belongs a weakness of the same or
of a kindred nature; as if he had said that they, and all their forces, have
nothing that is solid or permanent. Although the Egyptians had a soul as well as
a body, yet, so far as they were creatures, and dwelt in a frail tabernacle,
they must hold an inferior rank; as if he had said, that they do not possess
heavenly or spiritual power; as it is said also in the Psalm,
"Do not trust in princes;
for their breath shall go out, and they shall return to their earth."
(<19E603>Psalm
146:3.)
So far as relates to "horses," the word "flesh"
applies to them with greater propriety; but it is not wonderful that men are
sent to learn from rottenness how frail they
are.
As soon as Jehovah shall
stretch out his arm. From this threatening we
may draw a universal doctrine, that this wickedness shall not pass unpunished;
for the Lord will not suffer men with impunity to give to creatures the honor
due to him, or to rely on the assistance of men with that confidence which ought
to be placed on him alone. He therefore threatens those who shall yield
assistance and give occasion to false confidence, as well as those who shall
make use of their assistance and rely on it for their safety. And if the Lord
cannot endure this wicked confidence, where nothing more than temporal safety is
concerned, how much less will he endure those who, in order to obtain eternal
salvation, contrive various aids according to their own fancy, and thus elevate
the power of men, so as to ascribe to it the place and authority of
God.
4.
For thus hath Jehovah said to
me. The Prophet adds this verse, that it may
not be thought that the Lord leaves us destitute of necessary means; for if,
while he forbids us to place our confidence in creatures, he did not promise us
any assistance, we might complain that he gave ground for despair, and not for
consolation; as we saw, a little before, that men are more careful and attentive
than they ought to be, because they think that they will be deficient in
thoughtfulness, if they rest satisfied with God alone, and abstain from
forbidden means. He therefore takes away every excuse, when he promises that he
will be a faithful guardian to us; for what pretense can be left, if we despise
the salvation which he offers to us of his own accord? It is therefore as if he
had said, "The Lord assists, and will assist; he forbids you to ask assistance
from the Egyptians." By comparing himself to a lion, a very powerful
animal and keenly bent on prey, he employs a very appropriate comparison, to
shew that he is in the highest degree both able and willing to defend
us.
In the second part of the comparison, the
Prophet dwells largely on the great eagerness with which the Lord takes hold of
his people, keeps them near himself, preserves them from being carried off, and
defends them against all dangers; while he also points out that strength and
power which no arms and no forces can resist. Now, it is impossible that
comparisons should hold on every point, nor is it necessary, but they ought to
be suitable to the subject which is handled. Since therefore we know that the
Lord loves us so much and takes such care of us, must we not be worse than mad
if we despise him, and seek other aids, which will not only be useless but
destructive to us?
5.
As birds that
fly. This is the second comparison, by which
the Prophet shews how great care the Lord takes of us, and how earnestly he is
bent on making us happy. It is taken from birds, which are prompted by
astonishing eagerness to preserve their young; for they almost kill themselves
with hunger, and shrink from no danger, that they may defend and preserve their
young. Moses makes use of the same comparison when, reproaching the people for
their ingratitude, he compares the Lord to an eagle
"laying her nest,
spreading her wings, and fluttering over her young."
(<053211>Deuteronomy
32:11.)
Christ also remonstrates with
Jerusalem,
"How often would I have
gathered thy children together, as a hen gathereth her chickens, and ye would
not!"
(<402337>Matthew
23:37.)
The sum of this passage is, that the Lord will be
sufficiently powerful to defend his people, for whom he has a special love and a
peculiar care. What Moses relates that God did, Isaiah promises that he will
always do; for he will never forsake those whom he has once received into his
favor. Lest any one therefore should imagine that this statement related only to
the men of a single age, he expressly declares that God will spread his wings to
defend Jerusalem. Nor is it unnecessarily that he mentions not only Mount
Zion but its hill; for on that "hill" was built the temple in which
God desired that men should call upon him. Wherever therefore the worship of God
is pure, let us know that salvation will be certain; for men cannot call upon
him in vain.
"Let us be his people,
and, on the other hand, he will be our God."
(<032612>Leviticus
26:12.)
6.
Return.
This verse is explained in various ways; for the Hebrew commentators explain it
thus, "Return to the Lord, for you have multiplied revolts." But, in my opinion,
the meaning is more simple: "Return according as you have made a deep revolt;
F574
for
rçal
(laasher) is, I think, employed in the same sense as
rçak
(kaasher), "according as."
F575
He means that the aggravated nature of their wickedness does not shut the door
against them from returning to God, if they repent; that, although they have
been sunk into the deepest wickedness, still God will pardon them. Yet, at the
same time, he makes use of this spur to stimulate them to earnest grief and
hatred of their sins, that they may not carelessly and lightly, as frequently
happens, aim at a half repentance. He therefore bids them consider attentively
with what fearful destruction they have cast themselves down to hell, that they
may abhor themselves on account of their aggravated
transgressions.
It ought first to be observed,
that the Prophet does not lessen the guilt of the people. They who need to be
brought back to the Lord must first be made to have a deep and painful
conviction of their guilt; for they who flatter themselves in their iniquities
are very far from obtaining pardon, and therefore there is nothing better than
to lay open the alarming nature of the disease, when a remedy must be applied.
Yet, that their hearts may not be led to despair, they must be encouraged and
comforted by holding out to them the mercy of God; for Satan aims at nothing
else than to cut us off from all hope of pardon. Accordingly, Isaiah declares
that, although by their wickedness they have sunk down to hell, God is ready to
forgive; for not in vain does the Lord invite us to repentance, but he likewise
offers pardon. Hence also, to such exhortations the Scripture always adds
promises of grace, that, whenever we are called to repentance, we may know that
the hope of pardon is also held out to
us.
As you have made a deep
revolt. Instead of this rendering, the word
qm[,
(gnamak,) which signifies to be deep, is explained by some as meaning to
multiply and the metaphor is supposed to be borrowed from heaps, "As you have
heaped up your sins, so return now." But I prefer the former exposition.
hrs
(sarah) signifies "revolt." Others explain it to mean here "depravity,"
but the word "revolt" is more appropriate. The Prophet therefore invites them to
return to the Lord.
F576
O
children of Israel. In calling them by this
name, he does not intend to shew them respect, but reproaches them for their
ingratitude; for they were degenerate sons
F577
who had revolted from the faith and obedience of their fathers, and therefore
this title contains an indirect reproach. Yet he means that the Lord had not
forgotten the covenant which he made with their fathers, though they had
departed widely from him by their treachery; for he declares, that he will
acknowledge them to be "the children of Israel," and will fulfill all that he
promised to Abraham and the other patriarchs, if they return to him with all
their heart.
7.
For in that
day. He continues the subject which he began in
the former verse. Yet there is this difference, that in the former verse he
exhorted to repentance, but now he points out the fruits of repentance, which,
we know, is the customary way of teaching in Scripture; for, since repentance is
concealed within us, and has its root in the heart, it must be made known by the
practical result, and by works, as "a tree shews by its fruits"
(<400717>Matthew
7:17) its inherent goodness; and therefore he points out repentance by works
which are the fruit of it.
F578
Shall
cast away the idols. When he speaks of "idols"
only, it is by a figure of speech frequently employed in Scripture, in which a
part is taken for the whole; for the Prophet undoubtedly intended to speak of
the whole of man's conversion, but, as it would have been tedious to enumerate
all the kinds, under one of them he includes all the rest. Now, the beginning of
repentance is the change of the heart; and next we must come to outward fruits,
that is, to works. Above all, we must observe the object which the Prophet had
in view in discoursing about repentance. It was because the Lord had promised
salvation near at hand; and, that they might be capable of it, he exhorts them
to repentance. Hence it ought to be observed that, when we persevere in being
wicked, we resist God by our wickedness, and thus restrain his grace from
assisting us; and, therefore, that the way may be open for God's assistance, he
demands that we shall repent.
He calls them
The idols of his silver and the
idols of his gold, because, as we have formerly
seen,
F579
they who sincerely repent are affected by deep grief for their sin, so that the
traces of their superstitions, which are stamped with the highest dishonor of
God, cannot be beheld by them without the greatest horror. On this account they
abhor them, and do not dread the loss of "gold or silver," to testify their
conversion and their faith; for he who has sincerely renounced superstitions
does not spare any expense in order to possess the pure worship of God. This is
what the Prophet intended to express by calling them "gold and silver" rather
than wood and stone. However excellent anything may be, the loss of it is a
happy event when we are cleansed from such base and abominable pollutions. Those
who retain them, though they profess to be Christians, shew that they are still
involved in the remains of superstition; and hence it is evident that their
hearts are not truly or completely reformed. In this matter we must listen to
none of the excuses which we frequently hear from the lips of hypocrites, who
cannot absolutely renounce idolatry, "What could I do? How could I live? I am
aware that this revenue, this 'gold,' is detestable in the sight of God, because
it arises from idolatry; but in some way or other my life must be supported."
Away with such fooleries! say I; for where the conversion of the heart is real,
that which cannot be retained without insulting or dishonoring God is instantly
thrown away.
Which your own
hands have made. The Prophet urges them to make
a more full acknowledgment of their sin; for, when men are accused, they
generally throw the blame on some other person, and do not willingly allow it to
fall on themselves, or acknowledge that it is chargeable upon them; in like
manner as the common people willingly accuse the priests, but no man is willing
to acknowledge his own guilt. The Prophet therefore bids them look to "their own
hands," that they may know that they have committed so great a crime. He reminds
them, at the same time, how grossly they have been deceived by their unbelief in
making gods to themselves; and hence we ought to conclude that God rejects
everything that is of our contrivance, and that he cannot accept as good that
worship which has originated with ourselves.
I
consider
faj,
(chet,) sin, to be a noun;
F580
as if he had said, "Whenever you behold idols, behold your guilt; acknowledge
the proofs of your treachery and revolt; and if you are truly converted to God,
shew it practically, that is, by throwing away idols and bidding adieu to
superstitions; for this is the true fruit of
conversion."
8.
Then the
Assyrian. The copulative
w
(vau) is better translated as an adverb of time: "Then the
Assyrian shall fall down;" that is, "When you shall have turned to the Lord, and
when your life shall testify a sincere repentance, then the enemy shall
fall down;" for, as the Lord raised up the Assyrian to punish the Jews for their
crimes, and especially for idolatry, so he promises that the Assyrians shall be
brought down, when they shall have ceased to sin and worship idols. Hence he
informs us, that our obstinacy is the reason why the Lord adds evil to evil, and
doubles his strokes, and pursues us more and more; for we continually supply
fresh materials to inflame his vengeance against us more and more. If therefore
we wish that God's chastisements should be less severe, if we wish that the
enemies should fall to the ground and perish, let us endeavor to be reconciled
to him by repentance; for he will speedily put an end to the chastisement, and
will take away from enemies strength and power to injure
us.
By the sword not of a
man.
F581
The Prophet means that the deliverance of the Church is God's own work, that the
Jews may know that, although no earthly power is visible, God's secret power is
sufficient to deliver them. If therefore enemies are subdued, if their rage is
restrained, let us know that it proceedeth from the Lord. By various methods,
indeed, he represses the force and violence of wicked men, but by his own hand
alone he delivers his Church; for, while the Lord makes use of human means, he
preserves his own people miraculously and by extraordinary methods, which may be
seen to have happened since the beginning of the world, and which we may even
now behold, if we are not blind. And yet this does not hinder the Lord from
employing his servants to deliver the Church; but he employs them in such a
manner that his own hand is peculiarly and illustriously displayed in
it.
We know that this prediction of Isaiah was
fulfilled when the Assyrian army was destroyed, and Sennacherib was put to
flight; for "not by the arm of man" was he destroyed, but the Lord displayed his
power, that it might be known that he alone is the deliverer of his Church.
(<121935>2
Kings 19:35;
<233736>Isaiah
37:36.) By delivering Jerusalem at that time from the siege, God thus exhibited,
as in a picture, spiritual redemption. He alone, therefore, will destroy our
spiritual enemies. In vain shall we resort to other aids or remedies, or rely on
our own strength, which is nothing; but let us have the direction and assistance
of God, and we shall come off
victorious.
And his young men
shall melt away.
F582
He means that the power of the Lord displayed against the Assyrians will be so
great that the hearts of young men, who in other circumstances are wont to be
fierce, shall be altogether softened and melt like wax; for young men, having
less experience than old men, are on that account more fierce and impetuous. God
will easily restrain such fierceness, when he shall determine to deliver his
people from the hands of their enemies. For this reason Isaiah has especially
mentioned "young men;" as if he had said, "the very flower or
strength."
9.
He shall pass to his stronghold
for fear.
F583
He now speaks of Sennacherib himself, who, trembling, shall betake himself in
base and shameful flight to his "stronghold" or fortress, Nineveh, as to his
nest.
(<121936>2
Kings 19:36.) The Prophet adds that "his princes," or military officers, whose
duty it is to encourage the rest of the soldiers, will be so timid that they
shall not venture to join the ranks or await the battle, but shall "flee away
from the standard."
Saith
Jehovah, who hath a fire in Zion. At length he
declares that he is God's herald in making this proclamation, that the Jews may
not, as they are accustomed to do, dispute or hesitate as to the accomplishment
of it, or afterwards forget so great a blessing, and ascribe it to fortune. If
we read, as some do, Whose fire is in Zion, the meaning will be, that God has
abundance of fiery power to consume his enemies. But I think that the relative
rça
(asher) is redundant, or that it should be rendered in the nominative
case, "Who shall be to him a fire;" for God is justly called "a fire," in
reference to the Assyrians, whom he will
consume.
When the Prophet calls him "a fire,"
some consider it to refer to sacrifices; but such an interpretation appears to
me to be feeble and unnatural. I have no doubt that he says either that "the
Lord has a fire" to consume the Assyrian, or that "God himself is a fire," and
that he thus makes an implied comparison of the Assyrian to straw or chaff. He
says that this "fire" is kindled and kept alive "in Zion and Jerusalem," that
is, in the midst of his people, in order to intimate that the persecution of the
Church of God by wicked men shall not pass unpunished; for they shall one day
feel that he is their Judge, and shall know by experience that he assists his
people, who thought that they had been left without all
assistance.
In a word, against wicked men, who
have maintained unceasing hostility against the Church, vengeance is prepared;
and the Lord will not only avenge himself, but will also avenge his people. Let
us therefore enjoy this consolation; and though it may appear as if we were
defenceless and exposed to every danger, yet let us be fully convinced that the
Lord will be "a fire" to our adversaries.
CHAPTER
32
Isaiah
32:1-20
1. Behold, a king shall
reign in righteousness, and princes shall rule in judgement. 1. Ecce in
justitia regnabit rex, et principes in judicio
praecrunt.
2. And a man shall be as an
hiding-place from the wind, and a covert from the tempest; 2. Et erit
ille vir velut latibulum a vento, receptus ab imbre, rivi aquarum in teraa
arida, umbra magnae rupis in terra
laboriosa.
3. And the eyes of them that
see sall not be dim; and the ears of them that hear shall hearken. 3.
Tunc non oblinentur oculi videntium, et aures audientium
auscultabunt.
4. The heart also
of the rash shall understand knowledge, and the tongue ofthe stammerers shall be
ready to speak plainly. 4. Et cor stultorum intentum erit ad scietiam, et
lingua balborum expedita erit ad loquendum
diserte.
5. The vile person shall
be no more called liberal, nor the churl said to be bountiful. 5. Non
vocabitur amplius sordidus liberalis, neque parcus dicetur
largus.
6. For the vile person
will speak villany, and his heart will work iniquity, to practice hypocrisy, and
to utter error against the Lord, to make empty the soul of the hungry; and he
will casue the drink of the thirsty to fail. 6. Quoniam sordidus loquetur
sordes, et cor ejus machinibitur iniquitatem, ad designandam pravitatem, ut
proferat subsannationem contra Iehovam, exinaniat animam famelicam, et potum
sitienti subtrahat.
7. The
instruments also of the churl are evil: he deviseth wicked devices to destroy
the poor with lying words, even when the needy speaketh right. 7. Avari
arma sunt mala (vel, mensurae sunt maloe) ipse pravitates excogitat, ut
circumveniat simplices verbis mendacibus, et loquatur contra pauperem in
judicio.
8. But the liberal
deviseth liberal things; and by liberal things shall he stand. 8. At
liberalis liberalia agitabit, et liberaliter agendo
progredietur.
9. Rise up, ye
women that are at ease; hear my voice, ye careless daughters; give ear unto my
speech. 9. Mulieres quitae, surgite; audite vocem meam, filiae
confidentes; auscultate sermonem
meum.
10. Many days and years
shall ye be troubled, ye careless women: for the vintage shall fail, the
gathering shall come. 10. Dies super annum expavescetis, confidentes;
quia defieciet vindemia, et collectio non
veniet.
11. Tremble, ye women
that are at ease; be troubled, ye careless ones, strip you and make you bare,
and gird sackcloth upon your loins. 11. Contremiscite, quietae;
trepidate, confidentes; spoliate, nudate, accingite
lumbos.
12. They shall lament for
the teats, for the pleasant fields, for the fruitful vine. 12. Super
ubera plangetes, super agros desideratis, super vitem
frugiferam.
13. Upon the land of
my people shall come up thorns and briars; yea, upon all the houses of joy in
the joyous city. 13. Super terram populi mei ascendet spina et vepris;
etima super omnes domos laetitae in urbe
exultationis.
14. Because the
palaces shall be forsaken; the multitude of the city shall be left; the forts
and towers shall be for dens for ever, a joy of wild asses, a pasture of
flocks; 14. Quoniam palatium desertum, strepitus urbis relictus, turris
et propugnaculum redigentur in speluncas in perpetuum redigentur in speluncas in
perpetuum, ubi gaudeant ongari, et pascantur
greges.
15. Until the Spirit be
poured upon us from on high, and the wilderness be a fruitful field, and the
fruitful field be counted for a forest. 15. Donec super nos effundatur
Spiritus ex alto, et ponatur desertum in agrum cultum, et ager cultus instar
sylvae reputetur.
16. Then
judgement shall dwell in the wilderness, and righteousness remain in the
fruitful field. 16. Et habitat in deserto judicium, et justitia in agro
culto sedebit.
17. And the work
of righteousness shall be peace; and the effect of righteousness, quietness and
assurance for ever. 17. Et erit opus justitae pax; effectus, inquam,
justitae, securitas et quies in
perpetuum.
18. And my people
shall dwell in a peaceable habitation, and in sure dwellings, and in quiet
resting places. 18. Et sedebit populus meus in tabernaculo paci, et in
mansioibus securis, et in refrigeriis
quieis.
19. When it shall hail,
coming down on the forest: and the city shall be low in a low place. 19.
Et grando in sylvan descensu divertet, et in loco humili considet
civitas.
20. Blessed are ye that
sow beside all waters, that send forth thither the feet of the ox and the
ass. 20. Beati vos qui seritis super omnes aquas, qui immittis pedem
bovis et asini.
1.
Behold, a King shall
reign. He means that God will still be gracious
to his Church, so as to restore her entirely; and the best method of restoring
her is, when good government is maintained, and when the whole administration of
it is conducted with propriety, and with good order. This prediction undoubtedly
relates to Hezekiah and his reign, under which the Church was reformed and
restored to its former splendor; for formerly it was in a wretched and ruinous
condition. Ahaz, who was a wicked and disgraceful hypocrite, had corrupted
everything according to his own wicked dispositions, and had overturned the
whole condition of civil government and of religion.
(<121602>2
Kings 16:2, 3.) He therefore promises another king, namely, Hezekiah, whose
power and righteousness shall restore the state of affairs which is thus
wretched and desperate. In a word, he presents to us in this passage a lively
picture of the prosperous condition of the Church; and as this cannot be
attained without Christ, this description undoubtedly refers to Christ, of whom
Hezekiah was a type, and whose kingdom he
foreshadowed.
In righteousness
and judgment. Here he follows the ordinary
usage of Scripture, which employs those expressions to denote good government;
for by righteousness is meant equity and good government, and by judgment is
meant that part of equity which upholds good men, and defends them from the
assaults of the wicked. It is undoubtedly true that the duty of a good prince
embraces a wider extent than "righteousness and judgment;" for his great aim
ought to be to defend the honor of God and religion. But the ordinary usage of
Scripture is, to describe the whole observation of the law by the works of the
second table; for, if we refrain from acts of injustice, if we aid, as far as
lies in our power, those who are oppressed by others, and, in a word, if we
maintain brotherly kindness, we give evidence of the fear of God, from which
such fruits spring and grow. From a part, therefore, the Prophet has described
the whole.
And princes shall
rule. It is not without good reason that he
likewise mentions nobles;
F584
for it would not be enough to be a good prince, if he were not supported by
upright ministers and counselors. Frequently has the condition of the people,
under good princes, been very bad; as we read of Nerva,
F585
under whose reign every kind of conduct was tolerated, so that many persons were
far less favourably situated under his reign than under Nero; for the
carelessness and indolence of a single individual gave freedom of action to many
wicked men. It is therefore necessary that a king shall have good governors, who
shall supply the place of eyes and hands, and aid him in the righteous exercise
of his authority. If this be not the case, a good king cannot advance a step
without being more or less retarded by other men; and unless rulers move with a
harmony resembling that which we find in musical instruments, the government of
a state cannot be carried on with advantage.
On
this subject, men ought to listen to the advice of Jethro, Moses' father-in-law,
to unite with him
"able men fearing
God, men of truth, and hating covetousness, and to appoint such men to be rulers
of thousands, rulers of hundreds, rulers of fifties, and rulers of tens."
(<021821>Exodus
18:21.)
But at the present day, those who aid,
or pander to their lusts, and who favor and flatter them, are promoted by kings
to honors and high rank, which are bestowed on them as the just reward of their
flattery or base servility. Nor ought we to wonder if we see, almost throughout
the whole world, states thrown into confusion, ranks overturned, and all good
government despised and set aside; for this is the just punishment of our
iniquities, and we deserve to have such governors, since we do not allow God to
rule over us. How shall this extraordinary kindness of God be enjoyed by men who
are openly rebellious and profane, or by wicked hypocrites who cast God behind
them, and cannot bear the yoke of Christ, through whom this prosperity and
restoration of a declining Church is
promised?
2.
And that man shall
be. How great is the importance of
well-legulated government the Prophet shews plainly by these words, when he
calls that king a hiding-place
from the wind, and a covert from the rain; for
mankind can never be so happy as when every one voluntarily abstains from every
kind of violence and injustice, and when they conduct themselves peaceably and
without restraint. Since, therefore, most men are urged and driven by their
furious passions to acts of injustice, men would be embroiled in incessant
quarreling if a remedy were not provided in the laws and courts of justice; but
as many rulers, by a tyrannical exercise of power, raise more troubles than they
allay, it is not without good reason that the good king is honored by this
peculiar commendation. If this was said with truth concerning Hezekiah, much
more may it be said concerning Christ, in whom we have our best, or rather, our
only refuge in those storms by which we must be tossed about as long as we dwell
in this world. Whenever, therefore, we are scorched by oppressive heat, let us
learn to retire under his shadow; whenever we are tossed about by tempests, and
think that we are overwhelmed by the violence of the waves, let us learn to
betake ourselves to him as our safest harbour; he will speedily bring every
storm to a calm, and will completely restore what was ruined and
decayed.
3. and 4.
Then the eyes of them that
see. Hence we see more clearly that, while the
Prophet describes the reign of Hezekiah, he intends to lead us farther; for here
he discourses concerning the restoration of the Church, which indeed was
shadowed out by Hezekiah, but has been actually fulfilled in Christ. We know
that the Church is never in a healthy condition, unless she be internally ruled
by righteous and wise governors. Now, this cannot be, unless Christ reign; and
here, therefore, Christ and his reign are specially recommended to us. This
promise is contrasted with the dreadful threatening which he had uttered in a
former chapter,
(<232910>Isaiah
29:10,) that he would blind the Jews; for here, on the other hand, he promises
the true light, that they who were formerly blind may be enlightened, that "the
deaf may begin to hear, that fools may understand, and that stammerers may
speak."
He calls them seeing and
hearing who ought to have seen and heard when the word of God was
exhibited to them; but they chose to be blind and deaf, and turned away their
thoughts and hearts from doctrine. The Lord promises that he will restore to
these persons eyes, ears, a tongue, and understanding. Now, it is certain that
nothing is here promised which does not proceed from the grace of God; for he
does not merely declare what men will do, but what God himself will do in men.
These are extraordinary gifts of God; as, on the contrary, when he blinds, when
he takes away understanding and the right use of speech, when he suffers
ignorance and barbarism to prevail, these are dreadful punishments by which he
takes vengeance on men for their ingratitude and for their contempt of the word.
He promises that, at length, in compassion towards his people, the Lord will
restore what he had justly taken away from them; and it must have been through
the kindness of Christ that a tongue to speak, a mind to understand, and ears to
hear, are restored to us; for formerly we were dull of apprehension, and were
struck with frightful stupidity.
Let us
therefore know that out of Christ there is no spiritual life in the world,
because here they are declared to be destitute of sight, hearing, sound
understanding, and the proper use of speech,
"till they be united in
one body, of which he is the head."
F586
(<490415>Ephesians
4:15, 16.)
Hence it follows that, when the kingdom of Christ is
overthrown, these blessings are also taken away. It ought also to be observed,
that the blessings which are here recommended are above all others excellent and
desirable; for riches, and possessions, and everything else in which men
commonly judge the happiness of life to consist, ought to be reckoned of no
value in comparison of these blessings. Amidst the abundance of all things we
shall be miserable, unless the Lord restore those spiritual blessings of which
the Prophet speaks in this passage; and therefore, when they are taken away, let
us know that Christ also is at a distance from us, and that we are strangers to
him, seeing that it is from him alone, as Paul informs us, that all spiritual
blessings flow.
(<490103>Ephesians
1:3.) When we see that those blessings which had been taken away for a long
period are now restored to us, let us be ashamed of our ingratitude in not
rendering to Christ that glory which was due to him, and in not employing the
understanding which he gave to us in spreading his kingdom and promoting his
worship; for we plainly shew that he has no dominion over
us.
And the heart of
fools.
F587
As fools are commonly hasty and rash, so the Hebrew writers take the word
haste
F588
as denoting folly; for wise men are usually
cautious.
5.
No longer shall the base person
be called. The Prophet means that everything
will be restored to good order, so that vices will not, as formerly, be reckoned
virtues; for, when the public government is wicked, covetous persons are in
power, and are honored and esteemed, because men judge of virtue by wealth and
power; a poor man is everywhere despised, though he be truly upright and
bountiful to the full extent of his ability; and, in a word, in such a state of
things there is nothing but disorder and confusion. But good government quickly
detects such pretences and masks; for, where virtue is esteemed, vices are
immediately exposed. Good men also have greater freedom allowed them in
restraining the wantonness of those who formerly trod under their feet all that
is just and lawful.
When the Prophet speaks here
about the condition and reformation of the Church, which is a spiritual
government, we ought to raise our minds somewhat higher, so as to view all this
as relating to Christ, to whom it specially and peculiarly belongs to expose
hidden vices, and to remove those vails and coverings by which the appearance of
vices is changed, so that they are praised as if they were virtues. He does this
by means of the gospel, by which he drags into light the disgraceful actions
which were formerly concealed, and openly shews what they really are, so that no
man, unless he choose it, can be deceived by their outward appearance. And this
is the reason why the gospel is so much hated by the world; for no man can
patiently endure to have his "hidden thoughts" and concealed baseness
"revealed."
(<420235>Luke
2:35.) Philosophers indeed reason admirably about covetousness and liberality,
and in some degree explain what is the difference between them; but they never
penetrate into the hearts, so as to search them and actually distinguish between
the covetous man and the bountiful. This can only be done by Christ's light,
when he shines by means of the gospel, and, by exploring the deepest corners of
the human heart, brings us to spiritual and inward obedience. In this passage,
therefore, we are brought to the judgment-seat of Christ, who alone, by exposing
hypocrisy, reveals whether we are covetous or
bountiful.
6.
For the vile person will speak
vileness. We might also render it, "The wicked
man will speak wickedly;" for
hlbn
(nebalah) denotes "baseness" or any wickedness, such as is meant by the
French word laschete, or by the English words, "lewdness" or "baseness."
It might also be rendered, "The fool will speak wickedly;" and thus there would
be an allusion to the words
lbn
(nabal) and
hlbn,
(nebalah,)
F589
though the meaning would be considerably different; but, since he employed this
word in the former verse, when speaking of "vile" persons, I willingly adopt
that interpretation.
And his
heart will contrive iniquity. I consider!
ˆwa
(aven) to denote "wickedness;" for he speaks of giving themselves up
continually to sin and do wickedly, as is plainly shewn by what follows; for his
earnest remonstrance are directed against wicked men, who abandon themselves to
all that is vile, and are not moved by any feeling of conscience, who laugh at
all warnings, and ridicule God and his servants. Christ also drags them into the
light, and exposes what lay concealed under coverings; for to him, as we have
said, it peculiarly belongs to
"pierce, by the sword of
the gospel, the hidden feelings of the heart, that they may answer to the
judgment of
God."
(<580412>Hebrews
4:12.)
Isaiah therefore continues the same subject which he
had formerly begun to explain.
Others explain it
differently, but, as I think, in an unsuitable manner; for they think that it is
a kind of proverbial saying, and render it in the present tense, "The vile
person speaketh vileness." But I think that the Prophet means something higher,
namely, that Christ is the Judge of the world, and therefore, when he shall
ascend the judgment-seat, he will shew what is the disposition of every person;
for, so long as he does not exercise the office of a judge, everything remains
in confusion, the wicked are applauded, because they have the appearance of
piety, and the most excellent men are despised. but Christ will openly display
the life of every person, so that what formerly, under some pretense, bore a
fair reputation, will be manifested to be wickedness; and on this account he is
said to
"have in his hand a sieve
for separating the wheat from the chaff."
(<400312>Matthew
3:12.)
Now, this sieve is the gospel, by which, as a Judge,
he brings malefactors to trial, and draws forth, in spite of their efforts, the
exposure of their transgressions and crimes.
We
have the experience of this more and more every day, when an exposure is made of
that wickedness which had been concealed under the mask of Popery and the
strange folds of superstitions. Who would ever have thought, amidst that
darkness, that there were concealed in the hearts of men such dreadful monsters
as are brought forward at the present day? To such a height has the contempt of
God arisen, that many discover themselves to be more like beasts than men. Yet
the Papists slander us, as if by our doctrine we gave loose reins to men, and
exhorted them to despise God and follow wickedness without fear or shame. But
let them listen to Isaiah, who replies that, when the truth of God shall be made
known, vile persons will speak vileness, and wicked persons will speak baseness
and wickedness; and, indeed, Christ would not be a spiritual judge if he did
not
"reveal the secret
thoughts of the heart, and bring every hidden thing to light."
(<420235>Luke
2:35.)
To make empty the hungry
soul. In addition to those mockeries which the
reprobate cast against God, cruelty is next mentioned. The Prophet thus gives an
exact enumeration of those actions which are contrary to the second table.
Wicked men begin with despising God, then rush to outward crimes, and practice
cruelty of every sort against their neighbors. Now, the worst and most flagrant
of all cruelty is, to "snatch food from the hungry soul and drink from the
thirsty;" for mere natural feeling prompts us to mercy and
(sumpa>qeian)
F590
compassion. When men are so brutalized that they are not affected by the misery
of others, and lay aside every feeling of humanity, they must be worse than the
beasts themselves, who have some sort of pity for the wants of their own
kind.
7.
The instruments of the covetous
man are evil. We must always keep by the future
tense; for he does not inquire what wicked men are, but declares that they shall
be revealed under the reign of Christ, that they may no longer deceive or impose
upon any one. He speaks of the heavenly light which would arise, as we have
already said, to expose hidden wickedness. Christ therefore shews what covetous
men are, and how destructive are the means which they employ. If it be thought
better that
ylk
(kele) should be translated "measures," I have no objection; but the word
"instrument" is more appropriate and extensive, for it includes "instruments" of
every description. It means therefore every kind of means, tricks, and cunning
devices, by which "covetous men" put simple persons off their guard, and draw
them into their nets.
To
deceive the simple by lying words. He now
assigns the reason. It is, because they do not cease to contrive some injury.
F591
It is certain that this is a description of the practices of bad men, who think
of nothing but their own convenience and gain, and are always bent on cheating
and "deceiving." Christ brings to light those persons, and their tricks and
contrivances.
To speak against
the poor in judgment.
F592
Various circumstances are brought forward, to present in a more striking light
the shamefulness of this wickedness. First, "to deceive the simple," who cannot
take care of themselves, is more shameful and flagrant than to deceive sharpers
and veterans in crime. It is shameful, secondly, to make use of deceitful
blandishments under the pretense of friendship; thirdly, to deceive "the poor,"
whose poverty we ought rather to have relieved; fourthly, to lay snares in the
very court of justice. This is more highly criminal than if a man were attacked
by open violence; for the court of justice ought to be a refuge for the poor,
and what shall become of them, if it be a den of robbers or thieves? If the
roads are beset by robbers, and if snares are laid, there may be some way of
avoiding them; but there is no possibility of guarding against the frauds
committed in courts of justice. These circumstances, therefore, ought to be
carefully remarked.
8.
But the liberal shall devise
liberal things. We have already said that these
statements of the Prophet have a deeper meaning than is commonly supposed; for
he does not speak in the ordinary sense of the words, but treats of the
reformation of the Church. This relates therefore to the regenerate, over whom
Christ reigns; for, although all are called by the voice of the gospel, yet
there are few who suffer themselves to be placed under his yoke. The Lord makes
them truly kind and bountiful, so that they no longer seek their own
convenience, but are ready to give assistance to the poor, and not only do this
once or oftener, but every day advance more and more in kindness and
generosity.
In acting
liberally he shall make progress. This passage
is commonly explained in a different manner, namely, that the liberal advance
themselves, and become great by doing good; because God rewards them, and
bestows on them greater blessings. This view pleases at first sight; but the
Prophet, on the contrary, shews that the liberal will never cease to perform
acts of generosity, for they will daily make greater progress, and will pursue
the same designs and adhere firmly to their intention, as it is said by the
Psalmist, "He hath dispersed, he hath given to the poor; his righteousness
endureth for eve:"
(<19B209>Psalm
112:9;
<470909>2
Corinthians 9:9.) This is added, because it is easy to counterfeit liberality
for a time; many even think that they are sincerely bountiful because they have
performed an act of beneficence, but quickly cease and change their purpose. But
true liberality is not momentary or of short duration. They who possess that
virtue persevere steadily, and do not exhaust themselves in a sudden and feeble
flame, of which they quickly afterwards
repent.
This is what the Prophet intended to
express by the word
µwq,
(kum,) which signifies to "arise" and "grow." There are indeed many
occurrences which retard the progress of our liberality. We find in men strange
ingratitude so that what we give appears to be ill bestowed. Many are too
greedy, and, like horse-leeches, suck the blood of others. But let us remember
this saying, and listen to Paul's exhortation "not to be weary in well-doing;"
for the Lord exhorts us not to momentary liberality, but to that which shall
endure during the whole course of our life.
(<480609>Galatians
6:9.)
9.
Ye women at ease,
arise. These words appear not to be connected
with what goes before; for formerly he spoke about restoring the Church, but now
he threatens that the judgment of God is ready to strike a people carelessly
reposing amidst riches and pleasures; and therefore it is probable that here
Isaiah begins a new and distinct subject. Yet there will be no absurdity in
connecting this with the former prediction, for the Prophets commonly observe
this order. After having promised the grace of God to believers, they next
direct their discourse to hypocrites, to declare that the mercy which the Lord
promises to believers will be of no avail to hypocrites, and that
notwithstanding they shall be punished for their
sins.
As to women being chiefly
addressed, the Hebrew commentators, agreeably to the frequent usage of their
language, suppose "cities"
F593
to be meant; but I think that the language here is not figurative, and I rather
adhere to the simple meaning of the words. He addresses "women" rather than men,
in order to shew the extent of that calamity; for in ordinary circumstances
women and children are spared, because they are unfit for war, and have no power
to defend themselves. He says that the destruction will be so cruel that none
shall be spared.
He expressly addresses them
also as "women at ease," who are usually more delicate than others, and,
enjoying the advantages of wealth, have some means of providing for their safety
and of rescuing themselves from calamities, even when persons of ordinary rank
are suffering grievous hardships. But to them especially Isaiah makes the
intimation, that they must "arise" and "tremble;" and he contrasts this
trembling with the ease and luxury which they peacefully enjoyed. He bids them
arise, that they may know that this is not the time for repose, and that
the Lord will arouse them from their ease and
indifference.
Hear my voice,
ye careless daughters.
F594
In the same manner as before, the word daughters is interpreted by the rabbins
to mean "villages" or "smaller cities;" but I think, as I have already said,
that it ought to be taken in its literal meaning. He shews them whence shall
arise this terror, whence shall arise that violence which shall compel them to
"arise" and "tremble." It is from the judgment of God. But he mentions "a
voice," that they may know that this prophecy shall not fail of its
accomplishment; because he proclaims war against them by the command of God.
"How efficacious this speech shall be, and what power it shall have to arouse
you, one day you shall actually feel." So frequently does he reproach them for
indolence, carelessness, and luxury, not only because it is harder for those who
live at ease to be harshly aroused, but because the corruption and depravity of
human nature make it scarcely possible for the world to enjoy ease and
prosperity without becoming indolent. Next, falling gradually into slothfulness,
it will deceive itself by a false imagination, and drive far away from it all
fear, and, relying on this confidence, will insolently rise up against
God.
10.
Days above a
year.
F595
By these words he declares that the calamity will be of long duration; for it is
no slight consolation in adversity, when the distresses which must otherwise
have been endured by us with grief and sorrow pass quickly away. But when no end
and no mitigation of sorrows, no comfort or hope of deliverance is held out to
us, what can be left but despair? He therefore threatens not only that they
shall endure them for one year, but that afterwards they must look for new
afflictions.
You shall
tremble. By this word he indirectly stings
their slothfulness, by declaring that they who grudged to listen to calm
instruction shall be dragged forth with trembling and alarm. As the Jews were
excessively anxious about earthly blessings and perishing food, he addresses
their senses by threatening a scarcity of wine and wheat. If they had been more
thoroughly purified from grovelling desires, he would rather have threatened
what Jeremiah deplores in his Lamentations, that
"the sacrifices and
festivals had ceased, and that the holy assemblies were discontinued."
(<250107>Lamentations
1:7.)
But, because they were sunk in their pleasures, and
had not made such proficiency as to know the value of spiritual blessings, the
Prophet accommodates himself to their ignorance, and addresses their bellies
rather than their understandings. He speaks of the desolation of the fields,
which would be the necessary consequence of that calamity; for abundance and
plenty commonly give rise to ease and indifference. "The Lord will therefore,"
says he, "deprive you of all food, and shake off your slothfulness, and take
away all ground of confidence." . Accordingly, we are here reminded that we
ought not to sleep in the midst of prosperity, nor imagine that we are safe, as
if we could expect uninterrupted prosperity in the world. But we ought to use
with moderation the gifts of God, if we do not wish to be suddenly aroused, and
to be overwhelmed when we are off our guard, and to feel the heavier distress
because we did not look for a change of our
affairs.
11.
Tremble.
This repetition is not unnecessary, but states more fully what he formerly said;
for when men are asleep, they are not easily aroused by the voice of the
prophets, and therefore it is needful to cry aloud and reprove them continually.
And thus, by adding one threatening to another, or by repeating the same
threatenings, he shews how great is the stupidity of men, when they have once
been blinded by prosperity; for they can scarcely endure any longer to hear the
warnings which God addresses to them. Men are undoubtedly more in danger from
prosperity than from adversity; for when matters go smoothly with them, they
flatter themselves, and are intoxicated by their success; and therefore it was
necessary to deal more sharply with the Jews, in order to shake off that
slothfulness. This exhortation of the Prophet ought to be explained in the
future tense; as if he had said, "You shall at length tremble, for the rest
which you now enjoy will not be perpetual."
By
bidding them make themselves
bare, and, gird sackcloth on their loins, he
describes the manner and dress of mourners. Whenever they were visited by deep
adversity, they put on sackcloth, made bare the other parts of their body, and
by dress, and attitude, and every method, manifested their grief. He desires
women to put on sackcloth and other expressions of mourning, instead of the
luxuries and pleasures in which they eagerly
indulged.
12.
Mourning over the
breasts. This verse is explained in various
ways. Some understand it to mean simply, that there will be so great a scarcity
of provisions, that women will lose their milk, and thus the children will
"mourn over dry breasts;" which we see sometimes happen, when a very great
scarcity of provisions occasions leanness. But the more generally received and
more appropriate interpretation is, to view the word "breasts" as figuratively
denoting fields and vineyards, as the Prophet himself declares; for they are
justly compared to the breasts of mothers, because, by deriving nourishment from
them, we suck the milk or blood of the earth. He therefore means that there will
be a want of food and nourishment, because the Lord will curse the earth, so
that it shall yield no fruits. Thus shall men sigh over that scarcity, as if
over their mother's "breasts," from which they formerly received delicious
nourishment. This appears to me to be a more natural meaning, and to agree best
with the context; for it serves to explain what afterwards follows, about "rich
fields and the fruitful vine."
F596
13.
There shall grow up the brier and
the thorn. He confirms the former verse, and
explains the cause of barrenness and famine, which is, that the fields, which
formerly used to be fat and fertile, will be uncultivated, desolate, and barren.
This was a frightful change of affairs; for we know that that country yielded
corn and fruits more plentifully than other countries, not so much by nature as
by the blessing of God; for he had said, "I will give you a land flowing with
milk and honey."
(<020308>Exodus
3:8, 17; 13:5; 33:3.) This was the cause of the abundance and
fertility.
On the land of my
people. By giving it this name, he meets an
objection which they might otherwise have brought, that there was no reason to
fear that the land which God had chosen would not produce fruits every year;
because, although the kindness of God extends to all mankind, yet he was in a
peculiar manner the Father and supporter of that nation. It was therefore
incredible that this land, which had been set apart for the children of God,
would be covered with "briers and thorns;" and thus the Prophet reproves the
Jews more sharply, because they not only made void the blessing of God by their
wickedness, but drew down his wrath, so as to spoil and deface the beauty of the
land.
Even on all the houses
of joy. The particle
yk
(ki) signifies even, though some think that it means "for" or
"because," "Because there is joy in their houses."
F597
But that interpretation cannot be admitted, because
ytb
(batte,) "houses of," is in the construct state. This appears to me
therefore to be an enlargement of what he had now said, and to mean that this
desolation will be, not only in the utmost corners of the land, but "even
in the houses of joy," that is, in the splendid and magnificent houses, which
formerly were the abodes of the most refined luxury. When the Prophet said this,
he was undoubtedly ridiculed by the men of that age; men certainly did not
listen to him amidst those luxuries by which they were blinded. Besides, they
grew insolent on account of the promises of God, and thought that they would
never be in want of anything. Yet all that Isaiah foretold came to pass. From
this example let us learn to be moderate in our use of prosperity, and to depend
on the blessing of God, so as to obey his word with a good
conscience.
14.
For the palace shall be
forsaken. Here also he describes more fully the
desolation of the country; for, having mentioned in the former verse magnificent
houses, he now likewise adds palaces and cities, so as to shew that there is
nothing, however splendid and illustrious, that is exempted from that calamity.
We see that men are dazzled by their own splendor, till they lift up their eyes
to heaven; and the consequence is, that they are soothed to sleep in the midst
of their wealth, and dread nothing. He therefore declares that all that was
splendid, magnificent, and lofty, in Judea, cities, palaces, bulwarks,
fortresses, all will be brought to nothing. When he says for ever, he
again gives warning, as he formerly did, that this calamity will not last only
for a single day, but that, as they had been long hardened in their vices, so it
will be of long duration; for, if they had been punished only for a short time,
being obstinate and intractable, they would quickly have relapsed into their
natural disposition.
15.
Till the Spirit be poured out
upon you. Because the Prophet speaks of the
Jews among whom God had determined to plant his Church, it was therefore
necessary to leave to them some hope of salvation, that they might not faint
amidst so great afflictions; for, while the Lord is severe towards wicked men
who falsely shelter themselves under his name, yet in some manner he preserves
his Church. The Prophet therefore adds this promise, that they might know that,
whatever be the severity with which he punishes his people, still he is always
mindful of his covenant; for he never threatens in such a manner as not to leave
some ground for consolation, so as to cheer and comfort the hearts of believers,
even when their affairs are utterly desperate. Besides, in order that they may
fully enjoy the comfort which is offered to them, he raises their eyes to the
very Author of life; and indeed we see that, when a favorable change takes
place, the greater part of men fill themselves to excess with bread and wine,
and, when they are pressed by famine, they neglect God and solicit the
earth.
With good reason, therefore, does Isaiah
say that "the Spirit" will come from on high to refresh and fertilize the
earth; and he alludes, I have no doubt, to that saying of
David,
"Send forth thy Spirit,
and they shall be created, and thou wilt renew the face of the earth."
(<19A430>Psalm
104:30.)
Holding out this as an evidence that God is
reconciled, he at the same time declares that the restoration of the Church
proceeds solely from the grace of God, who can remove its barrenness as soon as
he has imparted strength from heaven; for he who created all things out of
nothing, as if they had formerly existed, is able to renew it in a
moment.
And the wilderness
become a Carmel.
F598
In explaining this comparison of "the wilderness" to "Carmel," commentators are
sadly at a loss; but, as I remarked on a former passage,
(<232917>Isaiah
29:17,) where a similar phrase occurred,
F599
the Prophet merely, in my opinion, points out the happy effect of that
restoration, namely, that the abundance and plenty of all things will prove that
God is actually reconciled to his people. He says that places which formerly
were "wildernesses" shall be like "Carmel," which was a rich and fertile spot,
and on that account receives its name; and that "Carmel" shall be like "a
wilderness," that is, it shall be so fertile, that if we compare what it now is
with what it shall afterwards be, it may seem like "a wilderness." It is an
enlarged representation of that unwonted fertility. "Fields now barren and
uncultivated shall be fertile, and cultivated and fertile fields shall yield
such abundant fruit that their present fertility is poverty and barrenness, in
comparison of the large produce which they shall afterwards yield; just as if we
should compare the fields of Savoy with those of Sicily and Calabria, and
pronounce them to be a "wilderness." In a word, he describes unparalleled
fertility, which believers shall enjoy, when they have been reconciled to God,
in order that they may know his favor by his acts of
kindness.
While Isaiah thus prophesies
concerning the reign of Hezekiah, all this is declared by him to relate to the
kingdom of Christ as its end and accomplishment; and therefore, when we come to
Christ, we must explain all this spiritually, so as to understand that we are
renewed as soon as the Lord has sent down the Spirit from heaven, that we who
were "wildernesses" may become cultivated and fertile fields. Ere the Spirit of
God has breathed into us, we are justly compared to wildernesses or a dry soil;
for we produce nothing but "thorns and briers," and are by nature unfit for
yielding fruits. Accordingly, they who were barren and unfruitful, when they
have been renewed by the Spirit of God, begin to yield plentiful fruits; and
they whose natural dispositions had some appearance of goodness, being renewed
by the same Spirit, will afterwards be so fruitful, that they will appear as if
they had formerly been a "wilderness;" for all that men possess is but a wild
forest, till they have been renewed by Christ. Whenever, therefore, the Church
is afflicted, and when her condition appears to be desperate, let us raise our
eyes to heaven, and depend fully on these
promises.
16.
And judgment shall dwell in the
wilderness. The Prophet shews what is the
actual condition of the Church, that is, when justice and judgment prevail; for
men ought not to be like cattle, which seek nothing but plenty of food and
abundance of outward things. And hence it is plain enough that the Jews were not
confined to transitory enjoyments, so as to have their hope fixed exclusively on
earthly blessings, as some fanatics imagine. They were enjoined to attend to
that which was of the greatest importance, that justice and judgment should
prevail; and undoubtedly they knew that true happiness consists in it. It is
therefore our duty to look chiefly to this, that we should not, like hogs in a
sty, judge of the happiness of life by abundance of bread and wine; for this is
the end of all the blessings which the Lord bestows upon us, this is the object
of our deliverance, "that we should serve him," as Zacharias says, "in holiness
and righteousness."
(<420174>Luke
1:74, 75.)
Under the terms "justice" and
"judgment," as we have already seen, he includes all that belongs to
uprightness; for although these two words relate strictly to that equity which
ought to be mutually cultivated among us, yet, since it is customary to describe
the observation of the whole law by the duties of the second table, here the
Prophet, by a figure of speech in which a part is taken for the whole, embraces
also piety and the worship of God. The Prophets are accustomed to notice the
chief duties of brotherly kindness, and those which belong to the second table,
because by these, more than by any others, we manifest the real state of our
feelings towards God.
When he declares that
justice and judgment have their abode in the wilderness, as well as in the
cultivated fields, this shews more clearly that the abundance of blessings
promised a little before was so great that, when men saw it, they would consider
that those fields which they formerly looked upon as very excellent had been
comparatively barren.
17.
And the work of righteousness
shall be peace. A little before, he censured
severely that peace which made the Jews drowsy and slothful; he now promises a
different kind of repose, which will be a striking proof of the love of God, who
has received them into favor, and will faithfully guard them. We ought therefore
to observe the implied contrast between that brutal repose which the reprobate
think that they obtain by their presumption in committing every kind of
wickedness, and in which they also fall asleep, and that different kind of
repose, on the other hand, which the children of God obtain by a religious and
holy life, and which Isaiah exhorts us to desire, shewing that we ought
fearlessly to believe that a blessed and joyful peace awaits us when we have
been reconciled to God.
In this way he
recommends to them to follow uprightness, that they may obtain assured peace;
for, as Peter declares, there is no better way of procuring favor, that no man
may do us injury, than to abstain from all evil-doing.
(<600313>1
Peter 3:13.) But the Prophet leads them higher, to aim at a religious and holy
life by the grace of God; for nothing is more unreasonable than that wicked men
should desire to have peace, while they are continually fighting against God.
That wish is indeed common; for hardly one person in a hundred shall be found
who does not loudly extol peace, while at the same time every man raises up
enemies to himself in the earth, and all in vast crowds disturb heaven and earth
by their crimes. Now, the latter repose, being perpetual, is compared by him to
the former, which is slight and
momentary.
The effect of
righteousness. When peace receives this
designation, let us learn that, as wars proceed from the wrath of God, which we
provoke by our wickedness, so peace springs from his blessing. When, therefore,
we see enemies enraged to battle, and rising furiously against us, let us seek
no other remedy than repentance; for the Lord will easily allay commotions when
we have returned to him. He it is, as the Psalmist says,
who
"maketh wars to cease to the
ends of the earth, who breaketh the bow, and cutteth the spear in pieces, and
burneth the chariots in the fire."
(<194609>Psalm
46:9.)
We have already said that these things do
not relate exclusively to Hezekiah, but must be referred to
Christ.
18.
And my people shall
dwell. As we have said that spiritual
righteousness is that which has its seat in the hearts of men, we must say the
same thing about peace, which is the fruit of it. Accordingly, when quiet
habitations and resting-places are here mentioned, let us remember
the saying of Paul, "justified by faith, we have peace with God."
(<450501>Romans
5:1.) When Christ says that he "leaves" this peace to the disciples,
(<431427>John
14:27,) he affirms that "it cannot be given by the world;" and we ought not to
wonder at this, for, as the same Apostle Paul informs us in another passage,
"this peace surpasses all understanding."
(<500407>Philippians
4:7.) Having obtained this righteousness, we are no longer restless or alarmed
within, as when we feel in the gnawings of conscience the wrath of God. A bad
conscience is always alarmed, and harassed by wretched
uneasiness.
Wicked men must therefore be uneasy,
and distressed by a variety of terrors; for where righteousness is banished that
peace cannot be found; and where Christ reigns, there alone do we find true
peace. Assured peace, therefore, is enjoyed by none but believers, who appeal to
the heavenly tribunal, not only by their piety, but by their reliance on the
mercy of God. Hence we infer that Christ does not yet reign where consciences
are uneasy, and tossed by the various waves of doubts, as must be the case with
Papists and all others who are not built on the sacrifice of Christ and the
atonement obtained through him.
19.
And the
hail. We have already said that the prophets
are accustomed frequently to describe under figures the reign of Christ; for
they borrow their metaphors from an earthly kingdom, because our ignorance would
make it almost impossible for us to comprehend, in any other way, the
unspeakable treasure of blessings. The meaning is, "The Lord will remove from
his people distresses and annoyances, and will make them fall on others;"
because here we are liable to various storms and tempests, and must endure rain,
hail, showers, winds, and tempests. He says that God, by his wonderful
providence, will prevent all distresses from doing any injury to believers,
because he will drive their violence in another
direction.
By forests he means
unfrequented and desert places, where there are no crowds of men. Hence we learn
that, when we are under the guardianship of Christ, we are protected from
inconveniences and dangers, but that, at the same time, various storms and
tempests are ready to burst on our heads. But the Lord is our deliverer, who
turns away in another direction the evils that are approaching, or rescues us
when we are in danger.
And the
city shall be situated to a low place.
F600
In order to confirm what he had said about peace, he says, that "cities," which
shall be situated on level ground, will be out of danger; for at that time it
was customary to build on high and elevated places, that the access to them
might be more difficult. "Such," says he, "will be God's protection of his
people, that they will not need the ordinary fortifications, because the city
may be safely set down in valleys; and even although it be liable to the attacks
of enemies, it will sustain no inconvenience, for the hand of the Lord will
protect it." We must not therefore seek safety by relying on our defences, lest
we be immediately driven from our nest; but since our heavenly Father deigns to
provide for our safety, let us be satisfied with having him for our protector
and guardian.
F601
20.
Blessed are
ye. He shews how great will be the change, when
Christ shall begin to reign; for he had formerly said that so great would be the
desolation, that "thorns and briers" would overspread the holy land, costly
houses would be thrown down, and cities and palaces would be levelled with the
earth. This would happen, when the incessant attacks of enemies should lay that
country desolate. But now he says that they shall be blessed, because God
will give them abundant produce of all fruits. That fertility which might have
been described in simple language, he illustrates by figures, that they shall
"sow in marshes," and shall "send forth their cattle" into the fields without
dread of losing them.
By waters some
understand a rich and fertile soil; but the universal particle
lk,
(chol,) all, leads me to take a different view; as if he had said,
"Places which were overrun with waters shall be fit for sowing, and there will
be no reason to fear that the water shall spoil our fields." We are accustomed
also to drive away oxen, and asses, and other animals, from fields, and
especially from sown fields, that they may not eat the corn. But here he says
that the corn will grow so thick and plentifully, that it shall be necessary to
send oxen and asses to crop the early blade, as is commonly done when the corn
is luxuriant.
F602
He
calls them blessed, in accordance with the usage of the Hebrew language,
because their labor will never be unprofitable. If it be objected that, under
the reign of Christ, such fertility has never been seen, I acknowledge that,
even when God has shewn the highest kindness to his people, still there have
always been visible marks of the curse, which was entailed on mankind by the
fall and revolt of Adam.
(<010317>Genesis
3:17.) But since Christ has restored to believers the inheritance of the world,
with good reason do the prophets assert that he would renew the earth, so as to
remove its filthiness and restore that beauty which it had lost. They who
complain that it is not yet fulfilled, ought to consider whether or not they
themselves are purified from every stain of sin. And if they are still at a
great distance from spiritual righteousness, let them be satisfied with enjoying
the blessing of God according to the measure of regeneration, the full enjoyment
of which we must not expect to obtain, till, freed from the pollution of the
flesh, we shall bear the perfect image of God.
A TRANSLATION
OF
CALVIN'S VERSION
OF
THE PROPHECIES OF
ISAIAH
CHAPTERS
1—16
CHAPTER
1
1 The
vision of Isaiah, the son of Amoz, which he saw concerning Judah And Jerusalem,
in the days of Uzziah, Jotham, Ahaz, And Hezekiah, kings of
Judah.
2 Hear,
O heavens, And hearken, O earth, For thus the Lord speaketh: I have nourished
And brought up children; Yet they have acted wickedly towards
me.
fa1
3 The
ox knoweth his owner, And the ass his masters crib; Israel doth not know; My
people doth not
understand.
4 O
sinful nation, a people laden with iniquity, Seed of evil-doers, degenerate
children! They have forsaken Jehovah, They have
despised
fa2
the Holy One of Israel, They are estranged
backwards.
5 Why
should I strike you any more? Ye will add faithlessness. The whole head is
sickness, And the whole heart is
faintness.
6 From
the sole of the foot even to the head. There is no soundness in it; A wound, a
swelling, And a purifying sore; And they have not been plastered, nor bound up,
Nor softened with
ointment.
7 Your
country is desolation; Your cities are burnt with fire; Your land do strangers
devour in your presence, It is reduced to solitude, like the destruction of
foreigners.
8 And
the daughter of Zion shall be left, As a cottage in a vineyard, As a lodge in a
garden of cucumbers, As a city laid
waste.
9 Unless
the Lord of hosts bad left us a very small remnant, We should have been as
Sodom, And like
Gomorrah.
10 Hear
the word of the Lord, ye princes of Sodom! Give car to the law of our God, ye
people of Gomorrah! Of what value to me is the multitude of your sacrifices?
Saith the
Lord.
11 I
am full of the burnt-offerings of rams, And of the fat of fed beasts; And in the
blood of oxen, or of sheep, or of he-goats, I delight
not.
12 When
you come that you may appear before my face, Who hath required this at your
hand? Even to tread my
courts.
13 Do
not continue to bring an offering of vanity. Incense is an abomination to me.
The new-moon, And the sabbath, And the yearly assemblies, I cannot endure, (It
is a vain thing, ) Nor the
assembly.
14 Your
new-moons And your yearly festivals. My soul hateth; They have been a burden to
me; I am weary of bearing
them.
15 When
ye spread forth your hands, I will hide mine eyes from you. Even though you
multiply prayer, I will not hear. Your hands are full of
blood.
16 Wash
you, make you clean; Take away the wickedness of your practices from before mine
eyes; Cease to do
evil;
17 Learn
to do well: Seek judgment, restore
fa3
the oppressed; Plead for the orphan, defend
the
widow.
18 Come
now, And let us reason together, Hath the Lord said: If your sins be as scarlet,
They shall be white as snow; If they be red like purple, They shall be as
wool.
19 If
ye shall be willing And shall hearken, Ye shall eat the good of the
land.
20 But
if ye shall refuse And rebel, Ye shall be consumed by the sword; For the mouth
of the Lord hath spoken
it.
21 How
is the faithful city become a harlot! She was full of judgment, And
righteousness lodged by night
fa4
in her; But now
murderers.
22 Thy
silver is become dross, And thy wine is mixed with
water.
23 Thy
princes are rebellious, And are companions of thieves; Every one loveth a gift,
And seeketh eagerly for rewards. They judge not the cause of the fatherless, Nor
doth the cause of the widow come to
them.
24 Therefore
saith the Lord,
fa5
Jehovah of hosts, The mighty One of Israel;
Alas! I will take consolation on mine adversaries, I will be avenged of mine
enemies.
25 I
will turn my hand upon thee; I will purely purge away thy dross, And I will take
away all thy
tin.
26 And
I will restore thy judges as at the first, And thy counselors as at the
beginning. Then shall it be said of thee, The city of righteousness, The
faithful
city.
27 Zion
shall be redeemed with judgment, And they who shall be brought back to her with
righteousness.
28 And
the destruction of the transgressors And of the sinners shall be together, And
they who have revolted from the Lord shall be
consumed.
29 Yea,
they shall be ashamed of the trees which ye have desired, And they shall be
covered with disgrace. By the groves which ye have
chosen.
30 Ye
shall surely be as a tree whose leaf fadeth, And as a grove that hath no
water.
31 And
your strong man
fa6
shall be as tow, And the maker of it as a
spark; And they shall both be burnt, And there shall be none to quench
them.
CHAPTER
2
1 The
word which Isaiah, the son of Amoz, saw concerning Judah And
Jerusalem.
2 And
it shall come to pass in the last of the days, That the mountain of the house of
Jehovah Shall be established on the top of the mountains, And shall be exalted
above the hills; And all nations shall flow to
it.
3 And
many peoples shall come, And shall say, Come, And we shall go up To the mountain
of Jehovah, To the house of the God of Jacob; And he will teach us in his ways,
And we shall walk in his paths; For out of Zion shall go forth the law, And the
word of the Lord from
Jerusalem.
4 And
he will judge among the nations, And will rebuke many peoples: And they shall
beat their swords into spades, And their spears into pruning-hooks; And nation
shall not lift up sword against nation, Neither shall they practice war any
more.
5 O
house of Jacob, come ye, And we shall walk in the light of the
Lord.
6 Verily
thou hast forsaken thy people, the house of Jacob; Because they are filled with
the east
fa7
And with soothsayers, like the Philistines; And they have delighted in the
children of
foreigners.
7 Their
land is full of silver And gold, And there is no end to their treasures. Their
land is also full of horses, And there is no end to their
chariots.
8 Their
land is also full of idols, And they have bowed down before the work of their
own hands, Before that which their fingers have
made.
9 And
the man of low degree boweth down, And the man of rank humbleth himself;
Therefore do not thou forgive them.
fa8
10 Enter
into the rock, Hide thee in the dust, From before the fear of the Lord And the
glory of his
majesty.
11 The
loftiness of the eyes of men shall be humbled, And the haughtiness of men shall
be bowed down; And Jehovah alone shall be exalted in that
day.
12 For
the day of Jehovah of hosts shall be On every one that is proud And lofty, And
on all that is lifted up, And it shall be brought
low.
13 Even
on all the cedars of Lebanon high And lifted up, On all the oaks of
Bashan,
14 And
on all the lofty mountains, And on all the high
hills,
15 And
on every lofty tower, And on every fortified
wall;
16 On
all the ships of Tarshish, And on delightful
pictures.
17 And
the loftiness of man shall be bowed down, Arid the haughtiness of men shall be
humbled; And Jehovah alone shall be exalted on that
day.
18 And
he will utterly abolish the
idols.
19 And
they shall enter into caverns of the rocks, And into clefts of the earth, From
the presence of the terror of Jehovah, And from the glory of his majesty, When
he shall arise to shake the
earth.
20 In
that day shall a man cast away His idols of silver, And his idols of gold, Which
they made for him to worship, Into the cavern of the moles And of the
bats;
21 And
they shall enter into the clefts of the rocks, And into the tops of the ragged
rocks, From before the fear of the Lord, And from the glory of his majesty, When
he shall arise to shake the
earth.
22 Cease
then from man, Whose breath is in his nostrils; For in what
respect
fa9
is he valued?
CHAPTER
3
1 For,
behold, the Governor, Jehovah of hosts, Will take away from Jerusalem And Judah
The stay And the strength; The whole stay of bread; The whole stay of
water;
2 The
strong man And the man of war, The judge And the prophet, And the diviner And
the
elder;
3 The
captain of fifty, And the man of rank, The senator, And the skilful artificer,
And the eloquent.
fa10
4 And
I will appoint boys to be their rulers, And babes shall rule over
them.
5 The
people shall violently oppress each other, A man his neighbor; The youth shall
behave insolently towards the old man, The despicable towards the
honorable.
6 When
every man shall take hold of his brother Of the family of his father, saying,
Thou hast raiment; Be thou our ruler; Let this ruin be under thy
hand;
7 He
shall swear in that day, saying, I will not be a healer; For in my house is
neither bread nor raiment; Therefore make me not a ruler of the
people.
8 Verily
Jerusalem is ruined, And Judah is fallen; Because their tongue And their
practices are against Jehovah, To provoke the eyes of his
glory.
9 The
proof of their countenance answereth in them;
fa11
They have declared their sin, as Sodom, And have not hid it. Wo to their soul!
For they have brought evil on
them.
10 Say
ye to the righteous man, It shall be well; For they shall eat the fruit of their
hands.
11 Wo
to the wicked man! It shall be ill; For according to the works of his hands.
Shall it be rewarded to
him.
12 Of
my people children are oppressors, And women rule over them. O my people! They
who govern thee lead thee astray, And pervert the way of thy
paths.
13 Jehovah
standeth to plead, And standeth up to judge the
people.
14 Jehovah
will enter into judgment With the elders of his people, And with their rulers;
And ye have destroyed the vineyard, And the spoil of the poor is in your
houses.
15 What
mean ye that ye crush my people, And grind the faces of the poor? Saith the Lord
Jehovah of
hosts.
16 Jehovah
also saith, Because the daughters of Zion are haughty, And walk with
stretched-forth neck, And with wandering eyes, And walk And mince as they go,
And make a tinkling with their
feet.
17 Therefore
will the Lord make bald. The crown of the head of the daughters of Zion, And the
Lord will expose their
shame.
18 In
that day will the Lord take away. Ornaments that tinkled, or were made of
net-work, or like a
half-moon,
19 Perfumes,
bracelets, And
head-hands;
20 Bonnets,
ornaments of the legs, Chaplets, neck-amulets, And
ear-rings;
21 Rings
And
nose-jewels,
22 Changeable
dresses, mantles, Upper garments, And
hair-ties,
23 Mirrors
And fine linens, Hoods And
veils.
24 And
instead of a sweet odor there shall be rottenness, And instead of a girdle, a
rent, And instead of curled locks, baldness; Instead of a belt, a girdle of
sackcloth, Instead of beauty,
burning.
25 Thy
men shall fall by the sword, And thy might in the
battle.
26 Her
gates shall lament And mourn, And she, desolate, shall sit on the
ground.
CHAPTER
4
1 In
that day, therefore, shall seven women. Take hold of one man, saying, We will
eat our own bread, We will wear our own raiment; Only let thy name be called on
us,
fa12
And take thou away our
reproach.
2 In
that day shall the branch of Jehovah Be for beauty And glory, And the fruit of
the earth. Be for excellence And comeliness, To the escaped of
Israel.
3 And
it shall come to pass. That he who shall be left in Zion, And shall remain in
Jerusalem, Shall be called holy, And all shall be enrolled Among the
living
fa13
at
Jerusalem.
4 When
the Lord shall have washed away. The filth of the daughter of Zion, And shall
have cleansed the blood of Jerusalem From the midst of her, Both by the Spirit
of judgment, And by the Spirit of
burning.
5 And
Jehovah will create on every dwelling-place of Mount Zion, And on all her
assemblies, A cloud And darkness by day, And the brightness of a flaming fire by
night; For on all the glory shall be a
defense.
6 And
a covering shall be by day, For a shadow from the heat, And for refuge, And for
a covert from storm And from rain.
CHAPTER
5
1 Come,
I will sing for my beloved A song of my beloved to his vineyard. My beloved had
a vineyard On a hill, the son of
oil.
2 He
fenced it, And gathered out the stones, And planted it as a choice vine; He
reared a tower in the midst of it, And built a wine-press in it: He therefore
hoped that it would yield grapes, And it yieldeth wild
grapes.
3 Now
then, O inhabitant of Jerusalem, And man of Judah, Judge ye between me And my
vineyard.
4 What
more ought to have been done to my vineyard, Which I have not done to it? How
did I look that it should yield grapes, And yet it hath yielded wild
grapes?
5 And
now come, I will show to you, What I will do to my vineyard. I will take away
its hedge, that it may become pasture; I will break down its wall, that it may
be trodden
down.
6 I
will lay it waste; It shall not be pruned nor digged; And the brier And thorn
shall grow up. Yea, I will command the clouds That they do not rain on
it.
7 Verily
the vineyard of Jehovah of hosts is the house of Israel, And the men of Judah
his pleasant plant. Hence he looked for judgment, And behold oppression; For
righteousness, And behold a
cry.
8 Wo
to them that join house to house, And add field to field, Till there be no
place; That you may be placed alone, In the midst of the
earth.
9 This
is in the ears of Jehovah of hosts, If many houses be not laid desolate, Great
And fair, without
inhabitant.
10 Yea,
ten acres of vineyard shall produce one bath, And the seed of a homer shall
yield an
ephah.
11 Wo
to them that rise early, To follow drunkenness, And who prolong the time till
night, While wine inflameth
them.
12 And
the harp, the lyre, the tabret, And the pipe, And wine Are in their
entertainment's; But they do not regard the work of Jehovah, Nor consider the
operation of his
hands.
13 Therefore
my people are gone into captivity, Because they have no knowledge; And their
glory are men famished, And their multitude are dried up with
thirst.
14 Therefore
hell hath enlarged his soul, And opened his mouth without measure; And his glory
And his multitude hath descended, And his wealth, And he that rejoiced in
her.
15 And
the man of low degree shall be bowed down, And the man of rank shall be humbled;
Yea, the eyes of the haughty shall be
humbled.
16 And
Jehovah of hosts shall be exalted in judgment, And God, who is holy, shall be
sanctified in
righteousness.
17 And
the lambs shall feed after their manner, And the waste places of the fat ones
shall strangers
eat.
18 Wo
to them that draw iniquity with cords of vanity, And sin as with
cart-ropes.
19 Who
say, Let him make speed, And hasten his work, That we may see it; Let the
counsel of the Holy One of Israel draw near And come, That we may know
it.
20 Wo
to them that call evil good, And good evil; That put darkness for light, And
light for darkness; That turn bitter into sweet, And sweet into
bitter.
21 Wo
to them that are wise in their own eyes, And are prudent in their own
sight.
22 Wo
to them that are powerful to drink wine, And powerful men to mingle strong
drink;
23 Who
justify the wicked for reward, And take away the righteousness of the righteous
from
him.
24 Therefore,
as the tongue of fire devoureth the stubble, And the chaff is consumed by the
flame; So their root shall be as rottenness, And their blossom shall pass away
as dust; Because they have east away the law of Jehovah of hosts, And have
loathed the word of the Holy One of
Israel.
25 Therefore
the anger of Jehovah, Hath been kindled against his people, And, stretching
forth his hand against them, He hath smitten them; And the mountains trembled, .
And their torn carcass was thrown into the midst of the streets; And for all
these things his anger hath not been turned away, But his hand is stretched out
still.
26 And
he will lift up an ensign to the nations from afar; He will hiss to the nation
from the end of the earth; And lo, it will come speedy And
swift.
27 None
shall be weary nor stumble among them; None shall slumber nor sleep; None shall
have the girdle of their loins loosed, Nor shall the latchet of their shoes be
broken.
28 Their
arrows will be sharp, And all their bows bent. The hoofs of their horses shall
be counted as flint, And their wheels as a
whirlwind.
29 Their
roaring shall be like that of a lion; They shall roar like young lions; They
shall gnash And seize the prey; They shall carry away the spoils, And none shall
deliver.
30 He
shall roar against them in that day, as the roaring of the sea; Then shall he
look to the earth, And behold! the darkness of tribulation; And the light shall
be darkened in the heavens.
CHAPTER
6
1 In
the year that King Uzziah died, I saw the Lord sitting on a throne high And
lifted up, And his remotest parts filled the
temple.
2 And
seraphim stood above it; Each had six wings; With two they covered their face,
With two they covered their feet, And with two did they
fly.
3 And
one cried to another, saying, Holy, holy, holy, is Jehovah of hosts; The whole
earth is full of his
glory.
4 And
the posts of the doors were moved by the voice of him that cried, And the house
was filled with
smoke.
5 Then
I said, Wo to me, for I am undone;
fa14
Because I am a man of polluted lips, And I dwell amidst a people having polluted
lips; And yet mine eyes have seen the king, Jehovah of
hosts.
6 And
one of the seraphim flew to me, having in his hand a live coal, snatched with a
fork from the
altar.
7 And
laying it on my mouth, he said, Lo, this hath touched thy lips, And thy sin
shall be
expiated.
8 Afterwards
I heard the voice of the Lord, saying, Whom shall I send? And who shall go for
us? Then I said, Here am I, send
me.
9 Then
he said, Go And tell this people: Hearing hear, And do not understand; Seeing
see, And do not
know.
10 Harden
the heart of this people, And make heavy their ears, And close up their eyes;
Lest they see with their eyes, . And hear with their ears, And their heart
understand, And when they have been converted, they be
healed.
11 And
I said, how long, O Lord. And he said, Till the houses be laid waste without
inhabitant, And the houses be emptied of men, And the land be reduced to
solitude;
12 Till
God have removed men far away, And till there be great desolation in the midst
of the
land;
13 Till
a tenth shall return, And be destroyed like a tell And an oak, Whose substance
is in them, when they cast their leaves; So in it shall the substance be the
holy seed.
CHAPTER
7
1 It
came to pass, in the days of Ahaz, the son of Jotham, the son of Uzziah, king of
Judah, that Rezin, the king of Syria, And Pekah, the son of Remaliah, king of
Israel, went up against Jerusalem, to besiege it, but. could not overcome
it.
2 And
it was told the house of David, saying, Syria is allied with Ephraim; And his
heart was moved, as when the trees of the forest are moved by the
wind.
3 Then
said Jehovah to Isaiah, Go out to meet Ahaz, thou And Shear-jashub, thy son, at
the end of the conduit of the upper pool, at the road of the fullers
field.
4 And
thou shalt say to him: Take heed, And be quiet; Fear not, And let not thy heart
be soft, For the two tails of those smoking firebrands, For the fierceness of
the anger of Rezin the Syrian, And of the son of
Remaliah.
5 Because
the Syrian hath taken wicked counsel against thee with Ephraim, And the son of
Remaliah,
saying:
6 Let
us go up against Judah, And harass it, And let us open it for us; And let us
appoint a king in the midst of it, The son of
Tabeal.
7 Thus
hath the Lord Jehovah said, It shall not stand, And shall not
be,
8 For
the head of Syria is Damascus, And the head of Damascus is Rezin; And within
sixty-five years shall be broken Ephraim, that it be not a
people.
9 Yet
the head of Ephraim is Samaria, And the head of Samaria is the son of Remaliah.
If ye do not believe, Surely ye shall not
stand.
10 And
Jehovah added to speak to Ahaz,
saying:
11 Ask
thee a sign from Jehovah thy God, By asking in the deep, Or in the height
above.
12 And
Ahaz said, I will not ask, And I will not tempt the
Lord.
13 And
he said, Hear now, O house of David! Is it a small tiling for you to weary men,
If ye do not also weary my
God?
14 Therefore
will the Lord himself give you a sign: Behold, a virgin shall conceive, And bear
a son, And shall call his name
Immanuel.
15 Butter
And honey shall he eat, Till he know to refuse the evil, And to choose the
good.
16 And
before the child shall know, To refuse the evil And choose the good, Forsaken
shall be the land which thou hatest by both her
kings.
17 Jehovah
will bring upon thee, And on thy people, And on thy fathers house, Days which
have not come. Since the day of the revolt of Ephraim from Judah, The king of
Assyria.
18 It
shall be in that day, Jehovah shall hiss. For the fly, which is in the extremity
of the rivers of Egypt, And for the bee which is in the land of
Assyria.
19 And
they shall all of them come And rest, In the desolate valleys, And in the
caverns of the rocks, And on all thorns, And on all
bushes.
20 In
that day shall Jehovah shave with a hired razor, By those who are beyond the
river, by the king of Assyria, The head And the hair of the feet; And shall also
take away the
beard.
21 And
it shall be in that day, that a man shall nourish a young cow And two
sheep.
22 And
it shall come to pass, That, on account of the abundance of milk which they
shall yield, He shall eat butter. Yea, butter And honey shall every one eat.
That shall be left in the midst of the
land.
23 It
shall also be in that day, That, wherever there are a thousand vines, They shall
be sold for a thousand pieces of silver, On account of thorns And
briers.
24 With
arrows And bow shall they come thither, Because thorns And briers shall be
throughout all the
land.
25 And
on all the mountains which are dug with the hoe Thither shall not come the dread
of thorns And briers; But they shall be laid out for pasture to the cattle, And
shall be trodden by the flocks.
CHAPTER
8
1 And
Jehovah said to me: Take thee a large roll, And write in it with an ordinary
pen:
fa15
Make speed to spoil, hasten to the
prey.
2 And
I took unto me faithful witnesses, Uriah the priest, And Zechariah the son of
Jeberechiah.
3 And
I approached the prophetess, who conceived And bare a son. And Jehovah spoke to
me: Call his name, Make speed to spoil, Hasten to the
prey.
4 Verily
before the child shall know to cry, My father And my mother, The riches of
Damascus anti the spoil of Samaria, Shall be taken away before the king of
Assyria.
5 Moreover,
Jehovah spoke unto me, saying
again:
6 Because
this people hath refused. The waters of Shiloah, which flow softly, And hath
rejoiced in Rezin And the son of
Remaliah:
7 Therefore,
behold, the Lord bringeth upon them, The waters of the river, rapid And strong,
The king of Assyria And all his force; And he shall come up over all his
channels, And shall pass over all his
banks.
8 And,
crossing over into Judah, He shall overflow And pass over; He shall reach even
to the neck; And the stretching out of his wings shall fill, The breadth of thy
land, O
Immanuel.
9 Associate
yourselves, ye peoples, And ye shall be broken in pieces; Give ear, all ye that
are from a distant land. Gird yourselves, And ye shall be broken in pieces; Gird
yourselves, And ye shall be broken in
pieces.
10 Take
counsel together, And it shall be disannulled; Decree a decree, And it shall not
stand; For God is with us.
fa16
11 For
thus did Jehovah speak to me, as if seizing
fa17
my hand, And taught me not to go in the way
of this people,
saying,
12 Say
ye not, A confederacy, In all things in which this people saith, A confederacy;
And fear not their fear, Nor be ye
afraid.
13 Sanctify
Jehovah of hosts himself; And let him be your fear, And let him be your
dread.
14 Then
shall he be for a sanctuary; A stone of stumbling And rock of destruction To the
two houses of Israel; A net And a snare to the inhabitants of
Jerusalem.
15 And
many among them shall stumble, And fall, And shall be bruised, snared, And
taken.
16 Bind
up the testimony; Seal the law among my
disciples.
17 Therefore
will I wait for Jehovah, Who hideth Iris face from the house of Jacob, And I
will look for
him.
18 Behold
I, And the children whom Jehovah hath given me, Are for signs And wonders in
Israel, From Jehovah of hosts, Who dwelleth in Mount
Zion.
19 And
if they shall say to you, Inquire at soothsayers And diviners, Who whisper And
mutter; Should not a people ask counsel of their God? From the living to the
dead?
20 To
the law And to the testimony: If they have not spoken according to this word, It
is because there is no light in
them.
21 Then
shall they pass through this land distressed And hungry, And it shall happen.
that, when they are hungry, they shall fret, And shall curse their king And
their God, looking
upward.
22 And
when they shall look to the earth, Lo, trouble And darkness, dimness And
distress, And they shall be driven to gloominess.
CHAPTER
9
1 Yet
the darkness shall not be, According to the affliction which happened to her,
When they first lightly afflicted, The land of Zebulun And the land of Naphtali;
Nor when they afterwards did more grievously afflict By the way of the sea
beyond Jordan, In Galilee of the
nations.
2 The
people walking in darkness, Hath seen a great light. They who dwelt in the land
of the shadow of death, Light hath shined on
them.
3 By
multiplying the nation thou hast not increased the joy; They have rejoiced
before thee according to the joy of harvest, As men shout in dividing the
spoils.
4 For
his burdensome yoke, And the staff of his shoulder, The scepter of his oppressor
Hast thou broken, as in the day of
Midian.
5 Although
every battle of the warrior is made With noise And rolling of the vesture in
blood, This shall be for burning, For fuel of
fire.
6 For
to us a child is born; To us a son is given; And the government hath been laid
upon his shoulder; And his name shall be called, Wonderful, Counselor, The
mighty God, The Father of the age, The Prince of
Peace.
7 To
the increase of the government And to peace, There shall be no end; On the
throne of David And on his kingdom, To order And establish it In judgment And
justice, Henceforth, even for ever. The zeal of Jehovah of hosts will do
this.
8 The
Lord sent a word against Jacob, And it hath fallen on
Israel.
9 And
all the people shall know, Ephraim, And the inhabitants of Samaria, Who say in
the pride And haughtiness of their
heart,
10 The
bricks are fallen down, And we will build with hewn stones; The sycamores are
cut down, And we will substitute
cedars.
11 But
Jehovah will strengthen the enemies of Rezin against him, And will aid his
adversaries.
12 Syria
before, And the Philistines behind; And they shall devour Israel with open
mouth. And for all this his anger is not turned away, But his hand is stretched
out
still.
13 But
the people have not turned to him that smote them, And have not sought Jehovah
of
hosts.
14 Therefore
will Jehovah cut off from Israel The head And the tail, The branch And the reed,
In one
day.
15 The
elder And the honorable, he is the head; And the prophet who teacheth falsehood,
he is the
tail.
16 For
the governors of this people are seducers, And they who are guided by them are
destroyed.
17 Therefore
the Lord will not rejoice over their young men, And will not have compassion on
the orphans And widows; For all are hypocrites And evil-doers, And every mouth
speaketh villany. For all this his anger is not turned away, But his hand is
stretched out
still.
18 For
wickedness burneth as the fire; It shall devour the briers And thorns;
Afterwards it shall kindle into the thickets of the forest, And the smoke of
that which ascendeth shall go
up.
19 Through
the wrath of Jehovah of hosts, Shall the land be darkened, And the people shall
be as the fuel of fire: No man shall spare his
brother.
20 Every
one shall snatch on the right hand, And be hungry; He shall eat on the left
hand, And shall not be satisfied; Every one Shall devour the flesh of his own
arm:
21 Manasseh,
Ephraim; And Ephraim, Manasseh; They together shall be against Judah. And yet
for all this his anger is not turned away, But his hand is stretched out
still.
CHAPTER
10
1 Wo
to them that decree unrighteous decrees, And who prescribing prescribe
injustice:
2 To
keep back the poor from judgment, And to take away the right from the poor of my
people, To defraud the widows, And to plunder the
orphans.
3 And
what will ye do in the day of visitation? And when the desolation shall come
from afar, To whom will ye flee for aid? And where will ye
deposit
fa18
your
glory?
4 Unless
fa19
they shall stumble among the vanquished, And shall fall down among the slain.
For all this his anger shall not be turned away, And his hand is stretched out
still.
5 O
Assyrian! the rod of mine anger! And the very staff in their hand is my
wrath.
6 Against
a hypocritical nation will I send him, And against the people of my indignation
will I command him, To seize the prey, To carry off the spoils, And to tread him
down as the mire of the
streets.
7 Yet
will he not so intend, Nor will his heart think so; For it will be in his heart
to destroy, And to cut off nations not a
few.
8 For
he saith, Are not my princes also
kings?
9 Is
not Calno as Carchemish? Is not Hamath as Arpad? Is not Samaria as
Damascus?
10 As
my hand hath found the kingdoms of the idols, For their graven images excelled
Jerusalem And
Samaria.
11 As
I have done to Samaria And her idols, Shall I not do so to Jerusalem And her
idols?
12 But
it shall come to pass, When the Lord shall have performed his whole work. In
mount Zion And Jerusalem, I will punish the fruit of the haughtiness of the
heart of the king of Assyria, And the glory of the loftiness of his
eyes.
13 For
he saith, By the strength of my hand have I done it; And by my wisdom; for I am
sagacious; And therefore have I removed the boundaries of the peoples, And have
plundered their treasures, And have brought down the inhabitants, like a mighty
man.
14 And
my hand hath found as a nest the riches of the peoples; And as eggs which have
been left are gathered, So have also I gathered the whole earth; And there was
none that moved the wing, Or opened the mouth, or
chirped.
15 Shall
the axe boast against him that heweth with it? Shall the saw magnify itself
against him that moveth it? Like the rising up of a rod against him that raiseth
it, Like the risings up of a staff, as if it were not
wood.
16 Therefore
will the Governor, Jehovah of hosts, send Against his fat ones leanness, And
under his glory will kindle, A burning, like the burning of a
fire.
17 And
the light of Israel shall become a fire, And his Holy One shall become a flame;
And it shall burn And devour His briers And thorns in one
day.
18 The
glory of his forest And of his fruitful field, From the soul even to the flesh,
will he consume; And it shall be as the fainting of a
standard-bearer.
19 And
the remains of the wood of his forest, Shall become a number, Such that a child
may count
them.
20 It
shall be in that day, The remnant of Israel, And they that are left of the house
of Jacob, Shall not add to rely on him that smote them; For they shall rely on
Jehovah, The Holy One of Israel, in
truth.
21 The
remnant shall return, the remnant of Jacob, To the mighty
God.
22 For
if thy people Israel be as the sand of the sea, A remnant of it shall return.
The consumption decreed overfloweth righteousness.
fa20
23 For
a consumption And consummation Doth the Lord Jehovah of hosts make In the midst
of all the
land.
24 Therefore
thus saith Jehovah of hosts: O my people, the inhabitants of Zion, Fear not the
Assyrian. He will smite thee with a rod, And will lift up his staff against
thee, After the pattern of
Egypt.
25 But
yet a little while, And my rage And indignation, Shall be discharged in their
destruction.
26 And
Jehovah of hosts will stir up a scourge against him, According to the slaughter
of Midian on the rock Oreb; And his rod shall be on the sea, And he will lift it
up after the pattern of
Egypt.
27 And
it shall come to pass in that day, That his burden shall be removed from thy
shoulder, And his yoke from thy neck; And the yoke shall be destroyed From the
face of the
anointing.
28 He
is come to Aiath; he hath passed to Migron; At Michmash he will lay up thy
baggage.
29 They
have crossed the ford; they have lodged by night at Geba; Ramah is terrified;
Gibeah of Saul hath
fled.
30 Neigh
with thy voice, O daughter of Gallim! Cause it to be heard at Laish, O poor
Anathoth.
31 Madmenah
is removed; The inhabitants of Gebim have gathered
themselves.
32 Yet
a day, when he shall remain at Nob, He will lift up his hand, Against the mount
of the daughter of Zion, The hill of
Jerusalem.
33 Behold!
The Lord Jehovah of hosts Will cut off the branch with
terror;
fa21
And the lofty of stature shall be cut down. And the haughty shall be brought
low.
34 And
he will cut down the thickets of the forest with iron, And Lebanon shall fall
violently.
CHAPTER
11
1 But
a branch shall spring from the stock of Jesse, And a sprout from his roots shall
yield
fruit.
2 And
the Spirit of Jehovah shall rest upon him, The Spirit of wisdom And
understanding, The Spirit of counsel And strength, The Spirit of knowledge And
to the fear of
Jehovah;
3 And
will make him sagacious in the fear of Jehovah; Not according to the sight of
his eyes shall he judge, Nor according to the hearing of his ears shall he
reprove.
4 For
in righteousness he shall judge the poor, And in equity shall he reprove for the
meek of the earth; And he shall smite the earth with the rod of his mouth, And
with the breath of his lips shall he slay the
wicked.
5 And
righteousness shall be the belt of his loins, And faithfulness the belt of his
reins.
6 The
wolf shall dwell with the lamb, And the leopard shall lie down with the kid; The
calf, And the lion, And the fatling together; And a little child shall lead
them.
7 The
cow And the bear shall feed; Their young ones shall lie down together; And the
lion shall eat straw like the
ox.
8 And
the child shall play on the hole of the asp, And on the dell of the basilisk
shall the weaned child lay his
hand.
9 They
shall not hurt, nor do injury, In all the mountain of my holiness; For the earth
shall be full of the knowledge of Jehovah, As with waters that cover the
sea.
10 And
it shall be in that day, The root of Jesse, Which shall stand for an ensign of
the peoples, Shall be sought by the nations; And his rest shall be
glory.
11 And
it shall be in that day, The Lord will again apply his hand, To recover the
remnant of his people, which shall be left, From Assyria, And from Egypt, from
Parthia, From Arabia, from Ethiopia, from Persia, From Chaldea, from Hamath, And
from the islands of the
sea.
12 And
he shall lift up an ensign to the nations, And shall gather the outcasts of
Israel, And shall gather the dispersed of Judah, From the four corners of the
earth.
13 And
the envy of Ephraim shall depart, And the adversaries of Judah shall be cut off.
Ephraim shall not envy Judah, And Judah shall not vex
Ephraim.
14 But
they shall fly on the shoulders of the Philistines to the west; They shall
plunder together the children of the east; Edom And Moab shall be the stretching
out of their hands, And the children of Ammon shall be their
obedience.
15 And
Jehovah shall utterly destroy. The tongue of the Egyptian sea; And he shall lift
up his hand on the river. By the might of his wind; And he shall smite it in the
seven streams, And shall make them to be shod with
shoes.
16 And
there shall be a path for the remnant of his people, Which shall be left from
Assyria, As there was to Israel, In the day when he came up out of the land of
Egypt.
CHAPTER
12
1 And
in that day thou shalt say: I will sing to thee, O Jehovah; Though thou wast
angry With me, Thine anger is turned away, And thou hast comforted
me.
2 Behold!
God is my salvation; I will trust, And not be afraid; For God Jehovah is my
strength And song; And he hath become
fa22
my
salvation.
3 Ye
shall draw waters with joy. From the fountains of the
Savior.
fa23
4 And
in that day shall ye say: Sing to Jehovah; call upon his name; Make known his
works among the peoples; Proclaim that his name is
exalted.
5 Sing
to Jehovah; For he hath done glorious things; And this hath been made known
throughout all the
earth.
6 Shout
And sing, O inhabitress of Zion! For great in the midst of thee, Is the Holy One
of Israel.
CHAPTER
13
1 The
burden of Babylon, which Isaiah, the son of Amoz,
saw.
2 On
a lofty mountain lift up a banner; Raise the voice to them; shake the hand; That
they may enter into the gates of the
nobles.
3 I
have commanded my sanctified ones; And for mine anger have I also called my
mighty ones, Who rejoice in my
glory.
4 The
noise of a multitude in the mountains, As of a great people; The noise of the
sound of kingdoms, Of nations gathered together; Jehovah of hosts mustereth the
host of the
battle.
5 Coming
from a distant land, From the end of heaven, Jehovah And the vessels of his
anger, To destroy the whole
land.
6 Howl
ye, for the day of Jehovah is at hand; As destruction from the Strong
One
fa24
shall it
come.
7 Therefore
shall all hands be weakened, And every heart of man shall
melt.
8 And
they shall be afraid; Pangs And sorrows shall take hold of them; They shall be
in pain like a woman in labor; Every one shall be amazed at his neighbor; Their
faces shall be faces of
flames.
9 Behold!
the day of Jehovah shall come cruel; Even indignation And the burning of angel,
To lay the land desolate, And to destroy the sinners thereof out of
it.
10 Therefore
the stars of heaven, And the constellations, Shall not give their light; The sun
shall be darkened in his going forth, And the moon shall not give forth her
brightness.
11 And
I will visit upon the world wickedness, And upon the wicked their iniquity; And
I will cause the arrogance of the proud to cease, And I will lay low the
loftiness of
tyrants.
12 I
will make a mortal more precious than fine gold, And a man than the weight of
the gold of
Ophir.
13 Therefore
I will shake the heavens, And the earth shall be moved out of its place, In the
indignation of Jehovah of hosts, And in the day of the fierceness of his
anger.
14 And
it shall be as a chased roe, And a sheep which no man taketh up; Every one shall
look to his own people, And every one shall flee to his own
land.
15 Every
one that is found shall be pierced through, And every one that is joined to them
shall fall by the
sword.
16 Their
infants shall be dashed in pieces before their eyes; Their houses shall be
plundered, And their wives shall be
ravished.
17 Behold!
I raise up against you the Medes, Who shall not think of silver, And shall not
desire even
gold.
18 And
with their bows shall they dash in pieces the children; They shall not pity the
fruit of the womb, Nor shall their eye spare
children.
19 And
Babylon, the glory of kingdoms, And the ornament of the brightness of the
Chaldeans, Shall be like Gods overthrowing of Sodom And
Gomorrah.
20 Never
shall it be inhabited any more, Nor shall it be dwelt in from generation to
generation; Nor shall the Arabian pitch his tent there, Nor shall the shepherds
make their flocks to lie down
there.
21 But
the Ziim shall lie down there; And their houses shall be full of Ohim; There
shall the daughters of the ostrich dwells. And there shall the satyrs
dance.
22 And
Iim shall cry ill their splendid houses, And dragons in their delightful
palaces; And her time is near at hand, And her days shall not be
prolonged.
CHAPTER
14
1 Jehovah
will now pity Jacob, And will yet choose Israel, And will cause them to rest in
their own land; And the stranger shall be joined to them; They shall be allied
to the house of
Jacob.
2 And
the peoples shall take them, And shall bring them to their own place, And in the
land of Jehovah shall the house of Israel Possess them for servants And for
handmaids; And they shall take them whose captives they were? And shall rule
over their
oppressors.
3 And
it shall be in the clay, When Jehovah shall have given thee rest, From thy
labor, And from thy trembling, And from the hard bondage which had been laid on
thee.
4 Then
against the king of Babylon Shalt thou take up this proverb, And shalt say, How
hath the oppressor ceased! How hath the city covetous of gold
ceased!
5 Jehovah
hath broken the staff of the wicked, The scepter of the
rulers,
6 Which
smote the nations in anger, With an incurable wound; Which ruled over the
nations with anger; If any one suffered persecution. He did not hinder
it.
7 The
whole earth is at rest, And is quiet; They have sung
praise.
8 Yea,
the fir-trees rejoice over thee, And the cedars of Lebanon: Since thou art laid
down, No feller hath come up against
us.
9 Hell
from beneath is moved on account of thee; To meet thy coming. He hath stirred up
the dead for thee, And hath made to rise from their thrones All the leaders of
the earth, All the kings of the
nations.
10 All
shall speak, And say to thee: Art thou also become weak as we? And art thou
become like to
us?
11 In
the grave is laid thy splendor, And the noise of thine instruments of music; The
worm is spread under thee, And reptiles cover
thee.
12 How
art thou fallen from heaven, O Lucifer, son of the dawn, How art thou thrown
down to the earth, That didst cast the lot upon the
nations!
fa25
13 But
thou saidst in thy heart, I will ascend to heaven; In high places near the stars
of God. Will I place my throne, And will sit on the mountain of the testimony,
On the sides of the
north.
14 I
will ascend above the heights of the clouds, And will be like the Most
High.
15 But
thou art brought down to the grave, To the sides of the
pit.
16 They
that see thee shall bend forward, And shall view thee attentively. Is this the
man that made the earth to tremble? That shook the
kingdoms?
17 That
made the world as a wilderness; That destroyed its cities? That opened not the
house to his
prisoners?
18 All
the kings of the nations, all of them, Lie in glory, each in his own
house.
19 But
thou art cast out of thy grave, As an abominable branch, As the garments of the
slain Who were killed with the sword, Who go down to the pit; As a carcass
trodden under
foot.
20 Thou
shalt not be joined with them in burial; Because thou hast laid waste thy land,
Thou hast slain thy people; The seed of wicked men shall not be continually
remembered.
21 Prepare
slaughter for his children, For the iniquity of their fathers; That they may not
rise, And possess the land, And fill the face of the world with
cities.
22 For
I will rise up against them, saith Jehovah of hosts, And the name And the
remnant, The son And the grandson, Will I cut off, saith
Jehovah.
23 And
I will make it to be a possession of the hedgehog, And pools of water; And I
will sweep it with a besom, emptying it, Saith Jehovah of
hosts.
24 Jehovah
of hosts hath sworn, saying, If it hath not been as I thought, And if it shall
not stand as I
purposed,
25 That
in my land I will crush the Assyrian, And on my mountains will tread him under
foot; And that his yoke shall depart from them, And his burden be removed from
their
shoulder.
26 This
is the purpose which is purposed on the whole earth; And this hand is stretched
out on all the
nations.
27 For
Jehovah of hosts hath decreed, And who shall disannul it? His hand is stretched
out, And who shall turn it
back?
28 In
the year in which Ahaz the king died, was this
burden.
29 Rejoice
not, thou whole Palestina, Because the rod of him that smote thee is broken; For
from the root of the adder shall spring a cockatrice, And his fruit shall be a
fiery
serpent.
30 And
the first-born of the poor shall feed, And the needy shall lie down in safety;
And I will cause thy root to die with famine, And he shall slay thy
remnant.
31 Howl,
O gate! cry, O city! Thou whole Palestina art dissolved; For smoke cometh from
the north; And no one shall be alone in his appointed
day.
32 And
what shall be answered to the messengers of the nations? That Jehovah hath
founded Zion, And the poor of his people shall have confidence in
her.
CHAPTER
15
1 The
burden of Moab. Because in the night Aro Moab Is laid waste, And brought to
silence; Surely in the night Kir of Moab is laid waste, And brought to
silence.
2 He
shall go up into the house, And to the high places of Dibon, to weep; Over Nebo,
And over Medeba, shall Moab howl. On all his heads shall be baldness, And every
beard shall be
shaved.
3 In
his cross-roads shall they be girded with sackcloth; On his roofs, And in his
streets, Shall every one howl, And go down to
weep.
4 Heshbon
And Elealeh shall cry aloud; As far as Jahaz shall their voice be heard;
Therefore shall the armed men of Moab howl; The soul of each man shall howl to
itself.
5 My
heart shall cry aloud for Moab; Her fugitives to Zoar, a heifer of three years
old; By the going up of Luhith shall they go up with weeping, By the way of
Horonaim shall they raise the cry of
sorrow.
6 The
waters of Nimrim are cut off; The grass is withered, The herbage hath failed, No
verdure is
left.
7 Therefore
what every one hath left, And his riches, They shall carry to the brook of the
willows.
fa26
8 The
cry hath gone round the borders of Moab; Even to Eglaim is his howling. And even
to Beer-Elim is his
howling.
9 Because
the waters of Dimon shall be full of blood; For I will lay additions upon Dimon,
Lions to them that are escaped of Moab, And to the remnant of the
land.
CHAPTER
16
1 Send
ye the lamb to the governor of the land, From the rock of the desert, To the
mountain of the daughter of
Zion.
2 And
it shall be as a bird let loose, wandering from its nest, So shall the daughters
of Moab be at the fords of
Arnon.
3 Assemble
a council; execute judgment; Make thy shadow as the night in the midst of
noon-day; Hide the banished; Betray not the
fugitive.
4 Let
mine outcasts dwell with thee. Moab, be thou a place of concealment From the
face of the destroyer; For the extortioner hath ceased; The destroyer hath
failed; He that trod us under foot hath been consumed out of the
land.
5 And
in mercy shall the throne be prepared; And he shall sit upon it in
steadfastness, To judge in the tabernacle of David, And to seek judgment, And to
hasten
righteousness.
6 We
have heard of the pride of Ahab, (he is very proud,) His pride, his haughtiness,
And his insolence;
fa27
But his lies shall not be
successful.
7 Therefore
shall Moab howl to Moab, all shall howl, On account of the foundations of
Kirhareseth; You will groan, being only
smitten.
8 For
the vines of Heshbon are cut down, The vine of Sibmah. The lords of the nations
have trodden down her choicest roots,
fa28
Which reached even to Jazer, Which wandered even to the wilderness; Her noble
plants have been thrown down, Which crossed the
sea.
9 Therefore
will I bewail with the weeping of Jazer the vine of Sibmah; I will water thee
with my tears, O Heshbon And Elealeh! Because on thy summer fruits, And on thy
harvest, A shouting shall break forth.
fa29
10 Joy
And rejoicing have been taken away from the fruitful field; In the vineyards
shall there be no rejoicing nor shouting. The treader shall not tread wine in
the presses; I have made the shouting to
cease.
11 Therefore
my bowels shall sound like a harp for Moab, And my inward parts for
Kirharesh.
12 And
it shall be, when it shall be seen, That Moab hath been wearied on the high
places, Then shall he come to the sanctuary to pray? And shall not profit by
it.
13 This
is the word which Jehovah uttered concerning Moab since that
time.
14 Now, I say, Jehovah hath spoken, saying
– Three years, as the years of a hireling; And the glory of Moab, With all
her multitude, however great, Shall be turned into disgrace; And her remnant
shall be few, small, And feeble.
CHAPTERS
17—32
CHAPTER 17
1 The
burden of Damascus. Behold, Damascus is taken away, that it be not a city; For
it shall be a heap of
ruins.
2 The
cities of Aroer are forsaken; They shall be changed into sheepfolds; They shall
lie down, And there shall be none to terrify
them.
3 And
the fortress shall cease from Ephraim, And the kingdom from Damascus; And the
remnant of Syria shall be As the glory of the children of Israel, Saith Jehovah
of
hosts.
4 And
it shall be in that day, The glory of Jacob shall be diminished, And the fatness
of his flesh shall become
lean.
5 And
it shall be as he who gathereth the harvest of the corn, Who reapeth the ears
with his arm, Like as one gleaneth grapes in the valley of
Rephaim.
6 And
in thee shall be left a gleaning, as the shaking of an olive-tree; There two or
three berries remain on the top of the highest branch. Four or five on the
spreading branches of its fruit, Saith Jehovah, the God of
Israel.
7 In
that day shall a man look to his Maker, And his eyes shall be fixed on the Holy
One of
Israel.
8 And
he shall not look to the altars, the work of his own hands. Nor view the things
which his fingers have made, Nor the groves, Nor the graven
images.
9 In
that day the cities of his strength shall be, As the forsaking of a thicket And
of a branch, In like manner as they left before the children of Israel; And
there shall be
desolation.
10 Because
thou hast forgotten the God of thy salvation, And hast not been mindful of the
God of thy strength; Therefore shalt thou plant pleasant plants, And thou shalt
engraft a foreign
shoot.
11 In
the day of thy plantation shalt thou make it to grow, And in the morning thou
shalt make the seed to sprout; But in the day of enjoying shall the harvest
fail. And the grief shall be
desperate.
12 Alas!
the multitude of many peoples; Like the sound of many peoples shall they sound,
And like the noise of nations; Like the noise of mighty waters shall they
rush.
13 Like
the noise of mighty waters Shall the peoples make a noise, And he will rebuke
them, And will drive them far away; They shall be chased. As the chaff of the
mountains before the wind, And as a rolling thing before the
whirlwind.
14 In
the evening time, behold! trouble: Ere it be morning, it shall not at all be.
This is the portion of them that tread us down, And the lot of them that plunder
us.
CHAPTER
18
1 Alas!
the land shadowing with wings, Which is beyond the rivers of
Ethiopia.
2 Sending
ambassadors by the sea, In ships of reeds on the waters. Go, ye swift
messengers, To a nation scattered And plundered, To a people terrible from that
time And till now, To a nation trodden down on every side, Whose land the rivers
have
plundered.
3 All
ye inhabitants of the world, And dwellers on the earth, When he shall set up a
standard on the mountains, you shall see it; When he shall sound a trumpet, you
shall hear
it.
4 Thus
also hath Jehovah said to me, I will rest, And will look in my tabernacle, As
the heat that drieth up the rain, And as a cloud of dew in the heat of
harvest.
5 For
when the harvest shall be at hand, The bud shall be perfect, And the ripening
fruit shall go out of the flower Then will he prune the twigs with
pruning-hooks, And cut down And take away the
branches.
6 They
shall be left together to the fowls of the mountains, And to the beasts of the
earth. The fowls shall spend the summer upon them, And all the beasts of the
earth shall spend the winter upon
them.
7 At
that time shall a present be brought to Jehovah of hosts, A people torn And
plundered, And from a people terrible from the beginning hitherto; From a nation
trodden down on every side, Whose land the rivers have plundered, To the place
of the name of Jehovah of hosts, To Mount Zion.
CHAPTER 19
1 The
burden of Egypt. Behold, Jehovah rideth on a swift cloud, And will come into
Egypt; And the idols of Egypt shall be moved before his face, And the heart of
Egypt shall melt in the midst of
her.
2 And
I will set the Egyptians against the Egyptians; Then shall they fight every one
against his brother, Every one against his neighbor; City against city, And
kingdom against
kingdom.
3 And
the spoil of Egypt shall be emptied in the midst of her, And I will destroy her
counsel, Even though they seek to the idols, to the magicians, To the
soothsayers, to the
diviners.
4 And
I will deliver the Egyptians . into the hand of a cruel master, And a powerful
king shall rule over them, Saith the Lord, Jehovah of
hosts.
5 Then
shall the waters fail from the sea, And the flood shall be wasted And dried
up.
6 The
rivers shall be turned aside; The brooks of defense shall be emptied And dried
up; The reed And the flag shall
wither.
7 The
herbs at the brook, And on the mouth of the brook, And all the seed of the
river, Shall wither, And be driven away, that it may be no
more.
8 And
the fishers shall mourn, And all who cast a hook into the brook shall lament;
They who spread a net on the face of the waters shall
anguish.
9 They
who work in the finest flax shall blush, And they who weave
perforated
fa30
meshes.
10 For
their nets shall be broken, And all that make a net shall be sad in their
heart.
11 Surely
the princes of Zoan are fools; The counsel of the wise counselors of Pharaoh is
foolish. How say ye to Pharaoh, I am the son of the wise, And the son of ancient
kings?
12 Where
are now thy wise men? That they may declare to thee, Or that they may even know,
What Jehovah of hosts hath decreed concerning
Egypt.
13 The
princes of Zoan are become infatuated, The princes of Noph are deceived; Egypt
hath been led astray By a corner of her
tribes.
14 Jehovah
hath mingled a spirit of perverseness in the midst of her; And they have misled
Egypt in all her work, As a drunken man staggereth in his
vomit.
15 Neither
shall Egypt have any work to do, The head or the tail. The branch or the
rush.
16 In
that day shall Egypt be like women; For it shall shudder And tremble, From
before the shaking of the hand of Jehovah of hosts, Which he shall shake over
it.
17 And
to the Egyptians shall the land of Judah be a terror. Every one that shall
mention it Shall tremble on account of her, Because of the purpose of Jehovah of
hosts, Which he hath decreed concerning
her.
18 In
that day shall there be five cities in the land of Egypt. Speaking with the lip
of Canaan, And swearing by Jehovah of hosts. One shall be called, The city of
desolation.
19 In
that day shall there be an altar to Jehovah in the midst of the land of Egypt,
And a statue to Jehovah near its
border.
20 And
it shall be for a sign And for a witness To Jehovah of hosts, in the land of
Egypt; For they shall cry to Jehovah because of the oppressors. And he will send
to them a savior, And a ruler, that he may deliver
them.
21 And
Jehovah shall be known by the Egyptians; The Egyptians shall know Jehovah in
that day. And shall make sacrifice And oblation, And shall vow vows to Jehovah,
And perform
them.
22 Therefore
will the Lord smite Egypt. Smiting And healing; For they shall be turned to
Jehovah, And he will be entreated by them, And will heal
them.
23 In
that day shall there be a way from Egypt into Assyria; The Assyrians shall go
into Egypt, And the Egyptians into Assyria; And the Egyptians shall serve the
Assyrians.
fa31
24 In
that day shall Israel be, With Egypt And with Assyria, The third blessing in the
midst of the
land.
25 For
Jehovah of hosts will bless him, saying, Blessed be the Egyptian, my people, And
the Assyrian, the work of my hands, And Israel, my inheritance.
CHAPTER
20
1 In
the year that Tartan came to Ashdot, (when Sargon, the king of Assyria, sent
him,) And attacked Ashdod, And took
it.
2 At
that time Jehovah spoke by the hand of Isaiah, the son of Amoz, saying, Go And
loose the sackcloth from thy loins, And put off thy shoe from thy
foot.
3 And
he did so, walking naked And barefooted. And Jehovah said: As my servant Isaiah
for three years, Hath walked naked And barefooted, A sign And a wonder.
Concerning Egypt And concerning
Ethiopia;
4 So
will the king of Assyria lead away the captivity of Egypt, And the removal of
Ethiopia, Of the young And of the old, Naked And barefooted, And with their
hinder parts uncovered, To the disgrace of
Egypt.
5 And
they shall be afraid And ashamed of Ethiopia their expectation, And of Egypt
their glory.
fa32
6 And
in that day shall the inhabitant of this island say, Behold! what is become of
our expectation, To which we fled for aid, That we might be delivered from the
face of the king of Assyria; And how shall we escape?
CHAPTER
21
1 The
burden of the desert of the sea. As storms that pass from a southerly direction,
It will come from the wilderness, From a terrible
land.
2 A
harsh vision hath been declared to me, The transgressor to the transgressor, And
the plunderer to the plunderer. Go up, O Persian! Besiege, O Mede! All his
groaning have I made to
cease.
3 Therefore
are my loins filled with pain; Pangs have seized me, as the pangs of a woman in
labor; I am bowed down at hearing, And am dismayed at
seeing.
4 My
heart is shaken; Terror hath overwhelmed me; The night of my pleasures He hath
changed to
terror.
5 Prepare
the table; Watch in the watch-tower; Eat, drink; Arise, ye princes, And anoint
the
shield.
6 For
thus hath the Lord said to me: Go, appoint a watchman, That he may declare what
he
seeth.
7 And
he saw a chariot of a couple of horsemen, A chariot of an ass, And a chariot of
a camel; Next, he looked attentively, And watched
eagerly.
8 Then
he cried, A lion. On my watch-tower, my lord, I continually stand by day, And in
my ward am I stationed whole
nights.
9 And
behold, here cometh a chariot of a man, A couple of horsemen. And he spoke, And
said, Babylon is fallen, is fallen! And all the graven images of her gods, Hath
he broken to the
ground.
10 O
my thrashing, And the corn of my floor! I have related to you what I have heard
From Jehovah of hosts, the God of
Israel.
11 The
burden of Dumah. He calleth to me out of Seir: Watchman, what of the night?
Watchman, what of the
night?
12 The
watchman said: The morning cometh, afterwards the night. If ye will inquire,
inquire ye. Return,
come.
13 The
burden in Arabia. In the forest in Arabia shall ye lodge, In the ways of
Dedanim.
14 To
meet the thirsty bring waters, O inhabitants of the land of Tema! Relieve the
fugitive with thy
bread.
15 For
they flee from the face of the swords, From the face of the drawn sword, From
the face of the bent bow, From the face of the grievousness of
war.
16 For
thus hath the Lord said to me: Yet a year, according to the years of a hireling,
Then shall all the glory of Kedar
fail;
17 And
then shall be diminished the number of the archers, Which shall be reckoned
among the mighty sons of Kedar; For Jehovah, the God of Israel, hath spoken
it.
CHAPTER
22
1 The
burden of the valley of vision. What hast thou here,
fa33
That thou art entirely gone up upon the
roofs?
2 Full
of miseries, Tumultuous city, joyful city; Thy slain men are not slain by the
sword, And are not dead in
battle.
3 All
thy rulers have fled; Together have they been made prisoners by the archers; All
that were found in thee have been made prisoners together, Who have fled from
afar.
4 Therefore
I said, Let me alone; I will be bitter in my weeping; Labor not to comfort me
Because of the plundering of the daughters of my
people.
5 For
it is a day of trouble, And of treading down, And of perplexity, From the Lord
Jehovah of hosts, in the valley of vision, Demolishing the city, And crying to
the
mountain.
6 Yet
Elam beareth the quiver, In a chariot of men And horsemen, And Kir uncovereth
the
shield.
7 And
the choice of thy valleys was filled with chariots, And horsemen set themselves
in array at the
gate.
8 And
he took away the covering of Judah; And thou didst look in that day To the
armory of the house of the
forest.
9 And
ye have seen the breaches of the city of David, which were many; And ye
collected the waters of the lower
pool.
10 And
the houses of Jerusalem have ye numbered, And ye have thrown down houses to
fortify the
wall.
11 For
the waters of the old pool, Have ye also made a ditch between the walls; And ye
have not looked to him that made it, And have not seen him that formed it in
ancient times.
fa34
12 And
in that day the Lord, Jehovah of hosts, Called to weeping And to lamentation, To
baldness And girding with
sackcloth;
13 And,
behold! joy And gladness, Slaying oxen, killing sheep, Eating flesh, And
drinking wine, Eating And drinking; For tomorrow we shall
die!
14 It
was revealed in my ears by Jehovah of hosts, If this iniquity shall be forgiven
you till ye die, Saith the Lord Jehovah of
hosts.
15 Thus
saith the Lord Jehovah of hosts, Go, approach to that abettor, To Shebna, the
ruler of the
house.
16 What
hast thou here? And whom hast thou here? That thou hast hewed out here for
thyself a sepulchre, As he who heweth out his sepulchre on high, Or who cutteth
out a habitation for himself in the
rock.
17 Behold,
Jehovah will carry thee away with a remarkable carrying away, And covering will
cover
thee.
18 Whirling
he will turn thee with whirling, As a ball with the hands, into a distant
country; There shalt thou die; And there the chariot of thy glory, Shall be the
disgrace of the house of thy
lord.
19 And
I will drive thee from thy post, And from thy abode shall he east thee
out.
20 And
it shall be in that day, I will call my servant, Eliakim, the son of
Hilkiah.
21 And
I will clothe him with thy raiment, And will strengthen him with thy girdle, And
will deliver thy power into his hand; And he shall be a father of the inhabitant
of Jerusalem, And of the house of
Judah.
22 And
I will lay the key of the house of David upon his shoulder; He will open, And
none shall shut; He will shut, And none shall
open.
23 And
I will fasten him as a nail in a sure place, And to the house of his father he
shall become a throne of
glory.
24 And
all the glory of his fathers house, Grandchildren And great-grandchildren, All
smaller vessels, From vessels of cups to all vessels of musical instruments,
They shall hang upon
him.
25 In
that day, saith Jehovah of hosts, The nail fixed in a sure place shall be
removed, And shall be cut down, And shall fall; And the burden which was upon it
shall be cut off; For Jehovah hath spoken it.
CHAPTER
23
1 The
burden of Tyre. Howl, ye ships of Tarshish; For desolation has been made. So
that there is no house, That there is no entering in from the land of Chittim.
This was revealed to
them.
2 Be
silent, ye inhabitants of the islands, The merchant of Sidon; they that crossed
the sea; Who supplied
thee.
3 By
great waters was the seed of the Nile; Her fruits were the harvest of the river;
And she was a mart of
nations.
4 Be
ashamed, O Sidon; For the sea hath spoken, The strength of the sea, saying, I
have not conceived nor brought forth, And I have not brought up young men, And
have not reared
virgins.
5 As
soon as the report shall reach the Egyptians, They shall be grieved according to
the report of
Tyre.
6 Pass
ye over to Tarshish; Howl, ye inhabitants of the
islands.
7 Is
this your exulting city? From ancient days is her antiquity. Her feet shall
carry her, To travel into a distant
country.
8 Who
hath consulted this concerning crowning, Pyre, Whose merchants are princes,
Whose traders are the nobles of the
land
9 Thus
hath Jehovah of hosts decreed, To profane the pride of all that are illustrious,
To bring into contempt all the renowned of the
land.
10 Cross
over from thy land, like a river, To the daughter of Tarshish; For there is no
longer any
girdle.
11 He
laid his hand upon the sea, He shook kingdoms. Jehovah hath commanded concerning
Canaan, To weaken her
strength.
12 And
he saith, O virgin daughter of Sidon, When thou shalt be oppressed, Thou shalt
not add any more to rejoice. Arise, that thou mayest pass over into Chittim; Yet
even there thou shalt not have
rest.
13 Behold,
the land of the Chaldeans; This was not a people; Assyria founded it for the
inhabitants of the wilderness; They have reared its fortresses; They have built
its palaces; He hath reduced it to
desolation.
14 Howl,
ye ships of Tarshish; For your strength is laid
waste.
15 It
shall come to pass in that day, That Tyre shall be forgotten seventy years,
According to the days of one king; At the end of seventy years, Shall Tyre have
a song like that of a
harlot.
16 Take
a harp, go about the city, O harlot, devoted to forgetfulness! Make sweet
melody, multiply song, That thou mayest be kept in
remembrance.
17 It
shall then be at the end of seventy years, That Jehovah will visit Tyre; And
then shall she return to her hire, And shall commit fornication With all the
kingdoms of the earth Which are upon the
earth.
18 Yet
her merchandise And her hire, Shall be holy to Jehovah; It shall not be
treasured nor laid up; But her merchandise shall be, For them that dwell before
Jehovah, That they may eat sufficiently, And may have a thick
covering.
CHAPTER
24
1 Behold,
Jehovah emptieth the earth, Maketh it bare, Overturneth its face, And scattereth
its
inhabitants.
2 And
it shall be, as the people, so the priest; As the servant, so his master; As the
maid, so her mistress; As the buyer, so the seller; As the lender, so the
borrower; As the usurer, so he that giveth usury.
fa35
3 By
emptying shall the earth be emptied, And by plundering shall it be plundered;
For Jehovah hath spoken this
word.
4 The
earth hath lamented, And hath fallen; The world hath languished, And hath
fallen; They who were the lofty people of the earth have
languished.
5 And
the earth hath been deceitful under its inhabitants; Because they have
transgressed the laws, They have changed the ordinance, They have broken the
covenant of
eternity.
6 Therefore
hath the curse consumed the earth, And its inhabitants are made desolate;
Therefore are the inhabitants of the earth burned, And few men have been
left.
7 The
wine hath failed; The vine hath languished; All who were of joyful heart have
groaned.
8 The
joy of tabrets hath ceased, The noise of them that exult is ended, The mirth of
the harp is
silent.
9 They
shall not drink wine with a song; Strong drink shall be bitter to them that
drink
it.
10 The
city of vanity is broken down; Every house is shut up, that none may
enter.
11 There
is a cry about wine in the streets; All joy is darkened; The mirth of the land
hath
departed.
12 Desolation
is left in the city, And the gate is smitten with
desolation.
13 For
in the midst of the land, In the midst of the peoples, Thus shall it be as the
shaking of an olive-tree, And as the shaking of the grapes, when the vintage is
ended.
14 They
shall lift up their voice; They shall shout for the majesty of the Lord; They
shall cry aloud from the
sea.
15 Therefore
glorify ye Jehovah in the valleys, The name of Jehovah, the God of Israel, in
the isles of the
sea.
16 From
the uttermost part of the earth have we heard songs, Glory to the Righteous One!
And I said, I have leanness! I have leanness! Wo to me! The treacherous dealers
have dealt treacherously; With treachery have the treacherous dealers dealt
treacherously.
17 Fears
And the pit, And the snare, Are upon thee, O inhabitant of the
earth!
18 And
it shall come to pass, That he who fleeth from the voice of fear, Shall fall
into the pit, And he who goeth up out of the midst of the pit, Shall be taken in
the snare; For the windows from on high are opened, And the foundations of the
earth are
shaken.
19 By
bruising is the earth bruised; By breaking down is the earth broken down; By
shaking is the earth
shaken.
20 With
reeling doth the earth reel, like a drunkard; And it shall be removed, like a
tabernacle; And its transgression shall be heavy upon it; And it shall fall, And
shall not add to rise
again.
21 And
it shall be in that days, Jehovah will visit, Upon the high army on high, And
upon the kings of the earth on the
earth.
22 And
with gathering together shall they be gathered together Like prisoners in a
dungeon; And they shall be shut up in a prison; Afterwards at the end of many
days shall they be
visited.
23 The
moon shall be confounded, And the sun shall be ashamed, When Jehovah of hosts
shall reign In Mount Zion, And in Jerusalem; And before his elders
glory.
CHAPTER
25
1 O
Jehovah, thou art my God; I will exalt thee; I will praise thy name; For thou
hast done a wonderful thing; Counsels which have been already decreed of old;
Firm
truth.
2 For
thou hast made of a city a heap; A fortified city to be a ruin; A palace of
foreigners, that it may not be a city, That it may never be
built.
3 Therefore
shall the mighty people glorify thee; The city of the powerful nations shall
fear
thee.
4 For
thou hast been strength to the poor; Strength to the needy in his affliction; A
refuge from the flood, A shadow from the heat; For the breath of the
strong
fa36
ones Was as a
storm
fa37
against the
wall.
5 As
the heat in a dry place, Thou wilt lay low the noise of foreigners, As the heat
by the shadow of a cloud; The shouting
fa38
of the strong ones wilt thou lay
low.
6 And
Jehovah of hosts will make For all people in that mountain A feast of fat
things, A feast of liquids purified, Of fat things full of marrow, Of liquids
purified.
7 And
he will destroy in that mountain, The free of the covering with which all
nations were covered, And the veil which was spread over all
nations.
8 He
hath destroyed death eternally. And the Lord Jehovah will wipe away tears from
all faces, And will take away the disgrace of his people from all the earth; For
Jehovah hath spoken
it.
9 And
it shall he said in that day: Lo, this is our God; We have waited for him, And
he will save us; This is Jehovah; We have waited for him; We will rejoice And be
glad in his
salvation.
10 For
the hand of Jehovah shall rest on that mountain; And Moab shall be trodden down
under him, As straw is trodden down on the
dunghill.
11 And
he will spread out his hand under the midst of them, As a swimmer spreadeth
forth his hands to swim; And he will lay low their pride, With the arms of their
hands.
12 And
the fortress of the loftiness of thy walls He will bring down, He will lay low,
And he will cast down to the ground, To the dust.
CHAPTER
26
1 In
that day shall a song be sung in the land of Judah; We have a city of strength;
He hath made salvation to be walls And a
rampart.
2 Open
ye the gates, And the righteous nation shall enter, Which keepeth the
truth.
3 The
thought is fixed; Thou wilt keep peace, peace; For they have trusted in
thee.
4 Hope
ye in Jehovah for ever; For in Jah Jehovah is the strength of
ages.
5 For
he will bow down the inhabitants of loftiness; He will lay low the elevated
city; He will lay it low to the ground; He will bring it to the
dust.
6 The
foot shall tread it down; The feet of the poor, The steps of the
needy.
7 Straightnesses
are the path of the righteous man; The straight way of the righteous man thou
wilt weigh.
fa39
8 Even
in the way of thy judgments, O Jehovah, We have waited for thee; To thy name,
And to the remembrance of thee, Is the desire of the
soul.
9 My
soul hath desired thee in the night; Yea, with my spirit within me I will seek
thee in the morning;
fa40
For so soon as thy judgments shall be in the earth, The inhabitants of the earth
shall learn
righteousness.
10 The
wicked man will obtain favor, And will not learn righteousness; In the land of
upright actions he will deal unjustly, And will not behold the majesty of
Jehovah.
11 Jehovah,
though thy hand is lifted up, They will not see; They shall see, And be ashamed,
Through their envy of the people; Yea, the fire of thine enemies shall devour
them.
12 O
Jehovah, thou wilt ordain peace for us; For thou also hast wrought all our works
for
us.
13 O
Jehovah our God, Lords besides thee have had dominion over us; By thee only will
we call thy name to
remembrance.
14 The
dead shall not live; The slain shall not rise again; Therefore thou hast visited
and driven them away, And hast destroyed all remembrance of
them.
15 Thou
hast added to the nation, O Jehovah! Thou hast added to the nation; Thou art
glorified; Thou hast enlarged all the boundaries of the
earth.
16 O
Jehovah, in trouble have they visited thee; They poured out a prayer, when thy
chastening was upon
them.
17 As
a woman with Child, who draweth near to her delivery, Is in pain, And crieth out
in her pains; So have we been before thy face, O
Jehovah.
18 We
have been in labor, We have had pain, As if we had brought forth wind; Salvation
hath not been wrought for the earth, And the inhabitants of the world have not
fallen.
19 Thy
dead men shall live; My dead body, they shall arise; Awake And sing, ye
inhabitants of the dust; For thy dew is the dew of herbs; And the earth shall
cast out the dead.
fa41
20 Come,
O my people; Enter thou into thy chambers; Shut the door behind thee; Hide
thyself a little for a moment, Till the indignation pass
over.
21 For,
behold, Jehovah cometh out of his place, To visit the iniquity of the inhabitant
of the earth against him; And the earth shall disclose her blood, And shall no
longer cover her slain.
CHAPTER
27
1 In
that day will Jehovah visit, With his hard, And great, And strong sword, On
leviathan the piercing serpent, And on leviathan the crooked serpent; And he
will slay the dragon that is in the
sea.
2 In
that day sing ye to the vineyard of
redness.
3 I
Jehovah keep it; Every moment will I water it; That (the enemy) may not visit
it, I will keep it night And
day.
4 Fury
doth not dwell in me. Who shall engage me in battle with the brier And
thorn?
fa42
I will pass through it in a hostile manner, I will utterly burn it
up.
5 Will
she take hold of my strength, That she may make peace with me? Yea, that she may
make peace with
me?
6 Afterwards
shall Jacob put forth roots; Israel shall bud And blossom; And the face of the
world shall be filled with
fruit.
7 Hath
he smitten him according to the stroke of him that smote him? Hath he been slain
according to the slaughter of them that slew
him?
8 In
measure, in her shooting forth, Thou wilt contend with her; Even though he blow
with his violent wind, In the day of the east
wind.
9 Therefore
in this manner shall the iniquity of Jacob be expiated; And this is all the
fruit, The taking away of his sin; When he shall make all the stones of the
altar As lime-stones broken in pieces, That groves And images may not rise
again.
10 Yet
the fortified city shall be desolate; The inhabited place shall be deserted, And
forsaken like a wilderness. There the calf shall feed, And there shall lie down,
And shall browse on its
tops.
11 When
its harvest shall wither, they shall break
fa43
it; Women coming shall burn it; For it is a
people that doth not understand; Therefore their Maker will not have compassion
on them, And he who formed them will not be gracious to
them.
12 Yet
in that day it shall come to pass That Jehovah will thrash From the channel of
the river To the river of Egypt; And ye shall be gathered one by one, O children
of
Israel.
13 It
shall also come to pass in that day, That the great trumpet shall be blown; And
they shall come who were perishing in the land of Assyria, And who had been
scattered in the land of Egypt; And they shall worship Jehovah, In the holy
mountain, in Jerusalem.
CHAPTER
28
1 Wo
to the crown of pride of the drunkards of Ephraim; For the splendor of his glory
shall be a fading flower, Which is on the head of the valley of the fat ones, Of
them that are overcome by
wine.
2 Behold,
the Lord hath a mighty And strong one; As a deluge of hail, A desolating
whirlwind; As the violence of mighty waters overflowing, Casting down to the
earth with the
hand.
3 The
crown of pride of the drunkards of Ephraim, Shall be trodden under
feet.
4 And
the splendor of his glory shall be a fading flower, Which is on the head of the
valley of the fat ones; Like the premature fig before the summer, Which, while
he looketh at it, While it is yet in his hand, He that seeth it
devoureth.
5 In
that day will Jehovah of hosts :Become a crown of glory And a diadem of
excellence To the remnant of his
people,
6 And
a spirit of judgment to him that sitteth on the judgment-seat, And strength to
them that drive back the battle to the
gate.
7 But
they also have erred through wine; Through strong drink they have gone astray.
The priest And the prophet have erred through strong drink; They have been
swallowed up by wine; They have gone astray through strong drink; They have
erred in vision, They have stumbled in
judgment.
8 For
all tables are full of nauseous vomiting, So that no place is
unoccupied.
9 Whom
shall he teach knowledge? And whom shall he make to understand doctrine? Them
that are weaned from the milk? Them that are withdrawn from the
breasts?
10 For
precept must be on precept, precept on precept; Instruction on instruction,
instruction on instruction; Here a little, there a
little.
11 For
with stammering lips will he speak to this people, And with a foreign
tongue.
12 For
he said to them, This is the rest; Cause the weary to rest; And this is the
refreshing; And they refused to
hear.
13 The
word of Jehovah shall therefore be to them. Rule upon rule, rule upon rule;
Instruction upon instruction, instruction upon instruction; Here a little, there
a little; Therefore they shall go, And shall fall backward, Shall be broken, And
snared, And
taken.
14 Therefore
hear the word of Jehovah, ye scornful men, Who govern this people, which is in
Jerusalem.
15 Because
ye have said, We have struck a league with death, And with hell have we made a
compact; When the overflowing scourge shall pass through, It shall not come to
us; For we have made falsehood our refuge, And under vanity have we hidden
ourselves.
16 Wherefore
thus saith the Lord Jehovah: Behold, I will lay in Zion a stone, a stone of
trial, A precious corner-stone, a sure foundation. He that believeth shall not
make
haste.
17 And
I will lay judgment to the line, And righteousness to the
measure.
fa44
The hail shall sweep away the reliance of falsehood, And the waters
shall overflow the
hiding-place.
18 And
your compact with death shall be disannulled; Your agreement with hell shall not
stand; When the overflowing scourge shall pass through, Then shall ye become a
treading down to
it.
19 From
the time that it shall pass, It shall seize you every morning, And shall pass
every day by day And by night; And it shall be that
terror
fa45
alone, Shall cause them to understand the
report.
20 For
the bed is short, so that it is not enough; The covering shall be narrow for
wrapping,
21 For
as in Mount Perazim will Jehovah stand up, And as in the valley of Gibeon will
he be angry;
fa46
To do his work, his strange work; To perform his act, his strange
act.
22 Now
therefore he ye not mockers, Lest your chains be more firmly fastened; For I
have heard from the Lord Jehovah of hosts a consumption, And a completion on the
whole
earth.
23 Listen
ye, And hear my voice; Hearken, And hear my
speech.
24 Doth
the ploughman plough every day, that he may sow? Doth he open And break the
clods of his
field.
25 When
he hath leveled its surface, Will he not then scatter fitches, And sow cummin,
And allot wheat in measure, And barley measured, And spelt in its
order?
26 His
God instructeth him, And teacheth him what is
right.
27 Certainly
vetches shall not be thrashed with a toothed instrument, Nor shall the wheel of
a cart be turned round on the cummin; For vetches are beaten with a staff, And
cummin with a
rod.
28 Though
wheat be bruised, He doth not bruise it continually, Nor always cause the wheel
of his cart to grind it, Lest he crush it with its
teeth.
29 This
also hath proceeded from Jehovah of hosts, Who is wonderful in counsel, And
majestic in procedure.
CHAPTER
29
1 Alas!
Ariel, Ariel, The city which David inhabited, Add ye year to year, That the
lambs may be
slain.
2 Yet
I will bring Ariel into distress, And there shall be grief And sorrow, And it
shall be to me as
Ariel.
3 And
I will encamp against thee round about, And will attack thee with a military
force, And will erect ramparts against
thee.
4 Then
shalt thou be brought low, Thou shalt speak out of the earth, And thy speech
shall come out of the dust, And thy voice shall be like that of a sorcerer out
of the earth, And thy speech shall mutter out of the
dust.
5 And
the sound of thy foreigners shall be as the small dust, And the multitude of thy
mighty men as the passing chaff, And it shall be in a moment
suddenly.
6 Thou
shalt be visited by Jehovah of hosts With thunder, And earthquake, And great
noise, With whirlwind And tempest, And with the flame of devouring
fire.
7 And
as a dream of a vision of the night shall be, The multitude of all the nations
that fight against Ariel, Of every one that fighteth, And that raiseth
fortifications against her, And that distresseth
her.
8 It
shall therefore be, As when a hungry man dreameth, And behold! he eateth, But
when he awaketh, his soul is empty; And as when a thirsty man dreameth, And
behold! He drinketh, But when he awaketh, he is faint, And his soul hath
appetite; So shall be the multitude of all the nations That fight against Mount
Zion.
9 Tarry
And wonder; They are blinded And they blind; They are drunken, but not with
wine; They stagger, And not with strong
drink.
10 For
Jehovah hath overpowered you with the spirit of slumber, And hath closed your
eyes; Your prophets And principal seers He hath struck with
darkness.
11 Therefore
every vision hath become to you, As the words of a sealed book; Which if they
deliver to one who knoweth letters, And say, Read in it, I pray, Then shall he
say, I cannot, For it is
sealed:
12 And
if the book be delivered to one who hath not learned letters, And it be said,
Read in it, I pray, Then shall he say, I know not
letters.
13 Therefore
the Lord saith: Because this people draw near to me with their mouth, And honor
me with their lips, And have removed their heart far from me, And their fear
toward me hath been taught by the commandment of
men;
14 Therefore,
behold! I add to do, A wonderful work among this people, A miracle And a
prodigy; For the wisdom of their wise men shall perish, And the prudence of
their prudent men shall vanish
away.
15 Wo
to them that conceal themselves from Jehovah, That they may hide counsel; For
their works are in the dark, And they say, Who seeth us? And, Who knoweth
us?
16 Is
your turning reckoned like potters clay? Doth a work say of its author, He did
not make me? And doth a thing framed say of its framer, He did not
understand?
17 Is
it not yet a little, a little, And Lebanon shall be changed into Carmel, And
Carmel shall be reckoned a
forest?
18 And
in that day shall the deaf hear, The words of the book, And the eyes of the
blind shall see, Out of obscurity And out of
darkness.
19 Then
shall the humble again take joy in Jehovah, And the poor of men shall rejoice in
the Holy One of
Israel.
20 For
the violent man is brought to naught, The mocker is despised; And they who
hastened early to iniquity are
ruined.
21 Who
make a man to offend in word, Who have laid snares for him that reproveth in the
gate, And have turned aside the righteous man for
nothing.
22 Therefore
Jehovah, who redeemed Abraham, Speaketh thus to the house of Jacob: Jacob shall
not now be confounded. Nor shall his face now become
pale.
23 For
when he shall see in the midst of him His children, the work of my hands, They
shall sanctify my name, They shall sanctify the Holy One of Jacob, They shall
fear the God of
Israel.
24 Then
they that erred in spirit shall learn understanding, And the murmurers shall
learn doctrine.
CHAPTER 30
1 Wo
to the rebellious
fa47
children, saith Jehovah, That they may take
counsel. And not from me; That they may cover a
secret,
fa48
And not from my Spirit; That they may add sin to
sin.
2 Who
set out that they may go down into Egypt, And have not inquired at my mouth;
Strengthening themselves with the strength of Pharaoh, And trusting in the
shadow of
Egypt.
3 But
the strength of Pharaoh, Shall become to you shame; And reliance on the shadow
of Egypt, Shall become
disgrace.
4 For
his princes were in Zoan, And his ambassadors came to
Hanes.
5 All
shall be ashamed, Of a people that will not profit them, And will not become a
help, And will not yield advantage, But will become shame, And even
disgrace.
6 The
burden of the beasts of the south. In the land of trouble And anguish, The lion
And the stronger lion, The viper And the flying serpent; While they shall carry
their riches On the shoulders of young asses, And on the bunches of camels, To a
people that will not profit
them.
7 Surely
the Egyptians are vanity, And shall help in vain. Therefore have I cried to her,
Their strength is to sit
still.
8 Now
go, And write this vision on a tablet before them, And engrave it in a book,
That it may be till the last day, For ever And
ever.
9 For
this is a rebellious people, Lying children, Children who refuse to hear the law
of
Jehovah.
10 Who
say to the seers, Do not see, And to the foreseers, Do not foresee to us right
things; Speak ye to us flatteries, See ye
errors.
11 Go
out of the way; Turn aside from the path; Cause the Holy One of Israel To depart
from our
presence.
12 Therefore
thus saith the Holy One of Israel: Because ye have disdained this word, And have
trusted in violence And wickedness, And have rested on
it;
13 Therefore
shall your iniquity be to you, Like a breach falling, Like the bulging out in a
lofty wall, The fall of which comes suddenly And
unexpectedly.
14 And
the breaking of it shall be, As the breaking of a potters vessel, Which is
broken without mercy; And in its breaking there is not found a sherd To carry
fire from the hearth, Or to draw water from a
well.
15 For
thus saith the Lord Jehovah, The Holy One of Israel: "In rest And quietness
shall you be safe; In peace And confidence shall be your strength; But ye would
not.
16 And
ye said, ]No, but we will flee on horses; Therefore shall ye flee; We will ride
on the swift; Therefore they that shall pursue you shall be more
swift.
17 A
thousand as one from the face of the rebuke of one, From the face of the rebuke
of five shall ye flee, Until ye shall be left, As the mast of a ship on the top
of a mountain. And as a banner on a
hill.
18 Therefore
will Jehovah wait for you, That he may have compassion on you; And therefore
will he be exalted, That he may have compassion on you; For Jehovah is a God of
judgment: Blessed are all they that wait for
him.
19 Surely
the people in Zion shall dwell in Jerusalem: Weeping thou shalt not weep; With
compassion will he have compassion on thee; At the voice of thy cry, as soon as
he shall hear it, He will answer
thee.
20 When
the Lord shall have given to you, Bread of anguish, And water of affliction, Thy
rain shall not be withheld, And thine eyes shall see thy
rain.
21 Then
shall thine ears hear a word behind thee, Saying, This is the way; Walk ye in
it; another ye go to the right, Or go to the
left.
22 Then
shall ye profane, The covering of the graven images of thy silver, And the
covering of thy molten gold; And thou shalt put it away from thee as a
menstruous cloths. And shalt say to it, Depart.
fa49
23 Then
will he give rain to thy seed, When thou shalt have sowed the ground, And bread
of the produce of the earth; And it shall be plentiful And fat; And in that day
thy cattle Shall feed in large
pastures.
24 Thine
oxen also, And the young asses that labor the ground, Shall eat clean provender,
Which shall be winnowed with the shovel, And with the
sieve.
25 And
it shall come to pass, That on every high mountain, And on every lofty hill,
Shall be streams, streams of waters, In the day of the great slaughter When the
towers shall have
fallen.
26 And
the light of the moon shall be as the light of the sun, And the light of the sun
shall be sevenfold, As the light of seven days, In the day when Jehovah, Shall
have bound up the breach of his people, And shall have healed the stroke of
their
wound.
27 Behold!
the name of Jehovah cometh From a distant place: His face burneth, And the
burden is heavy; His lips are full of indignation, And his tongue as a devouring
fire.
28 And
his breath, as an overflowing torrent, Shall divide even to the neck; To sift
the nations with a useless sieve; And on the cheeks of the peoples There shall
be a bridle causing to
err.
29 You
shall have a song, as in the night When a festival is kept. And gladness of
heart, As of him. that moveth to a pipe, That he may come to the mountain of
Jehovah, To the Mighty One of
Israel.
30 And
Jehovah shall cause to be heard the power of his voice, And shall cause to be
seen the descent of his arm, With rage of countenance, And with the flame of
devouring fire, With scattering, with flood, And with
hailstones.
31 Verily
by the voice of Jehovah shall the Assyrian be crushed, Who smote with a
rod.
32 And
in every passage shall be the fastened staff, Which Jehovah shall lay upon him
With tabrets And harps, And with battles of lifting up Shall he fight against
her.
33 For
Prophet is ordained since yesterday; Yea, for the king it is prepared: He hath
made it deep And large; The pile of it is fire, And much wood; The breath of
Jehovah, like a torrent of brimstone, Doth kindle it.
CHAPTER
31
1 Wo
to them that go clown into Egypt for help, And who rely on horses, And who trust
to chariots, because they are numerous, And to horses, because they are very
strong, And have not looked to the Holy One of Israel, Nor have sought
Jehovah.
2 Yet
he also is wise: Therefore he will bring evil, And will not make void his words;
he will rise up against the house of the evil-doers, And against the aid of the
workers of
vanity.
3 And
verily the Egyptian is a man, And not God; And his horses are flesh, And not
spirit. Therefore, as soon as Jehovah shall stretch out his arm, The helper
shall fall, And he who is helped shall fall down, And all shall fail
together.
4 For
thus hath Jehovah said to me: As the lion roareth, And the young lion for his
prey, Against whom, if a multitude of shepherds be gathered together, He shall
not be alarmed by their cry, And shall not humble himself on account of their
noise; Thus will Jehovah of hosts come down To fight for Mount Zion, And for its
hill.
5 As
birds which fly, So will Jehovah of hosts defend Jerusalem; Defending, he will
deliver it, And passing over, he will preserve
it.
6 Return
ye, As ye have made a deep revolt, O children of
Israel
7 For
in that day shall a man cast away The idols of his silver, And the idols of his
gold, Which your hands have made for you, a
sin.
8 Then
shall the Assyrian fall by the sword, not of a mighty man; And the sword, not of
a man, shall devour him; And by flight shall he seek safety from the face of the
sword, And his young men shall melt
away.
9 He
shall pass to his stronghold through fear, And his princes shall tremble at the
banner, saith Jehovah, Who hath a fire
fa50
in Zion, And who hath a furnace in
Jerusalem.
CHAPTER
32
1 Behold!
a king shall reign in righteousness, And princes shall rule in
judgment.
2 And
that man shall be, As a hiding-place from the wind, As a covert from the rainy,
As streams of waters on dry ground, As the shadow of a great rock in a weary
land.
3 Then
the eyes of them that see shall not be closed up, And the ears of them that hear
shall
hearken.
4 And
the heart of fools shall be eagerly directed to knowledge, And the tongue of
stammerers shall be ready to speak
plainly.
5 No
longer shall the base man be called liberal, Nor shall the parsimonious man be
called
bountiful.
6 For
the vile person will speak vileness, And his heart will contrive iniquity, To
commit wickedness, That he may utter mockery against Jehovah, That he may make
empty the hungry soul, And that he may withhold drink from him that is
thirsty.
7 The
instruments of the covetous man are evil;
fa51
He contriveth wickednesses, That he may deceive the simple by lying words, And
that he may speak against the poor man in
judgment.
8 But
the liberal man shall devise liberal things, And in acting liberally he shall
make
progress.
9 Ye
women at ease, arise; Hear my voice, ye careless daughters; Hearken to my
speech.
10 Days
above a year shall ye tremble, ye careless women; For the vintage shall fail,
And the gathering shall not
come.
11 Tremble,
ye women that are at ease; Be troubled, ye careless women; Strip you, make you
bare, gird your
limbs.
12 Mourning
over the udders, Over the pleasant fields, Over the fruitful
vine.
13 There
shall come up t. he thorn And brier, On the land of my people, Even on all the
houses of gladness in the city of
rejoicing.
14 For
the palace shall be forsaken; The noise of the city shall be left; The tower And
the fortress, Shall be reduced to dens for ever, Where wild asses may delight
themselves, And where flocks may
feed.
15 Till
the Spirit be poured out upon you from on high, And the wilderness become a
cultivated field, And the cultivated field be reckoned like a
forest.
16 And
judgment shall dwell in the wilderness, And justice shall have its abode in the
cultivated
field.
17 And
the work of righteousness shall be peace; The effect of righteousness shall be
Safety And quietness for
ever.
18 And
my people shall dwell in a tabernacle of peace, And in safe dwellings, And in
quiet
resting-places.
19 And
in coming down the hail shall turn aside on the forest, And the city shall be
situated in a low
place.
20 Blessed
are ye who sow on all waters, Who send forth the feet of the ox And of the
ass.
footnotes
FT260a See page
17.
FT260b See Com. On
Isaiah, vol. 1, p. 16.
FT260c
See page
15.
FT261
"Le secours venant d'Ephraim cessara" — "The assistance coming from
Ephraim shall cease"
FT262 "Sera diminue;" — "Shall be made
thin." — Eng. Ver.
FT263 " 'Like the leaving of the ploughed
field, or on the topmost bough.' I adopt with pleasure the interpretation of
this disputed passage proposed in the excellent Lexicon of Parkhurst,
5:
çrj as being most natural, and in strict
conformity with the Jewish law,
<031909>Leviticus
19:9, 10;
<052419>Deuteronomy
24:19-21; which commanded 'a leaving of the ploughman, and of the branches of
the vine and olive,' to be given up to the use of the poor in harvest. Avarice
would be apt to make these leavings very scanty." — Bishop
Stock.
FT264 Whom they left. — Eng.
Ver.
FT265 Woe to the multitude. —
Eng. Ver.
FT266 "Mais il me semble plustost qu'il se
prend ici pour Helas." — "But I rather think that here it stands for
Alas!"
FT267 "Toutes les fois donc que nous voyous
les merchans avoir la bride sur le col pour nous ruiner." "Whenever then we see
the wicked have the bridle on their neck to ruin
us."
FT268 "And like the gossamer before the
whirlwind." — Lowth. "And like thistle-down before the storm."
—
Stock.
FT269
"The Ethiopian Troglodytes," says Herodotus "are swiftest of foot of all men of
whom we have received any accounts. The Troglodytes feed on serpents, and
lizards, and reptiles of that sort, and the language which they have adopted has
no resemblance to any other, but they screech like bats. — Herod.
4:183.
FT270 "In vessels of bulrushes." — Eng.
Ver.
FT271 "Scattered and peeled, or, outspread
and polished." — Eng. Ver.
FT272 "A nation meted out and trodden down."
Hebrews "A nation of line, and line, and treading under foot." — Eng.
Ver.
FT273 "A nation meted out by line,
that is, utterly subdued. Hebrews Put under line and line, to decide what
part of them should be destroyed, and what saved by the conquerors. In this
manner David is described,
(<100802>2
Samuel 8:2,) as having dealt with the children of Moab. See
<250208>Lamentations
2:8. Such a nation might well deserve to be called drawn out and pilled,
that is drawn through the fingers (or an instrument) like a willow, in order to
be peeled and made fit for wicker work." —
Stock.
FT274 "Videbitis." "Vous le
verrez."
FT275 "See ye." "Hear ye." — Eng.
Ver.
FT276 "And I will consider in my
dwelling-place." — Eng. Ver. "I will rest, and look round in my
dwelling-place." —
Stock.
FT277 "Like a clear heat upon herbs," or
"after rain" — Eng. Ver.
FT278 Like the clear heat of the coming
daylight. The resting of Jehovah, hovering over the enemy till they are ripe
for destruction, is here beutifully compared to the condensed gloom before
daylight, which is wont to usher in a hot summer's day, ad to the sheet of dew
that appears to hang over the ground in harvest time presently after sunset.
Yl[,
(ale,) is here used for near the time of, as we say, against such a time.
Rwa
yl[, (ale or,) prope lucem, adventante luce.
— Stock.
FT279 Rosenmuller takes notice of another
reading supported by the Septuagint, Syriac, and Vulgate,
ryxq
µwyb, (beyom katzir,) "at the
time of harvest," instead of ryxq
µhb, (behom katzir,) "in the
heat of harvest," but justly remarks that it makes no difference to the meaning.
— Ed.
FT280 "That is, their dead bodies." —
Jarchi.
FT281 "To quit the metaphor, the flourishing
leaders of a people, devoted by Jehovah to destruction, shall be cut off and
trampled on. The people here spoken of are the Assyrians under Sennacherib."
— Stock.
FT282 See vol. 1 p.
96.
FT283
Kai< nomo<v ejpi<
nomo>n. The reader will observe the distinction
between the
paroxytoneno>mov,
a law, and the oxytone
nomo>v,
a field or dwelling; for it is the latter that is employed by
Herodotus to denote a district or province. Herod. 2:164. —
Ed.
FT284 "And the spirit of Egypt shall fail.
Hebrews shall be emptied." — Eng.
Ver.
FT285 "And the Egyptians will I give over,
or, shut up." — Eng. Ver. "And I will shut up Egypt in the hand of
cruel lords." —
Stock.
FT286 "A fierce king." — Eng.
Ver.
FT287 See vol. 1 p.
266.
FT288 "Embanked canals. Rivi aggerum,
as the Vulgate has it. The canals by which the waters of the Nile were
distributed were fortified by mounds or banks.
rwxm,
(matzor,) which word Rosenmuller vainly endeavors to shew to be another
name for Egypt or Mizraim." —
Stock.
FT289 See vol. 1 p.
492.
FT290 "And ashamed (disappointed or
confounded) are the workers of combed (or hatchelled) flax, and the weavers of
white (stuffs.) The older writers supposed the class of persons here described
to be the manufacturers of nets for fishing and took
yrwh,
(horai,) in the sense of perforated open work or net-work. The moderns
understand the verse as having reference to the working of flax and manufactured
linen. Knobel supposes
yrwh,
(horai,) to mean cotton, as being white by nature, and before it
is wrought. Some of the older writers identified
twqyrç,
(serikoth,) with sericum, the Latin word for silk. Calvin supposes
an allusion in the last clause to the diaphanous garments of luxurious women."
— Professor
Alexander.
FT291 Our author is puzzled about this word.
In his version he follows the old rendering, "all that make a net," but his
marginal reading is "all that make gain," and to the latter he adheres in his
commentary. Bishops Lowth and Stock render it, "all that make a gain," and
Professor Alexander, "all laborers for hire." —
Ed.
FT292
µrq,
(kedem,) has two meanings, "antiquity" and "the east;" and accordingly
Bishop Stock renders this clause, "the son of the kings of the east," adding the
following note: — "Kings of the east. A synonyme for wise
men, ma>goi ajpo<
ajnatolw~n, the quarter of the world where the arts
of divination originated, and to whose sovereigns Egyptian sages pretended
kindred. Hence the magi, that came to worship Christ, are often denominated
the three kings." —
Ed.
FT293 "Zoan, the Tanis of the Greeks, was one
of the most ancient cities of Lower Egypt,
(<041322>Numbers
13:22,) and a royal residence. The name is of Egyptian origin, and signifies low
situation. Noph is the Memphis of the Greek geographers, called Moph,
(<580906>Hebrews
9:6.) It was one of the chief cities of ancient Egypt, the royal seat of
Psammetichus." —
Alexander.
FT294 "The stay (Heb., corners) of the tribes
thereof." — Eng. Ver.
FT295 Instead of
tnp,
(pinnath,) the construct singular, Grotius, Lowth, and others, prefer the
conjectural reading,
twnp
(pinnoth,) corners. But Rosenmuller removes the difficulty of the
Syntax by remarking, that
hnp,
(pinnah,) a collective noun, and agreeably to the frequent usage of the
Hebrew tongue, fitly agrees with a plural verb; and he quotes
<101941>2
Samuel 19:41, as a parallel instance. —
Ed.
FT296 Professor Alexander prefers the literal
rendering, "from before the shaking of the hand," and thus explains the passage:
"ynpm,
(mippene,) may be rendered, on account of, which idea is certainly
included, but the true force of the original expression is best retained by a
literal translation. Dy
tpwnt, (tenuphath yad,) is not the act of
beckoning for the enemy, but that of threatening or preparing to strike. The
reference is not to the slaughter of Sennacherib's army, but more generally to
the indications of Divine
displeasure."
FT297 The only passage which occurs to my
remembrance as likely to be in the author's eye is, "And thou shalt become an
astonishment, a proverb and a bye-word, among all the nations whither the Lord
shall lead thee."
(<052837>Deuteronomy
28:37.) — Ed.
FT298 Heliopolis is a Greek word, and
signifies "the city of the sun." It is the name of a famous city of Lower Egypt,
in which there was a temple dedicated to the sun. —
Ed.
FT299 "Pillar." — Eng.
Ver.
FT300 The name "Philometor," which means
"loving his mother," was ironically given to him on account of his known hatred
of his mother Cleopatra. —
Ed.
FT301 "Sous ceste pedagogie de la
Loy."
FT302 "Les signes et
sacramens."
FT303 Of one clause in this verse, rendered
by our translators "and a great one," Calvin takes no notice. Rosenmuller
considers
br
(rab) to be the participle Kal of
bwr,
(rub,) and assigns to Cocceius the honor of having discovered that the
punctuation, which the Masoretic annotators have set aside, in the parallel
passage of Deuteronomy, as a peculiarity for which they could not account, was
the key to the true interpretation. Almost all the commentators, Cocceius
excepted, render
br
(rab) "a great one," some of them supposing that Ptolemy the Great, the
son of Lagus, and others that Alexander the Great, was meant. But Cocceius was
the first to perceive that the signification "Great" does not agree with the
context, and has justly remarked that the word
br
(rab) with a Kametz, ought not to be confounded with
br
(rab,) with a Pathach, but that its meaning should be sought from the
verb
bwr
(rub) or
byr
(rib,) "to contend, to argue, to defend one's cause in a court of
justice;" and he quotes a parallel passage, in which Moses, while he blesses
Judah, speaking of God, says, wl
br wydy (yadaiv rab lo) "his hands shall be
his protector."
(<053307>Deuteronomy
33:7.) See Robertson's Clavis Pentateuchi, p. 561. The ancients appear to have
taken a similar view. The Septuagint renders it thus.
Kai< ajpostelei~ aujtoi~v
a]nqrwpon o{v sw>sei aujtou<v, kri>nwn sw>sei
aujtou>v. The Chaldee and Syriac render it, "a
deliverer and a judge," and Jerome's rendering is, propuqnatorem, "a
defender or champion". Rosenmuller Scholia. "A Savior and a vindicator". Lowth.
"An advocate". Stock. "The explanation of
br,
(rab) as a participle," says Professor Alexander, "is found in all the
ancient versions, and is adopted by most modern writers. —
Ed.
FT304 The words of the Apostle are, "How
shall they call on him in whom they have not believed?" But Calvin's
remark, which immediately follows, vindicates the appropriateness, though not
the verbal accuracy, of the quotation. —
Ed.
FT305 "La doctrine de salut;" "The doctrine
of salvation."
FT306 "Ce sera un preparatif pour les amener
a repentance;" — "It will be a preparation to lead them to
repentance."
FT307 "Pourvenu que notre repentance ne soit
hypocritique;" — "Provided that our repentance be not
hypocritical."
FT308 "D'ou viennent les chastimens, si non
de nos pechez? S'ils sont pardonnez, aussi le sont les chastimens meritez a
cause d'iceux." — "Whence come chastisements but from our sins? If they
are remitted, so are also the chastisements deserved on account of
them."
FT309 See vol. 1 p.
101.
FT310 This is the Author's version. See p.
48.
FT311 The particle
ta
(eth) does not decide the question, for it may either be the sign of the
accusative case, or a preposition signifying with. Professor Alexander
adopts the latter view, and argues powerfully in favor of the rendering, "they
shall serve God," in which he concurs with Lowth, "And the Egyptian shall
worship with the Assyrian," and with Stock, "And Egypt shall serve God
with Assyria." — Ed.
FT312 "De la crainte de Dieu," — "from
the fear of God."
FT313 "Jacob is the lot (Hebrews cord) of his
inheritance." — Eng. Ver.
FT314 "The meaning obviously is," says
Professor Alexander, "that Israel should be one of three, or a party to a triple
union." By an analagous idiom of the Greek language, Peter calls Noah
o]gdoon,
"the eighth," that is, "one of eight persons."
(<610205>2
Peter 2:5.) From classical writers other instances might be given, such as
eijv oijki>an
dwde>katov "he went to his house the twelfth,"
or, "one of twelve," that is, "along with eleven other persons." —
Ed.
FT315 "Whom the Lord of hosts shall bless."
— Eng. Ver.
FT316 Our Author perhaps refers to his
expository remarks on
<490210>Ephesians
2:10,
<231707>Isaiah
17:7,
<236407>Isaiah
64:7, See p.
26.
FT317
"Tartan, and Rabsaris, and
Rabshakeh"
FT318 "The Egyptians prisoners (Hebrews the
captivity of Egypt) and Ethiopians captives." — Eng. Ver. "The captives of
Egypt and the exiles of Cush." —
Lowth.
FT319
"This plainly means Babylon, which is the subject of the prophecy. The country
about Babylon, and especially below it towards the sea, was a great flat morass,
often overflowed by the Euphrates and Tigris. It became habitable by being
drained by the many canals that were made in it." —
Lowth.
FT320 The allusion appears to be to the use
of the name "Coniah" instead of "Jehoiachin." "Though Coniah ... were the signet
upon my right hand. Is this man Coniah a despised broken idol?"
(<242224>Jeremiah
22:24, 28.) — Ed.
FT321 Lowth remarks, and quotes
<180119>Job
1:19, 37:9,
<380914>Zechariah
9:14, in support of the statement, that "the most vehement storms to which Judea
was subject came from the great desert country to the south of it." —
Ed.
FT322 See p.
37.
FT323 See vol. 1 p.
341.
FT324 See vol. 1 p.
494.
FT325 "Vivacity is here imparted to the
description by the Prophet's speaking of himself as of a Babylonian present at
Belshazzar's feast, on the night when the town was surprised by Cyrus." —
Stock.
FT326 "The corn (Hebrews son) of my floor."
— Eng. Ver.
FT327 "Of Dumah there are two
interpretations, J. D. Michaelis, Gesenius, Maurer, Hitzig, Ewald, and Umbreit
understand it as the name of an Arabian tribe descended from Ishmael, (Genesis
25:14;
<130130>1
Chronicles 1:30,) or of a place belonging to that tribe, perhaps the same now
called Dumah Eljandil, on the confines of Arabia and Syria. In that case,
Seir, which lay between Judah and the desert of Arabia, is mentioned merely to
denote the quarter whence the sound proceeded. But as Seir was itself the
residence of the Edomites or children of Esau, Vitringa, Rosenmuller, and Knobel
follow the Septuagint and Jarchi in explaining
hmwd
(Dumah) as a variation of
µwda,
(Edom,) intended at the same time to suggest the idea of silence,
solitude, and desolation. —
Alexander.
FT328 See vol. 1 p.
265.
FT329 "Brought water (or, bring ye, or,
prevent ye) to him that was thirsty." — Eng. Ver. Calvin's version follows
closely that of the Septuagint,
eijv suna>nthsin u[dwr diyw~nti
fe>rete, and agrees with other ancient versions;
but modern critics assign strong reasons for reading this verse in the preterite
rather than in the imperative." —
Ed.
FT330 It would appear that, instead of
"geminus est sensus," some copies had read, "genuinus est sensus;" for the
French version gives "Cependant l'exposition que j'ay mise en avant est plus
simple;" "but the exposition which I have given is more simple." —
Ed.
FT331 "From the swords," or, for fear
(Hebrews from the face.) — Eng. Ver. "From before the swords." —
Stock. "From the presence of swords." —
Alexander.
FT332 See vol 1 p.
496.
FT333 "Diesque longa videtur opus
debentibus." — Hor. Ep. I.21. Another reading of this passage, which gives
"lenta" instead of "longa," is not less apposite to the purpose for which the
quotation is made. "To those who perform task-work the day appears to advance
slowly." —
Ed.
FT334
Rendered in the English version, "from
afar."
FT335 "I will weep bitterly. (Hebrews I will
be bitter in weeping.)" — Eng.
Ver.
FT336 "My soul is wearied because of
murderers." — Eng. Ver. See our Author's view of that passage in his
Commentary on Jeremiah, vol. 1 p.
249.
FT337 "To the mountains." — Eng.
Ver.
FT338 "La plaine du Jordain;" — "The
plain of the Jordan."
FT339 "And Kir uncovered (Hebrews made naked)
the shield." — Eng. Ver.
FT340 "Kir is now agreed to be identical with
Ku>rov,
the name of a river rising in the Caucasus, and emptying into the Caspian Sea,
from which Georgia (Girgistan) is supposed to derive its name. Kir was subject
to Assyria in the time of Isaiah, as appears from the fact that it was one of
the regions to which the exiles of the ten tribes were transported. It may here
be put for Media, as Elam is for Persia." —
Alexander.
FT341 "Thy choicest valleys, (Hebrews the
choice of thy valleys.)" — Eng.
Ver.
FT342 "The name of 'the house of the forest'
was given to it, because it was constructed of 'cedars' taken from the forest of
Lebanon, and because it rested on four rows of fifteen large pillars of cedar.
When the inhabitants of Jerusalem heard of the invasion by the Assyrian army,
they looked to this armory to draw from it arms for defending the city." —
Rosenmuller. "It was built by Solomon within the city as a cool retreat;
and here he laid up his choicest armory.
<110702>1
Kings 7:2, 10:17. See
<160319>Nehemiah
3:19." — Stock.
FT343 "Le sac et l'arrachement des cheveux;"
— "Sackcloth and pulling out the
hair."
FT344 "En sac ou cendre;" — "In
sackcloth or ashes."
FT345 Rosenmuller, who is followed in this
instance by Stock and Alexander, renders this clause, "Jehovah was revealed in
my ears," remarking that
hlgn
(niglah) must here be taken for a reflective verb, and quoting as
parallel passages,
<090227>1
Samuel 2:27, 3:21, in the former of which instead of the literal rendering,
"Revealing was I revealed?" our translators say, "Did I plainly appear?" while
in the latter they make
hlgn
(niglah) a reflective verb, "The Lord revealed himself." —
Ed.
FT346 "C'est a dire, des enfans de Dieu;"
— " That is, of the children of
God."
FT347 "Tellement qu'ils n'ont pas mesme un
pied de terre pour estre interrez;" — "So that they have not even a foot
of earth for a grave."
FT348 "He will surely violently turn."
— Eng. Ver.
FT349 "As the robe and the baldric. mentioned
in the preceding verse, were the ensigns of power and authority, so likewise was
the key the mark of office, either sacred or civil." —
Lowth.
FT350 "To comprehend how the key could be
borne on the shoulder, it will be necessary to say somewhat of the form of it;
but, without entering into a long disquisition, and a great deal of obscure
learning, concerning the locks and keys of the ancients, it will be sufficient
to observe, that one sort of keys, and that probably the most ancient, was of
considerable magnitude, and, as to the shape, very much bent and crooked. Homer,
Odyss. 21:6, describes the key of Ulysses's store-house as
eujkamph<v
of a large curvature; which Eustathius explains by saying it was
drepanoeidh<v
in shape like a reap-hook. The curve part was introduced into the key-hole, and,
being properly directed by the handle, took hold of the bolts within, and moved
them from their places. We may easily collect from this account, that such a key
would lie very well upon the shoulder; that it must be of some considerable size
and weight, and could hardly be commodiously carried otherwise. Ulysses's key
was of brass, and the handle of ivory; but this was a royal key; the more common
ones were probably of wood." —
Lowth.
FT351 "Ce mot est deduit de verite, laquelle
est tousjours accompagnee de fermete et asseurance;" — "This word is
derived from truth, which is always accompanied by firmness and
certainty."
FT352 "In ancient times, and in the eastern
countries, as the way of life, so the houses were much more simple than ours at
present. They had not that quantity and variety of furniture, nor those
accommodations of all sorts with which we abound. It was convenient and even
necessary for them, and it made an essential part in the building of a house, to
furnish the inside of the several apartments with sets of spikes, nails, or
large pegs, upon which to dispose of, and hang up, the several moveables and
utensils in common use, and proper to the apartment. These spikes they worked
into the walls at the first erection of them — the walls being of such
materials that they could not bear their being driven in afterwards; and they
were contrived so as to strengthen the walls, by binding the parts together as
well as to serve for convenience. Sir John Chardin's account of this matter is
this, 'They do not drive with a hammer the nails that are put into the eastern
walls; the walls are too hard, being of brick, or if they are of clay, too
mouldering; but they fix them in the brick-work as they are building. They are
large nails with square heads like dice, well-made, the ends being so bent as to
make them cramp-irons. They commonly place them at the windows and doors, in
order to hang upon them, when they like, veils and curtains.' (Harmer, Obser.
1:p. 191.) And we may add, that they were put in other places too, in order to
hang up other things of various kinds; as it appears from this place of Isaiah,
and from Ezekiel 15:3, who speaks of a pin, or nail, to hang any vessel
thereon." — Lowth.
FT353 "The offspring and the issue." —
Eng. Ver.
FT354 "Mais s'estendra jusqu' a ceux qui
viendront long temps apres;" "But will extend to those who shall live long
afterwards."
FT355 "Here follow the names of utensils hung
up in an eastern house, concerning which we must needs be uncertain. The meaning
of the whole figure is, Eliakim shall be the support of all ranks in the state,
of the meanest people as well as the highest." —
Stock.
FT356 "Even to all the vessels of flagons,
(or, instruments of violins.)" — Eng.
Ver.
FT357 "The old interpretation of
µylbn
(nebulim) as denoting musical instruments," says Professor Alexander,
"though justified by usage, is forbidden by the
context."
FT358
A slight change of spelling makes it necessary to remind the reader of the
English Bible, that the "Chittim" were the descendants of Kittim,
(<011004>Genesis
10:4,) a son of Javan, and grandson of Japheth. —
Ed.
FT359 "Et les papiers des marchans espars ca
et la;" — "And the merchants' accounts scattered hither and
thither."
FT360 "Les Egyptiens;" — " The
Egyptians."
FT361 The Roman stadium or furlong = 125
paces = 625 feet. A Roman mile = 1000 paces = 5000 feet. An English mile = 1760
yards = 5280 feet. Therefore a Roman mile is to an English mile as 5000 to 5280,
or as 125 to 132; and the number of English miles is to that of Roman miles in
the inverse ratio of 132 to 125; so that 200 stadia = 25 Roman miles = somewhat
less than 24 English miles. It ought to be remembered, that the author does not
profess to state the exact distance. but gives it in round numbers. —
Ed.
FT362 "The seed of Sihor." — Eng. Ver.
rjç,
(shichor,) and
rway,
(yeor,) are the Hebrew and Egyptian names of the Nile. The first,
according to its etymology, means black, and corresponds to
Me>lav;
and Melo of Greek and Latin names of the same river, all derived from the
color of the waters or the mud which it deposits." —
Alexander.
FT363 "As at the report concerning Egypt."
— Eng. Ver. Luther's version runs thus: "Gleichwie man erschrak, da man
von Egyptian horete; also wird man auch erschrecken, wenn man von Tyrus horen
wird;" — "Like as they were terrified when they heard of Egypt; so will
they also be terrified when they shall hear of Tyre." —
Ed.
FT364 "Tyre at this time was seated on an
island; after Alexander's conquest it was rebuilt on the continent." —
Stock.
FT365 "Leurs registres et papiers de comtes;"
— "Their records and
account-books."
FT366 "The trade carried on by the
Phoenicians of Sidon and Tyre," says an able historian, "was extensive and
adventurous; and both in their manners and policy, they resemble the great
commercial states of modern times, more than any people in the ancient world."
After mentioning the navigation to Tyre as the earliest route of communication
with India, he goes on to say, "To this circumstance, which, for a considerable
time, secured to them a monopoly of that trade, was owing, not only the
extraordinary wealth of individuals, which rendered the 'merchants of Tyre,
princes and her traffickers the honorable of the earth,'
(<232308>Isaiah
23:8,) but the extensive power of the state itself, which first taught men to
conceive what vast resources a commercial people possess, and what great
exertions they are capable of making." He adds in a note, "The power and
opulence of Tyre, in the prosperous age of its commerce, must have attracted
general attention. In the prophecies of Ezekiel, who flourished two hundred and
sixty years before the fall of Tyre, there is the most particular account of the
nature and variety of its commercial transactions that is to be found in any
ancient writer; and which conveys, at the same time, a magnificent idea of the
extensive power of that state." — Robertson's Historical
Disquisition concerning the Knowledge which the Ancients had of
India.
FT367 "There is no more strength." —
Eng. Ver. "There is no mound now left." —
Stock.
FT368 "The Lord hath given a commandment
against the merchant-city." — Eng. Ver. "Jehovah hath given a charge
concerning Canaan." —
Stock.
FT369 "And he said, Thou shalt no more
rejoice." Eng. Ver.
FT370 "Sous des tentes de peaux;" —
"Under tents of skins."
FT371 "They raised up the palaces thereof."
— Eng. Ver. "Erected her palaces." — Stock. Professor
Alexander renders it, "They have roused up her palaces;" but says, "According to
the usual interpretation, the towers mentioned are those used in ancient
sieges; the masculine suffix refers to
µ[,
(gnam;) the feminine suffix to Tyre; and
rrw[
(gnorer) may be taken either in the sense of raising, (from
rr[,
gnarar,) or in that of rousing, (from
rw[,
gnur,) that is, filling with confusion and
alarm."
FT372 "That is, of one kingdom. See
<270717>Daniel
7:17 8:20. Nebuchadnezzar began his conquests in the first year of his reign:
from thence to the taking of Babylon by Cyrus are seventy years; at which time
the nations conquered by Nebuchadnezzar were to be restored to liberty." —
Lowth.
FT373 "Que le poete Horace s'est moque d'une
putain nommee Lydia pour la mesme occasion; " — "That the Poet
Horace mocked at a prostitute named Lydia for the same
reason."
FT374 "Tyre after its destruction by
Nebuchadnezzar, recovered, as is here foretold, its ancient trade, wealth, and
grandeur; as it did likewise after a second destruction by Alexander. It became
Christian early with the rest of the neighboring countries. St. Paul himself
found many Christians there.
(<442104>Acts
21:4.) It suffered much in the Diocletian persecution. It was an archbishopric
under the patriarchate of Jerusalem, with fourteen bishoprics under its
jurisdiction. It continued Christian till it was taken by the Saracens in 639;
was recovered by the Christians in 1124; but in 1280 was conquered by the
Mamalukes, and afterwards taken from them by the Turks in 1516. Since that time
it has sunk into utter decay, is now a bare rock, 'a place to spread nets upon,'
as the Prophet Ezekiel foretold it should be.
(<262614>Ezekiel
26:14.) See Sandy's Travels; Vitringa on the place; Bishop Newton on the
Prophecies, Dissert. xi." —
Lowth.
FT375 "The revenues of Tyre shall be employed
in supporting the worshippers of the true God. The prophecy intimates that Tyre
should be converted to the religion of Christ as it was in the earliest times of
the gospel. Of the same event David also had prophesied in
<194512>Psalm
45:12; 72:10; 87:4." —
Stock.
FT376 "Afin qu'ils mangent leur saoul;"
— "That they may eat their
fill."
FT377 "Tout ce que nous employons pour la
necessite de nos freres;" — "All that we spend for relieving the want of
our
brethren."
FT378
"And maketh it waste." — Eng.
Ver.
FT379 "The haughty people of the earth.
(Hebrews the height of the people.)" — Eng.
Ver.
FT380 "The earth also is defiled." —
Eng. Ver. "The earth is even polluted." — Stock. "And the land has
been profaned." —
Alexander.
FT381 "On account of the sin of perjury is
the earth consumed." — Jarchi.
hla
(alah) does not here mean false swearing, as explained in the Targum, and
by Jarchi, and Kimchi, but the curse of God attending the violation of his law."
— Alexander.
FT382
"µça
(asham) is taken by some of the early writers in the sense of being
desolate. Its true sense is that of being recognised as guilty, and
treated accordingly. It therefore suggests the ideas both of guilt and
punishment." —
Alexander.
FT383 "The city of confusion." — Eng.
Ver.
FT384 "In the fires, (or, valleys.)" —
Eng. Ver.
FT385 "The uttermost part. (Hebrews wing.)"
— Eng. Ver. The Septuagint translates it literally,
ajpo< tw~n pteru>gwn tw~v
gh~v, "from the wings of the earth" —
Ed.
FT386 There is a considerable diversity of
opinion about the application of the term righteous in this passage. Many
commentators agree with Calvin in thinking that God is here called
righteous. Bishop Stock has slightly modified this view by applying the
designation to the Messiah. "By the righteous," says he, "is probably meant one
person the Messiah, (see
<440752>Acts
7:52, 22:14,) whose kingdom the Prophet beholds in vision, and joins in the
chorus of joy at its approach, a joy, however, which is presently interrupted by
a reflection on the wickedness of the greater part of his countrymen at that
time, who should reject the Lord that bought them. Therefore he saith, Woe is
me! destruction shall overtake the inhabitants of the land." Instead of As Glory
to the righteous," the Septuagint renders it,
ejlpi<v tw~
eujsebei~, "hope to the godly man." Professor
Alexander's rendering is, "Praise to the righteous; " and he remarks,
qydx
(tzaddik) is not an epithet of God (Henderson) or Cyrus (Hendewerk), but
of righteous men in general." —
Ed.
FT387 "My leanness. (Hebrews leanness to me,
or, my secret to me.)" — Eng.
Ver.
FT388 "Nous n'avons raison aucune d'accuser
celuy qui nous frappe" — "We have no reason to blame him who strikes
us."
FT389 "Interpreters have commonly assumed
that 'the host of the high place' is the same with the 'host of heaven,' and
must therefore mean either stars (Jerome), or angels (Aben Ezra), or both
(Gesenius). Grotius understands by it the images of the heavenly bodies
worshipped in Assyria. Gesenius finds here an allusion to the punishment of
fallen angels, and then makes this a proof of recent origin, because the Jewish
demonology was later than the time of Isaiah. It may be doubted whether there is
any reference to the hosts of heaven at all." —
Alexander.
FT390 "The Lord shall punish (Hebrews visit
upon) the host of the high ones." — Eng.
Ver.
FT391 "Des enfans de Dieu; " — "Of the
children of God."
FT392 "And before his ancients gloriously;
(or, there shall be glory before his ancients.)" — Eng. Ver. "Before his
ancients shall he be glorified." — Lowth. "And before his elders
shall there be glory." —
Alexander.
FT393
"Faithfulness and truth." — Eng. Ver. "Perfectly true." —
Stock. "Truth, certainty." —
Alexander.
FT394 "Counsels of old." — Eng. Ver.
"Counsels of old time." —
Stock.
FT395 "Of foreigners, a term with the
Jews synonymous to barbarians or enemies; as the Romans confounded
hospites with hostes, being to them nearly the same thing."
— Stock.
FT396 See page
191.
FT397 "The branch of the terrible ones."
— Eng. Ver. "So shall the song of the tyrants be brought low." —
Alexander.
FT398 "Of wines on the lees well refined."
— Eng. Ver.
FT399 "Que nous en soyons remplis et
rassassiez;" — "That we may be filled and satisfied with
it."
FT400 "Le voile qui cache la face de tous les
peuples;" — "The veil which covers the face of all
people."
FT401 "He will swallow up death in victory."
— Eng. Ver.
FT402 "When we consider the expression which
follows, (evidently meant, by a parallelism, to be exegetical,)
pa>ntwn
peri>yhma, there is little doubt that the sense
of
perikaqa>rmata
is 'the cleansings up,' as
peri>yhma
is 'the sweeping up or around,' metaphorically denoting 'the vilest things' or
'persons,' the very 'outcasts' of society." — Bloomfield on
<460413>1
Corinthians 4:13.
"Peri>yhma
denotes filings or scrapings of any kind, and also the sweepings that are
cleared away with a brush." —Calvin on Corinthians, vol. 1 p.
166.
FT403 "J'ay mieux aime le tourner, On dira;"
— "I chose rather to render it, It shall be
said."
FT404 "Ces deux mots, Voici,
Cestui-ci;" — "These two words, Lo,
This."
FT405 "C'est-cilEternal;" — "This is
the Eternal."
FT406 "This is a strange oversight.
hlygn
(nagillah) and
hjmçn
(nismechah) are in the future tense, and are so rendered by our Author in
his version, "Exultabimus et laetabimur," — "We will rejoice and be glad."
"The augmented futures at the close," says Professor Alexander, alluding to the
He paragogic, "may either denote fixed determination ('we will rejoice, we will
be glad') or a proposition, ('Let us then rejoice,') for which the language has
no other distinct form." —
Ed.
FT407 That is, Abraham and Lot.
(<011131>Genesis
11:31; 19:37.)
FT408 "As straw is trodden down for the
dunghill, (or, thrashed in Madmenah.)" — (Eng.
Ver.)
FT409 Professor Alexander renders it, "in the
water of the dunghill," and remarks, "The Keri, or Masoretic reading in the
margin, has wmb, a poetical equivalent of
b,
the preposition. The Kethib, or textual reading, which is probably more ancient,
is
ymb,
in the water. This, with the next word, may denote a pool in which the
straw was left to putrefy."
FT410 See vol. 1 p.
488.
FT411
See vol. 1 p. 162.
FT412 See vol. 1 p.
384.
FT413 "Thou wilt keep him in perfect peace
(Hebrews peace, peace) whose mind(or, thought, or, imagination) is stayed on
thee." — Eng. Ver.
FT414 "For in the Lord Jehovah is (Hebrews
the Rock of ages) everlasting strength." — Eng.
Ver.
FT415 "For he bringeth down them that dwell
on high." — Eng. Ver,
FT416 See vol. 1 p.
407.
FT417 It will be observed, that this accords
very nearly with our English version. —
Ed.
FT418 Bishop Stock's rendering is, "The road
of the just is the direct road; rightly the path of the just dost thou make
even;" and he makes the following annotations: "The direct road to
happiness, the object of all human pursuit. 'Rightly,' or with reason, 'the path
of the just dost thou make even,' smooth before him, till he reaches his
journey's end. 'The straight road is the short one,' says the divine as well as
the geometrician." —
Ed.
FT419 "A se fier en Dieu;" — "To trust
in God."
FT420 "Encor que les choses soyent du tout
hors d'espoir;" — "Even when matters are altogether beyond
hope."
FT421 "Tous les desirs et travaux des
hommes."
FT422 "Early." — (Eng. Ver,) In the
marginal reading of the Author's version, he renders it "earnestly." —
Ed.
FT423 "Que les hommes sont enseignez a
eraindre Dieu par les verges dont il les frappe;" — "That men are taught
to fear God by the scourges with which he strikes
them."
FT424 "Let favor be shewed to the wicked."
— Eng. Ver.
FT425 "Et se retiennent en bride de crainte
qu'ils ont d'estre fouettez;" — "And are kept in check through fear of
being chastised."
FT426 Accordingly, our English version,
instead of "upright actions," uses the term "uprightness," which corresponds to
the Author's French version, "la terre de droiture," "the land of uprightness."
— Ed.
FT427 "La terre de droiture;" — "The
land of uprightness."
FT428 The Author refers to his exposition of
Isaiah 5:12. See vol. 1 p. 176.
FT429
Metwnumi>a,
or metonymy, denotes that figure of rhetoric by which one word is
exchanged for another on account of a connection of idea, such as, "Moses and
the prophets," for their works, or, as in this passage, the "hand" for the works
performed by it. —
Ed.
FT430 "(They are) dead, they shall not live."
— Eng. Ver.
FT431 "Des fideles et des infideles;" —
"Of believers and unbelievers."
FT432 "(They are) deceased, they shall not
rise." — Eng. Ver.
FT433 Professor Alexander renders
µyapr
(rephaim) ghosts and remarks, "It is here a poetical equivalent to
µytm
(methim,) and may be variously rendered shades, shadows, spirits, or the
like. The common version (deceased) leaves too entirely out of view the
figurative character of the expression. Giants, on the contrary, is too
strong, and could only be employed in this connection in the sense of gigantic
shades, or shadows."
FT434 As if the reading had been not
rephaim, but ropheim, the Seventy render it
ijatroi< ouj mh<
ajnasth>sousi, "physicians shall not rise
again." — Ed.
FT435 "Faisoyent que la demeurance estiot
plus estroite et moins libre;" — "Made habitation to be narrower and less
free."
FT436 "Que nous avons traduit Priere;"
— "Which we have translated
Prayer."
FT437 "Pour une priere articulee;" —
"For an articulated prayer."
FT438 "An obvious phrase for inanity. See
below, Isaiah 33:11 They who think of a female disorder, termed
empneumatosis, should remember that it is an uncommon disorder, and that
metaphors are not drawn from objects or events of rare occurrence." —
Stock.
FT439 "We have not wrought any deliverance in
the earth." — Eng. Ver.
FT440 "Esperant avoir part de leur
resurrection;" — "Hoping to share in their
resurrection."
FT441 "En ceste
vie."
FT442 Bishop Lowth's rendering is, "For thy
dew is as the dew of the dawn." Bishop Stock follows him very closely: "For as
the dew of day-light is thy dew," and remarks: — "A dew oof rays,
that is, as I conceive, a dew able to abide the solar rays, or a steady
dew, in oppostion 'to the early dew that passeth away' of
<280604>Hosea
6:4, 13:3; which the Prophet there parallels with 'the morning cloud.' The
comparison of Isaiah intimates that the refreshing of Israel should not be
transient, but lasting." Professor Alexander, with his usual learning and
judgment, produces a formidable array of conflicting authorities, but vindicates
the usual rendering. "There are," he says, "two interpretations of
twra,
(oroth,) both ancient, and supported by high modern authorities. The
first gives the word the usual sense of
rya,
(or,) light; the other, that of plants, which it has in
<120439>2
Kings 4:39. To the former it may be objected, that it leaves the plural form
unexplained, that it arbitrarily makes light mean life, and that
it departs from the acknowledged meaning of
twra
(oroth) in the only other place where it occurs. The second
interpretation, on the other hand, assumes but one sense of the word, allows the
plural form its proper force, and supposes an obvious and natural allusion to
the influence of dew upon the growth of plants. In either case, the reference to
the dew is intended to illustrate the vivifying power of God." —
Ed.
FT443 As to the interpretation of
µyapr
(rephaim) by giants, See page 231, note
3.
FT444 "Que ces tourbillons et orages passent,
et sont de petite duree;" — "That these whirlwinds and storms pass away,
and are of short duration."
FT445 "Her blood (Hebrews bloods)." —
Eng.
Ver.
FT446
"The word leviathan, which, from its etymology, appears to mean
contorted, coiled, is sometimes used to denote particular species,
(e.g., the crocodile,) and sometimes as a generic term for huge aquatic
animals, or the larger kind of serpents, in which sense the corresponding term!
ˆynt
(tannin) is also used. They both appear to be employed in this case to
express the indefinite idea of a formidable monster, which is in fact the sense
now commonly attached to the word dragon." —
Alexander.
FT447 Ses organes et
instrumens.
FT448 "Chantez a la vigne rouge;" —
"Sing to the red vineyard."
Ft449 See vol. 1 p.
162.
FT450 "Si quelqu'un est de cet advis, je
n'empesche point qu'il ne le suive;" — "If any one is of that opinion, I
do not hinder him from following
it."
FT451 "Tellement qu'il est constraint comme
l'emprunter d'ailleurs quand il se courrouce;" — "So that he is compelled,
as it were, to borrow it from another quarter when he is
enraged."
FT452 That is, instead of making it the
beginning of the following sentence, "in battle (or, in a hostile manner) I will
pass through them," it might be read as the conclusion of the question, "Who
shall engage me with briers and thorns in battle?" And this concluding
suggestion accords with our English version. —
Ed.
FT453 "Of the various senses ascribed to
wa,
(o,) such as unless, oh that if, etc., the only one justified by
usage is the disjunctive sense of or." —
Alexander.
FT454 "Ils sentiront la pesanteur de ma
main;" — "They shall feel the weight of my
hand."
FT455 That is, our Author is of opinion that
wa
(o) frequently has the same force as the Latin interrogative particle
An. — Ed.
FT456 "Ce vaut-neant-ci;" — "This
good-for-nothing."
FT457 "Sans feintise;" — "Without
hypocrisy."
FT458 Such is Calvin's translation of
µyab,
coming, which, occupying a somewhat anomalous position at the beginning
of the verse, has perplexed the critics. The usual and best defended supplement
is
µymy,
(yamim,) days, and thus the construction is supposed to be, "In
coming days." The French version takes ci-apres, "hereafter;" the Italian
has Ne' giorni a venire, "In the days to come;" Luther's version
has As mirb bennoch bazu fummen, "Yet it will come to this." Our
English version connects the word with "Jacob," and makes it to signify "Them
that come of Jacob," which is countenanced by the Septuagint,
oiJ ejrco>menoi te>kna
Iakw<b, "They that come, the children of Jacob,"
but does not appear to have the support of any modern critic or version. —
Ed.
FT459 "Hath he smitten him as he smote (Heb.,
according to the stroke of) those that smote him?" — Eng.
Ver.
FT460 "Ne plus ne moins que si le feu y avoit
passe;" — "In exactly the same manner as if fire had passed on
them."
FT461 "Et mis en chemin de salut;" —
"And led into the way of
salvation."
FT462 "Quiconque se flatte en son ordure, il
attirera sur sa teste infalliblement l'ire de Dieu;" — "Whosoever flatters
himself in his pollution will infallibly draw down on his head the wrath of
God."
FT463 "And consume the branches thereof."
— Eng. Ver.
FT464 "When the boughs thereof are withered."
— Eng. Ver.
FT465 See p.
83.
FT466 See vol. 1 p.
96.
FT467 "Whose glorious beauty is a fading
flower.: — Eng. Ver.
FT468 "Woe to Samaria, the proud chaplet of
the drunkards of Ephraim, which stands at the head of a rich valley belonging to
a race of sots! 'Sebaste, the ancient Samaria, is situated on a long mount of an
oval figure, having first a fruitful valley, and then a ring of hills running
round about it.' — Maundrell, p. 58. Hence it is likened to a
chaplet, or wreath of flowers, worn upon the head by Jews, as well as Greeks and
Romans, at their banquets, as may be seen, Wisd. 2:7, 8." —
Stock.
FT469 "De la vallee grasse;" — "Of the
fat valley."
FT470 "Tyran de Sicile;" — "Tyrant of
Sicily."
FT471 Justin, in a rapid sketch of that
tyrant, informs us that, "after having defeated his rivals, he abandoned himself
to indolence and gluttony, which brought on such weakness of sight that he could
not bear day-light; that the consciousness of being despised on account of his
blindness made him more cruel than before, and led him to fill the city with
murders as much as his father had filled the jails with prisoners, so that he
became universally hated and despised." — Justin, Hist. 1. 21:c.
11. The appalling facts are confirmed by other historians. —
Ed.
FT472 "Puis done qu'ils sont coulpables d'une
mesme ingratitude;" — "Since they are guilty of the same
ingratitude."
FT473 "Aux despens de leurs freres;" —
"At the expense of their
brethren."
FT474 "Que nolls regimbons contre l'esperon;"
— "That we kick against the
spur."
FT475 "A des petis enfans n'agueres sevrez;"
— "To young infants hardly
weaned."
FT476 "Que tous apportent du ventre de la
mere;" — "Which all bring from their mother's
womb."
FT477 "Afin de ne fascher les oreilles des
lecteurs."
FT478 "Line upon line." — Eng.
Ver.
FT479 "De toutes parts, ou, ligne apres
ligne;" — "On all sides, or, line after
line."
FT480 The reader may consult the Author's
exposition, and the Translator's notes. Commentary on the Book of Psalms,
vol. 1:pp. 312, 313. —
Ed.
FT481 "For with stammering lips. (Hebrews
stammering of lips.)" — Eng.
Ver.
FT482 "But since this patience has been lost
upon them, a stronger way shall be taken to force their attention. God will
thunder in their ears, what to them will appear jargon, the language of a
foreign nation, by whom they shall be carried into captivity." —
Stock.
FT483 "De ce que la parole est au milieu de
nous;" — "Because the word is in the midst of
us."
FT484 See vol. 1 p.
282.
FT485 From which the noun!
ˆwxl
(latzon) is derived. The phrase!
ˆwxl
yçna (anshe latzon) literally
signifies "men of scorn," and is so rendered by Stock and others; but the force
of the Hebrew idiom is fully brought out by the word "scoffers," as in Lowth, or
by "scornful men," as in the English Version. —
Ed.
FT486 "Ces moqueurs;" — "Those
mockers."
FT487
hzj
(chozeh) is properly a participle (seeing) often used as a noun to
denote a seer or prophet. Here the connection seems distinctly to require
the sense of league or covenant. That there is no error in the text may be
inferred from the substitution of the cognate form
twzj
(chuzuth) in verse 18. Hitzig accounts for the transfer of meanings by
the supposition that in making treaties it was usual to consult the seer
or prophet. Ewald supposes an allusion to the practice of necromantic art or
divination as a safeguard against death, and translates the word orafel,
(oracle.) The more common explanation of the usage traces it to the idea
of an interview or meeting, and the act of looking one another in
the face, from which the transition is by no means difficult to that of mutual
understanding or agreement." — Alexander. Buxtorf renders it "a
seer, or prophet," and, by a transferred meaning, "provision," or "foresight,"
"We have made provision, we have looked forward, we have acted with foresight;"
and adds, that the Chaldee version renders it
amlç,
(shelama,) peace. —
Ed.
FT488 "Car c'eust este une chose trop
ridicule et dont les petits enfans se fussent moquez;" "For it would have been
too absurd, and even young children would have laughed at
it."
FT489 Lucian is often alluded to by our
Author as the type of daring and scornful infidels. See Commentary on a
Harmony of the Evangelists, vol. 2:p. 283, n. 1. —
Ed.
FT490 Commonly called the Septuagint. —
Ed.
FT491 See vol. 1 p.
280.
FT492 "Voire en despit de leurs dents;"
— "Even in spite of their
teeth."
FT493 "Qu'il leur pend une horrible calamite
sur leurs testes, laquelle ils ne voyent point;" — "That there hangs over
their heads a dreadful calamity which they do not
see."
FT494 "And it shall be a vexation only to
understand the report. Or, when he shall make you to understand doctrine."
— (Eng. Ver.) "And even the report alone shall cause terror." —
Lowth. "And it shall be terror merely to hear the report of it." —
Stock. "And only vexation (or distress) shall be the understanding of the
thing heard." — Alexander. "E'l sentirne il grido non produrra
altro che commovimento;" — "And to hear the cry of it will produce nothing
but distress." — (Ital.
Ver.)
FT495 "There are three interpretations of the
last clause, one of which supposes it to mean, that the mere report of the
approaching scourge should fill them with distress; another, that the effect of
the report should be universal distress; a third, that nothing but a painful
experience would enable them to understand the lesson which the Prophet was
commissioned to teach them.
H[wmç
(shemugnah) meaning simply what is heard, may of course denote either
rumor or revelation. The latter seems to be the meaning in verse 9, where the
noun stands connected with the same verb as here. Whether this verb ever means
simply to perceive or hear, may be considered doubtful; if not, the preference
is due to the third interpretation above given, viz., that nothing but distress
or suffering could make them understand or even attend to the message from
Jehovah." —
Alexander.
FT496 "La sua opera strana, la sua operazione
straordinaria;" — "His strange work, his extraordinary act." — Ital.
Ver.
FT497 See vol. 1 p.
360.
FT498 "Avec mesme raison et equite;" —
"With the same reason and
justice."
FT499 "The common version, 'all day,' though
it seems to be a literal translation, does not convey the sense of the original
expression, which is used both here and elsewhere to mean 'all the time,' or
'always.'" —
Alexander.
FT500 "Et les fideles sont sujets a beaucoup
de miseres, voire plus que ne sont pas les reprouvez;" — "And believers
are liable to many afflictions, even more than the reprobate
are."
FT501 "Will the ploughman never sow, but
always cut the earth by spades and instruments for ploughing?" —
Jarchi.
FT502 "This apposite simile from the various
methods used by the husbandman in preparing his land, and in managing the crop
after it is gathered, is addressed to those who might question divine
providence, because sentence against the wicked is not executed speedily. God,
who teacheth the farmer the proper time and manner of treating his crop, knoweth
best when and how to punish sinners: he reduceth them not to dust at once, any
more than corn is suffered to lie under pressure till it is rendered
unserviceable, but chastiseth in mercy, in order to reclaim them." —
Stock.
FT503 "The principle wheat and the appointed
barley. Or, wheat in the appointed place, and barley in the appointed place."
— Eng. Ver. "The choice wheat and the picked barley." —
Stock. "The wheat in due measure.: —
Lowth.
FT504 "The words
hrwç
(sorah) and
ˆsmn
(nimsan) are by some explained as epithets of the grain; principal wheat,
appointed or sealed barley. Ewald makes them descriptive of the soil; wheat in
the best ground, barley in the rough ground. But the explanation best sustained
by usage and analogy is that of Gesenius, who takes!
ˆsmn
(nimsan) in the sense of appointed, designated, and
hrwç
in that of a row or series." —
Alexander.
FT505 "Car en France on n'escout point le
bled sinon avec le fleau, excepte en Provence; " — "For in France corn is
not thrashed in any way but with the flail, except in
Provence."
FT506 "Et comme faire passer la charue et la
herse sur les peoples;" — "And, as it were, to pass the waggon and the
harrow over the nations."
FT507 "Comme si les meschans avoyent la bride
sur le col;" — "As if the wicked had the bridle on their
neck."
FT508
"Il l'appelle Ariel, c'est a dire, autel de Dieu;" — "He calls it
Ariel, that is, Altar of
God."
FT509 "Some, with the Chaldee, suppose it to
be taken from the hearth of the great altar of burnt-offerings, which Ezekiel
plainly calls by the same name; and that Jerusalem is here considered as the
seat of the fire of God, la la
rwa (or el,) which should issue from thence
to consume his enemies. Compare chap.
<233109>Isaiah
31:9. Some, according to the common derivation of the word,
la
yra (ari el,) the lion of God, or the strong
lion, suppose it to signify the strength of the place, by which it was enabled
to resist and overcome all its enemies." — Lowth. "Jonathan
interprets it the altar of the Lord, and Ezekiel also
(<264315>Ezekiel
43:15) gives it this name. It is so called, on account of the fire of God, which
couched like
yra
(ari,) a lion on the altar. Our Rabbins explain
layra
(ariel) to denote the temple of Jerusalem, which was narrow behind, and
broad in front." — Jarchi. "The greater part of interpreters are
agreed, that
layra
(ariel) compounded of
yra
(ari) and
la
(el,) denotes the lion of God, or, as Castalio renders it, The Lion
— God. But they differ in explaining the application of this name to
Jerusalem." — Rosenmuller. "The meaning of the Prophet, in my
opinion, is, that 'God will make Jerusalem the heart of his anger, which shall
consume not only the enemies but the obstinate rebellious Jews.' This meaning is
elegant and emphatic, and agrees well with the wisdom of the prophet Isaiah.
Ariel is here taken, in its true signification, not for the altar, but for the
hearth of the altar, as in Ezekiel. The import of the name lies here. The hearth
of the altar sustained the symbol of the of the most holy and pure will of God,
by which all the sacrifices offered to God must be tried; and to this applies
the justice of God, burning like a fire, and consuming the sinner, if no
atonement be found. Jerusalem would become the theater of the divine judgments."
— Vitringa. "Isaiah foresees that the city will, in a short time,
be besieged by a very numerous army of the Assyrians, and will be reduced to
straits, and yet will not be vanquished by those multitudes, but, like a lion,
will rise by divine power out of the severest encounters." —
Doederlein.
FT510 Instead of "Let them kill sacrifices,"
Vitringa's rendering, in which he has been followed by Lowth, Stock, and
Alexander, is, "Let the feasts revolve." —
Ed.
FT511 Symmachus, on whom Montfaucon bestows
the exaggerated commendation of having adhered closely to the Hebrew text
wherever it differed from the Septuagint, renders the clause,
kai< ejstai< katw>dunov
kai< ojdunwme>nh, which has been closely
followed by Jerome's version, "Et erit tristis ac moerens," — "And she
shall be sad and sorrowful." —
Ed.
FT512 In both cases there are two synonyms,
hynaw
hynat (thaaniah vaaniah,) which are derived
from the same root. This peculiarity is imitated by the version of Symmachus
quoted above, katw>dunov
kai< ojdunwme>nh, and by that of Vitringa,
("moestitia et moeror,") who remarks: "It is somewhat unusual to bring together
words of the same termination and derived from the same root, but in this
instance it produces an agreeable echo, which convinces me that it must have
been frequently employed in poetical writings." —
Ed.
FT513 "Que les ennemis feront en Jerusalem;"
— "Which the enemies shall make in
Jerusalem."
FT514 "Like a circle of tents.
rwdn,(kaddur,)
like a Dowar; so the Arabs call a circular village of tents, such as they
still live in." —
Stock.
FT515 "Qu'ils parleront bas, et comme du
creux de la terre;" — "That they will speak low, and as out of the heart
of the earth."
FT516 "And from the dust thou shalt chirp thy
words, or, utter a feeble, stridulous sound, such as the vulgar supposed to be
the voice of a ghost. This sound was imitated by necromancers, who had also the
art of pitching their voice in such a manner as to make it appear to proceed out
of the ground, or from what place they chose." —
Stock.
FT517 The Septuagint renders it,
kai< e]stai wJv koniorto<v
ajpo< trocou< oJ plou~tov tw~n ajsebw~n, "and
as the small dust from the wheel shall be the multitude of the wicked." Here it
is necessary to attend to the distinction between
tro>cov
and
troco<v
— Ed.
FT518 The military forces of Sennacherib,
which shall be fuel for the fire, and shall be reduced to powder." —
Jarchi.
FT519 "They shall be destroyed by the
pestilential blast Simoom, whose effects are instantaneous. Thevenot
describes this wind with all the circumstances here enumerated, with thunder and
lightning, insufferable heat, and a whirlwind of sand. By such an 'angel of
Jehovah,' as it is called below,
(<233736>Isaiah
37:36,) was the host of Assyria destroyed." —
Stock.
FT520 "As a dream, when one thinks that he
sees, and yet does not in reality see, so shall be the multitude of nations;
they will indeed think that they are subduing the city of Jerusalem, but they
shall be disappointed of that hope, they shall not succeed in it." —
Jarchi.
FT521 The comparison is elegant and beautiful
in the highest degree, well wrought up, and perfectly suited to the end
proposed: the image is extremely natural, but not obvious; it appeals to our
inward feelings, not to our outward senses, and is applied to an event in its
concomitant circumstances exactly similar, but in its nature totally different.
For beauty and ingenuity it may fairly come in competition with one of the most
elegant of Virgil, (greatly improved from Homer, Iliad, 22:199,) where he has
applied to a different purpose, but not so happily, the same image of the
ineffectual working of imagination in a dream. Virg. AEn. 12:908. Lucretius
expresses the very same image with Isaiah, (iv. 1091.)" —
Lowth.
FT522 "Cry ye out, and cry, or, Take
your pleasure and riot." — Eng. Ver. "Turn yourselves and stare around."
— Stock. Lowth's rendering resembles this, but is somewhat
paraphrastic, "They stare with a look of stupid surprise." Professor Alexander's
comes nearer that of Calvin, "Be merry and blind! " —
Ed.
FT523 "Your prophets, and your rulers
(Hebrews heads)." — Eng. Ver, Our translators very correctly state that
the literal meaning of
µkyçr
(rashechem) is, "your heads." Calvin treats it as an adjective, "your
principal seers." —
Ed.
FT524
"Et monstrer le chemin aux autres;" — "And point out the way to
others."
ft524a
"Et monstrer le chemin aux autres;" — "And point out the way to
others."
FT525
"The common version, I am not learned, is too comprehensive and definite.
A man might read a letter without being learned, at least in the modern sense,
although the word was once the opposite of illiterate or wholly ignorant. In
this case it is necessary, to the full effect of the comparison, that the phrase
should be distinctly understood to mean, I cannot read." —
Alexander.
FT526 "Par le jugement de Dieu;" — "By
the judgment of God."
FT527
"Retirer."
FT528 "Qui signifie enseigne;" — "Which
signifies taught."
FT529 "Qu'on renverse tout
ordre."
FT530 "I will proceed to do. (Hebrews I will
add)." — Eng. Ver.
FT531 "C'est a dire,
Fonisseurs."
FT532 This corresponds with the English
version. — Ed.
FT533 In almost all the ancient versions
µkkph,
(hophchechem,) generally rendered "your turning," is construed as the
nominative to the verb "shall be." Modern critics treat it as a separate clause,
and exclamation. "Perverse as ye are!" — Lowth. "Perverseness of
yours!" — Stock. "Your perversion!" — Alexander. The
same meaning had been brought out by Luther, though in a paraphrastic form,
Wie seyb ihr so verfehrt! "How are you so perverse!" —
Ed.
FT534 This rendering is followed by Lowth and
Stock. "Ere Lebanon beams like Carmel. A mashal, or proverbial saying,
expressing any great revolution of things, and, when respecting two subjects, an
entire reciprocal change." — Lowth. "And Lebanon shall be turned
into a Carmel. That which is now desert shall become a fruitful field, and the
reverse. Or, to quit the figure, the poor and illiterate shall change conditions
with the great ones and the wise of this world, with respect to happiness, when
the gospel shall be promulgated." — Stock. Jarchi, on the other
hand, views "Carmel" as meaning "a fruitful field," and Alexander regards this
point as decided by the use of the article. "That
lmrkh
(hakkarmel) is not the proper name of the mountain, may be inferred from
the article, which is not prefixed to 'Lebanon.'" "The mention of the latter,"
he adds, "no doubt suggested that of the ambiguous term Carmel, which is
both a proper name and an appellative." —
Ed.
FT535 "Ceux qui n'ont point honte de
commettre leurs meschancetez devant tous;" — "Those who are not ashamed to
commit their acts of wickedness in presence of
all."
FT536 "Ceux qui se levoyent de matin pour mal
faire;" — "They who rose early to do
evil."
FT537 "Il dit aussi que le juste est renverse
sans raison;" — "He says also, that the righteous man is overthrown
without any good reason."
FT538 Both of the above quotations are made
inaccurately. The words of Jeremiah are, "He putteth his mouth in the dust," and
of Micah, "They shall lay their hand upon their mouth." But while the Author,
quoting from memory, has altered the words, the passages are exceedingly
apposite to his purpose. —
Ed.
FT539 "Qu'ils peuvent savoir ce que nous
faisons au monde;" — "That they can know what we are doing in the
world."
FT540
See vol. 1 p. 75.
FT541
The phrase
hksm
°snl (linsoch massechah) has been
variously explained. The Peshito makes it mean to pour out libations, probably
with reference to some ancient mode of ratifying covenants, and the Septuagint
accordingly translates it
ejpoih>sate
sunqh>jkav' Cocceius applies it to the casting
of molten images, (ad fundendum fusile,) De Dieu to the molding of designs or
plots. Kimchi and Calvin derive the words from the root to cover, and
suppose the idea here expressed to be that of concealment. Ewald follows J. D.
Michaelis in making the phrase mean to weave a web, which agrees well
with the context, and is favored by the similar use of the same verb and noun in
<232507>Isaiah
25:7. Knobel's objection, that this figure is suited only to a case of
treachery, has no force, as the act of seeking foreign aid was treasonable under
the theocracy, and the design appears to have been formed and executed secretly.
(Compare
<232915>Isaiah
29:15, where the reference may be to the same transaction.)" —
Alexander.
FT542
See page
345.
FT543
The allusion is to the concluding clause of
the fifth verse." —
Ed.
FT544 "For the Egyptians shall help in vain."
— Eng. Ver.
FT545 See vol. 1 p.
32.
FT546 "Disant qu'ils demandent d'estre
flattez;" — "When he says that they ask to be
flattered."
FT547
zwln
(naloz) seems to denote perverseness or moral obliquity in general. It is
rendered in a strong idiomatic form by Hitzig, (verschmitztheit, craftiness,)
and Ewald, (querwege, crossway.) — Alexander. Luther's term,
(muthwillen, wantonness,) conveys the same general idea. —
Ed.
FT548 See Commentary on John's Gospel,
vol. 1 p. 223 note 1.
FT549 "Estans pleins de vent;" — "Being
full of wind."
FT550 Here the Author departs from his usual
manner, by omitting all mention of the concluding and highly expressive clause
of the verse. "For
hbg,
(gebeh,) the English version has 'pit,' Lowth, 'cistern,' and most other
writers 'well;' but in
<264711>Ezekiel
47:11, it denotes a 'marsh' or 'pool.' Ewald supposes a particular allusion to
the breaking of a poor man's earthen pitcher, an idea which had been suggested
long before by Gill: 'as poor people are wont to do, to take fire from the
hearth, and water out of a well in a piece of broken pitcher.'" —
Alexander. All must admit, that when one cannot find a "sherd" fit for
the meanest purpose, the vessel is broken in pieces. —
Ed.
FT551 Jarchi says, that in this passage
hbwç
(shubah) "signifies rest and quietness," and adduces as a parallel
passage one in which the word is commonly viewed as the imperative of
bwç,
(shub,) with He paragogic. "Give rest, O Lord, to the many thousands of
Israel."
(<041036>Numbers
10:36.) Breithaupt supports that interpretation, and derives the word from
bçy,
(yashab,) "to sit, to rest." —
Ed.
FT552 See vol. 1 p.
29.
FT553
"ˆrt
(toren) is taken as the name of a tree by Augusti (Tannenbaum, the
fir-tree) and Rosenmuller, (pinus, the pine-tree,) by Gesenius and Ewald as a
signal or a signal-pole. In the only two cases where it occurs elsewhere, it has
the specific meaning of a mast. The allusion may be simply to the similar
appearance of a lofty and solitary tree, or the common idea may be that of a
flag-staff, which might be found in either situation. The word 'Beacon,' here
employed by Gataker and Barnes, is consistent neither with the Hebrew nor the
English usage." —
Alexander.
FT554 The latter quotation may appear to be
inaccurate, for in the English version it runs thus, "I will correct thee in
measure;" but Calvin adheres closely to the Hebrew original, which employs in
both passages the word
fpçm
(misphat) "judgment." —
Ed.
Ft555 "Thou shalt weep no more." — Eng.
Ver.
FT556 "Yet shall not thy teachers be
removed." — Eng. Ver.
FT557 "Though ye find yourselves reduced to
extremities usual in long sieges, though ye be stinted to a short allowance of
'bread and water,' and are forced to undergo a great many other inconveniences,
yet use not my prophets ill, make them not to run into corners to hide
themselves from the violence of an impatient multitude; but be glad to see them
among you, and let their examples encourage you to bear up handsomely under the
short afflictions which shall then be upon you. This is the plain meaning of the
words, without running to the whimsical expositions of some who by 'Panis
Angustiae,' as the Vulgate renders
rx
µjl (lechem tzar,) make the prophet
mean the compendious doctrine of the gospel, or Christ himself, or the
eucharist, and like dreams." — Samuel
White.
FT558 "Kimchi's explanation of the word
(hrwm,
moreh, or rather
µyrwm,
morim,) as meaning the early rain, (which sense it has in
<290223>Joel
2:23, and perhaps also in
<198406>Psalm
84:6,) has been retained only by Calvin and Lowth. The great majority of writers
adhere not only to the sense of 'teacher,' but to the plural import of the form,
(µyrwm
with 2 Sing. Affix.,) and understand the word as a designation or description of
the prophets, with particular reference, as some suppose, to their reappearance
after a period of severe persecution or oppression." —
Alexander.
FT559 "The ephods of your molten images,
— short cassocks, without sleeves, with which the heathens adorned their
idols." — Stock. Cicero tells a story about Dionysius, who found in
the temple of Jupiter Olympius a golden cloak of great weight, with which the
statue of Jupiter had been ornamented by Gelo out of the spoils of the
Carthaginians, and, after making the witty observation that it was too heavy for
summer and too cold for winter, carried it off, and threw around the statue a
woolen mantle, which, he said, was adapted to every season of the year. (Cic. de
Nat. Deor. 50:in. ) —
Ed.
FT560 "De his." "De ces
miracles-la."
FT561 "Isaie parle de ceste faveur
speciale."
FT562 "Qui puras nubes, et coeli numen
adorant."
FT563 "And the burden thereof (or, And the
grievousness of flame) shall be heavy." — Eng. Ver. "And heavy the column
of flame." — Stock. "And the burning is heavy: for so ought we to
translate
haçm,
(massaah,) in the same sense as in
<072040>Judges
20:40, and in other passages, from
açn,
(nasa,) 'to lift up,' because flame and smoke naturally ascend." —
.
FT564 "And his breath." — Eng.
Ver.
FT565 "Grotius renders
jwr
(ruach) anger, Luther and the English version breath; but
there is no sufficient reason for excluding an allusion to the Holy Spirit as a
personal agent." —
Alexander.
FT566 "The sieve of emptiness. A sieve full
of holes, that suffers both corn and chaff to pass together to the ground. So
shall Jehovah make no distinction among the enemies of Israel." —
Stock.
FT567 "And a misleading bridle." —
Alexander.
FT568 "His glorious voice. (Hebrews The glory
of his voice.)" — Eng. Ver. "The majesty of his voice." —
Stock.
FT569 Calvin's phrase, baculus fundatas, is
followed by almost all the Latin interpreters, including Vitringa, and appears
to have suggested the rendering, grounded staff, which is given in our common
version, and has been followed by other translators. Almost all the commentators
treat
hdswm
(musadah) as the particple Hophal of
dsy
(yasad); but there are strong reasons for viewing it as an abstract noun,
for Rosenmuller has justly remarked that
hfm
(matteh,) with Tzere instead of Segol, is in the construct state.
Availing himself, as it would seem, of this suggestion, Professor Alexander very
felicitously renders it "the rod of doom." "The common version, grounded staff,"
says he, "is almost unintelligble. It is now very generally agreed that
hdswm
(musadah) denotes the divine determination or decree, and that the whole
phrase means the rod appointed by him, or, to put it in a form at once exact and
poetical, the rod of destiny or doom." Diodati's Italian version gives "Ed ogni
passagio della verga ferma," "and every passage of the firm staff." —
Ed.
FT570 "Que la playe a este attachee au dos de
l'Assyrien;" — "That the wound has been fastened to the back of the
Assyrian."
FT571
µwnh
ayg, (ge hinnom,) "the Valley of
Hinnom."
FT572 "Of old." — Eng.
Ver.
FT573
"Of them that work iniquity." — Eng.
Ver.
FT574 "Return to him against whom you have
entertained deep thoughts; in the same manner as you revolted, and have still
revolted, from him, return now to him." — Jarchi. Among the
commentators who belonged to the Hebrew nation, or wrote in the Hebrew language,
Jarchi was probably held, on the ground of the first part of his paraphrase, to
support that view which our Author condemns; but the second part of it,
beginning with "in the same manner as" approaches very closely to the Reformer's
own words. — Ed.
FT575 Piscator and others construe
rçal
(laasher) as equivalent to
wyla wnmm
rça, (elaiv asher mimmennu,) "to him
from whom." Vitringa does not reject this exposition, which he acknowledges to
be supported by an analogous use of
rçam,
(measher,) in
<080209>Ruth
2:9; but he pronounces the rendering, "according as." to be more elegant and
probably more correct. Modern critics, however, approve of the meaning given in
our common version. "The syntax may be solved either by supposing 'to him' to be
understood, and giving
rçal
(laasher) the sense of 'with respect to whom,' or by assuming that, as
both these ideas could be expressed by this one phrase, it was put but once in
order to avoid the tautology." — Alexander. The other mode of
resolving the syntax, by bringing out the sense, "to him from whom," appears to
adhere more closely to the usage of the Hebrew language. —
Ed.
FT576
hrs
wqym[h (hegnemiku sarah) literally
signifies, "they have deepened revolt;" and Professor Alexander justly remarks
that the substitution of the second person for the third, in the ancient
versions, and in Barnes, (ye have revolted), is wholly arbitrary. —
Ed.
FT577 "Enfans rebelles;" — "Rebellious
children."
FT578 "Et pourtant il marque la repentance
par les fruits;" — "And therefore he points out repentance by the
fruits."
FT579 See vol. 1 p.
118.
FT580 That is, he does not follow the ancient
versions, by viewing it as an adjective, qualifying the word "hands," —
"your sinful hands." —
Ed.
FT581
çya
al (lo ish,) not of a man, that is, of one
who is totally different from a man. The word
al
(lo) often unites with a substantive, so as to form one word, which shall
bear a quite different and even opposite meaning; as
°rd al
wht (tohu lo derech 'desolation not-a-way,'
that is, 'an impassable way.'
<19A740>Psalm
107:40; and wl µç
al, (lo shem lo,) 'he shall have
not-a-name,' that is, 'he shall have public disgrace.'
(<181817>Job
18:17.)" — Rosenmuller. "An Hebrew idiom; of one far different from
a man, viz., an angel." —
Stock.
FT582 "And his young men shall be
discomfited. (Hebrews for melting or tribute.)" — Eng.
Ver.
FT583 "And he shall pass over to his
stronghold (or, his strength) for fear, (Hebrews his rock shall pass away for
fear." — Eng.
Ver.
FT584
In our Author's version, from which the heading of this paragraph is taken, he
makes use of the word principes, which commonly means "rulers," but
sometimes also (as in the phrases, "facile princeps, femina princeps,") denotes
persons of high rank, or those who in any respect are highly distinguished. But
here he employs the word proceres, "nobles;" and he does so evidently for
the purpose of removing ambiguity, and of stating clearly that view which is
contained in the conclusion of this sentence. —
Ed.
FT585 The singular mildness of the Roman
Emperor Nerva, which made him personally beloved, was carried to such an excess
as to impair the efficiency of his government, and compelled him to resign the
throne to the able and excellent Trajan. On the other hand, Nero, whose name
cannot be mentioned without awakening the remberance of his monstrous cruelty,
held the reins with a firmer hand, and prevented the repetition of many
disorders which had been committed under the reign of his amiable predecessor
Nerva. — Ed.
FT586 "Duquel il soit le
chef."
FT587 "The heart also of the rash. (Hebrews
hasty.)" — Eng.Ver. "The heart also of the hasty." —
Stock.
FT588 This observation is founded on the
Hebrew word
µyrhmn,
(nimharim,) which our Author translates Fools, and which literally means
Hasty. — Ed.
FT589 The allusion would be better brought
out by rendering it, "The fool will speak folly." —
Ed.
FT590
Sumpu>qeia,
a more extensive term than the English word "sympathy," literally denotes
"fellow-feeling," and is frequently employed by our Author to express that kind
of feeling which every man ought to cherish towards his fellow-men. —
Ed.
FT591 "Quelque trahison;" — "Some
treachery."
FT592 "Even when the needy speaketh right;"
or, "when he speaketh against the poor in judgment." — Eng.
Ver.
FT593 "Ye provinces that dwell at ease."
— Jarchi.
FT594 "Ye cities that dwell carelessly."
— Jarchi. In this, as well as in the former case, he refers to
Jonathan's Targum. —
Ed.
FT595 "Many days and years; (Hebrews days
above a year.)" — Eng. Ver. "In a year and more." —
Alexander. "Shortly after a year; Hebrews days upon a year: that is, the
time will soon come after the expiration of one year, when ye shall be troubled
with a dearth." —
Stock.
FT596 "It may be better translated, striking
your breasts, because of the pleasant fields and fruitful vines, which should be
destroyed by the Assyrians. It was a common gesture used on all mournful
occasions, to strike the breasts; though others think teats may be taken
metaphorically for the pleasant fields and fruitful vine by which they
subsisted, as infants by the mother's paps." — Samuel
White.
FT597 "For all that desolation shall be on
all joyful houses." —
Jarchi.
FT598 "And the wilderness become a fruitful
field." Such is the Author's own translation of the clause, which corresponds to
our authorized version. —
Ed.
FT599 See our Author's Commentary on that
passage. — Ed.
FT600 "And the city shall be low in a low
place;" or, "And the city shall be utterly abased." — Eng.
Ver.
FT601 "Some by the Forest understand Nineveh,
some Babylon, some Jerusalem, and some the Assyrian army; but Gataker and
Vatablus before him, think the words may be rendered, he shall hail with hail on
the forest, and cities shall be built in low places; as if he had said, God
shall preserve the fruits of the earth from the injuries of unseasonable
weather, and, when he sends a storm of hail, cause it to fall on the woods and
deserts; and he shall give them so great security, that for the future they
shall build their cities in low grounds, to shew that they are under no
apprehension of being overrun any more by an enemy." —
White.
FT602 "Happy ye who shall enjoy as great
fertility as if all your lands lay on the side of a running stream. Your corn
shall grow so thick and fast that ye shall be forced to let your cattle crop the
luxuriant ears; a practice still in use among our husbandmen." —
White.
fta1
Or, Have rebelled against me; or, Have revolted against
me.
fta2
Or, Have provoked to
anger.
fta3
Or,
Guide.
fta4
Or,
Dwelt.
fta5
Or, The
Governor.
fta6
Otherwise, Your
god.
fta7
Or, With
antiquity.
fta8
Or, Thou wilt not forgive
them.
fta9
Or, To what? or, How
much?
fta10
Or, Skilled in mysterious
style.
fta11
Or, Against
them.
fta12
Or, Let us be called by thy
name.
fta13
Or, To
life.
fta14
Or, Reduced to
silence.
fta15
Or, With the pen of a
man.
fta16
(Hebrew,)
Immanuel.
fta17
Or,
Strengthening.
fta18
Or,
Secure.
fta19
Or, Without me they shall
stumble.
fta20
Or, With
righteousness.
fta21
Or,
Powerfully.
fta22
Or, Will
be.
fta23
Or, Of
salvation.
fta24
Or, From a strong
destroyer.
fta25
Or, That didst weaken the
nations.
fta26
Or, To the
Arabians.
fta27
Or, His
indignation.
fta28
Or, Her choicest
branches.
fta29
Or, Shall
fall.
fta30
Or,
Transparent.
fta31
Or, Shall serve with the
Assyrians.
fta32
Or, Their
beauty.
fta33
Or, What hast thou
now?
fta34
Or, From a
distance.
fta35
Or, As the creditor, so the
debtor.
fta36
Or, Of the violent
ones.
fta37
Or, As a
flood.
fta38
Or, The singing; or, The cutting
off.
fta39
Or, Thou, who art upright, wilt weigh (or, wilt direct) the path of the
righteous
man.
fta40
Or,
Earnestly.
fta41
Or, Thou wilt overthrow the land of the giants; or, The earth will cause the
giants to
fall.
fta42
Or, Who shall set the brier against the thorn? or, Who shall set me as a brier
And
thorn?
fta43
Or, Shall cut it
down.
fta44
Or,
Plummet.
fta45
Or, Agitation of
mind.
fta46
Or, He will make a
noise.
fta47
Or,
Perverse.
fta48
Or, That they may pour out a pouring
out.
fta49
Or,
Begone!
fta50
Or, Who is to him a
fire.
fta51
Or, The measures are evil.