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
THIRD
CHRISTIAN CLASSICS
ETHEREAL LIBRARY
GRAND RAPIDS,
MI
http://www.ccel.org
CHAPTER
33
Isaiah
33:1-24
1. Woe to thee that
spoilest, and thou wast not spoiled; and dealest treacherously, and they
dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be
spoiled; and when thou shalt make an end to deal treacherously, they shall deal
treacherously with thee. 1. Vae qui spolias, nec fuisti spoliatus; qui
inique agis, nec inique actum in to fuit! Ubi desieris spoilare, spoliaberis;
ubi tinem inique agendi feceris, inique in to
agetur.
2. O Lord, be gracious unto us;
we have waited for thee: be thou their arm every morning, our salvation also in
the time of trouble. 2. Iehova, miserere nostri; in to speravimus; esto,
qui fuisti brachium eorum in matutinis, etiam salus nostra in tempore
tribulationis.
3. At the noise of the
tumult the people fled; at the lifting up of thyself the nations were
scattered. 3. A voce tumultus fugerunt pcpuli; ab exaltatione tua
dissipatae sunt gentes.
4. And
your spoil shall be gathered like the gathering of the caterpillar: as
the running to and fro of locusts shall he run upon them. 4. Et
colligetur praeda vestra collectione bruchorum; secundum discursum locustarum
pergens illuc.
5. The Lord is
exalted; for he dwelleth on high: he hath filled Zion with judgment and
righteousness. 5. Exaltatus est Iehova, qui habitat in excelsis. Implevit
Sion judicio et justitia.
6. And
wisdom and knowledge shall be the stability of the times, and strength of
salvation: the fear of the Lord is his treasure. 6. Et erit stabilitas
temporum tuorum fortitudo, salutes, sapientia, et scientia; timor Jehovae ipse
thesaurus ejus.
7. Behold, their
valiant ones shall cry without; the ambassadors of peace shall weep
bitterly. 7. Ecce nuncii eorum vociferabuntur foris; legati pacis amare
flebunt.
8. The highways lie
waste, the wayfaring man ceaseth; he hath broken the covenant, he hath despised
the cities, he regardeth no man. 8. Desolatae sunt viae, cessavit viator;
irritum fecit foedus, sprevit civitates, nihil reputavit
hominem.
9. The earth mourneth
and languisheth; Lebanon is ashamed and hewn down; Sharon is like
a wilderness; and Bashan and Carmel shake off their fruits. 9.
Luxit, emarcuit terra; pudefactus est Libanus et succisus; facta est Saron
instar deserti; excussus est Basan et
Carmelus.
10. Now will I rise,
saith the Lord; now will I be exalted; now will I lift up myself. 10.
Nunc surgam, dicit Jehova; nunc exaltabor, nunc
extollar.
11. Ye shall conceive
chaff; ye shall bring forth stubble: your breath, as fire, shall devour
you. 11. Concipietis quisquilias, parietis stipulas; spiritus vestri
ignis devorabit vos.
12. And the
people shall be as the burnings of lime: as thorns cut up shall
they be burned in the fire. 12. Et erunt populi combustiones calcis,
(vel, calx combusta,) tanquam spinae abscissae igni
exurentur.
13. Hear, ye that
are far off, what I have done; and, ye that are near, acknowledge my
might. 13. Andite, qui longe abestis, quid fecerim; cognoscite, vicini,
potentiam meam.
14. The sinners
in Zion are afraid; fearfulness hath surprised the hypocrites: who among us
shall dwell with the devouring fire? who among us shall dwell with everlasting
burnings? 14. Expaverunt in Sion impii; terror apprehendit hypocritas
(vel, sceleratos.) Quis ex nobis (vel, pro nobis) habitabit cam
igne devorante? Quis ex nobis habitabit cum ardoribus
aeternis?
15. He that walketh
righteously, and speaketh uprightly; he that despiseth the gain of oppressions,
that shaketh his hands from holding of bribes, that stoppeth his ears from
hearing of blood, and shutteth his eyes from seeing evil; 15. Ambulans
injustitiis, loquens recta, aspernars lucrum ex vi et calumnia, excutiens manus
suas a susceptione muneris; obturans aurem suam, ne audiat sanguines; comprimens
oculos suos, ne videat malum.
16.
He shall dwell on high; his place of defense shall be the munitions of
rocks; bread shall be given him, his waters shall be sure. 16. Hic
in excelsis habitabit; propugnacula petrarum asylum ejus; huic panis dabitur, et
aquae ejus certae (erunt.)
17.
Thine eyes shall see the King in his beauty; they shall behold the land that is
very far off. 17. Regem in decore suo videbunt oculi tui; videbunt terram
procul remotam.
18. Thine heart
shall meditate terror. Where is the scribe? where is the receiver?
where is he that counted the towers? 18. Cor tuum meditabitur
terrorem. Ubi scriba? Ubi appensor? Ubi qui annotat domos
insigniores?
19. Thou shalt not
see a fierce people, a people of a deeper speech than thou canst perceive; of a
stammering tongue, that thou canst not understand. 19. Popalum
trucem non videbis, populum abstrusi labii, ut non intelligas; linguae balbae,
ut non capins.
20. Look upon
Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet
habitation, a tabernacle that shall not be taken down; not one of the
stakes thereof shall ever be removed, neither shall any of the cords thereof be
broken: 20. Aspice Sionem civitatem solennitatum (vel, conventuum)
nostrarum; oculi tui videbunt Ierusalem, habitaculum tranquillum, tentorium
quod non transferetur; cujus paxilli non amovebuntur in seculum, et cujus funes
cuncti non rumpentur.
21. But
there the glorious Lord will be unto us a place of broad rivers and
streams; wherein shall go no galley with oars, neither shall gallant ship
pass thereby. 21. Adeo (vel, quia si) illic fortis nobis Iehova
locus fluminum, rivorum spatiis amplorum, per quem non transibit navis remigum,
et per quem navis magnifica non
pertransibit.
22. For the Lord
is our judge, the Lord is our lawgiver, the Lord is our
king; he will save us. 22. Quia Iehova judex noster, Iehova legislator
noster, Iehova rex noster; idem servabit
nos.
23. Thy tacklings are
loosed; they could not well strengthen their mast; they could not spread the
sail: then is the prey of a great spoil divided; the lame take the
prey. 23. Laxati sunt funes tui, ut non solidaverint malum suum, neque
expanderint velum; tunc divisa est praeda spolii multi, claudi quoque
dirlpuerunt praedam.
24. And the
inhabitant shall not say, I am sick: the people that dwell therein shall be
forgiven their iniquity. 24. Nec dicet habitator,
AEgrotus sum; populus habitans in ea solutus est ab
iniquitate.
1.
Wo to thee that spoilest.
If these words shall be expounded as relating
to the Babylonians, the strain will flow easily enough; for, after having
promised freedom to the prisoners,
(<233215>Isaiah
32:15,) he now appropriately taunts the conquerors. Besides, they needed to be
peculiarly confirmed, that they might give credit to a prediction which appeared
to be incredible; for they could not think it probable that such vast power
would be destroyed and overthrown, and that, the wretched prisoners who were now
in a state of despair would speedily be permitted to return to their native
country. Amidst such distresses, therefore, they might have fainted and given up
all hope of safety, if the Prophet had not met them with these exhortations.
Accordingly, he anticipates those doubts which might have tormented their minds
and tempted them to despair, after having been carried away by the Babylonians,
and reduced to slavery; for they saw none of those things which are here
promised, but everything entirely opposite.
Yet,
as it is almost universally agreed that this is the beginning of a new
discourse, and that it is addressed to Sennacherib and his army, I am not
unwilling to believe that the Prophet pronounces against the Assyrians, who
unjustly oppressed all their neighbors, a threatening which was intended to
alleviate the distresses and anxieties of the people. He therefore means that
there will be a wonderful revolution of affairs, which will overthrow the
flourishing condition of Nineveh, though it appears to be invincible; for the
Babylonians will come in a hostile manner to punish them for that cruelty which
they exercised on other nations.
In order to
impart greater energy to this discourse, he addresses the Assyrians themselves,
"Wo to thee that
plunderest; you may now ravage with
impunity; no one has power to resist you; but there will one day be those who in
their turn shall plunder you, as you have plundered others." He speaks to them
in the singular number, but in a collective sense, which is very customary.
Others read it as a question, "Shalt thou not be spoiled? Dost thou think that
thou wilt never be punished for that violence? There will one day be those who
will render to thee the like." But we may follow the ordinary exposition,
according to which the Prophet exhibits in a striking light the injustice of
enemies, who were so eager for plunder that they spared nobody, not even the
innocent who had never injured them; for that is a demonstration of the utmost
cruelty. I am therefore the more disposed to adopt this exposition, according to
which he describes in this first clause what the Assyrians are, shews them to be
base and cruel robbers, and gives a strong exhibition of their cruelty in
harassing and pillaging harmless and inoffensive persons; so that, when the Jews
beheld such unrestrained injustice, they might consider that God is just, and
that such proceedings will not always pass
unpunished.
When thou shalt
have ceased to plunder. This is the second
clause of the sentence, by which the Prophet declares that the Assyrians now
plunder, because God has given loose reins to them, but that he will one day
check them, so that they will have no power to do injury. If we were to
understand him to mean, "when they would no longer wish to plunder," that would
be a feeble interpretation; but the Prophet advances higher, and declares that
the time will come "when they shall make an end of plundering," because the Lord
will restrain and subdue them. The meaning is therefore the same as if he had
said, "When thou shalt have reached the height;" for we see that tyrants
have boundaries assigned to them which they cannot pass. Their career is rapid,
so long as they keep their course; but as soon as the goal, their utmost limit,
has been reached, they must stop.
Let us cheer
our hearts with this consolation, when we see tyrants insolently and fiercely
attack the Church of God; for the Lord will at length compel them to stop, and
the more cruel they have been, the more severely will they be punished. The Lord
will destroy them in a moment; for he will raise up against them enemies who
will instantly ruin and punish them for their
iniquities.
Here we ought also to acknowledge
the providence of God in the overthrow of kingdoms; for wicked men imagine that
everything moves at random and by the blind violence of fortune; but we ought to
take quite another view, for the Lord will repay their deserts, so that they
shall be made to know that the cruelty which they exercised against inoffensive
persons does not remain unrevenged. And the event shewed the truth of this
prediction; for not long afterwards Nineveh was conquered by the Babylonians,
and lost the monarchy, and was even so completely destroyed that it lost its
name. But as Babylon, who succeeded in her room, was not. less a "spoiler,"
the Prophet justly foretells that there will be other robbers to rob her,
and that the Babylonians, when their monarchy shall be overthrown, will
themselves be plundered of those things which they seized and pillaged from
others.
2.
O Jehovah, have pity upon us. This sentiment
was added by the Prophet, in order to remind the godly where they ought to go
amidst such distresses, even when they shall appear to be deprived of all hope
of safety; that they ought to betake themselves to prayer, to supplicate from
God the fulfillment of these promises, even when they shall be most wretched,
and when the power of the enemy to oppress them cruelly shall be very
formidable. And here we ought carefully to observe the order which the Prophet
has followed, in first exhibiting the promise of God and immediately exhorting
to prayer. Not only so, but he breaks off the stream of his discourse, and
suddenly bursts out into prayer; for although the Lord hastens to perform what
he has promised, yet he delays for a time, in order to exercise our patience.
But when we ought to wait, there is found in us no steadfastness or
perseverance; our hearts immediately faint and. languish. We ought, therefore,
to have recourse to prayer, which alone can support and gladden our hearts,
while we look earnestly towards God, by whose guidance alone we shall be
delivered from our distresses. Yet let us patiently, with unshaken hope and
confidence, expect what he has promised to us; for at length he will shew that
he is faithful, and will not disappoint us.
At
the same time the Prophet bids us not only consider in general the judgment of
God against the Assyrians, but God's fatherly kindness towards his chosen
people; as if he had said that the Assyrians will be destroyed, not only
that they may receive the just reward of their avarice and cruelty, but because
in this manner God will be pleased to provide for the safety of his Church. But
while he exhorts us to pray for mercy, he likewise declares that we shall be
miserable.
In thee have we
hoped. In order to cherish the hope of
obtaining favor, believers next declare that they "have hoped in God," on whom
they now call; and indeed our prayers must be idle and useless, if they are not
founded on this principle.
"Let thy mercy be upon
us," saith David,
"according
as we have hoped in thee."
(<193322>Psalm
33:22.)
For to go into the presence of God, if he did not
open up the way by his word, would be excessively rash; and, therefore, as he
kindly and gently invites us, so we ought to embrace his word, whenever we
approach to him. Besides, patience must be added to faith; and, therefore, when
faith is taken away, we do not deserve that the Lord should hear us, for it is
by faith that we call upon him. Now faith alone is the mother of calling on God,
as is frequently declared in many passages of Scripture; and if faith be
wanting, there can be nothing left in us but hypocrisy, than which nothing is
more abhorred by God.
(<451014>Romans
10:14.)
And hence it is evident that there is no
Christianity in the whole of Popery; for if the chief part of the worship of God
consists of prayer, and if they know not what it is to pray, (for they bid us
continually doubt, and even accuse of rashness the faith of the godly,) what
kind of worshippers of God are they? Can that prayer be lawful which is
perplexed by uncertainty, and which does not rely with firm confidence on the
promises of God? Do not those Rabbins, who wish to be reckoned theologians, shew
that they are mere babes? Certainly our children excel them in knowledge and in
the true light of godliness.
F603
Let us also learn from these words
that our faith is proved by adversity; for the actual trial of faith is when,
with unshaken patience in opposition to all dangers and assaults, we continue to
rely on the word and the promises. Thus we shall give practical evidence that we
have sincerely believed.
Be
what thou hast been, their arm in the morning.
Others render it as if it were a continued
prayer, "Be our arm in the morning, and our salvation in tribulation." As to
believers speaking in the third person, they consider it to be a change which is
frequently employed by the Hebrews. But I think that the Prophet's meaning is
different; for he intended to express that desire which is rendered more intense
by benefits formerly received; and, therefore, in my opinion, that clause is
appropriately inserted, "their arm in the morning," in which I supply the
words "who hast been," in order to bring forward the ancient benefits
bestowed by God on the fathers. "Thou, Lord, didst hearken to the prayers of our
fathers; when they fled to thee, thou gavest them assistance i now also be thou
our salvation, and relieve us from our
afflictions."
"Arm" and "salvation"
differ in this respect, that "arm" denotes the power which the Lord
exerted in defense of his Church, and that before she was afflicted; while
"salvation" denotes the deliverance by which the Lord rescues the Church, even
when she appears to be ruined. He therefore places on record ancient benefits
which the Lord formerly bestowed on the fathers, that he may be moved to
exercise the same compassion towards the children. As if he had said, "O
Lord, thou didst formerly turn away the dangers which threatened thy Church;
relying on thy favor she flourished and prospered. Thou didst also deliver her
when oppressed. In like manner wilt thou act on our own account, especially
since it belongs to thy character to render assistance when matters are
desperate and at the worst."
F604
The particle
ãa,
(aph,) even, is very emphatic for confirming our faith, that we may not
doubt that God, who always continues to be like himself, and never degenerates
from his nature or swerves from his purpose, will also be our deliverer; for,
such have believers found him to be. We ought, therefore, to place continually
before our eyes the manner in which the Lord formerly assisted and delivered the
fathers, that we may be fully convinced that we also shall not fail to
obtain from him assistance and
deliverance.
3.
At the voice of the tumult the peoples fled. He
now returns to the former doctrine, or rather he continues it, after having
inserted a short exclamation. He had already shewn that the Assyrians would be
defeated, though they appeared to be out of the reach of all danger; and now he
bids the Jews look upon it as having actually taken place; for their power was
vast, and all men dreaded them and reckoned them invincible. Isaiah therefore
places before the eyes of the Jews the dreadful ruin of the Assyrians, as if it
had been already accomplished. He makes use of the plural number, saying that
they were peoples; for the kingdom of the Assyrians consisted of various
"peoples," and their army had been collected out of various nations; and
therefore he affirms that, although their number was prodigious and boundless,
yet they would miserably
perish.
At thy exaltation.
The word "exaltation" is explained by
some to mean the "manifestation" by which the Lord illustriously
displayed what he was able to do. But I explain it in a more simple manner, that
the Lord, who formerly seemed as it were to remain at rest, when he permitted
the Babylonians to ravage with impunity, now suddenly came forth to public view;
for his delay was undoubtedly treated with proud scorn by the enemies, as if the
God of Israel had been humbled and vanquished; but at length he arose and sat
down on his judgmentseat, and took vengeance on the crimes of the ungodly. There
is therefore an implied contrast between the "exaltation" and that kind
of weakness which the Lord appeared to exhibit, when he permitted his people to
be afflicted and scattered.
F605
By "the voice of the tumult"
some suppose to be meant that the Lord will put the enemies to flight by merely
making a noise; but that interpretation, I fear, is more ingenious than solid. I
therefore willingly interpret the word "voice" to mean the loud noise which
would be raised by the Medes and
Persians.
4.
And your prey shall be gathered. Here he
addresses the Assyrians, if it be not thought preferable to refer it to the
Jews, and to take the word "prey" in an active sense. But the former
opinion is more appropriate; and this sudden turn of direct address
imparts great vehemence to the prediction, when he openly and expressly taunts
the proud adversaries. Yet it is doubtful whether it denotes the final ruin of
the nation, or the defeat of King Sennacherib, when his army was destroyed by
the hand of an angel before the walls of Jerusalem.
(<121935>2
Kings 19:35.) The latter opinion has been adopted by almost all commentators,
but it appears to me to be too limited; for I think that the Prophet, from the
beginning of the chapter, intended to express something more, when he spoke of
the destruction of that nation, The prophecy might even be still farther
extended, as I suggested a little ago, so as to include likewise the
Babylonians, who were the latest enemies of the Church; but, passing this, it is
sufficiently evident that his pen is directed against the monarchy of
Nineveh.
By your gathering of
caterpillars. He compares that warlike nation
to "caterpillars," because they will have no power to resist, but will all
tremble and faint, so that they shall be gathered into large heaps to be
destroyed. The comparison is highly appropriate, and is employed also by the
Prophet Nahum,
(<340315>Nahum
3:15,) though in a somewhat different sense; for that insect, we know, is
exceedingly destructive to trees, and exceedingly hurtful, so that it may justly
be called The calamity of the earth. But as their vast number gives no power to
defend themselves, even children can easily shake off, and gather, and slay them
in heaps wherever they meet with them. This also, the Prophet declares, will
befall those insatiable robbers; for, although they did much injury by
plundering for a long period, they will at length be slain and destroyed without
the smallest effort; because, deprived of manly vigor, and almost of life, they
will fall into the power of their enemies; and the wealth of Nineveh, amassed by
robbery, shall be carried to
Babylon.
According to the
running of locusts. He now adds another
comparison, that the Babylonians will "run like locusts," to devour the
whole country; for those creatures, being exceedingly voracious, and moving
forward without interruption, and leaping with astonishing rapidity, consume all
the fruits of the earth. Some refer it to the same Assyrians, as if the Prophet
compared them to "locusts," because they will be easily dispersed; but
that interpretation does not apply, for the Prophet draws up an army of
"locusts," so as completely to cover in its march the whole land; and he
beautifully draws a comparison between the "caterpillars" and the
"locusts," on account of their insatiable avarice and vast
numbers.
5.
Jehovah is exalted. He explains more fully what
we briefly noticed a little before, about the exaltation of God, and follows out
the subject which we formerly mentioned, that the destruction of a monarchy so
powerful will make it evident how highly God values the salvation of his Church,
for whose sake he will utterly ruin Nineveh, the queen of cities, and her
inhabitants. This lesson is highly useful, that God does not spare reprobate and
irreligious men; for, by opposing their unlawful desires, his object is to
testify how much he loves his elect; and it is no ordinary consolation that the
glory of God shines most brightly in the salvation of the
Church.
Who dwelleth on high.
First, he declares that God is raised "on
high," whereas wicked men imagine that he was east down and humbled by the
destruction of the people. Again, lest any one should think that God has only
recovered what he lost, as it frequently happens in the world that they who have
been vanquished, as soon as a favorable change takes place, again put forth
fresh vigor, he expressly declares that God is "exalted" before the eyes of men,
because this is due to him on account of his greatness, for he inhabiteth the
heavens. Hence it follows, that although he frequently conceals his power, yet
he never loses his right, but, whenever he thinks proper, openly displays his
exalted rank; for to dwell "in the heavens" denotes, as we know, supreme
authority, to which the whole world is subject.
(<19B503>Psalm
115:3.) In this manner he not only shews that God can easily and readily cast
down all that is lofty in the world, but argues from God's eternal nature, that
when God is despised by wicked men, he cannot, at length, do otherwise than
manifest his glory; for otherwise he would "deny himself."
(<550213>2
Timothy 2:13.)
He hath filled
Zion with judgment and righteousness. Thus he
again confirms the statement, that it will be a proof of God's wonderful
kindness, when the Jews shall be delivered from the tyranny ,of the Babylonians.
It was proper to place before their eyes the Author of so great a blessing; for
we see how basely his glory is obscured by our ingratitude. Now, "the fullness
of righteousness and judgment" means, that God will largely and copiously pour
forth his kindness in restoring the Church. Yet it will not be unsuitable to
view these words as referring to lawful order, when everything is justly and
properly administered; for without this the Church will never enjoy prosperity,
though everything else may succeed according to the wish. Holy and welladjusted
order, therefore, and not corruptible riches, is the standard by which our
prosperity should be
judged.
6.
And the stability of thy times shall be. He
promises that the state of the kingdom under the reign of Hezekiah will yet be
happy and prosperous, especially when he contrasts it with the wretched,
destructive, and ruinous aspect which it exhibited under the reign of Ahaz; for,
although the enemy had been driven out, hardly any one would have expected that
the Jews, who had been so heavily oppressed, would be restored to their
former order. As to the words, some translate them, "Truth, and strength, and
salvation shall be in thy times;" as if the Prophet described the prosperity
which the nation should enjoy under a pious king; and they think that each of
those terms denotes so many of God's benefits. Others think that
tnwma
(emunath) denotes "fidelity," as if the Prophet said that it would be
"salvation and strength." Others draw from it a somewhat different sense,
that "strength, salvation, and knowledge" will be "stable" under the reign of
Hezekiah. But when I examine closely the words of the Prophet, I choose rather
to make a different distinction, that "stability, strength, and salvation will
be established by wisdom, and knowledge," during the reign of
Hezekiah.
The fear of Jehovah
is his treasure. When he says that "the
fear of God is the treasure" of a pious king, this accords with the
explanation which we have now given; for during peace all men wish to lead a
safe and easy life; but few care how they shall enjoy such distinguished
benefits. Indeed the greater part of men would desire to fatten like a herd of
swine; and thus while all are eagerly directed by blind lust to seek outward
benefits, the light of heavenly doctrine, which is an invaluable blessing, is
almost set at nought. He therefore means that the prosperity of the Church will
be "stable,"
F606 when "wisdom and knowledge" shall
reign in it; that its "strength" will be lasting, when the "knowledge"
of God shall prevail; and that its salvation will be eternal, when men shall
be well instructed in the knowledge of God.
This
is a very remarkable passage; and it teaches us that our ingratitude shuts the
door against God's blessings, when we disregard the Author of them, and sink
into gross and earfifty desires; and that all the benefits which we can desire
or imagine, even though we actually obtained them, would be of no avail for our
salvation, if they were not seasoned with the salt of faith and knowledge. Hence
it follows that the Church is not in a healthy condition unless when all its
privileges have been preceded by the light of the knowledge of God, and that it
flourishes only when all the gifts which God has bestowed upon it are ascribed
to Him as their author. But when the knowledge of God has been taken away, and
when just views of God have been extinguished or buried, any kind of prosperity
is worse than all calamities.
For these reasons
I consider stability, strength, and salvations, to denote the same
thing, that the condition of the Church will be secure, when men shall have been
cured of blindness and ignorance, and shall begin to know God. And hence we see
what kind of Church the Papists have, distinguished, indeed, by pomp and
splendor, but they want this "knowledge," and, therefore, it cannot be stable or
secure, and is not a Church of God. If, therefore, the Lord shall grant to us
this blessing, that the brightness of faith shall actually shine in the midst of
us, other blessings will follow of their own accord, and if we are shaken and
tossed about by various tempests, we shall always be supported by the arm of
God.
Of thy times.
He addresses Hezekiah, not as a private
individual, but as the head of the whole people; and he includes the whole
people in this description. But since the kingdom of Hezekiah was but a slender
shadow of the kingdom of Christ, as we formerly remarked, these words must be
referred to Christ, in whom is found true wisdom and knowledge.
(<510203>Colossians
2:3.)
It is proper to observe the designations
which are here employed in order to commend the word of God and the gospel. They
are likewise employed by Paul, when he speaks of "teaching in all wisdom and
knowledge;" for by this commendation he extols the dignity of the gospel.
(<510109>Colossians
1:9, 28.) Hence also it ought to be inferred that, where Christ is not known,
men are destitute of true wisdom, even though they have received the highest
education in every branch of learning; for all their knowledge is useless till
they truly "know God."
(<431703>John
17:3.)
The fear of Jehovah is
his treasure.
F607
I think that the expression, "the fear of
Jehovah," was added by the Prophet for the sake of explanation, in order to
state more fully that the knowledge of which he spoke is the teacher of piety,
and is not cold or lifeless, but penetrates powerfully into our heart, to form
us to "the fear of God." Hence also, in other passages of Scripture, this
"fear" is called "wisdom," or rather "the beginning of wisdom," that is,
the substance and chief part of it.
(<200107>Proverbs
1:7, and 9:10.) It is a mistake to suppose that the word "beginning" denotes
rudiments or elements, for Solomoil means by it the chief part and design; and
the reason is, that, as men are fools till they submit to the word of God, so
the perfection of wisdom springs from the docility or obedience of faith.
"The fear of God" is therefore called a "treasure," without which
all prosperity is miserable; and this shews more fully the scope of the passage,
that the full perfection of a happy life consists in the knowledge of God, which
we obtain by faith.
Thus, in the person of the
king he shews that it is an invaluable blessing to worship God with due piety
and reverence. They who are destitute of "the fear ,of God" are pronounced by
him to be miserable and ruined; and, on the other hand, they who "fear
the Lord" are declared to be very happy, even though in other respects they
be reckoned in the judgment of men to be very miserable. He speaks of that
"fear" which contains within itself true obedience, and renews our
hearts; for it is a different kind of fear which influences even wicked men, and
leads them to dread God as criminals dread a judge. That "fear" does not deserve
to be so highly applauded; for it springs neither from a true knowledge of God,
nor from a cheerful desire to worship him, and therefore differs widely from
that wisdom which Isaiah describes. These statements were made by him in
reference to Hezekiah, but, as we have already said, they related to the whole
body of the people; and hence we infer that they apply both to men of ordinary
rank and to the king, but more especially to Christ, who was filled with "the
Spirit of the fear of the Lord," as we formerly
saw,
F608
(<231102>Isaiah
11:2,) that he might make us partakers of
it.
7.
Behold, their messengers
F609
shall cry without. It is difficult to determine
whether Isaiah relates historically the fearful perplexity and imminent danger
to which the Jews were reduced, in order to exhibit more strikingly the favor
,of deliverance, or predicted a future calamity, that the hearts of the
godly might not soon afterwards faint under it. For my own part, I think it
probable that this is not the history of, a past transaction, but that, as a
heavy and sore temptation was at hand, it was intended to fortify the hearts of
believers to wait patiently for the assistance of God when their affairs were at
the worst. However that may be, the sad and lamentable desolation of the Church
is here described, that believers may not cease to entertain good hope even in
the midst of their perplexity, and that, when they have been rescued from
danger; they may know that it was accomplished by the wonderful power of
God.
The ambassadors of peace
wept bitterly. It is given as a token of
despair, that the ambassadors who had been sent to appease the tyrant were
unsuccessful; for every way and method of obtaining peace was attempted by
Hezekiah, but without any success. Accordingly, "the ambassadors" returned sad
and disconsolate, and even on the road could not dissemble their grief, which it
was difficult to conceal in their hearts, when matters were in so wretched a
condition. He undoubtedly means that Sennacherib has haughtily and disdainfully
refused to make peace, so that "the ambassadors," as; if they had forgotten
their rank, are constrained to pour out in public their grief and lamentations,
and, ere they have returned to their king and given account of their embassy,
openly to proclaim what kind of answer they have obtained from the cruel
tyrant,
F610 Others think, that by "the ambassadors
of peace" are meant those who were wont to announce peace; but that
interpretation appears to me to be feeble and farfetched. By "the ambassadors of
peace," therefore, I understand to be meant those who had been sent to pacify
the king, that they might purchase peace on some
condition.
8.
The roads are deserted. He now adds, that "the
roads" will be shut up, so that no one shall go in or out; which commonly
happens when war has been declared. The Prophet appears to represent the
ambassadors as declaring that henceforth there will be no opportunity of
carrying on merchandise, and even that the highways will not be
safe.
F611 It is immediately added,
—
They have violated the
treaty. These words are viewed by some
commentators as a complaint made by hypocrites that God does not fulfill his
promises. If it were thought proper to view them as referring to God, still it
would not be necessary to say that such a complaint proceeds from none but
wicked men; for sometimes believers also quarrel with God in this manner. But I
cannot approve of that interpretation; and, therefore, consider this to be a
part of the description which the Prophet gives of the cruelty and insatiable
rage of Sennacherib, in treacherously breaking the treaty which he had formerly
made with Hezekiah; for, although he had promised that he would maintain peace,
yet as soon as an opportunity presented itself for invading Judea, he violated
his promise and made preparations for war. Such is also the import of the
conclusion of the verse, that he
hath despised the cities, he hath regarded no
man, which means that his cruelty will
be so great that he will not be restrained by shame or
fear.
9.
The earth hath mourned and languished. Here he
describes more fully how wretched and desperate the Jews would perceive their
condition to be, that their confidence might nevertheless come forth out of a
deep gulf. The places are also specified by him, Lebanon, Bashan, and
Carmel, which are widely distant from each other, and which form almost
the farthest boundaries of the holy land, in order to shew that no part of it;
will remain safe or uninjured. He describes this calamity in such a manner as to
assign to each place what peculiarly belongs to it. To "Lebanon" he assigns
confusion, because it is elsewhere mentioned as beautiful and glorious, in
consequence of having been covered with lofty and valuable trees. He declares
that "Sharon," which was a level and fertile district, will be "like
a wilderness," and that "Bashan and Carmel," which abounded in
"fruits," will be "shaken." Thus he alludes to the natural character of each
place, and describes the misery and distress in such a manner as to magnify and
illustrate the kindness of God, by whom they would be delivered, even though
they appeared to be utterly ruined; for here we may see the hand of God openly
displayed, if it be not thought preferable to view the Prophet as relating a
past transaction in order to excite them to
thankfulness.
10.
Now will I rise.
There is great force in the particle now,
and likewise in the repetition which is added, "I shall be exalted, I
shall be lifted up on high." We ought to observe the time to which these
statements relate, that is, when the Church appeared to be utterly ruined; for
God declares that he will judge that to be the most suitable time for rendering
assistance. This is, therefore, a comparison of things which are contrary to
each other; for he exhibits to believers the heavy and grievous calamities by
which they should be oppressed, and under which they would easily sink, if they
were not upheld by some consolation. As if he had said, "The Lord will suffer
you to be brought very low, but when your affairs shall be at the worst, and
when you shall have in vain tried every remedy, the Lord will arise and succor
you." Thus even when we are afflicted and brought very low, we ought to
acknowledge that our safety cometh from God
alone.
Accordingly, the word now denotes
a period of the deepest distress. Men might think it exceedingly strange, but we
plainly see the best reason why God thus delays to render assistance. It is,
because it is useful to exercise the patience of the godly, to try their faith,
to subdue the desires of the flesh, to excite to earnestness in prayer, and to
strengthen the hope of a future life; and, therefore, he lays a restraint, that
they may not with headlong eagerness anticipate that period which God has
already marked out for them. The repetition is very emphatic, and is added for
the purpose of confirming the statement; for when our affairs are desperate, we
think that we are ruined, but at that very time we ought especially to hope,
because the Lord generally selects it for giving a display of his power. For
this reason, by extolling his loftiness, he arouses believers to the exercise of
courage, that they may boldly defy the insolence of their
enemies.
F612
11. Ye
shall conceive chaff.
He now addresses his discourse to the enemies
of the Church, whose insolence, he says, is foolish and to no purpose; for when
God shall have brilliantly displayed his power, they shall know that their
efforts will be fruitless, and that they will accomplish nothing, even though
they be leagued together in vast crowds. The Lord laughs at their madness, in
thinking that everything is in their power, when he can instantly, by the
slightest expression of his will, restrain and destroy them, though they may be
defended by a very powerful army.
It is
customary in the Scriptures to employ the word conceptions for denoting
the designs and efforts of men.
(<181535>Job
15:35;
<190714>Psalm
7:14;
<232617>Isaiah
26:17, and 59:4.) The metaphor is taken from pregnant women. Men are said to
"conceive" and to "bring forth," when they attempt anything; but he declares
that their "conception" shall be fruitless, and that they shall also "bring
forth" to no purpose, for whatever they undertake shall be unsuccessful. There
is nothing, therefore, in the brilliant military forces of our adversaries that
ought to alarm us; for, although God may permit them for a time to bustle, and
toil, and rage, yet God will at length turn into "chaff" all their rash
and daring attempts. Let us learn that what Isaiah foretold about Sennacherib
relates to all the adversaries of believers and of the
Church.
The fire of your
breath shall devour you. That they "shall be
devoured by the fire of their breath" is usually explained to mean, "Your
breath, like fire, shall devour you." But that is an unsuitable and even absurd
comparison, and the true meaning readily suggests itself, "The fire
kindled by your breath shall devour you." We commonly kindle a fire by blowing,
and therefore he declares, that the fire which wicked men have blown by their
wicked contrivances shall be destructive to them, because it shall consume them.
It is the same statement which is often conveyed by a variety of metaphors in
Scripture.
"They shall fall into
the pit which they have digged. They are entangled in a net which they had
prepared for others. The sword which they had drawn hath entered into their own
bowels. Their arrow hath been turned back to pierce their own hearts."
(<190715>Psalm
7:15; 37:15; 57:6.)
Thus the Prophet shews that
the wicked tyrant who laid waste Judea and besieged Jerusalem with a numerous
army, and all others who in like manner are adversaries of the Church, bring
down destruction on themselves, and will at length be destroyed; and, in short,
that they will be consumed by that "fire" which they have
kindled.
12.
And the peoples shall be the
burnings of lime. He compares them to "the
burning of lime," because their hardness shall be bruised, as fire softens the
stones, so that they shall easily be reduced to powder; and, undoubtedly, the
more powerfully wicked men are inflamed with a desire to commit injury, the more
do they bruise themselves by their own
insolence.
As thorns cut up.
F613This
metaphor is not less appropriate; for although they hinder men from touching
them by the painful wounds which they inflict on the hands, yet there is no kind
of wood that burns more violently or is more quickly consumed. Something of the
same kind, we have said, may be observed in "lime," which at first is hard, but
is softened by the fire. The Prophet declares that the same thing will happen to
the Babylonians, whom the Lord will easily destroy, though at first they appear
to be formidable, and though it may be supposed to be unlikely that they shall
be consumed by any conflagration. Whenever, therefore, we behold the enemies of
the Church collecting all sorts of wealth and forces, and military preparations,
in order to destroy us and set on fire the whole world, let us know that they
are kindling a fire which shall miserably destroy
them.
We know that this was fulfilled in
Sennacherib, for the event proved the truth of these predictions, though they
appeared to be altogether incredible. Let us hope that the same thing shall
happen to all others who shall imitate the actions of this tyrant, and let us
comfort ourselves by that example, and innumerable others, amidst our distresses
and afflictions, which shall be followed by certain deliverance and dreadful
vengeance on our enemies.
13.
Near, ye that are far off.
Isaiah here makes a preface, as if he were
about to speak on a very weighty subject; for he bids his hearers be attentive,
which is commonly done when any important and remarkable subject is handled. He
addresses both those who are
near, who would be eyewitnesses of this
event, and the most distant nations to whom the report would be communicated; as
if he had said that the power of God will be such as to be perceived not only by
a few persons, or by those who are at hand, but also by those who shall be at a
very great distance. Thus he means that it will be a striking and extraordinary
demonstration of the power of God, because wicked men, who formerly were
careless and unconcerned, as if they had been free from all danger of distress
or annoyance, shall be shaken with
terror.
14.
The sinners in Zion are afraid. But some one
might object that the subject here treated is not so important as to need that
lofty preface intended to arouse the whole world. Was it a matter of so great
importance that wicked men were struck with fear? But by an attentive
examination it will be found that it is no ordinary exhibition of divine power,
when wicked men are aroused from their indolence, so that, whether they will or
not, they perceive that God is their judge, especially when contempt of God is
accompanied by hypocrisy, For although it is difficult to arouse irreligious
men, when a veil is spread over their
hearts,
F614 yet still greater is the obstinacy of
hypocrites, who imagine that God is under obligations to them. Thus we see that
men are so bewitched by madness, that they despise all threatenings and terrors,
and mock at the judgments of God, and, in short, by witty jesting, set aside all
prophecies, so that it ought to be regarded as a miracle that men who make such
resistance are overthrown. Hence Isaiah, with good reason, kindles into rage
against them;for, when he employs the word Zion, he undoubtedly reproves
the degenerate Jews, because, when they were covered with the shadow of the
sanctuary, they thought that they were in possession of a fortress which could
not be stormed; and undoubtedly, as I remarked a little before, the haughtiest
and proudest of all men are they who shelter themselves under the name of
God, and glory in the title of the
Church.
Terror hath seized the
wicked,
µypnh
(chanephim) is translated hypocrites, but still more frequently it
may be viewed as denoting "treacherous revolters and men utterly
worthless." Since, therefore, they were so wicked, and mocked at God and the
prophets, he three, tens that God will be a judge so sharp and severe, that they
shall no longer find pleasure in their impostures. Next is added a conression
which wears the aspect of humility, in order to shew more clearly that
hypocrites, who do not willingly obey God, at length find that experience is
their instructor how dreadful is the judgment of God. As soon, therefore, as
their "laughing" is turned into "gnashing of teeth," they begin to
acknowledge that their whole strength is chaff or stubble.
(<420625>Luke
6:25;
<400812>Matthew
8:12.)
Which of us shall dwell
with the devouring fire? As to the meaning of
the words, some translate them, "Who shall dwell instead of us?" Others,
"Which of us shall dwell?" If we view them simply as meaning "to us,"
or "for us," the meaning may be thus explained, "Who shall encounter
the fire, or place himself between, so that the flame may not reach us?" There
are also other interpretations which amount to the same thing; but commentators
differ in this respect, that some view the words as relating to the king of
Assyria, and others as relating to God. I prefer the latter opinion, as has been
already shewn; for although the king of Assyria might be regarded as a "fire"
that would burn up the earth with his heat, yet the Prophet intended to express
something far more dreadful, namely, the inward anguish by which ungodly men are
tormented, the stings of conscience which cannot be allayed, the
unquenchable burning of crimes which exceeds every kind of torments; for
whatever is the course pursued by ungodly men, such will they find the
dispensations of God to be towards them.
On
their account, therefore, God is called a devouring fire, as we may learn
from Moses,
(<050424>Deuteronomy
4:24, and 9:3,) from whom the prophets, as we have frequently remarked, borrow
their doctrines, and who is also followed by the Apostle.
(<581202>Hebrews
12:2.9.) This exposition is confirmed by the Prophet himself, who shews what was
the cause of that terror. It might be objected that God was excessively severe,
and that he terrified them beyond measure; but he is usually kind and gentle to
the godly, while wicked men feel that he is severe and terrible. Some think that
the Prophet intended to convince all men of their guilt, in order that they
might abandon all confidence, in their works, and in a lowly and humble manner
betake themselves to the grace of God, as if he had said, "None but he who is
perfectly righteous can stand before the judgmentseat of God, and therefore all
are accursed."
But he rather speaks in the name,
and agreeably to the feelings, of those who formerly scorned all threatenings;
and he now represents those very persons as inquiring with trembling dismay,
"Who shall dare to go into the presence of God?" This mournful
complaint is a manifestation of that terror which hath lately seized them, when,
being convinced of their frailty, they cry out in sorrow, "Who shall endure the
presence of God?" But since they still murmur against God, though he compels
them reluctantly to utter these words, the Prophet, on the other hand, in order
to restrain their wicked barkings, replies that God is not naturally the object
of terror or alarm to men, but that it arises through their own fault, because
conscience, which God does not suffer to lie idle, terrifies them with their
crimes.
15.
He that walketh in righeousness.
Now, therefore, he explains more fully what we
briefly remarked a little before, that they who provoke his anger, and thus
drive away from them his forbearance, have no right to complain that God is
excessively severe. Thus he convinces them of their guilt and exhorts
them to repentance, for he shews that there is a state of friendship between God
and men, if they wish to follow and practice "righteousness," if they maintain
truth and integrity, if they are free from all corruptions and act inoffensively
towards their neighbors; but because they abound in every kind of
wickedness, and have abandoned themselves to malice, calumny, covetousness,
robbery, and other crimes, it is impossible that the Lord should not
strike them down with fear, by shewing that he is terrible to them. In short,
the design of the Prophet is to shut the mouths of wicked babblers, that they
may not accuse God of cruelty in their destruction; for the whole blame rests on
themselves. By evasions they endeavor to escape condemnation. But the Prophet
declares that God is always gracious to his worshippers, and that in this sense
Moses calls him "a fire,"
(<050424>Deuteronomy
4:24, and 9:3,) that men may not despise his majesty and power; but that every
one who shall approach to him with sincere piety will know by actual experience
that nothing is more pleasant or delightful than his presence. Since, therefore,
God shines on believers with a bright countenance, they enjoy settled peace with
him through a good conscience; and hence it follows that God is not naturally
terrible, but that he is forced to it by our
wickedness.
This discourse is directed chiefly
against hypocrites, who throw a false veil of piety over their hidden pollutions
and crimes, and make an improper use of the name of God, that they may indulge
more freely in wickedness. By the examples which he adduces in illustration of
"righteousness," the Prophet more openly reproves their crimes. He
enumerates the principal actions of life by means of which we shew what sort of
persons we are. Here, as in many other passages, he treats of the second table
of the Law, by which the sincerity of godliness is put to the test; for, as gold
is tried in the fire, so the dispositions which we cherish towards God are
ascertained from the habitual course of our life, when our sincerity comes to be
seen by the duties which we owe to each
other.
The word walketh is the wellknown
metaphor of a road, which is frequently employed in Scripture for describing the
manner of life or habitual conduct. By righteousness he means not the
entire keeping of the Law, but that equity which is included in the second
table; for we must not; imagine that subtle disquisitions about "righteousness"
are here intended.
Who
speaketh what is right. He now enumerates the
chief parts of that uprightness which ought to be maintained; and as the tongue
is the chief instrument by which a man regulates his actions, he places it in
the second rank after
"righteousness."
He who restrains it from slander and
evilspeaking, from deceit, perjury, and falsehood, so as not to injure his
brother in any matter, is said to "speak what is right." Next is added
another department,
Who
despiseth the gain arising from violence and calumny.
He might have said in a single word, "who
despiseth money;" but he employed more homely language, and accommodated
himself to the ignorance of men. He who is desirous of riches, and does not
refrain from robbery or from base and unlawful means of making gain, harasses
and oppresses the poor and feeble, and cares for nothing else than to lay hold
on money in every direction, and by every method either right or wrong. He next
proceeds farther, and describes corruptions of every
sort.
Who shaketh his hands
from accepting a bribe. Under the name of
bribes, by which judges are corrupted, he likewise includes everything
else. There is nothing by which the dispositions of men and righteous judgment
are so much perverted; and therefore he bids them "shake their hands," so as to
intimate in what abhorrence they should be held, and with what care they should
be avoided by all, lest, if they only handled or were tainted by barely touching
them, they should be drawn aside kern what is just and right; for "bribes" have
wonderful powers of fascination, so that it is very difficult for judges to keep
their hands altogether clean and uncorrupted by them. What, then, can we think
of those who always have their hands stretched out and ready to receive, and
crooked nails ready to catch; and not only so, but, like harlots, openly hire
themselves out for gain? Need we wonder if God thunders against them with
unrelenting vengeance?
Who
stoppeth his ear that it way not hear blood. At
length he demands that the manifestation of uprightness shall be made in the
ears. By blood he means murder and manslaughter, but he likewise
includes wicked conspiracies of every kind, that the "ears" may not be
open to hear them, so.as to give our consent.. He does not mean that our "ears"
should be shut against the cries of the poor, when they suffer injuries and
oppression; but he means that we should detest wicked devices by which
unprincipled men contrive the ruin of the innocent, that we may not even lend
our "ears" to their discourses, or allow ourselves to be solicited in any
way to do what is evil.
Who
shutteth his eyes. At length he demands the
same holiness in the "eyes." In short, he teaches that we ought to restrain all
our senses, that we may not give to wicked men any token of our approbation, if
we wish to escape the wrath of God and that terrible burning of which he
formerly
spake.
16.
He shall dwell in high places. That the Jews
may know that the chastisements which God had inflicted on them were righteous,
and may endeavor to be restored to his favor, he says that his blessing is ready
to be bestowed on good and upright men, such as he described in the former
verse, and that they are not subject to any danger, and have no reason to dread
that burning which he mentioned, because they shall be made to dwell in a place
of the greatest safety. As to wicked men, slanderers, robbers, and deceitful
persons, on the other hand, who cannot restrain their tongue, and hands, and
ears, and eyes from base and wicked actions, the Prophet shews that we need not
wonder if God treat them with severity, and that, while God is their judge,
their own conscience is at the same time their executioner; and consequently,
that the only means of hindering them from dreading the presence of God, is to
keep themselves voluntarily in the fear of God. By "high places," he means a
very safe place, and free from all danger, which ns attack of the enemy can
reach, as he declares plainly enough immediately afterwards by assigning to them
a habitation among "fortified
rocks."
Bread shall be given
to him. To a safe dwelling he adds an abundance
of good things; as if he had said that the holy and upright worshippers of God
shall lack nothing, because God will not only protect them so as to keep
them safe from all danger, but will also supply them abundantly with all
that is necessary for the support of life. By the words "bread" and "water"
he means all the daily necessaries of
life.
And his waters shall be
sure. Though wicked men have abundance for a
time, they shall afterwards be hungry; as God threatens in the Law, that they
shall have famine and hunger.
(<032619>Leviticus
26:19;
<052823>Deuteronomy
28:23, 48.) The same remark may be made with regard to "bread," for the word
"sure" relates to both; as if he had said, that all believers shall have their
food made "sure." "Lions are hungry, and wander about; but they that fear God
shall not want any good thing,"
(<193410>Psalm
34:10;) because God, who is by nature bountiful, is not wearied by bestowing
liberally, and does not exhaust his wealth by acts of
kindness.
Besides, as the life of men is exposed
to various dangers, and as abundance of meat and drink is not all that is
necessary for our support, unless the Lord defend us by his power, we ought,
therefore, to observe carefully what he formerly mentioned, that believers are
placed in a safe abode. The Lord performs the office of a shepherd, and not only
supplies them with food, but also defends them from the attacks of robbers,
enemies, and wolves; and, in short, keeps them under his protection and
guardianship, so as not to allow any evil to befall them. Whenever, therefore,
it happens, that enemies annoy us, let us consider that we are justly punished
for our sins, and that we are deprived of God's assistance because we do not
deserve it; for we must reckon our sins to be the cause of all the evils which
we endure.
Yet let not those who are conscious
of their integrity imagine that God has forsaken them, but let them to the
latest day of their life rely on. those promises in which the Lord assures his
people that he will be a very safe refuge to them. No man, indeed, can be so
holy or upright as to be capable of enduring the eye of God; for "if the Lord
mark our iniquities," as David says, "who shall endure?"
(<19D003>Psalm
130:3.) We therefore need a mediator, through whose intercession our sins may be
forgiven; and the Prophet did not intend to set aside the ordinary doctrine of
Scripture on this subject, but to strike with terror wicked men, who are
continually stung and pursued by an evil
conscience,
F615 This ought to be carefully observed in
opposition to the Popish doctors, by whom passages of this kind, which recommend
works, are abused in order to destroy the righteousness of faith; as if the
atonement for our sins, which we obtain through the sacrifice of Christ, ought
to be set
aside.
17.
The king in his beauty. Although the Prophet
changes the person, yet this verse must be connected with the preceding verse;
for he addresses the sincere worshippers of God, to whom he promises this
additional blessing, Thou shalt
see the king in his beauty This promise
was highly necessary for supporting the hearts of believers, when the state of
affairs in Judea was so lamentable and so desperate. When Jerusalem was
besieged, the king shut up within the city and surrounded by treacherous
counsellors, the people unsteady and seditious, and everything hastening to
ruin, there appeared to be no hope left. Still the royal authority in the family
of David was a remarkable pledge of the love of God. Isaiah, therefore, meets
this danger by saying, that though they behold their king covered with filthy
garments, yet he shall be restored to his former rank and
splendor.
First, it ought to be observed how
invaluable is the kindness of God, when the commonwealth is at peace, and enjoys
good princes, by whom everthing is administered justly and faithfully; for by
their agency God rules over us. Since, therefore, this happiness is not
inconsiderable, the Prophet was unwilling to leave out this part, in promising
prosperity to the worshippers of God. Yet it, ought also to be observed, that
that kingdom was a type of the kingdom of Christ, whose image Hezekiah bore; for
there would be a slight fulfillment of this promise, if we did not trace it to
Christ, to whom all these things must be understood to refer. Let no man imagine
that I am here pursuing allegories, to which I am averse, and that this is the
reason why I do not interpret the passage as relating directly to Christ; but,
because in Christ alone is found the stability of that frail kingdom, the
likeness which Hezekiah bore leads us to Christ, as it were, by the hand. I am,
therefore, disposed to view Hezekiah as a figure of Christ, that we may learn
how great will be his beauty. In a word, Isaiah here promises the restoration of
the Church.
The land very far
off. The restoration of the Church consists of
two parts; first, that "the king shall be seen in his beauty;" and secondly,
that the boundaries of the kingdom shall be extended. We know that the
appearance of Christ is so disfigured as to be contemptible in the eyes of the
world, because "no beauty or loveliness"
(<235302>Isaiah
53:2) is seen in him; but at length, his majesty and splendor and beauty shall
be openly displayed, his kingdom shall flourish and be extended far and. wide.
Although at present wicked men have everything in their power, and oppress the
true servants of God, so that they scarcely have a spot on which they can plant
their foot in safety, yet. with firm hope we ought to look for our King, who
will at length sit down on his bright and magnificent throne, and will
gloriously enrich his people.
18.
Thy heart shall meditate
terror. Believers are again informed what
calamities are at hand, lest, by being suddenly overtaken with such heavy
afflictions, they should sink under them.
hghy
(yehgeh) is translated by some in the preterite, "meditated," and by others
in the future, "shall meditate;" because such an exchange of tenses is
customary in the Hebrew language. For my own part, believing that he warns the
people of approaching distresses, instead of relating those which had been
formerly endured, I willingly retain the future tense, which is also the tense
employed by the Prophet, "shall
meditate."
Where is the
scribe? He relates in a dramatic and lively
manner
(mimhtikw~v)
the speeches of those who, overcome by terror, break out into these
exclamations: Where is the
scribe? Where is the weigher? thus
expressing the powerful impression made on their minds. If any one suppose that
the line of thought is suddenly broken off, because the Prophet, having in the
former verse spoken of "the kings beauty," now brings forward terrors, I have no
doubt that he magnifies the kindness of God by means of comparison, in order
that believers, when they have been delivered, may set a higher value on the
condition to which they have attained. Men are forgetful and niggardly in
judging of God's favors, and, after having been once set free, do not consider
what was the depth of their misery. Such persons need to be reminded of those
wretched and disastrous times, during which they endured great sufferings, in
order that they may more fully appreciate the greatness of the favor which God
has bestowed on them. We ought also to observe another reason why it was
advantageous that the people should be forewarned of that terror. It was that,
after having heard of the kings magnificence, they might not promise themselves
exemption from all uneasiness, but might be prepared to undergo any kind of
troubles and distresses, and that, even while they were subject to tribute and
placed under siege, they might, know that the kingdom of Judah was the object of
God's care, and would be rescued from the hands of
tyrants.
It is a very wretched condition which
the Prophet describes, that a free people should be oppressed by such cruel
tyranny as to have all their property valued, and an inventory taken of their
houses, possessions, families, and servants. How grievous this slavery is, many
persons formerly unaccustomed to it actually know by experience in our times,
when their property is valued to the very last farthing, and a valuation is made
not only of their undoubted incomes but also of their expected gains, and not
only their money and possessions, but even their names are placed on record,
while new methods of taxation are contrived, not only on food but on the
smallest articles, so that tyrants seize on a large portion of those things
which are indispensably necessary to the wretched populace; and yet those
calamities do not restrain men from insolence, licentiousness, and rebellion.
What then will happen when they shall be free and at full liberty? Will they
not, forgetful of all their distresses, and unmindful of God's kindness, abandon
themselves more freely than before to every kind of indulgence and
licentiousness? It is not without good reason, therefore, that the Prophet
places before the eyes of the people that wretched condition, that they may not,
when delivered from it, giveway to their unlawful passions, but may
acknowledge their deliverer and may love him with all their
heart.
Some have falsely imagined that Paul
(<460120>1
Corinthians 1:20) quotes this passage; for that would spoil the Prophet's
meaning and torture his words to a different purpose. They have been led into a
mistake by the mere use of the word "scribe," which there denotes a Teacher.
Isaiah gives the name of "the scribe" to the person who took account of persons,
families, lands, and houses, and, in short, who kept the registers of the taxes.
By "the weigher," he means the person who received the taxes, for he "weighed"
the money which was paid. That office is discharged in the present day by those
who are called
treasurers.
Where is he
who singles out the principal houses? He
now.adds a very troublesome and exceedingly disliked class of men, "the
describers of the towers," that is, of the more remarkable buildings; for
they visit and examine each person's house, in order to know who are more
wealthy than others, that they may demand a larger sum of money. Such men,like
huntinghounds, are commonly employed by tyrants to scent the track of
money, for the sake of laying on some unusual impost in addition to the ordinary
taxes. The arrival of such persons must have been exceedingly annoying to the
people, for they never cease till they have sucked all the blood and
marrow. If any one prefer to view this term as denoting the servants of the king
himself, whose business it was to destroy the houses adjoining to the walls of
the city, let him enjoy his opinion. For my own part, I think it probable that
the Prophet speaks of the receivers of taxes, whom conquerors appoint over
vanquished nations for the sake of maintaining their
authority.
19.
Thou shaft not see a fierce people. The word
z[wn
(nognaz) is translated by some "strong," and by others "impudent;"
but, undoubtedly, he intends to express the fierceness of the Assyrians, which
he afterwards affirms by saying that they would have no intercourse with them,
because they spoke a different language. Nothing is more fitted to excite men to
compassion than the intercourse of speech, by which men explain their distresses
to each other. When this is wanting, there can be no means of gaining their
hearts; each party is a barbarian to the other; and nothing more can be obtained
from them than if one were dealing with wild and savage beasts. The Prophet,
therefore, dwells largely on the wretched condition of the people, in order to
shew, on the other hand, how great was the kindness of God in delivering them
from so great terror. In like manner, the Holy Spirit magnifies the grace of
God, in preserving his people in Egypt, though
"they did not
understand the language of that
nation."
(Psalm
131:5.)
20.
Behold Zion. Some read it in the
vocative case, "Behold, O Zion;" but it is preferable to read it in the
accusative case. He brings forward a promise of the restoration of the Church,
which ought to have great weight with all godly persons; for when the Church
shakes or falls, there can be no hope of prosperity. That the Church will be
restored he shews in such a manner that he places it before our eyes as having
actually taken place, though he speaks of what is future; and his object is to
give greater energy to his style, as if he had said, "Again you will see Zion
restored and Jerusalem flourishing." Although believers see everything destroyed
and scattered, and although they despair of her safety, yet in Jerusalem there
shall be a quiet and safe
habitation.
The city of our
solemnities, or of our assemblies. By
this designation he shews that we ought to judge of the restoration of Zion
chiefly on this ground, that the people "assembled" there to hear the Law, to
confirm the covenant of the Lord, to call upon his name, and to offer
sacrifices. When the people were deprived of these things, they were scattered
and nearly lost, and appeared to be separated from their head and utterly
abandoned. Accordingly, nothing was so deeply lamented by godly persons, when
they were held in captivity at Babylon, as to be banished from their native
country and at the same time deprived of those advantages; and that this was the
chief complaint of all believers is very manifest from many passages.
(<19D704>Psalm
137:4.)
"Zion" is called by him "a city,"
because it formed the middle of the city, and was also called "the city
of David."
(<232209>Isaiah
22:9.) The extent of Jerusalem was different and larger; for, as we mentioned in
the explanation of another passage,
F616 there was a double wall, which is
customary in many cities. Here it ought to be observed that the restoration of
the Church is the most valuable of all blessings, and ought above all things to
be desired; that everything else, even though it should be most abundant, is of
no avail, if this single blessing be, wanting; and, on the other hand, that we
cannot be unhappy, so long as Jerusalem, that is, the Church, shall flourish.
Now, it is restored and flourishes, when God presides in our assemblies, and
when we are assembled in his name and thus cleave to him. Wicked men indeed
shelter themselves under the name of God, as if they were assembled at his
command; but it is an empty mask, for in their heart they are very far from him,
and attempt nothing in obedience to his
authority.
Jerusalem a
peaceful habitation. He says that believers,
who had long been agitated amidst numerous alarms, will have a safe and
"peaceful habitation" in the Church of God. Although God gave to his people some
taste of that peace under the reign of Hezekiah, yet it was only in Christ that
the fulfillment of it was manifested. Not that since that time the children of
God have had a quiet habitation in the world; even in the present day this
peacefulness is concealed; for we lead an exceedingly wandering and uncertain
life, are tossed about by various storms and tempests, are attacked by
innumerable enemies, and must engage in various battles, so that there is
scarcely a single moment that we are at rest. The peace which is promised,
therefore, is not that which can be perceived by our bodily senses, but we must
come to the inward feelings of the heart, which have been renewed by the Spirit
of God, so that we enjoy that peace which no human understanding is able to
comprehend; for, as Paul says, "it goes beyond all our senses."
(<500407>Philippians
4:7.) The Lord will undoubtedly bestow it upon us, if we dwell in the
Church.
A tent which shall not
be carried away, the stakes of which shall never be removed.
By these metaphors of "a tabernacle" and of
"stakes," he describes accurately the condition of the Church. He might have
called it a well-founded city, but he says that it is "a tabernacle," which, by
its very nature, is such that it can be speedily removed to a different place,
in order that, though we may consider the condition of the Church to be
uncertain and liable to many changes, yet we may know that it cannot be moved or
shaken; for it will remain in spite of storms and tempests, in spite of all the
attacks of enemies, and in opposition to what appears to be its nature, and to
the views of our understanding. These two statements appear to be inconsistent
with each other, and faith alone reconciles them, by maintaining that it is
safer to dwell in this "tabernacle" than in the best defended
fortresses.
We ought to employ this as a shield
against temptations,which otherwise would speedily destroy our faith, whenever
we perceive the Church to be not only shaken, but violently driven about in all
possible directions. Who would say that amidst that violent storm the
"tabernacle" was safe? But since God does not wish his people to be wholly fixed
on the earth, that they may depend more on himself alone, the protection which
he promises to us ought to be reckoned better than a hundred, better than a
thousand supports.
21.
Because there the mighty
Jehovah will be to us. The two particles
µy
yk (ki im) often serve the place of a double
affirmative, but here a reason is assigned, and they might even be appropriately
rendered, For if; but I willingly retain what is more clear. The Prophet
assigns the reason why the Church, which appears to resemble a movable "tent,"
exceeds in stability the best founded cities. It is because "the Lord is in the
midst of her," as it is also said,
(<194605>Psalm
46:5,) and "therefore she shall not be moved." If we separate the Church from
God;. it will immediately fall without any attack; for it will consist of men
only, than whom nothing can be more weak or
frail.
Will be to us a place
of rivers. When God dwells with us, he confirms
and supports what was naturally feeble, and supplies to us the place of a very
strong fortress, a very broad ditch, and walls and "rivers" surrounding the city
on every side. He alludes to the situation of the city Jerusalem, which had only
a small rivulet, and not large and rapid rivers, like those of Babylon and other
cities; for in another passage
(<230806>Isaiah
8:6) he enjoined them to rest satisfied with the power of God alone, and not to
covet those broad rivers. As if he had said, "Our strength shall be invincible,
if God rule over us; for under his guidance and direction we shall be abundantly
fortified."
There shall not
pass a ship with oars. Large rivers are
attended by this inconvenience, that they may give access to enemies, so as to
enable them to approach with their ships nearer than is desirable; and thus,
very frequently, what appeared to be of service is found to be injurious. But
while the Lord says that he will be "a river," he says also that there
will be no reason to dread such an inconvenience, and that enemies will not be
allowed to approach, he mentions two kinds of ships, long ships, and ships of
burden, in order to shew that enemies will be shut out in every possible way.
Hence we ought to draw a very useful doctrine, that the hope of safety should
not be sought from any other than from God alone, and that it is in vain to
collect various means of defense, which will be useless, and even hurtful, if He
be not on our side.
22.
For Jehovah is our judge.
The Prophet now explains the manner in which
God dwells in the Church. It is, that he is there worshipped and acknowledged as
Judge, Lawgiver, and King; for they who obey God and yield
subjection to him as their King, shall know by experience that he is the
guardian of their salvation; but they who falsely glory in his name, vainly hope
that he will assist them. Let us only yield to his authority, hear his voice,
and obey him; and, on the other hand, he will shew that he is our protector and
most faithful guardian. But when we despise his voice and disobey his word, we
undoubtedly have no reason to wonder that he abandons and forsakes us in
dangers.
Hence, also, we ought to observe what
is the true Church of God. It is that which acknowledges God to be a "Lawgiver"
and "King." With what effrontery, therefore, do the Papists dare to boast
that they are the Church of God, seeing that they reject that lawful government
of it which was enjoined by Moses, and the Prophets, and Christ, and substitute
in the room of it inventions and base traffic? They exert a cruel tyranny over
consciences, and, by taking away all the liberty which Christ has bestowed on
us, they wretchedly harass souls and lead them to perdition; but God alone has
the right to rule the conscience, because he alone is "Lawgiver" and "Judge,"
and he alone ought to rule and guide us by his word. He combines here the
three words, "Judge," "Lawgiver" and King," because the subject is of
very great importance, and ought not to be lightly set aside. If, therefore, we
permit ourselves to be guided by his word, he will never fail us; and this is
the only way of obtaining salvation.
23.
Thy cords were loosed.
He directs his discourse to the Assyrians, in
whose person he likewise addresses all the enemies of the Church. After having
promised to the Church such stability as shall never be disturbed, he rebukes
the foolish confidence with which ungodly men are puffed up; as if they had been
so deeply rooted as to reach the center of the earth. Although, during the
intoxicating influence of prosperity, they imagine that their wealth is
exceedingly secure, he foretells that ruin will quickly overtake them, because
they are not supported by the hand of God.
He
follows out the comparison which he had employed at the commencement. Having
said that the Church resembles a place that is fortified and surrounded by very
broad rivers which do not admit the approach of enemies, he now compares the
condition of wicked men to ships; by which he means that they have no solid
foundation, though they appear to be formidable, and though they are madly eager
and fiercely cruel, and imagine that none can resist their rage. Although,
therefore, they have long ships and ships of burden, by which they may be said
to form a union between countries placed at great distances from each other, and
to make themselves masters of sea and land, still they shall have no permanency
or stability. The Lord will sink their ships, will take away their ropes and
masts, and will involve them in a universal shipwreck. Let us not therefore be
terrified by their fury and insolence, but let us look for the day of the Lord,
when he shall make their rage and violence to fall on their own
heads.
24.
And the inhabitant shall not say,
I am sick. The Prophet again returns to the
Church; for the destruction which he threatened against the Assyrians tended
also to the consolation of the godly, since the safety of the Church could not
be maintained unless the Lord granted his protection against so many adversaries
who attack and molest her on every hand. Accordingly, having briefly remarked
that all the reprobate who annoy the children of God shall be defeated, he
appropriately follows out his subject by affirming that God will leave nothing
undone that could promote the salvation of the godly. He says, therefore, that
the citizens of the Church shall be freed from every inconvenience,
because through the favor of God they shall
enjoy
prosperity.
The
people that dwell in it have been freed from iniquity.
This latter clause of the verse explains the
former; for it shews that there is nothing to prevent the blessings of God from
being largely enjoyed by us, when our sins have been pardoned. Hence, also, we
conclude, that all the miseries which press upon us spring from no other source
than from our sins. On any other ground the reason which he assigns might appear
to be, farfetched and inappropriate; but we must hold this principle, that all
the evils which God inflicts upon us are so many tokens of his anger. Hence it
follows that, when guilt has been removed, nothing remains but that God will
regard us with the affection of a father, and will graciously bestow upon us all
that we need. If, therefore, we desire to be delivered from afflictions, we
ought to observe this order, to seek first to be reconciled to God; for
the removal of the cause would be speedily followed by the removal of the
effect.
But seeing that our desires, are
illregulated, and that, in consequence of being anxious merely to avoid
punishments, we shut our eyes against the root of our distresses, we need not
wonder that we obtain no alleviation of them. Those persons, therefore, are
mistaken who indulge in their vices, and yet wish to be exempted from every kind
of afflictions. If they do not suffer and adversity, still they will not cease
to be miserable, and cannot enjoy peace of mind so long as they are pursued by
the consciousness of their crimes. Consequently, true happiness consists in
this, that we have obtained pardon from God, and sincerely believe that all the
blessings which we receive from his hand are the results of his fatherly
kindness.
Let us also learn that there is no
other way in which we can please God, or obtain the honor of being accounted his
children, than when he ceases to impute to us our sins; and therefore it is only
the reconciliation which we obtain by free grace that pacifies God toward us,
and opens up the way to the enjoyment of his goodness. That there is no visible
evidence of that exemption from afflictions does not lessen the truth of
the promise, because believers are abundantly satisfied with this comfort in
their afflictions, that even when they are chastened by the hand of God, still
they are his beloved children. So far as they have been renewed by his Spirit,
they begin to taste the blessing which was in full perfection before the fall of
Adam; but because they are burdened with many sins, they constantly need to be
cleansed. Still, however, through compassion on their weakness, God mitigates
their punishment, and, if not by removing altogether, yet by abating and
soothing their grief, shews that he promotes their happiness; and therefore it
is not without good reason that the Prophet declares the Church to be exempted
from ordinary calamities, so far as they proceed from the curse of
God.
Hence, also, we see clearly how
childish is the distinction of the Papists, that the removal of guilt is of no
avail; as if we had to satisfy the judgment of God. But far otherwise do the
prophets teach, as may be easily learned from various passages; and if there had
been nothing more than this single passage, can anything be plainer than that
sicknesses come to an end, because iniquity has been pardoned? The meaning is
undoubtedly the same as if he had said, that punishment ceases because sin has
been pardoned. True, indeed, though God has been pacified towards
them,
F617 he sometimes inflicts punishment on
believers; and the object is, that by fatherly chastisement he may instruct them
more fully for the future, and not that he may take vengeance on them, as if he
had been. but half reconciled. But Papists think that their punishments are of
the nature of satisfactions, and that by paying them the sinner in some measure
redeems himself, and puts away his guilt; which is absolutely inconsistent with
a free pardon. Thus their abominable inventions, both about satisfactions, and
about the fire of purgatory, fall to the
ground.
It is also worthy of observation, that
none but the citizens of the Church enjoy this privilege; for, apart from the
body of Christ and the fellowship of the godly, there can be no hope of
reconciliation with God. Hence, in the Creed we profess to believe in "The
Catholic Church and the forgiveness of sins;" for God does not include among the
objects of his love any but those whom he reckons among [he members of his
onlybegotten Son, and, in like manuel', does not extend to any who do not belong
to his body the free imputation of righteousness. Hence it follows, that
strangers who separate themselves from the Church have nothing left for them but
to rot amidst their curse. Hence, also, a departure from the Church is an open
renouncement of eternal salvation.
CHAPTER
34
Isaiah
34:1-17
1. Come near, ye nations, to
hear; and hearken, ye people: let the earth hear, and all that is therein; the
world, and all things that come forth of it. 1. Accedite gentes ad
audiendum, et populi attendite. Audiat terra, et plenitudo ejus; orbis, et
cuncta germina ejus.
2. For the
indignation of the Lord is upon all nations, and his fury upon all
their armies: he hath utterly destroyed them, he hath delivered them to the
slaughter. 2. Quia indignatio est Iehovae super omnes gentes, et furor
super omnem exercitum earum; vastavit eas, tradidit eas in
mactationem.
3. Their slain also shall
be east out, and their stink shall come up out of their carcases, and the
mountains shall be melted with their blood. 3. Interfecti earum
abjicientur, et e cadaveribus eorum ascendet foetor earum, ac liquefient montes
prae sanguine eorum.
4. And all
the host of heaven shall be dissolved, and the heavens shall be rolled together
as a scroll: and all their host shall fall down, as the leaf falleth off from
the vine, and as a falling fig from the figtree. 4. Et tabescent omnes
exercitus coelorum, et complicabuntur ut liber. Coeli et onmes exercitus eorum
defluent, sicut defiuit folium e vite, et sicut defiuit ex
ficu.
5. For my sword shall be
bathed in heaven: behold, it shall come down upon Idumea, and upon the people of
my curse, to judgment. 5. Quoniam inebriatus est in coelis gladius meus.
Ecce, super AEdom descendet, super populum, inquam, anathematis met in
judicium.
6. The sword of the
Lord is filled with blood; it is made fat with fatness, and with the
blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath
a sacrifice in Bozrah, and a great slaughter in the land of Idumea. 6.
Gladius Iehoae impletus eat sanguine, impinguatus est ab adipe; sanguine,
inquam, agnorum et hircorum, adipe renum arietum. Quoniam victima Iehova in
Bozra, et mactatio magna in terra
AEdom.
7. And the unicorns shall
come down with them, and the bullocks with the bulls; and their l.and shall be
soaked with blood, and their dust made fat with fatness. 7. Et descendent
unicornes cum eis, et juvenci cum tauris; et inebriabitur terra eorum sanguine,
et pulvis adipe impinguabitur.
8.
For it is the day of the Lord's vengeance, and the year of
recompences for the controversy of Zion. 8. Quoniam dies ultionis
Iehovae, annus retributionum in causam
Sion.
9. And the streams thereof
shall be turned into pitch, and the dust thereof into brimstone, and the land
thereof shall become burning pitch. 9. Et convertentur flumina ejus in
picem, et pulvis ejus in sulphur; eritque terra ejus in picem
ardentern.
10. It shall not be
quenched night nor day; the smoke thereof shall go up for ever: from generation
to generation it shall lie waste; none shall pass through it for ever and
ever: 10. Noctu et die non extinguetur, perpetuo ascendet fumus ejus; a
generatione in generationem devastabitur, perpetuis aeternitatibus nemo
transibit per cam.
11. But the
cormorant and the bittern shall possess it; the owl also and the raven shall
dwell in,, it: and he shall stretch out upon it the line of confusion, and the
stones of emptiness. 11. Itaque accipient eam in possessionem pelicanus
et ulula; noctua et corvus habitabunt in ea; extendetque super earn funiculum
inanitatis et lapides perpendiculares
vantratis.
12. They shall call
the nobles thereof to the kingdom, but none shall be there, and all her
princes shall be nothing. 12. Nobiles ejus sine regno vacabunt, et cuncti
principes ejus erunt nihilum.
13.
And thorns shall come up in her palaces, nettles and brambles in the fortresses
thereof; and it shall be an habitation of dragons, and a court for
owls. 13. Proferet in palatiis ejus spinas, et urticam, et carduum in
arcibus ejus; eritque habitaculum draconum, et mansio pullis
struthionis.
14. The wild beasts
of the desert shall also meet with the wild beasts of the island, and the satyr
shall cry to his fellow; the screech owl also shall rest there, and find for
herself a place of rest. 14. Et occurrent bestiae sylvestres satyris, et
stryx ad socium suum vociferabur;etiam Lamina ibi per noctabit, invenietque sibi
mansionem quietam.
15. There
shall the great owl make her nest, and lay, and hatch, and gather under her
shadow: there shall the vultures also be gathered, every one with her
mate. 15. Ulula faciet ibi nidum, et incubabit, et excludet, et
congregabit in umbra ejus; quinetiam vultures ibi congregabuntur, unaquaeque cum
socia sua.
16. Seek ye out of the
book of the Lord, and read; no one of these shall fail, none shall want her
mate: for my mouth it hath commanded, and his spirit it hath gathered
them. 16. Sciscitamini ex libro Iehovae, et legite. Nunquid unum ex illis
substractum; nullum sociae suae deerit; quoniam os ejus praecepit, et spiritus
ejus congregavit eas.
17. And he
hath cast the lot for them, and his hand hath divided it unto them by line: they
shall possess it for ever, from generation to generation shall they dwell
therein. 17. Et ipse projecit eis sortem, etmarius ejus divisit illis in
perpetuum, quasi per funiculum. Ideo haereditabunt eam, in generationem et
genereationem illic habitabnnt.
1.
Draw near, ye nations.
Hitherto the Prophet, intentding to comfort the
children of God, preached, as it were, in the midst of them; but now, directing
his discourse to the Gentiles, he pursues the same subject, but in a different
manner. Having formerly shewn
(<233306>Isaiah
33:6, 20) that the Lord takes such care of his people as to find out the means
of preserving them, he now likewise adds, what we have often seen in earlier
parts of this book, that, after having permitted wicked men to harass them for a
time, he will at length be their avenger, He therefore pursues the same subject,
but with a different kind of consolation; for he describes what terrible
vengeance the Lord will take on wicked men who had injured his
people.
Hearken, ye peoples.
In order to arouse them the more, he opens the
address by this exclamation, as if he were about to discharge the office of a
herald, and summon the nations to appear before the judgmentseat of God. It was
necessary thus to shake off the listlessness of wicked men, who amidst ease and
prosperity despise all threatenings, and do not think that God will take
vengeance on their crimes. Yet amidst this vehemence he has his eye principally
on the Church; for otherwise he would have spoken to the deaf, and without any
advantage.
Let the earth hear.
He addresses the Edomites who would haughtily
despise these judgments, and therefore he calls heaven and earth to bear witness
against them; for he dedares that the judgment will be so visible and striking,
that not only all the nations but even the dumb creatures shall behold it. It is
customary with the prophets thus to address the dumb creatures, when men, though
endued with reason and understanding, are stupid, as we have formerly seen.
(<230102>Isaiah
1:2;
<053201>Deuteronomy
32:1.)
2.
For the indignation of Jehovah is on all the nations.
He undoubtedly means "the nations" which were
hostile to the Jews, and at the same time were contiguous to them; for, being
surrounded on all sides by various nations, they had almost as many enemies as
neighbors. Though this hatred arose from other causes, such as envy, yet the
diversity of religion very greatly inflamed their rage, for they were
exceedingly offended at having their superstitions condemned. So much stronger
was the reason why God proraised that he would be a judge and
avenger.
On all their army.
This is added because the Jews were few in
number when compared with the rest of the nations. Although, therefore, "the
nations" were proud of their vast numbers, and despised the Jews because
they were few, yet he declares that God will easily diminish and crush them, in
order to preserve, his little flock, of which he is the
guardian.
He hath destroyed
them. Though he speaks of future events, yet he
chose to employ the past tense, in order to place the event immediately before
the eyes of those who were lying low and overwhelmed with adversity. These
predictions were made, as I briefly noticed a little before, not on account of
the Edomites, who paid no regard to this doctrine, but for the sake of the
godly, whom he wished to comfort, because they were wretchedly harassed by their
enemies.
3.
Their slain shall be cast out. By this
circumstance he shews that it will be a great calamity, for if a few persons are
"slain," they are committed to the earth; but when so great a multitude
is slain at one time, that there are not left as many as are necessary for
burying them, there is no thought of interment, and therefore the air is
polluted by the stench of their
carcases. Hence it is evident, that God
is sufficiently powerful to lay low innumerable armies. Perhaps, also, the
Prophet intended to heighten the picture of the judgment of God, because to the
slaughter of the nations there will be added shame and disgrace, so that they
shall be deprived of the honor and duty of
burial
And the mountains shall
melt on account of their blood. Another figure
of speech is employed to shew more fully the extent of the slaughter, for the
"blood" will flow from "the mountains," as if the very mountains
were melted, just as when the waters run down violently after heavy showers, and
sweep away the soil along with them. Thus, also, he shows that there will be no
means of escape, because the sword will rage as cruelly on the very mountains as
on the field of
battle.
4.
And all the armies of heaven shall fade away.
Isaiah employs an exaggerated style, as other
prophets are accustomed to do, in order to represent vividly the dreadful nature
of the judgment of God, and to make an impression on men's hearts that were dull
and sluggish; for otherwise his discourse would have been deficient in energy,
and would have had little influence on careless men. He therefore adds that "the
stars" themselves, amidst such slaughter, shall gather blackness as if
they were ready to faint, and he does so in order to show more fully that it
will be a mournful calamity. In like manner, as in a dark and troubled sky, the
clouds appear to be folded together, the sun and stars to grow pale and, as it
were, to faint, and all those heavenly bodies to totter and give tokens of ruin;
he declares that thus will it happen at that time, and that everything shall be
full of the saddest lamentation.
These
statements must be understood to relate to men's apprehension, for heaven is not
moved out of its place; but when the Lord gives manifestations of his anger, we
are terrified as if the Lord folded up or threw down the heavens; not that
anything of this kind takes place in heaven, but he speaks to careless men, who
needed to be addressed in this manner, that they might not imagine the subject
to be trivial or a fit subject of scorn. "You will be seized with such terror
that you shall think that the sky is falling down on your heads." It is the just
punishment of indifference, that wicked men, who are not moved by any fear of
God, dread their own shadow, and tremble "at the rustling of a falling leaf,"
(<032636>Leviticus
26:36,) as much as if the sun were falling from heaven. Yet it also denotes a
dreadful revolution of affairs, by which everything shall be subverted and
disturbed.
5.
For my sword is made drunken in the heavens. He
says that the "sword" of the Lord is bloody, as extensive slaughter makes the
"swords" wet with gore; and, in order to give greater weight to his
style, he represents the Lord as speaking. But why does he say that it is in
heaven? for God does not call men to heaven to inflict punishment on them,
but executes his judgments openly in the world, and by the hand of
men.
F618 Here the Prophet looks at the secret
decree of God, by which he appoints and determines everything before it is
executed; and he does not mean the act itself, but extols the efficacy of the
prediction, because the certainty of the effect is manifest from the
unchangeable purpose of God; that unbelievers may know that the Lord in heaven
takes account of the crimes of wicked men, although for a time they may pursue
their career of iniquity without being punished, and that, although they enjoy
profound peace, still the sword by which they shall be slain is even now bloody
in the sight of God, when he determines to inflict punishment on them. In like
manner Sodom
(<011928>Genesis
19:28) was already burning in the sight of God, while it freely indulged in wine
and feasting, and in satisfying its lust; and the same thing must be said of
other wicked men, who, while they are wallowing in pleasures, are held as
appointed by God to be slain. We ought not, therefore, to fix our attention on
the present state when we see wicked men enjoy prosperity and do everything
according to their wish. Though no one annoys them, still they are not far from
destruction when God is angry with them and is their
enemy.
So it shall come down
on Edom. He expressly mentions the Edomites,
who were hostile to the people of God, though related to them by blood, and
distinguished by the same mark of religion; for they were, as we have formerly
mentioned,
F619 descended from Esau,
(<013608>Genesis
36:8,) and were the posterity of Abraham. At the present day, in like manner, we
have no enemies more deadly than the Papists, who have publicly received the
same baptism with ourselves, and even profess Christ, and yet cruelly persecute
and would wish utterly to destroy us, because we condemn their
superstitions and idolatry. Such were the Edomites, and therefore the Prophet
has chiefly selected them out of the whole number of the
enemies.
On the people of my
curse. By giving them this appellation he
confirms the sentence which he had pronounced, for in vain would they endeavor
to escape that destruction to which they were already destined and devoted. By
this term he declares that they are already destroyed by a decree of heaven, as
if they had been already separated and cut off from the number of living men.
That it may not be thought that God has done it unjustly, he adds, to
judgment; for there is nothing to which men are more prone than to accuse
God of cruelty, and the greater part of men are unwilling to acknowledge that he
is a righteous judge, especially when he chastises with severity. Isaiah,
therefore, shews that it is a just judgment, for God does nothing through
cruelty or through excessive
severity.
6.
The sword of Jehovah is filled with blood. He
follows out the same statement, but by a different description, which places the
matter in a much stronger light, in order to shake off the drowsiness of wicked
men, who are wont to laugh and scoff at all doctrine, as we have formerly
remarked. It is therefore necessary that the judgments of God should be set
forth as in a lively picture:, that it may not only make a deep impression on
their dull minds, but may encourage believers by holy confidence, when
they learn that the pride and rebellion of their enemies cannot at all hinder
them from being dragged like cattle to the slaughter, whenever it shall be the
will of God.
He compares it to sacrifices,
for animals are slain in sacririce for the worship and honor of God, and in
like manner the destruction of this people will also tend to the glory of God.
And here he confirms what was formerly said about judgment, for when God
executes his judgments, he shews forth his glow; so that the destruction of
wicked men is justly compared to "sacrifices," which belonged to his worship.
"Sacrifices," indeed, were undoubtedly not very pleasant and
agreeable to behold, for the revolting act of taking away life, the reeking
blood, and the stencil of the smoke, might have a repulsive effect; and yet in
these things the honor of God shone brightly. Thus, also, this slaughter was
hideous to behold, and little fitted to obtain regard; but believers, in order
that they may hallow the name of God in this respect, are commanded to lift up
their eyes to heaven; because, in executing such punishment, God erects altars
to himself for slaying sacrifices. Because they unjustly oppressed the Church
,of God, and, forgetful of all humane feelings, treated the children of God with
cruelty, Isaiah declares that in their blood is offered a sacrifice of sweet
savor, and highly acceptable to God, because he executes his
judgment.
With the blood of
lambs and of goats. Under this appellation he
describes metaphorically the people that were to be slain, and, alluding to the
various kinds of victims, includes not only all men of ordinary rank, but all
the nobles, in order to intimate that the Lord will punish his enemies in such a
manner that no man of any class whatever shall be exempted he mentions
Bozrah, the chief city and metropolls, as it were, of the nation, where
the greatest slaughter shall take place; and next, he adds, the country of
Edom, through the whole of which this calamity shall take its
course.
F620
7.
And the unicorns shall come down with them.
This verse is closely connected with the
former, for he adds nothing new, but proceeds with the same figure, amplifying
what he had said about "rams" and "goats," to which he adds not
only bullocks but wild and savage beasts. It amounts to this, that the
vengeance of heaven will be so unrelenting as to spare neither age nor rank, and
to mark; for slaughter even cruel giants, notwithstanding their silly
fierceness, just as if one were preparing a sacrifice which consisted
indiscriminately of every kind of animals. It ought not to be thought strange
that lambs are mingled with cruel beasts, for the term "lambs" is not
employed in commendation of their mildness or harmlessness, but is applied
comparatively to those who are feeble and who belong to the ordinary rank, which
lays them under the necessity of having some appearance of
modesty.
Although God may appear to be harsh in
thus directing his hostility against all classes, yet, by the use of the word
"sacrifice," he claims for himself the praise of justice; and indeed no
man, when he comes to the trial, will be found to be without blame, so that on
good grounds all, without exception, are irrecoverably ruined. Such is the
destruction which awaits all the reprobate, who of their own accord refuse to
devote themselves to the service of God; irreligious hands shall offer them in
sacrifice.
F621
µyrba
(abbirim) is translated strong by some commentators; I have preferred
to follow those who explain it to mean bulls, which it means also in
<195013>Psalm
50:13, though in this passage the Prophet employs the word bulls to
denote metaphorically those who are very strong and
powerful.
8.
For it is the day of vengeance of Jehovah. This
verse must be viewed as closely connected with the preceding verses, for it
points out the object which the Lord has in view in punishing the Edomites with
such severity; and that object is, that he wishes to avenge his people and
defend their cause. If, therefore, he had not also assigned this reason, the
former statements might have appeared to be obscure or inappropriate; for it
would, have been an uncertain kind of knowledge if we did not consider that God,
in punishing wicked men, testifies his unceasing affection and care to preserve
his own people.
What was formerly said about the
Edomites must undoubtedly be extended to the enemies of the Church, for all of
them were included by the Prophet under a particular class; and, therefore, in
adversity our hearts ought to be supported by this consolation:, that the
attacks which we now suffer shall come into judgment before God, who justly
claims for himself this office. The Prophet does not only mean that it is in his
power to punish wicked men whenever he thinks proper, but, that he reigns in
heaven, in order to punish every kind of injustice at the proper
time.
But we must attend to the words day
and year, by which he reminds us that God does not sleep in heaven,
though for a little time he does not come forth, but delays his vengeance till a
fit season, that believers may in the meantime "possess their souls in
patience,"
(<422119>Luke
21:19,) and may leave him to govern according to his inscrutable
wisdom.
9.
And its streams shall be turned into pitch.
What the Prophet now adds contains nothing new,
but describes more fully this desolation. We have formerly explained the reason
wily the prophets employ these lively pictures in representing the judgments of
God. It is for the purpose of leading men to view them as actually present, and
of compelling them to acknowledge those things which their eyes and minds do not
discern, or which, as soon as they are beheld and known, are immediately
forgotten. But it ought also to be observed that the Prophets spoke of things
which were dark and secret, and which were generally thought to be incredible;
for many persons imagined that the Prophets uttered them at random. It was,
therefore, necessary to add many confirmations, such as those which he employs
in this and in other passages; and thus he denotes a horrible change, which
shall destroy the whole face of Judea.
Moreover,
he alludes to the destruction of Sodom and Gomorrah,
(<011924>Genesis
19:24,) as the prophets very frequently do. In that destruction, as Jude informs
us, we have a perpetual representation of the wrath of God against the
reprobate, (Jude 7;) and it is not without good reason that the prophets call it
to our remembrance, that all may learn to dread the judgments of God. To the
same purpose is what he adds, —
10.
By night and by day it shall not
be quenched. The Prophet's language is
undoubtedly hyperbolical; but the Lord is compelled to act towards us in this
manner, for otherwise plain words would produce no impression on us. When he
declares that the wrath of God against the Edomites will resemble a fire that
burns continually, he cuts off from them all hope of pardon, because, having
never ceased to provoke God, they find that he is implacable; and Malachi also
pronounces this expression of reprobation, that the ,curse of God will for ever
rest on that nation.
(<390104>Malachi
1:4.) The contrast must be supplied, because some mitigation is always held out
to the people of God for their comfort. But this does not need a lengthened
interpretation. It is enough that we understand the meaning and design of the
Prophet.
11.
Therefore the pelican and the owl shall possess it.
As to these animals there are various opinions,
and Hebrew commentators are not agreed about them; but the design of the Prophet
is evident, which is, to describe a desert place and an extensive wilderness. He
undoubtedly mentions dreadful beasts and hideous monsters, which do not dwell
with men, and are not generally known by them, in order to shew more fully how
shocking will be this desolation. The former clause therefore is plain enough,
but the latter is attended by some
difficulty.
He shall stretch
over it the cord of emptiness. Some view the
phrase "an empty cord" as bearing an opposite sense, and apply it to the
Jews; but I take a more simple view, and think that, like all the preceding
statements, it must relate to the Edomites. Anti to make it more clear that this
is Isaiah's natural meaning, we read the same word in the Prophet Malachi, who
lived a long time afterwards. That passage may be regarded as an approbation of
this prophecy.
"If Edom
shall say, We have been diminished, we shall therefore return and rebuild the
desolate places; thus saith the Lord of Hosts, They shall indeed build, but I
shall pull down, and they shall call them the borders of wickedness, and the
people against whom the Lord is angry for ever. And your eyes shall see, and ye
shall say, Let the Lord be magnified on the borders of Israel." —
(<390104>Malachi
1:4, 5.)
What Isaiah had foretold more
obscurely, Malachi explains with greater clearness. The latter declares that
"the Edomires shall build in vain," and the former that "they
shall stretch an empty cord." As if he had said, "In vain shall the
masterbuilders bestow their exertions on rebuilding the cities;" for builders
make use of cords and plummets in all their measurements. He therefore shews
that the efforts of those who shall intend to restore the land of Edom will be
fruitless; for his meaning is, that they shall be destroyed in such a manner
that they cannot at all recover from that destruction, though God usually
alleviates other calamities by some
consolation.
And hence we ought to draw a
very profitable doctrine, that when cities are in some measure restored
after having been thrown down, this arises from the distinguished kindness of
God; for the efforts of builders or workmen will be unavailing, if he do
not put his hand both to laying the foundation and to carrying forward the work.
Fruitless and unprofitable also will their work be, if he do not conduct it to
the conclusion, and afterwards take it under his guardianship. In vain shall men
bestow great expense, and make every possible exertion, if he do not watch over
and bless the work. It is only by the blessing of God, therefore, that we obtain
any success; and hence also it is said that "his hands have built Jerusalem."
(<19E702>Psalm
147:2;
<231432>Isaiah
14:32.) What Isaiah threatens in this passage against the Edomites, the Holy
Spirit elsewhere declares as to the house of Ahab, meaning that it shall be
razed to the very foundation.
(<122113>2
Kings 21:13.)
12.
They shall call her nobles
without a kingdom. This passage has received
various interpretations, which I do not quote, because it would be tedious to
refute them. One of the most probable is, "They shall call his nobles to reign,
but in vain." As if he had said, "In their wretched condition none will be found
willing to rule over them, and to undertake the charge of the commonwealth." A
statement of the same kind is found elsewhere, and we have formerly
(<230306>Isaiah
3:6,7) seen one that is almost alike; but the words do not correspond. When the
Prophet speaks thus, "They shall call her nobles, and they shall not be there,"
he employs, I doubt not, witty raillery to censure the pride of that nation
which had been cherished by longcontinued peace and abundance. When the
Edomites, therefore, out of their mountains breathed lofty pride, the Prophet
declares that they shall be disgracefully cast down, so that they shall have no
nobility and no government; just as, when a kingdom has been overturned,
government is taken away, so that the general mass of the people resembles a
maimed or disfigured body, and there is no distinction of ranks. To those
stately nobles who vaunted themselves so much, he says in mockery, that they
shall be princes without
subjects.
And all her princes
shall be nothing. The meaning of the former
clause is still more evident from this second clause, in which he adds for the
sake of explanation, that her princes "shall be reduced to nothing.' It
amounts to this, that the land of Edom shall resemble a mutilated body, so that
nothing shall be seen in it but shocking confusion. This is the utmost curse of
God; because, if men have no political government, they will hardly differ at
all from beasts. Indeed, their condition will be far worse, for beasts can
dispense with a governor, because they do not make war against their own kind;
but nothing call be more cruel than man, if he be not held by some restraint,
for every one will be driven by the furious eagerness of his own passions to
every kind of vicious indulgence.
13.
In her palaces she shall bring
forth thorns. He pursues the same subject; for
he describes a frightful desolation, by which splendid houses and palaces are
levelled to the ground, or reduced to a state so wild that they are of no use to
men, but produce only briers, thorns, and nettles; which is more
disgraceful than if they had been turned into fields and meadows. In this manner
does the Lord punish the insolence of those who built lofty and magnificent
houses and costly palaces, that the remembrance of them might be handed down to
the latest posterity. Having banished men, he turns those dwellings into nests
of birds and dens of wild beasts, that, instead of being, as they expected, the
trophies of their name and renown, they may stand as monuments of foolish
ambition. Thus the place of men is nearly supplied by beasts, which represent
the dispositions of those who reared those goodly edifices. This overthrow of
order is likewise a sad token of the wrath of God, when the earth, which was
created for the use of man, beholds its natural lords banished, and is compelled
to admit other inhabitants; for then, undoubtedly, it is cleansed from the
defilements with which it was
polluted.
14.
And the wild beasts shall meet with the
satyrs.
F622 These animals are thought by some
commentators to mean fauns, by others screechowls or goblins, and by others
satyrs; and it is not fully agreed what is the exact meaning of the Hebrew
words; but it would serve no good purpose to give ourselves much uneasiness
about them, for it is quite enough if we understand the meaning and design of
the Prophet. He draws a picture of frightful desolation, as if he had said that
Idumea shall be destroyed so as to be without inhabitants, and instead of men it
shall be inhabited by frightful beasts. This reward is most justly reaped by the
ambition of those who built costly palaces to be, as we have already said,
monuments of their name and reputation. Yet this is also a punishment threatened
against the cruelty of a wicked nation, which was eagerly bent on the oppression
of neighbours and brethren.
Though we cannot
absolutely determine whether the Prophet means witches, or goblins, or satyrs
and fauns, yet it is universally agreed that these words denote animals which
have the shape of men. We see also what various delusions are practiced by
Satan, what phantoms and hideous monsters are seen, and what sounds and noises
are heard. But of these we have already spoken under the thirteenth
chapter.
F623
The sin which God punished so
severely in a single nation, is common to almost every nation; for hardly ever
are those splendid buildings reared without committing much violence and
injustice against the poor, and giving great and numerous annoyances to others;
so that the lime, and stones, and timber, are filled with blood in the sight of
God. Therefore, as Habakkuk says,
"the stone shall
cry out of the wall, and the beam out of the timber shall bear witness to it."
(<350211>Habakkuk
2:11.)
Let us not wonder, therefore, at those dreadful
changes, when ambition lays hold on plunder and wicked extortions, but let us
contemplate the righteous judgments of
God.
16.
Inquire at the book of Jehovah. By "the
book of the Lord" some understand this prophecy, as if he had enjoined them
to read attentively this prediction; for not even in the minutest point will it
fail at the appointed time, as he will afterwards add. Others explain it more
ingeniously as denoting the eternal decree of God; "inquire if such be not the
purpose of God;" but this exposition is not sufficiently natural. I
willingly interpret it as denoting the Law itself, which by way of eminence is
called "the book of the Lord;" for from the Law, as from its source, the
Prophets drew their doctrine, as we have frequently
remarked.
Lest the strangeness of the event
should prevent the prediction from being believed, Isaiah says that the Jews had
been warned of it long before; and thus he indirectly censures the unbelief of
those who stared at the announcement, as. if it had been something uncommon. He
appropriately brings them back to the Law, in which God frequently declares that
he will take care of his people, and that he will punish the wicked and
reprobate. Moses having long ago spoken in this manner, the Prophet says that
there is no reason why it should be difficult to believe what he foretells,
since he brings forward nothing new, but only confirms now what Moses declared
and testified. Such appears to me to be the natural meaning of the Prophet, and
by these words he intended to fortify the Jews, patiently to look for
what the Lord promised, and fully to believe that all that had. been foretold
about the Edomites and the other adversaries of the Church would at length be
actually fulfilled, since Moses was a credible witness, that God would always be
the avenger of his people. Besides, it was proper that they should be reminded
of this, in order that, when these things should befall the Edomites, they might
not think that they had happened by chance, but might know that they were
brought about by the judgment of God. Such is the rebellion of men, that they do
not believe God when he forewarns them, and what afterwards takes place by the
judgment of God is ascribed by them to fortune. Isaiah therefore meets this, and
bids them inquire at Moses, whose authority they all
revered.
Not one of those;
that is, of the animals; for the Hebrew writers
employ these terms,
çya
(ish) and
hça,
(ishshah,) not only for men and women, but for males and females of any
species.
For his mouth hath
commanded. He confirms what he formerly said;
for although the works of God are sufficiently plain, yet by his mouth,
that is, by the word, he makes them plainer to us, that we may see them more
clearly. And this is the true contemplation of the works of God, when we keep
our eye fixed on the mirror of the word; for otherwise our boldness is carried
to excess, and we tke greater liberty than is proper, if heavenly doctrine do
not guide us like a lamp. This ought therefore to restrain the boldness and
rashness of men, who, despising the doctrine of the word, wish to dispute and
form opinions about the judgments of God and all his worlds. If they "inquired
at the book," and asked at the mouth of the Lord, we should see greater piety
and religion among them.
Yet by "the mouth of
the Lord" the Prophet intended to confirm the vengeance which he had foretold,
because nothing that has come out of God's holy mouth can fail of its effect.
Isaiah affirms that what God has once decreed, and published in his own
name, cannot be reversed. By this shield he thus wards off all the doubts which
quickly arise, whenever the promises of God go beyond our senses. Sometimes,
indeed, he threatens conditionally, as he threatened the Ninevites,
(<320102>Jonah
1:2,) Pharaoh,
(<011217>Genesis
12:17,) and Abimelech,
(<012003>Genesis
20:3,) whom he spared, because they repented; but when he has once
determined to revenge and punish, he gives actual proof that he is not less true
and powerful than when he promised salvation to his people. The agreement of the
words Mouth and Spirit makes it still more
evident.
And his Spirit hath
gathered them. Although "the breath of the
mouth" often means the same thing as "speech," and although it is customary with
the Hebrew writers to repeat the same thing twice, yet here he alludes elegantly
to the breath, from which the words proceed, and by which they are
formed; as if he had said that this prediction is abundantly powerful, because
the same God who by his voice commanded the brute animals to possess the land of
Edom, will bring them by merely breathing. He speaks of a secret influence; and
we ought not to wonder that the slightest expression of the will of God causes
all the animals to assemble, as happened at the flood,
(<010715>Genesis
7:15,) and likewise at the very creation of the world, when, as Moses
relates, all the animals were gathered together, by the command of God, to the
first man, that they might be subject to his authority.
(<010219>Genesis
2:19.) And undoubtedly they would have continued to be subject and obedient to
him, had not his own rebellion deprived him of that power and authority; but
when he revolted from God, the animals at the same time began to refuse
subjection and to attack
him.
17.
And he hath cast the lot for them.
He says that to those wild beasts and monsters
there hath been granted a secure and permanent habitation, from which they
cannot be easily banished or driven out; because God hath allotted it to them
as.their portion by inheritance. This means that the whole of Idumea is at the
disposal of the Lord, to drive out the inhabitants, and to grant possession of
it to whomsoever he pleases, either wild beasts, or birds, or
monsters.
Hence infer that it is vain for men
ever to promise themselves a permanent abode, unless so far as every person has
obtained his place "by lot," and on the express condition that he shall
instantly leave it, whenever God calls. We lead a dependent life wherever he
supports us; and either on our native soil, or at a distance from our
fatherland, we are strangers. If he shall be pleased to give us a peaceable
habitation for a long time in one place, it will only be by his special favor
that we shall dwell there; and as soon as he thinks proper, he will constrain us
to change our abode. Besides, if we acknowledge that a residence in this or that
country has been appointed to us by God, we may dwell in it with safety and
composure; for if he keeps wild beasts in possession of the place which he has
allotted to them, how much more will he preserve men, for whose sake he created
heaven, earth, the seas, and all that they contain?
CHAPTER
35
Isaiah
35:1-10
1. The wilderness and the
solitary place shall be glad for them; and the desert shall rejoice, and blossom
as the rose. 1. Laetabuntur solitudo et desertum; exultabit locus
squalidus, et florebit quasi lilium.
2.
It shall blossom abundantly, and rejoice even with joy and singing: the glory of
Lebanon shall be given unto it, the execellency of Carmel and Sharon; they shall
see the glory of the Lord, and the excellency of our God. 2.
Florens florebit, et exultabit adhuc (vel, etiam) exultatione, at. que
jubilabit; gloria Libant dabitur ei, decor Carmel et Saron. Ipsi videbunt
gloriam Iehovae, majestatem Dei
nostri.
3. Strengthen ye the weak hands,
and confirm the feeble knees. 3. Confortate manus remissas, genua
labantia roborate.
4. Say to them
that are of a fearful heart, Be strong, fear not: behold, your God will
come with vengeance, even God with a recompence; he will come and
save you. 4. Dicite eis qui trepidi sunt corde: confortemini, ne
timeatis. Ecce Deus vester cum ultione veniet; cum retributione Deus (vel,
Dei) ipse veniet, et salvabit
nos.
5. Then the eyes of the
blind shall be opened, and the ears of the deaf shall be unstopped: 5.
Tunc aperientur oculi caecorum, et antes surdorum
aperientur.
6. Then shall the
lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness
shall waters break out, and streams in the desert. 6. Tunc saliet
instar cervi claudus, clare personabit lingua muti; quoniam effodientur in
deserto aquae, et flumina in
solitudine.
7. And the parched
ground shall become a pool, and the thirsty land springs of water: in the
habitation of dragons, where each lay, shall be grass, with reeds and
rushes. 7. Vertetur locus aridus in stagnum, et regio siticulosa in
scaturigines aquarum; in habitaculo draconum, cubili, inquam, ejus locus erit
arundini et junco.
8. And an
highway shall be there, and a way, and it shall be called, The way of holiness;
the unclean shall not pass over it; but it shall be for those: the
wayfaring men, though fools, shall not err therein. 8. Et erit
illic semita et via, et via suncta vocabitur. Per cam non transibit immundus; et
erit illis ambulans in via, ut stulti non
errent.
9. No lion shall be
there, nor any ravenous beast shall go up thereon, it shall not be found there;
but the redeemed shall walk there. 9. Non erit illic leo, nec fera
bestia ascendet per eam, neque ibi invenietur, ut redempti
ambulent.
10. And the ransomed of
the Lord shall return, and come to Zion with songs, and everlasting joy upon
their heads: they shall obtain joy and gladness, and sorrow and sighing shall
flee away. 10. Itaque redempti Jehovae redibunt, et venient in Sion cum
exultatione; et gaudium perpetuum erit super caput eorum; et apprehendent
gaudium et laetitiam, fugientque tristitia et gemitus.
1.
The wilderness and the solitary place shall be glad.
Here the Prophet describes a wonderful change;
for having in the former chapter described the destruction of Idumaea, and
having said that it would be changed into a wilderness, he now promises, on the
other hand, fertility to the wilderness, so that barren and waste lands shall
become highly productive. This is God's own work; for, as he blesses the whole
earth, so he waters some parts of it more lightly, and other parts more
bountifully, by his blessing, and afterwards withdraws and removes it altogether
on account of the ingratitude of men.
This
passage is explained in various ways. I pass by the dreams of the Jews, who
apply all passages of this kind to the temporal reign of the Messiah, which they
have contrived by their own imagination. Some explain it as referring to Judea,
and others to the calling of the Gentiles. But let us see if it be not more
proper to include the whole world along with Judea; for he predicted the
destruction of the whole world in such terms as not to spare Judea, and not only
so, but because "the judgment of God begins at his house or sanctuary,"
(<600417>1
Peter 4:17,) the singularly melancholy desolation of the Holy Land was foretold,
that it might be a remarkable example. Thus beginning appropriately and justly
with Judea, he calls the whole world a wilderness, because everywhere the
wrath of God abounded; and, therefore, I willingly view this passage as
referring to Judea, and afterwards to the other parts of the world. As if he had
said, "After the Lord shall have punished the wickedness and crimes of men, and
taken vengeance on Jews and Gentiles, the wilderness shall then be changed into
a habitable country, and the face of the whole earth shall be renewed."
Now this restoration is a remarkable instance of the goodness of God; for,
when men have provoked him by their revolt, they deserve to perish altogether,
and to be utterly destroyed, especially they whom he has adopted to be his
peculiar people. Isaiah has his eye chiefly on the Jews, that in their
distressful condition they may not faint.
Let us
now see when this prophecy was fulfilled, or when it shall be fulfilled. The
Lord began some kind of restoration when he brought his people out of Babylon;
but that was only a slight foretaste, and, therefore, I have no hesitation in
saying that this passage, as well as others of a similar kind, must refer to the
kingdom of Christ; and in no other light could it be viewed, if we compare it to
other prophecies. By "the kingdom of Christ," I mean not only that which is
begun here, but that which shall be completed at the last day, which on that
account is called "the day of renovation and restoration,"
(<440321>Acts
3:21;) because believers will never find perfect rest till that day arrive. And
the reason why the prophets speak of the kingdom of Christ in such lofty terms
is, that they look at that end when the true happiness of believers, shall be
most fully restored.
After having spoken of
dreadful calamities and predicted the lamentable ruin of the whole world, the
Prophet comforts believers by this promise, in which he foretells that all
things shall be restored. This is done by Christ, by whom alone they can be
renewed and made glad; for he alone renews everything, and restores it to proper
order; apart from him there can be nothing but filth and desolation, nothing but
most miserable ruin both in heaven and in earth. But it ought to be carefully
observed, that the world needed to be prepared by chastisements of this nature,
in order that it might be fit and qualified for receiving such distinguished
favor, and that the grace of Christ might be more fully manifested, which would
have been concealed if everything had remained in its original state. It was
therefore necessary that the proud and fierce minds of men should be east down
and subdued, that they might taste the kindness of Christ, and partake of his
power and
strength.
2.
Flourishing it shall flourish. He describes
more fully how great, will be the effect of the grace of Christ, by whose power
and might those places which had been overgrown with filthy and noxious weeds
"flourish" exceedingly and regain their vigor. This repetition is used
for the sake of amplification. The doubling of the word "flourish" may be taken
in two senses; either to denote the prolongation of time in incessant
vegetation; as if he had said, "It shall not flourish with a passing or fading
blossom, so as to return immediately to the foul condition in which it once was,
but with a continual, uninterrupted, and long-continued bloom, which can never
fade or pass away;" or to denote the increase and daily or yearly progress of
improvement; for Christ enriches us in such a manner as to increase his grace in
us from day to day.
The glory
of Lebanon, the beauty of Carmel and Sharon.
These metaphors display more fully the
fertility already described; for the Prophet is not satisfied with saying that
where formerly there was a gloomy wilderness smiling fields will be seen, and
that dry places will be clothed with the beauty of flowers, but adds that there
will be such luxuriant beauty as "Lebanon, Carmel, and Sharon" were
celebrated for possessing. Though Carmel denotes a cultivated and fertile
field, yet here it is a proper name, like the other two. We have seen in other
passages
F624 that these mountains were highly
celebrated, and throughout the whole of Judea held the undisputed preeminence
both for delightfulness and for abundance of
fruits.
They shall see the
glory of Jehovah. What he had formerly spoken
metaphorically he now explains clearly and without a figure. Till men learn to
know God, they are barren and destitute of everything good; and consequently the
beginning of our fertility is to be quickened by the presence of God, which
cannot be without the inward perception of faith. The Prophet undoubtedly
intended to raise our minds higher, that we may contemplate the abundance and
copiousness of heavenly benefits; for men might be satisfied with bread and wine
and other things of the same kind, and yet not acknowledge God to be the author
of them, or cease to be wretched; and indeed men are often blinded and rendered
more fierce by enjoying abundance. But when God makes himself visible to us, by
causing us to behold his glory and beauty, we not only possess his
blessings, but have the true enjoyment of them for
salvation.
3.
Strengthen ye the weak hands. We might explain
this passage generally, as if he had said, "Let those who have feeble
hands strengthen them, let; them whose knees tremble and totter compose and
invigorate their hearts." But the following verse shews that the whole of this
passage relates to the ministers of the word; for he addresses the teachers of
the Church, and enjoins them to exhort, arouse, and encourage weak men whose
hearts are broken or east down, that they may be rendered more firm and
cheerful. This exhortation is seasonably introduced, because he saw that so many
tokens of God's anger, of which he had spoken, could not do otherwise than fill
even the strongest minds with alarm and dread; for, seeing that we are always
enfeebled by adversity, when God himself proclaims what may be called open war
against us on account of our sins, who would not tremble? But the Prophet
commands that they who are cast down and almost lifeless shall be enlivened, and
the manner of doing it is explained by him in the following
verse.
4.
Say to them that are faint hearted. That
strength of which he spoke is breathed into our hearts by God through his word,
as "by faith alone we stand"
(<470124>2
Corinthians 1:24) and live; and therefore he adds the promise of grace yet to
come.
Behold, your God will
come. First, it ought to be observed that God
does not wish that his grace should remain concealed and unknown, but rather
that it should be proclaimed and imparted, that they who totter and tremble may
compose and invigorate their hearts. And this is one method by which our hearts
may be cheered amidst heavy distresses; for if we are not supported by the word
of the Lord, we must faint and despair. This, then, is the office assigned to
the teachers of the word, to raise up them that are fallen
down,
f625 to strengthen the feeble, to upheld the
tottering.
We ought also to observe how great is
the efficacy of the word in "invigorating the feeble hands and strengthening the
tottering knees;" for if it had not been a powerful instrument in communicating
this strength, the Prophet would never have spoken in this manner; and, indeed,
if God struck only our ears by his word, and did not pierce our hearts, these
words would have been spoken in vain. Since, therefore, the Lord assigns this
office to the word, let us know that he also imparts this power to it, that it
may not be spoken in vain, but may inwardly move our hearts, not always indeed
or indiscriminately, but where it pleases God by the secret power of his Spirit
to work in this manner. And hence we infer that the same word makes us disposed
to obey him; for otherwise we shall be indolent and stupid; all our senses shall
fail, and we shall not only waver, but shall be altogether stupified by
unbelief. We, therefore, need to receive aid from the Lord, that the removal of
our fear and the cure of our weakness may enable us to walk with
agility.
Fear not; behold,
your God will come. This warning deeply fixed
in our minds will banish slothfulness. As soon as men perceive that God is near
them, they either cease to fear, or at least rise superior to excessive
terror.
"Be not anxious,"
says Paul, "for the Lord is at hand."
(<500405>Philippians
4:5, 6.)
On this subject we have spoken largely on other
occasions; and the Apostle to the Hebrews appears to allude to this passage,
when, after having charged them not to be wearied and faint-hearted, he
quotes the words of the Prophet.
(<581203>Hebrews
12:3, 12.) Yet he directs this discourse to every believer, that they may be
excited to perseverance, and because they have many struggles to
maintain, may advance steadfastly in their journey. Nor is it superfluous that
he adds your God; for if we do not know that he is our God, his approach
will produce terror, instead of giving cause of joy. Not the majesty of God,
which is fitted to humble the pride of the flesh, but his grace, which is fitted
to comfort the fearful and distressed, is here exhibited; and, therefore, it is
not without reason float he is represented as a guardian, to shield them by his
protection.
If it be objected that he brings
terror when he comes to take vengeance, I reply that this vengeance, is
threatened against wicked men and enemies of the Church. To the latter,
therefore, he will be a terror, but to believers he will be a consolation; and
accordingly he adds that he will come to save them, because otherwise it might
be objected, "What is it to us if our enemies be punished? What good does it do
to us? Must we take delight in the distresses of enemies?" Thus he expressly
declares that it will promote our "salvation;" for the vengeance which God takes
on wicked men is connected with the salvation of the godly. In what manner the
godly are delivered from anxiety and dread by the favor of God and by the
expectation of his aid, has been explained at a former
passage).
F626
(<230704>Isaiah
7:4.) At present it ought to be observed, that God is prepared and armed with
vengeance, that believers may learn to lean on his aid, and not to fancy some
deity unemployed in heaven. Such is also the object of the repetition of the
words, "he will come;" because distrust is not all at once
banished from the hearts of men.
The end of
the verse may either be rendered,
God himself will come with a
recompense, or He will come with the
recompense of God; but as the meaning is the same, the reader may make his
choice. Yet if it be thought preferable to view
µyhla
(elohim) as in the genitive case, "of God," then by "the
recompense of God" is emphatically meant that which belongs peculiarly to God,
that believers may be fully convinced that he is a "rewarder" as truly as he is
God.
F627
5.
Then shall the eyes of the blind be
opened.
F628 He continues the promise
about the restoration of the Church, in order to encourage the hearts of the
godly, who must have been grievously dismayed by the frightful calamities which
he foretold. Since a true restoration is accomplished by Christ, we must
therefore come to him, if we wish to know the meaning of the words which Isaiah
employs in this passage; and indeed it is only by his kindness that we rise
again to the hope of a heavenly life. Isaiah probably alludes to a former
prediction,
(<232910>Isaiah
29:10,) in which he threatened against the Jews dreadful blindness, madness, and
total stupefaction of the soul. He now promises that, when Christ shalt shine
forth, those senses of which they were deprived for a time shall be renovated
and brightened to a new life. There is weight in the adverb Then; for we
ought to infer from it that, so long as we are alienated from Christ, we are
dumb, blind, and lame, and, in short, that we are destitute of all ability to do
what is good, but that we are renewed by the Spirit of Christ, so as to enjoy
real health.
By the tongue and ears
and feet he means all the faculties of our soul, which in themselves
are so corrupt that nothing that is good can be obtained from them till they are
restored by the kindness of Christ. The eyes cannot see what is right, and the
ears cannot hear, and the feet cannot guide us in the right way, till we are
united to Christ. Though the senses of men are abundantly acute wherever they
are impelled by sinful passions; though the tongue is eloquent for slander,
perjury, lying, and every kind of foolish speaking; though the hands are too
ready for thefts, extortions, and cruelty; though the feet are swift to do
injury; and, in short, though the whole of our nature is not only willing but
strongly bent on doing what is evil; yet we are altogether slothful and dull to
do what is good, and therefore every part of us must be created anew by the
power of Christ, that it may begin to understand aright, to feel, to speak, and
to perform its offices; for
"no man can say that
Jesus is the Lord but by the Holy Spirit."
(<461203>1
Corinthians 12:3.)
This renewal proceeds from the grace of Christ alone,
and, therefore, sound strength is regained by those who are converted to Christ,
and who formerly were in all respects useless, and resembled dead men; for,
while we are separated from Christ, we either are destitute of everything that
is good, or it is so greatly corrupted in us, that it cannot be applied to its
proper use, but on the contrary is polluted by being abused. Christ gave
abundant proofs and examples of this, when he restored speech to the dumb, eyes
to the blind, and perfect strength to the feeble and lame; but what he bestowed
on their bodies was only a token of the far more abundant and excellent
blessings which he imparts to our
souls.
6.
For waters shall be dug. He next adds other
blessings with which believers shall be copiously supplied, as soon as the
kingdom of Christ is set up; as if he had said, that there will be no reason to
dread scarcity or want, when we have been reconciled to God through Christ,
because perfect happiness flows to us from him. But he represents this happiness
to us under metaphorical expressions; and, first, he says that "waters
shall be dug;" because, where formerly all was barren, there the highest
fertility shall be found. Now, we are poor and barren, unless God bless us
through Christ; for he alone, brings with him the blessing of the Father, which
he bestows upon us. Wicked men, indeed, have often a great abundance of good
things, but their wealth is wretched; for they have not Christ, from whom alone
proceeds a true and salutary abundance of all blessings. Death unquestionably
would be more desirable than that abundance of wine and of food with which we,
at the same time, swallow the curse of God. When, therefore, Christ shall
gloriously arise, rivers and waters shall flow out and yield true and valuable
advantage.
7.
The dry place shall be changed into a pool. He
confirms the former statement, that Christ will come in order to enrich his
people with all abundance of blessings; for waters shall flow out of "dry
places."
F629 We must keep in remembrance what we
mentioned a little before, that the Prophet delineates to us what may be called
a picture of a happy life; for although this change was not openly visible at
the coming of Christ, yet with good reason does the Prophet affirm that, during
his reign, the whole earth shall be fruitful; for he had formerly said that
without Christ all things are cursed to
us.
In the habitation of
dragons. The whole world, therefore, shall
resemble a parched wilderness, in which lions, "dragons," and other wild beasts
prowl, till the kingdom of Christ shall be set up; and, on the other hand, when
he is established on his throne, the godly shall lack nothing. An instance of
this was given, when the Lord delivered his people and brought them out of
Babylon; but the accomplishment of this prophecy must be looked for in Christ,
through whom their ruinous condition is amended and restored; for that
deliverance was but a feeble representation of it. And yet the full
accomplishment of this promise ought not to be expected in the present life; for
as it is through hope that we are blessed,
(<450824>Romans
8:24,) so our happiness, which is now in some respects concealed, must be an
object of hope till the last day; and it is enough that some taste of it be
enjoyed in this world, that we may more ardently long for that perfect
happiness.
8.
And a path shall be there. Here it is promised
to the Jews that they shall be allowed to return to their native country, lest,
when they were carried into Babylon, they should think that they were led into
perpetual banishmerit. Yet this statement is, in my opinion, extended much
farther by the Prophet; for, as he promised a little before, that there would be
plenty and abundance of provisions where there had been barrenness, so now he
says that those places where formerly no man dwelt shall be occupied with
the.journeys and habitations of a vast multitude of men; and, in short, that the
whole of Judea shall enjoy such harmony and peace with other countries, that men
shall pass from the one country to the other without fear; for where there are
no inhabitants, there can be no intercourse and no roads. He therefore means
that the Jews will carry on intercourse and merchandise with other nations,
after having been brought back and restored to their own
land.
And it shall be called,
The holy way. Not without reason does the
Prophet add that "the way shall be holy;" for wherever there is a great
multitude of men, innumerable vices and corruptions abound. What else is done by
a crowd of men than to pollute the land by infecting each other with
mutual contagion? The Prophet therefore means that not only the earth, but also
the minds of men are renewed by the kindness of Christ, so that they sanctify
the earth which they formerly were wont to corrupt by their pollution. Yet what
I stated briefly ought to be remembered, that the Jews, to whom the way shall be
consecrated, will return to their native country, that they may worship their
Redeemer in it in a holy manner; as if he had said that the land will be
cleansed from the disgraceful rabble of a wicked people, that it may be
inhabited by the true worshippers of
God.
The unclean person shall
not pass through it. He now adds a more full
explanation; for polluted persons shall not tread the land which God hath set
apart for his children; as if he had said, that the Lord will separate believers
in such a manner that they shall not be mingled with the reprobate. This ought,
unquestionably, to be reckoned among the most valuable blessings of the Church;
but it is not fulfilled in this life; for both despisers of God and hypocrites
rush indiscriminately into the Church and hold a place there. Yet some evidence
of this grace becomes visible, whenever God, by various methods, cleanses his
Church; but the full cleansing of it must be expected at the last day. Even the
worshippers of God, whom he has regenerated by his Spirit, are attended by much
uncleanness. Though they have been sanctified by God, yet their holiness cannot
be perfect; their flesh is not wholly dead, but subdued and restrained so as to
obey the Spirit. Now, it is because the Lord reigns in them, and subdues their
natural dispositions, that, on account of that part of them which is the most
important, they are called
Saints.
And he shall be to
them one that walketh in the way. This clause
has been tortured in various ways by commentators. Some render it "This shall be
their road; they who have been used to the road, and they who are unacquainted
with it, shall not go astray." Others render it, "This shall be the road for the
children of Israel, and they who walk shall not go astray, though they be
unacquainted with it." But the demonstrative pronoun
awh,
(hu,) he, is more correctly, in my opinion, viewed as referring to God;
as if he had said, that God will go before them to lead and direct the way. And
the context absolutely demands it; for it would not be enough to have the way
opened up, if God did not go before to guide his people. The Prophet therefore
extols this inestimable kindness, when he represents God as journeying along
with his people; for, if he do not point out the road, our feet will always lead
us astray, for we are wholly inclined to vanity. Besides, though the road be at
hand, and though it be plain before our eyes, yet we shall not be able to
distinguish it from the wrong road, and if we begin to walk in it, our folly
will quickly lead us off on the right hand or on the left. But the Prophet shews
that we shall be in no danger of going astray, when we shall follow God as the
leader of the way; for he condescends to perform this office; and he
probably alludes to the history of the first redemption, for at that time God
directed his people
"by means of a cloud by
day, and of a pillar of fire by night."
(<021321>Exodus
13:21.)
At the same time he points out how necessary it is
that God should govern us, in directly laying folly to our charge, when he adds
—
Fools shall not go
astray; for they who are wise in their own
eyes, and who rely on their own guidance, will be permitted by God to wander in
uncertain courses; and therefore, if we wish that he should walk along with us,
let us know that we need his guidance. Yet he offers us this most excellent
reward, that they who follow him, even though they did not formerly possess any
wisdom, shall be in no danger of going astray. Yet the Prophet does not mean
that believers, after the Lord has taken them by the hand, will be ignorant; but
he shews what they are before the Lord becomes their
leader.
9.
There shall not be there a lion. He adds
another favor of God, that the people, though they travel through a wilderness,
will be protected against every hostile attack. Formerly he mentioned it
(<233414>Isaiah
34:14) as one of the curses of God, that wild beasts would meet the Jews
wherever they went; but now he declares that, when they have been received into
favor, no lions and no beasts of prey shall attack them; because the Lord will
ward them off, so as to open up a way for his people free from all danger and
from all fear. For although they had received liberty to return, yet they might
have met with many obstacles; and therefore he says that the Lord will remove
every annoyance and obstruction.
We may draw
from this a profitable doctrine, namely, that God not only beg[ns, but conducts
to the end, the work of our salvation, that his grace in us may not be useless
and unprofitable. As he opens up the way, so he paves it, and removes obstacles
of every description, and is himself the leader during the whole journey. In
short, he continues his grace towards us in such a manner that he at length
brings it to perfection. And this ought to be applied to the whole course of our
life. Here we walk as on a road, moving forward to that blessed inheritance.
Satan presents numerous obstructions, and dangers surround us on every side; but
the Lord, who goes before and leads us by the hand, will not leave us in the
midst of the journey, but at length will perfectly finish what he has begun in
us by his Spirit.
(<500106>Philippians
1:6.) Yet it ought to be observed that the very beasts, through God's kindness,
shall be tamed, so as not to direct their rage and cruelty against us, as it is
said,
"I will make a
covenant for you with the fowls of heaven, and with the beasts of prey."
(<280218>Hosea
2:18.)
10.
Therefore the redeemed of Jehovah
shall return. The Prophet confirms the former
doctrine, that God hath determined to redeem his people, and therefore that
nothing can resist his decree. He calls them "the redeemed of God," that
they may consider his power, and may not estimate by human means the promise
which he has made about their return. He says also, that they will come to
Zion, because God does not in vain wish to bring them out of Babylon, and to
leave them when they have commenced their journey. At the same time, it ought to
be observed, that we have no means of entering the Church but by the redemption
of God; for under the example of the ancient people, a general representation is
placed before our eyes, that we may know that no man is rescued from the tyranny
of the devil, to which we are all subject, till the grace of God go before; for
no man will redeem himself. Now, since this redemption is a gift peculiar to the
kingdom of Christ, it follows that he is our only deliverer, as is also attested
by the declaration,
"If the Son shall make
you free,
you shall be free
indeed."
(<430836>John
8:36.)
Yet it is not enough that we have once been redeemed;
for the design is, that we should dwell in the Church of God, and make progress
from day to day. Since therefore we have been delivered by Christ, we ought to
labor with all our might, and continually to strive to gain that end. If it be
said that we do not need to perform a long journey, in order to be admitted into
the Church of God, (for we are received into it by baptism,) I reply, that here
the Prophet discourses metaphorically about the whole course of life; because
the time when" the redeemed of God" shall actually "come to Zion," is
when the course of life is closed, and they pass into a blessed life. And it
ought also to be observed, that the greater the progress which we make in the
grace of God, and the more close our alliance to the Church, the nearer do we
approach to Zion.
And they
shall obtain joy and gladness. By the words
"joy and gladness," he means that there will be so great happiness under the
reign of Christ, that we shall have abundant reason to rejoice. And indeed the
true and only ground of rejoicing is, to know that we are reconciled to
God, whose favor is sufficient for our perfect happiness, "so that we may glory
even in tribulation,"
(<450503>Romans
5:3;) and, on the other hand, when Christ does not enlighten us, we must, be
darkened by sorrow. Besides, it is certain that the godly do not rejoice in a
proper manner without also expressing grafftude to God; and therefore this
spiritual joy must be distinguished from that ordinary joy in which irreligious
men indulge; for the reprobate also rejoice, but their end at length shews how
pernicious is the wantonness of the flesh, which leads them to take delight in
despising God. This kind of "joy" Paul justly
(<451417>Romans
14:17;
<480522>Galatians
5:22) calls spiritual; for it does not depend on fading things, such as honor,
property, riches, and other things of that nature which quickly perish; but this
joy is secret and has its seat in the hearts, from which it cannot be shaken or
torn away in any manner, though Satan endeavors by every method to disturb and
afflict us; and therefore the Prophet justly adds
—
Sorrow and sighing
shall flee away. The joy is everlasting, and
all "sadness flees away;" for although many bitter griefs are daily
endured by the children of God, yet so great is the power and strength of their
consolation, that it swallows up all sorrow. "We glory," says Paul,
"in our tribulations,"
(<450503>Romans
5:3;) and this glorying cannot be without joy. The Apostles
"departed from the
presence of the council, rejoicing that they were accounted worthy of suffering
dishonor for the name of Jesus."
(<440541>Acts
5:41.)
Yet the godly often suffer heavy distresses, and are
not exempt from grief. This is undoubtedly true, but they are not overwhelmed;
for they look straight towards God, by whose power they become victorious, just
as if a person, elevated on a lofty mountain, looking at the sun, and enjoying
his brightness, beheld others in a low valley, surrounded by clouds and
darkness, whom that brightness could not reach.
CHAPTER
36
Isaiah
36:1-22
1. Now it came to pass in
the fourteenth year of king Hezekiah, that Sennacherib king of Assyria
came up against all the defenced cities of Judah, and took them. 1.
Accidit anno decimo quarto regis Ezechiae, ut ascenderet Sennacherib rex Assur
contra omnes urbes Iuda munitas, et caperet
eas.
2. And the king of Assyria sent
Rabshakeh from Lachish to Jerusalem, unto king Hezekiah, with a great army: and
he stood by the conduit of the upper pool, in the highway of the fuller's
field. 2. Tum misit rex Assur Rapsacen e Lachis Ierosolymam ad regem
Ezechiam cum manu valida, qui stetit in aquae ductu piscinae superioris, in via
agri fullonis.
3. Then came forth unto
him Eliakim, Hilkiah's son, which was over the house, and Shebna the
scribe, and Joab, Asaph's son, the recorder. 3. Et egressus est ad eum
Eliacim filius Helchiae praefectus domus, et Sobna cancellarius, et Ioach filius
Asaph secretarius.
4. And
Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the
king of Assyria, What confidence is this wherein thou trustest? 4.
Et dixit illis Rapsaces: Dicite agedum Ezechiae, Sic dicit rex magnus, rex
Assur, Quae fiducia haec qua confisus
es?
5. I say, sayest thou,
(but they are but vain words,) I have counsel and strength for
war: now, on whom dost thou trust, that thou rebellest against me? 5.
Dixi: (tantum verbum labiorum:) Consilium et fortitudo ad bellum. Nunc super quo
confisus es, quod rebellasti adversum
me?
6. Lo, thou trustest in the
staff of 'this broken reed, on Egypt, whereon if a man lean, it will go into his
hand, and pierce it: so is Pharaoh king of Egypt to all that trust in
him. 6. Ecce confiusus es super baculo isto arundineo confracto, super
AEgypto; eui si quis innititur, penetrabit in manum ejus, et perforabit
eam. Talis est Pharao rex AEgypti erga omnes qui fiduciam habent in
eo.
7. But if thou say to me, We
trust in the Lord our God: is it not he whose high places and whose
altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall
worship before this altar? 7. Quod si dixeris mihi, In Iehova Deo nostro
confidimus; annon hic est enjus abstulit Ezechias excelsa et altaria, dixitque
ad Iuda et Ierusalem, coram altari hoc
adorabitis?
8. Now therefore give
pledges, I pray thee, to my master the king of Assyria, and I will give thee two
thousand horses, if thou be able on thy part to set riders upon them. 8.
Nunc age, da obsidem domino meo regi Assur. Dabo tibi duo millia equorum; an
tibi erunt equites quos illis
imponas?
9. How then wilt thou
turn away the face of one captain of the least of my master's servants, and put
thy trust on Egypt for chariots and for horsemen? 9. Et quomodo
aspernaris faciem ducis unius e servis domini mei minoribus, et fiduciam tibi
statuis in AEgypto ob currus et
equites?
10. And am I now come up
without the Lord against this land to destroy it? The Lord said unto me, Go up
against this land, and destroy it 10. Et nunc an absque Iehova ascendi ad
terrain hanc, ut perdam eam? Iehova mihi dixit: ascende in terram hanc, ut
perdas eam.
11. Then said
Eliakim, and Shebna, and Joah, unto Rabshakeh, Speak, I pray thee, unto thy
servants in the Syrian language; for we understand it: and speak not to
us in the Jews' language, in the ears of the people that are on the
wall. 11. Et dixit Eliacim, et Sobna, et Ioach, ad Rapsacem: loquere
quaeso ad servos tuos Syriace, quoniam nos intelligimus, et non loquaris
nobiscum Iudaice, audiente populo qui est super
murum.
12. But Rabshakeh said,
Hath my master sent me to thy master and to thee to speak these words? hath
he not sent me to the men that sit upon the wall, that they may eat
their own dung, and drink their own piss with you? 12. Et dixit Rapsace:
Nunquid ad dominum tuum et ad to misit me dominus meus, ut loquar verba ista?
Annon ad viros sedentes super murum, ut comedant stercora sua et bibunt lotium
suum vobiseum?
13. Then Rabshakeh
stood, and cried with a loud voice in the Jews' language, and said, Hear ye the
words of the great king, the king of Assyria. 13. Stetit ergo Rapsace, et
cla—mavit voce magna Iudaice, ac dixit: Audite verba regis magni, regis
Assur.
14. Thus saith the king,
Let not Hezekiah deceive you; for he shall not be able to deliver
you. 14. Sic dicit rex: Ne vobis imponat Ezechias, quia non poterit vos
liberare.
15. Neither let
Hezekiah make you trust in the Lord, saying, The Lord will surely deliver us:
this city shall not be delivered, into the hand of the king of
Assyria. 15. Neque vos confidere faciat Iehovae Ezechias, dicens,
Liberando liberabit nos Iehova; non tradetur haec urbs in manum regis
Assur.
16. Hearken not to
Hezekiah; for thus saith the king of Assyria, Make an agreement
with me by a present, and come out to me: and eat ye every one of his vine,
and every one of his fig. tree, and drink ye every one the waters of his own
cistern; 16. Ne audieritis Ezechiam; quoniam sic dicit rex Assur: Facite
mecum benedictionem, et egredimini; et comedant singuli e ficu sua, et bibant
singuli aquas putei sui.
17.
Until I come and take you away to a land like your own land, a land of corn and
wine, a land of bread and vineyards. 17. Donec veniam et assumam vos in
terrain similem terre vestrae, terrain frumenti et vini, terrain panis et
vinearum.
18. Beware lest
Hezekiah persuade you, saying, The Lord will deliver us. Hath any of 'the gods
of the nations delivered his land out of the hand of the king of
Assyria? 18. Ne forte decipiat vos Ezechias, dicens, Iehova eripiet nos.
An eripuerunt dii Gentium quisque terram suam e mann regis
Assur?
19. Where are
the gods of Hamath and Arphad? where are the gods of Sepharvaim? and
have they delivered Samaria out of my hand? 19. Ubi est Deus Amath et
Arpad? ubi Dens Sepharvaiim? An liberaverunt Samariam e manu
mea?
20. Who are they
among all the gods of these lands, that have delivered their land out of my
hand, that the Lord should deliver Jerusalem out of my hand? 20. Quis est
in omnibus diis istarum terrarum qui liberaverit terram suam e manu mea; ut
eruat Iehova Ierusalem e mann
mea?
21. But they held their
peace, and answered him not a word: for the kings commandment was, saying,
Answer him not. 21. Tacuerunt, nec responderunt ei verbum; quoniam
praeceptum hoc regis erat, qui dixerat: Ne respondeatis
illi.
22. Then came Eliakim the
son of Hilkiah, that was over the household, and Shebna the scribe, and
Joah the son of Asaph, the recorder, to Hezekiah with their clothes rent,
and told him the words of Rabshakeh. 22. Venit antem Eliacim praefectus
palatii, et Sobna cancellarius, et Ioach, filius Asaph, secretarius, ad Ezechiam
scissis vestibus, et nuntiaverunt illi verba Rapsace.
1.
It happened in the fourteenth year. In this and
the following chapter the Prophet relates a remarkable history, which may be
regarded as the seal of his doctrine, in which he predicted the calamities that
would befall his nation, and at the same time promised that God would be
merciful to them, and would drive back the Assyrians and defend Jerusalem and
the Holy Land. What had already been accomplished made it evident that he had
not spoken in vain; but God intended that it should also be testified to
posterity. Yet to the men of that age it was not less advantageous that such a
record should be preserved. He had often threatened that the vengeance of God
was near at hand, and that the Assyrians were ready at his bidding to be
employed by him as scourges; and st the same time he promised that he would
assist Jerusalem even when matters were come to the worst. Both were
accomplished, and the greater part of the nation passed by, as with closed eyes,
those evident judgments of God, and not less basely despised the assistance
which was offered to them. So much the more inexcusable was their gross
stupidity.
But to the small number of believers
it was advantageous to perceive such illustrious proofs of the hand of God, that
greater credit might afterwards be given to Isaiah. The Prophet also might
pursue his course more ardently and with unshaken firmness, since God had given
so splendid an attestation of his doctrine from heaven. And because the truth of
God scarcely obtains from us the honor due to it, unless it be supported by
strong proofs, God has provided not less largely for our weakness, that we may
perceive as in a mirror that the power of God accompanied the words of Isaiah,
and that what he taught on earth was confirmed from heaven. More especially has
calling was manifestly sealed, when God delivered Jerusalem from the grievous
siege of Sennacherib, and when no hope of safety remained; so that believers saw
that they had been rescued from the jaws of death by the hand of God alone. For
this reason I have said that it was a seal to authenticate the prophecies which
might otherwise have been called in
question.
In the fourteenth
year. Not without reason does he specify the
time when these things happened; for at that time Hezekiah had restored the
worship of God throughout the whole of his dominions,
(<121804>2
Kings 18:4;) and, not satisfied with this, sent messengers in various directions
to invite the Israelites to come with speed from every place to Jerusalem, to
offer sacrifices, and, after long disunion, again to unite in holy harmony of
faith, and to worship God according to the injunctions of the Law. While such
was the condition of the kingdom that superstitions were removed and the Temple
cleansed, and thus the true worship of God was restored, Judea is invaded by the
king of Assyria, fields are pillaged, cities are taken, and the whole country is
subject to his authority. Jerusalem alone, with a few inhabitants, is left; and
in that city Hezekiah was shut up as in a
prison.
We must now consider what thoughts might
occur to the pious king and to other persons; for if we judge of this calamity
according to the perception of the flesh, we shall think that God was unjust in
permitting his servant to be reduced to such extremities, whose piety seemed to
deserve that the Lord would preserve him in safety and free from all
molestation, since his whole desire was to maintain the true worship of God.
This was no small trial of the faith of Hezekiah, and ought to be continually
placed before our eyes, when we are subjected to the same temptations. The Lord
did not punish Hezekiah for carelessness, pleasures, or luxury, and much less
for superstitions, or unholy contempt of the Law; for as soon as he began to
reign, he labored with the utmost zeal and carefulness and industry to restore
the purity of religion. God therefore intended to try his faith and
patience.
2.
Then the king of Assyria Rent Rabshakeh. The
order of the narrative may here have been altered; for he had formerly said that
Sennacherib had taken all the cities of Judea, and now he says that he sent
Rabshakeh
F630 from Lachish, implying that he was
besieging it, and consequently he had not yet stormed them all. But it ought to
be observed that historical connection is frequently disturbed, and that what
was first in the order of time, comes last in the narrative. Besides, the
Scriptures frequently make use of a figure of speech in which a part is taken
for the whole, and by which it might be said that all the cities were taken,
because those which had been left were few, and Hezekiah had no means of
intercourse with them. It appeared, therefore, that the king of Assyria had
brought the whole of Judea under his dominion, because nearly all that remained
was Jerusalem alone, in which Hezekiah was shut
up.
This history is more fully related in the
Books of Kings, where it is shewn how eager for peace Hezekiah was; for he
labored to obtain it on any terms. He had delivered up "three hundred
talents of silver and thirty talents of gold," which that tyrant had demanded;
and he found it necessary to seize the vessels of the Temple, and the golden
plates which had been attached to its doors, to make up that sum, because his
treasury was exhausted.
(<121814>2
Kings 18:14.) But as such gulfs are insatiable, when he had received that money,
he next demanded more, and sought to enforce harder conditions. This was done
partly, in order to provoke and torment Hezekiah, (for, having once abused the
ready compliance of the pious king, he thought that he would obtain anything,)
and partly because he sought an occasion of renewing the war. Yet it ought to be
observed that the people were justly punished for their iniquities, as had been
foretold; for although true religion flourished as to external worship, yet
their life was not changed for the better, and their wickedness was not removed,
nor was the inward pollution cleansed from their hearts. Accordingly, because
the people did not repent, it was necessary that their obstinate depravity
should be severely chastised. But because the measure of their iniquities was
not yet full, God abated the fierceness of his anger, and suddenly, when matters
were desperate, brought such assistance as could not have been
believed.
3.
And Eliakim went to him. Eliakim was formerly
mentioned. It was he to whom the Lord promised that he would give him the chief
power in the kingdom after the banishment of Shebna.
(<232220>Isaiah
22:20.) It now appears as if that promise had failed, when he is sent to an
enemy as a suppliant, and as one who is about to surrender himself and his
companions, and to undergo cruel tyranny. This might also fill the hearts of
believers with anxiety, and lead them to doubt the promises of God. Besides, the
godly king had such a scarcity of good men, that, along with Eliakim, he was
compelled to send Shebna, whom he knew well to be deceitful and
treacherous.
rps
(sopher) means scribe; and accordingly it often denotes learned men
or doctors, and sometimes those who took charge of writings and those who had
the custody of the royal records. I have translated it chancellor, for
unquestionably it does not relate to legal skill; and we may infer that this
Shebna held a high rank, though he had been deprived of his office as governor.
rykzm
(mazkir) denotes a secretary or
recorder.
4.
Say now to Hezekiah. He relates that the three
ambassadors, though they were attended by all the magnificence that yet remained
in the kingdom, were not only repulsed, but disdainfully treated by the tyrant's
delegate, and loaded with disgraceful reproaches; for, as if Hezekiah had been
convicted of wicked revolt, Rabshakeh asks how he had dared to rebel. The
particle
an
(na) is supposed by some to denote entreaty, and is rendered by them I pray;
but it would be unsuitable to a proud and insolent man to entreat in this
manner. He speaks in the ordinary language of those who lay conditions on the
vanquished, or on those who are overwhelmed with fear, whom they wish to compel
to make an unconditional surrender, or, as we commonly say, (sommer) to
summon.
Thus saith the
great king. In order to give greater validity
to the summons, that general speaks in the name of his king, whose greatness he
extols to the skies, in order to terrify Hezekiah, when he learns that he has to
do with a king of such vast resources. He does not only mean that the first
monarch in the world was far superior to Hezekiah, who in comparison of him was
but a petty prince; but he calls the king of Assyria great, because by
his power he eclipsed all others, so that he stood alone in his lofty rank. By
these thunderbolts of words Hezekiah might have been overthrown and subdued,
especially since he was so far from being able to resist the power of that
tyrant that he was shut up in the city and unable to move out of
it.
5.
I have said (only a word of the lips.) In the
sacred history
(<121820>2
Kings 18:20) the word employed is,
Thou hast
said. This may be explained as a
declaration what kind of courage Rabshakeh thinks that Hezekiah possesses; as if
he had said, "Such are thy deliberations." In this passage the use of the first
person, "I have said," does not alter the sense; because Rabshakeh, as if
he had examined the counsels of Hezekiah and fully understood them all,
ironically reproaches him; "I see what thou art thinking, but they are
words of the
lips." This passage is explained in
various ways. Some interpret it, "Thou sayest, that thou hast not merely words
of the lips," that is, "Thou boastest that thou excellest not only in the use of
words, but likewise in courage and wisdom." Others interpret it, "Thou hast
words indeed, but wisdom and courage are necessary in
war."
Some think that by "words" are meant
"prayers." I do not approve of that exposition; for it is excessively farfetched
and unnatural, and therefore I view it thus: "Hezekiah has words of lips, that
is, he employs a beautiful and elegant style, to keep the people in the
discharge of their duty, or, as we commonly say,
He has fine
speeches;
F631 but it is not by these that war
can be begun or carried on." He therefore means, that he perfectly understands
what Hezekiah is doing, and what it is on which he places his chief reliance,
namely, on words and eloquence;
F632 but these are of no use for war, in
which wisdom and courage are needed. It might also be appropriately viewed as
relating to the Egyptians, as if he had said that Hezekiah acts foolishly in
allowing himself to be cheated by empty promises; and undoubtedly the Egyptians
were liberal in promising mountains of gold, though they gave nothing in
reality. But as we shall find that he speaks of the Egyptians, soon afterwards,
in a particular manner, I have no doubt that here he ridicules Hezekiah, as if
he fed the expectation of the people by empty boasting, while he was not
provided with military
preparations.
6.
Behold, thou hast trusted in, that broken staff of reed.
This is probably separate from the former
verse; for, having formerly said that the eloquence by which he flatters the
people is all that Hezekiah possesses, and having inferred from this that his
confidence is exceedingly foolish, he now comes to other particulars. He employs
every method for shaking the hearts of the people, that all, being stunned, may
absolutely surrender. Accordingly, after having represented Hezekiah to be
contemptible as to his internal resources, he next adds, that the
external resources are idle and useless, and says that they are greatly mistaken
in expecting any assistance whatever from the
Egyptians.
And, first, he compares the Egyptians
to "a staff of reed" on account of their weakness; secondly, for the sake of
amplification he calls them "a broken staff;" thirdly, he says that it is
so far from supporting that it
pierces the hands that lean upon
it. The meaning may be thus summed up,
"the hope which the Jews entertain of receiving aid from the Egyptians is not
only false and unfounded, but pernicious." And indeed with truth might Rabshakeh
have said this, if it had been true that Hezekiah relied on the Egyptians; but
he slanderously and falsely accuses the pious king of this vain confidence.
Yet God justly rewarded a rebellious and disobedient people by allowing this
filthy dog to reproach them with their wicked revolt. Isaiah had formerly
(<233001>Isaiah
30:1, and 31:1, 6) condemned this crime in severe terms, but their deaf ears
refused to admit the reproof; and therefore the Jews, who had wickedly despised
a Prophet that spoke to them in the name of God, deserved to have Rabshakeh for
their instructor.
We are therefore warned by
this example, that there is no reason to wonder if unbelievers, who do not obey
the counsel of God for their salvation, and reject all prophecies, are subjeered
to the jeers of their enemies, as Rabshakeh, the captain of the Assyrian king,
now haughtily taunts the rebellious Jews. Yet it is of importance to consider
how great a difference there is between the warnings of God and the mockeries of
Satan. When God wishes to dissuade us from sinful confidence in the flesh, he
declares in general terms, "Cursed be he that trusteth in man,"
(<241705>Jeremiah
17:5.) that the whole world may be reduced to nothing, and that thus we may be
satisfied with himself alone; and therefore, when he has brought us low, he
instantly imparts courage to us by holding out a remedy. But when Satan
deceitfully blames any vain hope, he drives us to despair, and urges us to many
other hopes equally bad or still worse, and tempts us to adopt unlawful methods;
as Rabshakeh does not smite the hope which the Jews entertained from the
Egyptians, in order that they may rely on God alone, but substitutes the king of
Assyria, as if safety ought not to be expected from any other quarter, tie names
Pharaoh, but likewise includes the whole
nation.
7.
And if thou shalt say to me. Rabshakeh employs
an argument which consists of three parts. Either Hezekiah thinks that he has
sufficient strength to resist, or he expects assistance from Egypt, or he trusts
in God. If he trusts in himself, he is mistaken; for what is he when compared to
my king? As to Egypt, it will render him no assistance, but on the contrary will
inflict serious damage. It remains therefore that he expects some assistance
from God. But he has thrown down his altars and curtailed his worship; will he
not rather be punished on that account? In short, this Rabshakeh takes away from
the pious king all assistance, both divine and
human.
By this slander Satan attempted not only
to wound the heart of the king, that it might sink under the weight, of
affliction, but to make an impression on the light and fickle multitude; because
hitherto in the hearts of many there remained an attachment to superstition, and
there was a strong tendency to fall back into this imposture, because the
religion which was ancient, and to which they were long accustomed, had been
changed, and, in their opinion,
F633 Hezekiah was about to be chastised for
his own rashness. In like manner, the Papists in the present day, whenever any
adverse event befalls us, maintain that we are punished by God, because we have
ventured to set aside ancient
ceremonies.
F634
8.
Now come, give a hostage.
F635
He concludes that there will be nothing better
for Hezekiah than to lay aside the intention of carrying on war, to surrender
himself, and to promise constant obedience to the king of Assyria. To persuade
him the more, Rabshakeh again reproaches him with his poverty. "If I shall give
thee two thousand horses, thou wilt not find among all thy people men to ride on
them. What then is thy strength; or with what confidence dost thou dare to
oppose my king?" He does not offer him horses for the sake of respect or of
kindness, but in order to terrify and shake still more the heart of Hezekiah.
The future tense ought therefore to be explained by the subjunctive mood,
"Although I give thee two thousand horses, yet thou wilt not find an
equal number of riders." I am aware of what is alleged by other commentators;
but whoever examines the matter fully will quickly perceive that this is
ironical language.
F636
9.
And how dost thou despise?
F637
He confirms the preceding statement, and shews that ttezekiah is so far from
being able to endure the presence of his king, that he ought not to be compared
to the very smallest of his captains. In this insolent manner does he taunt him,
that the Jews may not derive courage from the absence of Sennacherib, who was
still detained by the siege of Lachish. Although, therefore, Sennacherib does
not yet appear before them with his whole army, Rabshakeh boasts that his
lieutenants are sufficiently powerful, so that Hezekiah ought not to hesitate to
make submission.
10.
And now have I come up without
Jehovah? He now attacks Hezekiah in another
manner, by telling him that it will serve no purpose to assemble his forces and
to make other warlike preparations. For he alleges that Hezekiah has not to do
or to contend with a mortal man, but with God himself, at whose suggestion, and
not at his own, he camo hither to destroy the country; and therefore that they
who oppose him will fight against God, and consequently all their efforts
will be fruitless.
Hence we ought to
learn that however earnestly we may be devoted to godliness, and however
faithfully we may labor to advance the kingdom of Christ, still we must not
expect to be free from every annoyance, but ought rather to be prepared for
enduring very heavy afflictions. The Lord does not always recompense our piety
by earthly rewards; and indeed it would be an exceedingly unsuitable recompense
that we should possess abundant wealth and enjoy outward peace, and that
everything should proceed to our wish; for the world reckons even
wicked men to be happy on this ground, that they do not endure bad health or
adversity, and are free from the pressure of poverty, and have nothing to
disturb them. In this respect our condition would not differ at all from that of
the reprobate.
This example of Hezekiah, who
labored with all his might to restore religion and the true worship of God, and
yet endured calamities so heavy and violent that he was not far from despair,
ought to be constantly placed before our eyes, in order that, when we shall
think float we have discharged our duty, we may nevertheless be prepared to
endure conflicts and troubles of every kind, and may not be disturbed if enemies
gain an advantage at the first onset, as if all at once they would swallow us
up. Those proud and haughty minds will quickly fall, when the first ardor has
boiled over and spent its foam, and their eagerness and pride will speedily
disappear Rabshakeh boasted of the greatness and power of his king, in order to
terrify Hezekiah. Such is the manner in which wicked men act towards us. By
threatening words they attack us, and by various terrors they try our patience,
or rather through their agency Satan labors, whom we plainly see speaking by the
mouth of Rabshakeh. Nay, Satan assumes the character of God himself, and "is
transformed into an angel of light."
(<471114>2
Corinthians 11:14.) Thus also the Spirit of God himself declares, that the
strength of man is frail and fading, and that every one who leans on it seeks
his own destruction.
(<241705>Jeremiah
17:5.) Rabshakeh says the same thing, and discourses as if he were discharging
the prophetical office by the command of God.
We
ought therefore to distinguish wisely when God speaks, and when, on the other
hand, his name is falsely assumed by men; for Satan resorts to various artifices
to make himself appear to be like God. All these reproaches were unjustly, as we
have said, brought by Rabshakeh against Hezekiah, who did not place his hope in
his own strength, and did not vaunt himself through reliance on the Egyptians;
but godly men, even when they do well, must be exposed to evil reports. By these
stratagems Satan attacks our faith, and unjustly slanders us among men. This
temptation is highly dangerous, for we are desirous that our integrity should be
well known; and when we are well disposed, we take it ill if other men put a
different interpretation on our conduct. Thus Satan endearours by slander to
overturn all that has been done out of a good conscience, or accuses us of
something with which we are not at all chargeable, or loads us with unfounded
slanders, or contrives what never came into our mind; but an upright conscience
ought to be like a brazen wall to us, that, imitating the example of Hezekiah,
we may stand unshaken against such accusations and
slanders.
So far as relates to the last clause,
in which Rabshakeh reproaches him with having overturned the worship of
God,
F638 every person must plainly see how
slanderous is that charge; for Hezekiah had taken away false gods and
superstitious
F639 worship, which God abhors.
(<121804>2
Kings 18:4.) But we need not wonder that wicked men cannot distinguish between
the true God and the false, between superstition, and religion. And the same
thing is practiced amongst us every day; for the Papists, who are delighted with
nothing but their own superstitions, accuse us of having taken away innumerable
inventions of men, and complain that we have impaired and almost abolished the
worship of God. They taunt us also in the same manner as that Rabshakeh,
"Would God assist those who have taken away his worship, profaned the
holy temples, and everything that was established in that beautiful order?" The
reason is, that in Popery everything had a dazzling appearance, and drew the
admiration of men; while we retain no ceremonies but those which are plain and
simple, and free from all pageantry, and therefore they think that we have taken
away the worship of God, which they estimate by outward appearances. If any
adverse event befalls us, they exclaim that it; is richly deserved, that all the
blame attaches to us, that the whole world is punished for our ungodliness, and
if we ourselves suffer any calamity they taunt us still
more.
Yet with resolute faith we must stand out
against such ungodly speeches, by shewing that what they call the worship of God
is not his worship, but that we have taken away, and have justly taken away,
mere trifles, and that all the contrivances of men do not belong to the worship
of God, but. are delusions of Satan, and that nothing is more destructive. We
must therefore stand out with unshaken faith against reproaches of every kind,
by which Satan endeavors to throw a shade over the practice of godliness. At
first sight it appears to be shameful that he overthrew many altars and left but
one, that he profaned many temples that one might remain.
(<121804>2
Kings 18:4.) But Hezekiah was fully acquitted by this single defense, that he
undertook nothing but by the word of God; and therefore that he was satisfied
with a single altar, because God had forbidden him to erect more, and that he
had thrown down all images, because they had been unlawfully set up in
opposition to the instructions of the Law.
(<022004>Exodus
20:4.) We have the same dispute with the Papists in the present day, because
they blame us on no other ground than that we have set aside a huge mass of
ceremonies, and retain only what God has enjoined. In such cases, however, we
must not argue about what pleases men, but what is approved by
God.
11.
Then said Eliakim.
This circumstance again shews how deeply
Hezekiah was depressed, when by his ambassador he entreats so humbly the servant
of his enemy. It shews also with what pride Rabshakeh was puffed up, when he
rejected so insolently all entreaties; and the refusal was the more shameful,
because what was requested was not of great value. From these matters we learn
that it was not owing to Hezekiah that he did not pacify the rage of the enemy;
for forgetful almost of his royal rank, Hezekiah endearours with all possible
modesty to soothe him. If at any time we happen to be oppressed by unjust
violence, let us not be ashamed to yield up our rights and to supplicate with
humility. Now, when Hezekiah was so submissive, because he saw that he was
unable to resist the king of Assyria, this tends powerfully to magnify the glory
of God in preserving a nation which was nearly ruined. For that deliverance
would have been less remarkable, if they had been rescued only from an ordinary
danger; but when they were not far from destruction, so much the more manifest
is the hand of God, who by an extraordinary miracle subdued and ruined an enemy
that had already set his feet on their neck.
(<121931>2
Kings 19:31.)
Speak, I pray
thee, to thy servants in the Syrian
language.
F640 They request that he will not
speak in this manner in the presence of the people; because it is difficult to
restrain a people naturally giddy and fickle, for they are easily moved, and
tremble at the smallest alarm.
F641 They would have wished that Rabshakeh
should not speak to them in the Jewish language, because they were desirous to
enter into any moderate terms of peace. For that good king tried every method of
allaying the rage of that tyrant, but without any
success.
F642 These ambassadors therefore gain nothing
from Rabshakeh; when he is entreated, he grows worse, and (as is usually the
case with haughty men) becomes moro
insolent.
12.
And
Rabshakeh said.
Hence we see the fierceness and insolence of
the enemy, and hence also it is evident that Hezekiah's kingdom was on the brink
of ruin; for here Rabshakeh speaks like a conqueror, and does not address
Hezekiah as a king, but as if he had been his slave. When therefore we see
Rabshakeh swelled with so much pride, we ought at the same time to recollect
that Hezekiah was entirely overwhelmed and destitute of all confidence, so that
he was looked upon as ruined. Hence we also infer that Rabshakeh was not sent
for the purpose of offering any conditions of peace, but rather to obtain an
unconditional surrender, and to strike the people with alarm; for Sennacherib
had sent him for this purpose with a powerful army. Hence also he boasts that he
has nothing to do with the king, that he addresses the people for their
advantage, and, in order to terrify them still more, mentions the distress and
calamities into which they will throw themselves if they choose to obey
Hezekiah; that they will perish through hunger, and will be compelled to eat and
drink what is revolting; and therefore, that their wisest course will be to
surrender in good time, and to provide for their
safety.
13.
Therefore Rabshakeh stood,
and cried with a loud voice in the Jewish language.
The Prophet shews by what expedients Rabshakeh
endeavored to shake the heart of the people, and first relates that he spoke in
the Jewish language, though the ambassadors entreared him not to do so. It was,
indeed, exceedingly shocking that the holy language, which had been consecrated
to the mysteries of heavenly wisdom, was profaned and prostituted to wicked
blasphemies; and this must undoubtedly have been a sore temptation to weak
minds. But this should lead us to remark, that no enemies are more destructive
than those who speak the same language as ourselves. At the present day we find
this to be true in many who learn our language, that is, our way of speaking,
that they may be able to insinuate themselves into the ears of weak and ignorant
persons, so as to draw them aside from the true faith. Thirty years ago, the
Papists had a language which was barbarous and totally at variance with the
style of the Holy Spirit; scarcely were they heard to utter a word which
breathed of Christian piety; but now they have succeeded in acquiring such skill
as to know how to cloak their impieties under the ordinary language of
Scripture, as if they were speaking in a Christian manner. Thus we see that it
was Satan who framed that style; for he is their teacher and instructor as truly
as he formerly was the teacher and instructor of
Rabshakeh.
When the Prophet says that he
stood, he expresses the fierceness and insolence of the wicked man; for
the very attitude shews how haughtily he conducted himself. Formerly he
stood, but now he placed himself in such an attitude as to be better
seen, and strike greater terror into the
Jews.
Hear the words of the
great king. Having already spoken of the
greatness of his king, he repeats his commands. It is customary with Satan to
exaggerate in words the power of the enemies, and to represent the dangers as
greater than they really are, in order to compel us to lose courage; for when
our eyes are dazzled by the vain splendor of earthly objects, we faint. We ought
therefore to contrast the power of God with all dangers; and if we have that
power constantly placed before our eyes, there is nothing that can do us injury.
With high disdain and great insolence the enemies will boast of their greatness
and strength, and, on the other hand, will meek at our feebleness and our small
numbers; but if the Lord is with us, we have nothing to
fear.
14.
Thus saith the king.
While he claims for his master the name of
king, he speaks of Hezekiah as a private individual, without adding any
title.
Let not Hezekiah impose
upon you. He goes on to utter impudent
calumnies against him, and at the same time vomits out his venom against God
himself; for he calls it "imposture" and "deception" for Hezekiah to rely on his
favor, and to exhort his subjects to cherish the same confidence. But with
similar calumnies are we now assailed by the Papists, who say that we bewitch
the minds of men and lead them to destruction, and who have no pretext for
saying so, except that we teach them that they ought to hope in the true God.
But we have no reason to wonder that the same things which were spoken against
the good king are likewise brought forward against us, since they proceed from
the same inventor and teacher of slander,
Satan.
For he will not be able
to deliver you. Rabshakeh's assertion, that
they cannot be delivered by the hand of Hezekiah, is indeed true, unless God
assist; and Hezekiah did not lay claim to this or rob God of the honor due to
him, but, on the contrary, testified that his own safety and that of the people
were in the hand of God. But the enemy found it necessary to employ some
pretext, as wicked men commonly do at the present day, when they slander our
doctrine; for they employ pretexts which give high plausibility to what they
say, and which actually deceive men, when they are not closely
examined.
15.
And let not Hezekiah make you trust in Jehovah.
He quotes the exhortation by which Hezekiah
encouraged the people, and speaks lightly of it as an idle and unfounded speech.
Hence we see plainly that wicked men, though they assert the power of God, treat
it with contempt; for although he does not openly deny that God can assist, if
he choose, yet, by sapping the foundations of their faith, he does all that he
can to reduce the power of God to nothing. His intention is, to discourage the
hearts of the people in such a manner that they may be constrained, as if in
despair, to submit and receive laws from a victorious
tyrant.
But in order to destroy their confidence
in the assistance of God, he employs also another expedient, by flattering their
hearts with the allurements of a more comfortable life; for there is nothing to
which we are more prone than to revolt from God, when we are drawn away by the
appearance of advantage. If the world flatter and caress, the hope of eternal
salvation quickly passes away; for our senses are always fixed on the present
state of things. Fortified by this resource, Rabshakeh advises, "Do not depend
on an uncertain hope, but rather receive what is certain." And this discourse is
powerfully fitted to persuade; for nothing is more agreeable to men than to have
in hand what they consider to be desirable; and they are so impatient of delay
that they prefer an immediate advantage to what is very distant. Rabshakeh,
therefore, reasons thus: "Hezekiah promises to you the assistance of God,
but we do not see it; he holds you in suspense about what is uncertain; but my
king proraises to you those things which are at hand, and will assuredly bestow
them." This might appear to be a strong argument; but we must observe the
sophistry; for by the same stratagem does Satan frequently attack us, and lead
us aside from confidence in God.
The Lord
calls us to the hope of eternal life; that hope is concealed, "for we hope
(<450825>Romans
8:25) for what we do not see;" he promises that he will be our deliverer, and
yet allows us to languish and hint.; so that it appears that our hope is vain,
if we look at the present condition of things. On this ground Satan attacks us.
"Why dost thou hope in vain? What is the fruit of thy faith? What dost
thou expect beyond the world?" In short, this is our daily lamentation. When
Christ calls us to heaven, Satan endeavors to keep us still on the earth; and
therefore we must adhere firmly to the promises, that, "hoping against hope,"
(<450418>Romans
4:18,) we may trust in God, and not suffer ourselves to be drawn away from him
by any allurements.
16.
Do not listen to Hezekiah.
While he labors to turn away the hearts of the
people from Hezekiah, he at the same time invites them to pleasures, that they
may forget God and not expect anything from him. It is as if he had said, "Do
not believe God, but rather believe my king." Thus Satan deals with us; for,
darkening the goodness of God by his clouds, and holding out to us the masks of
false hope, he secretly and indirectly creeps into the place of God, or employs
creatures to entangle us in his nets. He holds out pleasures, and some kind of
more agreeable life, with this boast, "God shews it to you at a distance, I
present it to you."
Though Hezekiah is
mentioned, yet the comparison is actually made between God and the king of
Assyria; for Hezekiah, as he was the servant of God, made no false pretensions,
and did not boast of any vain confidence, but, relying on true and most certain
promises, faithfully exhorted the people to seek God; but Rabshakeh adorned his
king by robbing God, and yet was the servant of Satan, to withdraw the people
from confidence in God to all
impiety.
Make with me a
blessing.
F643 "To make a blessing" is to
conduct themselves in a friendly manner; as if he had said, "Do not give any
hostile indication, or risk a battle. Surrender, make your submission to my
king." Sennacherib does not merely demand that he shall be heard, but likewise
that the people shall swear allegiance to hint; and, in order to allure them to
him the more powerfully, he makes use of the word blessing as a cloak to
that bondage which was in itself hateful. He bids them purchase a quiet
life, and other conveniencies which they formerly enjoyed, by that miserable
revolt; that is, by forsaking Hezekiah and going out to him; for to revolt from
a pious king, whom God had appointed, and who was a type of Christ, was more
wretched and miserable than anything else that could befall them, and could not
take place without denying God himself, who had set up in Judea that token of
heavenly
favor.
17.
Till I come and take you away. He now adds
another condition far harder than the former; for he declares that peace cannot
be made with Sennacherib in any other way than by the people going into
banishment. This was nothing else than to abandon the worship of God and
degenerate into superstition, and voluntarily to quit the inheritance which God
had given them. But because he addresses a people whose distressed condition and
extreme danger had struck them with terror, he insolently commands them to save
their lives.
Into a land of
corn and wine. Here we see more clearly that
Rabshakeh's speech is nothing else than an image of the temptations by which
Satan daily attacks our faith; for there is nothing which Satan more constantly
attempts
F644 than to withdraw us from confidence in
God by the allurements and pleasures of this world; that we ought to enjoy peace
and quietness, and to purchase them at any price; and that happiness consists in
plentiful abundance of good things. But most of all, he makes a wicked use of
adversity to press upon us, and more eagerly urge us to shake off the yoke of
God. Gently indeed, and by secret and unseen methods, he insinuates himself;
but, after having once inveigled and caught us in his net, so as to lead us to
value present advantages more highly than those which are future, he adds this
condition, that he shall hold us entirely bound and devoted to him; which we
certainly cannot avoid, when he holds us entangled by his plausible hopes, and
by the relish of present
objects.
Into a land like your
own land. Because the word banishment was harsh
and disagreeable, and it was not easy to part with the delightfulness of their
native country, in order to shew that they sustain no loss by leaving it, he
says, that the country into which they are about to be conveyed is equally
fertile and productive.
F645 Thus he draws a veil over their eyes,
that they might not think that they were losing anything. Yet he cunningly
passes by what ought above all other things to be valued by them, the worship of
God, the temple, the kingdom, the order of holy government, and everything else
that belonged to the heavenly inheritance. Without these what happiness can
there be? Let every one therefore learn diligently to apply his mind to
spiritual blessings; "for to dwell in the house of God," is justly
pronounced to be a far more valuable blessing than all the luxuries and
prosperity of the world.
(<198404>Psalm
84:4, 10.) Thus shall we guard against being led away by the hope of present
objects and deprived of true happiness; for this is a dreadful punishment by
which the Lord takes vengeance on the unbelief of men, and which all godly
persons ought to dread, that they may not faint or give way under any distresses
and calamities.
18.
Lest perhaps Hezekiah deceive
you. This is another argument different from
the former, by which he endeavors to withdraw the people from Hezekiah and from
confidence in God. Formerly he boasted that he was God's servant, and that God
had sent him to destroy Judea, and on that ground he assured himself of certain
victory; but now he openly insults God himself. At the first onset wicked men do
not usually betray their scorn and impiety, but at length the Lord makes known
their dispositions, and constrains them to discover the venom of their own
heart. Now therefore the wicked Rabshakeh bursts forth with greater violence,
and boasts that he will gain the victory over God
himself.
Have any of the gods
of the nations rescued their land? He speaks in
the person of his master, that he had obtained great victories over many and
powerful nations. They had their "gods," by whose protection they thought that
they were defended; and therefore Sennacherib thought that he had vanquished the
"gods" themselves, because he had vanquished the nations which relied on
their aid. The consequence is, that he breaks out into such insolence as not to
hesitate to compare himself to the living God, and is impelled by such rage that
he brings his own strength into conflict with the power of
God.
Thus, although at first wicked men conceal
their contempt of God, yet they afterwards shew that they claim everything for
themselves, and that they are "without
God."
F646
(<490212>Ephesians
2:12.) In words, indeed, they pretend to ascribe victories to their idols; but
afterwards, as Habakkuk says, they
"sacrifice to their net,
and offer incense to their
drag."
(<350116>Habakkuk
1:16.)
We see hypocrites do this also at the present day;
for they run to do honor to their idols after having obtained a victory, but
immediately afterwards boast of their plans, and wisdom, and courage, and
military forces; which plainly shews that they ascribe to themselves and not to
their idols all that has happened.
By such
insolent boasting, therefore, he shewed that it was a lie, when he said that he
acknowledged God to be the author of his victories. Besides, it was impossible
that these words should not give dreadful agony to the heart of the good king,
when he was informed that the promises of God were condemned as false, when that
wicked man openly insuited God and linked their cause with idols. And these
things are related, in order that we may behold the patience of the good king,
and may resolve to imitate him when anything of the same kind shall take
place.
Have they delivered?
When he sets himself in opposition to all the
gods, and declares that he is more powerful than they are, this is so much at
variance with common sense, that it is abhorred even by wicked men themselves;
yet if the Lord press hard upon them, if he put them to the torture, he speedily
extorts from them such language. When they make a premeditated speech, they
pretend that they are worshippers of God, but afterwards God constrains them to
bring out and acknowledge what was lurking within. Let us therefore learn, that
superstition is always accompanied by pride; so that they who do not know God,
do not scruple to rise up against everything that is called God; and let us not
be astonished at the rebellion and insolence of wicked men, for nothing but the
pure knowledge of God can teach us humility. And yet that wicked man cannot be
excused as if he justly reproached idols with their weakness and uselessness;
for we ought to observe his sentiments and the purpose of his heart, since he
does not ridicule the superstition and vain confidence of the nations, but in
the idols themselves he pours contempt on the power of God. In like manner, when
Dionysius the tyrant ridiculed his gods, he fought with God and defied him to a
contest; for he attacked, in opposition to his conscience, such a deity
as his mind could comprehend. The same observation might be made on all
other infidels who treated with scorn false religions which they supposed to be
from God.
Here we ought also to observe another
kind of blasphemy, by which the majesty of God is wickedly dishonored; which is,
that Rabshakeh confounds God with idols, and represents him to be one of the
multitude. For what blasphemy is it to confound the immortal God and creator of
all things with what is most detestable, to confound truth with falsehood, glory
with shame, heaven with earth?
"The
Lord is great," says David, "and worthy of the highest praise; he is to
be feared above all gods. For all the gods of the nations are nothing; but the
Lord made the heavens. Majesty and honor are before him; strength and beauty are
in his sanctuary." —
(<199604>Psalm
96:46.)
19.
Where are the gods of Hamath and
Arpad? It is supposed that Hamath was
Antioch in Syria, that Arpad was that city from which colonies were
brought to Damascus, and that Sepharvaim was a city situated in the
country of Damascus. If this be true, Rabshakeh mentions the ancient names of
cities, from which many nations had formerly come, and which afterwards lost not
only their celebrity, but likewise their distinctive names, and aims at
producing in them greater alarm, by reminding them of so great revolutions.
However that may be, he mentions chiefly the neighboring cities, the destruction
of which might affect them more deeply on account of their being better known to
the Jews. And I have no doubt that these places belonged to Syria and Israel; as
if he had said, "Look at these two kingdoms subdued, which were presided
over by their gods as their guardians. Will your God resist
me?"
20.
That Jehovah should rescue
Jerusalem out of my hand?
F647 The particle
yk
(ki) is taken by commentators in both places interrogatively, "Did the gods of
the nations deliver? And will your God deliver?" But in order to make the
meaning flow more smoothly, I have preferred to render the second clause,
"that your God should deliver;" for the repetition of the same word marks
a resemblance. Yet the words appear also to contain irony; as if he had said in
mockery, "Yes; as the gods of the nations delivered their worshippers, so will
your God assist you."
This insolence of ungodly
men arises from their not understanding that God punishes the sins of men when
they suffer any adversity. And first they go wrong in this respect that they
institute a wicked and absurd comparison, "I have conquered that nation,
and therefore I am better or stronger." They do not perceive that they were
appointed to be the executioners of God's anger for the punishment of
iniquities; for, although they say that they have received something from God,
they do it hypocritically, and do not consider his will or his justice. They
afterwards rise higher, for they venture to make a comparison between them and
God himself, "I have conquered those over whom God presided, and
therefore I have conquered God himself."
And
here we see painted in a lively manner what was formerly expressed,
—
"Ah! Assyria, the rod of
my indignation; but he thought not so."
(<231005>Isaiah
10:5.)
In that passage God forewarned believers, that
although Sennacherib, in blind madness, lifted himself up and attempted to
overthrow all divine power, still they should continue to believe this doctrine,
that he could do nothing more than what he was permitted by heaven to do. It is
our duty to acknowledge that God inflicts punishment by the hand of wicked men,
who may be regarded as the instruments of God's anger; and therefore we ought to
turn away our eyes from them, that we may look directly at God, by whom we are
justly punished. If wicked men are more powerful, let us not think that the arm
of God is broken, but let us consider that we do not deserve his assistance; for
he arms enemies for our destruction, supplies them with vigor and with armies,
drives them backwards and forwards whenever he thinks proper, and gives us up
into their hands when we have turned away from
him.
Accordingly, when the Turk now rises up
haughtily against us, because he has already vanquished so great a multitude of
Christians, we need not be alarmed on that account, as if the power of God were
diminished, and as if he had not strength to deliver us. But we ought to
consider in how many ways the inhabitants of Greece and of Asia provoked his
anger, by the prevalence of every kind of base and shocking licentiousness in
those countries, and by the dreadful superstitions and wickedness which
abounded. On this account very severe chastisement was needed for restraining
the crimes of those who made a false profession of the name of God. Hence came
the prosperity of the Turk, and hence was it followed by a shockingly ruinous
condition throughout the whole of the east. Yet we see him insolently raising
his crest, laughing at our religion, and applauding his own in a strange manner;
but still more does he applaud himself, and "sacrifice to his net,"
(<350116>Habakkuk
1:16,) as we have already said of other
infidels.
We ought, therefore, to direct our
minds towards the judgments of God, that we may not think that the Turk acquired
such extensive dominion by his own strength. But the Lord allowed him greater
freedom, for the purpose of punishing the ungodliness and wickedness of men, and
will at length restrain his insolence at the proper time. Now, although
prosperity is a token of the blessing of God, yet we must not begin with it if
we wish to form right views of God himself, as Mahometans and Papists infer from
the victories which they have gained, that God is in some respects subject to
their control. But when we have known the true God, blessings are added in the
proper order to testify his grace and power.
Yet
we ought always to beware of making the smallest claim for ourselves, for as
soon as foolish confidence has gained admission, we shall immediately be seized
with such fury as to believe that even God is not equal to us. At first, even
wicked men will be shocked at anything so grossly irreligious; but when we are
maddened by such diabolical pride as to rob God and adorn ourselves with the
spoils, we easily fall into the practice of open insult. Sennacherib
still retained some form of piety, for we shall afterwards read
(<233738>Isaiah
37:38) that "he was slain in the temple of his god, while he was worshipping
there;" and he undoubtedly wished that God would be gracious to him; but, as in
this passage he treads under his feet the Creator of heaven and earth along with
the gods of the nations, so he would not have hesitated, when an opportunity
occurred, to act in the same manner towards his own
idol.
21.
And they were silent.
This is added in order that we may more fully
understand how deep was the affliction which prevailed throughout the whole of
Judea; for the good king, having hardly any strength or means of defense, is
therefore struck dumb even when an enemy insults him. Ambassadors were sent to
soothe the enemy; when they are unsuccessful they are enjoined to be silent,
that they might not provoke that savage beast, which already was too much
excited, to cruelty. Yet it is uncertain whether these words relate to the
ambassador or to the people, against whom Rabshakeh threw out these reproaches;
and indeed it is probable, that it rather refers to those who guarded the walls,
who, though they were sharply piqued by the taunts of the enemy, yet were not
provoked to quarrels or disturbance, because they obeyed the kings command.
Hence, also, we infer that it arose from the peculiar kindness of God, that they
were so much disposed to yield obedience when matters were
desperate.
It will perhaps be objected that they
ought not to have been silent when such blasphemies were uttered against God;
for we ought not to conceal our sentiments when wicked men mock, and jeer, and
reproach God, even though our life should be put in danger. We ought, at least,
to testify that we cannot patiently endure that his honor and glory should be
attacked. But it is not said that they were silent because they expressed their
assent, or cared nothing about the reproaches which were cast on God, and which,
though not a word was uttered by them, gave deep pain to the ambassadors, and
prompted them to the attitudes and tokens of grief; for afterwards, such is the
bitterness of their sorrow that they tear their garments, and by this token they
shew that they hold such blasphemies in abhorrence and detestation. But as it
would have been of no avail for the ambassadors to debate with Rabshakeh, they
returned peaceably and without any tumult; and the people, because it was
useless to make any disturbance, reckoned it enough to meet the wicked man's
impertinence by silent groans. And it is no despicable courage, even when we
have it not in our power to utter a syllable, still not to shrink or flinch, but
to remain quietly in our place.
Hence we are
also reminded, that we ought not always to contend with wicked men when they
reproach and tear in pieces the name of God; for amidst bitter strife and
confused noise the truth will not be heard. And yet we must not on that account
give way to cowardice, by thinking that we ought to be excused for being silent,
whenever wicked men rise up against God; for our silence will have no
excuse if we do not in some way testify that it is highly displeasing to us, and
if we do not, as far as lies in our power, declare that nothing is more
distressing to us than that. the name of God should be dishonored. We
must, therefore, give expression to our zeal, that wicked men may not think
that we have no regard for the honor of God, and that we are not moved when they
blaspheme it.
22.
Then came Eliakim.
We now see that Eliakim and the other
ambassadors were not silent as if they either approved of the impiety of
Rabshakeh, or through dread of danger connived at such blasphemies; for they
tear their garments, and in that manner give visible display how highly they are
offended at those wicked slanders. I except Shebna, who was destitute of
piety, and was only driven by shame to assume the dress of mourning along with
others as a matter of form. It was customary among the Jews and other eastern
nations, when they viewed anything with strong abhorrence, to tear their
garments; for those nations, having much greater warmth of temperament than we
have who inhabit cold countries, display greater vehemence in gesture,
deportment, dress, and other outward signs. Here it ought also to be observed,
that they who took no notice of the insults offered to them as private
individuals, whenever they hear reproaches uttered against God, "tear
their garments;" for they who are ready to take offense at an insult offered
to them in their private, capacity, where patience was needed, and who are
unmoved when they learn that the name of God is dishonored, give evidence that
they have no zeal or piety.
CHAPTER
37
Isaiah
37:1-38
1. And it came to pass, when
king Hezekiah heard it, that he rent his clothes, and covered himself
with sackcloth, and went into the house of the Lord. 1. Factum est autem
ut, hoc audito, rex Ezechias scinderet vestimenta sua, et sacco opertus veniret
in domum Iehovae.
2. And he sent
Eliakim, who was over the household, and Shebna the scribe, and the
elders of the priests, covered with sackcloth, unto Isaiah the prophet, the son
of Amoz. 2. Simul misit Eliacim praefectum palatii; et Sobnam
cancellarium, et seniores sacerdotes, saccis opertos, ad Isaiam filium Amoz,
prophetam.
3. And they said unto him,
Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of
blasphemy: for the children are come to the birth, and there is not
strength to bring forth. 3. Qui dixerunt illi: Sic dicit Ezechias: Dies
angustiae et increpationis et blasphemiae dies hic, quia filii venerunt ad
partum, neque est vis
pariendi.
4. It may be the Lord
thy God will hear the words of Rabshakeh, whom the king of Assyria his master
hath sent to reproach the living God, and will reprove the words which the Lord
thy God hath heard: wherefore lift up thy prayer for the remnant that
is left. 4. Si forte audiet Iehova Deus tuus verba Rapsacae, quem
misit rex Assur dominns ejus, ad maledicendum Deo viventi, et arguendum ver.
bis, quae audivit Iehova Deus tuus. Tu ergo levabis orationem pro reitquiis quae
adhuc extant.
5. So the servants
of king Hezekiah came to Isaiah. 5. Venerunt servi regis Ezechiae ad
Isaiam.
6. And Isaiah said unto
them, Thus shall ye say unto your master, Thus saith the Lord, Be not afraid of
the words that thou hast heard, wherewith the servants of the king of Assyria
have blasphemed me. 6. Et dixit illis Isaias: Sic dicetis domino vestro:
Sic dicit Iehova, Ne timeas a verbis quae audiisti quae mihi exprobrarunt servi
regis Asstir.
7. Behold, I will
send a blast upon him, and he shall hear a rumor, and return to his own land;
and I will cause him to fall by the sword in his own land. 7. Ecce
apponam illi ventum; audiet enim rumorem, et revertetur in terrain suam; et
faciam ut cadat gladio in terra
sua.
8. So Rabshakeh returned,
and found the king of Assyria warring against Libnah: for he had heard that he
was departed from Lachish. 8. Reversus autem Rapsaces invenit regem Assur
oppugnantem Lobnam. Audivit enim profectum a
Lachis.
9. And he heard say
concerning Tirhakah king of Ethiopia, He is come forth to make war with thee:
and when he heard it, he sent messengers to Hezekiah, saying, 9.
Audiens autem a Thirhaka rege AEthiopiae, egressus est, ut pugnet contra to; ex
quo audivit, misit nuntios ad Ezechiam,
dicens:
10. Thus shall ye speak
to Hezekiah king of Judah, saying, Let not thy God in whom thou trustest deceive
thee, saying, Jerusalem shall not be given into the hand of the king of
Assyria. 10. Sic dicetis Ezechiae regi Iuda: Non to decipiat Deus tuus,
in quo tu confidis, dicens: Non tradetur Ierusalem in manum regis
Assur.
11. Behold, thou hast
heard what the kings of Assyria have done to all lands, by destroying them
utterly, and shalt thou be delivered? 11. Ecce tu audiisti quae fecerunt
reges Assur universis terris, quomodo vastaverunt eas; et tu
liberaberis?
12. Have the gods of
the nations delivered them which my fathers have destroyed, as Gozan, and
Haran, and Rezeph, and the children of Eden which were in
Telassar? 12. An liberaverunt dii gentium, quos perdiderunt patres mei,
Gozam, et Harum, Rezeph, et filios Edom, qui fuerunt in
Bithlassar?
13. Where's the king
of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena,
and Ivah? 13. Ubi rex Amath, rex Arpad, rex civitatis Sepharvaiim, Hena
et Ira?
14. And Hezekiah received
the letter from the hand of the messengers, and read it: and Hezekiah went up
unto the house of the Lord, and spread it before the Lord. 14. Accepit
Ezechias literas e manu nuntiorum, et legit eas, et ascendit in domurn Iehovae,
et expandit eas coram Iehova.
15.
And Hezekiah prayed unto the Lord, saying, 15. Tum oravit Ezechias ad
Deum, dicens:
16. O Lord of
hosts, God of Israel, that dwellest between the cherubims, thou art
the God, even thou alone, of all the kingdoms of the earth; thou hast
made heaven and earth. 16. Iehova exercituum, Deus Israel, qui habitas
inter cherubin: tu ipse Deus solus super omnia regna terrae; tu fecisti ccelos
et terrain.
17. Incline thine
ear, O Lord, and hear; open thine eyes, O Lord, and see; and hear all the words
of Sennacherib, which hath sent to reproach the living God. 17. Inclina
Iehova aurem tuam, et audi; aperi Iehova oculos tuos et vide; et audi cuneta
verba Sennacherib, qui misit ad exprobrandum Deo
vivo.
18. Of a truth, Lord, the
kings of Assyria have laid waste all the nations, and their
countries, 18. Sane Iehova, perdiderunt reges Assur cunctas terras
terrain, inquam, eorum,
19. And
have cast their gods into the fire: for they were no gods, but the work
of men's hands, wood and stone; therefore they have destroyed them. 19.
Posueruntque deos earum in ignem, quoniam non sunt dii, sed opus manuno hominis,
lignum, et lapis; ideo perdiderunt
cos.
20. Now therefore, O Lord
our God, save us from his hand, that all the kingdoms of the earth may know that
thou art the Lord, even thou only. 20. Et nunc Iehova Dens
noster, serra nos e mann ejus; ut cognoscant omnia regna terrae quod tu Iehova
es solus.
21. Then Isaiah the son
of Amoz sent unto Hezekiah, saying, Thus saith the Lord God of Israel, Whereas
thou hast prayed to me against Sennacherib king of Assyria: 21. Tunc
misit Isaias filius Amoz ad Ezechiam, dicens: Sic dicit Iehova Deus Israel;
Quoniam me precatus es de Sennacherib rege
Assur;
22. This is the
word which the Lord hath spoken concerning him, The virgin, the daughter of
Zion, hath despised thee, and laughed thee to scorn; the daughter of
Jerusalem hath shaken her head at thee. 22. Hoc est verbum quod loquutus
est Iehova de eo: Sprevit to, subsannavit to, virgo filia Sion; movit post to
caput filia Ierusaleto.
23. Whom
hast thou reproached and blasphemed; and against whom hast thou exalted thy
voice, and lifted up thine eyes on high? even against the Holy One of
Israel. 23. Quem probris affecisti? et quem contumeliose aggressus es?
Super quem exaltasti vocem tuam, et in sublime extulisti oculos tuos? nempe,
super sanctum Israelis.
24. By
thy servants hast thou reproached the Lord, and hast said, By the multitude of
my chariots am I come up to the height of the mountains, to the sides of
Lebanon; and I will cut down the tall cedars thereof, and the choice
fir-trees thereof: and I will enter into the height of his border, and
the forest of his Carmel. 24. In manu servorum tuorum exprobrasti
Domino ac dixisti: Ego in multitudine curruum meorum ascendam in excelsa
montium, ad latera Libani, succidam summa cedrorum ejus, electas ejus abietes;
tum veniam ad summum extremitatis, sed sylvam ejus campestrem, (vel,
planitiei ejus.)
25. I have
digged, and drunk water; and with the sole of my feet have I dried up all the
rivers of the besieged places. 25. Fodiam, et bibam aquas; exsiccabo
planta pedum meorum cunctos lacus
obsidionis.
26. Hast thou not
heard long ago, how I have done it; and of ancient times, that I
have formed it? now have I brought it to pass, that thou shouldest be to lay
waste defenced cities into ruinous heaps. 26. Annon audiisti quod
a longinquo tempore fecerim eam; a diebus antiquis formaverim ipsam? Nunc vero
adducerem earn, ut sit in desolationem, in acervos ruinarum, quemadmodum urbes
munitas.
27. Therefore their
inhabitants were of small power, they were dismayed and confounded: they
were as the grass of the field, and as the green herb; as
the grass on the housetops, and as corn blasted before it be grown
up. 27. Nam incolae earurn manu fuerunt mutilati, territi et confusi
sunt; facti sunt tanquam gramen agri, olus viride, herba tectorum, quae ante
maturitatem exarescit.
28. But I
know thy abode, and thy going out, and thy coming in, and thy rage against
me. 28. Sessionem tuam, exitum tuum, et introitum tuam novi, et
iracundiam tuam contra me.
29.
Because thy rage against me, and thy tumult, is come up into mine ears;
therefore will I put my hook in thy nose, and my bridle in thy lips, and I will
turn thee back by the way by which thou camest. 29. Quoniam iratus es
contra me; ideo tumultus tuns ascendit in auras mens. Itaque ponam hamum
(vel, circulum) meum in narem tuam, et framum meum in labia tua; et
reducam to per viam ubi venisti.
30. And
this shall be a sign unto thee, Ye shall eat this year such as
groweth of itself; and the second year that which springeth of the same; and in
the third year sow ye, and reap, and plant vineyards, and eat the fruit
thereof. 30. Hoc autem erit tibi signum: Comedes hoc anno quae sponte
nascuntur, secundo etiam sponte provenientia, in tertio vero anno seminabiris et
metetis, et plantabitis vineas, et comedetis fructum
earurn.
31. And the remnant that is
escaped of the house of Judah shall again take root downward, and bear fruit
upward: 31. Et adjiciet quod servatum erit e domo Iuda, quodque residuum
erit, radicem jacere deorsum, et fructum proferre
seorsum.
32. For out of Jerusalem shall
go forth a remnant, and they that escape out of mount Zion: the zeal of the Lord
of hosts shall do this. 32. Nam e Ierusalem egredientur reliquiae, et
quod serratum erit e monte Zion. Zelus Iehovae exercituum hoc
faciet.
33. Therefore thus saith the
Lord concerning the king of Assyria, He shall not come into this city, nor shoot
an arrow there, nor come before it with shields, nor cast a bank against
it. 33. Propterea sic dicit Iehova de rage Assur: non ingredietur urbem
hanc, neque projiciet illuc sagittam, et non occupabit eam clypeo munitus, neque
fundet contra earn ballstam.
34. By the
way that he came, by the same shall he return, and shall not come into this
city, saith the Lord. 34. Per viam qua venit revertetur, neque
ingredietur urbem hanc dicit Iehova.
35.
For I will defend this city to save it, for mine own sake, and for my servant
David's sake. 35. Et protector ero super hanc urbem, ut servem eam,
propter me et propter David servum
meum.
36. Then the angel of the Lord
went forth, and smote in the camp of the Assyrians an hundred and fourscore and
five thousand: and when they arose early in the morning, behold, they were
all dead corpses. 36. Et egressus angelus Iehovae percussit in
castris Assyriorum centum octaginta quinque millia; et cum mane surrectum esset,
ecce omnes cadavera mortuorum.
37. So
Sennacherib king of Assyria departed, and went and returned, and dwelt at
Nineveh. 37. Tum profectus abiit, et reversus est Sennacherib rex Assur,
et habitavit in Nineve.
38. And it came
to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech
and Sharezer his sons smote him with the sword; and they escaped into the land
of Armenia: and Esarhaddon his son reigned in his stead. 38. Et accidit
quum adoraret in templo Nisroch deum suum (vel, dei sui,) Adrammelech et
Sarrezer filii ejus percusscrunt eum gladio, fugeruntque in terram Armeniae, et
regnavit Essaradon filius ejus pro eo.
1.
And it came to pass. The Prophet declares that
the only hope of safety that was left to the pious king was to bring his
complaints before God as a righteous judge; as it is said in the Psalm,
that
"in the same manner as
servants or handmaids, when they are injured, look to the protection of their
master or mistress, so the eyes of believers are fixed on the assistance of
God."
—
(<19C302>Psalm
123:2.)
Thus, when Jerusalem appears to be
completely ruined, Hezekiah, being bereft of earthly assistance, betakes himself
to the protection of God, and thus acknowledges that there is no other remedy
for heavy distresses. Hence also the grace of God shone more brightly, so that
it was evidently miraculous, when the pious king was rescued from the jaws of
that lion. We ought, therefore, to observe this circumstance, that we may better
understand the great excellence of the work of God. Here we are also taught what
we ought to do in the most desperate circumstances, not to be indolent or
sluggish in supplicating the assistance of God, who himself invites us to come
to him. We must not tremble or despair, but, on the contrary, ought to be
stimulated by the necessity which presses upon us to seek his aid; as we see
what Hezekiah did, who immediately betook himself to the temple in the same
manner as to a place of safety, that he and all his people might take refuge
under the shadow of God.
That
King Hezekiah rent his clothes. He likewise
adds the outward expressions of repentance, the "rending of the clothes and
wearing sackcloth," sprinkling of ashes, and other things of the same kind; for
these were the ordinary signs of repentance, when, under the weight of any
calamity by which they were afflicted, they confessed their guilt before God and
implored pardon from him. Wonderful is the modesty of the holy king, who, after
having performed so many illustrious works, and after having been adorned by the
excellence of so many virtues, does not hesitate to prostrate himself humbly
before God; and, on the other hand, wonderful is his courage and the
steadfastness of his faith, in not being hindered by the weight of so heavy a
temptation from freely seeking God by whom he was so severely smitten. Scarcely
do we find one man in a hundred who does not murmur if God treats him with any
degree of severity, who does not bring forward his good deeds as a ground of
complaint, and remonstrate that he has been unjustly rewarded. Other men, when
God does not comply with their wishes, complain that their worship of God has
served no good purpose.
We perceive nothing of
this kind in Hezekiah, who, though he is conscious of possessing uncommon piety,
does not shrink from a confession of guilt, and therefore if we desire to turn
away God's anger, and to experience his favor in adversity, we must testify our
repentance and sincerely acknowledge our guilt; for adversity does
not fall out to us by chance, but is the method by which God arouses us to
repentance. True, indeed, sackcloth and ashes will be of little avail, if they
be not preceded by the inward feelings of the heart; for we know that hypocrites
are abundantly liberal in the use of ceremonies; but as we have formerly
said, the Holy Spirit justly commends those exercises, when they are
directed to their proper object. And indeed it was a proof of uncommon piety and
modesty, that the pious king and the whole nation excited themselves in this
manner to fear God, and that he made a voluntary acknowledgment of guilt in a
form attended by wretched filthiness; for we know how unwilling kings are to let
themselves down from their
rank.
2.
And he sent Eliakim. This message was not
intended merely to invite Isaiah to join with him in lamentation, but to request
some consolation from his doctrine. And indeed to no purpose shall prayers be
poured into the air, if they do not rest on the word of God. Thus we see that
unbelievers are exceedingly noisy in their prayers, and yet they flee from God
by despising or disregarding his promises. It was therefore a proof of sincere
piety in Hezekiah, that, while he was earnestly employed in prayer, he at the
same time added a confirmation of his hope, that he might not yield to
temptation.
To Isaiah, the son
of Amos the Prophet. He follows the method
appointed by God, when he wishes to hear God speaking by the mouth of "the
Prophet."
(<051815>Deuteronomy
18:15;
<390207>Malachi
2:7.) Though he relies on God alone, he does not reject the testimony of a
mortal man; and therefore not without reason does he expressly add the
designation Prophet; for he sends to Isaiah, that he may be confirmed by
some new prediction, and names him, not as a private individual, but as the
servant of God, whose duty it was to soothe the pious king by some
consolation.
There are therefore two remedies
that deserve our attention, by which we are soothed in affliction. First, we
ought to call on God to deliver us; and, secondly, we ought to consult the
prophets, at least, if we can obtain them, that they may bring us some
comfort out of the word of God; for it is their duty to encourage and comfort
the afflicted by promises, and if they fail to do so, still abundant consolation
is communicated to us from the word. And we ought to consult the prophets, who
were appointed, not only for their own age, but also for posterity and for every
age; for although the men are dead, yet their books survive; their doctrine
lives and shall never die. We shall never, therefore, be destitute of true
remedies, if we do not reject them; but, in a word, we ought always to consult
God.
It may be asked, "Was not Hezekiah
abundantly supplied and fortified by the promises of God? Was it not a sign of
distrust to seek new promises from the Prophet?" I reply, it ought not to be
ascribed to unbelief or distrust, that he seeks a new promise; for, being
conscious of his weakness, he does not scruple to ask new confirmations. The
flesh always excites us to distrust, and therefore we ought not to despise
additional aid; on the contrary, we ought always to seek every kind of
assistance, by which we may resist various temptations; for on all sides Satan
attacks and besieges us in such a manner that, if we are not strongly fortified,
we shall scarcely be able to escape his snares and devices till the end.
Although, therefore, we have been taught by the word of God that he will assist
us in adversity, yet when we are engaged in any arduous contest, it is proper
that we should again and again ask at the mouth of the Lord, and seek new
confirmations for the purpose of strengthening our faith. There are indeed no
prophecies of the same kind that are given to us in the present day; but we
ought to apply to our use the general prophecies, which were also written for
our benefit.
(<451504>Romans
15:4.)
As to the reason why Hezekiah sent
ambassadors, and did not himself go to Isaiah, it was obviously because he was
praying in the Temple; for the circumstance, that all the elders and counsellors
were clothed with sackcloth, shews clearly that the mourning was general; and it
is probable that prayers were publicly offered by the command of the king. Yet
it ought to be observed, that the Prophet did not remain at home for his own
ease or pleasure, but by his absence God intended to try the faith of the pious
king.
4.
If perhaps Jehovah thy God will hear. Hezekiah
appears to doubt whether, or not the Lord is willing to hear him; for the
particle
ylwa
(ulai) is translated perhaps, and this is the meaning which it
frequently bears in Scripture. But it ought to be observed that believers, even
though they know with certainty that the Lord will assist them, yet, in
consequence of being perplexed by the difficulty of the case, often speak
in this manner. Hezekiah had reasons for hesitating, if we look at the matter
itself; but when he turns his eyes to the word, he is made certain as to the
will of God, so that he ceases to tremble. But as it is impossible that the
flesh should not retard believers by making them walk in a halting and
staggering manner,
F648 they sometimes accommodate their
language to the present appearances of
things.
It may also be observed, in other
passages of Scripture, that the saints, even while speaking of what was certain,
spoke in this manner; for Peter, in exhorting Simon, says,
"If perhaps
this thought of thy heart may be forgiven
thee."
(<440822>Acts
8:22.)
He does not advise Simon to tremble and hesitate in
prayer; for stroh a supplication would have been vain; but he points out the
heinousness of the offense; that he may strike his mind more forcibly, and may
at length constrain him to rouse himself that he may approach God with true
repentance. This word perhaps, therefore, does not imply doubt, but is
equivalent to an expression which we commonly use, if it be possible,
when we venture to hope and promise to ourselves something. And Hezekiah did
not speak as if God were deaf to the words of the ungodly, or as if anything
escaped his notice; but because it was a fixed principle in his heart that "God
is near to all that truly call upon him,"
(<19E518>Psalm
145:18,) he determines to strive against despondency, and arms himself by
prayer; and because he does not expect to gain the conquest without difficulty,
he says, If perhaps.
F649 Besides, he mentions two kinds of
hearing, which in some measure removes the
difficulty.
If perhaps
Jehovah, thy God shall hear the words which Jehovah thy God hath heard.
At first sight there is some apparent
contradiction in these words; but the manner of speaking is highly appropriate,
because Hezekiah was assuredly and beyond all controversy convinced that nothing
is hidden from God; only he argues with himself on this point, whether or not,
God determines to call in question the blasphemy of this filthy dog; because
frequently he delays and conceals vengeance for a time, and thus seems to shut
his eyes and overlook it. In short, taking for granted that
"all things are
open and manifest to God,"
(<580413>Hebrews
4:13,)
he only asks with earnestness whether or not God
actually shews that he is so highly offended by the blasphemies of Rabshakeh
that he determines not to allow them to remain unpunished. In a word, he wishes
God to hear effectually, that is, by restoring those things which were scattered
and confused, and shewing himself to be a judge; for then do we know that he
actually sees and observes all things. In this manner Hezekiah asks, "Hath not
the Lord heard the blasphemies of Rabshakeh, to take vengeance on them, and to
shew that he hath a regard to the glory of his
name?"
Jehovah thy God.
By calling him "the God of Isaiah,"
Hezekiah does not mean that there is only one man who worships God, nor does he
exclude himself from the number of the godly; but because prayers flowed from
doctrine, the pious king wished to speak in commendation of the ministry of the
Prophet, and to testify that he was a true servant of God. That relation is
somewhat more extensive; for all believers call on God, and, on the other hand,
God reckons them among his people; but God is reckoned in a peculiar manner to
be the God of Isaiah and Paul, because they have a special calling. In a word,
these words expressly contain praise and commendation of Isaiah's
calling.
Thou wilt therefore
lift up a prayer. This is the second reason why
Hezekiah sent messengers to Isaiah; namely, that he also would pray along with
others. Hence we learn that it is the duty of a prophet, not only to comfort the
afflicted by the word of the Lord, but also to offer his prayers for their
salvation. Let not pastors and ministers of the word, therefore, think that they
have fully discharged their duty, when they have exhorted and taught, if they do
not also add prayer. This indeed is what all ought to do; but Hezekiah sent to
Isaiah in a particular manner, because he ought to lead the way to others by his
example. Besides, "to lift up a prayer" is nothing else than "to
pray," but the mode of expression deserves attention; for it shews how our
feelings ought to be regulated when we pray. Scripture everywhere enjoins us to
"lift up our hearts to heaven,"
(<250341>Lamentations
3:41;) for otherwise we would have no fear of God. Moreover, our stupidity is so
great that we are immediately seized by gross imaginations of God; so that if he
did not bid us look to heaven, we would choose rather to seek him at our feet.
"To lift up a prayer," therefore, is to pray in such a manner that our hearts
may not grovel on the earth, or think anything earthly or gross about God, but
may ascribe to him what is suitable to his majesty, and that our warm and
earnest affections may take a lofty flight. In this sense it is said in the
Psalm,
"Let my prayer come up
before thee as incense,
and as the
evening sacrifice." (Psalm141:2.)
For the remnant that is still left.
When he desires that prayer should be offered
"for the remnant of the people that was left," this circumstance was fitted
powerfully to move the Lord; not that he is moved after the manner of men, but
he acts towards us in this manner, and accommodates himself to our weakness.
Thus when our affairs are brought to such an extremity that we are not far from
destruction, we ought to spread our misery before God, that our minds may
receive some consolation; for God declares that he hath regard to "the poor and
afflicted."
(<192224>Psalm
22:24.) And the nearer we appear to be to destruction, so much the more warmly
and earnestly ought we to implore that he would render assistance to us, as we
see here that Hezekiah did when matters were
desperate.
5.
And the servants of King Hezekiah came to Isaiah.
As the Prophet formerly related that the pious
king had no other refuge than to consult the mouth of the Lord, so he now shews
that he did not consult in vain; for he received the consolation which he
desired. Instructed by this example, if we seek relief from him by pouring our
cares and anxieties into the bosom of God, our hope shall never be disappointed;
and although there will not always be prophets in the world, such as Isaiah was,
yet he will come forth seasonably to render assistance in an appropriate
manner.
6.
Thus saith Jehovah. Isaiah begins by saying
that he gives the reply in the name of God, and expressly declares that the
oracle comes from God, both because prophets ought always to beware of bringing
forward anything of their own, and because in so difficult a matter the
authority of God was needful. In this manner also, the Prophet shewed that he
met the prayers of the pious king. Even false prophets, indeed, boast of the
name of God, but falsely. Isaiah was truly the organ of the Holy Spirit, and
therefore he has a right to mention the holy name of Him that sent
him.
Fear not.
When he bids him "not fear," he exhorts
Hezekiah to be of a courageous or, at least, a calm disposition. Whenever we
hear this word, let us be reminded that we are enjoined to cultivate that peace
which faith produces in our hearts; for all who trust in God, and expect from
him deliverance from their distresses, rise superior to all fears by the
exercise of patience, so that even in the midst of affliction they have peace.
Besides, in order that the pious king may continue cheerfully to expect a joyful
issue, he plainly declares that God conducts his own cause which he has
undertaken to defend, because he cannot permit wicked men unpunished to dishonor
his name without making it appear at length that he is a righteous
judge.
F650
The servants of the
king of Assyria. By calling them servants,
he presents in a stronger light the baseness of the action; for although the
king himself had spoken in this manner, still it would have been intolerable
that the Lord should be despised and so shamefully attacked by a mortal man.
Hence it might easily be concluded that much less would he endure to be so
highly insulted by "servants,"
F651 and therefore the rank of the person
increases the heinoushess of the
attack.
7.
Behold, I will bring a wind upon him. Others
translate it, "I will put my Spirit in him," as if the Prophet were speaking of
a secret influence of the heart; but that is a forced interpretation. It is a
highly appropriate metaphor that there is in the hand of God a wind or whirlwind
to drive Sennacherib in another direction. To compare wicked men to "straw or
chaff,'
(<190104>Psalm
1:4) is a mode of expression frequently employed in Scripture, because God
easily drives them wherever he thinks proper, when they think that they are
standing very firm. The commotion that arose in the kingdom of Sennacherib
is compared by the Prophet to a "wind" or "storm" which drove him out of
Judea, and then he shews that the Lord will find no more difficulty in repelling
that enemy than if he wished to move straw or chaff; and the very same thing
might be said of all tyrants, however
powerful.
For he shall hear a
report. The words "and he shall hear" are
evidently added for the sake of explanation, and therefore I have chosen to
interpret them as assigning a reason, "For he shall
hear."
F652 This is the wind by the raising of which
Sennacherib was suddenly driven away; for a report which he heard about the
kings of Egypt and Ethiopia constrained him to return to his own
country.
And I will cause him
to fall by the sword in his own land. This
means as if he had said, "He now annoys and harasses others, and
endeavors to extend widely the limits of his empire; but I will raise up enemies
to him, in the very bosom of his own land, who shall discomfit him." Some
expound it to mean the land of Israel, but that is an excessively forced
interpretation; for he speaks of the land of the king of Assyria himself, and
there is an implied contrast, "He who subdued other men's cities and kingdoms
shall not be able to defend his own country, but shall be destroyed and perish
in
it."
8.
And Rabshakeh having returned. He now declares
how Rabshakeh, without doing anything, returned to his king, not to the same
place where he had left him; for he understood that he had raised the siege of
Lachish, and had departed into Egypt for the purpose of attacking Libnah. Some
think that this city is Pelusium, others choose rather to assign it to Judea. It
is, indeed, probable that, in consequence of a report that reached him about the
approach of enemies, he moved his camp towards Egypt, that by meeting them he
might prevent them from advancing. Though God restrained the violence of the
tyrant by a new war, in order to give some relief to the Jews, yet he did not
wish to conquer the tyrant by the hand of man, but only to shew openly and, as
it were, to display on a theater his unconquerable pride; because, even when he
was in great danger, he did not cease to vomit out the same blasphemies, as we
shall soon
see.
9.
And hearing concerning Tirhakah king of Ethiopia.
From what follows we may conjecture the reason
why the king of Assyria suddenly departed from Judea; for the kings of Egypt and
Ethiopia had formed a league with each other against Sennacherib, because they
saw that his power was becoming excessive, and that his invasion of other
countries had no limit, and therefore they readily concluded that, unless they
opposed his violence at an early period, they also would be in imminent danger
from him. These kings did not intend to provide for the safety of Judea at their
own loss, but looked to themselves; for so great power possessed by one
individual is commonly and deservedly viewed with suspicion by other princes and
nations. They therefore act wisely in joining their forces and meeting him
early; for separately they would easily have been subdued and destroyed. For
this reason these two kings took arms together, in order to repel the power and
violence of that tyrant.
He
sent messengers to Hezekiah. The king of
Assyria, being involved in so hazardous a war, "sends messengers to
Hezekiah," to induce him by terrors and threatenings to surrender; for tyrants
are maddened by ambition and by a false opinion of their own greatness, and
therefore imagine that their words, the report of their name, and even their
shadow, will strike terror into all men. Entangled in a hazardous war, he thinks
of subduing Judea, from which he had been compelled to withdraw, ashamed of not
having continued the siege, but perhaps thinking that he will gain in his
absence what he could not accomplish by his presence. But the Lord miraculously
assisted his people who appeared to be very near destruction. And, first, in
order to restrain the violence of this tyrant, he presented hinderances and
obstructions, from which he could not so speedily extricate himself; just as if
one should "lay a bridle on the mouth or a hook on the nose" of a wild
and savage beast, as the Prophet will afterwards say.
(<233729>Isaiah
37:29.) His rage and cruelty, indeed, are not abated, but are restrained so that
they can do no harm.
We see the same thing in
the present day. How many cruel tyrants would wish that the Church of God were
destroyed! What schemes are employed for the accomplishment of it! How
diversified are the plans which they form! What forces do they assemble from
every quarter! But when they think that they will accomplish anything, the Lord
suddenly raises up enemies against them, sometimes even brings them to fight
with each other, and turns against themselves that cruelty which they wished to
exercise against the children of God. Yet they go on in their cruelty, and cease
not to attempt this or that; as this Sennacherib, though he is surrounded by
difficulties, ceases not to annoy Hezekiah, and addresses him from his royal
throne, as if he were a despicable slave, and commands him as if he were his
vassal, and even to God himself addresses insolent and opprobrious language, and
goes beyond his agent Rabshakeh in arrogance; for, although Rabshakeh's words
had the same meaning, still this man, in a more impudent manner, and, as we may
say, with more open mouth reviles
God.
10.
Let not thy God deceive thee.
How shocking is this blasphemy, to speak of God
the Author of truth, and to accuse him of falsehood and deceit, as if he
actually imposed on his people! What is left to God when his truth is taken
away, for nothing is more absolutely his own? God extorted this word from the
wicked man, although he formerly pretended to revere some deity; for such
impiety, as we have formerly said, God does not permit to remain any longer
concealed.
Saying, Jerusalem
shall not be delivered. This quotation of the
words uttered by God himself, that "Jerusalem would be preserved," has led some
to conjecture that Isaiah's prediction had been disclosed to the king of Assyria
by the traitor Shebna. But there is no need of such conjectures; for the
Assyrian knew well that Hezekiah placed his hope in God, and was not ignorant of
the promises which were made both to him and to David,
"This is my rest;
here will I dwell for ever and
ever."
(<19D214>Psalm
132:14.)
Not that he gave himself any trouble about heavenly
oracles, but because every person knew and talked of them, and the Jews gloried
in them wonderfully, and often boasted of the assistance and protection of God
in opposition to their enemies.
These promises,
therefore, the tyrant meets by this blasphemy, — "Let not thy God
deceive thee." And thus he exalts himself against God, as if God were not
sufficiently powerful to defend Jerusalem, and as if his own power were greater,
not only than all the power of men, but even than the power of God himself. He
endeavors to prove this by examples, because he has vanquished nations which
were under the protection of other gods, and draws an argument from the power of
his ancestors, — "They conquered the gods of other nations, and I am far
superior to my ancestors; therefore the God of Israel will not conquer
me."
Thus do wicked men commonly exalt
themselves more and more in prosperity, so that at length they forget that they
are men, and not only claim for themselves, but even think that they surpass,
Divine Majesty. Setting aside all distinction between right and wrong, satisfied
with the mere power of doing injury, they glory in their own crimes and those of
their ancestors, and egregiously flatter themselves on the ground of their being
descended from robbers and infamous men; for frequently the most powerful of
monarchs is the best entitled to be called the rich son of a great robber. This
tyrant does not consider whether it was in a right or a wrong manner that so
many countries came into the power of his ancestors; for they have no
regard to justice or injustice, when they aim at greatness; it is enough for
them if in any way, either lawful or unlawful, they can bring others under their
yoke. Thus they think that they are at liberty to do whatever they can. They
hold by that proverb, (eij
ajdikhte>on turanni>dov peri<
ajdikhte>on) "if justice ought to be
violated, it ought to be violated for the sake of reigning;" and this vice was
not peculiar to a single age, but even now we feel it to be
excessive.
11.
Behold, thou hast heard. Here we
ought to observe a twofold comparison; for he compares Hezekiah to other kings
of Judah who preceded him, because he was inferior to them, and yet they were
vanquished by the kings of Assyria; and Sennacherib, on the other hand, having
obtained greater power than all the rest, is more daring and insolent. It
followed, that Hezekiah could not resist him. The other comparison is that of
the kings of Assyria, and Sennacherib himself, with the idols of the nations;
for if the idols could not protect the nations that adored them, consequently
neither will the God of Israel defend the nation by which he is
adored.
When we thus read that singular assaults
of temptations were directed against the faith of Hezekiah, let us prepare
ourselves for the contest by being equipped with the same armor. Even while
leisure is granted to us, let us endeavour to fortify ourselves early, in order
that, when we come into such a field of battle, we may fight courageously. And
if Satan taunt us with the destruction of many nations, we must attend to the
difference of our condition; because, although we are liable to similar
calamities, still we have assured hope of our salvation, of which they are
destitute.
12.
Gozan.
This place is mentioned in
<121706>2
Kings 17:6, and 18:11. We may infer that it was a town in Media, though some
think that it was situated elsewhere; but it is enough that, with regard to
Jerusalem, it lay in an easterly direction. Haran is often mentioned in
Scripture. Pliny places this town in Arabia; but it is more generally believed
to have been in Mesopotamia, and this is confirmed by the journeyings of
Abraham, who came to it along with his father, after having left his native
country Chaldaea.
(<440724>Acts
7:24;
<011131>Genesis
11:31.) It is called Charrae, in the plural number, by heathen historians, who
also mention that Crassus and his son were killed
there.
14.
Hezekiah took the letters. The Prophet now
shews what kind of refuge Hezekiah had amidst so great calamities. He
immediately went into the Temple, to lament before the Lord the calamity which:
he could not remove, and to "cast upon him"
(<195522>Psalm
55:22) his grief and his anxieties.
F653 Nor was this a blind or confused
lamentation, but the pious king wished to move God by his tears and complaints
to render assistance. We are taught by his example that, when we are sore
pressed, there is nothing better than to east our burden into the bosom of God.
All other methods of relief will be of no avail, if this single method be
wanting.
And spread them
before Jehovah. In "spreading the
letters before the Lord," he does not do this as if the Lord did not know what
was contained in the letters, but God allows us to act in this manner towards
him in accommodation to our weakness. Neither prayers, nor tears, nor
complaints make known to God what we need; for he
"knows our wants and
necessities before we ask
anything
from him."
(<400608>Matthew
6:8.)
But here we ought rather to consider what is
necessary for us, that is, that God should manifest that he knows the
blasphemies of adversaries, and that they who have uttered them will not remain
unpunished. The reason and design, therefore, why Hezekiah "spread before
the Lord the letters" of the wicked tyrant was this, that he might excite his
own earnestness, and inflame his own ardor, in
prayer.
15.
Then Hezekiah prayed to God, saying, O Jehovah of hosts.
Because Sennacherib was the agent employed by
Satan to shake the faith of Hezekiah, he defends himself by this rampart, that
God possesses infinite power; for, by bestowing on God those lofty praises, he
undoubtedly encourages himself to confidence in supplication. That out' prayers
may not be unsuccessful, we ought always to hold it as certain that God "is
the rewarder of all who seek him."
(<581106>Hebrews
11:6.) It was especially necessary for the pious king, that he might boldly and
undauntedly remove the obstruction by which Satan had attempted to stop the
progress of his confidence, to believe that although wicked men mock and
undervalue the power of God, still it remains undiminished. The heroic, courage
of the pious king appeared by not only contending with a wicked king in
maintaining the power of God, but. by exalting it in his own heart and appealing
to God as the witness of his inward feelings. Accordingly, before forming any
prayer, he overturns the delusions by which Satan had endeavored to shake his
courage.
16.
Thou alone art God over all the
kingdoms of the earth. Not only does he assert
God's almighty power, but likewise maintains the authority which he exercises
over the whole world. And these statements are made by the pious king for the
purpose of strengthening himself in the faith which he entertained about the
providence of God, by which he governs the world and every part of it. All
believers ought above all to believe this, that they may not think that they
pray in vain. Nor would the prayer of the king have had so much efficacy if he
had only said, "Incline thine ear, O Lord," or something of that sort, as when
he believes that the Lord takes care of his works. He persuades himself
that God will undertake that cause. If it belongs to God to rule and govern the
whole world, he will not permit this tyrant to act in this insolent manner
without restraining his insolence; for Sennacherib claims for himself what
belonged to God, and at length would not pass
unpunished.
The statement, that all the kingdoms
of the earth are under the power and authority of God, applies especially to the
present subject. Yet while this title always belongs to God alone, that he
"rules over all kingdoms," Still the Prophet does not deny that kings also, and
princes, and magistrates hold their dominion, but so as to be subject to God,
and to owe to him all their power and authority. In like manner, when Paul
asserts that government belongs to God alone,
(<540615>1
Timothy 6:15,) he does not overthrow princes and magistrates, but shews that
all, how great and powerful soever they may be, depend on God alone, that they
may not imagine themselves to be his equals or companions, but may acknowledge
him as their Lord and Prince. Thus will kings, therefore, retain their
authority, if they keep an intermediate position between God and men, and do not
wish to rise higher.
Thou hast
made heaven and earth. Hezekiah draws the same
inference from creation itself; for it is impossible that God, who is the
Creator of heaven and earth, should forsake his work; on the contrary, he
governs by his providence the human race, which is the chief part of the world.
It would be absurd to confine creation within such narrow boundaries as if it
were a proof of a sudden and transitory exercise of the power of God; but we
must extend it to perpetual government. Hence it is evident that tyrants who
wish to rule at their pleasure rob God of his honor, and therefore are justly
punished for their
insolence.
O Jehovah of hosts,
God of Israel, who dwellest between the Cherubim.
Here are other titles employed by Hezekiah for
the confirmation of his faith. And, first, by calling him "Jehovah of hosts," he
again extols his power. But when he adds "God of Israel," he brings him near,
and on familiar terms; for it was no ordinary token of love to take that nation
under his protection. Such is also the import of "sitting between the cherubim;"
as if he had said, "Thou hast here placed thy seat, and promised that thou wilt
be the protector of those who call upon thee before the ark of the covenant.
Relying on this promise, I flee to thee as my
guardian."
Hezekiah had in view, I have no
doubt, the form of the ark, which was surrounded by two cherubim. Others
interpret Cherubim to mean angels, as if it were said, that God reigneth in
heaven and sitteth among the angels. But this interpretation is unsuitable; for
he is said to "sit between the cherubim," on account of the form of the
ark, which was constructed in this manner.
(<022518>Exodus
25:18.) We know that it was a symbol of the presence of God, though his power
was not confined to it; and Hezekiah, by mentioning it, intended to express his
firm belief that God was present with him, and had designed to gather a people
to himself by spreading, so to speak, his wings over them. There being a wide
distance between God and us, Hezekiah embraced that token of adoption. Yet there
was nothing gross or earthly in his conceptions of God, as superstitious men
would desire to bring him down from heaven, but, satisfied with the promise
which he had received, he expresses his firm belief that we do not need to go
far to seek the grace of God.
This mode of
expression, therefore, deserves our attention, and teaches us, that while we
gradually ascend to heaven by the light of the word which leads the way, still,
in order to obtain assistance, we must not think of God as absent; for he has
chosen his dwelling in the midst of us. Since his majesty far exceeds heaven and
earth, we must not limit him within the capacity of our understanding; and yet,
as he has revealed himself to us by the word, we may comprehend him in
proportion to the small ability and measure of our understanding, not that we
may bring him down from his heavenly throne, but that our understandings, which
are naturally feeble and sluggish, may approach to him by degrees; for it is
proper that we should strive to approach to his loftiness, since he invites us
by the Word and sacraments. If we are skillful interpreters, the spiritual
knowledge of God will always flourish among us; we shall not give the name of
God to stones, or wood, or trees; there will be nothing earthly or gross in our
conceptions of him; but the nearer he comes down to us, the more earnestly shall
we labor to make a proper use of those aids which he holds out, that our minds
may not grovel on the earth; since God accommodates himself to our weakness for
no other reason than that the sacraments may serve to us the purpose of
ladders,
F654 which superstition abuses for a contrary
purpose.
17.
incline thine ear, O Jehovah.
From these words we conclude how great was the
perplexity of Hezekiah; for the earnestness that pervades the prayer breathes an
amazing power of anguish, so that it is. easily seen that he had a struggle
attended by uncommon difficulty to escape from the temptation. Though his warmth
in prayer shews the strength and eminence of his faith, yet at the same time it
exhibits, as in a mirror, the stormy passions. Whenever we shall be called to
sustain such contests, let us learn by the example of the pious king to combat
our passions by everything that is fitted to strengthen our faith, so that the
very disturbance may conduct us to safety and peace, and that we may not be
terrified by a conviction of our weakness, if at any time we shall be powerfully
assailed by fear and perplexity. It is, indeed, the will of the Lord that we
shall toil hard, and sweat and shiver; for we must not expect to gain the
victory while we repose in indolence, but after diversified contests he promises
to us a prosperous issue, which he will undoubtedly
grant.
But why does Hezekiah demand that God
should listen? Does he think float he is asleep or does not hear? By no means;
but in a matter of such difficulty we frequently speak in such a manner as if we
thought that God was absent or did not attend to our afflictions. He shews that
he was oppressed by so great perplexity that he almost thought that God had
forsaken him; that is, according to the eyes of the flesh; for if he had not by
the eyes of faith beheld God as present, he would have lost
courage.
Open thine eyes, O
Jehovah, and see. It is as if Hezekiah had
prayed that the assistance of God, which he had long kept in his heart committed
to the guardianship of hope, would be actually and publicly manifested; and
therefore he prays that Jehovah would "open his eyes and see;" that is, would
shew that he cares about these matters. Hezekiah shews plainly what was the
subject about which he was most anxious, namely, that God would revenge the
insults offered to him; for although he was deeply affected by anxiety about his
kingdom and people, yet he set a higher value on the glory of God than on all
other sources of uneasiness. The advancement of that glory ought:, indeed, above
all things, to move and impress our hearts, and the more especially because we
know that it is closely connected with our
salvation.
Thus Hezekiah here represents this
tyrant as an enemy of God, who dishonors him by reproaches and curses because
Jerusalem glories in his name and protection, and concludes that God cannot
forsake the city which he hath undertaken to defend, without at the same time
abandoning his own name. Since, therefore, God in his infinite goodness chooses
to connect our salvation with his glory, we ought to lay held on those promises
for the purpose of strengthening our hearts, that although the wicked, while
they reproach God and pour and vomit out the venom of their breast, harden
themselves in the vain hope that they shall not be punished, still there will
not be a syllable which the Lord does not hear, and which he does not at length
call to account.
18. and 19.
Truly, O Jehovah.
Here Hezekiah begins to distinguish between the
false gods and the true God, which we also ought to do very carefully. Wicked
men, who have no light, indulge in some confused imaginations about God, which
quickly pass away, so that they think that there is no God, or care nothing
about him.
F655 But God does not wish that his people
shall be moved by a slight and passing opinion, but that he shall be
acknowledged by them as the true God, who drives away all superstitions by the
brightness of his power.
F656 It is not; enough, therefore, that we
believe in something which heathens imagine to be a deity, but we must believe
in God in such a manner as to distinguish him from pretended gods, and to
separate truth from falsehood; and, indeed, when he has once shone into our
hearts, those false religions which formerly occupied our minds
immediately give way.
This doctrine ought to be
the more carefully held, because many persons rest satisfied with dark
speculations, and think that it is enough if they acknowledge some deity. They
evidently do not know whether they ought to worship the God of the Mahometans or
of the Jews; and fly in the air, so that, as the saying is, they neither touch
heaven nor earth. Nothing can be more destructive than this imagination; for it
mingles and confounds idols with God, whose majesty does not hold its due rank.
if it does not reign in solitary grandeur over the ruins of all the false gods.
Thus the beginning of true piety is, that from the whole multitude of false gods
we shall wisely distinguish that one God to whom we ought to be entirely
devoted.
For they are not
gods, but the work of the hands of man, wood and stone.
By two arguments Hezekiah shews that "they
were not gods;" first, because they consisted of
matter,
F657 and secondly, because they were formed
by the hands of men. Nothing can be more absurd than for a man to assume the
right to create a god, not only because he had a beginning, while God is
eternal, but because not even for a single moment does he subsist by his own
power. Let the whole world collect all its strength into a single
man,
F658 he will not even be able to create a
fica. What presumption is it, therefore, that every mortal man shall make for
himself either one god or many!
F659 Since, therefore, there is nothing in us
but what is frail and fading, we shall never be able to produce a
deity.
Besides, it is in the highest degree
absurd to attempt, as an exercise of skill, to frame some deity out of matter
which is corruptible and devoid of feeling, as if "wood or stone," whenever it
received a shape, began to be a god. In this manner, therefore, all the
superstitions that men have ever invented are speedily overturned; for the
existence of those gods can be found nowhere but in their own brains,
and, indeed, all that they have of themselves contrived is condemned as empty
and false.
20.
And now, O Jehovah our God.
At the conclusion of his prayer, the pious king
now rises above that fear with which he had struggled; for the aids by which he
had hitherto fortified himself undoubtedly encouraged him boldly to add this
short clause. Although God does not always deliver his people from temporal
evils, yet as he had promised that he would be the protector of the city,
Hezekiah could firmly believe that all the efforts of that wicked tyrant, which
were directed to the destruction of that city, would be
fruitless.
May know that thou
alone art Jehovah. When he pleads it as an
argument with God that the deliverance of the city will be an occasion of
promoting his glory, we conclude that nothing is more desirable than to make his
name glorious in every possible way; and this is even the chief design of our
salvation, from which we are not at liberty to depart, if we desire that God
should be gracious to us. Hence we conelude that those men are unworthy of his
assistance, who, satisfied with their own salvation, disregard or forget the
reason why God chooses to preserve them. Not only do they dishonor God by this
ingratitude, but they likewise inflict grievous injury on themselves, by
separating those things which God had joined; for in saving his people he
glorifies his name, which must be, as we have already said, our highest
consolation. Besides, Hezekiah does not only desire that the God of Israel shall
hold a certain rank, but that all idols shall be abolished, and that he shall
reign alone; for at that time many idolaters would have allowed him to be
worshipped along with others, but, since he does not admit companions, every
deity framed by the hand of man must be destroyed, that He may hold the
undivided sovereignty.
21.
Then Isaiah sent to Hezekiah.
This shews the result of the prayer; for, as
soon as matters have come to an extremity, God suddenly holds out his hand to
assist the pious king by the Prophet Isaiah.
(<121920>2
Kings 19:20.) Not that he immediately stretches out his arm to drive away the
enemies, but he promises deliverance by the mouth of the Prophet, and thus calls
even now into exercise the faith of his servant. Isaiah undoubtedly could not of
himself render any assistance, and therefore it would have been foolish for him
to promise this or that, if Hezekiah had not been convinced that God had sent
him. Thus, until God should give a manifestation of his power, he rested
satisfied with this
consolation.
Thus saith
Jehovah the God of Israel. Here we are taught
that we ought always to ask at the mouth of God, if we wish to obtain any
alleviation in our anxieties and distresses; for if we reject the doctrine which
he communicates to us by the hand of faithful teachers, we are utterly unworthy
of receiving any consolation. Fed and nourished by it, we ought to make
continual progress, and to seek from it new confirmations, that new remedies may
be constantly found for new distresses, and that we may never be destitute of
consolation even amidst the sharpest afflictions; for even they whose resources
and means of defense are most extensive cannot be too abundantly supplied with
this doctrine. In Hezekiah a striking instance of faith and steadfastness is
here exhibited; and yet the Lord does not merely comfort him once or only
by a single prophecy, but confirms him by many prophecies, in order that we, who
are far removed from such steadfastness, may know that we need many and various
aids, to give uninterrupted support to our
faith.
Since thou hast prayed
to me. In the sacred history
(<121920>2
Kings 19:20) the word I have
heard, is used; and consequently in that
passage
rça
(asher) is a relative pronoun; but here, as in many other passages, it is
introduced either for the sake of explanation or in assigning a
reason.
F660 To supply the word I have heard,
as some commentators do, is harsh and unnatural; and the sentence flows on
in unbroken connection, when God declares that he grants it as an answer to the
prayers of Hezekiah, that he will frustrate all the efforts of the tyrant, and
restrain his violence and rage; as if he had said, that God's answer
corresponded to the prayers of the pious king. And, indeed, whoever addresses
prayers to him will at length experience how ready he is to answer; but very
frequently he is silent, and offers no consolation from his word, because amidst
our distresses we are
dumb.
Concerning Sennacherib
king of Assyria. The prediction amounts to
this, that there is no reason why Hezekiah, under a consciousness of destitution
and weakness, should faint or despair, when he sees the insolence of this
haughty tyrant; because God will interpose between them. Sennacherib having
offered those insults to the wretched Jews, God declares that he takes
this cause into his own hands, because the affront was directed against himself.
By these words he shews that he will take vengeance, when his grace is
despised by unbelievers; and he advises believers not to be greatly distressed
on account of their being despised by the world, provided that their weakness
finds assistance ready prepared in
heaven.
22.
The virgin daughter of Zion.
There is greater emphasis in this address to
the whole Church than if he had said the same tiring to Hezekiah as a private
individual; for this circumstance heightens the baseness of treating with scorn
the defencelessness of a wretched people, as if the aid of heaven had been of no
avail. Thus he censures the blindness of Sennacherib, in disregarding God and
haughtily despising an afflicted Church. Cities are frequently called
daughters.
(<190914>Psalm
9:14.) Sometimes also, as we have formerly seen, delicate cities are called
virgins.
(<230108>Isaiah
1:8, and 23:12.) But here he intended to express the weakness of the city of
Jerusalem, because she was like an orphan and destitute virgin, who was
insulted by this base ruffian and infamous robber; while God, as the father to
whom this insult is offered, declares that he knows well what are the schemes of
that wicked man, and what is the condition of the whole of
Judea.
23.
Whom hast thou
reproached? In the former verse he describes
the fact, such as it might be seen and beheld by all; but now he raises their
minds higher, by shewing that this tyrant insults not only Jerusalem but God
himself. Let this passage be brought to our remembrance, whenever we see
ourselves exposed to the taunts and insolence of wicked men; for, though we have
no armor, and though no one undertakes our defense, and though our weakness
prompts our enemies to growing insolence, yet the Lord is near and will defend
us as with an ample shield, for they who fight against us wage war with the
living God. Nor were these words spoken merely for the sake of a single age, but
on the contrary, as this promise is perpetual,
"I will be thy God and
thy shield,"
(Genesis 15:1, and
17:7,)
"I will be a friend
to thy friends, and an adversary to thy adversaries,"
(<011203>Genesis
12:3;
<022322>Exodus
23:22,)
so the less strength that is left to us, let us be
more fully convinced that the power of God is close at hand. Since
therefore the Lord hath entered into covenant with us on the condition of
undertaking our cause, let us not doubt that he will actually fulfill it, and
will shew that the insults which are offered to us are offered to himself. In a
word, he is joined to us in such a manner that he wishes all that belongs to him
and to us to be in common.
Besides, those
reproaches which Sennacherib had thrown out against the Church God applies to
himself, in order to shew that wicked men are greatly mistaken when they are
proud of their greatness, as if they would escape punishment for treading on the
Church, because she is lying at their feet. We know that they treat with
contempt the providence of God; and especially when they see believers groaning
under the yoke, they think them unworthy of receiving assistance from God, who
therefore rises up and testifies that the contempt shewn to his poor flock
grieves him as much as if his majesty were openly dishonored. Although,
therefore, enemies think that we are forsaken by God when they see us destitute
of earthly resources, and on that account commit grosser outrage, as if we were
given to them for a prey, yet, on the other hand, God declares that our
salvation is dear and precious to
him.
Against whom hast thou
raised thy voice? The Prophet employs a variety
of terms in describing the disdain and insolence of this haughty man, as one who
in speech, in face, in gesture, in his eyes, and, in short, in the whole
attitude of his body, was absolutely intolerable; for tyrants, having such an
opinion of themselves, assume such airs and look down on every one else as if
they had fallen down from
heaven.
Against the Holy One
of Israel. At length he adds, that, although
the affairs of the nation are at a low ebb, still God, under whose protection
they are placed, remains in heaven as powerful as ever. tie thus censures the
madness of Sennacherib in judging of a nation from earthly appearances, and not
considering that they were dedicated and consecrated to God. In order,
therefore, that we may remain safe through the power of God: and that his arm
may give us seasonable aid, we must be his Israel; which will be the case
if, relying on his word, we
"recline under the
shadow of his wings."
(<193607>Psalm
36:7.)
24.
By the hand of thy servants. This also
heightens the baseness and cruelty of the insult, for it is harder to bear
reproaches from a servant than from his master, the insult being rendered more
grievous by the meanness of the person. Renee also proud and insolent men, in
order to render their threatenings more galling and offensive, boast that they
will do this or that by one of their servants or footmen, for the purpose of
testifying more strongly their contemptuous feelings towards those whom they
hate. The Prophet therefore intended to represent more strongly the baseness of
the blasphemy by this circumstance, that Sennacherib had not only vomited it out
of his own mouth, but had employed "his servant" Rabshakeh to utter
scornful language against the holy name of
God.
I will ascend the heights
of the mountains, the sides of Lebanon. What he
now repeats as having been spoken by Sennacherib, some understand to relate
generally to former victories which he had gained, and by which, as we have
already said, he had vanquished many nations. But I choose rather to take a more
simple view, and to interpret it as relating to the present siege. Perceiving
almost the whole of Judea subjected to his power, having taken possession of the
hills which surrounded that country on all sides, he swells with insolence as if
he had gained a complete victory, and threatens that he will take within his
grasp those battlemerits and Mount Lebanon, with its cedars and firs and ether
attractions; as if he had said that nothing shall hinder him from taking
possession of the bulwarks, castles, and best fortified places, and wielding the
whole of Judea at his pleasure. Thus do tyrants, though they acknowledge that
war is doubtful, still dream of having in their power the successful results of
battles.
25.
I shall dig and drink water. The tyrant still
goes on to boast of his strength, and threatens that e will bring so powerful an
army that by means of their numbers he will dry up all the fountains and rivers.
Yet, when he says, "With the sole of my feet I shall dry up all the lakes of the
siege," by the lakes of the
siege
F661 some understand the fountain of
Siloah, and the cisterns and pools ef which the besieged Jews could not be
deprived without being consumed by thirst. And, indeed, in the former clause he
appears to say that, though the whole country were dry, still he does not dread
a scarcity of water, because his vast military forces will be abundantly able to
dig wells. In the second clause he adds, that he will have at his command the
means of drying up all the waters of the city, so as to slay the Jews by thirst.
In short, he means that Jerusalem will be unable to resist the siege, and will
not be able to stand out any longer, but must immediately surrender. But while
wicked men thus vaunt, God sits in heaven, from which he will at length execute
judgment against them; for this narrative of the Prophet is intended to lead us
to consider the stupendous judgment of God against that
tyrant.
26.
Hast thou not heard?
The greater part of commentators explain this
verse as if the Lord declared that nothing was now done, or had formerly been
done by this tyrant, which he had not foretold by the mouth of the Prophet, and
thus affirmed that he was the author of those things. But I explain it in a
different manner, which is, that Jerusalem will be preserved by the assistance
of God, because he is the protector of
it.
That I made it long ago.
For the sake of giving greater emphasis, he
suppresses the name of the city, and employs the demonstrative
pronoun it, as if all other cities had been of no value in the sight
of God.
F662 Others view the pronoun it as
referring to the deliverance which depended on the secret decree of God;
but whoever examines judiciously the design and words of the Prophet, will
acknowledge that it rather denotes Jerusalem. God had complained that he
was dishonored by base reproaches; and yet, in repeating the words of
Sennacherib, he mentioned only "Lebanon" and the adjacent country. In order now
to shew that under the name "Lebanon" war has been declared against himself, he
affirms, as in many other passages of Scripture, that Jerusalem was founded by
his own hand and built by his direction, and therefore that, until he was
conquered, Sennacherib could not overthrow
it.
This doctrine is found everywhere, and
frequently repeated in the Scriptures,
(<194808>Psalm
48:8; 68:69; 67:5;
<231432>Isaiah
14:32,)and contains a remarkable consolation, by which the godly may be
sustained amidst the severest afflictions that can befall them; and that
consolation is, that they will continually be under God's protection, because he
has elected them. He employs this argument, "I have founded the Church, and
therefore the salvation of the Church shall always be my care; because I will
not leave unfinished the work which I have begun, but will carry it forward to
perfection." In short, the Lord testifies that he defends and preserves his
work, because it involves his honor and our salvation. Yet he is called "the
maker of the Church," in a different sense from that in which he is commonly
called the Creator of heaven and earth; for we are his peculiar work, "his
workmanship, (to<
poi>hma,) created anew by his Spirit," as Paul
speaks, and as we have formerly explained on other
passages.
F663 This work is, therefore, more excellent
than the whole creation of the world; that no one may ascribe it to his own
exertions or power that he has been adopted into the Church of God; for it is
not without good reason that we are called "his
workmanship."
It may be asked, "Why does the
Lord say that he formed Jerusalem
from ancient days? for there were other
cities far more ancient." I reply, this must not be viewed as referring to the
outward form or structure of the city, but to that eternal decree by
which he chose it to be his dwelling-place; for although it was declared, even
when the ark was built, "This is my rest, here will I dwell,"
(<19D214>Psalm
132:14;) and again by Moses,
"Wherever I shall record
my name, I will come to thee and will bless thee,"
(<022024>Exodus
20:24;)
yet it had been ordained by God long before. "We were
chosen," as Paul also informs us,
"before the foundations
of the world were
laid,"
(<490104>Ephesians
1:4;)
and James declares that
"we were begotten by the
word of truth, that we might be as it were the first-fruits of all the
creatures."
(<590118>James
1:18.)
He will, therefore, preserve us above all
creatures, and will never allow us to perish; and indeed, for the same
reason that Christ is called "the firstborn of every creature,"
(<510115>Colossians
1:15) "the Church, which is his body,"
(<490122>Ephesians
1:22, 23,) possesses the highest honor and dignity in the whole world. I leave
to the Rabbins their dreams, that God created the Messiah and Jerusalem with a
throne of glory before he created heaven and earth. But we must maintain this
doctrine, that God will be the faithful guardian of his Church, because he has
deigned to prefer her to the whole
world.
And should I now bring
it to be desolation? Others take these
words in a different sense. I acknowledge that the Prophet's words are in the
past tense, Now have I
brought and placed it; but as the change
of tenses is frequent in the Hebrew language, the Prophet, after having said
that God is the founder of his Church, and that it is the most illustrious of
all his works, undoubtedly argues from it that it is impossible that he shall
involve his Church in the same ruin as ordinary things. We must therefore read
it as a question, "Shall I now bring it?" or, "Shall I now have brought it?"
As if he had said, "Should I allow it to be ruined, like other cities that
have been destroyed and razed?"
F664 For he compares Jerusalem to other
cities which had been overthrown by the king of Assyria, and subjected to his
power, that no one may think that the tyrant can so easily overturn it; because
it holds a different position from other cities which have been destroyed and
levelled with the ground. It ought not therefore to be compared even to the best
fortified cities, for they quickly fall with their earthly strength; but the
Church, though small and feeble, has a firm and solid foundation.in the election
of God, and cannot be overturned by any billows or
tempests.
We see wonderful changes that have
often taken place throughout the whole world, republics subverted, empires
overthrown, very powerful nations subdued, their name extinguished, and their
glory effaced. Where is now the majesty of the Roman Empire? Where is the
grandeur of that nation which was mistress of the whole world? If there are any
remains of it, (and they are few,)do they not aid the wretched bondage of that
detestable monster, Antichrist, whose tyranny is exercised over the whole world?
Where is now the liberty of Rome? Where is the beauty of that illustrious
republic? May not Rome be justly called the workshop of iniquity, and the
lodginghouse of every crime?
But amidst those
frightful changes, the Lord declares that he will assist Jerusalem, that is, his
Church, and that although amidst those changes she may be afflicted and tossed
in various ways, yet she shall stand erect, or at least the shaking and
oppression which she may suffer shall not hinder her from being renewed and
multiplied from age to age by various resurrections. Although there are not
always in the world the same members of the Church, yet it is the same body
joined to the same head, that is, Christ. The Lord will therefore defend his
city, and will cause
"the children of
his servants to continue, that their seed may be established for ever."
(<19A228>Psalm
102:28.)
27.
For their inhabitants were
maimed.
F665Here the Prophet expresses more fully
what he had formerly glanced at briefly, that we ought not to judge of the
condition of the Church from the stability of this world; for although fortified
cities are taken, and the strongest men lose courage and fall into the hands of
their enemies, yet the Church shall stand and flourish, because it does not rest
on its own strength, and has its foundation not on the earth but in heaven.
There is thus an implied contrast between fortified cities, which alarmed and
terrorstruck inhabitants are unable to defend, and the Church of God, which
rests on his grace alone, and therefore resists every attack, so that it never
fails; for the Church refers everything to God alone, from whom she receives the
commencement of life, uninterrupted strength, perseverance, every part of
salvation, and every blessing.
Hence we learn
that all fortresses are of no avail, if the hand of the Lord do not assist. All
human strength will be broken and decay, if it be not supported by his power;
castles, bulwarks, and the most powerful armies will be of no use without him.
This is expressed more fully by the following
metaphors,
Like the grass of
the field and the green herb. It is of
importance that believers should be led to admire the wonderful grace which God
exercises towards them, that they may not envy the earthly wealth possessed by
irreligious men. Although their power be dazzling and magnificent, yet he shews
that they are like "the green herb and the grass," which indeed flourish
for a time, but quickly wither. He dwarfs them still more by another metaphor
which he adds,
The grass of
the housetops. It is indeed lofty and seen by
all, but the more elevated its position, it is the nearer to the heat, and
withers more quickly, and is of no use whatever; and it is said also in the
psalm, that
"they who pass by
do not bless it."
(<19C908>Psalm
129:8.)
Though the enemies of the
Church
F666 are high, and as it were exalted to
heaven, though they flourish and have abundant wealth, yet they quickly fall. In
like manner, therefore, as the corn which lies on the ground at our feet is more
valuable than the unfruitful herb that grows on the housetops; so the Lord shews
that the low condition of his servants is far more desirable than that of those
who, leaning on their own strength, vaunt themselves above others, and boast
against God himself.
F667
Which withereth
before it is ripe. Some think that this is a
fourth comparison, but I think that the Prophet added it for the sake of
exposition; as if he had said, that grass of this kind withers before it come
into the stalk, that is, before it is fully ripe; in the same manner as it is
said in the psalm, "Before it is grown up, it withereth."
(<19C906>Psalm
129:6.)
28.
I know thy sitting down and thy
rising up. He returns to the insufferable pride
of that tyrant, who claimed everything for himself, as if he had not been
subject to any one, and dared to despise God as compared to himself, and to load
him with reproaches. He rebukes that man's pride and insolence, "But I
know thy sitting down." This being the cause of the fierceness of wicked men,
that they think that no one is above them, and that they are not even subject to
the providence of God, he shews that they can absolutely do nothing except so
far as he permits them. By sitting down, and rising up, are here denoted
deliberations, plans, and schemes. Wicked and irreligious men enter into various
deliberations how they may be able to oppress and destroy the people of God; but
to whatever hand they turn, and which way soever they pursue, they will
accomplish nothing without the will of God. The providence of God restrains
them, and drives them hither and thither, so that frequently, contrary to their
intention, they are conducted to a very good end, as God thinks fit, to whom it
peculiarly belongs to "direct the steps of men."
(<201609>Proverbs
16:9.)
And thy indignation
against me. He warns Sennacherib that he is
well aware of his rage, and declares that, while wicked men storm on the earth,
he preserves calm silence, and laughs at their madness; and because Sennacherib
was furious, and thought that he would not be punished for it, the Prophet
expressly adds this, that believers may not think that this is new or unknown to
God, or that he pays no attention to
them.
29.
Because thou wast angry against me. The more
furiously wicked men rise up against God, and the more outrageous the violence
by which they are actuated, so much the more is he wont eventually to set
himself in opposition to them. For a time, indeed, he permits them to domineer
and to have everything that they wish, but after long forbearance he restrains
them, and, as it were, puts a bridle on their neck, that they may not imagine
that they have everything in their power. Sennacherib was a remarkable instance
of this, for in his rage against God, the more insolently he vaunted, the
heavier did he find the wrath of God to be against him; which all wicked men
ought also to
expect.
Therefore will I put
my hook (or, my ring)
in thy nose.
This is pleasant mockery of stupidity and
wantonness; as if he had said, "I see how it is, by treating thee mildly
and gently, I would gain nothing; for thy rage is insatiable. But since thou
canst not be tamed, I will curb thee like a savage beast." And in this manner he
declares more plainly, that God not only sees and knows what is proposed or
contrived by wicked men, but also subdues and restrains their fierceness in such
a manner, that he drags them reluctantly where ever he pleases, as one would
lead a wild beast held by a bridle or a ring.
jj
(chach)
F668 is translated by some a hook,
but I have preferred to translate it a ring; because a hook is
used for catching fishes, and would not so well apply to a
beast.
Sennacherib was compelled to
return by the way by which he
came, because, while he was revolving
the project of subduing every part of Judea and Egypt, he hastily, without
having accomplished anything, took the speediest method of returning, which he
would net have done of his own accord, if God had not drawn him back by unseen
methods.
30.
And this shall be a sign to thee.
He now directs his discourse to Hezekiah and
the whole nation; for he did not address Sennacherib as if he expected him to
listen, but in order that, by contemptuously mocking at the absent tyrant, he
might more powerfully stimulate the minds of believers to stronger confidence.
If he had simply said, "Take courage, Hezekiah; though Sennacherib is insolent,
yet in due time I will restrain him;" that discourse would have been less
impressive, than when he addresses the tyrant, and, by thundering against him,
encourages believers to despise his
presumption.
F669 Accordingly, the speech directed to the
tyrant is now followed by a seasonable address to Hezekiah and the nation, and a
promise of deliverance to them; not only that he will rescue them from
the jaws of a savage beast, but also that Hezekiah shall enjoy a peaceful reign,
and that the rest of the people shall have everything necessary for
leading a prosperous and happy life. Thus he enlarges on the benefit derived
from the deliverance in such a manner as to shew that he intends, not in
one way only, but in a variety of ways, to promote the interests of his people;
for not only does he once and instantaneously rescue them from dangers, but
largely and bountifully bestows his kindness upon them, so that the fruit is
seen long afterwards.
But there is an apparent
impropriety in putting as "a sign" an event which occurred later than the
deliverance itself; for if he intended to encourage the besieged to entertain
favorable hopes, he ought to have made some exhibition beforehand, instead of
relating what he would do afterwards.
F670 I reply, there are two kinds of signs.
Some go before the event, and lead us to it as by the hand; while others follow
for the purpose of confirming the event, that it may be more strongly impressed
upon our minds, and may never be effaced from our remembrance. For instance,
when the Lord brought back his people out of Egypt, he gave many signs to Moses
beforehand; but he also appointed another that should be after the
deliverance,
"You shall sacrifice to
me three days
afterwards."
(<020312>Exodus
3:12, 18.)
The design was, that they should not forget so great
a blessing, but should give thanks to God after having received this additional
favor. It is a sign of this nature which Isaiah here describes; and certainly it
tends greatly to confirm our faith, to place before our eyes the uninterrupted
course of God's favours towards us, that we may consider how various they
are.
When the enemy had been repelled, there was
danger from famine, which most commonly comes after war; for the wasting and
pillaging of the fields must have been followed by great scarcity of provisions.
Amidst so great scarcity as seemed likely to ensue, the Lord promises that there
will be no lack of food, and holds out this as a very evident sign of
deliverance, in order to convince them the more that he will be the author of
the deliverance, or, at least, to fix it more deeply on their hearts. This was
indeed incredible, and exceeded all expectation and belief; but it was necessary
that the faith of Hezekiah and of the people should be excited in such a manner
that, after having heard of so great kindness, they might be more ready to hope
well, and next, that the event might shew that those illustrious works of God
could not be ascribed to chance.
The meaning
therefore is, "After having driven out the enemy, God will restrain him
so that he cannot bring fresh troops, and thou shalt peacefully possess thy
country; he will also supply thee with food and nourishment, so that thou shalt
be in want of nothing." But because, as usually happens, they had consumed a
large portion of the crop, and destroyed a part. of it, and because they who
were besieged or fugitives had it not in their power to attend to agricultural
labors, he promises that they shall have food without sowing till they sow on
the third year.
31.
And that which shall be preserved
of the house of Judah. He follows out the
former statement; for he declares that the Lord will deliver Jerusalem so as not
to east away his care of her afterwards, but will be her savior to the end. And
indeed all the blessings that the Lord bestows upon us are a sign and testimony
of continued kindness towards us, that we may know that we shall never be
forsaken by him. But here we ought chiefly to remember what we formerly
remarked, that the defense of Jerusalem belonged to God, because he had chosen
it to be his sanctuary, and because the Messiah would proceed from
it.
And that which shall be
left.
hfylp
(peletah) literally signifies deliverance; but here it is a
collective noun for "men delivered," in the same manner as in other passages,
"captivity" is put for "captives."
(<191407>Psalm
14:7, and 53:6;
<242914>Jeremiah
29:14.) And it is not without reason that he promises increase to a small
remnant; for although the siege had been raised, still the people, being greatly
diminished, had slight cause of joy, and full restoration could scarcely be
expected by so small a number of persons. For the purpose of soothing this
grief, therefore, he declares that the land will be full of inhabitants, as if a
very abundant harvest would fill the granaries which had formerly been
empty.
Nor was it merely the desolation of the
land of Judah that might have discouraged the hearts of believers or pierced
them with sorrow, but likewise that greater diminution which arose from the ten
tribes being led into captivity.
(<121529>2
Kings 15:29, and 17:6.) Although they have been thus cut down, Isaiah declares
that the Lord will cause them to recover their former condition, and a vast
multitude to spring up; for the Lord permits his people to be thus diminished
and brought very low, that his glory may afterwards be illustriously displayed
in their deliverance. What he accomplished at that time ought also to be
expected in the present day; so that in proportion as we see the strength of the
Church weakened and brought low, we may be more fully convinced that. God has in
his power the means of multiplying a small number; for this restoration must not
be measured by our powers of
judging.
Shall strike root
downward. He declares that there will be so
great desolation that it shall seem as if the Church had been uprooted, and had
utterly perished; and indeed the destruction of the kingdom of Israel was a very
sad spectacle of cutting ,off. But the Prophet says, that there shall be such an
increase that the tree which had been nearly torn up shall "strike its
roots" deep; for although the Church does not make professions of towering
greatness, as is commonly done by the rulers of this world, yet the Lord imparts
a secret vigor which causes it to spring up and grow beyond human expectation.
Let us not be terrifled, therefore, when no roots are seen, or when we think
that they are dead; for he hath promised that he will cause it to "strike root
downwards."
And bear fruit
upwards. This is added, because the Church does
not only flourish like grass, (which was formerly said of the condition of the
wicked,
F671) but brings forth abundant fruit; and
thus the Lord completes in her what he hath once
begun.
32.
For out of Jerusalem shall go forth a remnant.
Formerly by the metaphor of a root and of
fruits he foretold the deliverance of the Church; he now declares the same thing
without a figure. He alludes to the siege by which a small number of people, who
had been left in the city, were shut up as in a prison and reduced to very great
straits; he says that they shall now go out, and that the whole country shall be
open to them, and that they shall be at liberty to move wherever they please
without fear. The going forth is thus contrasted with the narrow limits
within which the trembling Jews had been forced by the dread of enemies to
confine themselves. Yet by this word he expresses not only liberty to go out,
but the increase of the nation, which had been reduced to a small number. When
not only was Judea again covered by a multitude of men, but from the remnant
there sprung vast multitudes who were spread over the various countries of the
world, this could not have been done, unless out of that small number the Lord
had created not merely a single nation, but many
nations.
The zeal of Jehovah
of hosts will do this. Not only does he
contrast "the zeal of God" with the purposes of men, in order to extol the
excellence of the work, but he states that it is sufficient for every purpose,
that God may give an astonishing demonstration of his power. At first sight, as
we have said, the thing was incredible; there were obstacles on every
side, and no means of relief; and therefore he declares that God regards his
Church with such fervent love, that he does not hesitate to work in an
extraordinary manner for promoting her salvation. The same mode of expression
was employed by him on a similar occasion.
(<230907>Isaiah
9:7.)
33.
Therefore thus saith Jehovah.
He now returns to the deliverance of which he
had formerly spoken; for God proraised, first, that he would drive out
Sennacherib; secondly, that he would grant food and nourishment for the
sustenance of the people, though the country had been wasted and pillaged; and,
thirdly, that he would cause flint small number to grow into a vast multitude.
Having made these declarations, he returns to the first, because without it all
the rest might appear to be useless; that is, if the people were not rescued
from the hands, of that
tyrant.
He shall not enter
into the city. God threatens that he will be as
a fortress, to hinder him from "entering into the city," and that he will
even meet him, so as to hinder him from coming nearer or fighting against it;
for he says that he shall not cast an arrow nor a balister. I
think that in this passage
hlls
(solelah) denotes a balister, or some such machine for throwing darts,
rather than a mound; for "mounds" are not thrown or
poured.
34.
By the way that he came shall he return. We
have formerly explained what it is to return by the same way, that is, to depar
without having accomplished anything, as we commonly say, (Il s'en est
retourne comme il est venu,) "he returned as he came," when nothing
has been accomplished, and the efforts are unsuccessful. To confirm this, he
adds, that "thus hath the Lord spoken;" for as soon as he "who
cannot lie"
(<560102>Titus
1:2) hath spoken, we ought to embrace and kiss his word, as if the result were
rendered certain by the removal of every
obstruction.
35.
And I will be a protector.
This is the reason of the preceding statement,
why Sennacherib should not enter into the city; because the Lord will protect
it. the Prophet therefore bids Hezekiah and the whole nation turn their eyes
towards God, because the sight of that tyrant was so alarming that they might
tremble at it. In like manner, if we now contemplate the power of our enemies,
we shall be overpowered by fear, and there will scarcely be any room for hope;
but we ought to look directly to God, and embrace his promises, by which we are
defended as by a shield; and since God is sufficiently powerful to restrain a
mortal man, to him ought we to turn our eyes; for this promise must not be
limited to that time, but ought to be extended to all times. Yet the expression
used by the Prophet is more extensive, and conveys fuller meaning; for God
affirms that he will be the guardian and protector of the city; that is,
because he had pledged himself to defend it. Hence he infers that it will be
preserved, because God's protection renders its preservation
certain.
For my own sake.
When he says that he will do this "for his own
sake," he calls on Hezekiah and all believers to remember his gracious covenant
For the Jews, though often and severely chastised, had obstinately provoked the
wrath of God against them, and therefore deserved not only that he should
deprive them of all assistance, but that he should execute against them
the highest examples of dreadful vengeance. In order therefore to prevent them
from despairing, he shews that God will be their defender, not because he finds
any cause in them, but rather because he looks to himself first, that he may
adhere firmly to his purpose, not to cast away the posterity of Abraham which he
adopted, not to abolish religious worship, not to blot out the remembrance of
his name on the earth by destroying his sanctuary; and, secondly, not to expose
his name to the jeers and blasphemies of the nations. And these words contain an
implied reproof which that nation ought to have felt to be severe, and justly;
because the good king had more difficulty in pacifying them than in repelling
the enemy; for they distrusted, and stormed, and thought that no hope of safety
was left for them. The Lord, therefore, did not look at the merits of the people
or of any other person, but only had regard to his own glory; for the contrast
which is expressed by Ezekiel must here be understood, "Not for your
sakes, O house of Israel, will I do this, but for my own
sake."
F672
(<263622>Ezekiel
36:22.) Now, since we have the same argument to plead in the present day, let us
not hesitate to make use of this shield against our sins, "Though we most highly
deserve a thousand deaths, yet it is enough for God to look to his goodness and
faithfulness, that he may fulfill what he hath promised." Though it is of no
advantage to hypocrites that God is the continual protector of his Church, yet
the elect will always have this as a very safe refuge, that although they bring
nothing of their own to appease the wrath of God, yet since God, moved by
nothing else than his infinite goodness, built his Church and determined to
defend it, he will never suffer it to
perish.
And for my servant
David's sake. This is highly worthy of
observation; for although God needed not to seek in any one but in himself the
reason why he embraced that nation with a gracious regard, yet it is not without
good reason that he brings forward, as a very sure pledge of his love,
David,
by whose hand he had made a covenant, and to
whom he, had promised to be a Father.
(<100712>2
Samuel 7:12.) The Prophet does not speak of David as a private individual, but
as a holy king whose throne was established by the hand of God, under whose
guidance the Church would continue to be safe, and, in short, who would be the
mediator between God and the Church; for in this capacity he surpassed even the
angels themselves, so far as he represented the person of Christ. His throne
was, indeed, soon afterwards cast down, and his crown torn in pieces, yet this
was no unmeaning confirmation, that God intended to protect the city for a time,
because he determined not to make void what he had testified to David concerning
the eternity of his kingdom. And we know that the captivity of the people did
not wholly set aside the kingly power in the posterity of David till at length
Christ came, who on this account is called David in other passages.
(<243009>Jeremiah
30:9;
<263724>Ezekiel
37:24;
<280305>Hosea
3:5.)
This shews the great absurdity of the
Papists in alleging that it is through the merits of the saints that God pardons
us; for here the case of David is widely different from that of other saints, on
account of the promise which had been made to him. He might have named Abraham,
or any other person, who possessed no small authority in the Church; but since
he was now speaking of the preservation of the Church, and of the eternity of
the kingdom of Christ, he named in a peculiar manner him who expressly, along
with others, received that promise, "This is my rest, here will I dwell."
(<19D214>Psalm
132:14.) Since therefore this passage has regard to the promise, and not to the
person, the Papists are doubly foolish in thinking that it affords support to
the intercession of the saints, which is of their own contrivance. On the
contrary, what they plead in their own behalf absolutely contradicts their
error; because David is here represented as the type of the only Mediator, who
sets aside the intercessions which they have
invented.
36.
And the angel of Jehovah went
out. The Prophet now relates what happened to
the Assyrian, that we may not think that the Lord spoke in vain. He shews,
therefore, that his prediction was proved by the event, that it might clearly
appear that God had sent him, and that he had not uttered anything rashly. Yet
we ought not to limit so remarkable a work of God to a single prediction; but
the authority of the Prophet was sustained, and his calling sanctioned, as to
the whole course of his doctrine. He has related a singular and wellknown event
which had recently happened, in order to prove, by means of it, to the end of
the world, that God had spoken by his
mouth.
Where that slaughter was carried into
effect by the angel is not very evident. The opinion generally
entertained is, that it happened at the siege of Jerusalem; but it is also
possible that it may have happened during the march of Sennacherib's
army; that is, while he was coming to besiege the city. I leave that matter
uncertain, because it is of little importance. From the context, certainly, we
may clearly learn that the tyrant did not approach so near as to be able to
throw a dare into the city.
We must indeed
reject that invention by which Satan, through profane historians, has
attempted to obscure this extraordinary judgment of God, that, in consequence of
a part of the army having been destroyed by a plague during the war in Egypt,
Sennacherib returned into his own dominions. So great a number of persons dying
in one night cannot be attributed to a plague; and the father of lies, with his
wonted cunning, has turned aside into Egypt the blessing which God bestowed on
his Church. The event itself cries aloud that Jerusalem was miraculously
rescued, as it were, out of the midst of destruction; especially since Isaiah
had already delivered that message by which God testified, in a manner which
could not be mistaken, that God would bestow this deliverance on the Jews
and not on the
Egyptians.
And slew in the
camp ofthe Assyrians. That no one may ascribe
the miracle to natural causes, it is expressly added, that so great a multitude
was slain by the hand of the angel. Nor is it a new thing for the Lord to
make use of the ministractions of angels to promote the safety of believers, for
whose advantage he appointed all the armies of heaven; and it tends greatly to
confirm our faith when we learn that an infinite number of guardians keep watch
over us.
(<199111>Psalm
91:11.) The Lord alone, indeed, is of himself able, and undoubtedly he alone
preserves us; for the angels may be regarded as his hand, and on that account
they are called "principalities and powers."
(<450838>Romans
8:38;
<490121>Ephesians
1:21.) But it contributes much to aid our weakness that he hath appointed
heavenly messengers to be our defenders and guardians. Yet all the praise is due
to God alone, of whom the angels are only instruments; and therefore we must
beware of falling into the superstition of the Papists, who, by their absurd
worship of angels, ascribe to them that power which belongs to God; an error
with which we know that some very learned men in all ages have been chargeable.
Whether it was done by the hand of one angel or of many angels, we cannot
absolutely ascertain, nor is it a matter of great importance; for the Lord can
do it as easily by one angel as by a thousand, and does not make use of their
agency as if he needed the assistance of others, but. rather, as we have
formerly said, in order to support our weakness. Yet it is more probable, and
agrees better with the words of the Prophet, that a single angel was
commissioned to execute this judgment, as in the ancient redemption an angel
passed through the whole of Egypt to slay the firstborn.
(<021229>Exodus
12:29.) Although God sometimes executes his vengeance by means of evil angels,
yet he chose one of his willing servants, that by means of him he might provide
for the safety of the
Church.
A hundred and
eighty-five thousand. That the army was so vast
need not make us wonder, as ignorant people do, who reckon it to be incredible
and fabulous when they are told that so great a multitude went into the field of
battle, because we are accustomed to carry on war with much smaller troops. But
that the case was very different with eastern nations, is fully testified by
historians and by wellknown transactions of the present day. Nor ought we to be
astonished at the vast forces which they led into battle, for they are much more
capable of enduring heat, and toil, and hunger, and are satisfied with a much
smaller portion of food, and do not care about those luxuries by which our
soldiers in the present day are corrupted.
As to
the way and manner of the slaughter, this passage gives no definite statement.
The Jews conjecture that the soldiers were struck by thunder, but they do so
without any authority or probable evidence; for, being bold in contriving
fables, they unwarrantably affirm as certain whatever comes into their mind, as
if it were supported by some
history.
Behold, they were all
dead corpses. That the slaughter was not done
so openly as the Jews allege is very evident from this narrative, which states
that they were lying dead. Now, if they had been struck by a thunderbolt, every
person must have known it, and it would not have been omitted by the Prophet.
This might serve to refute the conjecture of the Jews, but I choose rather to
leave the matter doubtful. It is enough that the Lord, having determined to save
Jerusalem from the hand of the Assyrian, cut off his army by a sudden death,
without any agency of man.
37.
Then Sennacherib, king of
Assyria, went away and returned. He now shows
how disgraceful was the retreat of this haughty tyrant, who in the wishes of his
heart had already devoured the whole of Judea, and formerly dared to pretend to
be more powerful than God himself. By employing a variety of words to express
his departure, the Prophet indirectly censures the shameful flight; for the
repetition is not superfluous, "He set out, he went away, he returned."
The title of king is added for the sake of greater disgrace. "Lo,
this is the great king of whose power Rabshakeh boasted so
highly."
And dwelt in Nineveh.
He did not come into Judea, that: he might
depart from it in that disgraceful manner; and therefore the hand of God throws
him back, even as straw is driven by the wind. The circumstance of his dwelling
in Nineveh reminds us also that he had lost his courage as well as his forces;
for he would not willingly have remained at rest, if despair had not held him
like a chain. This means, therefore, that he was satisfied with his ancient
domains, of which Nineveh was the chief city and royal residence. At a later
period, when the Assyrians were conquered by the Chaldeans, the seat of
government was removed to Babylon, that is, ten years after the death of
Sennacherib, and during the reign of Esarhaddon, his successor, who is here
mentioned, for since parricides did not want defenders, a nation torn by
factions was easily subdued and conquered by foreign enemies. Availing himself
of this opportunity, Merodach invaded the Assyrians, and subjected them to his
power.
38.
While he was worshipping.
Here the Jews allow themselves that liberty of
conjecture in which they are always accustomed to indulge. They contrive a stow,
that Sennacherib consulted an oracle, and asked why he could not conquer the
Jews; that the answer was, that Abraham wished to sacrifice his son to God; that
the tyrant, following that example, then determined to slay his son, in order to
appease his god; and that his sons, enraged at the cruel design of their father,
slew him in the temple of his idol. But it is unnecessary to spend time in such
conjectures, in which the Jews display excessive
impudence.
Here it is highly important to
behold, as in a picture, the unhappy death of tyrants, whom the Lord destroys
without the agency of men, when everything appears about to be overthrown by
their violence, and whom he exposes with all their power to universal scorn.
Sennacherib, who had come into Judea with a vast army, returns home with few
soldiers, and is led in triumph, as it were, by God as a conqueror. But the
matter does riot end here; for in the very heart of his empire, in the
metropolis, in the temple itself, the reverence for which defended the meanest
persons from the mob, he is slain, not by a foreign enemy, not by a people in a
state of sedition, not by traitors, and in a word, not by servants, but by his
own sons, that the murder may be more disgraceful. It ought to be observed, that
those insatiable gluttons, who freely wallow in the blood of others, are slain
by their own followers, and are punished by those from whom above all others
they ought to have been safe. This is more shocking than if they had been put to
death by strangers; but God thus punishes the cruelty of those who, in their
eagerness to enjoy power, did not even spare the innocent. Even in profane
historians we find various examples of this kind, in which we may easily behold
the judgments of the Lord.
Besides, the
insatiable ambition of Sennacherib receives its just reward, because, while he
is intent on the wide extension of his territories, he cannot secure the peace
of his own family, by leading his children to live at peace; for out of his
neglect of some, and undue attachment to others, the conspiracy arose. And not
only was this tyrant slain, but his kingdom also was soon afterwards overthrown,
as we have already said; and, in the meantime, that his successor might not dare
to make any attempt against the Jews, God kept him also within the country by
internal broils.
CHAPTER
38
Isaiah
38:1-22
1. In those days was
Hezekiah sick unto death. And Isaiah the prophet, the son of Amoz, came unto
him, and said unto him, Thus saith the Lord, Set thine house in order: for thou
shalt die, and not live. 1. In diebus illis aegrotavit Ezechias usque ad
mortem. Et vemt ad eum Isaias filius Amoz Propheta, dixitque illi: Sic dicit
Iehova, Praeeipe quoad domum tuam; (vel, domui tuoe;) quia tu morieris,
et non rives.
2. Then Hezekiah turned
his face toward the wall, and prayed unto the Lord, 2. Tunc vertit
Ezechias faciem suam ad parietem, oravitque
Iehovam.
3. And said, Remember now, O
Lord, I beseech thee, how I have walked before thee in truth, and with a perfect
heart, and have done that which is good in thy sight: and Hezekiah wept
sore. 3. Ac dixit: Obsecro, Iehova, recordare nunc quod ambulaverim coram
to in veritate, in corde perfecto, et recte fecerim in oculis tuis. Flevitque
Ezechias fletu magno.
4. Then
came the word of the Lord to Isaiah, saying, 4. Tunc factum fuit verbum
Iehovae ad Isaiam, dicendo:
5. Go
and say to Hezekiah, Thus saith the Lord, the God of David thy father, I have
heard thy prayer, I have seen thy tears; behold, I will add unto thy days
fifteen years. 5. Vade, et dic Ezechiae: Sic dicit Iehova Deus David
patris tui: Audivi orationem tuam, et vidi lachrymas tuas: Ecce ego adjicio ad
dies tuos annos quindecim.
6. And
I will deliver thee and this city out of the hand of the king of Assyria: and I
will defend this city. 6. Et eruam to de manu regis Assur, atque urbem
hane; et protector ero huic
urbi.
7. And this shall be a sign
unto thee from the Lord, that the Lord will do this thing that he hath
spoken; 7. Erit autem hoc tibi signum ab Iehova, quod Iehova hanc rem
facturus sit, de qua loquutus
est:
8. Behold, I will bring
again the shadow of the degrees, which is gone down in the sundial of Ahaz, ten
degrees backward. So the sun returned ten degrees, by which degrees it was gone
down. 8. Ecce ego reduco umbram graduum, quibus descendit in horologio
Achaz per solem decem gradibus; et reversus est sol decem gradibus in horologio,
quibus jam descenderat.
9. The
writing of Hezekiah king of Judah, when he had been sick, and was recovered of
his sickness: 9. Scriptum Ezechiae regis Iuda, cum aegrotasset, ac
convaluisset a morbo Suo.
10. I
said in the cutting off of my days, I shall go to the gates of the grave: I am
deprived of the residue of my years. 10. Ego dixi in successione dierum
meorum, vadam ad portas sepulchri; privatus sum residuo annorum
meorum.
11. I add, I shall net
see the Lord, even the Lord, in the land of the living: I shall behold
man no more with the inhabitants of the world. 11. Dixi, Non videbo Deum,
Deum in terra viventium; non aspiciam hominem ultra cum incolis
seculi.
12. Mine age is departed,
and is removed from me as a shepherd's tent: I have cut off like a weaver my
life; he will cut me off with pining sickness: from day even to night
wilt thou make an end of me. 12. Habitatio mea discessit, et convoluta
est a me, quasi tabernaculum pastoris; succidi quasi textor vitam meam; ab
elevatione (vel macie ant morbo) succidet me; a die usque ad noctem
conficies me.
13. I reckoned till
morning, that as a lion, so will he break all my bones: from day even
to night wilt thou make an end of me. 13. Supputabam ad auroram;
sicut leo, its contrivit ossa mea; ab aurora ad noctem conficies
me.
14. Like a
crane, or a swallow, so did I chatter; I did mourn as a dove: mine eyes
fail with looking upward: O Lord, I am oppressed; undertake for
me. 14. Sicut grus aut hitundo garriebam, gemeban, quasi columba.
Elevabantur ocnli mei in sublime, Domine, vim fecit mihi, recrea
me.
15. What shall I say? he hath
both spoken unto me, and himself hath done it: I shall go softly all my years in
the bitterness of my soul. 15. Quid loqusr? Qui dixit mihi, ipse fecit:
Movebor (vel, trepidus incedam) omnibus diebus vitae meae in amaritudine
animae meae.
16. 0 Lord, by these
thing men live, and in all these things is the life of my spirit:
so wilt thou recover me, and make me to live. 16. Domine, etiam omnibus
qui ultra eos vivent, vita spiritus mei in illis (nota erit,) et me quod dormire
feceris, et vivificaveris me.
17.
Behold, for peace I had great bitterness; but thou hast in love to my soul
delivered it from the pit of corruption: for thou hast cast all my sins
behind thy back. 17. Ecce in pace amaritudo mihi amara, et tibi placuit
animam meam (eruere) a fovea; (vel, amasti animam meam a fovea interitns;)
quia projecisti post tergum omnia peccata
mea.
18. For the grave cannot
praise thee; death can not celebrate thee: they that go down into the pit
cannot hope for thy truth. 18. Quoniam non infernus confitebitur tibi
neque mors laudabit to; nec expectabunt qui in foveam descendunt veritatem
tuam.
19. The living, the living,
he shall praise thee, as I do this day; the father to the children shall
make known thy truth. 19. Vivens, vivens, ipse confitebitur tibi; sicur
ego hodie. Pater filiis notam faciet veritatem
tuam.
20. The Lord was ready to
save me: therefore we will sing my songs to the stringed instruments all the
days of our life in the house of the Lord. 20. Iehova ad me servandum; et
cantica nostra cantabimus omnibus diebus vitae nostrae in domo
Iehovae.
21. For Isaiah had said,
Let them take a lump of figs, and lay it for a plaster upon the boil, and he
shall recover. 21. Dixit autem Isaias, Accipient massam ficuum, et
adhibebunt ulceri, et vivet.
22.
Hezekiah also had said, What is the sign that I shall go up to the house
of the Lord? 22. Dixerat enim (vel, autem) Ezechias, Quod signum,
quod ascensurus sim in domum Iehovae?
1.
In those days. The Prophet now relates that the
pious king was violently assailed by a different kind of temptation, namely,
that he was seized with a mortal disease and despaired of life; and not only so,
but likewise that he suffered dreadful agony, in consequence of having received
from God a warning of his death, as if in a hostile manner God had thundered on
his head from heaven. At what time that happened, whether after the siege, or
during the siege, is not very evident; but it is unnecessary to give ourselves
much trouble on that subject. It may be easily inferred from the sacred history,
that this event happened about the fourteenth year of his reign, either while he
was invaded by the Assyrian, or after he was delivered, for he reigned
twenty-nine years,
(<121802>2
Kings 18:2;) in the fourteenth year of his reign the Assyrian attacked Judea,
(<121813>2
Kings 18:13,) and fifteen years were added by the promise which is here related
by the Prophet,
(<122006>2
Kings 20:6,) and this makes up twenty-nine years. Hence it appears that it must
have been about the fourteenth year of his reign that Hezekiah was afflicted by
this disease.
The only doubtful point is,
whether it was during the time of the siege, or afterwards, that
he was
sick. For my own part, I look upon it as
a more probable conjecture, that he was attacked by this disease after the siege
had been raised; for if he had been sick during the time of the siege, that
circumstance would not have been left out by the Prophet, who, on the other
hand, has related that Hezekiah sent messengers, went into the temple, spread a
letter before the Lord, and sent for the Prophet. These circumstances do not at
all apply to a man who was suffering heavy sickness; and if disease had been
added to so many distresses, that circumstance would not have been omitted. In
doubtful matters, therefore, let us follow what is more probable, namely, that
the pious king, having been delivered from the enemy, is attacked by disease and
is in great danger.
Yet it is not without reason
that our attention is also directed to an almost uninterrupted succession of
events, that we may know that he scarcely had leisure to breathe, but, after
having scarcely reached the shore from one ship-wreck, suddenly fell into
another equally dangerous. Let us therefore remember that believers must endure
various temptations, so that they are assailed sometimes by wars, sometimes by
diseases, sometimes by other calamities, and sometimes one calamity follows
another in unbroken succession, and they are laid under the necessity of
maintaining uninterrupted warfare during their whole life; so that, when they
have escaped from one danger, they are on the eve of enduring another. They
ought to be prepared in such a manner, that when the Lord shall be pleased to
add sorrow to sorrow, they may bear it patiently, and may not be discouraged by
any calamity. If any respite be allowed,
F673
let them know that this is granted for their weakness, but let not a short truce
lead them to form a false imagination of a lengthened peace; let them make
additional exertions, till, having finished the course of their earthly life,
they arrive at the peaceful
harbor.
Even unto death.
The severity of the disease might be very
distressing to the good man. First, mortal disease brings along with it sharp
pains, especially when it is attended by an inflammatory boil. But the most
distressing of all was, that he might think that God opposed and hated him,
because, as soon as he had been rescued from so great a calamity, he was
immediately dragged to death, as if he had been unworthy of reigning. Besides,
at that time he had no children; and there was reason to believe that his death
would be followed by a great disorder of public affairs.
(<122101>2
Kings 21:1.) This dread of the wrath of God occasions far more bitter anguish to
the consciences of believers than any bodily disease; and if they lose their
perception of the favor of God, it is impossible that they should not be
immediately grieved. But God, as if he expressly intended to add oil to the
flame, absolutely threatens death, and, in order to affect him more deeply,
takes away all hope of
life.
For; thou shalt die, and
shalt not live. The clause,
thou shalt not
live, is not superfluous, but is added
for the purpose of giving intensity or confirmation, as if it had been said that
there will be no hope of remedy. Men practice evasion, even though death is at
hand, and eagerly seek the means of escape; and, therefore, that Hezekiah may
not look around him as if he were uncertain, he is twice informed that he must
die.
Give charge concerning
thy house,
F674
or, to thy house.
F675
In order that he may bid adieu to the world, the Prophet enjoins him
speedily to order what he wishes to be done after his death; as if he had said,
"If thou dost not wish that death shall seize thee, give immediate orders
about thy domestic affairs." Here we see in passing, that the Lord approves of a
practice which has been always customary among men, namely, that when they are
about to die, they give orders to their neighbors or servants, and arrange the
affairs of their family.
Jonathan renders it,
"Give up thy house to another;" but the construction conveys a different
meaning. Every person, when he must depart from this life, ought to testify that
he pays regard to his duty, and that he provides even for the future interests
of his family. But his chief care ought to be, not about testaments and heirs,
but about promoting the salvation of those whom the Lord has committed to his
charge.
2.
Then Hezekiah turned his face to the wall. He
now relates the manner in which Hezekiah was affected when he received this
message, that we may see his piety and faith. He does not break out into rage or
indignation like unbelievers, but bears this affliction patiently. He does not
debate with God, as if he had already endured enough of distresses from enemies,
and ought not to be again chastised so severely by a new kind of afflictions.
And this is true patience, not merely in a single instance to endure patiently
any distress, but to persevere to the end, and always to be prepared for
enduring new troubles, but, above all, to bow to the judgments of God in calm
silence, and not to murmur at his severity, though it appear to be great; as
David acknowledges that "he was dumb, because he saw that he had to deal
with God."
(<193909>Psalm
39:9.)
And such is the import of "turning the
face to the wall;" for, in consequence of being overwhelmed by
shame and grief, as if he shunned the face of men, he summons up his energy, and
turns wholly to God, so as to rely entirely upon him. The mere attitude, indeed,
is immaterial; but it is of very great importance to us, that nothing should be
presented to our eyes or senses which would drag us away from prayer, that we
may pour out our desires more freely before God. We are naturally unsteady, and
easily drawn aside; and therefore we cannot be too diligent in fixing our
attention. If we must pray in public, we are restrained by shame, lest, if we
manifest excessive vehemence, we should be thought to do so for the sake of
ostentation; or we are afraid of falling into improper attitudes; and therefore
we ought to remove everything that would lead us
aside.
Hezekiah, therefore, does not turn away
his face, as if he were overwhelmed, or as if he bitterly and obstinately
rejected the message that had been brought to him, but in this manner sharpens
his eagerness for prayer. That he does not present his prayers openly, as when
he formerly went up into the temple, followed by the rest of the multitude,
(<233714>Isaiah
37:14,) is an indication of the deepest anxiety, as if grief had seized his
whole frame. Yet it is a remarkable pattern of piety, that, when he has
received the sentence of death, he does not cease to call upon
God.
These words,
Thou shalt die, and shalt not
live, tended not only to startle him,
but deeply to wound and pierce his heart, as if God were rushing upon him in a
hostile manner to destroy him. It was an alarming token of wrath to be thrown
headlong out of life in the very flower of his age, and to be cast out of the
world, as if he were unworthy of the society of men; and therefore he had to
contend not only with death, but with hell itself and with frightful
torments.
Hence it follows that he attached to
the Prophet's words more meaning than they actually conveyed; for, although he
could not all at once disentangle himself, yet the Holy Spirit suggested to his
dark and confused heart "groanings that could not be uttered."
(<450826>Romans
8:26) And indeed it would have been a foolish message if God had not supported
him by secret influence, when he appeared to have been slain by the external
voice of his servant. But since he would never have aimed at repentance if he
had been seized with despair, the slaying came first, and was next followed by
that secret energy which dedicated the dead man to
God.
3.
And said, I beseech thee, Jehovah. He appears
here to expostulate with God, and to remonstrate with him about his own past
life, as if he were undeservedly distressed; but the case is far otherwise. On
the contrary, he strengthens and fortifies himself against a heavy and dangerous
temptation, which might otherwise have been suggested. For the great severity
with which the Lord chastised him might lead him to think that the Lord had cast
off, forsaken, and disapproved him, and had rejected all that he had formerly
done. On this account he strengthens and encourages himself, and declares that
whatever he did was done by him with a good conscience. In short, he concludes
that, although he must die, still his services have not been displeasing to God,
that he may thus open up for himself a path to prayer and good
hopes.
Remember now that I
have walked before thee in truth. He does not
plead his merits against God, or remonstrate with him in any respect, as if he
were unjustly punished, but fortifies himself against a sore temptation, that he
may not think that God is angry with him for correcting the vices and removing
the corruptions which prevailed throughout the whole of his kingdom, and
especially in regard to religion. Yet the Lord permits his people even to glory,
in some degree, on account of their good actions, not that they may boast of
their merits before him, but that they may acknowledge his benefits, and may be
affected by the remembrance of them in such a manner as to be prepared for
enduring everything patiently. But sometimes the unreasonable conduct of their
enemies constrains them to holy boasting: that they may commend their good cause
to their judge and avenger; as David boldly meets the wicked slanders of enemies
by pleading his innocence before the judgment-seat of God.
(<190708>Psalm
7:8; and 17:2.) But here Hezekiah intended to meet the craftiness of Satan,
which believers feel, when, under the pretense of humility, he overwhelms them
with despair; and therefore we ought earnestly to beware lest our hearts be
swallowed up by grief.
With a
perfect heart. We learn from his words what is
the true rule of a pious life; and that is, when integrity of heart holds the
first place, for nothing is more abhorred by God than when we endeavor to
deceive either him or men by our hypocrisy. Although the eyes of men are dazzled
by the splendor of worlds, yet pretended holiness, which is as it were a
profanation of his name, provokes his anger; and, because "he is a
Spirit,"
(<430424>John
4:24,) he justly demands spiritual obedience, and declares that he abhors "a
double heart."
(<191202>Psalm
12:2.) Most properly, therefore, does Hezekiah begin with sincerity of heart.
The Hebrew word
µlç,
(shalem,) which is translated perfect, means nothing else than
integrity as contrasted with hypocrisy, which is also evident from the use of
the word truth; as Paul affirms that
"the end of the
law is brotherly love, out of a pure heart and a good conscience and unfeigned
faith."
(<540105>1
Timothy 1:5.)
And have done what is good in thine
eyes. He brings forward also the fruits which
spring from an upright heart as from a root, not only to confirm himself, but
likewise to confirm others, in reference to those things which might have given
any occasion of offense. Hezekiah therefore did not hesitate or waver, but
wished to take away what might have given offense to many persons. But again, it
ought to be observed in what manner we must regulate our life, if we desire that
God shall approve of our conduct. We must do nothing but what is agreeable to
his command; for, as he rejects and condemns all the pageantry of which
hypocrites boast, so he likewise reckons of no value all the false worship in
which foolish men weary themselves in vain, while they labor to obtain his favor
by disregarding his word. Accordingly, Hezekiah, who knew that "obedience is of
greater value than sacrifice,"
(<091522>1
Samuel 15:22,) says not only that he ran, (which is often done in a disorderly
manner,) but that he regulated his life in obedience to God, who alone is
competent to judge. Hence we may conclude how great was his earnestness in
prayer; for though he sees on every hand nothing but the tokens of God's anger,
yet he does not cease to fly to him, and to exercise faith, which all believers
ought earnestly and diligently to do amidst the heaviest
afflictions.
4.
Then came the word of Jehovah. Isaiah had
departed, leaving the sting, as the saying is, in the wound, reckoning as
abandoned him on whom he had pronounced sentence in the name of God himself. Yet
with what trembling uneasiness he was tormented, and even with what terror he
was seized, may be partly learned from the song. What interval of time elapsed
between the Prophet's departure and return we know not, but it is certain that
the glad tidings of life were not brought until, after long and severe
struggles, he perceived that he was utterly' ruined; for it was a severe trial
of faith that he should be kept plunged in darkness by the hiding of God's
face.
We have said that, while the doctrine of
consolation was taken away, still the faith of the good king was not
extinguished so as not to emit some sparks, because, by the secret influence of
the Spirit, "groans that could not be uttered"
(<450826>Romans
8:26) arose to God out of the gulf of sorrow. Hence also we conclude
that, while "in the day of trouble"
(<195015>Psalm
50:15) God heareth believers, yet the favor of God does not all at once shine on
them, but is purposely delayed till they are sincerely humbled. And if a king so
eminent in piety needed almost to suffer anguish, that he might be more
powerfully excited to seek the favor of God, and, being almost wasted by
grief, might groan from hell to God; let us not wonder if he sometimes permits
us for a time to be agitated by fears and perplexities, and delays longer to
bestow consolation in answer to our prayers.
But
it may be thought strange that God, having uttered a sentence, should
soon afterwards be moved, as it were, by repentance to reverse it; for nothing
is more at variance with his nature than a change of purpose. I reply, while
death was threatened against Hezekiah, still God had not decreed it, but
determined in this manner to put to the test the faith of Hezekiah. We must,
therefore, suppose a condition to be implied in that threatening; for otherwise
Hezekiah would not have altered, by repentance or prayer, the irreversible
decree of God. But the Lord threatened him in the same manner as he threatened
Gerar for carrying off Sarah,
(<012003>Genesis
20:3,) and as he threatened the Ninevites.
(<320102>Jonah
1:2; and 3:4.)
Again, it will be objected, that
it appears to be inconsistent with the nature of God to threaten what he does
not intend to execute, and that it takes away from the authority of the word,
and causes the promises and threatenings to have less weight. But what we have
already said as to the sentence must likewise be maintained as to the form of
the words. God threatened the death of Hezekiah, because he was unwilling that
Hezekiah should die; and, indeed, it would have been unnecessary and even
useless to predict it, if a remedy had not been provided. Now, as it was the
purpose of God to humble his servant by fear and terror, that he might
voluntarily condemn himself, and might thus escape punishment through prayer; so
by harsh language and an absolute threatening of death, he intended to slay him,
that, rising like a dead man out of the grave, he might feel that life had been
restored to him. And thus we must suppose an implied condition to have been
understood, which Hezekiah, if he did not immediately perceive it, yet
afterwards in good time knew to have been added. Nor are we at liberty to infer
from it that God used dissimulation by accommodating his discourse to the
capacity and attainments of man; for it is no new thing if he "kill
before he make alive."
(<053239>Deuteronomy
32:39;
<090206>1
Samuel 2:6.) In order to prepare Hezekiah by a spiritual resemblance of death,
and gradually form him to a new life, he keeps back a part of the
discourse.
5.
Thus saith Jehovah the God of David thy father.
At first, when he struck terror alone, he
reckoned it enough to mention the bare and simple name of God, to whose heavenly
judgmentseat he summoned him as a criminal; but now, when he brings consolation,
he distinguishes God by a peculiar and honorable title in order to point out the
cause and origin of grace; as if he had said that, from a regard to his covenant
which he made with David, he is inclined to mercy, so that he does not deal
rigorously with Hezekiah.
(<100712>2
Samuel 7:12.) We know that nothing is more difficult than for hearts that have
been greatly alarmed by the conviction of God's anger to be encouraged to
entertain favorable hope, so as to perceive that God is reconciled to them. That
confirmation was therefore necessary, that the pious king, who in himself was
ruined, might know that he could be again raised up to that life from which he
had fallen; for the prophecy concerning the eternity of that kingdom could not
fail. Since, therefore, he fainted when he thought that he had no hope of
living, in order that he may breathe again, he is reminded of a promise, which
at that time was universally known, that kings of the seed and posterity of
David would always reign over the elect people,
"as long as the
sun and moon should shine in the
heavens."
(<198936>Psalm
89:36, 37.)
That was the plank which he seized, and by which he
escaped
shipwreck.
David
is not mentioned in this passage as a private individual, but as an eternal
king, to whom had been committed the promise which might support Hezekiah;
eternal, I say, not in himself, but in his blessed seed. Now, since that
eternity was at length to be manifested in Christ, of whom Hezekiah along with
other kings was a type, it must have been a solid ground of favorable hope that
he was a son of David.
F676
Whenever, therefore, we feel that our own sins hinder us from drawing near to
God, in order that we may obtain his favor, let us think of this preface, that,
although we have been estranged from him by our own fault, still he is the
Father of Christ, who is our head, and
"in whom our
salvation always remains
hidden."
(<510303>Colossians
3:3.)
In a word, God had lately spoken in the character of
a judge, but now he is reconciled, and points out a Mediator who comes forth to
appease him.
I have heard thy
prayer. Having opened the door of hope, he
tells Hezekiah that God "has heard his prayers." This ought greatly to
encourage us to earnestness in prayer; for, although God of his own accord takes
a deep interest in our salvation, and anticipates us by his kindness, not only
while we are asleep, but "before we were born,"
(<450911>Romans
9:11,) yet, when he testifies that all the benefits which he bestows are granted
in answer to our prayers, our negligence is altogether inexcusable, if, after
having received such large invitations, we neglect to perform the duty of
prayer,
F677
And yet we must not imagine that prayers, to which God so graciously listens,
are meritorious; but, in giving freely what he freely promised, he adds this as
the crowning excellence of his kindness, in order more strongly to
stimulate our faith. It is no ordinary privilege to be able to approach to him
freely, and in a familiar manner to lay our cares in his bosom. If Hezekiah had
not prayed, God would undoubtedly have secured that, in one way or another, some
government of the kingdom should be preserved in the posterity of David; but
what he would do from a regard to his truth, he says that he will give in answer
to the prayers of Hezekiah, that he may acknowledge that he has obtained very
abundant fruit from his faith which he exercised in
prayer.
And I have seen thy
tears. He mentions tears as a sign of
repentance, and likewise of warmth and earnestness; not that in themselves tears
procure favor, or have any power of appeasing God, but because they distinguish
sincere prayers from those which are offered in a careless
manner.
Behold, I add to thy
days fifteen years. At length he adds that God
has prolonged the life of Hezekiah to the extent of "fifteen years." This might,
indeed, at first sight, appear to be absurd; for we were created on the
condition of not being able to pass, by a single moment, the limit marked out
for us; as Job also says, "Thou hast appointed his bounds which he cannot
pass."
(<181405>Job
14:5.) But the solution is easy. What is said about an extended period must be
understood to refer to the views of Hezekiah, who had been excluded from the
hope of life, and, therefore, must; have justly reckoned to be gain what was
afterwards added, as if he had been raised up from the grave to a second
life.
6.
And I will deliver thee. Those who think that
Hezekiah was sick during the time of the siege found an argument on this, that
otherwise this promise would appear to be superfluous. But there is little force
in that reasoning; for the Assyrian might have recruited his forces, and
mustered a fresh army, at a later period, for the purpose of again invading
Judea and attacking Jerusalem. The very defeat of which we have now read might
have been a provocation to his rage and cruelty, so that the Jews had good
reason for being continually alarmed at any reports which they heard.
F678
That promise, therefore, is far from being superfluous, because along with life
it promises protection from the enemy, against whom he would not otherwise have
been secured, and may be regarded as an enlargement and increase of that
blessing which the Lord promised to Hezekiah; as in the former chapter he
promised abundance of fruits to accompany the deliverance.
(<233730>Isaiah
37:30.)
7.
And this shall be a sign to thee. The sacred
history relates in the proper order that Hezekiah asked a sign from the Lord,
(<122008>2
Kings 20:8,) and that it was granted to him; which the Prophet will likewise
mention at the end of this chapter. But it is no new thing for Hebrew writers to
reverse the order of the narrative. God gives some signs of his own accord,
without being asked; and he grants other signs to his people who ask them. Signs
being generally intended to aid our weakness, God does not for the most part
wait till we have prayed for them; but at first he appointed those which he knew
to be profitable to his Church. If at any time, therefore, believers wished to
have their faith confirmed by a sign, this circumstance, being rare, ought not
to be produced as an example. Thus, to Gideon, whom he called from the sheepfold
to govern Israel, he gave one sign and then another, when he asked them,
(<070617>Judges
6:17, 37, 39,) that he might be more fully convinced of his calling. He commonly
gave, as we have said, other signs, in accommodation to the weakness of men; as
to Adam the tree of life,
(<010209>Genesis
2:9,) to Noah the bow in heaven,
(<010912>Genesis
9:12,) and next the cloud and pillar of fire,
(<021321>Exodus
13:21,) and the serpent of brass in the wilderness.
(<042108>Numbers
21:8.) The same remarks apply to the passover,
(<021208>Exodus
12:8,) and to all the sacraments, both those which were formerly observed, and
those which have now been appointed by Christ,
F679
and which no one asked from God.
But it may be
thought that Hezekiah insults God, by refusing credit to his word, when he asks
a sign. I reply, we must not accuse him of unbelief, because his faith was weak;
for we shall not find. any person who ever had faith which was perfect and
complete in every respect. In seeking some assistance to support his weakness,
he cannot, be blamed on that account; for, having embraced the promise made to
him by the Prophet, he shews his confidence in God by seeking a remedy for
distrust. And if there had been no weakness in man, he would not have needed any
signs; and consequently we need not wonder that he asks a sign, since on other
occasions the Lord freely offers them.
Yet it is
proper also to observe, that believers never rushed forward at random to ask
signs, but were guided by a secret and peculiar influence of the Spirit. The
same thing might be said about miracles. If Elijah prayed to God for rain and
for drought,
(<590517>James
5:17, 18,) it does not follow that others are at liberty to do the same. We
must, therefore, see what God permits to us, lest, by disregarding his word, we
bargain with him according to the foolish desires of our
flesh.
8.
Lo, I bring back the shadow of degrees. The
sign which is here given to Hezekiah is the going back of the shadow on the
sundial, along with the sun, ten
degrees by which it had already gone up,
F680
that is, had advanced above the horizon. And this sign bears a resemblance
to the event itself, as all other signs generally do; for it is as if he had
said, "As it is in my power to change the hours of the day, and to make
the sun go backwards, so it is in my power to lengthen thy life." As to the
shadow not going back as many degrees as there were years added to his life,
that was impossible, because there were not more than twelve degrees on the
sundial; for the day was divided by them into twelve hours, either longer or
shorter, according to the change of the season. We need not, therefore, give
ourselves any uneasiness about the number; it is enough that there is a manifest
correspondence and
resemblance.
On the sundial of
Ahaz.
F681
Here the Jews make fables according to their custom, and contrive a story, that
the day on which Ahaz died was shorter than ten hours, and that what God
had justly inflicted on him as a punishment for his sins was reversed for the
benefit of Hezekiah; because the shortening of one day was the lengthening of
another. But there is no history of this, and it is entirely destitute not only
of evidence but of probability; nor is there anything said here about the death
of Ahaz, or about the change which took place when he died, but about the
sundial which he had
made.
9.
The writing of Hezekiah. Though sacred history
gives no account of this writing, yet it deserves to be recorded, and is highly
worthy of observation; for we see that Hezekiah was unwilling to pass in
silence, or to bury in forgetfulness, so remarkable a blessing which he had
received from God. By his example he shews what all believers ought to do, when
God miraculously and in an unusual manner exerts his power on their behalf. They
ought to make known their gratitude, not only to their contemporaries, but also
to posterity; as we see that Hezekiah did by this song, which may be regarded as
a public record. We see that David composed many psalms on this subject, when he
had been delivered from very great dangers, so that he took care to celebrate
till the end of the world what was worthy of being remembered by all ages.
(<191802>Psalm
18:2, and 27:l.) Especially, the more eminent any man is, and the higher the
station which he occupies, the more is he bound to consider himself as placed by
God on a theater, and enjoined to perform this duty.
F682
Yet all men, whether they be of ordinary rank or nobles and great men, ought to
beware of ambition, lest, while they profess to imitate Hezekiah and David, they
magnify their own name more than the name of God.
F683
10.
I said in the cutting off of my days. This is a
very melancholy song; for it contains complaints rather than prayers. Hence it
is evident that he was oppressed by so great perplexity, that he was weary with
groaning, and sunk in lamentations, and did not venture to rise up freely to
form a prayer. Murmuring thus within himself, he expresses the cause and
intensity of his grief.
As to the cause, it
might be thought strange that he had so strong an attachment, and so ardent a
longing for this fading life, and that he so much dreaded death. The tendency of
the first elements of heavenly doctrine is, that we may learn to sojourn in this
world, and to advance swiftly towards the heavenly life. Hezekiah appears to be
as warmly devoted to the earth as if he had never had the smallest particle of
piety; he shuns and abhors death, as much as if he had never heard a word about
heavenly doctrine. Now, what purpose did it serve to commit to writing those
stormy passions which would rather prompt readers to the same excess than induce
them to obey God? For we are too prone to rebellion, though there be no
additional excitements of any kind.
But when it
shall be minutely, and wisely, and carefully examined, we shall find that
nothing could have been more advantageous to us than to have this picture of a
man overwhelmed with grief painted to the life. It was not the object of the
good king, in proclaiming his virtues, to hunt for the applause of the world.
His prayer was undoubtedly a proof both of faith and of obedience; but, as if he
had been overcome by fear, and dread, and sorrow, he leaves off prayer,
and feebly utters complaints. He unquestionably intended to make known his
weakness, and thus to give a lesson of humility to all the children of God, and
at the same time to magnify the grace of God, which had brought out of the
lowest depths of death a ruined man.
As to the
manner in which he deplores his lot, when he is near death, as if he placed his
existence on the earth, and thought that death reduced men to nothing, we must
attend to the special reason. For while death is not desirable on its own
account, yet believers ought to "groan continually,"
(<450823>Romans
8:23,) because sin holds them bound in the prison of the flesh. They are
forbidden also to "mourn as unbelievers usually mourn,"
(<520413>1
Thessalonians 4:13,) and are even commanded to "lift up their heads," when they
are about to depart from the world, because they are received into a happier
life.
(<422128>Luke
21:28.) Nor was the ancient Church under the Law destitute of this consolation;
and, although the knowledge of a blessed resurrection was less clear, yet
it must have been sufficient for mitigating sorrow.
F684
If that impostor Balaam was forced to exclaim, "Let my soul die the death
of the righteous,"
(<042310>Numbers
23:10,) what joy must have filled the hearts of believers, in whose ears
resounded that voice, "I am the God of Abraham!"
(<020306>Exodus
3:6.)
But although with steady and assured hope
they looked forward to the heavenly life, still we need not wonder to see
in Hezekiah what David confesses as to himself,
(<193009>Psalm
30:9,) who yet, when his time was come, full of days, calmly left the world.
(<110210>1
Kings 2:10.) It is therefore evident that both of them were not assailed by the
mere dread of death, but that they prayed with tears to be delivered from death,
because they saw in it manifest tokens of God's anger. We ought to remember that
the Prophet came as a herald, to announce the death of Hezekiah in the name of
God. This messenger might naturally have plunged all the senses of Hezekiah into
a frightful deluge of grief, so that, thinking of nothing but God's wrath and
curse, he would struggle with despair.
Thus the
piety of Hezekiah already begins to shew itself, when, placing himself before
the tribunal of his judge, he applies his mind to meditation on his guilt. And,
first, there might occur to him that thought by which David confesses that he
was tempted: "What did God mean by treating his servants with cruel severity and
sparing profane despisers?
(<197303>Psalm
73:3.) Next, he saw that he was exposed to the jeers of the wicked, by whom true
religion also was basely reviled. He saw that it was scarcely possible that his
death should not shake the minds of all good men; but especially, he was
oppressed by God's wrath, as if he had been already condemned to hell and to the
eternal curse. In a word, because our true and perfect happiness consists in
having fellowship with God, Hezekiah, perceiving that he was in some measure
alienated from him, had good reason for being so greatly alarmed; for that word,
"Thou shalt die, and shalt not live," had seized his mind so completely, that he
believed that he must die.
F685
This is expressed by the phrase I said; for in Hebrew it does not mean
merely to speak, or to pronounce a word, but to be persuaded or convinced in
one's own mind. Even though hypocrites receive a hundred threatenings from God,
still they look around them on all sides, so that if they see any opening by
which they think that they can escape, they may mock God, and give themselves up
to luxury and indifference. But Hezekiah, being a sincere worshipper of God, did
not resort to subterfuges; but, on the contrary, believing the words of the
Prophet, he concluded that he must prepare for dying, because it was God's good
pleasure.
In this sense he speaks of
the cutting off of his
days, because he believed that an angry
and offended God had broken off the course of his life; for he does not merely
say in the ordinary manner that his life is cut short by a violent disease, but
recognises that undoubted judgment of God as the cause of "the cutting off."
Now, life is "cut off," whether we die at the entrance of life, or in middle
life, or in old age; but they who are hurried away in the very flower of their
age are said to be "cut off" from life, because they appear to die too
soon, and before they have finished their course. The case was different with
Hezekiah; for he perceived that the remaining part of life was "cut off" by the
sword of God, because he had provoked God's wrath by his offenses. Thus he
complains that, as if he had been unworthy of enjoying it, God suddenly deprives
him of life, which otherwise would have lasted longer. Such is the import of the
phrase, "the residue of the years;" for although, being born mortal, we have
reason to expect death every moment, yet since it was threatened as a
punishment, he has good reason for saying that those years had been taken from
him which he might have lived, if it had been the good pleasure of
God.
11.
I said, I shall not see God.
Amidst such earnest longing for an earthly
life, Hezekiah would have gone beyond bounds, if his grief had not been
aggravated by the conviction of God's wrath. Since, therefore, he is violently
dragged away by his own fault, as if he were unworthy of enjoying the ordinary
light of the sun, he exclaims that he is miserable, because henceforth he shall
never see either God or man. Among believers the statement would have been
regarded as liable to this exception, that, so long as we dwell on the earth, we
wander and are distant from God, but that, when the entanglements of the flesh
shall have been laid aside, we shall more closely "see
God."
In the land of the
living. These words are indeed added as a,
limitation; but in this way Hezekiah appears to limit "the seeing of God" to the
present life, as if death extinguished all the light of understanding. We must
therefore keep in view what I formerly remarked, that when he received the
message of God's vengeance, it affected him in such. a manner as if he had been
deprived of God's fatherly love; for if he was unworthy of beholding the sun,
how could he hope for what was of higher value? Not that hope was altogether
effaced from his mind, but because, having his attention fixed on the curse of
God, he cannot so soon or so quickly rise to heaven, to soothe present grief by
the delightfulness of a better life.
Thus it
sometimes happens that godly minds are overclouded, so that they do not always
receive consolation, which for a time is suppressed, but still remains in their
minds, and afterwards manifests itself. Yet it is an evidence of piety, that, by
the proper and lawful object of life, he shews how grievous and distressing it
is to be deprived of it. Even to cattle it gives uneasiness to die, but they
have almost no use for their life except to feed and eat to the full; while we
have a far more excellent object, for we were created and born on the
express condition, that we should devote ourselves to the knowledge of God. And
because this is the chief reason why we live, he twice repeats the name of God,
and thus expresses the strength of his feelings; "I shall not see God,
God in the land of the living."
F686
If
it be objected that here we do not "see God," the answer is easy, that he
is visible in his works; because "through the visible workmanship of the world,"
as Paul says, "his eternal power and Godhead are known."
(<450120>Romans
1:20.) Hence also the Apostle calls this world a mirror of invisible things.
(<581103>Hebrews
11:3.) The more nearly he manifests himself to be known by believers, the more
highly did Hezekiah value that spiritual beholding; as David also says
that they see the face of God who confirm their faith by the exercises of
piety in the sanctuary.
(<194202>Psalm
42:2; 63:2.) So far as relates to men, he grieves that he is withdrawn from
their society, because we were born for the purpose of performing mutual kind
offices to each other.
12.
My
dwelling
is departed.
He proceeds in his complaints, by painting his
life under a beautiful metaphor; for he compares it to a shepherd's tent.
Such indeed is the condition of human life in general; but he does not
relate so much what happens to all universally as what has befallen himself as
an individual. The use of tents is more common in those countries than in
ours, and shepherds often change their residence, while they drive their flock
from one place to another. He does not therefore say absolutely that men dwell
in a frail lodginghouse, while they pass through the world, but that, after he
had dwelt at ease in a royal palace, his lot was changed, just as if "a
shepherd's tent" were pitched for two days in one field and afterwards removed
to another.
I have cut off, as
a weaver, my life. It is worthy of observation,
that he indiscriminately ascribes the cause of his death, sometimes to himself,
and sometimes to God, but at the same time explains the grounds; for when he
speaks of himself as the author, he does not complain of God, or remonstrate
that God has robbed him of his life, but accuses himself, and
acknowledges deep blame. His words are equivalent to the proverbial saying,
"I have cut this thread for myself, so that I alone am the cause of my
death." And yet it is not without reason that he soon afterwards ascribes to God
what he had acknowledged to have proceeded from himself; for although we give to
God grounds for dealing severely with us, yet he is the judge who inflicts
punishment. In our afflictions, therefore, we ought always to praise his
judgment; because he performs his office when he chastises us as we
deserve.
From lifting up he
will cut me off. Some translate
hldm
(middallah) "through leanness," or "through sickness," and others
translate it "by taking away." The former derive this noun from
lld
(dalal) which means "to diminish," and the latter from
hld
(dalah) which means "to carry off by lifting up." But let my readers
consider if the word "lifting up" be not more appropriate; for Hezekiah appears
to complain that his life, while it tended to advance farther, was suddenly east
down; just as if God should cause the sun to set, while it was still ascending
in the sky.
From day even to
night. He now adds that in a short space of
time he was brought down; and by this circumstance again expresses the severity
of God's wrath; because he consumes men by the breath of a moment; for to be
laid low in a single day means that men die very
rapidly.
13.
I reckoned till the dawn.
Others translate it "I determined," or
"I laid down." Here it means what we express by the ordinary phrase, (Je
fasoye mon compte,)" I laid my account." From this verse it may be
inferred that Hezekiah labored two days at least under the disease; for in the
preceding verse he pronounced its severity to be so great that he expected
immediate death. And now, when one day was past, he still waited
till the
dawn, and again,
from day even to
night, so that he said that he would die
every moment. The meaning therefore is, that though he reached "the dawn," still
through constant tossings he was hastening to death, because, having been struck
by a terrible judgment of God, he cared nothing about his life; and as the
Greeks, when they intended to say that nothing is more vain than man, said that
he was
(ejfh>meron)
"an ephemeral animal," that is, "the creature of a day," so
Hezekiah means by "the life of a day" that which is fading and has no
duration.
As a lion, so hath
he broken my bones. The comparison of God to
a lion ought not to be reckoned strange, though God is naturally
"gracious, merciful, and kind."
(<023406>Exodus
34:6.) Nothing certainly can more truly belong to God than these attributes; but
we cannot be aware of that gentleness, when we have provoked him by our crimes
and urged him to severity by our wickedness. Besides, there is no cruelty and
fierceness in wild beasts that is fitted to strike such terror as we feel from
the bare mention of the name of God, and justly; for the Lord's chastisements
must have sufficient power to humble and cast us down to hell itself, so that we
shall be almost destitute of consolation and regard everything as full of
horror. In like manner also, we see that David has described these terrors, when
he says that "his bones are numbered, his couch is moistened with tears,
his soul is troubled, and hell is opened."
(<190603>Psalm
6:36; 22:17; 38:6.) Thus must the godly be sometimes terrified by the judgment
of God, that they may be more powerfully excited to desire his
favor.
14.
As a crane, or a swallow. Hezekiah cannot
satisfy himself in explaining the severity of his anguish. He now says that he
was reduced so low that he could not utter an articulate voice, but muttered
some confused sound, like persons who are almost at the point of death. Hence it
is evident that his distress was excruciating; for the severity of the pain took
away his voice, and his voice, he says, stuck in his throat; nothing was heard
but indistinct groans.
Such is the import of
these metaphors of "the crane and the swallow," which the Prophet
employs. Still it is certain that this indistinct sound of the voice is
nevertheless heard by God; though all our senses are oppressed by pain, and our
throat is choked by grief, still God beholds our hearts and listens to godly
sighs,
F687
which will be even more powerful than plain and direct words, provided that the
Spirit is present, who produces in us those "groanings that cannot be
uttered," of which Paul speaks.
(<450826>Romans
8:26.) There is no believer who does not feel that in prayer, when his heart is
oppressed by any heavy sorrow, he either stammers or is almost
dumb.
My eyes were lifted up
on high. These words are translated by some,
"My eyes are weakened;" but that would not agree with the phrase, "on
high."
F688
On this account we must adopt a simpler meaning, that, although Hezekiah's eyes
were nearly worn out with weakness, so that he almost fainted, yet. he did not
cease to lift up his eyes to heaven; and that he never was stupified to such a
degree as not to know that he ought to ask assistance from God. Let us therefore
learn by the example of Hezekiah to lift up our eyes to heaven, when our hearts
are afflicted and troubled; and let us know that God does not demand from us
great eloquence.
O Lord, it
hath oppressed me;
F689
comfort me. He confirms the sentiment already
expressed, by immediately directing his discourse to God and imploring his aid.
Being oppressed by the violence of disease, he desires that God would be present
to assist him. Some render the words, "Be surety for me;"
F690
and the verb
br[
(gnarab) is often used in this sense; but it is more appropriate to say,
"Comfort me," or "Cheer me." Or perhaps it will be thought preferable
to translate, as some have done, "Cause me to rest." Undoubtedly he
asks comfort from God, that he may not sink under the violence of disease; and
we ought to be assured of this, that the greater the weight of afflictions that
oppresses us, the more will God be ready to give us
assistance.
15.
What shall I say? This is generally supposed to
be an exclamation, such as frequently bursts forth in a season of joy, as if he
congratulated himself on having already obtained his wish. But I think
differently. Hezekiah appears to proceed in his complaints; for he speaks as men
commonly do when they are overcome by grief; "What shall I say? for
he who said it hath also done
it;" that is, "life and death are in his
hand; it is useless for me to
argue or contend with him; it is useless
for me to complain." In the book of Job also words and sayings of this
sort are often found.
(<180704>Job
7:4.) I think that this is the true meaning; for Hezekiah previously looked
around on all sides to see if any assistance appeared, and now, when he sees
that he is about to die, and that God has threatened it, he concludes
that he ought no longer to resist but to
obey.
Yet we ought to mark the emphatic
statement, that God hath actually fulfilled what he had threatened by his word.
They who explain it to mean simply, "what God said to me by the Prophet he hath
fulfilled," express a part of the truth, but. not the whole; for Hezekiah does
not coldly relate that he has perceived the effect of the word, but, by bringing
forward the power of God, he cuts off every occasion to murmur or complain. Thus
also David says, "I am dumb, because thou hast done it."
(<193909>Psalm
39:9.) We never cease to complain until we are restrained by the fear of the
power of God. Thus also Job, considering that he has to deal with God, says, "I
will lay my finger on my mouth,"
(<184004>Job
40:4,) and "I will humbly make supplication to my judge."
(<180915>Job
9:15.) Hezekiah, therefore, enjoins silence on himself on this ground, that it
is useless to contend with God.
At the same
time, he means that he has no hope of life, because the Lord gives actual
demonstration that it was a serious threatening; and hence he infers that he
gains nothing, because there are no means of evasion. This sentiment, it is
true, proceeds from despair; because in this manner, thinking that
God is his enemy, he shuts the door against his prayers. But that in very
severe distresses words of this kind should escape our lips, which deter us
from confidence in prayer, is neither new nor strange, provided that, on the
other hand, we rely on that calling upon God which the views of the flesh
pronounce to be of no avail. There is reason to believe that the pious king
labored under such perplexity that he fainted through weakness; but that he
chiefly considered what I have said, that there was nothing preferable to
silence, because that it would serve no purpose to dispute with God, will appear
more clearly from what immediately
follows.
I shall walk
trembling
F691
all my life. Hence we may infer that he now
holds out to his view the dreadful power of God, in order to dispose himself to
true humility. As
hdd
(dadah) sometimes signifies "to move," and sometimes "to walk softly,"
hdda
(eddaddeh) is translated by some commentators, "I shall be moved," or "I
shall be troubled," and by others, "I shall walk softly." For my own part, I
have no doubt that it denotes a trembling and feeble step; for Hezekiah had been
reduced to so great weakness that he despaired of ever afterwards recovering his
former strength. This trembling must be attributed to fear, for it immediately
follows, in bitterness; which means, that the sorrow which he had endured
was so deeply rooted in his heart, that it could never be removed. Hence arose
that weakness which he
mentioned.
hdda
(eddaddeh) is translated by the Vulgate, "I will call to remembrance," on
which account this passage has been tortured by Papists to support auricular
confession, but so absurdly that even old wives can laugh at it. But the plain
meaning is, that Hezekiah does not speak of calling to remembrance, but of that
agitation and trembling with which he says that he will be struck during the
whole period of his life.
16.
O Lord, even to all who shall
live after them. The concise style of the
Prophet has given rise to various interpretations. The interpretation most
commonly received is "O Lord, they shall live beyond those years,
F692"
that is, "they shall lengthen their life." This is equivalent to saying,
"When thou shalt have lengthened my life, thou wilt grant that others
also shall enjoy the same favor." But that meaning does not agree with the text,
and I look upon it as forced. I rather think that Hezekiah's meaning was
this" O Lord, whosoever
shall live beyond those years, to them also will the life of my spirit be
known." We must therefore supply the
relative
rça,
(asher,) who, as the Hebrew writers frequently do, and there will be nothing
forced in this interpretation; for there can be no doubt, and nobody denies it,
that he speaks of the years which the Lord had lengthened out to him. Thus he
means that, this favor will be acknowledged not only by the men of that age, but
also by posterity.
And didst
cause me to sleep, and didst make me alive. In
this way he magnifies the greatness of the favor, because it will also be well
known to a future age, and will continue to be engraven on the remembrance of
all, even when Hezekiah himself is dead, and not only so, but will be reckoned
to be a kind of resurrection. By the word sleep he means death, as the
Scriptures frequently do.
(<461130>1
Corinthians 11:30;
<520414>1
Thessalonians 4:14;
<610304>2
Peter 3:4.) Thus he compares this mortal disease to death; for he was so near
death that he utterly despaired of
life.
17.
Lo, in peace ray bitterness was
bitter.
F693
Again, another circumstance aggravates the severity of the distress; for sudden
and unexpected calamities disturb us more than those which come upon us in a
gradual manner. The grievousness of the disease was the more insupportable,
because it seized him suddenly while he enjoyed ease and quietness; for nothing
was farther from his thoughts than that he was about to depart from this life.
We know also that the saints sometimes rely too much on prosperity, and promise
to themselves unvarying success, which David too acknowledges to have happened
to himself, "In my prosperity I said, I shall never be moved; but thou didst
hide thy face, and I was troubled."
(<193006>Psalm
30:6, 7.)
Nothing more distressing, therefore,
could happen to Hezekiah than to be taken out of life, especially when the
discomfiture and ruin of his enemy left him in the enjoyment of peace; for I
think that Hezekiah fell into this disease after the defeat of Sennacherib, as
has been already said. Amidst that joy and peace which smiled upon him, lo, a
heavy sickness by which Hezekiah is fearfully distressed and tormented. This
warns us that, since nothing is solid or lasting in this life, and since all
that delights us may be speedily taken away, we ought not to grow sluggish in
prosperity, but, even while we enjoy peace, we ought to think of war, and
adversity, and afflictions, and, above all, to seek that peace which
rests on God's fatherly kindness, on which our consciences may safely
repose.
And thou hast been
pleased (to rescue) my soul from the pit. This
part of the verse admits of two meanings. Since the verb
qçj
(chashak) signifies sometimes "to love," and sometimes "to wish,"
that meaning would not be unsuitable, "It hath pleased thee to deliver my soul."
But if nothing be understood, the style will be equally complete, and will flow
not less agreeably, "Thou, O God, didst embrace my soul with favor and kindness,
while it was lying in the grave."
F694
It is well known that "soul" means "life;" but here the goodness of God is
proclaimed, in not ceasing to love Hezekiah, even when he might be regarded as
dead. In this way the copulative particle must be translated
But.
For thou hast cast
behind thy back all my sins. By assigning the
reason, he now leads us to the fountain itself, and points out the method of
that cure; for otherwise it might have been thought that hitherto he had spoken
of nothing else than the cure of the body, but now he shews that he looks at
something higher, namely, that he had been guilty before God, but by his grace
had been forgiven. He affirms, indeed, that life has been restored to him, but
reckons it of higher value that he has been reconciled to God than a hundred or
a thousand lives. And, indeed,
"it would have been
better for us never to have been born"
(<402624>Matthew
26:24)
than by living a long life to add continually new
offenses, and thus to bring down on ourselves a heavier judgment. He therefore
congratulates himself chiefly on this ground, that the face of God smiles
cheerfully upon him; for to enjoy his favor is the highest
happiness.
At the same time he declares that all
the distresses which God inflicts upon us ought to be attributed to our sins, so
that they who accuse God of excessive severity do nothing else than double
their' guilt; and he does not only condemn himself for one sin, but confesses
that he was laden with many sins, so that he needed more than one pardon. If,
then, we sincerely seek alleviation of our distresses, we must begin here;
because when God is appeased, it is impossible that it can be ill with us; for
he takes no pleasure in our distresses. It often happens with us as with foolish
and thoughtless persons, when they are sick; for they fix their attention on
nothing but
(sumptw>mata)
symptoms or accidental circumstances, and the pains which they feel, and
overlook the disease itself. But we ought rather to imitate skillful physicians,
who examine the causes of disease, and give their whole attention to eradicate
those causes. They know that outward remedies are useless, and even hurtful, if
the inward cause be unknown; for such remedies drive the whole force of the
disease inward, and promote and increase it, so that there is no hope of
cure.
Hezekiah therefore perceived the cause of
his distress, that is, his sins; and when he had received the forgiveness of
them, he knew that punishment also ceased and was remitted. Hence we see how
absurd is the distinction of the Papists, who wish to separate the remission of
punishment from the remission of guilt. But Hezekiah here testifies that
punishment has been remitted to him, because guilt has been
remitted.
We ought carefully to observe the form
of expression which Isaiah employs,
thou hast cast behind thy
back; for it means that the remembrance
of them is altogether effaced. In like manner, a Prophet elsewhere says that
God
"casteth them into the
depths of the sea."
(<330719>Micah
7:19.)
It is likewise said in another passage, that he
casteth them away
"as far as the
east is distant from the
west."
(<19A312>Psalm
103:12.)
By these modes of expression God assures us that he
will not impute to us the sins which he has pardoned; and if, notwithstanding of
this, he chastise us, he does it not as a judge, but as a father, to train his
children and keep them in the discharge of their duty. Papists are mistaken in
dreaming that punishments contain some kind of satisfaction,
F695as
if God exacted vengeance, because he would not bestow a free pardon. But when
God chastises his people, he promotes their future
advantage.
18.
For hell shall not confess
thee.
F696
When he says that he would not have celebrated the praises of God, if his life
had been taken away, he promises that he will be thankful and will keep it in
remembrance, and at the same time declares that the highest and most desirable
advantage that life can yield to him is, that he will praise God. But although
it is a sign of true piety to desire life for no other reason than to spend it
in the unceasing praises of God, yet Hezekiah appears to employ language
which is too exclusive; for the death of believers declares the glory. of
God not less than their life, and, being after death perfectly united to God,
they do not cease to proclaim his praises along with the angels. Again, another
question arises, "Why was Hezekiah so eager to avoid death and so earnestly
desirous of an earthly life?" And though even this second question were
answered, still the reader will likewise call to remembrance, that this terror
was not produced by death alone, for the same Hezekiah, when his life was ended,
did not resist, but willingly yielded to God; but that the pious king, when he
had been struck by God's wrath, grieved only on this account, that by his sins
he had excluded himself from life, as if he would never afterwards enjoy any
favor or blessing.
On this also depends the
answer to the first question; for we need not wonder if the pious king, not only
supposing that he must depart out of life, but thinking that death is the
punishment of sins and the vengeance of God, groan and weep that he is condemned
as unworthy of devoting himself to the advancement of the glory of God. All who
have been struck by this thunderbolt are unable, either living or dead, to
celebrate the praises of God, but, being overwhelmed with despair, must be dumb.
In the same sense also David says,
"In death there is no
remembrance of thee; in the grave who shall praise thee?"
(<190605>Psalm
6:5.)
And the whole Church says,
"The dead shall not
praise thee, nor those that go down into silence."
(<19B517>Psalm
115:17.)
The reason is, that they who are ruined and lost will
have no ground of thanksgiving.
Yet it ought
likewise to be observed that the saints, when they spoke in this manner, did not
consider what kind of condition awaited them after death, but, under the
influence of the pain which they now felt, looked only at the end for which they
were created and preserved in the world. The chief object of life, as we said a
little before, is that men should be employed in the service of God; and with
the same design God protects his Church in the world, because it is his will
that his name shall be celebrated. Now, he who sees himself cast down, because
he does not deserve to be reckoned, or to hold a place, among the worshippers of
God, does not calmly and attentively, consider what he shall do after death,
but, under the darkening influence of grief, as if after death all the exercise
of piety would cease, takes from the dead the power of praising God, because the
glory of God appears to be buried along with the witnesses of
it.
19.
The living, the living, he
shall confess thee. He does not include all men
without exception; for many live, who yet extinguish the glory of God by
their ingratitude, as far as lies in their power, and undoubtedly have nothing
farther from their thoughts than that they were born to praise God. But he
simply declares that men, so long as God supports them in this life, may
justly be regarded as the lawful heralds of his glory, when he invites
them, by his kindness, to the discharge of that office. And this contrast shews
that the statement which he made a little before, that "in death or in the grave
there is no remembrance of God," is a general declaration, that they who
would willingly be employed in praising God are deprived of this favor, when
they are driven out of the
world.
As I do this day.
He solemnly declares that he will be one of the
witnesses of the glory of God, and thus gives a manifest indication of gratitude
towards God; for he declares that he will not be forgetful, but will continually
give thanks to God, and will make known the favor which he has received;
and that not only to the men of his own age, but also to posterity, that
they too may celebrate those praises and adore the author of so great a
favor.
The father shall make
known to the sons thy truth. Hence we ought to
learn a useful lesson, that children are given to men on the express condition,
that every man, by instructing his children, shall endeavor, to the utmost of
his power, to transmit the name of God to posterity; and, therefore, the fathers
of families are chiefly enjoined to be careful in this respect, that they shall
diligently mention the benefits which God has bestowed on them. By the word
truth he means that faithfulness which God exercises towards his people,
and all the testimonies of his grace by which he proves that he is
true.
20.
Jehovah to save me.
F697
He acknowledges that he was delivered, not by the aid or industry of men,
but solely by the kindness of God. The rendering given by some, "It belongs to
the Lord to save me," does not express enough, and appears to be more
remote from the literal meaning; for he praises not only the power of God, but
also the work by which he hath given an evident proof of it. In a word, he
contrasts God's keeping with the death to which he had been sentenced;
because, having formerly dreaded him as a severe judge, he now avows him as his
deliverer, and leaps with joy.
F698
And
we will sing our songs. For the reason now
stated, he not only prepares himself for singing in token of gratitude, but also
calls on others to join and accompany him in this duty, and on this account
mentions the Temple, in which the assemblies of religious men were held.
Had be been a private individual and one of the common people, still it would
have been his duty to offer a public sacrifice to God, that he might encourage
others by his example. Much more then was the king bound to take care that he
should bring others to unite with him in thanksgiving; especially because in his
person God had provided for the advantage of the whole
Church.
All the days of our
life. He declares that he will do his endeavor
that this favor of God may be known to all, and that the remembrance of it may
be preserved, not only for one day or for one year, but as long as he shall
live. And indeed at any time it would have been exceedingly base to allow a
blessing of God so remarkable as this to pass away or be forgot, ten; but, being
forgetful, we continually need spurs to arouse us. At the same time, he takes a
passing notice of the reason why God appointed holy assemblies. It was, that all
as with one mouth might praise him, and might excite each other to the practice
of godliness.
21.
And Isaiah said
Isaiah now relates what was the remedy which he
prescribed to Hezekiah. Some think that it was not a remedy, becausefigs
are dangerous and hurtful to boils; but that the pious king was
warned and clearly taught by this sign that the cure proceeded from
nothing else than from the favor of God alone. As the bow in the sky,
F699
by which God was pleased to testify that mankind would never be destroyed by a
flood,
(<010913>Genesis
9:13,) appears to denote what is absolutely contrary to this; (for it makes its
appearance, when very thick clouds are gathering, and ready to fall as if they
would deluge the whole world;) so they think that a plaster, which was not at
all fitted for curing the disease, was purposely applied by the Prophet, in
order to testify openly that God cured Hezekiah without medicines. But since
figs are employed even by our own physicians for maturing a pustule, it is
possible that the Lord, who had given a promise, gave also a medicine, as we see
done on many other occasions; for although the Lord does not need secondary
means, as they are called, yet he makes use of them whenever he thinks proper.
And the value of the promise is not lessened by this medicine, which without the
word would have been vain and useless; because he had received another
supernatural sign, by which he had plainly learned that he had received front
God alone that life of which he
despaired.
22.
Now, Hezekiah had said.
Some explain this verse as if this also had
been a sign given to Hezekiah, and therefore, view it as connected with the
preceding verse, and look upon it as an exclamation of astonishment. But it is
more probable that in this passage the order has been reversed, as frequently
takes place with Hebrew writers, and that what. was spoken last is related
first. Isaiah did not at the beginning say that Hezekiah had asked a sign,
though the sacred history
(<122008>2
Kings 20:8) attests it; and therefore he adds what he had left out at the proper
place.
That I shall go up.
He means that it will be his chief object
throughout his whole life to celebrate the name of God; for he did not desire
life for the sake of living at ease and enjoying pleasure, but in order to
defend the honor of God and the purity of his worship. Let us therefore remember
that God prolongs our life, not that we may follow the bent of our natural
disposition, or give ourselves up to luxury, but that we may cultivate piety,
perform kind offices to each other, and frequently take part in the assembly of
the godly and the public exercises of religion, that we may proclaim the truth
and goodness of God.
CHAPTER
39
Isaiah
39:1-8
1. At that time
Merodach-baldan, the son of Baldan, king of Babylon, sent letters and a present
to Hezzekiah: for he had heard that he had been sick and was
recovered. 1. Tempore illo misit Merodach Baladan, filius Baladan, rex
Babel, ad Ezechiam literas et munus, ex quo audieret eum aegrotasse, et
convaluisse
2. And Hezekiah was glad of
them, and shewed them the house of his precious things, the silver, and the
gold, and the spices, and the precious ointment, and all the house of his
armour, and all that was nothing in his house, nor in all his dominion, that
Hezekiah showed them not. 2. Laetatus est autum de iis Ezechias, et
ostendit illis domum thesauri sui, argentum et aurum et aromata, unguentum
pretiosum, et omne armamentarium suum, et quicquid inveniebatur in thesauris
suis: non fuit res ulla, quam non ostenderit Ezechias in domo sua, totoque regno
suo.
3. Then came Isaiah the prophet
unto king Hezekiah, and said unto him, What said these men? And whence came they
unto thee? And Hezekiah said, They are come from a far country unto me, even
from Babylon. 3. Tum venit Isaias propheta ad regem Ezechiam, dixitique
illi: Quid dixerunt viri isti? Et unde venerunt ad te? Respondit Ezechias, E
terra longinqua venerunt ad me, e
Babel
4. Then said he, What have
they seen in thine house? And Hezekiah answered, All that is in mine house have
they seen: there is nothing among my treasures that I have not showed
them. 4. Tunc dixit: Quid viderunt domi tuae? Et dixit Ezechias: Cuncta
quae domi meae sunt viderunt; nec res ulla est, quam non illis ostenderim in
thesauris meis.
5. Then Isaiah to
Hezekiah, Hear the word of the Lord of hosts: 5. Tunc ait Isais Ezechiae:
Audi verbum Iehovae exercituum.
6.
Behold, the days come, that all that is in thine house and that which thy
fathers have laid up in store until this day, shall be carried to Babylon:
nothing shall be left, saitht he Lord. 6. Ecce dies veniunt, ut tollatur
in Babylonem quicquid est domituae, et quicquid recondiderunt patres tui ad hunc
usque diem; nec residuum quicquam manebit, dicit
Iehova.
7. And of thy sons that
shall issue from thee, which thou shalt beget, shall they take away; and they
shall be eunichs in the palace of the king of Babylon 7. E filiis tuis
qui egressi fuerint ex te, quos genueris, tollent; eruntque eunuchi in palatio
regis Babel.
8. Then said
Hezekiah to Isaiah, Good is the word of the Lord which thou hast spoken: he said
moreover, For there shall be peace and truth in my days. 8. Dixit
Ezechias Isiae: Bonus est sermo Iehovae quem pronumtiasti. Et dixit: Saltem erit
pax et stabilitas in diebus meis.
1.
At that
time. Some think that this was the first king
of the Chaldee nation; for his father, Baladin, had held the government
over the Babylonians without the title of king. This Merodach, therefore, after
having reigned twelve years, subdued the Assyrians, and made them tributaries to
the Chaldeans; for it is a mistake to suppose that the war was begun by
Nebuchadnezzar. It is indeed possible that he completed the subjugation of them;
but it is probable that already they were half subdued, so that nothing else
remained than to establish the royal power gained by the victory of his
predecessor.
Sent letters and
a present to Hezekiah. Although the
Prophet simply relates that messengers were sent, yet it is of importance to
observe that this was done craftily by the Babylonian, in order to flatter and
cajole Hezekiah. He was at this time threatening the Assyrians, whom he knew to
be justly disliked by the Jews on account of their continual wars; and
therefore, in order to obtain Hezekiah as an ally and partisan in the war which
was now waging against him, endeavors to obtain his friendship by indirect
methods. The mind of the good king was corrupted by ambition, so that he too
eagerly accepted the false blandishments of the tyrant, and swallowed the
bait.
The pretence was, to congratulate Hezekiah
on having recovered from his disease. And yet sacred history appears to assign
another reason, which was, that Merodach was induced by a miracle.
(<143231>2
Chronicles 32:31.) There is certainly no doubt that the report of that prodigy,
which took place when the sun went back, was yew widely spread; and it might
have produced an impression on many nations. Yet it can hardly be believed that
a heathen had any other object in view than to draw Hezekiah into his net; but
since, by a remarkable sign, God had shewn that he cared for the safety of
Hezekiah, and since wicked men commonly apply to a base purpose all the proofs
of God's favor, Merodach thought that, if he could obtain the alliance of
Hezekiah, he would carry on war under the protection and favor of heaven.
f700
The
consequence was, that he sent messengers to Hezekiah with presents, for the sake
of expressing his good-will; for he wished to obtain his favor, believing that
his friendship would be useful and advantageous to him; and his intention was,
to make use of him afterwards against the Assyrians, to whom he knew well that
the Jews entertained a deadly hatred. Such are the designs of kings and princes,
to transact their affairs by fraud and craftiness, and bysome means to gain as
many allies as possible, that they may employ their exertions against their
enemies
2. And Hezekiah
was glad. The Prophet performs the part
of the historian; for he merely relates what Hezekiah did, and will afterwards
explain why he did it; that is, that Hezekiah, blinded by ambition, made an
ostentatious display to the messengers; while he censures an improper kind of
joy, which afterwards gave rise to an eager desire of treating them in a
friendly manner.
Any person who shall barely
read this history will con-elude that Hezekiah did nothing wrong; for it was an
act of humanity to give a cheerful and hospitable reception to the messengers,
and to shew them every proof of good-will; and it would have been the act of a
barbarian to disdain those who had come to him on a friendly visit, and to spurn
the friendship of so powerful a king. But still there lurked in his heart a
desire of vain ostentation; for he wished to make a favorable display of
himself, that the Babylonian might be led to understand that this alliance would
not be without advantage to him, and might ascertain this from his wealth, and
forces, and weapons of war. He deserved to be reproved on another ground, that
he directed his mind to foreign and unlawful aid, and to that extent denied
honor to God, whom he had recently known to be his deliverer on two occasions;
for otherwise the Prophet would not have censured this act so
severely.
This is a remarkable example; and it
teaches us that nothing' is more dangerous than to be blinded by prosperity. It
proves also the truth of the old proverb, that "it is more difficult to bear
prosperity than adversity ;" for when everything goes on to our wish, we grow
wanton and insolent, and cannot be kept in the path of duty by any advices or
threatenings. When this happened to Hezekiah, on whom the Prophet had bestowed
the high commendation, that "the fear of God was his treasure,"
(<233306>Isaiah
33:6,) we ought to be very much afraid of falling into the same dangers. He is
carried away by idle boasting, and does not remember that formerly he was
half-dead, and that God rescued him from death by an extraordinary miracle.
Formerly he made a solemn promise that he would continually celebrate the
praises of God in the assembly of the godly,
(<233820>Isaiah
38:20,) and now, when he sees that his friendship is sought, and that a powerful
monarch sends to salute him, he forgets God and the benefits which he had
received from him. When we see that this good king' so quickly falls and is
carried away by ambition, let us learn to lay upon ourselves the restraint of
modesty, which will keep us constantly and diligently in the fear of
God.
3.
Then came Isaiah the
Prophet. He continues the same
narrative, but likewise adds doctrine. Although he does not say that God had
sent him, yet it is certain that he did this by the influence of the Holy Spirit
and by the command of God; and, therefore, he bestows on himself the designation
of the
Prophet, by which he intimates that he
did not come as a private individual, but to perform an office which God had
enjoined on him, that Hezekiah might clearly see that he had not to deal with a
mortal man.
Now, when he says that he
came,
we ought to infer that he was not sent for, but was allowed to remain
quietly at home, while Hezekiah was making' a boastful display of his treasures;
for prophets are not usually invited to consultations of this sort. But
formerly, while he was weighed down by extreme distress, while Rabshakeh
insulted him so fiercely, and uttered such daring' blasphemies against God, he
sent, to Isaiah, and requested him to intercede with God, and to soothe his
anguish by some consolation.
(<233702>Isaiah
37:2, 3, 4.) Thus in adversity and distress the prophets are sought, but in
prosperity are disregarded or even despised; because they disturb our mirth by
their admonitions, and appear to give occasion of grief. But Isaiah came,
though he was not invited; and in this we ought to observe and praise his
steadfastness, and are taught by his example that we ought not to wait till we
are sent for by men who need the discharge of our duty, when they flatter
themselves amidst the heaviest distresses, and bring danger on themselves either
by levity, or by ignorance, or even by malice; for it is our duty to gather the
wandering sheep, and we ought to do this diligently, even though we be not
requested by any person.
Though Hezekiah may be
justly blamed for having been corrupted by the flatteries of the king of Babylon
so as not to ask counsel of God, yet it is a manifestation of no ordinary
modesty, that he does not drive away or despise the Prophet, as if he had found
fault without reason, but replies gently, and at length receives calmly and
mildly a very severe reproof. It would have been better that he had, from the
beginning', inquired at the mouth of God, as it is said in the
psalm,
"Thy commandments are the
men of my
counsel,"
(<19B924>Psalm
119:24;)
but, having committed a mistake, it was his next duty
to receive submissively the remedy for the
fault.
What did those men
say? The Prophet does not immediately
inflict on him the pain of a severe reproof, but wounds him gently, so as to
lead him to a confession of his sin; for Hezekiah flattered himself, and thought
that all was going well with him, and, therefore, needed to be gradually aroused
from his slothfulness. Still these words gave a sharp wound; as if he had said,
"What have you to do with those men? Ought you not to keep at the
greatest distance from a plague so contagious?" He likewise inquires about the
contents of the message, in order to make Hezekiah ashamed of not having
perceived the deceit that was practiced on him; for there is reason to
believe that he would not have censured the congratulation, if there had not
been some poison mingled with it, but he points out those snares in which the
Babylonians wished to entangle him.
And yet it
is evident from the reply, that Hezekiah was not yet struck by that gentle
reproof; for he is still on good terms with himself, and boasts that those men
came from a distant country, from
Babylon. There is reason to believe that
Isaiah was not ignorant of that country, so that Hezekiah did not need to
express the distance in such magnificent language; but he boasts in this manner,
because he was under the influence of ambition. It was therefore necessary that
he should be more keenly pressed, and that sharper spurs should be
applied.
4.
Then he
said. Isaiah proceeds in his indirect
admonition, to see if Hezekiah shall be moved by it and displeased with himself.
But still he does not succeed, though it can hardly be believed that the king
was so stupid as not to feel the punctures of the spur; for he knew that the
Prophet had not come, as persons addicted to curiosity are wont to do, for the
purpose of hunting out news; and he knew also that the Prophet had not come to
jest with him, but to state something of importance. However that may be, we
ought to put a favorable construction on his mild reply; for he does not break
out against the Prophet, but modestly confesses the state of the fact, though he
does not yet acknowledge that he has sinned, or at least is not brought to
repentance; for he does not judge of his sin from that concealed disposition.
Ambition deludes men so much, that by its sweetness it not only intoxicates but
drives them mad, so that, even when they have been admonished, they do not
immediately repent. When, therefore, we see the godly Hezekiah struck with such
stupidity as not to perceive that he is reproved, or at least not to be stung by
it so as to know himself, we ought carefully to guard against so dangerous a
disease.
5.
Then Isaiah said to
Hezekiah. From this judgment of' God we
perceive that the sin of Hezekiah was not small, though common sense judges
differently; for since God always observes the highest moderation in chastising
men, we may infer from the severity of the punishment that it was no
ordinary fault, but a highly aggravated crime. Hence also we are
reminded that men judge amiss of words or actions, but that God alone is the
competent judge of them. Hezekiah shewed his treasures. Had they been heaped up,
that they might always lie hidden in the earth? He received the messengers
kindly. Should he have driven them away? He lent an ear to their instructions.
But that was when the rival of the Assyrian voluntarily desired his friendship.
Ought he to have rejected so valuable an advantage? In a word, so far as
appearances go, we shall find nothing for which an apology may not be
offered.
But God, from whom nothing is hidden,
observes in Hezekiah's joy, first, ingratitude; because he is unmindful of the
distresses which lately pressed him down, and, in some respects, substitutes the
Chaldeans in the room of God himself, to whom he ought to have dedicated his own
person and all that he possessed. Next, he observes pride; because Hezekiah
attempts too eagerly to gain reputation by magnificence and riches He observes a
sinful desire to enter into an alliance which would have been destructive to the
whole nation. But the chief fault was ambition, which almost entirely banishes
the fear of God from the hearts of men. Hence Augustine justly exclaims, "How
great and how pernicious is the poison of pride, which cannot be cured but by
poison!" For he has his eye on that passage in one of Paul's Epistles, in which
he says that "a messenger of Satan had been given to buffet him, that he might
not be puffed up by the greatness of revelations."
(<471207>2
Corinthians 12:7.) Hezekiah was unshaken, when all was nearly ruined; but he is
vanquished by these flatteries, and does not resist vain ambition. Let us,
therefore, attentively and diligently consider what a destructive evil this is,
and let us be so much the more careful to avoid
it.
Hear the word of Jehovah
of hosts. Being about to be the bearer
of a harsh sentence, he begins by saying that he is God's herald, and a little
afterwards, he again repeats that God has commanded him to do this, not merely
for the purpose of protecting himself against hatred,
f701
but in order to make a deep impression on the heart of the king'. Here again we
see his steadfastness and heroic courage. He does not dread the face of the
king, or fear to make known his disease, and to announce to him the judgment of
God; for although, at that time as well as now, kings had delicate ears, yet,
being fully aware that God had enjoined this duty upon him, he boldly executes
his commission, however much it might be disliked. Prophets were, indeed,
subject to kings, and claimed nothing for themselves, unless when it was their
duty to speak in the name of God; and in such cases there is nothing so lofty
that it ought not to be abased before the majesty of God. And if his object had
been to gain the good graces of his prince, he would have been silent like other
flatterers; but he has regard to his office, and endeavors to discharge it most
faithfully.
6.
And nothing shall be
left. It is proper to observe the kind
of punishment which the Lord inflicts on Hezekiah; for he takes from his
successors those things of which he vaunted so loudly, in order that they may
have no ground for boasting of them. Thus the Lord punishes the ambition and
pride of men, so that their name or kingdom, which they hoped would last for
ever, is blotted out, and they are treated with contempt, and the remembrance of
them is accursed. In a word, he overthrows their foolish thoughts, so that they
find by experience the very opposite of those inventions by which
they deceive themselves.
If it be objected that
it is unreasonable, that the sacking of a city and the captivity of a nation
should be attributed to the fault of a single man, while the Holy Spirit
everywhere declares
(<143614>2
Chronicles 36:14-17) that general obstinacy was the reason why God delivered up
the city and the country to be pillaged by the Babylonians; I answer, that there
is no absurdity in God's punishing the sin of a single man, and at the same time
the crimes of a whole nation. For when the wrath of the Lord overspread the
whole country, it was the duty of all to unite in confessing their guilt., and
of every person to consider individually what he had deserved; that no man might
throw the blame on others, but that every man might lay it on himself. Besides,
since the Jews were already in many ways liable to the judgment of God, he
justly permitted Hezekiah to fail in his duty to the injury of all, that he
might hasten the more his own wrath, and open up a way for the execution of his
judgment. In like manner we see that it happened to David; for Scripture
declares that it was not an accidental occurrence that David numbered the
people, but that it took place by the fault of the nation itself, whom the Lord
determined to punish in this manner.
"The anger of the Lord
was kindled against the nation, and he put it into the heart of David to number
the people."
(<102401>2
Samuel 24:1.)
Thus in this passage also punishment is threatened
against Hezekiah; but his sin, by which he provoked God's anger, was also the
vengeance of God against the whole
nation.
7.
Of thy
sons. It might be thought that this was
far more distressing to Hezekiah, and therefore it is put last for the sake of
heightening the picture. Even though any calamity spread widely in a nation, it
is commonly thought that kings and their families will be exempted, as if they
were not placed in the same rank with other men. When he understood, therefore,
that his sons would be made captives and slaves, this must have appeared to him
to be exceedingly severe. Hence again we may learn how much God was displeased
with Hezekiah for seeking aid from earthly wealth, and boasting of it in the
presence of wicked men, when God by a dreadful example punishes it as an
unpardonable crime, that Hezekiah made an ambitious display of his wealth in
presence of
unbelievers.
8.
Good is the word of Jehovah. From this
reply we learn, that Hezekiah was not a stubborn or obstinately haughty man,
since he listened patiently to the Prophet's reproof, though he was little moved
by it at the commencement. When he is informed that the Lord is angry, he
unhesitatingly acknowledges his guilt, and confesses that he is justly punished.
Having heard the judgment of God, he does not argue or contend with the Prophet,
but conducts himself with gentleness and modesty, and thus holds out to us an
example of genuine submissiveness and
obedience.
Let us therefore learn by the example
of the pious king' to listen with calmness to the Lord, not only when he exhorts
or admonishes, but even when he condemns and terrifies by threatening just
punishment. When he says that "the word of God is good," he not only gives him
the praise of justice, but patiently acquiesces in that which might have been
unwelcome on account of its harshness; for even the reprobate have sometimes
been compelled to confess their guilt; while their rebellion was not subdued so
as to refrain from murmuring against their Judge. In order, therefore, that
God's threatenings may be softened to us, we must entertain some hope of
mercy, otherwise our hearts will always pour forth unavailing bitterness;
but he who shall be convinced that God, when he punishes, does not in any degree
lay aside the feeling of a father's affection, will not only confess that God is
just, but will calmly and mildly bear his temporary severity. In a
word, when we shall have a powerful conviction of the grace of God, so as to
believe that he is our Father, it will not be hard or disagreeable to us to
stand and fall according to his pleasure; for faith will assure us that nothing
is more advantageous to us than his fatherly
chastisement.
Thus David, having been very
severely reproved by Nathan, humbly replies, "It is the Lord, let him do
whatever is right in his eyes;"
f702
for undoubtedly the reason why he is dumb is, not only because it would be of no
use to murmur, but because he willingly submits to the judgment of God. Such is
also the character of Saul's silence, when he is informed that the kingdom shall
be taken from him.
(<092820>1
Samuel 28:20.) But because it is only punishment that terrifies him, and he is
not moved by repentance for his sin, we need not wonder if he be full of cruelty
within, though apparently he acquiesces, because he cannot resist, which
otherwise he would willingly do, like malefactors who, while they are held bound
by chains or fetters, are submissive to their judges, whom they would willingly
drag down from the place of authority and trample under their feet. But while
David and Hezekiah are "humbled under the mighty hand of God,"
(<600506>1
Peter 5:6,) still they do not lose the hope of pardon, and therefore choose
rather to submit to the punishment which he inflicts than to withdraw from his
authority.
Which thou hast
spoken. It is worthy of notice that he
acknowledges not only that the sentence which God has pronounced is just, but
that the word which Isaiah has spoken is good; for there is great weight in this
clause, since he does not hesitate to receive the word with reverence, though it
is spoken by a mortal man, because he looks to its principal Author. The freedom
used by Isaiah might undoubtedly be harsh and unpleasant to the king; but
acknowledging him to be the servant of God, he allows himself to be brought to
obedience. So much the more insufferable is the delicacy of those who are
offended at being' admonished or reproved, and scornfully reply to teachers and
ministers of the word, "Are not you men as well as we?" As if it were not our
duty to obey God, unless he sent angels from heaven, or came down
himself.
Hence also we learn what opinion we
ought to form concerning fanatics, who, while they pretend to adore God, reject
the doctrine of the prophets; for if they were ready to obey God, they would
listen to him when he spoke by his prophets, not less than when he thundered
from heaven. I admit that we ought to distinguish between true and false
prophets, between "the voice of the shepherd
(<431003>John
10:3, 5) and the voice of the stranger ;" but we must not reject all without
distinction, if we do not wish to reject God himself; and we ought to listen to
them, not only when they exhort or reprove, but also when they condemn, and when
they threaten, by the command of God, the just punishment of our
sins.
At
least
f703
there shall be
peace. The particle
yk
(ki) sometimes expresses opposition, but, here it denotes an exception,
and therefore I have translated it at least; for Hezekiah adds something
new, that is, he gives thanks to God for mitigating the punishment which he had
deserved; as if he had said, "The Lord might have suddenly raised up enemies, to
drive me out of my kingdom; but he now spares me, and, by delaying, moderates
the punishment which might justly have been inflicted on me." Yet this clause
may be explained as a prayer,
f704
expressing Hezekiah's desire that the punishment should be delayed till a future
age. But it is more probable that what the Prophet had said about the days that
were to come, Hezekiah applied for soothing his grief, to encourage himself to
patience, because sudden vengeance would have alarmed him still more. This
exception, therefore, is highly fitted to induce meekness of spirit, "At
least God will spare our age." But if any person prefer to view it as
assigning a reason, "For there shall be peace,"
F705him
enjoy his opinion.
Peace and
Truth. Some think that
tma,
(emeth,) Truth, denotes the worship of God and pure religion, as if he
were thanking God that, when he died, he would leave the doctrine of godliness
unimpaired. But I consider it to denote "permanency," or a peaceful
condition of the kingdom; if it be not thought preferable to view it as
denoting, by the substitution of one word for another, that there will be
certain and long-continued prosperity.
But it
may be thought that Hezekiah was cruel in taking no care about posterity, and
not giving himself much trouble about what should happen afterwards. Such
sayings as, (ejmou~ qano>ntov
gai~a micqh>tw puri>,) "When I am
dead, let the earth be committed to the flames," that is, "When I am dead, all
are dead;" and other sayings of the same kind, which are now in the mouths of
many swine and Epieureans, are profane and shocking. But Hezekiah's meaning was
quite different; for, while he wished well to those who should live after him,
yet it would have been undutiful to disregard that token of forbearance which
God gave by delaying his vengeance; for he might have been led by it to hope
that this mercy would, in some degree, be extended to
posterity.
Some reply that he rejoiced at the
delay, because
"we ought not to be
anxious about to-morrow, seeing that sufficient for the day is its own
affliction."
(<400634>Matthew
6:34.)
But this does not apply to the present
passage; for Hezekiah does not disregard posterity, but, perceiving that God
moderates the punishment by forbearance, he gives thanks to God, as we have
already said; for although this punishment awaited a future age, still it was
his duty to acknowledge the present favor. And indeed we ought to labor most for
our own age, and to pay our chief regard to it. The future ought not to be
overlooked; but what is present and immediate has stronger claims on our
services; for we who live at the same time are bound by God with a stronger tie,
in order that, by mutual intercourse, we may assist each other, as far as shall
be in our power. It ought likewise to be observed that, while the Lord had
formerly promised a lengthened life to hezekiah, when he was very near death,
there was now strong reason to fear that he would again cut short his life on
account of that sin. When he is informed that the promise is ratified, he gives
thanks to God, and bears more patiently the calamity which was to come, though
he felt it to be grievous and distressing.
CHAPTER
40
Isaiah
40:1-31
1. Comfort ye, comfort ye my
people, saith your God. 1. Consolamini, consolamini populum meum, dicit
Deus rester.
2. Speak ye comfortably to
Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity
is pardoned: for she hath received of the Lord's hand double for all her
sins. 2. Loquimini secundum cor Ierusalem, et clamate ad eam, quod
impleta sit militia ejus, quod remissa sit iniquitas (vel, miseria) ejus,
quoniam accepit e manu Iehovae duplicia in onmibus peccatis
suis.
3. The voice of him that crieth in
the wilderness, Prepare ye the way of the Lord, make straight in the desert a
highway for our God. 3. Vox clamans in deserto: Parate viam Iehovae;
Dirigite in solitudine semitam Deo
nostro.
4. Every valley shall be
exalted, and every mountain and hill shall be made low: and the crooked shall be
made straight, and the rough places plain: 4. Omnis vailis exaltabitur,
et onmis mons et collis humiliabitur; et erit praeruptum in rectitudinem, et
loca confragosa in planiciem.
5.
And the glory of the Lord shall be revealed, and all flesh shall see it
together: for the mouth of the Lord hath spoken it. 5. Et
revelabitur gloria Iehovae, videbitque omnis caro pariter, quod os Iehovae
loquutum sit.
6. The voice said,
Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness
thereof is as the flower of the field: 6. Vox dixit (vel,
dicebat): Clama. Et dixi, Quid clamabo? Omnis caro herba, et omnis gratia
ejus quasi flos eampi.
7. The
grass withereth, the flower fadeth; because the Spirit of the Lord bloweth upon
it: surely the people is grass. 7. Exaruit herba, emarcuit flos, quia
spiritus Iehovae sufflavit in co. Sane herba est
populus.
8. The grass withereth,
the flower fadeth; but the word of our God shall stand for ever. 8.
Arescit herba, emarcet flos. At sermo Dei nostri stabit in
aeternum.
9. O Zion, that
bringest good tidings, get thee up into the high mountain; O Jerusalem, that
bringest good tidings, lift up thy voice with strength: lift it up, be
not afraid; say unto the cities of Judah, Behold your God! 9. Ascende in
montem excelsum, annuntiatrix Sion; attolle fortiter vocem tuam, annuntiatrix
Ierusalem. Attolle, ne timeas. Die civitatibus Iuda: Ecce Deus
rester.
10. Behold, the Lord God
will come with strong hand, and his arm shall rule for him; behold, his
reward is with him, and his work before him. 10. Ecce Dominus
Iehova in robore veniet; et brachium ejus sibi potens. Ecce merces ejus cure co,
et opus ejus coram ipsius
facie.
11. He shall feed his
flock like a shepherd; he shall gather the lambs with his arm, and carry them
in his bosom, and shall gently lead those that are with
young. 11. Sicuti pastor gregem suam pascet, brachio suo colliget agnos,
sinu suo portabit, foetus suaviter
ducet.
12. Who hath measured the
waters in the hollow of his hand, and meted out heaven with the span, and
comprehended the dust of the earth in a measure, and weighed the mountains in
scales, and the hills in a balance? 12. Quis mensus est pugillo suo
aquas, et coelos palma mensus est, et comprehendit tribus digitis pulverem
terrae, et appendit montes in statera, et colles in
trutina?
13. Who hath directed
the Spirit of the Lord, or, being his counsellor, hath taught
him? 13. Quis erudivit Spiritum Iehovae, aut consilio eum instruxit, et
eum docuit?
14. With whom took he
counsel, and who instructed him, and taught him in the path of judgment,
and taught him knowledge, and shewed to him the way of understanding? 14.
A quo petlit consilium, ut eum moneret? et docuit eum semitam judicii, erudivit
scientia, et viam prudentiae ostendit
ei?
15. Behold, the nations
are as a drop of a bucket, and are counted as the small dust of the
balance: behold, he taketh up the isles as a very little thing. 15. En
gentes quasi gutta situlae, et quasi pulvisculus trutinae reputantur; en insulas
quasi rein minimam tollit.
16.
And Lebanon is not sufficient to burn, nor the beasts thereof sufficient
for a burnt-offering. 16. Nec Libanus sufficeret ad incendium, nec
bestiae ejus ad holocaustum.
17.
All nations before him are as nothing; and they are counted to him less
than nothing, and vanity. 17. Omnes gentes quasi nihilum sunt corameo, et
praeipso reputantur minus quam nihil, et quod non
est.
18. To whom then will ye
liken God? or what likeness will ye compare unto him? 18. Cui igitur
similem fecistis Deum, aut quam similitudinem ordinabitis
ei?
19. The workman melteth a
graven image, and the goldsmith spreadeth it over with gold, and casteth silver
chains. 19. Artifex parat sculptlie, aurifaber aurum aptat illi, et
catenas argenteas (conflat)
aurifaber.
20. He that is
so impoverished that he hath no oblation chooseth a tree that will
not rot: he seeketh unto him a cunning workman to prepare a graven image,
that shall not be moved. 20. Pauper oblationi eligit lignum quod
non putrescat; artificem peritum quaerit sibi qui sculptlie praeparet, ne
moveatur.
21. Have ye not known?
have ye not heard? hath it not been told you from the beginning? have ye not
understood from the foundations of the earth? 21. An nescitis? An non
audistis? An non vobis annuntiatum est ab initio? An non edocti estis a
fundamentis terrae?
22. It is
he that sitteth upon the circle of the earth, and the inhabitants thereof
are as grasshoppers; that stretcheth out the heavens as a curtain, and
spreadeth them out as a tent to dwell in; 22. Is sedet super gyrum
terrae, cujus habitatores sunt vehti locustae, extendit coelum ut cortinam;
expandit, inquam, quasi tentorium, ut
inhabitetur.
23. That bringeth
the princes to nothing: he maketh the judges of the earth as vanity. 23.
Redigit potentes in nihilum, gubernatores terrae quasi non
slut.
24. Yea, they shall
not be planted; yea, they shall not be sown; yea, their stock shall not take
root in the earth: and he shall also blow upon them, and they shall wither, and
the whirlwind shall take them away as stubble. 24. Perinde ut non
plantati, perinde ut non sati, perinde acsi non radix in terra stirps eorum.
Etiam dum sufflat in eos arescunt, et turbo quasi stipulam aufert
eos.
25. To whom then will ye
liken me, or shall I be equal? saith the Holy One. 25. Et cut
assimilabitis me, ut similis sim? dicit
Sanctus.
26. Lift up your eyes on
high, and behold who hath created these things, that bringeth out their
host by number: he calleth them all by names, by the greatness of his might, for
that he is strong in power; not one faileth. 26. Tollite in
sublime oculos vestros, et aspicite quis creaverit ea producens ad numerum
exercitum eorum; omnibus nominatim acclamabit; a magnitudine virium et robore
fortitudinis nullum deficiet (vel,
deerit).
27. Why sayest thou,
O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is
passed over from my God? 27. Quare dices, Iacob, et loqueris Israel?
Abscondita est via mea ab Iehova, eta Deo meo judicium meum
transit.
28. Hast thou not known,
hast thou not heard, that the everlasting God, the Lord, the Creator of
the ends of the earth, fainteth not, neither is weary? there is no
searching of his understanding. 28. An non scivisti? An non audiisti
(quod) Deus seculi sit Iehova, qui fines terrae creavit? Non laborat, nec
lassitudine fatigatur; et non est investigatio intelligentiae
ejus.
29. He giveth power to the faint;
and to them that have no might he increaseth strength. 29. Dot
lasso virtutem, et cui nihil est virium robur
suppeditat.
30. Even the youths shall
faint and be weary, and the young men shall utterly fall: 30. Fatigantur
adolescentes et lassantur; juvenes cadendo
cadunt.
31. But they that wait upon the
Lord shall renew their strength; they shall mount up with wings as
eagles; they shall run, and not be weary; and they shall walk, and not
faint. 31. At expectantes Iehovam vires novas colligent; sustollent alas
ut aquibe; current, nec fatigabuntur; ambulabunt, nec
deficient.
1.
Comfort ye. The Prophet introduces a new
subject; for, leaving the people on whom no favorable impression was made either
by threatenings or by admonitions, on account of their desperate wickedness, he
turns to posterity, in order to declare that the people who shall be humbled
under the cross will experience no want of consolation even amidst the severest
distresses. And it is probable that he wrote this prophecy when the time of the
captivity was at hand, that he might not at his departure from life leave the
Church of God overwhehned by very grievous calamities, without the hope
of restoration. Though he formerly mingled his predictions with threatenings and
terrors for this purpose, yet he appears to have contemplated chiefly the
benefit of those who lived at that time. What will afterwards follow will relate
to the future Church, the revival of which was effected long after his death;
for he will next lay down a perpetual doctrine, which must not be limited to a
single period, and especially when he treats of the commencement and
progress of the reign of Christ. And this prophecy must be of so much the
greater importance to us, because it addresses us in direct terms; for, although
it may be a spiritual application of what goes before, so as to be doctrine that
is common both to the Jews and to us, yet, as he leaves the Jews of that age,
and addresses posterity down to the end of the world, it appears to belong more
especially to us.
By this exhortation,
therefore, the Lord intended to stir up the hearts of the godly, that they might
not faint, amidst heavy calamities. First, he addresses the Jews, who were soon
after to be carried into that hard captivity in which they should have neither
sacrifices nor prophets, and would have been destitute of all consolation, had
not the Lord relieved their miseries by these predictions. Next, he addresses
all the godly that should live afterwards, or that shall yet live, to encourage
their heart, even when they shall appear to be reduced very low and to be
utterly ruined.
That this discourse might have
greater weight, and might mere powerfully affect their minds, he represents God
as raising up new prophets, whom he enjoins to soothe the sorrows of the people
by friendly consolation. The general meaning is, that, when he shall have
appeared to have forsaken for a time the wretched captives, the testimony of his
grace will again burst forth from the darkness, and that, when gladdening
prophecies shall have ceased, their proper time will come round. In order to
exhibit more strongly the ground of joy, he makes use of the plural number,
Comfort ye; by which he intimates that he will send not one or another,
but a vast multitude of prophets; and this he actually accomplished, by which we
see more clearly his infinite goodness and
mercy.
Will say.
First, it ought to be observed that the verb is
in the future tense; and those commentators who render it in the present or past
tense both change the words and spoil the meaning. Indircetly he points out an
intermediate period, during which the people would be heavily afflicted, as if
God had been silent.
F706
Though even at that time God did not cease to hold out the hope of salvation by
some prophets, yet, having for a long period cast them off, when they were
wretchedly distressed and almost ruined, the consolation was less abundant, till
it was pointed out, as it were with the finger, that they were at liberty to
return. On this account the word comfort must be viewed as relating to a
present favor; and the repetition of the word not only confirms the certainty of
the prediction, but applauds its power and success, as if he had said, that in
this message there will be abundant, full, and unceasing cause of
joy.
Above all, we must hold by the future tense
of this verb, because there is an implied contrast between that melancholy
silence of which I have spoken, and the doctrine of consolation which afterwards
followed. And with this prediction agrees the complaint of the
Church,
"We do not see our
signs; there is no longer among us a prophet or any one that knows how long."
(<197409>Psalm
74:9.)
We see how she laments that she has been deprived of
the best kind of comfort, because no promise is brought forward for soothing her
distresses. It is as if the Prophet bad said, "The Lord will not suffer you to
be deprived of prophets, to comfort you amidst your severest distresses. At that
time he will raise up men by whom he will send to you the message that had been
long desired, and at that time also he will show that he takes care of
you."
I consider the future tense, will say,
as relating not only to the captivity in Babylon, but to the whole period of
deliverance, which includes the reign of Christ.
F707
To the verb will say, we must supply "to the prophets," whom he
will appoint for that purpose; for in vain would they have spoken, if the Lord
had not told them, and even put into their mouth what they should make known to
others. Thus there is a mutual relation between God and the prophets," whom he
will appoint for that purpose; for in vain would they have spoken, if the Lord
had not told them and even put into their mouth what they should make known to
others. Thus there is a mutual relation between God and the prophets. In a word,
the Lord promises that the hope of salvation will be left, although the
ingratitude of men deserves that this voice shall be perpetually silenced and
altogether extinguished.
These words, I have
said, ought not to be limited to the captivity in Babylon; for they have a very
extensive meaning, and include the doctrine of the gospel, in which chiefly lies
the power of "comforting." To the gospel it belongs to comfort those who are
distressed and cast down, to quicken those who are slain and actually dead, to
cheer the mourners, and, in short, to bring all joy and gladness; and this is
also the reason why it is called "the Gospel," that is, good news,
F708
Nor did it begin at the time when Christ appeared in the world, but long before,
since the time when God's favor was clearly revealed, and Daniel might be said
to have first raised his banner, that believers might hold themselves in
readiness for returning.
(<270902>Daniel
9:2.) Afterwards, Haggai, Zechariah, Malachi, Nehemiah, Ezra, and others, down
to the coming of Christ, exhorted believers to cherish better and better hopes.
Malachi, the last of them that wrote, knowing that there would be few prophets,
sends the people to the law of Moses, to learn from it the will of God and its
threatenings and promises.
(<390404>Malachi
4:4.)
Your God.
From this passage we learn what we ought
chiefly to seek in the prophets, namely, to encourage the hopes of godly persons
by exhibiting the sweetness of divine grace, that they may not faint under the
weight of afflictions, but may boldly persevere in calling on God. But since it
was difficult to be believed, he reminds them of the covenant; as if he had said
that it was impossible for God ever to forget what he formerly promised to
Abraham.
(<011707>Genesis
17:7.) Although, therefore, the Jews by their sins had fallen from grace, yet he
affirms that he is their God, and that they are his peculiar people, both
of which depended on election; but, as even in that nation there were many
reprobates, the statement implies that to believers only is this discourse
strictly directed; because he silently permits unbelievers, through constant
languishment, to be utterly wasted and destroyed. But to believers there is held
out an invaluable comfort, that, although for a time they are oppressed by grief
and mourning, yet because they hope in God, who is the Father of consolation,
they shall know by experience that the promises of grace, like a hidden
treasure, are laid up for them, to cheer their hearts at the proper time. This
is also a very high commendation of the prophetic office, that it supports
believers in adversity, that they may not faint or be discouraged; and, on the
other hand, this passage shews that it is a very terrible display of God's
vengeance when there are no faithful teachers, from whose mouth may be
heard in the Church of God the consolation that is fitted to raise up those who
are cast down, and to strengthen the
feeble.
2.
Speak ye according to the heart of Jerusalem.
Here God commands his servants the prophets,
and lays down the message which he wishes them to deliver publicly, when
believers shall be called to change their strain from mourning to joy. And yet
he does not exhort and encourage them to the cheerful and courageous
discharge of their office, so much as he conveys to the minds of believers an
assured hope that they may patiently endure the irksomeness of delay, till the
prophets appear with this glad and delightful message. To
speak to the
heart
F709
is nothing else than "to speak according to the wish or sentiment of the
mind;" for our heart abhors or recoils if any sad intelligence is communicated,
but eagerly receives, or rather runs to meet, whatever is agreeable. Now, in
consequence of the people having been apparently rejected, nothing could be more
agreeable than a reconciliation
F710
which should blot out all offenses. By a figure of speech in which a part is
taken for the whole,
Jerusalem,
as is well known, denotes the
Church.
And cry to her.
The word cry means that the promise of
this grace will be open and manifest, so as to resound in the ears of all and be
understood; for if prophets only muttered or spoke indistinctly, the belief of
this consolation would be doubtful or weak, but now that they publish it boldly
and with open mouth, all doubts are
removed.
That her warfare is
accomplished. This is the desirable message,
that the Lord determines to put an end to the warfare of his people. I consider
yk
(ki) to be used for introducing an explanation. Some think that
habx,
(tzebaahh,) which we have translated "her warfare," simply denotes
"time," as if it had been said, "her time is accomplished."
F711
Others think that it expresses the time of visitation, but this is incorrect;
for among the Hebrews it literally denotes a time previously appointed and set
apart for lawful work or labor.
(<040423>Numbers
4:23.) But here unquestionably the metaphor is taken from the discharge of
soldiers; for it means that the end and issue of their vexations is at hand, and
that God does not wish to harass his people continually, but to set a limit to
their afflictions. He therefore compares the time of the captivity in Babylon to
a righteous warfare, at the end of which the soldiers, having obtained an
honorable discharge, will return home to enjoy peace and
quietness.
That her iniquity
is pardoned. This means that God is so gracious
to them that he is unwilling to treat them with the utmost severity. These
words, therefore, assign a reason; for, as physicians, in curing diseases, first
remove the causes from which diseases arise, so does the Lord deal with us. The
scourges by which he chastises us proceed from our sins; and therefore, that he
may cease to strike, he must first pardon us; and consequently, he says that
there will be an end of punishments, because he no longer imputes sin.
Others think that
hnw[
(gnavonahh) means "her misery," and that it denotes that her
misery is ended. This meaning also is highly appropriate, and thus the Prophet
will make the same announcement in two ways; for to finish her warfare, and to
put an end to her miseries, mean the same thing. Yet we must hold this
principle, that God ceases from inflicting punishment when he is appeased, so
that pardon and the forgiveness of sins always come first in order, as the
cause. But the word
hxrn
(nirtzah) demands, in my opinion, the former meaning; as if he had said,
that God has been appeased in such a manner that, having pardoned and forgiven
their sins, he is ready to enter again into a state of favor with his
people.
Double for all her
sins. This passage is explained in two ways.
Some say that the people, having deserved a double punishment, have obtained a
double favor; and others, that they have received enough of punishment, because
God is unwilling to exact more. The former interpretation, though it contains an
excellent and profitable doctrine, does not agree with the text, and must
therefore be set aside; and it is evident that the Prophet means nothing else
than that God is abundantly satisfied with the miseries which have befallen his
Church. I could have wished, therefore, that they who have attacked Jerome and
other supporters of this interpretation, had been more moderate; for the natural
meaning belongs to this interpretation, and not to the more ingenious one, that
the Lord repays double favor for their sins. The general meaning is, that God is
unwilling to inflict more severe or more lengthened punishment on his people,
because, through his fatherly kindness, he is in some sense displeased with the
severity.
Here the word double denotes
"large and abundant." It must not be imagined that the punishments were
greater than the offenses, or equal to them; for we ought to abhor the blasphemy
of those who accuse God of cruelty, as if he inflicted on men excessively severe
punishment; for what punishment could be inflicted that was sufficiently severe
even for the smallest offense? This must therefore relate to the mercy of God,
who, by setting a limit to the chastisements, testifies that he is unwilling to
punish them any more or longer, as if he were abundantly satisfied with what had
gone before, though that nation deserved far severer chastisements. God sustains
the character of a Father who, while he compassionates his children, is led, not
without reluctance, to exercise severity, and thus willingly bends his mind to
grant
forgiveness.
3.
A voice crying in the wilderness. He follows
out the subject which he had begun, and declares more explicitly that he will
send to the people, though apparently ruined, ministers of consolation. At the
same time he anticipates an objection which might have been brought forward.
"You do indeed promise consolation, but where are the prophets? For we shall be
'in a wilderness,' and whence shall this consolation come to us?" He therefore
testifies that "the wilderness" shall not hinder them from enjoying that
consolation.
The wilderness
is employed to denote metaphorically that
desolation which then existed; though I do not deny that the Prophet alludes to
the intermediate journey;
F712
for the roughness of the wilderness seemed to forbid their return. He promises,
therefore, that although every road were shut up, and not a chink were open, the
Lord will easily cleave a path through the most impassable tracts for himself
and his people.
Prepare the
way of Jehovah. Some connect the words "in the
wilderness" with this clause, and explain it thus, "Prepare the way of
Jehovah in the wilderness." But the Prophet appears rather to represent a voice
which shall gather together those who had wandered and had, as it were, been
banished from the habitable globe. "Though you behold nothing but a
frightful desert, yet this voice of consolation shall be heard from the mouth of
the prophets." These words relate to the hard bondage which they should undergo
in Babylon.
But to whom is that voice addressed?
Is it to believers? No, but to Cyrus, to the Persians, and to the Medes, who
held that people in captivity. Having been alienated from obedience to God, they
are constrained to deliver the people; and therefore they are enjoined to
"prepare and pave the way," that the people of God may be brought back to Judea;
as if he had said:, "Make passable what was impassable." The power and efficacy
of this prediction is thus held up for our applause; for when God invests his
servants with authority to command men who were cruel and addicted to plunder,
and who at that time were the conquerors of Babylon, to "prepare the way" for
the return of his people, he means that nothing shall hinder the fulfillment of
his promise, because he will employ them all as hired servants. Hence we obtain
an excellent consolation, when we see that God makes use of irreligious men for
our salvation, and employs all the creatures, when the case demands it, for that
end.
A highway for our God.
When it, is said that the way shall be prepared
not for the Jews, but for God himself, we have here a remarkable proof of his
love towards us; for he applies to himself what related to the salvation of his
chosen people. The Lord had nothing to do with walking, and had no need of a
road; but he shews that we are so closely united to him that what is done on our
account he reckons to be done to himself. This mode of expression is frequently
employed elsewhere, as when it is said that God "went forth into battle
with his anointed,"
(<350313>Habakkuk
3:13,) and that "he rode through the midst of Egypt,"
(<021104>Exodus
11:4,) and that he lifted up his standard and led his people through the
wilderness.
(<236313>Isaiah
63:13.)
This passage is quoted by the
Evangelists,
(<400303>Matthew
3:3;
<410103>Mark
1:3;
<420304>Luke
3:4,) and applied to John the Baptist, as if these things had been foretold
concerning him, and not unjustly; for he held the highest rank among the
messengers and heralds of our redemption, of which the deliverance from Babylon
was only a type. And, indeed, at the time when the Church arose out of her
wretched and miserable condition, her mean appearance bore a stronger
resemblance than the Babylonish captivity to a "wilderness;" but God
wished that they should see plainly, in the wilderness in which John taught, the
image and likeness of that miserably ruinous condition by which the whole beauty
of the Church was injured and almost destroyed. What is here described
metaphorically by the Prophet was at that time actually fulfilled; for at an
exceedingly disordered and ruinous crisis John lifted up the banner of joy.
True, indeed, the same voice had been previously uttered by Daniel, Zechariah,
and others; but the nearer the redemption approached, the more impressively
could it be proclaimed by John, who also pointed out Christ with the finger.
(<430129>John
1:29.) But because, in the midst of a nation which was ignorant and almost sunk
in stupidity, there were few that sincerely grieved for their ruinous condition,
John sought a wilderness, that the very sight of the place might arouse careless
persons to hope and desire the promised deliverance. As to his denying that he
was a Prophet,
(<430121>John
1:21,) this depends on the end of his calling and the substance of his doctrine;
for he was not sent to discharge apart any continued office, but, as a herald,
to gain an audience for Christ his Master and Lord. What is here said about
removing obstructions, he applies skilfully to individuals, on this ground, that
the depravity of our nature, the windings of a crooked mind, and obstinacy of
heart, shut up the way of the Lord, and hinder them from preparing, by true
self-denial, to yield
obedience.
4.
Every valley shall be exalted. He confirms and
asserts the preceding statement; for he shews that no difficulties can prevent
the Lord from delivering and restoring his Church whenever he shall think fit.
These words might with propriety be rendered in the imperative mood, "Let every
valley be exalted,"
F713
so as to be placed in immediate connection with the command which God gives
by his prophets to prepare and level the way for himself; but it makes hardly
any difference in the meaning. Let us be satisfied with understanding the
Prophet's design, "that, although many and formidable difficulties are started
to hinder the salvation of the Church, still the hand of God will be victorious
and will prevail."
And every
mountain and hill shall be laid low. It ought
to be observed that many obstructions always arise whenever God makes provision
for our deliverance, or wishes to aid the afflicted; and although his glory is
more fully displayed by these obstructions, yet we suffer no loss; for we behold
more clearly his wonderful power when no strength, or efforts, or contrivances
of men can prevent him from gaining his object. He conducts his people through
"mountains" and steep places in such a manner as if the road were perfectly
level; and by the words mountains
and hills, the Prophet undoubtedly
intends to denote metaphorically obstructions of every kind; for Satan attempts
in every way to hinder our salvation. When we come, therefore, to spiritual
redemption, these words undoubtedly include both internal and external
obstacles, — lusts and wicked desires, ambition, foolish confidence, and
impatience, which retard us wonderfully, but the Lord will break them all down;
for when he stretches out his hand, nothing can restrain or drive him
back.
5.
And the glory of Jehovah shall be revealed. He
means that this work of redemption will be splendid, so that the Lord will shew
that he is the Author of it, and will illustriously display his majesty and
power. This, indeed, is very openly manifested in all places and in all events,
but he promises that he will do this especially in protecting and delivering his
Church, and not without good reason; for the deliverance of the Church, from its
commencement down to the coming of Christ, might be called a renewal of the
world.
F714
And because the power of God, which he had formerly been accustomed to display,
was almost extinguished, so that scarcely the slightest traces were discernible,
as it is said in the Psalm, "We do not see our signs,"
(<197409>Psalm
74:9;) this was a very seasonable warning, that a new and striking demonstration
is promised, by which they may perceive that God has in his power various
methods of giving relief, even when he conceals them for a
time.
And all flesh shall see.
He now heightens the miracle by an additional
circumstance, that it will be known not only in Judea, but in foreign and
distant countries; for by these words "All flesh shall see," he means
that there will be no nations that do not see clearly that the return of the
people is a heavenly work, and that God did not speak in vain by the Prophet.
Thus he censures the unbelief of men, who never rely on the promises of God, and
who treat as fables whatever is said by the prophets, till by beholding the
actual fact they are constrained to
yield.
That the mouth of
Jehovah hath spoken. Here we are taught what is
the true method of correcting our unbelief; that is, to be employed in
meditating on the promises of God, and to have our faith strengthened by all the
proofs of them which he exhibits. Thus it is proper to join doctrine with
experience; for since the sight of God's works would produce little impression
on us, he first enlightens us by the torch of his word, and next seals the truth
of it by the actual
accomplishment.
6.
The voice said, Cry. He now describes a
different "voice" from that of which he formerly spoke; for hitherto he
had spoken about the "voice" of the prophets, but now he means the "voice" of
God himself commanding the prophets to cry. Although the voice of the
prophets is also the voice of God, whose instruments they are, (for they do not
speak of themselves,)
(<610120>2
Peter 1:20, 21,) yet this distinction is necessary, that we may know when the
Lord commands, and when the prophets and ministers execute his commandments.
There is also a beautiful comparison between the two "voices," that we may
receive with as much reverence what the prophets utter as if God himself
thundered from heaven; for they speak only by his mouth, and repeat as
ambassadors what he has commissioned them to declare. Besides, this preface
gives notice that the Prophet is about to speak of something highly important;
for, although he everywhere testifies that he faithfully delivers from hand to
hand what he has received from God, yet, in order to obtain closer attention, he
states that the voice of God has expressly enjoined the mode of speaking which
he shall employ. Such is also the import of the word Cry, as if he had
said that he must proclaim this commandment in a clear and loud voice, that it
may make the deeper
impression.
And I said, What
shall I cry? The addition of this question has
great weight; for the Prophet means that he does not break forth at random, and
boast of what he appeared to have heard in a confused manner; but that he
received clear and undoubted instruction, after having waited for it with
composure. Besides, from the fact itself we may learn that there is nothing here
that is superfluous, because two chief points of heavenly doctrine were to be
briefly handled; that, although man is smoke and vanity, and all his
excellence is deceitful and fading, yet believers have the best reason
for glorying, because they seek salvation not from themselves; and that,
although they are strangers on the earth,
(<581113>Hebrews
11:13,) yet they possess heavenly happiness, because God unites himself to them
by his word; for by renouncing ourselves we are led to desire the grace
of God. The Prophet knew, indeed, what he ought to say; but by this question he
intended to make a stronger impression on their minds, in order to shew that he
and all the other servants of God are constrained by necessity to utter this
sentiment, and that they cannot begin to teach in any other manner, though they
should put a hundred questions and inquiries; as indeed they will gain nothing
by choosing to adopt any other method.
As to the
word Cry, I have no objection to view it as denoting both boldness and
clearness; because prophets ought not to mutter in an obscure manner, but to
pronounce their message with a distinct voice, and to utter boldly and with open
mouth whatever they have been commanded to declare. Let every one, therefore,
who is called to this office constantly remember and believe, that he ought to
meet difficulties of every sort with unshaken boldness, such as was
always manifested both by prophets and by apostles.
"Wo to me," says Paul,
"if I do not preach the gospel; for necessity is laid on me."
(<460916>1
Corinthians 9:16.)
All flesh is grass.
First, it ought to be observed, that he does
not speak merely of the frailty of human life, but extends the discourse
farther, so as to reduce to nothing all the excellence which men think that they
possess. David indeed compares this life to grass,
(<19A315>Psalm
103:15,) because it is fading and transitory; but the context shews that the
Prophet does not speak only of the outward man, but includes the gifts of the
mind, of which men are exceedingly proud, such as prudence, courage, acuteness,
judgment, skill in the transactions of business, in which they think that they
excel other animals; and this is more fully expressed by that which immediately
follows —
All the grace
of it. Some translate
wdsj
(chasdo)
"his glory;" others, "his kindness;" but
I have preferred the word "grace," by which I mean everything that
procures honor and esteem to men. Yet a passive signification may also be
admitted; as if the Prophet had said, that all that is excellent and worthy of
applause among men is the absolute kindness of God. Thus David calls God "the
God of his kindness,"
(<195910>Psalm
59:10, 17,) because he acknowledges him to be the author of all blessings, and
ascribes it to his grace that he has obtained them so largely and abundantly. It
is indeed certain that
dsj
(chesed) here denotes all that is naturally most highly valued among men,
and that the Prophet condemns it for vanity, because there is an implied
contrast between the ordinary nature of mankind and the grace of
regeneration.
Some commentators refer this to
the Assyrians, as if the Prophet, by extenuating their power and wealth, and
industry and exertions, or rather by treating these as they had no existence,
freed the minds of the Jews from terror. They bring out the meaning in this
manner, "If you are terrified at the strength of men, remember that they are
flesh, which quickly gives way through its own weakness. But their error is soon
afterwards refuted by the context, in which the Prophet expressly applies it to
the Jews themselves. We ought carefully to observe that man, with his faculties,
on account of which he is accustomed to value himself so highly, is wholly
compared to a flower. All men are fully convinced of the frailty of human
life, and on this subject heathen writers have argued at great length; but it is
far more difficult to root out the confidence which men entertain through a
false opinion of their wisdom; for, if they imagine that they have either
knowledge or industry beyond others, they think that they have a right to glory
in them. But he shews that in man there is nothing so excellent as not to fade
quickly and perish.
As the
flower of the field. The Prophet seems, as if
in mockery, to add a sort of correction; for a flower is something more
than grass. It is, therefore, an acknowledgment, that, although men have
some shining qualities, like flowers in the fields, yet the beauty and lustre
quickly vanish and pass away, so that it is useless for them to flatter or
applaud themselves on account of this idle and deceitful
splendor.
7.
The grass is withered. This might be understood
to relate to the beauty of the fields, which is spoiled by a single gust of
wind, as it is said,
(<19A316>Psalm
103:16,) "As soon as the wind passeth over it, it is gone;" for we know that the
wind is called "the Spirit of God" in other passages. But I am more
inclined to think that the metaphor is adapted to the present subject; for
otherwise the application of it would be somewhat obscure. The Prophet therefore
explains what object he has in view, by saying that men, with all their glory,
are nothing else than grass; theft is, because the Spirit of God will
quickly carry them away by a single
breath.
Because the Spirit of
Jehovah hath blown upon it. The meaning may be
thus explained, "However illustrious are the gifts with which men are endowed,
yet as soon as the Spirit of God shall blow upon them, they shall fed that they
are nothing." For the false confidence with which they intoxicate themselves
springs from this source, that they do not appear before God, but, in order to
indulge freely in flattering themselves, creep into places of concealment. That
they may no longer deceive themselves by a foolish delight in falsehood, the
Prophet drags them into the presence of God, and admits that apparently they
flourish, when they have been withdrawn from God; but as soon as the Lord has
breathed upon them, all their strength and beauty perish and
decay.
But it may be thought that he assigns to
"the Spirit of God" an office which is greatly at variance with his nature; for
it belongs to him "to renew by his power the face of the earth."
(<19A430>Psalm
104:30.) On the other hand, if the Lord withdraw his Spirit, all is reduced to
nothing. Here Isaiah asserts what is exceedingly different, and appears to
contradict David. But there is no absurdity in saying that all things are
renewed by the power of the Spirit, and again, that what formerly appeared to be
something is reduced to nothing; for we are nothing but in God, and, in order
that we may begin to be something in him, we must first be convinced, and made
thoroughly to know, that we are vanity. Therefore does the Lord breathe upon us,
that we may know that of ourselves we are
nothing.
Surely the people is
grass. The Prophet added this, that all might
know that he was not speaking of foreigners, but of that people which gloried in
the name of God; for the Jews might have thought that they were more excellent,
and held a higher rank than other men, and that on this account they ought to be
exempted from the common lot. He therefore addresses theta expressly and by
name, that they may not claim anything for themselves above others; as if he had
said, that they would act wisely if, through a conviction of their poverty, they
should cast away all confidence in themselves. In a word, the Prophet, after
having mentioned consolation, shews in what way men must be prepared to receive
it; for they are not capable of it till they have formerly been reduced to
nothing. Our hardness must therefore be softened, our haughtiness must be east
down and laid low, our boasting must be put to shame, and our hearts must be
subdued and humbled, if we wish to receive with any advantage the consolations
which the prophets bring to us by the command of
God.
8.
The grass withereth. This repetition is again
added for the purpose of bringing to nought the glory of the flesh, but at the
same time contains within itself a highly valuable consolation, that God, when
he has cast down his people, immediately raises up and restores them. The
context therefore runs thus: "The grass indeed withereth and perisheth, but the
word of the Lord endureth for ever." After having learned how empty and
destitute we are of all blessings, how transitory and fading is the glory of the
flesh, the only consolation left for us, that we may be raised up by the word of
the Lord, as by an outstretched hand, is, that we are frail and fading, but that
the word of the Lord is durable and eternal, and, in a word, that the life which
we need is offered to us from another
quarter.
But the word of our
God shall stand for ever. This passage
comprehends the whole Gospel in few words; for it consists of an acknowledgment
of our misery, poverty, and emptiness, that, being sincerely humbled, we may fly
to God, by whom alone we shall be perfectly restored. Let not men therefore
faint or be discouraged by the knowledge of their nakedness and emptiness; for
the eternal word is exhibited to them by which they may be abundantly supported
and upheld. We are likewise taught that we ought not to seek consolation from
any other source than from eternity, which ought not to be sought anywhere else
than in God; since nothing that is firm or durable will be found on the earth.
Nothing is more foolish than to rest satisfied with the present state, which we
see to be fleeting; and every man is mistaken who hopes to be able to obtain
perfect happiness till he has ascended to God, whom the Scripture calls eternal,
in order that we may know that life flows to us from him; and indeed he adopts
us to be his children on this condition, to make us partakers of his
immortality.
But this would be of no avail, if
the manner of seeking him were not pointed out; and therefore he exhibits the
word, from which we must not in any respect turn aside; for if we make the
smallest departure from it, we shall be involved in strange labyrinths, and
shall find no way of extricating ourselves. Now, the word is called eternal, not
merely in itself, but in us; and this ought to be particularly observed, because
otherwise we could obtain no consolation. And thus Peter, a faithful expounder
of this passage, applies it to us, when he says that "we are regenerated by this
incorruptible seed, that is," says he, "by the word which is preached."
(<600123>1
Peter 1:23, 25.) Hence we infer, what I mentioned a little before, that life is
prepared for the dead who shall come thirsting to the fountain that is exhibited
to them; for the power which is hid in God is revealed to us by the
word.
9.
Ascend on the high mountain. He proceeds with
the same subject; for the Lord, having formerly promised that he would give
prophets who should soothe the grief and fear of the people by promises, now
commands that this consolation shall be more widely spread; because it is his
pleasure to diffuse his grace throughout the whole of
Judea.
Lift up thy voice
aloud, O Jerusalem. Formerly he had given to
Jerusalem, and Zion the hope of this joyful message; now he
commands that the same voice shall be spread and shall be heard through other
cities, and, for this reason, gives orders that the loud voice shall be lifted
up, and proclaimed from a lofty place. Although by the words "Zion" and
"Jerusalem" he means the same thing, yet the repetition is emphatic; for he
shews that one city excels all other cities, for no other reason than because
God hath chosen it to be his
sanctuary.
That bringest
tidings. He gives to the city this appellation,
because there the priests and Levites were instructed according to the
injunctions of the Law, that they might be the teachers of the whole people, and
by their labors might spread the doctrine of salvation.
(<390207>Malachi
2:7.) Yet we ought carefully to observe this commendation which God bestows on
his Church, that it may not be without a clear mark of distinction; for an
assembly in which the preaching of heavenly doctrine is not heard does not
deserve to be reckoned a Church. In this sense also, Paul calls it
(<540315>1
Timothy 3:15) "the pillar and foundation of the truth;" for although God might
have governed us by himself, and without the agency of men, yet he has assigned
this office to his Church, and has committed to it the invaluable treasure of
his Word. For the same reason it will be called in another passage, "the mother
of all believers."
(<235401>Isaiah
54:1;
<480426>Galatians
4:26.) Hence it follows that nothing is more absurd and wicked than for dumb
idols to boast of the name of the Church, as is done in
Popery.
We are likewise taught, that the Church
has not been instructed by God, in order that she may keep her knowledge hidden
within herself, but that she may publish what she has learned. Besides, he
commands that grace shall be freely and boldly proclaimed, that prophets and
teachers may not speak with timidity, as if it were a doubtful matter, but may
shew that they are fully convinced of the certainty of those things which they
promise, because they know well that "God, who cannot lie,"
(<560102>Titus
1:2,) is the Author of them. He enjoins the witnesses of his grace to proceed
from Zion, that they may fill with joy the whole of
Judea.
Behold your God! This
expression includes the sum of our happiness, which consists solely in the
presence of God. It brings along with it an abundance of all blessings; and if
we are destitute of it, we must be utterly miserable and wretched; and although
blessings of every kind are richly enjoyed by us, yet if we are estranged from
God, everything must tend to our destruction. From this circumstance it ought
also to be remarked, that nothing is more opposite to faith than to estimate by
the present appearances of things what God declares by his prophets, who at that
time must ha:re been struck dumb, had they not raised their views above the
world, and thus, through the power of unshaken boldness and perseverance, dared
to draw others along with them, that they might cherish good hopes when matters
were at the worst. And indeed when wicked men and wickedness prevail, the
greater the terror that is spread all around, and the greater the seeming
wretchedness of the Church, the more ought we to extol the grace of God, and to
point out his presence to believers.
F715
10.
Behold, the Lord Jehovah.
He adorns this short sentence by many words,
because some explanation was needed; and he again uses the word
Behold
for the sake of certainty, in order to impart greater confidence to the
hearts of good men. Thus he shews more clearly how great advantage they derive
from the presence of God. And first, he says,
that he will come with
strength, and that strength not
unemployed, but accompanied by such an effect as we shall
perceive.
And
his arm
shall be powerful to
him.
F716
wl
(lo), which we have translated to him, is translated by others of
himself; or, perhaps, it will be thought preferable to translate it, "He is
powerful, or reigns for himself." The meaning is, that God is
sufficient for himself, and does not need the assistance of any
one.
Behold, his reward is
with him, and his work before his face. By the
repetition of the words "reward" and "work," he states more clearly what has
been already expressed; for it is very customary with Hebrew writers to express
the same thing in two different ways. "Reward" does not here denote what
is due to merits, but the justice of God, by which he testifies that he is a
rewarder to all who truly and sincerely call upon him.
(<581106>Hebrews
11:6.) That this is the signification of the word
rkç
(sachar) is known to all who are moderately acquainted with the Hebrew
language. The meaning may be thus summed up: "God will not come to be beheld by
us as unemployed, but to display his power, and to make us feel it;" and thus,
instead of the word "work," the word "effect" would not be inapplicable. Many
persons attempt an ingenious exposition of these words, and enter into childish
discussion about the words "work" and "reward," as if the "work"
were a merit on which a "reward" is bestowed. But nothing was farther from the
view of the Prophet; for he repeats the same thing, as we have already said, and
declares the result of the coming of the Lord, from which believers will derive
the highest advantage.
11.
As a
shepherd. In this verse he declares what
is the nature of that work of the Lord; for since he works in various and,
indeed, in innumerable ways, the hearer might have been kept in suspense as to
the work which God intended to accomplish; and thus the general doctrine would
have been less efficacious in exciting hope. Though he does not describe
every part, yet he states in a few words that God has determined to protect and
guard his Church. On this account he compares him to "a shepherd;" and
under this designation he expresses his infinite love towards us, when he does
not refuse to stoop so low as to perform towards us the office of "a
shepherd." In other passages, and even a little before,
(<233402>Isaiah
34:2, etc.,) he described himself as armed with terrible power for the defense
of his people, and a little after this he repeats the same statement; but here
he ascribes to him a more amiable character, that believers may sweetly repose
under his protection.
He will
feed his flock. Now, although by the word
"flock" he describes an elect people, whom he had undertaken to govern, yet we
are reminded that God will be a shepherd to none but to those who, in modesty
and gentleness, shall imitate the sheep and lambs. For this reason we ought to
observe the character of the flock; for he does not choose to feed savage
beasts, but lambs. We must therefore lay aside our fierceness, and permit
ourselves to be tamed, if we wish to be gathered into the fold of which God
promises that he will be the
guardian.
He will carry them
in his bosom. These words describe God's
wonderful condescension; for not only is he actuated by a general feeling of
regard to his whole flock, but, in proportion to the weakness of any one sheep,
he shews his carefulness in watching, his gentleness in handling, and his
patience in leading it. Here he leaves out nothing that belongs to the office of
a good shepherd; for the shepherd ought to observe every sheep, so as to treat
it according to its capacity; and especially they ought to be supported, if they
are exceedingly weak. In a word, God will be mild, kind, gentle, and
compassionate, so that he will not drive the weak harder than they are able to
bear.
12.
Who hath measured? After having
spoken of God's friendly care in defending his people, he now proclaims his
power, and bestows upon it all possible commendations, which, however, would
produce less impression upon us, if we did not attend to the Prophet's design.
At first sight, ignorant readers would think that the Prophet crowds together
unfinished sentences, which would be absurd. But if we look at his object, he
adorns the power of God by a seasonable and elegant discourse, which is a true
support of our faith, that we may not hesitate to believe that he will do what
he has promised. Not without reason does Paul say that Abraham did not hesitate,
because he believed that God who had promised was able to perform what he had
said.
(<450420>Romans
4:20, 21.) In the same sense also he testifies of himself in another
passage,
"I know whom I
have believed; God is able to keep what I have committed to him."
(<550112>2
Timothy 1:12.)
Such is also the import of those words of
Christ,
"My Father who gave you
to me is greater than
all."
(<431029>John
10:29.)
Since, therefore, we ought continually to strive
against distrust, and since Satan attacks us by various contrivances, it is of
great importance that the promises of God should be believed by us, to give to
his power the praise which it deserves. Now, because the restoration of the
people was beyond belief, it was necessary that godly minds should he raised
above the world, that they might not view the grace of God as limited to human
means.
We see that the Prophet does not merely
teach that God is the Creator of heaven and earth, but applies to the present
subject all that he relates concerning God's infinite power; and in like manner
it is fitted for our guidance. When any adversity befalls us, our salvation is
hidden, and, as if a cloud had come between, the power of God is concealed; we
are held in astonishment, as if the Lord had forsaken and overlooked us. Let us
not, therefore, think that the Prophet speaks of some ordinary matter; for if
this conviction of the power of God were deeply seated in our hearts, we would
not be so much alarmed, and would not be disturbed by any calamity whatever. On
this power, as we have said, Abraham leaned, that he might cordially embrace
what was otherwise incredible; and, accordingly, Paul affirms
(<450418>Romans
4:18) that "he hoped against hope;" for he believed that God was able to
do what he had said, and did not waver or stagger in his mind. We are thus
taught to raise our eyes above this world, that we may not judge by outward
appearances, but may believe that what God hath spoken will come to pass;
because all things are at his disposal.
While
this conviction is necessary for all, I have said that the Jews had very great
need of it; for they were pressed hard by very powerful enemies, they had no
means of escape and no hope of freedom, and nothing was to be seen on every hand
but a large and frightful wilderness. In vain, therefore, would consolation have
been offered to them, had they not, at the suggestion of the Prophet, raised
their minds to heaven, and, disregarding the appearances of things, fixed their
whole heart on the power of God.
When he names
"measures," which are used by men in very small matters, he accommodates himself
to our ignorance; for thus does the Lord often prattle with us, and borrow
comparisons from matters that are familiar to us, when he speaks of his majesty;
that our ignorant and limited minds may better understand his greatness and
excellence. Away, then, with all gross conceptions of God; for his greatness far
exceeds all creatures, so that heaven, and earth, and sea, and all that they
contain, however vast may be their extent, yet in comparison of him are
nothing.
13.
Who instructed the Spirit of
Jehovah? What the Prophet had formerly taught
concerning the Lord's goodness and power he now adds concerning his wisdom. And
we ought to observe the connection; for, us carnal sense wickedly limits the
power of God to human means, so it improperly subjects his inscrutable counsel
to human reasonings. Till God be exalted above all creatures, many difficulties
present themselves to interrupt the course of his works; and, therefore, if we
form a judgment according to our own opinion, various scruples will immediately
arise. Thus, whenever we do not see how God will do this or that, we doubt if it
will take place; because what surpasses our reason appears to be impossible.
Consequently, as we ought to contrast, the power of God with our weakness, so
our insolence ought to be repressed by his incomparable,
wisdom.
By inquiring, who guided or directed the
Spirit of God, he means that God had no need of a teacher, to go before and
inform him about things unknown. Spirit here denotes reason, judgment, or
understanding; for he borrows a comparison from the nature of men, that he may
more fully accommodate himself to them; and I do not think that this ought to be
understood as denoting the essential Spirit of
God.
14.
From whom took he counsel? The Prophet
expresses the same thing in many ways; that we may know that nothing is more
foolish than man,
F717
when he ventures to lift himself up into heaven, to examine or judge by his own
ability the works of God. In these words, therefore, Isaiah intended to repress
more and more the insolence and rashness of men. Paul quotes this proof for the
same purpose, to deter us from judging of the unsearchable counsel of God; for
God does not wish us to inquire concerning his wisdom but in a sober and
becoming manner.
(<451134>Romans
11:34.) There is one difference, that Paul affirms that the spiritual mystery of
the gospel cannot be fathomed by the human understanding, while the Prophet
pronounces a commendation, in general terms, on the providence of God. But on
both points we ought to learn humility, and to bring all our senses captive to
obedience. All the reason or understanding that we have is mere darkness, till
we have been enlightened by
Christ.
15.
Behold, the nations are as a drop of a bucket.
If we wish to understand the Prophet's meaning,
and to read these words with advantage, we must (as I remarked a little before)
understand his design. He does not celebrate the greatness of God in a detached
manner, but extols it with the utmost. possible adaptation to the present
subject, that Israelites may know that this shield alone is sufficient to
protect them, and that they will have no reason to dread the efforts, or rage,
or violence of the world, if God be reconciled to them, and that they may thus
learn to betake themselves to God's protection; for if they were not fully
convinced of this, there would arise at every moment various causes of despair.
Isaiah thus continues the subject, when he says that all nations and peoples are
nothing when compared with God; for, by simply breathing on them, he will
scatter like small dust all the inhabitants of the earth. In consequence
of our being excessively prone and foolishly ingenious in devising reasons of
distrust, we imagine that everything that Satan does for the purpose of
hindering our salvation blocks up the path of God. For the purpose of correcting
this error, the Prophet declares that all the creatures are nothing before God,
and that all the nations resemble small and inconsiderable drops of water. Hence
we infer that nothing can be more contrary to reason than to exalt creatures for
the sake of diminishing the power of God, which is high above all, and ought to
be so acknowledged.
16.
And Lebanon would not be
sufficient. That is, "If we must
sacrifice to God according to what he deserves, neither the whole of Lebanon,
nor the beasts that graze upon it, would be sufficient for a sacrifice." By
various forms of expression he dwells largely on this power of God, that men,
being' convinced of it, may care nothing about creatures and all their might.
Yet the Prophet appears to speak expressly of the worship of God, in order to
lead readers to cherish deeper reverence for him; as if he had said, "Will you
dare to measure by your own judgment the power of God, whom you will not be
prepared, for worshipping aright, even though you should amass all the beasts
and all the wood that are on Lebanon?" Hence some infer that no man can entitle
himself to the favor of God by sacrifices. This, indeed, is true; but we ought,
as has been already said, to consider the design of the Prophet, who, for the
purpose of encouraging the Jews to cherish stronger confidence, shews that in
comparison of God all things are
nothing.
17.
All nations. He repeats what he had said, that
it is in the power and at the disposal of God to destroy "all nations," whenever
he shall think proper; and that, even while they remain in their present
condition, they are reckoned as nothing before him. But it may be thought absurd
for him to say, that "the nations are nothing," since God created them, that
they might be something. I reply, this is said by comparison; for the depravity
of the human mind is such that it obscures the divine majesty, and places above
it those things which ought to have been subject to God; and, therefore, when we
come to that contest, we may boldly declare that everything that is compared
with God is worthless. Nor does Isaiah speak merely about the nature of men,
such as it was created by God; but his aim is to abase and restrain their pride,
when they venture to exalt themselves against God. We know that we cannot
subsist but in God, in whom alone, as Paul declares, "we live, and move, and
are."
(<441728>Acts
17:28.) Nothing is more vain than man; and, as David says,
"If he be laid in
the balance with vanity, he will be found to be even lighter than vanity."
(<196209>Psalm
62:9.)
In the same manner does Isaiah affirm that "the
nations" are not only "nothing," but "less than nothing." in order to
exhibit more fully their feebleness and vanity.
F718
18.
To whom then have ye likened God?
The Jews were in great danger from another
temptation; for there was reason to believe that the Assyrians and Babylonians
would not have obtained so many victories without their assistance; and hence
they might naturally conclude, "Of what avail is it to us to have a
peculiar manner of worshipping God which differs from other nations; for our
enemies fight under the favor and protection of heaven, while we are not cheered
by any assistance from the God whom we worship?" Neither can there be any doubt,
that the captives were taunted by unbelievers, as is evident from other
passages.
(<19D703>Psalm
137:3;
<250215>Lamentations
2:15.) That true religion may not be ruined among the Jews on account of the
calamity which they had sustained, God rises up, and proclaims that a grievous
injury is done to him, if believers, discouraged by adversity, turn aside to the
idols and superstitions of the Gentiles. Thus he confirms them in the faith of
the promises, that they may not sink under the weight of the punishments which
they endure.
The Prophet, as we formerly
suggested, does not address merely the men of his own age, but posterity, who
would have a still severer contest with the mockeries of the nations whose
captives they were, and likewise with bad examples and customs; for when, in
consequence of being mingled with heathen nations, they daily beheld many
corruptions of piety, it was more difficult for them steadily to persevere. That
they might not entertain any foolish notion that high prosperity attended the
worshippers of false gods, the Prophet meets this error, and reminds them that
God, whom they and their fathers worshipped, ought not to be compared with the
gods of the Gentiles; for these were made by men, and were composed of gold or
silver, wood or stone; but God created all things; and therefore that the
highest injury is done to God, not only by comparing his majesty with things of
no value, but even by not, placing him far above all the angels and everything
that is reckoned divine.
When Paul employs this
passage
(<441729>Acts
17:29) as a proof against idolaters, or at least quotes the words of the
Prophet, he does not wrest them from their true meaning. He infers, indeed, from
them that to frame any image of God is exceedingly wicked, while the Prophet, in
guarding the Jews against distrust, at the same time condemns the superstitions
of the Gentiles, and declares that it is inconsistent with the nature of God to
be represented by painting or by any kind of likeness. This shews clearly that
Paul's doctrine fully agrees with it; for the Prophet, after having shewn that
the power of God is infinite, since he holds all things in his fist, at length
concludes, "To whom then
will ye liken me? for no image that is
formed will have any likeness or resemblance to
me."
Or ,what resemblance will
you appoint to him? This is a useful doctrine,
and worthy of observation; for were there nothing more than this single passage,
it would be perfectly sufficient for refuting the inventions by which Papists
deceive themselves, when they think that they have a right to represent God by
outward figures. The Prophet declares that it is impossible to frame out of dead
matter an image which shall have any resemblance to the glory of God. He openly
rejects idols, and does not even speak of the worship of them, but affirms that
to manufacture and set them up before God is wicked and abominable. The
Scripture is full of such proofs. Moses warned a people prone to this
vice,
"Thou sawest no image or
shape in the mountain, thou only heardest a voice. See then and beware that thou
be not led astray so as to frame for thyself any image."
(<050412>Deuteronomy
4:12, 15.)
In order to know God, therefore, we
must not frame a likeness of him according to our own fancy, but we must betake
ourselves to the Word, in which his lively image is exhibited to us. Satisfied
with that communication, let us not attempt anything else of our own. Other ways
and methods, such as idols and images, teach us vanity and falsehood, and not
truth, as Jeremiah beautifully says, "The wood is the instruction of vanities,"
(<241008>Jeremiah
10:8,) and Habakkuk, "His graven image is falsehood."
(<350218>Habakkuk
2:18.) When the Lord sometimes compares himself to a lion, a bear, a man, or
other objects, this has nothing to do with images, as the Papists
imagine, but by those metaphors either the kindness and mercy of God, or his
wroth and displeasure, and other things of the same nature, are expressed; for
God cannot reveal himself to us in any other way than by a comparison
with things which we know. In short, if it were lawful to frame or set up an
image of God, that would be a point of resemblance to the gods of the Gentiles,
and this declaration of the Prophet could not be
maintained.
19.
The carver prepares a graven
image. As public opinion has great force, and
everything that pleases the multitude passes for a law, the Prophet fortifies
believers against this error. These words therefore convey an anticipation, that
the Jews may not be terrified when they see the Gentiles laboring with all their
might to make idols, for in this way they deceive and ensnare each other. But he
attacks the madness of the whole world,
F719
on this ground, that all are impelled by such outrageous zeal to the practice of
superstition, and every man is his own instructor in the formation of
idols.
20.
The poor chooseth for his
offering wood that will not rot. He concludes
that no class of men is free from that crime, that the rich and poor alike are
guilty and condemned; for the rich make their gods of gold or silver, and the
poor of wood which they had selected. Hence he shews that all men are carried
away by strange madness, and that even though they have not the means, still
they desire to have something excellent for the worship of their gods. Men wish
to enjoy the presence of God, and this is the beginning and source of idolatry;
for God is not present with us by an idol, but by his word and by the power of
his Spirit; and although he holds out to us in the sacraments an image both of
his grace and of spiritual blessings, yet this is done with no other intention
than to lead us upwards to himself. Yet the Prophet censures the folly of men,
who are so blind as to labor with excessive industry and ingenuity in highly
adorning their idols.
21.
Do ye not know?
After having ridiculed the stupidity and
madness of the Gentiles, the Prophet turns to the Jews; for we are all prone to
superstition, and thus we easily fall into it when any example is placed before
our eyes. In consequence of mixing with the Babylonians during their captivity,
the Jews were constrained to behold daily the basest examples of idolatry, and
might be led away to wicked imitation. Isaiah therefore anticipates this at an
early period, and warns them not to be carried away by the sight of such
things.
He asks, "Have they not been taught, and
have they not learned who is God?" The greater part of commentators think that
all the questions here put are a repetition of the same truth, namely, that the
creation of the world shews clearly that nothing can be more inconsistent than
to seek God in wood and stone, silver and gold. But we may infer from the
context that there are two clauses. Had he proceeded in his expostulation with
the Gentiles, he would have brought forward no other witnesses than heaven and
earth. But because he addresses the Jews who had been plainly taught by the Law,
he brings forward direct arguments to refute them, drawn both from the order of
nature and from the voice of God. And, first, he puts the question in general
terms, "Do ye not know?" Next, he adds two methods by which they ought to have
distinguished between the true God and the false gods. The former is drawn from
the hearing of the Word, and therefore he expressly says, "Hath it not
been told you? Have ye not heard?"
The latter
method is borrowed from that magnificent theatre
F720
in which the glory of God shines above and below. If the discourse had been
addressed to foreigners and heathens, he would have been satisfied with this
second demonstration, as we see that Paul also was; for, having to do with the
inhabitants of Lystra, to whom no knowledge of heavenly doctrine had been
conveyed, he employs none but natural arguments, that "God, by giving rain and
sunshine, did not leave himself
(ajma>rturon)without
witness."
(<441417>Acts
14:17.) But when the Prophet spoke to the Jews about true godliness, it would
have been improper for him to pass by the Law, which rendered them doubly
inexcusable if, by neglecting it, they profaned themselves with unbelievers; for
they had been convinced not only by the sight of their eyes, but also by the
hearing of their cars, which God beat incessantly by the preaching of his Law.
Since, therefore, from their mother's womb they had sucked along with the milk
the true knowledge of God, and had been taught by their fathers through a long
succession of generations, the Prophet justly argues that they will be
exceedingly ungrateful and wicked, if such assistance produce no good effect
upon them.
Hath it not been
told you from the beginning? The phrase,
from the
beginning, or "long ago," conveys the
idea that not only had they been educated from childhood in the pure worship of
God, but during a succession of ages there had been largely enjoyed by that
nation a doctrine which would not suffer them to go astray, provided that they
were attentive; as if he had said, "Ye have not any new God, but the same
God who revealed himself from the beginning to Abraham, Moses, and the rest of
the fathers." And indeed it yields no small confirmation, that the doctrine
which had been continued among believers during so many ages must have been
ancient. Not that antiquity alone is sufficient for establishing the certainty
of faith, (for, on the contrary, the Gentiles might easily have objected, that
their superstitions were not less ancient,) but since "from the beginning" the
authority of the Law had been abundantly ratified, and God had testified that it
came from him, long experience added no small confirmation, when they knew that
their ancestors had delivered to posterity a form of religion which they could
not throw away without receiving the stamp of base apostasy. Such a
commencement, therefore, and such progress quickly remove all doubt. It is one
and the same faith that has been held by us and by our fathers, for they and we
have acknowledged the same God, the Father of our Lord Jesus Christ. The same
word, the same promises, and the same end, have been exhibited to all
believers.
From the
foundations of the earth. This is figurative
language, in which a part is taken for the whole; for a part of the world is
put; for the whole world. God has exhibited this world as a mirror to men, that
by beholding it they may acknowledge his majesty, so that it is a lively image
of invisible things, as Paul explains at great length in the first chapter of
the Epistle to the Romans. Their ignorance is therefore "without excuse;" for
they cannot allege that they do not know God who has revealed himself in so many
ways.
(<450120>Romans
1:20.) And indeed men sin more through insolence and pride than through
ignorance; for they despise God who manifests himself openly and speaks plainly,
and their attention is occupied with creatures, and with the most trifling
matters. Has such contempt any title to be excused? Do they not deserve to be
blinded, and to adore their own inventions instead of God, which we see has
happened to almost all? Such punishment is unquestionably just and due to so
great pride. And if to that knowledge which we obtain through the creatures
there be likewise added the doctrine of the word, we are much less excusable.
Isaiah has therefore joined both kinds of knowledge, in order to shew that the
Jews ought to be doubly condemned, if they did not place confidence in God,
after having received instruction concerning his power and
goodness.
22.
It is he that sitteth.
He pursues the same subject, though in a
different manner, and extols the glory and power of God. Why he does so we have
already in some measure explained. It is because we are so prone to distrust,
that the very smallest occasion makes us waver; and therefore the Prophet is
constrained to repeat the same thing in many ways, that he may keep our weak and
inconstant hearts in the exercise of confidence in God. Formerly he spoke of the
creation of the world, but now he comes to the continual government of it; for
God did not only for a single moment exert his power for creating the world, but
he manifests his power not less efficaciously in preserving it. And this is
worthy of observation; for our minds would be little impressed by knowing that
God is the creator of the world, if his hand were not continually stretched out
for upholding it in existence. By the word sitteth the Prophet means,
that the earth does not remain firmly and permanently in its place any further
than as it is upheld by the power of God; for "sitting" is a metaphorical
term which denotes
"government."
The inhabitants
of which are as locusts. By comparing the
inhabitants of the earth to locusts, he reminds us that God cannot be
confined within such narrow boundaries, because "even the heavens
(<110827>1
Kings 8:27)do not contain him;" that we may learn, whenever we mention
God, to conceive nothing earthly or human as belonging to his incomprehensible
glory. Besides, this metaphor shews how ridiculous is the blindness of men when
they claim anything for themselves; for they gain by their boastings just as
much as if some small creatures, such as locusts, would elevate themselves by
leaping; but they must immediately fall back on the
earth.
Spreadeth it out as a
tent. David also employs the same form of
expression,
(<19A402>Psalm
104:2,) and both speak of the aspect and spreading out of the heavens with
respect to us; for they do not mean that God spreads out the heavens, that he
may dwell in them, but rather that there may be given to us a place of
habitation under them; for while the earth sustains, the heavens cover us, so
that we have a dwelling close and covered on all
sides.
But it may be thought that these
metaphors detract greatly from the dignity of the subject of which the Prophet
discourses, while his object is to commend and exalt it to the utmost of his
power. What is a curtain? What is a tent? I reply, these metaphors
tend nevertheless to exalt the subject; for it is as if he had said,
"that it is as easy for God to spread out heaven, as for a man to spread
out a curtain." And he leaves to every person to consider how great is the
difference between heaven and a curtain, and what is their size, which any
person may easily understand. Lastly, there is an implied contrast between
tabernacles or houses
F721
which men are long, and laboriously, and at great expense employed in building,
and yet which hardly rise to a hundred feet, and the immeasurable height of the
heavens spread out by an instantaneous act of the will of God, which makes
abundantly manifest how great and how excellent a workman he
is.
23.
He bringeth the mighty to
nothing. He proceeds in extolling the
providence of God, by which he governs the whole world, but more especially
mankind. Already and but a little ago he had begun to remark that God did not
create the world, so as afterwards to allow it to be governed by chance, but
that he undertakes the preservation of it, and keeps it under his power and
authority; but as he deigns to look more closely at mankind, so the Prophet
selects this department, that by means of it he may extol God's providence. The
sum of what he says is, that God's government extends far and wide, so that he
directs and governs everything according to his pleasure; but he shews, (what
was also highly advantageous to be known,) that even in the life of men striking
proofs of the immediate exercise of the power of God are visible, and, not even
satisfied with the general doctrine, he brings forward one class which ought
still more to arouse our
attention.
The governors of
the earth as if they were not.
F722
Anything that happens to the undistinguished mass of common people is despised
and passed by as unworthy of being observed; but when kingdoms and monarchies,
or men of high rank, fall from their elevation, it. seems as if the earth had
been shaken; and the Prophet skilfully avails himself of such proofs to arouse
us. It might, indeed, be supposed that princes and magistrates are exempted from
the common lot, and are not subject to the ordinary miseries of men; for by
their splendor they dazzle the eyes and understandings of all men. But their
lustre is entirely dimmed; and therefore the Prophet especially mentions them,
and declares that the Lord "bringeth them to nothing." And if the hand of God is
so powerful against nobles and princes, what must we think of the common people?
Will he not also treat the ordinary crowd according to his pleasure, and drive
them wherever he thinks fit? Will he not either give or take away from them,
whenever he pleases, both strength and
courage?
24.
It is as if they had not been
planted. Though the particle
ãa
(aph) signifies also, yet in this passage it may be more appropriately
rendered "so that;" and thus the plain meaning will be, "So that you may say
that they were not planted or sown." It is an amplification of what he had
formerly said, for he shews that the princes are totally destroyed and rooted
out, so that no trace of them is left, any more than if they had never existed.
So long as they remain in prosperity, they appear to be so strong as to be
beyond the possibility of being thrown down by any adverse event.
F723
but such changes happen as blot out their name and remembrance, so that you
would say that they had never existed; and we see that this has happened not
only to men but even to very flourishing
kingdoms.
Since, therefore, great downfalls are
so many tokens of God's dreadful power, let us learn not to lean on earthly and
deceitful supports, but, whatever may be the amount of our riches or strength,
let us depend on him. God does not, as heathen men babble, turn about this world
like a ball, as if he took pleasure in this game; but whenever any person is
highly elevated, he never ceases from insolent boasting till he is thrown down
headlong, so that the judgments of God are always manifest. We are also reminded
by it, that it is wrong to ascribe to fortune or to any other cause the various
events that happen; for God was not an instantaneous Creator, that would
immediately abandon the charge of his work, but incessantly applies his hand, so
that nothing is done but by his will and pleasure. Seeing that various changes
thus happen in the world, seeing that those things which were thought to be firm
and stable are transitory and fading, let us turn our minds to that supreme
providence of God.
Even while
he bloweth on them. Hence he shows how light
and trivial before God are those things which commonly dazzle our eyes and fill
us with amazement; for we cannot think of any great king without being perfectly
alarmed and stupified. But he shows that kings and princes are like stubble
before God, by whose breath they are driven, as by a whirlwind, at any instant
that he pleases. We are therefore taught that we ought never to be overwhelmed
by the sight of any creature, so as not to render to God the honor and glory
that are due to him. This ought to have been carefully considered by the Jews,
who would have thought that that monarchy of the Babylonians, whose captives
they were, would never be destroyed, and that they could not be rescued out of
their hands, if they had not called to remembrance this doctrine, that nothing
in this world is so durable that it may not be dissolved by the breath of God.
That they may not despair of their salvation, the Prophet reminds them that God,
as soon as he shall be pleased to thunder from heaven, will crush all that
strength in their enemies that terrifies them, so that it shall vanish
away.
25.
And to whom will ye liken me? He
repeats the former statement, (verse 18,) by which he said that the Lord would
not suffer himself to be likened to idols; that the Jews might not in any degree
detract, from his power, on account of their having been so long held captive in
the hand of unbelievers, or think that idols are anything on account of the
prosperity of their worshippers, whom they were compelled to serve; for, by
reasoning in this manner about the power of the true God and of idols, they
would have compared him with idols. On this account he repeats, as it were in
indignation, "To whom will ye liken me?" as if he had said, "Will you rob me of
my majesty by your comparisons?" For although men have various thoughts of God,
and transform him according to their fancy, yet he continues to be like himself,
for he does not change his nature on account of the inventions of
men.
Saith the Holy One.
He appropriately applies to God the term
Holy, by which title he indirectly blames or accuses the Jews of base
ingratitude, if, as they have been set apart by him, they do not sanctify him in
return. No holiness will be found in the gods of the Gentiles; they are the mere
inventions of men. A grievous injury therefore is done to God, and he is basely
degraded from his rank, when idols are brought into collision with him, and when
it becomes a subject of debate if they can do more than God
himself.
26.
Lift up your eyes on high.
The Prophet appears to linger too long on this
subject, more especially because it presents no obscurity; for he repeats by
many statements what is acknowledged by all, that God's wonderful power and
wisdom may be known from the beautiful order of the world. But we ought to
observe what I have already said, that we are so wicked and ungrateful judges of
the divine power, that we often imagine God to be inferior to some feeble man.
We are more terrified frequently by the empty mask of a single man
F724
than we are strengthened by all the promises of God. Not in vain, therefore,
does the Prophet repeat that God is defrauded of his honor, if his power do not
lead us to warm admiration of him; nor does he spend his labor in what is
superfluous, for we are so dull and sluggish that we need to be continually
aroused and excited.
Men see every day the
heavens and the stars; but who is there that thinks about their Author? By
nature men are formed in such a manner as to make it evident that they were born
to contemplate the heavens, and thus to learn their Author; for while God formed
other animals to look downwards for pasture, he made man alone erect, and bade
him look at what may be regarded as his own
habitation.
This is also described beautifully
by a poet:
F725
"While other animals look downwards towards the earth, he gave to man a lofty
face, and bade him look at heaven, and lift up his countenance erect towards the
stars."
F726
The Prophet therefore points out the wickedness of men who do not acknowledge
what is openly placed before their eyes concerning God, but, like cattle, fix
their snout in the earth; for, whenever we raise our eyes upwards, with any
degree of attention, it is impossible for our senses not to be struck with the
majesty of God.
And see who
hath created them. By mentioning the stars, he
states more clearly that the wonderful order which shines brightly in the face
of the heavens preaches loudly that there is one God and Creator of the world;
and all who shall observe, that amidst the vast number and variety of the stars,
so regular an order and course is so well maintained, will be constrained to
make this acknowledgment. For it is not by chance that each of the stars has had
its place assigned to it, nor is it at random that they advance uniformly with
so great rapidity, and amidst numerous windings move straight forwards, so that
they do not deviate a hairbreadth from the path which God has marked out for
them. Thus does their wonderful arrangement shew that God is the Author and
worker, so that men cannot open their eyes without being constrained to behold
the majesty of God in his
works.
Bringing out by number
their army. Under the word army he,
includes two things; their almost infinite number, and their admirable
arrangement; for a small number of persons do not constitute an army, and not
even a considerable number, if there be not also numerous companies. Besides, it
is not called an "army," when men are collected together at random, and without
any selection, and in a confused manner, or when they wander about in a
disorderly state, but where there are various classes of officers, who have the
charge of ten, or a hundred, or a thousand men,
F727
and where the ranks are drawn up and arranged on a fixed plan. Thus the
wonderful arrangement of the stars, and their certain courses, may justly be
called an "army."
By the word number he
means that God always has this "army" at his command. In an army the soldiers
may wander, and may not be immediately collected or brought back to their ranks
by the general, though the trumpet sound. But it is otherwise with God. He
always has his soldiers in readiness, and that "by number;" that is, he keeps a
reckoning of them, so that not one of them is
absent.
He will call to all of
them by name. The same expression occurs,
(<19E704>Psalm
147:4,) and in the same sense. Some explain it to mean that God knows the number
of the stars, which is unknown to us. But David and Isaiah meant a different
thing, that is, that God makes use of the stars according to his pleasure; as if
one should command a servant, calling him to him by name; and the same thing
will afterwards be said of Cyrus, whose labors and service the Lord employed in
delivering his people.
(<234501>Isaiah
45:1.) In a word, it denotes the utmost submission and obedience, when he who is
called instantly answers to his
name.
By the greatness of his
strength. Those who explain the preceding
clause to mean that the Lord knows the number of the stars, are also mistaken in
supposing that by giving them their names is meant their power and office.
Others explain it, that there is not a star that has not its own power and
energy, because the Lord gave to them those qualities they would always possess.
But others connect these words with
arqy,
(yikra,) "he shall call;" as if he had said, "The Lord is so
powerful that all the stars listen to his commands." But a meaning which appears
to me to be more appropriate is, that God is so powerful, that, as soon as he
has issued an order, all the armies of the stars are ready to yield obedience.
In this we have an extraordinary proof of his power, when those highly
excellent, creatures unhesitatingly submit to him, and by executing his orders
testify that they acknowledge him to be their
Author.
Not one shall be
wanting. The word
çya
(ish) is applied by Hebrew writers not only to men and women, but also to
other animals, and even to inanimate objects, as in a former passage,
(<233416>Isaiah
34:16,) when, speaking of the birds that should occupy those splendid abodes, he
said that "not one should be wanting," he used the word
çya(ish).
F728
These words commend to us the power of God, that we may know that there is
nothing in heaven or in earth that does not depend on his will and pleasure.
Nothing, therefore, can be more shameful or unreasonable than to compare him to
idols, which are as worthless as anything can possibly be.
F729
27.
Why wilt thou say? The Prophet now expostulates
either with the Jews, because they were almost overcome by despair, and did not
look to the promises of God, by which they ought, to have supported their minds;
or he makes provision for posterity, that they may not sink under any distresses
however long continued. The verbs are in the future sense, which might also be
explained by the subjunctive mood,
Why wouldst thou
say? For Isaiah justly infers front the
preceding statement, that the chosen people, whatever may happen, ought to wait
patiently for God, till he give assistance in due time. He argues from the less
to the greater: "Since God keeps every part of the world under his authority, it
is impossible that he shall forsake his Church." Yet it is probable that at that
time there were heard among the people complaints, by which they murmured
against God, as if he did not care about their salvation, or were slow in
rendering assistance, or even shut his eyes and did not see their distresses.
The fault which is now corrected is, that they thought that God did not care
about them; as usually happens in afflictions, in which we think that God has
forsaken us, and exposed us for a prey, and that he takes no concern about the
affairs of this world.
F730
O
Jacob and Israel! By these names he calls to
their remembrance the Lord's covenant, which had been ratified by promises so
numerous and so diversified; as if he had said, "Dost thou not think that thou
art that people which God hath chosen peculiarly for himself? Why dost thou
imagine that he who cannot deceive does not attend to thy
cause?"
My way is hidden from
Jehovah. He employs the word way for
"condition" and 'cause," and hidden, for "disregarded" or "unknown;" for
if God delay his assistance for a short time, we think that his care does not
extend to us. Some explain it differently, that is, that the people are here
reproved for thinking that they would not be punished for sinning, and they
think that this sentiment resembles such as, "The wicked man hath said in his
heart, There is no God."
(<191401>Psalm
14:1.) But the Prophets meaning unquestionably was, "Thinkest thou, O Israel,
that the Lord taketh no concern about thine affairs?" For he exclaims against
the distrust of the people, and chides them sharply, that he may afterwards
comfort them, and may show that the Lord will continually assist his people whom
he hath undertaken to
defend.
And my judgment
passeth away from my God. The word judgment
confirms our interpretation of the preceding clause; for "judgment"
is implored in affliction, when we are unjustly oppressed, or when any one
does us wrong; and God is said to favor and undertake "judgment," or "our
right," when, after having known our cause, he defends and guards us; and he
is said to pass by it, when he overlooks us, and permits us to be
devoured by our enemies. It is as if he had said, that the Jews act unjustly in
complaining that God has disregarded their cause and forsaken them; and by that
reproof he prepares them for receiving consolation, for they could not receive
it while their minds were occupied with wicked or foolish thoughts. It was
therefore necessary first to remove obstructions, and to open up the way for
consolation.
28.
Hast thou not known?
He repeats the same statement which he had
formerly made, that the people who had been carefully taught in the school of
God were inexcusable for their slothfulness, and chides them sharply for not
having profited more by the doctrine of the Law, and by the other means which
God had bestowed in addition to that knowledge which they possessed in common
with the Gentiles. The word know, which is more general, is put first;
because by many miracles and other proofs God had manifested his glory. Next, he
asks, Hast thou not
heard? As if he had said, "If
thou hast profited nothing by being taught by actions and by word that God
is never unemployed, it is evident that thou are excessively
unteachable."
That Jehovah is
the God of eternity. The Prophet calls him
"eternal," and thus distinguishes him from all idols, which endure but for a
time, and were made by men; and truly, if this were deeply seated in our hearts,
there would no longer be any room for distrust; for if God is eternal, he never
changes or decays, eternity being uniformly attended by this quality, that it is
never liable to change, but always remains the same. Since the Jews did not
sufficiently believe these things, though they had often "heard" them,
the Prophet intended to arouse them by this reproof, in order to shew that they
will be doubly guilty before God, if, after having been taught both by his
numerous benefits, and by the word, they do not render the honor and glory which
are due to him.
And is not
wearied by weariness, and there is no searching of his understanding.
Here the Prophet makes two statements; first,
that God is not wearied in doing good; and, secondly, that no man can explore
his wisdom. In the former clause he shews that, nothing will hinder God from
continuing to exercise his kindness; for he is not like men whose resources are
exhausted by giving frequently, or who are wearied by continually bestowing new
favors, or who repent of their generosity. His kindness is never exhausted; if
he was kind to the fathers, he will be not less kind and bountiful to posterity.
As to the allegation, that God very often acts differently from what we think to
be best for us, the Prophet meets it by saying that his purpose is
incomprehensible, and warns us that we ought not to murmur, though he does not
all at once comply with our wishes; because nothing is better adapted to cherish
our hope than this sobriety, which leads us to consider how marvellously God
works in preserving us, and thus to submit to his secret
counsel.
29.
He giveth power to the faint.
The Prophet now applies to the present subject
the general statements which he made; for we have said that his intention was to
give warmer encouragement to the people, and to lead them to cherish better
hope. Because the Jews were at that time weakened and destitute of all strength,
he shews that on this account it belongs to God to give assistance to those who
were thus exhausted and weakened. He therefore magnifies the power of God on
this ground, that they may conclude and believe that they ought not to doubt of
their salvation so long as they enjoy his favor. It was indeed to the people who
were held captive in Babylon that the Prophet looked; but we ought also to apply
this doctrine to ourselves, that whenever our strength shall fail, and we shall
be almost laid low, we may call to remembrance that the Lord stretches out his
hand 'to the faint," who are sinking through the want of all help. But first, we
must feel our faintness and poverty, that the saying of Paul, "The power of God
is made perfect in our weakness,"
(<471209>2
Corinthians 12:9,) may be fulfilled; for if our hearts are not deeply moved by a
conviction of our weakness, we cannot receive seasonable assistance from
God.
30.
The youths are wearied and faint.
By this comparison the Prophet illustrates more
powerfully what he had formerly said, that the strength which God imparts to his
elect is invincible and unwearied; for men's strength easily fails, but God's
strength never fails. It is indeed certain that all the vigor which naturally
dwells in us proceeds from God; but since men claim as their own what God has
bestowed generally on all, the Prophet thus distinguishes between the strength
of men which appears to be born with them, and that strength by which God
peculiarly supports his elect; for God's kindness, which is diffused throughout
all nature, is not sufficiently perceived. And thus by "men's strength" he means
that which is generally possessed by mankind, and by "God's assistance,"
he means that by which he peculiarly assists us after our strength has
failed; for the Prophet speaks of the grace of God which is cormmonly called
supernatural, and says that it is perpetual, while men can have nothing in
themselves but what is fading and transitory; that by this mark he may
distinguish between the Church of God and the rest of the world, and between
spiritual grace and earthly
prosperity.
And the young men
by falling fall. In the former clause he made
use of the word
µyr[n,
(negnarim,) youths, but now he adds
µyrjb,
(bachurim,) which means not only that they were "young men," but
also that they had been selected.
F731
The repetition of the same statement may be supposed to refer particularly to
age, though he means that they were persons of the choicest vigor and in the
prime of life. With this design he recommends that excellent privilege which God
bestows on his children in preference to other men; that they may be satisfied
with their lot, and may bear no envy to earthly men,
F732
for that strength of which they boast. In a word, he shews that men are greatly
deceived if they are puffed up by confidence in their own strength, for they
immediately sink and faint.
He appears to allude
to what happens every day, that the stronger any person is, the more boldly does
he attempt what is exceedingly difficult, and the consequence is, that they who
are naturally more robust seldom live to be old men. They think nothing too hard
or difficult, they attempt everything, and rashly encounter all dangers; but
they give way in the middle of their course, and suffer the punishment of their
rashness. The same thing befalls those who are proud of any gift which God has
bestowed on them, and are full of confidence in themselves; for all that they
have received from God is reduced to nothing, or rather turns to their ruin and
destruction; and thus they are justly punished for their
insolence.
31.
But they that wait for Jehovah.
Hebrew writers employ the phrase,
"exchanging
strength,"
F733
to denote "gathering new strength," and thus "being restored." The Prophet
therefore shews, that godly persons, who shall hope in God, will not be
deficient in strength; and he confirms what he formerly said,
"In rest and silence
shall be your strength."
(<233015>Isaiah
30:15.)
We must not become agitated, or throw ourselves
forward rashly, but "wait" patiently. In this passage, therefore, waiting
means nothing else than patience. Violent men dash themselves to pieces by
their own eagerness, but the vigor of godly men, though it has less display, and
often appears to lie buried while they calmly "wait for" God's
assistance, is refreshed and renewed. We must therefore return to the saying of
Paul, that
"the power of God is made
perfect in our
weakness."
(<471209>2
Corinthians 12:9.)
We must, therefore be fully convinced of our
weakness, that we may yield to the power of God. The Jews, who were oppressed by
that cruel captivity, had great need of this doctrine; but for us also, during
this wretchedly ruinous condition of the Church, it is exceedingly
needful.
They shall raise
their wings as eagles. It is generally believed
that the Prophet uses this phrase in the same sense that the Psalmist
says,
"Thy youth shall be
renewed like that of the
eagle."
(<19A305>Psalm
103:5.)
It is certain that the "eagle" is very long-lived as
compared with other birds.
Aristotle and Pliny
affirm that it never dies of old age, but of hunger; that is, that when the
upper part of the beak becomes too large, it cannot take food into its mouth,
and for a long time subsists entirely on what it drinks. One Zaadias, as all
Jews are audacious in constructing fables, pretends that the eagle flies upward
into the region that is near the sun, and approaches the sun so closely, that
its old wings are burned, and other new ones grow in their place; but this is
utterly absurd and fabulous. The Prophet means that they who trust in the Lord
will be vigorous, like eagles, till the most advanced old age. But seeing that
eagles fly higher than other birds, by which they shew remarkable swiftness,
which has also given rise to the proverb, "An eagle among the clouds,"
this passage may be understood to denote not only long life, but also strength
and agility; so that Isaiah, after having shewn that their strength is
recruited, adds that they are more vigorous, and ascend to a great height. Such
is also the import of what follows,
—
They shall run and
shall not be weary. It is as if he had said,
that the Lord will assist them, so that they shall pursue their course without
any molestation. It is a figurative expression, by which he intimates that
believers
F734 will
always be ready to perform their duty with cheerfulness. But it will be said,
"There are so many troubles which we must endure in this life; how then does he
say that we shall be exempt from weariness?" I reply, believers are indeed
distressed and wearied, but they are at length delivered from their distresses,
and feel that they have been restored by the power of God; for it happens to
them according to the saying of Paul,
"While we are
troubled on every side, we are not overwhelmed; we are perplexed, but are not in
despair; we suffer persecution, but are not forsaken; we are cast down, but are
not destroyed."
(<470408>2
Corinthians 4:8, 9.)
Let us therefore learn to flee to the Lord, who,
after we have encountered many storms, will at length conduct us to the harbor;
for he who hath opened up a path, and hath commanded us to advance in that
course in which he hath placed us, does not intend to assist us only for a
single day, and to forsake us in the middle of our course,
(<500106>Philippians
1:6,) but will conduct us to the goal.
CHAPTER
41.
Isaiah
41:1-29
1. Keep silence before me, O
islands; and let the people renew their strength: let them come near,
then let them speak: let us come near together to judgment. 1. Tacete
mihi insulae; et colligant populi vires; accedant, tunc loquentur; pariter ad
judicium accedamus.
2. Who raised up the
righteous man from the east, called him to his foot, gave the nations
before him, and made him rule over kings? he gave them as the dust
to his sword, and as driven stubble to his bow. 2. Quis excitavit
ab oriente justitiam, vocavit eum ad pedem suum, dedit coram co gentes, et reges
subjugavit; dedit quasi pulverem gladio ejus, et quasi stipulam propulsam arcui
ejus?
3. He pursued them, and
passed safely; even by the way that he had not gone with his
feet. 3. Persequutus est cos; evasit in pace, semita qua non ingressus
est pes ejus.
4. Who hath wrought
and done it, calling the generations from the beginning? I the Lord, the first,
and with the last; I am he. 4. Quis designavit, et fecit, vocans
nationes ab initio? Ego Iehova prius, et cum novissimis ego
idem.
5. The isles saw it,
and feared; the ends of the earth were afraid, drew near, and
came. 5. Viderunt insulae et timuerunt; extremi fines terrae expaverunt,
accesserunt, et venerunt.
6. They
helped every one his neighbor; and every one said to his brother, Be of
good courage. 6. Quisque proximo suo opem tulit, et fratri suo dixit, Sis
strenuus.
7. So the carpenter
encouraged the goldsmith, and he that smootheth with the hammer
him that smote the anvil, saying, It is ready for the sodering: and he
fastened it with nails, that it should not be moved. 7.
Confortavit faber conflatorem, malleo percutiens tundentem vicissim, et dixit,
Bonum hoc ad plumbaturam; firmavitque clavis, ut non
moveretur.
8. But thou, Israel,
art my servant, Jacob whom I have chosen, the seed of Abraham my
friend. 8. At tu Israel servus meus, Iacob quem elegi, semen Abrahae
amici mei.
9. Thou
whom I have taken from the ends of the earth, and called thee from the chief
men thereof, and said unto thee, Thou art my servant; I have chosen thee,
and not east thee away. 9. Quoniam apprehendi to ab extremitatibus
terrae, ab eminentiis ejus vocavi to, ac dixi tibi, Servus meus es tu, elegi to,
et non repudiavi to.
10. Fear
thou not; for I am with thee: be not dismayed; for I am thy God: I will
strengthen thee; yea, I will help thee; yea, I will uphold thee with the right
hand of my righteousness. 10. Ne timeas, quoniam ego tecum sum; non
terrearis, quoniam ego Deus tuus sum, qui to corroboro, adhuc (vel, utique)
opem tibi feram, adhuc to sustentabo dextera justitiae
meae.
11. Behold, all they that
were incensed against thee shall be ashamed and confounded: they shall be as
nothing: and they that strive with thee shall perish. 11. Ecce pudefient
et erubescent omnes qui to provocant; erunt quasi in nihilum, et peribunt qui
tecum litigant.
12. Thou shalt
seek them, and shalt not find them, even them that contended with thee:
they that war against thee shall be as nothing, and as a thing of
nought. 12. Quaeres cos, nee invenies; qui contendunt tecum erunt quasi
nihilum, et qui tecum belligerantur, quasi
consumptio.
13. For I the Lord
thy God will hold thy right hand, saying unto thee, Fear not; I will help
thee. 13. Quoniam ego Iehova Deus tuus, apprehendens dextram tuam, ac
dicens tibi, Ne timeas, ego tibi
opitulabor.
14. Fear not, thou
worm Jacob, and ye men of Israel: I will help thee, saith the Lord, and
thy Redeemer, the Holy One of Israel. 14. Ne timeas, vermis Iacob, mortui
Israel; ego auxiliabor tibi, dicit Iehova, et redemptor (vel, vindex)
tuus, Sanctus Israelis.
15.
Behold, I will make thee a new sharp thrashing instrument having teeth: thou
shalt thrash the mountains, and beat them small, and shalt make the hills
as chaff. 15. Ecce posui to in traham; ut tribula nova habens dentes,
triturabis montes et comminues, et colles in pulverem
rediges.
16. Thou shalt fan them,
and the wind shall carry them away, and the whirlwind shall scatter them: and
thou shalt rejoice in the Lord, and shalt glory in the Holy One of
Israel. 16. Ventilabis eos, et ventus toilet, et turbo sparget eos. Tu
vero exultabis in Iehova, in Sancto Israel
gloriaberis.
17. When the
poor and needy seek water, and there is none, and their tongue
faileth for thirst, I the Lord will hear them, I the God of Israel will not
forsake them. 17. Egeni et pauperes quaerent aquas, quae non apparent;
lingua eorum siti exarebit. Ego Iehova exaudiam cos; ego Deus Israelis non
descram eos.
18. I will open
rivers in high places, and fountains in the midst of the valleys: I will make
the wilderness a pool of water, and the dry land springs of water. 18.
Aperiam in editis cacuminibus flumina, et fontes in media planitie; desertum
ponam in stagna aquarum, et terram vastam in scaturigines
aquarum.
19. I will plant in the
wilderness the cedar, the shittah-tree, and the myrtle, and the oil-tree; I will
set in the desert the fir-tree, and the pine, and the box-tree
together; 19. Dabo in deserto cedrum, spinum, myrtum, et pinum; ponam in
solitudine abietem, ulmum, et popu-lure
sired.
20. That they may see, and
know, and consider, and understand together, that the hand of the Lord hath done
this, and the Holy One of Israel hath created it. 20. Itaque videant, et
cognoseant, cogitent, et intelligant simul, quod manus Iehovae fecerit hoc, et
Sanctus Israelis creaverit
istud.
21. Produce your cause,
saith the Lord; bring forth your strong reasons, saith the King of
Jacob. 21. Adeste cansae vestrae, dicit Iehova; afferte firmamenta
vestra, dicit rex Iacob.
22. Let
them bring them forth, and shew us what shall happen: let them shew the
former things, what they be, that we may consider them, and know the
latter end of them; or declare us things for to come. 22. Adducant, et
annuntient nobis quae ventura sunt; priora quae fuerunt nuntient, et apponemus
cor nostrum; et sciemus novissima eorum; et quae ventura sunt praedicate
nobis.
23. Shew the things that
are to come hereafter, that we may know that ye are gods: yea, do good,
or do evil, that we may be dismayed, and behold it together. 23.
Nunciate quae futura sunt in posterum, ut sciamus vos deos esse; quin
benefacite, ant malefacite, ut enarremus, et videanus (vel, mire-mur)
pariter.
24. Behold, ye are
of nothing, and your work of nought: an abomination is he that
chooseth you. 24. Ecce vos estis ex nihilo, et factura vestra ex
nihilo; abominationem elegit in vobis
(homo.)
25. I have raised up
one from the north, and he shall come: from the rising of the sun shall
he call upon my. name; and he shall come upon princes as upon mortar, and
as the potter treadeth clay. 25. Excitavi ab aquilone, et venit; ab
oriente solis vocabit in nomine meo; et veniet ad principes, quasi ad lutum, et
tanquam figulus calcabit
lutum.
26. Who hath declared from
the beginning, that we may know? and beforetime, that we may say, He is
righteous? yea, there is none that sheweth; yea, there is none
that dcclareth; yea, there is none that heareth your words. 26.
Quis nuntiavit ab initio, ut cognoscamus? Jam ante, et dicemus,
justus. Utique non est annuntians; utique non audire faciens; utique non audiens
verba vestra.
27. The first
shall say to Zion, Behold, behold them: and I will give to Jerusalem one
that bringeth good tidings. 27. Primus Sioni, Ecce, ecce ipsi; et
Ierosolymae nuntium dabo.
28. For
I beheld, and there was no man; even among them, and there was
no counsellor, that, when I asked of them, could answer a
word. 28. Aspexi, nec nullus erat; de istis inquisivi, et nullus erat
consiliarius; interrogavi cos, nec responderunt
verbum.
29. Behold, they are all
vanity; their works are nothing; their molten images are wind and
confusion. 29. Ecce onmes vanitas, et defectus opera; eorum; ventus et
chaos simulachra eorum.
1.
Be silent to me,
F735
O islands. Though the Prophet's discourse
appears to be different from the former, yet he pursues the same subject; for,
in order to put the Jews to shame, he says that he would have been successful,
if he had been called to plead with unbelievers and blind persons. Thus he
reproves not only the sluggishness, but the stupidity of that nation, "to
whom God had been so nigh" and so intimately known by his Law.
(<050407>Deuteronomy
4:7.) Yet we need not wonder that the people, overtaken by many terrors,
trembled so that they scarcely received solid consolation; for we have abundant
experience how much we are alarmed by adversity, because amidst; this depravity
and corruption of our nature, every man labors under two diseases. In
prosperity, he exalts himself extravagantly, and shakes off the restraint; of
humility and moderation; but, in adversity, he either rages, or lies in a
lifeless condition, and scarcely has the smallest perception of the goodness of
God. We need not wonder, therefore, that the Prophet dwells so largely on this
subject, and that he pursues it in many ways.
He
gives the name of islands to the countries beyond the sea; for the Jews,
having no intercourse with them, gave to all that lay beyond the sea the name of
"islands;" and therefore he addresses not only the nations which were at hand,
but likewise those which were more distant, and requires them "to keep
silence before him." But of what nature is this silence? Isaiah describes a kind
of judicial pleading which the Lord is not unwilling to enter into with all
nations. He demands only that he shall be heard in his own cause, and that there
shall be no confusion or disorder in the proceedings, which would be altogether
at variance with a court of justice. On this account he commands the Gentiles to
keep silence, that, when this has been done, he may openly plead his cause; for
the order of a court of justice demands that every person shall speak in his
turn; for, if all should cry aloud together, there must be strange confusion.
F736
This
reminds us, that the reason why we do not think with so much reverence as we
ought concerning the power and goodness and wisdom and other attributes of God,
is, that we do not listen to him when he speaks. Men roar and murmur against
God; some, swelling with their pride, openly despise his word; while others,
through some kind of slothfulness, disregard him, and, in consequence of being
buried in earthly delights, take no concern about aspiring to the heavenly
kingdom. Even now we perceive with what insolence and rebellion many persons
speak against God. How comes it that Papists are so obstinate and headstrong in
their errors, but because they refuse to listen to God? for if they would listen
to him in silence, the truth would speedily convince them. In a word, the Lord
shews by these words that he will be victorious, if men listen to him
attentively. He does not wish that they shall listen to him in a careless
manner, as unjust and corrupt judges, having already determined what sentence
they shall pronounce, are wont to do; but that they shall examine and weigh his
arguments, in which they will find nothing but what is perfectly
just.
It may be asked, "Does the Prophet now
exhort the Gentiles to hear?" I reply, these things relate chiefly to the Jews;
for it would be long before this prophecy would reach the Gentiles. But this
discourse would be fitted more powerfully to remove the obstinacy of the Jews,
when he shows that the Gentiles, though they were estranged from him, would
speedily acknowledge his power, provided only that they chose to listen to him
in silence. There is greater weight and force in these words addressed directly
to the "islands" themselves than if he had spoken of them in the third
person.
And let the people
collect their strength. The Lord defies all the
Gentiles to the contest, and in a contemptuous manner, as is commonly done by
those who are more powerful, or who, relying on the goodness of their cause,
have no doubt about the result. "Let them collect their strength and league
against me; they will gain nothing, but I shall at length be victorious." As we
commonly say, "I disdain them, (Je les despite.) Even though they bend
all their strength both of mind and of body, still they shall be conquered; all
I ask is, that they give me a hearing." By these words he declares that truth
possesses such power that it easily puts down all falsehoods, provided that men
give attention to it; and, therefore, although all men rise up to overwhelm the
truth, still it will prevail. Consequently, if we are led astray from God, we
must not throw the blame on others, but ought rather to accuse ourselves of not
having been sufficiently attentive and diligent when he spoke to us; for
falsehoods would not have power over us, nor would we be carried away by any
cunning attempt of Satan to deceive us, or by the force of any attack, if we
were well disposed to listen to God.
As to his
assuming the character of a guilty person, in order that he may appear and plead
his cause before a court of justice, it may be asked, "Who among men will be
competent. to judge in so hard and difficult a cause?" I reply, there is nothing
said here about choosing judges; the Lord means only, that he would be
successful, if impartial judges were allowed to try this cause. He cannot submit
either to men or to angels, so as to render an account to them; but, for the
purpose of taking away every excuse, he declares that victory is in his power,
even though he were constrained to plead his cause; and, consequently, that it
is highly unreasonable to dispute among ourselves, and not to yield to him
absolute obedience; that we are ungrateful and rebellious, in not listening to
him, and in not considering how just are his demands. And, indeed, though
nothing can be more unreasonable than for mortals to judge of God, yet it is
still more shocking and monstrous, when, by our blind murmuring, we condemn him
before he has been heard in his own
defense.
2.
Who shall raise up righteousness from the east?
This shews plainly what is the design of the
Prophet; for he intends to assure the Jews that they will be in no danger of
going astray, if they choose to follow the path which he points out to them. And
this is the reason why he mentions Abraham; for he might have enumerated other
works of God, but selected an example appropriate to his subject; for, having
been descended from Abraham, whom God had brought out of Chaldea amidst so many
dangers, they ought also to have hoped that he would equally assist them; since
his power was not diminished, and he is not wearied by acts of kindness.
F737
Because it was difficult for captives and exiles, while they were at a great
distance from their native country, to hope for a return:, he exhorts them by a
similar example to cherish favorable hopes. Having been scattered throughout
Chaldea and the neighboring countries, they thought that the road which led
homeward was shut up against them on account of numerous obstructions. But from
the same place Abraham their father had traveled into Judea.
(<011131>Genesis
11:31, and 12:1.) Could not he who conducted one poor, solitary man, with his
father, his nephew, and his wife, safe and sound amidst so ninny dangers, be the
leader of his people in the journey? Since, therefore, God had called Abraham
out of his native country, and delivered him from all distresses, this fact
drawn from the family history ought to have made a deeper impression on his
children, that the departure of their father Abraham might be a pledge or mirror
of their future deliverance from Babylon.
When
he calls Abraham righteousness, he does so, not for the purpose of
extolling the man, but of shewing that God had assigned to him a character which
belonged to the whole condition of the Church; for he was not called as a
private individual, but the demonstration of God's eternal justice which was
given in his calling is common to all believers; as if he had said, that in his
person the Church had once been delivered, in order that he might confidently
believe that his salvation and the justice of God would be alike eternal. And
indeed in a single individual we behold the calling of believers, and a sort of
model of the Church, and the beginning and end of our salvation. In short,
Abraham may be regarded as a mirror of the justice of God, so far as it
shines in the affairs of this world. This word is used for the sake of
amplification, (pro<v
au]xhsin); for to "raise up righteousness
from the east," where everything had been corrupted and polluted by the most
abominable superstitions, was an astonishing work of God. If, therefore, such a
display of God's goodness and power had once been given, why ought; they not to
expect the same or a similar display in
future?
Called him to his
foot.
F738
Some interpret this as meaning that Abraham, wherever he went, called on the
name of the Lord; for as soon as he came into any country, he erected an altar
to God, that he might offer sacrifice upon it.
(<011207>Genesis
12:7, and 13:18.) This is indeed true, but I interpret it differently, that the
Lord was the leader in the journey to Abraham, who followed him step by step;
for when he was commanded to depart, no particular country was pointed out to
which he should go; and thus when he set out he knew not either how far, or in
what direction he should travel, but God kept him in suspense till he entered
into the land. of Canaan.
(<011201>Genesis
12:1;
<440703>Acts
7:3.) When Abraham had been called, he immediately appeared, and though he was
uncertain as to his journey, he listened to the mouth of God, and was satisfied
with having God for his leader. On this account the expression is appropriate,
that he followed him "to his foot," because he surrendered himself to God to be
a footman, like obedient and submissive servants who follow the footsteps of
their master, though they are uncertain whither he is leading
them.
Gave nations before him.
This means that although the good man might be
afflicted and tormented every moment by many anxieties, yet God removed every
obstruction that could annoy him. Moses does not enumerate all the difficulties
which Abraham encountered at his departure, but any person may conclude that
this journey could not be free from very great annoyances; for it was impossible
for him, when he set out, not to draw upon himself the hatred of the nation, and
to be universally condemned as a madman for leaving his native land, and
relations, and friends, and wandering to an unknown country. After having come
into the land of Canaan, he had to do with wicked and cruel men, with whom he
could not be agreed, because he was entirely opposed to their superstitions.
What Moses relates Shews plainly enough that Abraham was never at rest, and yet
that wicked men durst not attempt to do anything against him; so that when he
wished to purchase a sepulcher from the children of Herb, they offered it to him
freely and for nothing, and acknowledged him to be a man of God and a prince.
(<012306>Genesis
23:6.)
And subdued kings.
The Prophet illustrates the grace of God, by
shewing that he did not spare even kings, so as to make it evident that
he was a faithful protector of his servant or vassal Abraham. The history of the
four kings whom he vanquished and routed is well known,
(<011414>Genesis
14:14, 15,) and might be extended to Pharaoh,
(<011217>Genesis
12:17,) and Abimelech,
(<012003>Genesis
20:3,) who are also mentioned in
<19A514>Psalm
105:14, where this subject is handled; for they were chastised because they
dared to "touch the Lord's Anointed."
(<19A515>Psalm
105:15.) But strictly it denotes that victory which he obtained over four kings,
(<011414>Genesis
14:14, 15,) who had carried off his nephew Lot, with all that belonged to him;
for it is very evident from the context that the Prophet does not speak of kings
or nations that had been soothed, but of armed enemies that had been violently
made to pass under the
yoke.
As dust to his sword.
Lastly, he magnifies the ease with which that
victory was gained, and thus expresses the highest contempt by comparing those
kings to dust and stubble; for he subdued them without exposing
himself to danger. At the same time he reminds us that this ought not to be
ascribed to the power of man, but to the assistance of God; because it is not by
human power that victory can be so easily
gained.
3.
He pursued them. The Prophet again commends, by
the greatness of the victory, the extraordinary kindness of God. It is of the
highest importance that he obtained it in a country which was unknown to him;
for it is difficult and hazardous to pursue enemies in unknown countries; and
how great is the value of a knowledge of places is plainly shewn by history, and
daily experienced by those who carry on war. That was no obstacle to Abraham;
and hence it is still more evident, that he was led and assisted by the hand of
God to conduct his followers
courageously.
4.
Who hath appointed? Although Isaiah has
exhibited in this passage nothing more than the example of Abraham, yet he
undoubtedly intended to remind the people of all the benefits which the fathers
had received in ancient times; as if he had said, "Call to remembrance what is
your origin, whence I raised up your father Abraham, by what path I led him; and
yet this was not the termination of my favors, for since that time I have never
ceased to enrich you with every kind of blessings." When he asks therefore who
he is, he does not speak merely of a single performance, but adds other
benefits, which followed at various times, and which the people ought also to
remember.
Calling the nations
from the beginning. This must relate to the
constant succession of ages. In the Hebrew language
rwd
(dor) means not only "an age," or the duration of human life, but the
men who lived at that time. Thus one generation is distinguished from another,
as fathers from their children, and grandchildren from their grandfathers; for
posterity will call us the former generation, and will call our ancestors a
generation more remote and ancient. Again, because any one age would consume
mankind, if it were not renewed by offspring, the Prophet shows that God
multiplies men by an uninterrupted course, so that they succeed each other.
Hence it follows, that he presides over all ages, that we may not think that
this world is governed by chance, while the providence of God is clearly seen in
the succession of ages. But because, in consequence of various changes, the
world appears to revolve by blind impulse, the Prophet declares by these words
that those manifold events were known "from the beginning"' of the world, which
amounts to this, that amidst that variety which time brings, God reigns, and
accomplishes by a uniform course what he decreed from the
beginning.
I Jehovah.
At length he asserts more plainly that God is
the author of these blessings, that Abraham conquered enemies,
(<011416>Genesis
14:16,) that he lived among wicked men without suffering harm, that he put kings
to flight,
(<19A514>Psalm
105:14,) that the Lord avenged him, when Abimelech
(<012018>Genesis
20:18) and also Pharaoh
(<011217>Genesis
12:17) had violently seized his wife. Besides, he shows that it ought to be
ascribed to him, that other blessings of various kinds had been bestowed on
every generation; for his power had been manifested not only to the race of
Abraham, but to the whole
world.
Am the first, and
likewise with the last. This relates not only
to the eternity of essence, but to the government which he exercises on earth;
as if he had said, that God does not grow old by any length of time, and never
will surrender his authority; for he does not sit unemployed in heaven, but from
his throne, on the contrary, he regulates the affairs of this world. But
although the world put in his place an innumerable crowd of gods, yet he
declares that he sustains no loss, because he will always continue to be like
himself.
5.
The isles saw, and feared. He now shows the
excessive ingratitude of the world, which, after having perceived the works of
God, still continued in the same blindness to which it had been formerly
abandoned. A little before, he had said that he would easily gain a victory, if
they would only listen to him; and now he adds, that the Gentiles knew his
power, and yet were rebellious and obstinate. The consequence is, that they are
altogether inexcusable; because the majesty of God was abundantly revealed, if
they had not chosen to shut their eyes of their own accord.
F739
In order, therefore, to take away the excuse of ignorance even from the most
distant nations, he says that they trembled at the sight of his works, and yet
returned immediately to their natural dispositions, so as to be entangled by
many errors and superstitions. There is an elegant allusion in the two verbs
waryyw
war, (rau veyirau) which cannot be expressed
in the Latin language; but the general meaning is, that they not only were
eyewitnesses, but also were so deeply convinced, that fear was awakened in them
by what they knew.
The
farthest boundaries of the earth trembled. It
might be objected, that the blessings which God bestowed on Abraham could not be
celebrated throughout the whole world, so as to be known to foreign nations.
But, as we have said, although Abraham alone was mentioned by him, yet he
intended also to bring to remembrance other instances of his kindness which
their fathers experienced, that these might lead them to entertain better hope;
for not only did he bring Abraham out of Chaldea, but he rescued all his
posterity from the bondage of Egypt,
(<021316>Exodus
13:16,) and put them in possession of the land of Canaan. He says therefore,
that the Gentiles had experience of his power when he delivered and preserved
his people, that they might know that he is the only true God; for amidst so
many miracles his power was clearly and manifestly displayed. In short, he
declares that the Gentiles were terrified by the wonderful power of God, when he
delivered his people; for wicked men, when they hear something of that power,
are every day terrified and filled with amazement, because they perceive that
God is their enemy.
Drew near
and came. This expression, drew near, is
interpreted by some to mean, that unbelievers observed more closely the works of
God; for, when we wish to perceive anything more accurately, we approach nearer.
Others refer it to the king of Sodom," who went out to meet Abraham."
(<011417>Genesis
14:17.) But those interpretations are unsuitable, and indeed have nothing to do
with the
subject.
6.
Every one brought assistance to his neighbor.
What now follows agrees well with what goes
before, if you connect this verse with the last clause of the former verse,
"They drew near, they were assembled, every one assisted his neighbor;" so that
the meaning is, "Although the islands saw and knew my works, so that they
trembled at them, yet they assembled in crowds to make a league among
themselves." Why? That they might encourage each other to frame new gods, and
might confirm each other more and more in their blindness. He therefore
aggravates the guilt of the Gentiles by saying, that "every one assisted
his neighbor;" and indeed whoever shall make careful inquiry will find that this
is the source of all superstitions, that men by mutual consent darken the light
brought to them from heaven. But although the Lord here expostulates with
idolaters, yet he does it for the sake of the Jews, that they may not fall into
the impiety of the Gentiles, or permit themselves to be turned aside from God
and from sincere faith.
F740
On this account he brings forward the ingratitude of the Gentiles, that the Jews
may not imitate it, but may remain steadfast in the true worship of
God.
And said to his neighbor,
Be courageous. Here we see, as in a mirror, how
great is the wickedness of men, who profit nothing by considering the works of
God, and are even rendered more rebellious, and harden themselves more and more;
for they choose of their own accord to be blind, and to shut their eyes against
the clearest light, rather than to behold God who manifests himself before their
eyes. To blindness is added rage, in consequence of which they risc up against
God, and. do not hesitate to wage war with him for defending their
superstitions; so that this vice is not idol worship but idol madness. Isaiah
describes this madness by saying, "Be bold, act courageously;" for he
means that men have entered into a base conspiracy, by which they naturally
encourage and inflame each other to the worship of idols, and to drive
away the fear of God which his power might have led them to
entertain.
7.
The workmen encouraged the founder. This verse
is explained in various ways, and indeed is somewhat obscure; and even
the Jewish writers are not agreed as to the meaning of the words. I see no
reason why
çrj
(cherish) should be here understood to mean simply a carpenter, for it
means any kind of workman.
F741
The word
qylhm,
(mahalik,) which means one that strikes, is generally rendered in
the accusative case; I prefer to render it, in the nominative case.
µ[p
(pagnam)
F742
is generally translated anvil, and by others a smaller hammer;
but; as it sometimes signifies by turns, that interpretation appears
to agree best with the context; for the Prophet means that workmen, by beating
"in their turn," mutually excite each other, because by being earnestly
employed in the same work, they grow warm, and each of them urges and arouses
the other, to perform in the shortest time what they have undertaken. In short,
he describes the rebellion and madness of idolaters, by which they excite each
other to oppose God.
From this passage and from
all histories it is manifest that this vice was not peculiar to a single age,
and at the present day we know it by experience more than is desirable. We see
how men, by mumm persuasion, urge one another to defend superstition and the
worship of idols; and the more brightly the truth of God is manifested, the more
obstinately do they follow an opposite course, as if they avowedly intended to
carry on war with God. Since religion was restored to greater purity, idols have
been multiplied and set up in hostility to it in many places; pilgrimages,
masses, unlawful vows, and, in some cases, anniversaries, have been more
numerously attended than before. During that ancient ignorance there was some
kind of moderation; but now idolaters, as if they had been seized by madness,
run about, and are driven by blind impulse. There is nothing which they do not
attempt in order to prop up a riffling superstition and tottering idols. In a
word, they join hands, and render mutual aid, in order to resist God. And if any
person wish to throw back the blame on his brother, he will gain nothing; for it
adheres to every one in such a manner that it cannot in any way be removed. All
are devoted to falsehood, and almost avowedly devise methods of imposture, and,
trusting to their great numbers, each of them places himself and others above
God. They excite each other to the worship of idols, and burn with such madness
of desire that nearly the whole world is kindled by
it.
8.
But thou, Israel, art my servant. He now shews
how unreasonable it is to confound the people of Israel with the heathen
nations, though all have lifted up a standard and agree in error, and though the
whole world be abandoned to impostures; for, since by a calling of free grace
God had chosen and set them apart, they ought not to have given themselves up to
the same rage. This is a remarkable passage, and teaches us that we ought to be
satisfied with our calling, so as to be restrained from the pollution of this
world. Though corruptions abound, and though we indulge freely in every kind of
iniquity, yet we ought to be restrained by this consideration, that we are God's
elect, and therefore we are not at liberty to go beyond bounds like Gentiles,
and ungodly men. "Such were some of you," says Paul,
"but now you have
been washed, now you have been sanctified by the name of the Lord Jesus, and by
the Spirit of our
God."
(<460611>1
Corinthians 6:11.)
Indeed, nothing is more unreasonable than that we
should wander like blind men in darkness, when the sun of righteousness hath
shined upon us. We ought therefore to consider our calling, that we may follow
it with all zeal and industry, and, "walking as becomes the children of light,"
(<490508>Ephesians
5:8,) may shun that manner of life to which we were formerly habituated. For
this reason he calls Israel his servant; not that the Israelites deserved
anything on account of their obedience, but because he had set them apart for
himself; and accordingly, for the same reason he adds
—
Jacob, whom I have
chosen. This is a remarkable commendation of
undeserved favor; as if he had said, "You are indeed my servants, not
through your own merit, but through my bounty; for by my election I have
prepared and formed you to be my peculiar people." In short, he reminds them
that it was not by their own industry that they obtained the honor of being
called God's servants, and that they did not differ from others so as to.
excel them in any respect, but that it was because it so pleased God, who has a
right to select this or that person according to his pleasure. Yet at the same
time he explains what is the design of our election, namely, that we may serve
God. "He hath chosen us," as Paul says, "that we may be holy and
unreprovable before him."
(<490104>Ephesians
1:4.) The object to be gained by election is, that they who were the slaves of
Satan may submit and devote themselves unreservedly to
God.
The seed of Abraham.
This is added in the third place, in order to
inform us that election depends on the promise of God; not that the promise goes
before the election, which is from eternity, but because the Lord has bestowed
his kindness from a regard to the promise; for he said to
Abraham,
"I am thy God and the God
of thy seed."
(<011707>Genesis
17:7.)
This favor has therefore been continued to posterity,
and on account of the promise the Lord took peculiar care of that people, as
Paul also declares that "to them belonged the testament, the promise, and
the giving of the Law."
(<450904>Romans
9:4.) Hence also they were called "that holy nation,"
(<021906>Exodus
19:6,)
"God's sacred
inheritance, and a priestly
kingdom."
(<600209>1
Peter 2:9.)
My friend.
It was an extraordinary honor which the Lord
bestowed on Abraham, when he called him his friend. To be called "the
servant of God" is high and honorable; for if it be reckoned a distinguished
favor to be admitted into the family of a king or a prince, how much more highly
should we esteem it, when God accounts us as his servants and members of his
family? But, not satisfied with that, he bestows on him even a higher honor, and
adorns him with the name of "friend." What is here said about Abraham relates to
all believers; and Christ declared more plainly, "Now I call you not servants,
but ye are my friends; for servants know not their Lord's will, but to you have
been revealed secret and divine mysteries, and hence you may know my friendly
and kind disposition towards you."
(<431515>John
15:15.) Having therefore obtained from God so great an honor, we ought to
remember our duty, that the more abundantly he has testified his kindness
towards us, we may the more earnestly and with deeper reverence worship him
continually. But we ought always to remember that Abraham was God's friend on no
other ground than that of adoption; as Moses also says that the Jews
enjoyed their high rank merely through the good pleasure of God, "because God
loved their fathers."
(<050437>Deuteronomy
4:37, and
7:6-8.)
9.
For I have taken thee from the end of the earth.
Isaiah continues the same subject; for we know
by experience how necessary it is that consolations be repeated when adversity
presses upon us; so that it is not wonderful that the Prophet dwells so largely
on this subject. But from one person, Abraham, he passes to the whole nation,
mentioning the benefits which all of them have received from God. The relative
rça
(asher)
F743
appears to me to be here put for an illative particle; for he assigns the
reason why the people ought to be courageous amidst adversity. It is because
they have formerly experienced his kindness, and consequently ought to cherish
equally favorable expectations for the future. "The ends of the earth" may be
understood in two ways; either that the people were brought from a distant
country, of which Abraham was a native, or that God, who embraces within
his dominion the utmost boundaries of the world, deigned to stretch forth his
hand to none but a single
people.
From its eminences
have I called thee.
µylyxa
(atzilim) has been generally translated "eminences." Others prefer to take
it in the masculine gender, as meaning "princes" or "nobles," in a
sense not very different from the other; for the Prophet extols the grace of
God, because, passing by very illustrious nations, he has adopted to himself a
mean and obscure people. Others refer it to the kingdom of Egypt, from which the
Jews were brought out; for we know how great was the renown of that people, and
how far superior to other nations they reckoned themselves to be in learning,
antiquity, nobility, and many other
accomplishments.
But I interpret it differently;
for I refer it to the election of the people, who were chosen out of the midst
of other nations far superior to them; and therefore I consider
m
(mem) to mean "from," or "more than," so that there is a comparison
between the Jews and other nations. In like manner also, Moses shews that they
were not elected,
"because they
were more or better than other nations, (for they were far fewer,) but
because the Lord loved them, and determined to keep the covenant which he had
sworn to their fathers."
(<050707>Deuteronomy
7:7, 8.)
Again, he says,
"Not for thy
righteousness, or the uprightness of thy heart, dost thou come to possess the
land."
(<050905>Deuteronomy
9:5.)
Thus, while they were far less than other nations,
still they were elected; and this shews the greatness of the love of God, and
that there was no reason why, after having received blessings so numerous and so
great, they should afterwards distrust so kind a Father. Besides, he adds, that
a proof of this favor was given to the people in the Law; as if he had said that
it was not hidden, but, on the contrary, was engraven on public tables, when God
made a covenant with them by giving them the Law; for God did not wish that they
whom he had taken to be his own people should wander hither and thither, but
bound them to himself by a promise of
salvation.
And have not cast
thee off. This last expression might be thought
superfluous, and even unseasonable, if Jewish writers had not frequently
employed this form of speech, which is very emphatic; for it denotes the
firmness of election, as if he had said, "After having once adopted thee, I did
not desert or forsake thee, though I had various occasions for casting thee
off." So great had been the ingratitude of the Jews, that he might justly
have rejected them if he had not resolved to continue to be like
himself.
What is said about them relates also to
us; for the saying of Paul holds good, that "the gifts of God are without
repentance."
(<451129>Romans
11:29.) Though he cut off the greatest part of men on account of their unbelief,
yet he reserves some seed of adoption, that the calling may continue in some
furrows; for the wickedness of men cannot change the election of God. Let us
therefore remember that we have been elected by God on this condition, that we
shall continue in his family, though we might justly have been
abandoned.
10.
Fear not.
The former doctrine having had for its aim that
the people should rely on God, the Prophet concludes from the numerous blessings
by which the Lord manifested his love, that the people ought not to be afraid.
And we ought carefully to observe the reason which he assigns
—
For I am with thee.
This is a solid foundation of confidence, and
if it be fixed in our minds, we shall be able to stand firm and unshaken against
temptations of every kind. In like manner, when we think that God is absent, or
doubt whether or not he will be willing to assist us, we are agitated by fear,
and tossed about amidst many storms of distrust. But if we stand firm on this
foundation, we shall not be overwhelmed by any assaults or tempests. And yet the
Prophet does not mean that believers stand so boldly as to be altogether free
and void of all fear; but though they are distressed in mind, and in various
ways are tempted to distrust, they resist with such steadfastness as to secure
the victory. By nature we are timid and full of distrust, but we must correct
that vice by this reflection, "God is present with us, and takes care of
our salvation."
Yet I will
assist thee. °ytrz[
ãa (aph gnazarticha) is rendered by
some in the past tense, "Yet I have assisted thee;" but I render it in
the future tense, "I will assist thee." I translate
ãa
(aph) yet, as it is usually translated in many other passages. Yet it is
not inappropriate to translate it even, and accordingly my readers are at
liberty to make their choice. If the past tense of the verb be preferred, it
will mean "moreover" or
"also."
With the right
hand of my righteousness. Under the word
"righteousness," Scripture includes not only equity, but that fidelity
which the Lord manifests in preserving his people; for he gives a display of his
righteousness when he faithfully defends his people against the contrivances and
various attacks of wicked men. He therefore gives the appellation of "the
right hand of righteousness" to that by which he shews that he is
faithful and just. Hence we ought to draw a remarkable consolation; for if God
has determined to protect and defend his servants, we ought not to have any
terror; because "God cannot deny himself"
(<550213>2
Timothy 2:13) or lay aside his
righteousness.
11.
Lo, all shall be ashamed and blush. Here the
Prophet expressly promises assistance to the Jews against their enemies; for if
he had merely promised safety, without making any mention of enemies, various
thoughts and anxieties might have arisen in their minds. God indeed promises
that we shall be saved, but yet our adversaries prevail, and treat us with the
utmost scorn and cruelty; where then is that salvation which was so freely and
abundantly promised? To the general promise, therefore, there is likewise added
this circumstance: "Though the enemies flourish, yet they shall at length be
driven back, covered with shame and disgrace." Salvation is therefore promised
on this condition, that we must, in the meantime, encounter enemies and maintain
various contests with them, that we may not promise to ourselves external peace,
for we must incessantly carry on war.
12.
Thou shalt seek them.
That is, if thou seek them; for enemies
are not sought, when they have been put to flight; and therefore I think that
this future ought to be rendered as a
subjunctive, "If thou seek them,
thou shalt not find them; for they shall
be destroyed and reduced to nothing." Here it ought to be observed that he
describes two kinds of enemies, one, of those who attack us by open violence,
the other, of those who attack us by words, that is, who tear us by slanders,
curses, and reproaches, and who, as if they were defending a righteous cause,
carry on various controversies with us, and summon us to courts of justice, and
often accuse us of those crimes of which they have been guilty. But these are
the stratagems of Satan, and we need not wonder that they who are his servants
imitate their lord and master. The Prophet therefore mentions armed enemies who
violently fight against the Church, and next brings forward wranglers, who annoy
the Church by deceit and slander, and by false pretense of justice. We need not
wonder, therefore, that such accusations are directed against us, and we ought
not to think it strange, if many unprincipled men in the present day sell
themselves to Antichrist to slander us; for the same thing happened formerly to
prophets and other servants of
God.
13.
For I am Jehovah thy God. The
Prophet had already shewn where the hope of salvation ought to be placed, so as
to hold out against every attack; that is, when we are convinced that God is our
God, and is on our side. He now lays down the same doctrine, but in different
words; and yet the repetition is not superfluous, for we know how easily this
doctrine slips out of our minds, even though it be frequently repeated; and it
was impossible to bestow excessive commendation on this promise, which it is so
difficult to root in our hearts. Let us therefore know that we shall have a
prosperous issue of all our contests, for the Lord is present with us; and
whenever we are attacked by any severe contest, let us learn to look to Him; for
if we hesitate and look hither and thither, we shall never enjoy peace of mind.
When he calls himself our God, he not only mentions his power, but gives
proof of his goodness, which he intends to exercise towards us; for it would not
be enough to be convinced of the power of God, if we were not equally certain of
his love; and even when we are terrified by the mention of his power alone, his
goodness is well fitted to give us
peace.
Taking hold of thy
right hand, and saying to thee. He now speaks
about "taking hold of the hand," and about his voice; for it is of great
importance to us to believe the signs which God has given us of his love, and to
connect with them the doctrine which assures us of his eternal favor. The word
saying is therefore highly emphatic; for we must remain in suspense till
the Lord speak, whose voice alone can remove fear and bring peace. If, then, we
desire to have composure of mind, and to conquer the vexations which come upon
us from various quarters, we must pay close attention to his voice, so as never
to withdraw our mind from it; for they who refuse to hear this voice of God, or
do not hear it attentively, must be miserably tormented by continual doubt and
uncertainty.
14.
Fear not, thou worm Jacob, ye
dead Israel. He appears to speak of the Jews
very disrespectfully when he calls them "a worm," and afterwards
"dead;" but this comparison agrees better with the distresses of the
people, and is more adapted to console them than if he had called them an elect
nation, a royal priesthood, a holy tree from a holy root, and adorned them with
other titles of that kind. It would even have been absurd to call them by those
high-sounding names while they were oppressed by the deepest wretchedness.
Accordingly, by the word worm he may be viewed as bewailing the
disgraceful condition of the people, and encouraging them to cherish better
hope; for he shews that he keeps his eye upon them, though they are mean and
despised. It is as if he had said, "Although thou art nobody, yet I will assist
thee, and, by restoring thee to thy former freedom, will cause thee to come out
of thy filth and pollution."
Some translate
µytm
(methim) men, which does not at all agree with the context. We are
therefore constrained by obvious argument to translate it dead, for it is
an exposition of the former word by repetition, which is very customary among
Jewish writers. On this account I agree with Jerome, who translates it in that
manner, and attaches no importance to the circumstance that the first syllable
of
µytm
(methim) is here written with Scheva (:) instead of Tzere ( .. ); for
points so closely allied might easily have been interchanged.
F744
The subject ought also to be considered; for nothing could be more foolish than
to put "men" instead of "worms," unless perhaps it be thought
preferable to render it "mortals."
But,
undoubtedly, God intended that this voice should be heard by persons most deeply
afflicted, so as to reach even to the grave; for he promises, on the contrary,
that he will be a Redeemer of "dead men." Besides, while
the Prophet had in view his own age, he extended this doctrine to all the ages
of the world. Whenever, therefore, we shall see the Church oppressed by the
cruelty of wicked men, it will be our duty to bring these things to remembrance,
that we may believe that the children of God, who are trodden under foot by the
pride of the world, and are not only reckoned contemptible, but oppressed by
every kind of cruelty and reproaches so that they are scarcely allowed to
breathe, are held by God in the highest honor and esteem, so that they will soon
lift up their head; and let every one of us apply this to himself, so that we
may not be terrified by reproaches, nor by our wretchedness, nor by anguish, nor
by death itself. Though we resemble dead. men, and though all hope of salvation
has been taken from us, yet the Lord will be present with us, and will at length
raise up his Church even from the
grave.
The Holy One of Israel.
By adding these words, the Prophet again
reminds believers, as he did a little before, of that covenant by which Israel
had been separated to be God's sacred heritage; and thus he imparts courage,
that they may not faint or give way on account of their wretched condition, when
they look upon themselves as "worms" and "dead
men."
15.
Lo, I have made thee.
The Prophet still speaks of the restoration of
the Church, and promises that she will be so victorious over her enemies as to
crush and reduce them to powder; and he declares this by a highly appropriate
metaphor. The Jews, whom he addresses, were nearly crushed, but he declares
that, on the contrary, they shall crush their enemies, so that, after having
been delivered, they shall render to them what had been done to themselves. It
was necessary that this should be added, for, if they had not regained new
strength, they would always have been exposed to the unlawful passions of their
enemies; and therefore they needed that God. should give them strength to repel
the attacks which were made upon them. Yet Isaiah at the same time declares that
they shall be executioners of the vengeance of
God.
But it may be thought that in this way he
inflames the Jews to be desirous of taking revenge. Now, this is quite contrary
to the nature of the Spirit of God; and, while we are too much inclined to this
disease, the Lord is so far from treating with forbearance these purposes of
revenge, that in many passages he commands us to repress them; for he exhorts us
rather to pray for our enemies, and not to take delight in their distresses and
afflictions.
(<400544>Matthew
5:44.) I reply, the Prophet here shews what will happen, but neither commands
nor exhorts us to desire the destruction of our enemies. If it be again objected
that we ought not only to expect but even to desire what the Lord promises, when
it tends to his glory and our salvation; I acknowledge that this consolation
tends greatly to alleviate our sorrows, when he promises that he will one day
inflict punishment on enemies who have cruelly distressed us, and will render to
them the measure which they have meted out.
(<400702>Matthew
7:2.) Yet this is not inconsistent: with the command of God, that we should be
kind-hearted, and should pity them on account of the evils which they bring upon
themselves, and bewail their wretched condition, instead of being led by cruel
dispositions to rejoice in their destruction.
(<400544>Matthew
5:44.)
If we embrace this promise with that
faith which we ought to cherish, we shall bring into subjection all the violence
of the flesh, and consequently shall first be disposed to endure, and afterwards
with moderate zeal shall desire the judgment of God. Accordingly, it ought to be
our first aim to repress and lay aside every violent emotion of the flesh, and
thus to await with an honest and sincere heart the fit season of the divine
judgment; and that not so much from a regard to our private advantage as that
due praise may be given to the justice of God. To the same purpose David wrote
—
"The righteous shall
rejoice when they shall see the vengeance; they shall wash their feet in the
blood of wicked
men."
(<195810>Psalm
58:10.)
Not that they delight in their distresses, but
because, as he afterwards adds, the righteous man receives his reward, and the
righteous judgments of God are made known in the earth when the wicked are
punished for their transgressions.
The Jews,
being by nature cruel and eager of bloodshed, seize on these promises after the
manner of wild and savage beasts, which eagerly devour the prey that is offered
to them, and, as soon as they smell it, are mad with rage. But the Lord does not
wish his people to forget that kindness which he recommends above all things;
for we cannot be his, if we are not guided by the same spirit, that is,
by the spirit of mildness and gentleness. In a word, by this metaphor of "a
harrow having teeth," he means nothing else than the wretched destruction of the
wicked, whom the Lord will put to flight by the hand of the godly; and that for
the purpose of comforting the godly, and not of inflaming them with eagerness
for shedding
blood.
16.
Thou shalt winnow them. The meaning is the same
as in the former verse, but by a different metaphor; for he compares the Church
to a sieve, and wicked men to the chaff which is driven away by the sieve and
scattered in every direction. As if he had said, "Though for a time the Gentiles
bruise and winnow you, yet a severer judgment awaits them; for by their
destruction they shall be bruised and driven away like chaff." But we ought to
observe the difference, because here believers are bruised for their good, for
they suffer themselves to be subdued and placed under the authority of God;
while others, who obstinately resist and do not suffer themselves to be brought
into subjection, are scattered by the wind like chaff or stubble, as the Prophet
tells us. Thus God had struck them with his flails, had bruised and trodden
them, had winnowed and tossed them about, in order that, when the wheat had been
well cleansed, he might gather them to himself; but the heathen nations he
assigns as chaff to the dunghill.
To this is
added, that the victorious Church bruises some unbelievers, so that, being
purified from their pollution, they obtain a place in God's barn; and thus was
this prediction fulfilled, whenever by the agency of believers some of the
Gentiles were subdued, so as to yield obedience to the authority of Christ; for
they were never invested with any earthly power, so as to rule over all his
enemies, but on the contrary they found it necessary to "possess their souls in
patience."
(<422119>Luke
21:19.) But the Lord raised them up like palm-trees bent down by so many
burdens, so that they not only were safe and sound, but also, with unshaken
firmness of mind, trod their enemies under their
feet.
It ought also to be observed, that
Scripture is frequently accustomed to apply to the Church what strictly belongs
to God alone. Since, therefore, God afflicted the ungodly Gentiles for the sake
of his Church, he is said to have given them to be trodden under the feet of
believers, who reaped the advantage. Whenever we read those prophecies, our
minds ought to be raised to the kingdom of Christ, that, free from every wicked
disposition, we may observe becoming moderation, and may not desire that this
bruising should take place before the proper time; for it ought to be abundantly
sufficient for us, if our Head shall at length prostrate his enemies under his
feet, that we may share in the triumph of his
victory.
But thou shalt
rejoice in Jehovah. When he adds that the Jews
will have cause to rejoice in the Lord, though by this confidence he intends to
alleviate their grief, yet at the same time he admonishes the godly to be
modest, that they may not exult with fierceness of mind, if at any time it
happen that they are raised up by the hand of God, and exalted in such a manner
as to reduce their enemies under their power; for there is nothing to which men
are more prone than to become proud and insolent when everything happens to
their wish. They forget that they are men, and blot out the remembrance of God,
whom they ought to have acknowledged as the author of all blessings. In order,
therefore, to restrain that immoderate exultation in which the flesh always
indulges, and by which we often suffer ourselves to be carried away, the Prophet
adds, "in the Lord," because on him all our glory and all our joy ought
to rest. In a word, the Prophet exhorts to gratitude, that, the more highly God
exalts us, the more carefully ought we to repress all the vanity of ambition,
and rejoice and glory in him
alone.
17.
The needy and poor shall seek water. Here he
follows out the subject which he had begun to handle at the beginning of the
fortieth chapter; for he describes the wretched and afflicted condition in which
the Jews should be in Babylon, till at length God should have compassion on them
and render assistance. He therefore prepares them for enduring extreme poverty,
by saying that they will be thirsty; for this figure of speech, by which
a part is taken for the whole, is better adapted to express the severity of the
affliction. We know that nothing gives men greater distress than the want of
water when they are
"thirsty."
I Jehovah will
listen to them. God declares that he will
relieve them, when they are brought to this necessitous condition; and hence we
ought to learn to whom this promise belongs, namely, to those who, having been
reduced to extremity, are as it were, parched with thirst and almost
fainting. Hence also we see that the Church does not always possess an abundance
of all blessings, but sometimes feels the pressure of great poverty, that she
may be driven by these spurs to call upon God; for we commonly fall into
slothfulness, when everything moves on according to our wish. It is therefore
advantageous to us to thirst and hunger, that we may learn to flee to the Lord
with our whole heart. In a word, we need to be deeply affected with a conviction
of our poverty, that we may feel the Lord's assistance. The Prophet
unquestionably intended, by this circumstance, partly to illustrate the
greatness of the favor, and partly to advise the people not to lose heart on
account of their poverty.
The
needy and poor. We ought to observe the names
by which the Prophet here denominates the people of God. When he calls them
"afflicted and poor," he does not speak of strangers, but of those whom the Lord
had adopted and chosen to be his heritage, and whom he forewarns that they must
patiently endure some severe hardships. Hence we ought not to wonder if the Lord
sometimes permit us almost to languish through hunger and thirst, since he dealt
not less severely with our fathers.
When he says
that waters are nowhere to be seen, let us learn that the Lord, in order
to try our patience and faith, withdraws from us every assistance, that we may
lean on him alone. Thus, when we look around on every side, and see no relief,
let us know that still the Lord will assist. By the expression, I will
listen, he means that God does not assist every kind of persons, but those
who pray to him; for if we are so slothful as to disregard his aid, it is right
that we should be altogether deprived of it, and, on account of our
unworthiness, should fed no
alleviation.
18. and
19. I will open rivers.
He illustrates the former doctrine in a
different manner, namely, that God has no need of outward and natural means for
aiding his Church, but has at his command secret, and wonderful methods, by
which he can relieve their necessities, contrary to all hope and outward
appearance. When no means of relief are seen, we quickly fall into despair, and
scarcely venture to entertain any hope, but so far as outward aids are presented
to our eyes. Deprived of these, we cannot rest on the Lord. But the Prophet
states that at that time especially they ought to trust, because at that time
the Lord has more abundant opportunities of displaying his power, when men
perceive no ways or methods, and everything appears to be utterly desperate.
Contrary, then, to the hope and belief of all men, the Lord will assist his
people, that we may not suffer ourselves to be driven hither and thither by
doubt and hesitation.
On lofty
mountain tops. In order to confirm his
statement more fully, he promises that he will perform miracles contrary to the
nature and order of things, that we may not imagine that we should think and
judge of these things according to human capacity, or limit the power and
promises of God to these inferior means.
F745
The Lord has sufficient power in himself, and needs not to borrow from any
other, and is not confined to the order of nature, which he can easily change,
whenever he thinks fit; for when he says that he will make waters to flow on
the tops of mountains, and
fountains in valleys, and pools in deserts,
we know that all this is contrary to the order of nature. The reason why he
promised these things is abundantly evident. It was that the Jews might not
think that they were prevented from returning to Judea by that vast desert in
which travelers are scorched by the heat of the sun, and deprived of all the
necessaries of life. The Lord therefore promises that he will supply them with
water, and with everything else that is necessary for the journey. Now, these
things were fulfilled when the Lord brought his people out of Babylon, but much
more abundantly when he converted the whole world to himself by Christ the
Redeemer, from whom flow in great abundance throughout the whole world waters to
quench the thirst of poor sinners.
F746
At that time such a change took place as could never have entered into the
imaginations of men.
20.
Therefore let them see and know.
While God leads us by all his works to adore
him, yet when the restoration of his Church is the matter in question, his
wonderful power is manifested, so as to constrain all to admire him. As we have
seen elsewhere, and as he will afterwards repeat frequently, when he brought
back his people from banishment, he gave a proof fitted for being remembered in
all ages, as he declares in this passage that he will do. But because we are
either sluggish or careless in considering his works, and because they quickly
pass away from our view in consequence of our giving so little attention to
them, he repeats the same statement in many forms. We give our attention to vain
and useless matters, instead of admiring these works of God; and if at any time
they excite our admiration, yet we quickly forget them, because we are speedily
led aside to different and very unimportant matters. The Prophet therefore
arouses us, in order to shake off our slothfulness, and to quicken and direct
all our senses to understand the power of God. On this account he places in the
first rank looking, which produces certain knowledge, and next
adds thought, which more fully and abundantly confirms the
knowledge.
It is uncertain whether the Prophet
speaks of the Jews, who were the citizens of the Church, or of foreigners; but
in my opinion we may view it as having a general meaning, that in the
restoration of the Church the hand of God will be visible even to very remote
Gentiles, so that all shall be constrained to admire the work of God. Yet it is
certain that the Persians and Medes, after having conquered the Jews, were
singularly astonished when they heard those passages from the prophets:, and
especially when they beheld the accomplishment of them before their eyes; for
they knew that such things could not be performed by men, though they were not
converted to God.
21.
Plead your cause.
There was also a necessity that this should be
added to the former doctrine; for when we associate with wicked men, they pour
ridicule on our hope and charge us with folly, as if we were too simple-minded
and credulous. Our faith is attacked and frequently shaken by jeers such as the
following, "These people hang on the clouds, and believe things that are
impossible and contrary to all reason." Since, therefore, the Jews, in their
captivity, would hear such mockeries, it was of importance that they should be
fortified by these warnings of the Prophet; and in order to give greater weight
to this address, he comes forth of his own accord, for the sake of inspiring
confidence, and challenges the Gentiles themselves, charging them to
bring forward everything that could support their cause, as is usually done in
courts of justice.
Saith the
king of Jacob. When he calls himself "the
king of Jacob," he defies all idols, and shews that he undertakes the cause
of his people, so as to be at length acknowledged to have vindicated his glory
by delivering those who were unjustly oppressed. And yet the godly needed to
possess a strong faith; for what was the aspect of the kingdom, when they were
captives and so severely oppressed? This was also the reason why he formerly
(verse 14) called them "the worm Jacob" and "dead men." But they comforted their
hearts by that promise by which he formerly said that their root was concealed
under ground, when he compared the people to a tree that had been cut
down.
"A branch shall
spring from the stock of Jesse, and a sprout from his roots shall yield fruit."
(<231101>Isaiah
11:1.)
They beheld by the eyes of faith that kingly power
which lay concealed; for it could not be seen by the bodily eyes or
comprehended by the human
understanding.
22.
Let them bring them forth.
Not only does he attack idolaters, but he bids
them bring forward the gods themselves along with them; as if he had said,
"Whatever may be their ingenuity, they will not be advocates able to
defend so bad a cause." Here we see God sustaining the character of an advocate,
and speaking in the name of the whole nation; for he does not wish to be
separated from his Church, which he therefore confirms and fortifies against the
mockeries of wicked men, and other contrivances by which they attack our faith.
We ought therefore to be of good cheer, when God undertakes our cause, and comes
forth publicly against idolaters, and, armed with his invincible truth, rises up
against the idols and puts to silence their
vanity.
In this manner he shews, that by his
word he has most abundantly armed his elect for certain victory, so that they
ought not to hesitate to attack and join battle with all unbelievers; and indeed
whoever has profited, as he ought, by heavenly doctrine, will easily repel all
the tricks of Satan by steadfast and victorious faith. It is true, indeed, that
our faith begins with obedience; but submissiveness, by which we place our
senses in obedience to God, goes before understanding, in such a manner that it
illuminates our minds by certain knowledge. And by this mark the true religion
is distinguished from superstitions, for it is regulated by a rule which is not
doubtful and cannot deceive. Idolaters are indeed exceedingly proud of their
errors, but all their obstinacy proceeds from stupidity, madness, or fanatical
violence; for if they would soberly and calmly attend to sound doctrine, that
pride by which they obscure the light of truth would speedily give
way.
It is far otherwise with the godly, whose
faith is indeed founded on humility, but is not rashly led away by foolish and
inconsiderate zeal, for it has for its guide and teacher the Spirit of God, that
it may not go astray from the sure light of the word. Accordingly, when there is
no rule to distinguish, as the Prophet declares, it is absolute superstition.
Now, since nothing ought to be rejected at random, believers say, "Bring
them forth, and we will give our heart to them;" not that they whom God has
taught ought still to be ready to turn to either side, but because superstitious
persons can bring forward no argument but what is ridiculous. Again, therefore,
he points out the distinction between stupid obstinacy and true faith, which has
its foundation in the word of God, so that it can never
fail.
And let them tell us
what is to come. We must now inquire by what
arguments the Prophet maintains the majesty of God; for God claims for himself
Almighty power and foreknowledge of all things, in such a manner that they
cannot be ascribed to another without the most shocking blasphemy. Hence it is
concluded that these things are peculiar to the Godhead, so that whoever it be
that knows all things and can do all things, is justly believed to be God. In
this manner, therefore, the Prophet now argues, "If the idols which you worship
be gods, they must know all things, and be able to do all things; but they can
do nothing either in prosperity or in adversity, and they know nothing that is
past or that is future; and therefore they are not
gods."
Here arises a difficult question. In the
writings of heathen authors we find many predictions which they received from
the oracles of their gods, which might lead us to believe that Apollo, Jupiter,
and others, foreknew future events, and consequently were gods. I reply, first,
if we consider what was the nature of those oracles which are reported to have
been uttered by idols, we shall find that they were all obscure and doubtful,
like that which was given to Pyrrhus,
F747
—
"Aio to
AEacida Romanos vincere
posse,"
or that to
Croesus, —
"Croesus Halym
penetrans magnam pervertet opum vim."
F748
By embarrassing ambiguities of this sort did Satan
torture the minds of men; so as to send away in uncertainty those who were the
victims of that imposture.
But we must also
believe what Paul teaches, that Satan has received power of giving effect to
error, that he may deceive all the ungodly men who willingly give themselves up
to his delusions.
(<530211>2
Thessalonians 2:11.) Thus, when they consulted Satan, "the father of falsehood,"
(<430844>John
8:44,) it was not wonderful that they should be deceived under the pretense of
truth; but it was a most righteous reward of their ingratitude. We see that
Satan was freely permitted to increase, by means of the false prophets, the
blindness of Ahab, who took pleasure in such delusions.
(<112222>1
Kings 22:22.) Equally just was it that heathen nations, having alienated
themselves from the true God, should be caught by idle snares, and even drawn to
destruction. And here it is superfluous to pursue the argument on which
Augustine bestows so much toil and pains, how far the devils approach to the
heavenly angels in foreknowledge; for the cause must be sought in something else
than in their nature. Thus, in ancient times, by giving to wicked teachers the
opportunity of practising deception, God revenged the crimes of his people, not
that they excelled in the gift of understanding, but so far as they were adapted
to this purpose, they freely exercised the permission which was granted to
them.
So far as relates to God himself, though
his foreknowledge is concealed, and is even a deep abyss, yet he plainly
enough revealed it to the elect people, so as to distinguish himself from the
multitude of false gods. Not that he foretold everything by his prophets; for
the curiosity of men is insatiable, and it is not advantageous to them to know
everything; but because he concealed nothing that is profitable to be known, and
by many remarkable predictions shewed, as far as was necessary, that he takes a
peculiar care of the Church; as Amos says,
"Shall there be any
secret that God doth not reveal to his servants the prophets?"
(<300307>Amos
3:7.)
This privilege was wickedly and shamefully abused by
the Jews, who universally made traffic of their trivial predictions among the
Gentiles. But the truth always shone so brightly in the heavenly oracles, that
all who guarded against snares clearly perceived by means of it that the God of
Israel, and he alone, is God. So far were the idols from demonstrating their
foreknowledge, that believers, who had been taught in the school of God, could
no more be deceived by them, than a person who had the proper use of his eyes
could be made to mistake black for white at noon-day. Much less could they
ascribe power to the idols, since it was evident from the predictions which were
daily uttered, that God alone directs both prosperity and adversity. The
Assyrian conqueror rendered thanks to his idols; but God had previously
forewarned the Jews what would happen, and had even shewed plainly that he armed
that wicked man for the purpose of executing his
vengeance.
23.
Do good, or do evil. It must not be supposed
that to do evil denotes, in this passage, to commit injustice, which is
contrary to the nature of God; but it means to inflict punishment, and to send
adversity, which ought to be ascribed to the providence of God, and not to idols
or fortune. In this sense it is very frequently found in
Scripture.
"Is there evil in a city
which the Lord hath not
done?"
(<300306>Amos
3:6.)
In like manner Jeremiah accuses the people of not
acknowledging God to be "the author of good and of evil."
(<250338>Lamentations
3:38) By "evils" of that kind, therefore, such as wars, pestilence, famine,
poverty, disease, and others of the same kind, the Lord punishes the sins of the
people, and wishes to be acknowledged as the author of them all. Now, Isaiah
does not bring forward all the examples and arguments by which God could be
distinguished from idols, for that would have required a very long discourse;
but he is at present satisfied with those which would give a short and yet clear
demonstration; for he has not yet concluded his
argument.
24.
Lo, ye are of nothing. He now mocks at idols,
in order to confirm the godly in the belief and worship of one God, when by the
comparison they see that those who worship idols are miserably deceived and
blind.
And your work is of
nothing. Work must here be taken in a passive
sense, as if he had said that it is a vain imagination, a contrivance of no
value. But it may be thought that Isaiah speaks inaccurately, when he says that
idols are of nothing, for they are composed of gold, or silver, or brass, or
stone, or other materials. The solution is easy, for Isaiah did not look at the
material, but at the quality, that is, the notion of divinity which men
erroneously attribute to them. Superstitious people do not adore wood, or brass,
or metal, viewed in themselves, but the majesty which they foolishly attach to
the idol;
F749
and this undoubtedly is nothing else than a vain imagination, Hence also Paul,
in like manner, declares that "an idol is nothing;" for what reality can be
ascribed, or what name can be given, to a mere image (1 Corinthians
8:4.)
He hath chosen
abomination in you. Some translate
abomination in the nominative case, and suppose the meaning to be, that
the men who choose the idols are abominable; but I think that the meaning is
different. The verb hath chosen, appears to me to be used indefinitely,
as the grammarians call it, and in that manner it is often used in other
passages of Scripture; for when the Prophets speak of the generality of men:,
and relate any common or ordinary occurrence, they do not employ a
substantive. I consider the meaning therefore to be, that men cannot frame idols
without at the same time framing abomination. This is a remarkable passage for
abhorring idols and the presumption of men who make them, which they cannot do
without offering the highest insult to God. Some men think that it is amusement,
but the Prophet declares it to be "abomination," which God cannot endure, and
will not permit to be unpunished. The word choose points out, as with the
finger, the origin of idol-worship; for pure religion would never have been
contaminated by so many corruptions, if they had not dared to make gods for
themselves according to their own caprice; and therefore it ought to be
remarked, that all kinds of worship that are the result of "choice" are at
variance with true godliness.
25.
I have raised him from the north.
He again returns to that argument; which he had
briefly handled, respecting the foreknowledge and power of God, and shews that
to him alone in whom these are found, the name of God belongs; and therefore
that they are empty idols, which neither know nor can do anything. When he says
that he "raised him from the north," some explain this as relating to
Cyrus, and others as relating to Christ. But I think that here the Prophet
denotes two things; for when he says "from the north," he means the Babylonians,
and when he says "from the east," he means the Medes and Persians; as if he had
said, "Two changes shall happen that are worthy of remembrance; for I will raise
up the Babylonians, whose empire I will exalt on high, and next shall come the
Persians, who shall become their
masters."
Though these events happened
afterwards, and after a long interval, he shews that they were already well
known to him, and appointed by his decree, so that the accomplishment of them is
a clear proof of his divinity. Yet, in the former clause, he threatens
punishment for the purpose of terrifying the Jews; in the latter he commends his
mercy; because he testifies that both the captivity and the deliverance of the
people will be his work, so that it is evident that both foreknowledge and power
belong to him. Heathens make a division of various offices among their gods:
Apollo foretells what is to come, Jupiter executes it, and another god does
something else. But it belongs to God, not only to foretell or declare what
shall happen, but to arrange everything according to his pleasure; for every
divine attribute belongs to God alone, and cannot be ascribed to another; and
this is the reason why he claims for himself foreknowledge and execution as
inseparable.
When he says that he calls him
"from the north," as I suggested a little before, he predicts the future
captivity of which at that time there was no expectation, because the Jews were
friends and allies of the Chaldeans, and at the same time he prophesies
concerning the restoration of the people who were permitted by Cyrus to return
into their native land. Who would have thought, when matters were in that state,
that such things could be believed? Especially since it was after a long
interval that they followed; for they happened two hundred years after having
been predicted by the Prophet. The Lord testifies that he is the author of these
events, that all may know that the Babylonians did not attack them by chance,
but that the Lord raised them up as scourges for chastising the Jews, and that
the Persians and Medes did not subdue the Babylonians by their own power, but
because they were led and prompted by the hand of God. In these words,
therefore, he describes the greatness and power of God, and so much the
more plainly by declaring that kings and princes, with respect to him, are clay.
Hence we see more clearly that the Prophet had regard not only to his own age,
but to posterity; for these things could not be known to the men who lived at
that time, but posterity, who had actual experience of their accomplishment,
understood them better; so that none could doubt that it is God alone "to whom
all things are naked and open,"
(<580413>Hebrews
4:13,) and who directs everything according to his
pleasure.
This is a remarkable passage for
establishing the full and perfect certainty of the oracles of God; for the Jews
did not forge these predictions while they were captive in Babylon, but
long after the predictions had been delivered to their fathers, they at length
recognised the righteous judgment of God, by whom they had been warned in due
time, and then embraced his mercy, having learned that they would be at length
delivered by the Lord, who wished to preserve his Church, and whom they had
found to be faithful to his promises. Hence, therefore, we may conclude with
certainty, that Isaiah did not speak at his own suggestion, but that his tongue
was moved and guided by the Spirit of
God.
And he has
come.
F750
When he says that "he has come," the meaning is, that all that has been
foretold by the command of God will infallibly be accomplished. He speaks of a
future event, and thus illustrates the foreknowledge of God; and when he says
that God is the author of these events, this relates to his power and
might.
He shall call on my
name. To call "on the name of God" means
nothing else than to undertake anything in obedience to his authority. It is
true, indeed, that nothing was farther kern the intention of Cyrus than to be
employed in the service of the God of Israel, or to follow him as a leader; but
the event shewed that God, in a secret manner, led the way, so as to conduct him
by successive and incredible victories to
Babylon.
And as a potter he
shall tread the clay. This comparison is added,
because the power of the Babylonians was so vast that it was universally
believed that it could not be assailed, and they looked upon themselves as
invincible. Since therefore the Babylonians, trusting to their resources,
despised all their adversaries, and were elated with pride, the Prophet says,
that not only they, but many others shall be subdued and "trodden down like the
clay." In short, he means that the wealth of the Babylonians shall not prevent
this change from being made, or the Medes and Persians from becoming masters of
the empire; and, indeed, the propriety of this metaphor was clearly proved by
the event, when Cyrus, after having conquered so many nations, and gained so
many brilliant victories, within a short period subdued the whole of the
East.
26.
Who hath declared from the
beginning? Again the Lord attacks idols, after
having maintained his divinity; for he asks if idolaters can produce anything of
a similar nature to support their worship; that is, if they can bring forward
any such instance of foreknowledge or power. And because beyond all controversy
he could claim this prerogative for himself alone, he tauntingly says, "We will
acknowledge that he by whom such things shall be done is the true
God."
We will say he is
righteous. This is the literal rendering, but
the word "righteous" has an extensive meaning, and sometimes denotes "true
and approved;" hence the saying, "Wisdom is justified," that is, approved,
"by her children."
(<401119>Matthew
11:19.) These are then clear proofs of the divine majesty, which demonstrate the
vanity of idols, because by the disposal of God alone all things are governed,
and by the slightest expression of his will the mightiest monarchies are
overthrown. The Lord speaks in the plural number, in order to shew that he does
not defend his own cause, but the cause of the whole nation. He is, indeed,
satisfied with his own eternity; but as we are weak, it is therefore necessary
that it should be proved to us that he is God, that our minds may not go astray,
or wander in uncertainty, but may rest entirely upon him; and therefore to the
word is added experimental knowledge, that it may more fully support our faith,
if it should still be liable to
waver.
There is none that
heareth your words. He says that the idols are
dumb, and leave their worshippers in suspense, while he kindles the torch of his
word, to enlighten his elect people, and lead them forward to righteous
judgment.
27.
The first to Zion.
F751
In this verse God states more clearly that he predicts future events to the
Jews, in order to encourage them to believe; because if prophecies had not their
end and use, it would not in itself be of very great advantage to know future
events. God therefore testifies that prophecies are intended by him to promote
the faith and edification of the Church. It was necessary that this should be
added to the former statements, that the people might know that those examples
were exhibited, not only in order to magnify the power of God, but that all
believers might reap advantage from it; for all the instances of the power and
foreknowledge of God ought to be viewed by us in such a light as will enable us
to know that he takes care of us,
(<600507>1
Peter 5:7,) and that he does everything for promoting our salvation. Zion
is therefore commanded to acknowledge him as the true and only God, not
merely because he has punished their crimes, but because they are restored from
captivity, and thus learn that God is reconciled to
them.
Behold! Behold!
Here we must regard Mount Zion as desolate and
uninhabited, and Jerusalem as reduced to a wilderness. Hence also Jeremiah
represents Jerusalem as speaking in the manner that is usual with afflicted and
distressed women.
(<250120>Lamentations
1:20.) Thus the Lord now exhibits her as a widow and forsaken. Isaiah will
afterwards arouse her to rejoice as a woman who had formerly been barren, and to
whom the Lord had given new fertility for bearing offspring.
(<235401>Isaiah
54:1.) At the same time he now declares that he will comfort Jerusalem, at a
time when nothing was to be seen but what was melancholy and revolting in her
hideous ruins. Now, the present message is, either that she shall give birth to
children, though she was long a widow and desolate, or that they who had been
scattered in distant captivity will return to her in vast numbers. With that
desolation, therefore, we must contrast the restoration which was effected
through Cyrus, when it is said, "Behold, they come;" and by the word "first,"
is denoted not only the eternal essence of God, but likewise the antiquity
of the prediction.
And I will
send a messenger to Jerusalem. He now describes
the manner in which God informs believers about future events, that is by the
agency and ministry of the prophets.
Rçbm
(mebashsher) is translated by Jerome
"Evangelist," or "a bringer of good tidings;" but it literally means a
"messenger." This makes little difference, however, as to the meaning; for it
denotes the prophets who should bring the glad and cheering message of this
deliverance, as God had formerly promised by Moses, that he would raise up, in
uninterrupted succession, faithful ministers who should surpass all the
magicians, and soothsayers, and diviners.
(<051815>Deuteronomy
18:15.) For this reason also he formerly bestowed on the Church a remarkable
appellation, calling her "a bearer of tidings,"
(<234009>Isaiah
40:9,) because in the Church the word of God ought to sound
aloud.
This tends greatly to the commendation of
preaching; for the Lord does not descend from heaven to instruct us, but employs
the ministry of his servants, and declares that he speaks to us by their mouth;
and this distinguished blessing of God ought to be embraced with our whole
heart. He had promised in the Law, as I mentioned a little
before,
"I will raise up
to you a prophet from the midst of you."
(<051815>Deuteronomy
18:15.)
He now confirms that promise, by saying that there
shall never be wanting "messengers" to soothe the people amidst their griefs,
and to comfort them amidst their severest afflictions. Hence also we ought to
conclude, that there is no condition of the Church in which prophecies cease;
that is, in which the word of God brings no alleviation of our
distresses.
28.
I looked, and there was none.
After having spoken of himself, the Lord
returns to idols; for these are continued contrasts by which a comparison is
drawn between God and idols. As if he had said, "I do these things, but idols
cannot do them; they have no counsel, or wisdom, or understanding; they cannot
give an answer to those that ask them, and cannot yield any alleviation to the
wretched." In this comparison we ought to observe that he plainly shews himself
to be God, first, by the prophets and by their doctrine, and, secondly, by his
works in a similar manner; and that nothing of this kind is found in idols; from
which it follows, that they are not gods, and that we ought to rely on him
alone. Besides, the eyes of men are darkened by slothfulness; because they
neither inquire, nor consider, nor observe. Thus they are stupified by idols,
for they are willingly deceived; because they would immediately perceive the
emptiness of idols, if they carefully applied their minds to examine them. This
shews that idolaters cannot be excused on the plea of ignorance, for they choose
to be blind and to wander in darkness, rather than to see the light and embrace
the truth.
29.
Behold, they are all vanity.
After having spoken of idols, he makes the same
statement as to their worshippers; as it is also said,
"They who make
them, and all that trust in them, are like them."
(<19B508>Psalm
115:8.)
Thus he shews that all superstitious persons are full
of "vanity," and have no judgment or reason. They cannot, indeed, believe this;
for, inflated with pride, they look upon themselves as men of the highest
ability, and despise us as stupid and ignorant of the affairs of men, when
compared with themselves. With what pride do the Papists and their learned
doctors scorn us! With what haughtiness did the Romans in ancient times despise
the Jews! But we need not spend time on such pride, for in this passage God
condemns them all for
"vanity."
Their works are a
failure. He gives the name of "works"
both to the images which superstitious men make for themselves, and to all
false worship, which has no end or measure, and in which every person desires to
be a master and teacher of religion. He pronounces all of them to be a
"failure," that is, of no value. He declares this still more plainly,
when he says, that they are wind and chaos, that is, confusion; for I
explain
wht
(tohu) in the same sense that it has in the first chapter of Genesis, where
Moses says that
"the earth was at first
shapeless and
confused."
(<010102>Genesis
1:2.)
This passage against idolaters ought to be carefully
studied; for they think that images were appointed to preserve religion, and
that minds are kindled by the sight of them, as by the visible presence of God.
They think that they are the books of the ignorant and unlearned, who cannot be
instructed by the reading of the Scriptures. But the Spirit of God here declares
that it is a confused and shapeless thing, that is, because it disturbs and
retains in superstition the minds of men; and indeed all true knowledge that
exists among men is choked and quenched by this worship of idols. In short, he
teaches that all images, and the homage that is paid to them, and they who have
made and follow them, are mere vanity, and that we may safely condemn
them.
CHAPTER
42.
Isaiah
42:1-25
1. Behold my servant, whom I
uphold; mine elect, in whom my soul delighteth: I have put my
Spirit upon him; he shall bring forth judgment to the Gentiles. 1. Ecce
servus meus, innitar illi, (vel, suffulciam ipsum ) electus meus, in quo
sibi placuit anima mea. Posui Spiritum meum super eum; judicium Gentibus
proferet.
2. He shall not cry, nor lift
up, nor cause his voice to be heard in the street. 2. Non clamabit, neque
attollet, neque audire faciet in plateis vocem
suam.
3. A bruised reed shall he not
break, and the smoking flax shall he not quench: he shall bring forth judgment
unto truth. 3. Arundinem quassatam non perfringet, nec linum fumans
extinguet; in veritate proferet
judicium.
4. He shall not fail
nor be discouraged, till he have set judgment in the earth: and the isles shall
wait for his law. 4. Non deficiet, neque frangetur, donec ponat in terra
judicium; et legem ejus insulae
expectabunt.
5. Thus saith God
the Lord, he that created the heavens, and stretched them out; he that spread
forth the earth, and that which cometh out of it; he that giveth breath unto the
people upon it, and spirit to them that walk therein: 5. Sic dicit Deus
(vel, potens) Iehova, creator coelorum, et expandens cos, dilatans
terram, et germina ejus; dans flatum populo in ea habitanti, et spiritum
ambulantibus in ea.
6. I the Lord
have called thee in righteousness, and will hold thine hand, and will keep thee,
and give thee for a covenant of the people, for a light of the
Gentiles; 6. Ego Iehova vocavi to in justitia, et tenebo to manu
tua; custodiam to, et ponam in foedus populi, in lucem
Gentium;
7. To open the blind
eyes, to bring out the prisoners from the prison, and them that sit in
darkness out of the prison-house. 7. Ut aperias oculos caecorum, ut
educas ex ergastulo vinctos, et e domo carceris sedentes in
tenebris.
8. I am the Lord; that
is my name: and my glory will I not give to another, neither my praise to
graven images. 8. Ego Iehova; hoc nomen meum; et gloriam meam alteri non
dabo, nec laudem meam
sculptilibus.
9. Behold, the
former things are come to pass, and new things do I declare: before they spring
forth I tell you of them. 9. Priora ecce venerunt, et nova ego annuntio;
antequam oriantur nota faciam
vobis.
10. Sing unto the Lord a
new song, and his praise from the end of the earth, ye that go down to the sea,
and all that is therein; the isles, and the inhabitants thereof. 10.
Cantate Iehovae canticum novum, laudem ejus ab extremo terrae; qui descenditis
in mare, et plenitudo ejus, insulae et incolae
earurn.
11. Let the wilderness
and the cities thereof lift up their voice, the villages that
Kedar doth inhabit: let the inhabitants of the rock sing, let them shout
from the top of the mountains. 11. Exclament desertum et urbes ejus,
villae ubi habitat Kedar; cantent incolae petrae, et e vertice montium
jubilent.
12. Let them give glory
unto the Lord, and declare his praise in the islands. 12. Dent Iehovae
gloriam, et laudem ejus in insulis
annuntient.
13. The Lord shall go
forth as a mighty man, he shall stir up jealousy like a man of war: he shall
cry, yea, roar; he shall prevail against his enemies. 13. Iehova tanquam
gigas egredietur, et sicut praeliator zelum excitabit. Vociferabitur, jubilabit;
super inimicos suos
roborabitur.
14. I have long time
holden my peace; I have been still, and refrained myself: now will
I cry like a travailing woman; I will destroy and devour at once. 14.
Tacui a multo tempore, silui et continui me; tanquam parturiens clamabo;
vastabo, et deglutiam simul.
15.I
will make waste mountains and hills, and dry up all their herbs; and I will make
the rivers islands, and I will dry up the pools. 15. In solitudinem
redigam montes et coiles; omnem herbam eorum exsiccabo; ponam flumina in
insulas, et stagna exsiccabo.
16.
And I will bring the blind by a way that they knew not; I will lead them
in paths that they have not known: I will make darkness light before
them, and crooked things straight. These things will I do unto them, and not
forsake them. 16. Et ducam caecos per viam quam nesciebant; per semitas
quas non noverant faciam cos ingredi; ponamque tenebras eoram els in lucca, et
obliqua in planum, Haec (vel, Hoec verba, vel, Has res) faciam els, et
non derelinquam eos.
17. They
shall be turned back, they shall be greatly ashamed, that trust in graven
images, that say to the molten images, Ye are our gods. 17.
Agentur retrorsum, pudefient pudore qui confidunt sculptill, et fusili dicunt,
Vos dii nostri.
18. Hear, ye
deaf; and look, ye blind, that ye may see. 18. O surdi, audite, et caeci,
intenti estote ad videndum.
19.
Who is blind, but my servant? or deaf, as my messenger that I
sent? who is blind as he that is perfect, and blind as the Lord's
servant? 19. Quis caecus nisi servus meus? Quis surdus sicut nuntius meus
quem mitto? Quis caecus sicut perfectus, et caecus nt servus
Iehovae?
20. Seeing many things,
but thou observest not; opening the ears, but he heareth not. 20. Videndo
multa quae non observas; aperiendo aures, at non
audiat.
21. The Lord is well
pleased for his righteousness' sake; he will magnify the law, and make it
honorable. 21. Iehova voluntarius propter justitiam snare, ut
magnificet legem ac extollat.
22.
But this is a people robbed and spoiled; they are all of them
snared in holes, and they are hid in prison-houses: they are for a prey, and
none delivereth; for a spoil, and none saith, Restore. 22. At hic populus
direptus est ac conculcatus; illaqueandi in carceribus omnes, et in speluncis
abscondentur. Erunt in direptionem, nec erit qui liberet; in praedam, nee
quisquam dicet, Redde.
23. Who
among you will give ear to this? who will hearken, and hear for the time
to come? 23. Quis in vobis auribus percipiet hoc? Quis advertet? Quis
attendet in postcrum?
24. Who
gave Jacob for a spoil, and Israel to the robbers? did not the Lord, he against
whom we have sinned? for they would not walk in his ways, neither were they
obedient unto his law. 24. Quis in praedam dedit Iacob, et Israel
exposuit direptoribus? Nonne Iehova? Eo quod peccaverimus in eum, nec voluerunt
ambulare in viis ejus, nec audierunt legem
ejus.
25. Therefore he hath
poured upon him the fury of his anger, and the strength of battle: and it hath
set him on fire round about, yet he knew not; and it burned him, yet he laid
it not to heart. 25. Itaque effudit super eum furorem irae suae,
et robur belli, Inflammavit eum undique, neque advertit; exarsit in eum, neque
posuit super cor.
1.
Behold my servant. The Prophet appears to break
off abruptly to speak of Christ, but we ought to remember what we mentioned
formerly
F752
in expounding another passage,
(<230714>Isaiah
7:14,) that the prophets, when they promise anything hard to be believed, are
wont immediately afterwards to mention Christ; for in him are ratified all the
promises which would otherwise have been doubtful and uncertain. "In
Christ," says Paul, "is Yea and Amen."
(<470120>2
Corinthians 1:20.) For what intercourse can we have with God, unless the
Mediator come between us? We undoubtedly are too far alienated from his majesty,
and therefore could not be partakers either of salvation or of any other
blessing, but through the kindness of
Christ.
Besides, when the Lord promised
deliverance to the Jews, he wished to raise their minds higher, that they might
look for greater and more valuable gifts than bodily freedom and a return to
Judea; for those blessings were only the foretaste of that redemption which they
at length obtained through Christ, and which we now enjoy. The grace of God in
the return of his people would indeed have been imperfect, if he had not, at
that time revealed himself as the perpetual Redeemer of his Church. But, as we
have already said, the end of the captivity in Babylon included the full
restoration of the Church; and consequently we need not wonder if the prophets
interweave that commencement of grace with the reign of Christ, for that
succession of events is mentioned in ninny passages. We must therefore come to
Christ, without whom God cannot be reconciled to us; that is, unless we be
received into the number of God's children by being ingrafted, into his body. It
will be evident from what follows, that the Prophet now speaks of Christ as the
First-born and the Head, for to no other person could the following statements
be applied, and the Evangelists place the matter beyond all controversy.
(<401217>Matthew
12:17-21.)
He calls Christ his Servant,
(kat
ejxoch>n,) by way of eminence; for this
name belongs to all the godly, because God has adopted them on the condition of
directing themselves and their whole life to obedience to him; and godly
teachers, and those who hold a public office in the Church, are in a peculiar
manner denominated the servants of God. But there is something still more
extraordinary, on account of which this name belongs especially to Christ, for
he is called a "Servant," because God the Father not only enjoined him to teach
or to do some particular thing, but called him to a singular and incomparable
work which has nothing in common with other
works.
Though this name is ascribed to the
person, yet it belongs to human nature; for since his divine nature is eternal,
and since he has always possessed in it a glory equal and perfectly similar to
that of the Father, it was necessary that he should assume flesh in order that
he might submit to obedience. Hence also Paul
says,
"Though he was in the
form of God, he accounted it not robbery to make himself equal to God, but
emptied himself, taking the form of a servant," etc.
(<501706>Philippians
2:6.)
That he was a servant was a voluntary act,
so that we must not think that it detracted anything from his rank. The ancient
writers of the Church expressed this by the word "Dispensation," by which it was
brought about, they tell us, that he was subject to all our infirmities. It was
by a voluntary determination that he subjected himself to God, and subjected
himself in such a manner as to become also of service to us; and yet that
exceedingly low condition does not hinder him from still continuing to possess
supreme majesty. Hence also the Apostle says that he was "exalted above
every name."
(<502609>Philippians
2:9.) he employs the demonstrative particle Behold, in order to lead the
Jews to regard the event as having actually taken place; for the objects which
were before their eyes might have led them to despair, and therefore he bids
them turn away their eyes from the actual condition of things and look to
Christ.
I will lean upon, him,
or, I will uphold him.
F753
°mta
(ethmoch) is interpreted by some in an active, and by others in a passive
sense. If it be taken in a passive sense, the meaning will be, that God will
"lean on" his Anointed in such a manner as to lay the whole charge upon him, as
masters commonly do to their faithful servants; and it is a proof of
extraordinary fidelity, that God the Father will deliver all things to him, and
will put into his hand his own power and authority.
(<431303>John
13:3, and 17:10.) Yet I do not object to the active signification, "I
will raise him up," or, "I will exalt him," or, "I will support him
in his rank;" for what immediately follows, I will put my Spirit in him,
is a repetition of the same sentiment. In the former clause, therefore, he
says, I will uphold him, and afterwards describes the manner of
"upholding," that he will direct him by his Spirit, meaning by this phrase that
he will assist Christ in all things, and will not permit him to be overcome by
any difficulties. Now, it was necessary that Christ should he endued with the
Spirit of God, in order to execute that divine office, and be the Mediator
between God and men; for so great a work could not be performed by human
power.
My elect.
In this passage the word Elect denotes
"excellent," as in many other passages; for they who are in the
very flower of their age are called chosen youths.
(<092602>1
Samuel 26:2, and
<100601>2
Samuel 6:1.) Jehovah therefore calls him "an excellent servant," because he
bears the message of reconciliation, and because all his actions are directed by
God. At the same time he demonstrates his undeserved love, by which he embraced
us all in his only-begotten Son, that in his person we may behold an illustrious
display of that election by which we have been adopted into the hope of eternal
life. Now, since heavenly power dwells in the human nature of Christ, when we
hear him speak, let us not look at flesh and blood, but raise our minds higher,
so as to know that all that he does is
divine.
In whom my soul is
well pleased. From this passage we learn that
Christ is not only beloved by the Father,
(<400317>Matthew
3:17,) but is alone beloved and accepted by him, so that there is no way of
obtaining favor from God but through the intercession of Christ. In this sense
the Evangelists quote this passage,
(<401218>Matthew
12:18,) as Paul also declares that we are reconciled "in the beloved" in
such a manner as to be beloved on his account.
(<490106>Ephesians
1:6.) The Prophet afterwards shews that Christ will be endued with the power of
the Spirit, not solely on his own account, but in order to spread it far and
wide.
He will exhibit judgment
to the Gentiles. By the word judgment
the Prophet means a well-regulated government, and not a sentence which is
pronounced by a judge on the bench; for to judge means, among the Hebrew
writers, "to command, to rule, to govern," and he adds that this judgment will
be not only in Judea, but throughout the whole world. This promise was
exceedingly new and strange; for it was only in Judea that God was known,
(<197602>Psalm
76:2,) and the Gentiles were shut out from all confidence in his favor.
(<490212>Ephesians
2:12.)
These clear proofs were therefore
exceedingly needful for us, that we might be certain of our calling; for
otherwise we might think that these promises did not at all belong to us. Christ
was sent in order to bring the whole world under the authority of God and
obedience to him; and this shows that without him everything is confused and
disordered. Before he comes to us, there can be no proper government amongst us;
and therefore we must learn to submit to him, if we desire to be well and justly
governed. Now, we ought to judge of this government from the nature of his
kingdom, which is not external, but belongs to the inner man; for it consists of
a good conscience and uprightness of life, not what is so reckoned before men,
but what is so reckoned before God. The doctrine may be thus summed up: "Because
the whole life of men has been perverted since we were corrupted in every
respect by the fall of Adam, Christ came with the heavenly power of his Spirit,
that he might change our disposition, and thus form us again to 'newness of
life.'"
(<450604>Romans
6:4.)
2.
He shall not cry aloud. The Prophet shews of
what nature the coming of Christ will be; that is, without pomp or splendor,
such as commonly attends earthly kings, at whose arrival there are uttered
various noises and loud cries, as if heaven and earth were about to mingle. But
Isaiah says that Christ will come without any noise or cry; and that not only
for the sake of applauding his modesty, but, first, that we may not form any
earthly conception of him; secondly, that, having known his kindness by which he
draws us to him, we may cheerfully hasten to meet him; and, lastly, that our
faith may not languish, though his condition be mean and
despicable.
He shall not lift
up his voice; that is, he shall create no
disturbance; as we commonly say of a quiet and peaceable man, "He makes no great
noise."
F754
And indeed he did not boast of himself to the people, but frequently forbade
them to publish his miracles, that all might learn that his power and authority
was widely different from that which kings or princes obtain, by causing
themselves to be loudly spoken of in order to gain the applause of the
multitude.
(<400804>Matthew
8:4; 9:30; 12:16;
<410543>Mark
5:43;
<420856>Luke
8:56.)
3.
A bruised reed he shall not break. After having
declared in general that Christ will be unlike earthly princes, he next mentions
his mildness in this respect, that he will support the weak and feeble. This is
what he means by the metaphor of "the bruised reed," that he does not
wish to break off and altogether crush those who are half-broken, but, on the
contrary, to lift up and support them, so as to maintain and strengthen all that
is good in them.
Nor will he
quench the smoking flax. This metaphor is of
the same import with the former, and is borrowed from the wicks of lamps, which
may displease us by not burning clearly or by giving out smoke, and yet we do
not extinguish but trim and brighten them. Isaiah ascribes to Christ that
forbearance by which he bears with our weakness, which we find to be actually
fulfilled by him; for wherever any spark of piety is seen, he strengthens and
kindles it, and if he were to act towards us with the utmost rigor, we should be
reduced to nothing. Although men therefore totter and stumble, although they are
even shaken or out of joint, yet he does not at once cast them off as utterly
useless, but bears long, till he makes them stronger and more
steadfast.
God gave a manifestation of this
meekness when he appointed Christ to begin the discharge of his office as
ambassador; for the Holy Spirit was sent from heaven in the shape of a dove,
which was a token of nothing but mildness and gentleness.
(<400316>Matthew
3:16;
<410110>Mark
1:10;
<420322>Luke
3:22;
<430132>John
1:32.) And indeed the sign perfectly agrees with the reality; for he makes no
great noise, and does not render himself an object of terror, as earthly kings
commonly do, and does not wish to harass or oppress his people beyond measure,
but, on the contrary, to soothe and comfort them. Not only did he act in this
manner when he was manifested to the world, but this is what he daily shows
himself to be by the gospel. Following this example, the ministers of the
gospel, who are his deputies, ought to shew themselves to be meek, and to
support the weak, and gently to lead them in the way, so as not to extinguish in
them the feeblest sparks of piety, but, on the contrary, to kindle them with all
their might. But that we may not suppose that this meekness holds out
encouragement to vices and corruptions, he adds
—
He shall bring forth
judgment in truth. Although Christ soothes and
upholds the weak, yet he is very far from using the flatteries which encourage
vices; and therefore we ought to correct vices without flattery, which is in the
highest degree inconsistent with that meekness. We ought therefore to guard
diligently against extremes; that is, we must neither crush the minds of the
weak by excessive severity, nor encourage by our smooth language anything that
is evil.
That we may better understand who those
persons are towards whom, following the example of Christ, we ought to exercise
this mildness, we ought to weigh carefully the Prophet's words. He calls them
"a bruised reed" and "smoking wick." These words do not apply to those
who boldly and obstinately resist, nor to those who are fierce and headstrong;
for such persons do not deserve this forbearance, but rather must be broken and
crushed, as by the strokes of a hammer, by the severity of the word. While he
praises meekness, he at the same time shews to whom it is adapted, and at what
time and in what manner it ought to be employed; for it is not suitable to
hardened and rebellious persons, or to those whose rage sends forth flames, but
to those who are submissive, and who cheerfully yield to the yoke of
Christ.
The word smoking shews that he
maintains and cherishes not darkness, but sparks, though feeble and hardly
perceptible. Wherever then there is impiety and stubbornness, there we must act
with the utmost severity, and exercise no forbearance; but, on the other hand,
where there are vices that have not gone beyond endurance, yet by gentleness of
this nature, instead of encouraging, we must correct and reform them; for we
must always pay regard chiefly to truth, of which he speaks, that vices
may not be concealed, and thus acquire a secret corruption, but that the weak
may be gradually trained to sincerity and uprightness. These words, therefore,
relate to those persons who, amidst many deficiencies, have integrity of mind,
and earnestly desire to follow true religion, or, at least, in whom we see some
good beginning. It is dearly shewn by mary passages
(<401239>Matthew
12:39; 22:18; 23:13) how severely Christ deals with despisers; for he is
constrained to employ "a rod of iron" to crush those who do not submit to be
governed by his shepherd's crook. As he justly declares that "his yoke is easy,
and his burden is light,"
(<401130>Matthew
11:30,) to willing disciples, so with good reason does David arm him with "a
scepter of iron"
(<190209>Psalm
2:9) to break his enemies in pieces, and declare that he will be wet with their
blood.
(<19B006>Psalm
110:6,
7.)
4.
He shall not faint, nor be discouraged. The
Prophet alludes to the preceding verse, and confirms what he formerly said, that
Christ will indeed be mild and gentle towards the weak, but that he will have no
softness or effeminacy; for he will manfully execute the commission which he has
received from the Father. This is what he means when he says that "he shall not
faint;" and in this verb
hhky
(yichheh) there is an allusion to a former verse, in which he spoke of
"smoking flax." Now, he shews what is the true moderation of meekness,
not to turn aside to excessive indulgence; for we ought to use it in such a
manner as not to swerve from our duty. Many persons wish to profit by the name
of gentleness, so as to gain the applause and esteem of the world, but at the
same time betray truth in a base and shameful
manner.
I remember that there were in a populous
city two preachers, one of whom boldly and loudly reproved vices, while the
other endeavored to gain the favor of the people by flatteries. This fawning
preacher, who was expounding the Prophet Jeremiah, lighted on a passage full of
the mildest consolation, and having found, as he imagined, a fit opportunity,
began to declaim against those harsh and severe reprovers who are wont to
terrify men by thunderbolts of words. But on the following day, when the Prophet
changed his subject and sharply rebuked wicked men with his peculiar vehemence
of style, the wretched flatterer was constrained to encounter bitter scorn by
retracting the words which were fresh in the recollection of all his hearers.
Thus the temporary favor which he had gained speedily vanished, when he revealed
his own disposition, and made himself abhorred by the good and the
bad.
We must therefore distinguish between the
submissive and the obstinate, that we may not abuse that mildness by using it on
every occasion. Yet Isaiah declares that Christ's fortitude will be unshaken, so
that it shall surmount every obstacle; for by these words,
Till he put
judgment, he means that the ministry of
Christ will be so efficacious that the fruit of his doctrine shall be
manifested. He does not merely say, "Till he shall have made known the will of
his Father," but "Till he establish judgment," that is, as we formerly
said, the proper exercise of government. Christ's ministry, therefore, he
testifies, will not be unfruitful, but will have such efficacy that men shall be
reformed by it.
This must not be limited to the
person of Christ, but extends to the whole course of the gospel; for he not only
discharged the embassy committed to him for three years, but continues to
discharge the same embassy every day by means of his servants. Yet we are
reminded that it is impossible for us to discharge that office without being
laid under the necessity of suffering many annoyances, and sustaining contests
so severe and dangerous, that we shall be almost overwhelmed and ready to
abandon everything. Still we must not desist, but persevere constantly in our
duty, and run to the very end; and therefore the Prophet testifies that Christ
will be so steadfast that he will pursue his calling to the end; and, following
his example, we ought boldly to
persevere.
And the isles shall
wait for his law. Here he employs the word
Law to mean "doctrine," as the Hebrew word for "law" is derived from a
verb which signifies to teach;
F755
and thus the prophets are accustomed to speak of the gospel, in order to shew
that it will not be new or contrary to what was taught by
Moses.
The isles.
We have formerly shewn that the Hebrew writers
give the name of isles to countries beyond the
sea.
The Prophet confirms the former statement,
by which it was declared that Christ had been appointed not only for the Jews,
but also for the Gentiles, though they had nothing in common with the Jewish
commonwealth. In short, that promise relates to all nations, that the advantages
of this restoration and reformation may be shared by every part of the
world.
By the word wait, he means that
the elect will eagerly embrace the gospel offered to them; for the Lord displays
in it the power of his election, when "they who wandered in darkness,"
(<400416>Matthew
4:16,) as soon as they hear the voice of the gospel, embrace it with the utmost
eagerness, and although they formerly wandered, like scattered and lost
sheep, yet hear immediately the voice of the shepherd, and cheerfully submit to
him, as Christ himself has also spoken.
(<431016>John
10:16.) Hence we learn that the saying of Augustine is exceedingly true, "that
many sheep wander out of the folds, while wolves frequently dwell within the
folds." This attention is the work of God, when men who thought that they were
wise give up their own judgment, and have to learn the gospel of Christ, so as
to depend entirely on this
teacher.
5.
Thus saith Jehovah. He confirms what he said in
the beginning of the chapter about the reign of Christ, that he will renew and
restore all things; and as this might be thought to be incredible, he has here
added a magnificent description of the power of God, by which our faith ought to
be confirmed, especially when the outward aspect of things is directly contrary.
On this account he brings forward clear proofs of the power of God, that all may
be aroused by the mention of them, and may be convinced that he who created all
things out of nothing, who spread out the heavens, who produced vegetation, who
gave life to animals, and who upholds and defends all things by his power, will
easily perform what he promises concerning the reign of Christ. These forms of
expression remind us that we ought always to consider the power of God, that we
may be fully convinced of the authority and undoubted certainty of his word; for
it is not without reason that Isaiah makes this preface, but in order to
remove every doubt, because nothing is too hard for God, who keeps the
whole world in subjection to his authority; and in the following chapters he
will employ similar modes of
expression.
lah
(hael) is rendered by some "powerful," and by others "God;" but it is of little
consequence, for the meaning is the same; because he exhibits his power and
majesty, and adorns him with this variety of titles, that we may know that he
will easily restore all that is fallen and laid
low.
6.
I Jehovah have called thee in righteousness. He
again repeats the name of God, in which we ought to supply what he stated in the
former verse about his power. It is generally thought that this points out the
end of Christ's calling, that he was sent by the Father to establish
"justice" among men, who are destitute of it so long as they have not
Christ, and, being given up to all the corruptions of crimes and vices, are held
captive under the tyranny of Satan. But because the word "righteousness" has a
more extensive signification, I pass by that ingenious distinction; for it is
not even said that he shall be called "to righteousness," but this phraseology
ought to be viewed as equivalent to the adverbial expression, "righteously," or
"in a holy manner." I rather suppose the meaning to be, that Christ was "called
in righteousness," because his calling is lawful, and therefore shall be firm
and secure. We know that what is not done in a proper and regular manner cannot
be of long duration. Or perhaps it will be thought preferable to view it thus,
that God, in appointing Christ to restore the Church, seeks no reason but from
himself and his own righteousness; but it is certain that this word denotes
stability, as if he had said,
"faithfully."
And will hold
thee by thy hand. By "the holding of the hand"
he means the immediate assistance of God; as if he had said, "I will direct and
establish thee in the calling to which I have appointed thee. In a word, as thy
calling is righteous, so I will defend and uphold thee, as if by taking hold of
thy hand I were thy leader."
I
will keep thee. This word "keep" plainly shews
what is the meaning of holding by the hand, namely, that Christ will be directed
by the Father in such a manner that he shall have him as his protector and
guardian, shall enjoy his assistance, and, in short, shall feel his presence in
all things.
And will place
thee for a covenant. He now states the reason
why God promises that he will be a guardian to Christ. Besides, the Prophet
spoke of the Jews and the Gentiles separately; not that they differ by nature,
or that the one is more excellent than the other, (for all need the grace of
God,
(<450323>Romans
3:23,) and Christ has brought salvation to all indiscriminately,) but because
the Lord assigned the first rank to the Jews,
(<401006>Matthew
10:6,) it was therefore proper that they should be distinguished from the
others. Accordingly, before "the partition-wall"
(<490214>Ephesians
2:14) was thrown down, they excelled, not by their merit, but by the favor of
God, because with them in the first instance the covenant of grace was
made.
It may be objected, "Why is Christ
appointed to a covenant which was ratified long before? for, more than two
thousand years before, God had adopted Abraham, and thus the origin of the
distinction was long previous to the coming of Christ." I reply, the covenant
which was made with Abraham and his posterity had its foundation in Christ; for
the words of the covenant are these, "In thy seed shall all nations be blessed."
(<012218>Genesis
22:18.) And the covenant was ratified in no other manner than in the seed of
Abraham, that is, in Christ, by whose coming, though it had been previously
made, it was confirmed and actually sanctioned. Hence also Paul says, "that
the promises of God are yea and amen in Christ,"
(<470120>2
Corinthians 1:20,) and in another passage calls Christ "the minister of
circumcision, to fulfill the promises which were given to the fathers."
(<451508>Romans
15:8.) Still more clearly does he declare that Christ is "the peace" of
all, so that they who were formerly separated are united in him, and both they
who were far off and they who were near are thus reconciled to God.
(<490217>Ephesians
2:17.) Hence also it is evident that Christ was promised, not only to the Jews,
but to the whole world.
For a
light of the Gentiles. We have here another
clear proof of the calling of the Gentiles, since he expressly states that
Christ was appointed to be "a light" to them. He calls him a light,
because the Gentiles were plunged in the deepest and thickest darkness, at
the time when the Lord illuminated none but the Jews. Now, then, the blame lies
solely with ourselves, if we do not become partakers of this salvation; for he
calls all men to himself, without a single exception, and gives Christ to
all, that we may be illuminated by him. Let us only open our eyes, he alone will
dispel the darkness, and illuminate our minds by the "light" of
truth.
7.
That thou mayest open the eyes of the blind.
Here he explains more fully for what end Christ
shall be sent by the Father, that we may see more clearly what advantage he
yields us, and how much we need his assistance. He reminds all men of their
"blindness," that they may acknowledge it, if they wish to be illuminated by
Christ. In short, under these metaphors he declares what is the condition of
men, till Christ shine upon them as their Redeemer; that is, that they are most
wretched, empty, and destitute of all blessings, and surrounded and overwhelmed
by innumerable distresses, till they are delivered by
Christ.
Now, though the Prophet addresses Christ
himself, yet he has in his eye believers, that they may know that in him they
ought to trust, and may not doubt that a remedy will be provided for all their
distresses, if they implore his aid. God does not here enjoin Christ what he
shall do, as if he needed to be taught or to receive commandments; but he
addresses him for our sake, that we may know why the Father sent him; as he says
also,
(<190207>Psalm
2:7, 8,) "I will make known the decree; ask of me, I will give thee the
Gentiles;" for in that passage the rank and authority of Christ are declared,
that we may know that the Father has bestowed on him the highest authority, in
order that we may more securely place all our hope and confidence in
him.
8.
I am Jehovah. Hence infer what is the nature
and extent of the disease of unbelief, since the Lord can hardly satisfy himself
with any words to express the cure of it. By nature we are prone to distrust,
and do not believe God when he speaks, till he entirely subdue our stubbornness.
Besides, we continually fall back into the same fault through our levity, unless
he employ many bridles to restrain us. Again, therefore, he returns to that
confirmation of which we have spoken formerly, that his promises may remain
unshaken.
This is my name.
awh
(hu) is sometimes taken for a substantive, so as to be a proper name of God;
F756
but I explain it in a more simple manner, "It is my name," that is,
"Jehovah is my own name, and cannot lawfully be given to any other." In a
word, by this expression he seals all that was said about the office of Christ,
and adds as it were a seal to the promise: "He who declareth these things
testifieth that he alone is God, and that this name dwelleth in him
alone."
And I will not give my
glory to another; that is, "I will not suffer
my glory to be diminished, which it would be, if I were found to be false or
fickle in my promises." He therefore declares that he will abide by his
promises, because he wishes to vindicate his glory and preserve it entire, that
it may not be in any respect diminished.
This is
a remarkable passage, by which we are taught that the glory of God is chiefly
visible in his fulfillment of what he has promised. And hence we obtain a
singular confirmation of our faith, that the Lord never deceives, never swerves
from his promises, and nothing can hinder what he has once determined.
But since Satan, by amazing arts, endeavors to obscure this glory of God, and to
bestow it on men and on false gods, he therefore testifies that he will not
permit himself to be regarded as fickle or deceitful in his
promises.
Nor my praise to
graven images. A contrast is drawn between the
only God and idols with reference to time; for, had not God been the Redeemer of
his people, unbelievers would have boasted as if true religion had been false
and useless. God therefore declares that he will not permit wicked men to
triumph by oppressing the Church; and, beyond all doubt, God has hitherto spared
us, and still deals so gently with us, in order that he may not expose his
Gospel to the blasphemous reproaches of the Papists. We ought to draw from this
a universal doctrine, namely, that the Lord wishes that his glory may remain
unimpaired; for he defends and maintains it everywhere with the utmost zeal, in
order to shew that he is exceedingly jealous of it,
(<022005>Exodus
20:5,) and does not permit the smallest part of it to be given to
another.
9.
The former things. He now recalls to
remembrance the former predictions, by the fulfillment of which he shews that
confidence ought to be placed in him for the future; for what we have known by
actual experience ought to tend greatly to confirm our belief. It is as if he
had said, "I have spoken so frequently to your fathers, and you have found me to
be true in all things; and yet you cannot place confidence in me about future
events: the experience of past transactions produces no effect upon you, and
does not excite you to do better." God's favors, therefore, ought to be
mentioned by us in such a manner that, whenever our salvation lies concealed in
hope, we may rest on the word of God, and be confirmed by it during the whole
course of our life.
Behold!
they came.
F757
By the adverb behold, he points out, as with the finger, that they
had learned by experience, that God is not false, and did not; speak in vain by
the prophets; because clear proofs openly testified and proclaimed the truth of
God.
Before they spring
forth.
F758
He distinguishes God from idols by this mark, that he alone knows and
predicts future events, but idols do not; know them. As to the greater part of
the responses which were given by the gods of the Gentiles, we have formerly
seen that they were either false or ambiguous; for they who relied on them were
often shamefully deceived, and this is the reward which they richly deserved.
And if at first sight the event corresponded, this plunged them deeper in
eternal perdition; and by the righteous judgment of God it was brought about
that Satan imposed upon them by such delusions. Far otherwise was it with the
sacred oracles, by which the Church, for her own advantage and salvation, was at
one time brought to repentance, and at another time encouraged to entertain
favorable hope, that she might not sink under the burden of punishments. It
remains a settled principle, that all that God has foretold is verified by the
event; for he rules and directs all things by his
providence.
10.
Sing to Jehovah.
He now exhorts the people to gratitude; for
God's favors ought always to excite us, by the remembrance of them, to give
thanks and to celebrate his praises. Besides, by that exhortation he calls
believers to behold the prophecy as actually accomplished, and confirms those
promises of which he spoke. We ought to observe this as the design of the
Prophet, that there is no reason why believers, though they are severely
oppressed, should give way to sorrow, but that good hope ought to encourage them
to gladness, that they may now prepare to render
thanksgiving.
The subject of this song is, that
Christ has been revealed to the world, and sent by the Father, in order to
relieve the miseries of his Church, and to restore her to perfect order, and
indeed, as it were, to renew the whole world. As it was difficult to believe
this, the Prophet wished to remove every doubt, in order to fix these
predictions more deeply in their hearts. Nor ought we to wonder that the Prophet
labors so hard to arouse them when they were reduced to the greatest straits,
and had no longer any hope of safety. The mere aspect of things might shake
their faith, and even produce suspicion that all that the prophets had foretold
was unfounded and absurd. The object, of this exhortation therefore is, that
when affairs are utterly desperate, they should be cheerful and rely on these
promises.
A new song.
By new he means an excellent, beautiful,
and elegant song, not one that is ordinary or common, but a song which may
arouse men to admiration, as relating to the extraordinary grace of God, of
which there had never been so remarkable an example. In this sense it is also
used in
<193303>Psalm
33:3, and 96:1. New is here contrasted with what is Ordinary, and thus he
extols the infinite mercy of God, which was to be revealed in Christ, and which
ought therefore to be celebrated and sung with the highest praises. Hence we
infer that each of us ought to be the more zealous in proclaiming the praises of
God, in proportion to the greater number of favors which we have received. It is
indeed the duty of all men to sing praise to God, for there is no person who is
not bound to it by the strongest obligations; but more lofty praises ought to
proceed from those on whom more valuable gifts have been bestowed. Now, since
God has laid open the fountain of all blessings in Christ, and has displayed all
spiritual riches, we need not wonder if he demand that we offer to him an
unwonted and excellent sacrifice of praise.
It
ought to be observed that this song cannot be sung but by renewed men;
for it ought to proceed from the deepest feeling of the heart, and therefore we
need the direction and influence of the Spirit, that we may sing those praises
in a proper manner. Besides, he does not exhort one or a few nations to do this,
but all the nations in the world; for to all of them Christ was
sent.
11.
Let the desert and it's cities cry aloud.
While the Prophet includes all the parts of the
world, he mentions particularly those which were better known to the Jews; for
on the west Judea had the sea, and on the east the desert and Arabia. When he
speaks of the tents of Kedar, the desert, and the rocks, he
means Arabia; but it is a figure of speech by which a part is taken for the
whole, for it includes the whole of the east. It is as if he had said, that from
the rising to the setting of the sun these praises shall be heard; for God shall
be worshipped everywhere, though formerly he was worshipped in Judea alone; and
thus the state of affairs shall be changed, and that praise shall be beard in
the most distant parts of the earth.
F759
The
towns where Kedar dwells. He mentions Kedar,
because the Scenite
F760
Arabians, as is well known, dwelt in tents. But he employs the word towns,
while he is speaking of a desert; and therefore it ought to be remarked,
that desert denotes not only the vast wilderness which lay between Judea
and Arabia, but the more distant countries which were commonly designated from
that part which was adjoining to them, as some people give the name of
"mountainous" to those plains which lie beyond the mountains; for the common
people have their attention so much directed to what they see close at hand,
that they suppose them to resemble other places that are more distant. Yet the
Prophet here exalts and magnifies the greatness of the grace of God, in reaching
even rude and barbarous nations, whose savage cruelty was well
known.
12.
Let them give glory to Jehovah.
He explains what the nature of that shouting
will be, that is, to celebrate the praises of God; for his goodness and mercy
shall be everywhere seen; and therefore he enjoins them to celebrate this
redemption with a cheerful voice, because the blessed consequences of it shall
be shared by all the nations. And thus we are reminded to cry aloud in the
present day with the greatest earnestness when we proclaim the praises of God,
that we ourselves may be inflamed, and may excite others by our example to act
in the same manner; for to be lukewarm, or to mutter, or to sing, as the saying
is, to themselves and to the muses, is impossible for those who have actually
tasted the grace of God.
13.
Jehovah like a giant.
What Isaiah now adds is intended to surmount
the temptations of believers. He ascribes to God strength and power, that they
may know that they shall find in him a sure defense; for in adversity we are
perplexed, because we doubt whether or not God will be able to render us
assistance, especially when by delaying he appears in some measure to reject our
prayers; and therefore the Prophet loudly extols the power of God, that all may
learn to rely and place their confidence in
him.
Will go forth.
The going forth that is here mentioned
must be taken metaphorically; for God seemed to be concealed at the time when he
permitted his people to be affiicted and oppressed without any appearance of
aid; and therefore the word means "to come forth publicly for the sake of giving
assistance." This is confirmed by what
follows.
And as a warrior.
When he attributes to God burning indignation,
with which he rushes forth "like a warrior" against his enemies, the comparisons
are drawn from human feelings, and declare to us the powerful assistance of God,
which would not otherwise make a sufficiently powerful impression on our minds.
He therefore accommodates himself to our capacity, as we have often said, that
we may know how ardently he desires to preserve us, and how much he is
distressed by the affliction and oppression of believers, and likewise how
terrible is his anger, whenever he girds himself for
battle.
We ought always to observe that peculiar
season which the Prophet had in his eye, to which these predictions must
be applied; for while the enemies were becoming more and more fierce, and were
taunting a wretched people, it was the duty of believers to look at something
quite different from what they beheld with their eyes, and to believe that God
is sufficiently powerful to subdue their enemies, and rescue them out of their
hands. Nor was it only during the captivity that it was of importance for them
to have their sorrow alleviated by this promise, but almost till the coming of
Christ; for they were continually and painfully constrained to encounter severe
distresses, as is evident from
history.
14.
I have kept silence.
The Prophet meets the temptations which
commonly give us great uneasiness, when God delays his aid. We are tempted by
impatience, and dread that his promises are false. We reckon it unreasonable
that God should be silent, and fall asleep, so to speak, while the wicked carry
themselves high; that he should be cool, while they burn with eagerness to do
mischief; and that he should wink at their crimes, while they keenly pursue
every kind of cruelty. When their minds were distressed and almost overwhelmed,
the Prophet wished to comfort them, that they might not think that God had
forsaken them, though everything appeared to be
desperate.
For a long time.
He expressly mentions "the great length of
time," that their hearts might not languish through the tedious delay; for when
they had been broken down by almost incessant calamities since the death of
Jehoshaphat, it was very hard and distressing to spend seventy years in
captivity. Nor was even this the end of their afflictions, and therefore they
needed to be carefully admonished, that although God do not immediately send
relief, still believers will suffer nothing by the delay, provided that they
wait with patience. By these words he also rebukes unbelievers, who, trusting to
his forbearance, freely indulged in every kind of wickedness; and therefore God
declares that, although he has refrained and been a silent spectator, he is not
on that account deprived of his
power.
Like a woman in labor.
By this metaphor he expresses astonishing
warmth of love and tenderness of affection; for he compares himself to a mother
who singularly loves her child, though she brought him forth with extreme pain.
It may be thought that these things are not applicable to God; but in no other
way than by such figures of speech can his ardent love towards us be expressed.
He must therefore borrow comparisons from known objects, in order to enable us
to understand those which are unknown to us; for God loves very differently from
men, that is, more fully and perfectly, and, although he surpasses all human
affections, yet nothing that is disorderly belongs to
him.
Besides, he intended also to intimate that
the redemption of his people would be a kind of birth, that the Jews
might know that the grave would serve them for a womb, and that thus, in the
midst of corruption, they might entertain the hope of salvation. Although he
produced a new Church for himself without pain or effort, yet, in order to
exhibit more fully the excellence of his grace in this new birth, he not
inappropriately attributes to himself the cry of "a woman in
labor."
I will destroy and
swallow at once. Because that comparison of a
travailing woman might somewhat degrade the majesty and power of God, the
Prophet determined to add here a different feeling. So far then as relates to
love, he says that God resembles a mother; so far as relates to power, he says
that he resembles a lion or a giant.
15.
I
will reduce mountains and hills
to a wilderness. The Prophet means that all the
defences and military forces on which the wicked plume themselves shall not
prevent God from setting his people at liberty. It was necessary that this
should be added to the former statements; for when we see enemies exceedingly
powerful, and almost invincible, we tremble, and do not look for God's
assistance, which would be necessary to keep our faith strong. On this point,
therefore, the Prophet dwells, in order to shew that no power or army whatsoever
can resist the Lord when he wishes to deliver his people. In short, he shews
that there shall be such a revolution, that they who formerly were most powerful
shall be crushed, and shall gain nothing by all their attempts against
him.
Such appears to me to be the plain meaning
of this passage, and there is no necessity for entering into ingenious
speculations, as some have done, who, in an allegorical interpretation of these
words, pronounce that by "mountains and hills" are meant cities, and by
herbage the men who inhabit them. But there is no necessity for pursuing
such refinements; for he simply declares that God is sufficiently powerful to
fulfill his promises and deliver his Church, because he will easily surmount all
the difficulties which present themselves to our eyes. This statement
corresponds also to other predictions which we have formerly seen, in which the
Prophet taught that as soon as God has determined to assist his people, his
power is not limited to natural means, but miraculously breaks through every
obstruction that appears to hinder his
passage.
16.
And I will lead the blind. After having shewn
that the strength of the enemies cannot prevent God from delivering his people,
he proceeds with that consolation to which he had formerly adverted. He
describes by the word blind those whose affairs are so difficult, and
intricate, and disordered, that they know not to what hand to turn, or in what
direction to flee, and, in short, who see no means of escape, but deep gulfs on
every hand. When our affairs proceed smoothly enough, a plain and easy path is
placed before our eyes; and, in like manner, when our affairs are painful and
distressing, and especially when they hold out no hope of relief, but threaten
destruction to us, and are covered with deep and melancholy darkness, we are
blinded. When we have thus no means of escape, the Prophet tells us that at that
very time we ought, especially to hope and to look for assistance from the
Lord.
It is often advantageous to us also to
have no way open to us, to be straitened and hemmed in on every hand, and even
to be blinded, that we may learn to depend solely on God's assistance and to
rely on him; for, so long as a plank is left on which we think that we can
seize, we turn to it with our whole heart. While we are driven about in all
directions, the consequence is, that the remembrance of heavenly grace fades
from our memory. If, therefore, we desire that God should assist us and relieve
our adversity, we must be blind, we must turn away our eyes from the
present condition of things, and restrain our judgment, that we may entirely
rely on his promises. Although this blindness is far from being pleasant, and
shews the weakness of our mind, yet, if we judge from the good effects which it
produces, we ought not greatly to shun it; for it is better to be "blind"
persons guided by the hand of God, than, by excessive sagacity, to form
labyrinths for ourselves.
And
will turn darkness before them into light. When
he promises that he will give "light" instead of "darkness," he confirms what
has been already said; and therefore, although we see not even a ray of light in
adversity, yet we ought not to despair of God's assistance, but at that very
time we ought especially to embrace his promises; for the Lord will easily
change darkness into light, make straight the crooked windings, and lead us into
the path, that we may walk with safety. Yet let us perceive that these things
are promised to believers alone, who intrust themselves to God, and allow
themselves to be governed by him; and, in short, who have known their blindness,
and willingly follow him as their leader, and amidst the darkness of afflictions
patiently wait for the dawn of grace. To those only who abide by his promises
does he stretch out his hand, and not to the wise men
F761
who wish to see in spite of him, or who are carried headlong by unlawful
schemes.
17.
They shall be driven back. This enables us to
see more clearly to whom the former doctrine relates, for it distinguishes
between the worshippers of God and the worshippers of idols. The Lord will be a
leader to his own people, but, on the other hand,
they who worship idols shall be
ashamed. As if he had said, that here
the Lord gives us a choice, either to be saved by his grace, or to perish
miserably; for all that place their hope of salvation in idols shall perish, but
they who trust in the word of God are certain of salvation; because, though they
often are heavily afflicted, yet he will not allow their hope to be put to shame
in the end, but by the result will prove that he did not in vain lay down this
distinction.
And say to a
molten image, Ye are our gods. It is certain
that by these two marks are described all idolaters who place their hope in any
one else than in God alone; for, although idolaters do not bow down before their
idols, yet, by attaching divinity to them, they offer blasphemy to the only and
true God; for the chief part of the worship of God consists in faith and calling
upon him, both of which the Prophet here describes. It may be asked, Were they
so stupid as to say to an image, "Thou art my god?" for all superstitious
persons confessed that God is in heaven, and did not openly ascribe divinity to
wood or stone. I reply, all idolaters ascribe to images the power of God, though
they acknowledge that he is in heaven; for, when they flee to statues and
images, when they make and perform vows to them, they undoubtedly ascribe to
them what belongs to God. It is in vain for them, therefore, to cloak their
ignorance under plausible excuses, for they reckon wood and stone to be gods,
and offer the highest insult to God; and consequently, the Prophet did not
employ exaggerated language, or falsely accuse them of being idolaters; for it
is plainly testified by their words and speeches, when they call their idols and
images gods. Even though they did not utter a word, their madness is openly
manifested by their imagining that they cannot reach the hand or the ear of God
without bowing down before images to utter their prayers. The object of these
statements is, that all may understand that no man will be saved but, he who
trusts in God
alone.
18.
O ye deaf, hear, and ye blind. He now employs
these words, "blind" and "deaf," in a sense different from that in which
he formerly employed them, (verse 16,) when he metaphorically described those
who had no understanding, and who were overwhelmed by such a mass of afflictions
that they were blinded by their sorrow; for here he gives the name of blind
to those who shut their eyes in the midst of light, and do not behold the
works of God; and the name of deaf to those who refuse to hear him, and
sink down into stupidity and slothfulness amidst the dregs of their ignorance.
He therefore condemns the Jews for "blindness," or rather, in my own
opinion, he condemns all men; for, while he directly reproaches the Jews because
"in hearing they do not hear, and in seeing they do not see,"
(<230609>Isaiah
6:9;
<401313>Matthew
13:13,) yet this applies in some measure to the Gentiles, to whom God revealed
himself by his creatures, on whose hearts and consciences also he impressed the
knowledge of him, and to whom he had made and would still make known his
wonderful works. By demanding attention, he pronounces that there is nothing
that hinders them from comprehending the truth and power of God, except that
they are "deaf and blind." Nor is this unaccompanied by malice and ingratitude;
for he openly instructs them concerning his power, and gives them very striking
proofs of it; but no one gives attention to his doctrine or to his wonderful
actions, and the consequence is, that they are willingly "blind." Thus the
Prophet shews that the fault lies wholly with men in not perceiving the power of
God.
19.
Who is blind but my servant? There are some who
interpret this verse as if the Prophet were describing the reproaches which
wicked men are accustomed to throw out against the prophets; for they retort on
the Lord's servants those reproofs and accusations which they cannot endure.
"Whom dost thou accuse of blindness? Whom dost thou call deaf? Take that to
thyself. Who is blind but thou?" They think, therefore, that it is as if the
Lord expostulated with the Jews in this manner; "I see that you reckon my
prophets to be blind and deaf." But we shall immediately see that this
interpretation does not agree with the context, for the Prophet afterwards
explains (verse 20) why he calls them "blind." It is because, while they see
many things, they pay no attention to them. Indeed, this does not at all apply
to the prophets, and therefore let us follow the plain and natural
meaning.
Isaiah had accused all men of
blindness, but especially the Jews, because they ought to have seen more clearly
than all the rest; for they had not only some ordinary light and understanding,
but enjoyed the word, by which the Lord abundantly revealed himself to them.
Although, therefore, all the rest were blind, yet the Jews ought to have seen
and known God, seeing that they were illuminated by his Law and doctrine, as by
a very bright lamp. Besides, Isaiah afterwards addresses the Jews in this
manner,
"Arise, O Jerusalem, and
be illuminated; for darkness shall be on all the earth, but the Lord shall shine
on thee."
(<236001>Isaiah
60:1, 2.)
Because the Jews shut their eyes amidst such clear
light, that is the reason why he addresses to them this special reproof. As if
he had said, "In vain do I debate with those who are alienated from me, and it
is not so wonderful that they are blind; but it is monstrous that this should
have happened to my servants (before whose eyes light has been placed) to be
deaf to the doctrine which sounds continually in their ears. For these things
are so clear that the blind might see them, and so loud that the deaf might hear
them; but in vain do I speak to them, for nothing can be more dull or stupid;
and, instead of seeing and hearing better than all others, as they ought to have
done, none can be found either more deaf or more
blind."
My messenger whom I
send. From the human race universally the
Prophet gradually descends to the Jews, and next to the priests, who were
leading persons, and might be regarded as occupying the highest rank. It
belonged to their once to interpret the Law, and to set a good example before
others, and, in short, to point out the way of salvation. It was from "the
priest's mouth" that they were commanded to "seek the Law."
(<390207>Malachi
2:7.) The Prophet complains, therefore, that they who ought to have led the way
to others were themselves blind.
Some view the
word servant as relating to Isaiah, and others to Christ, and think that
he, as well as Isaiah, is accused of blindness; but this has nothing to do with
the Prophet's meaning. Thus, he magnifies by comparison the complaint which he
lately made about the slothfulness of the Jews; for they were more deeply in
fault than others, but the heaviest blame lay on the priests who were their
leaders. Let us therefore learn, that the nearer we approach to God, and the
higher the rank to which we are elevated, we shall be the less excusable. For
the same reason he applies the term perfect to those who ought to have
been perfect; for he mentions reproachfully that perfection from which they had
fallen by wicked revolt, and thus had basely profaned a most excellent gift of
God. Having possessed a "perfect" rule of righteousness, it lay with themselves
alone to follow it.
20.
Seeing many things.
The Prophet himself explains what is the nature
of this blindness of which he spoke, and shews that it is double; and this shews
clearly that he spoke of the Jews, who by wicked contempt had quenched God's
light. Our guilt will be double when we shall come to the judgment-seat of God,
if we shut our eyes when he exhibits the light, and shut our ears when he
teaches by his word. The heathen nations will indeed be without excuse; but the
Jews and others to whom the Lord revealed himself in so many ways, will deserve
double condemnation for having refused to see or hear God. We, therefore, who
have so many and so illustrious examples set before us at the present day, ought
to dread this judgment; for in many persons there will now be found not less
blindness or obduracy than formerly existed among the Jews, and not more
excusable.
21.
The Lord is well pleased. In order to aggravate
still more the guilt of the Jews, he now shews that it was not God who prevented
them from leading a prosperous and happy life. He had already said that the
distresses and afflictions which they endure are the punishment of their
blindness, which they have voluntarily brought upon themselves; and now he
brings forward as an addition and crowning point of the accusation, that by
their obstinacy they reject all relief.
This
passage is interpreted in various ways. Some render it, "The Lord hath so willed
it;" others, "He is merciful;" but, for my own part, I have translated
it, "The Lord is willing," that is, disposed and inclined to deliver his people,
and that for the purpose of magnifying his Law and extolling his righteousness.
Thus God assigns the reason why he is ready to aid those who are unworthy, that
he wishes to spread his glory in their salvation, that in this manner his
righteousness may be illustriously displayed, and that his Law may prevail and
flourish. As to the heavy calamities that have come on the Jews, the reason is,
that of their own accord they have resolved to be blind, and to bring
afflictions on themselves, instead of obeying God; for otherwise the Lord would
have wished to enrich and exalt them. Others view it thus, "The Lord wishes to
magnify his Law, because he wishes to appear to be faithful in punishing the
Jews, as he had threatened them by his Law;" and thus they consider
"righteousness" to denote the punishment and vengeance which God inflicts
on a wicked people.
Others render it, "For
his righteous one," and refer it to Christ; but they mistake the meaning of
the word
wqdx,
(tzidko,) and unquestionably he speaks of righteousness, and means that
the Lord would willingly have displayed the magnificence of his promises:, and
would have given proofs of his righteousness in preserving his people, if they
had not shewn themselves to be ungrateful and unworthy. Some think that the Lord
here offers an excuse for himself, because, when the people whom he had adopted
were exposed to so many evils, it appeared as if his truth were shaken, and that
the Prophet intended to meet this calumny, for they were seized and became a
prey, not because the Lord delights in their miseries, but because he prefers
his righteousness to everything else.
For my own
part, I explain it simply to mean, "The Lord, for the sake of doing honor to his
Law, was inclined to do good to his people, in order that his glory and
righteousness might shine forth in it; but his people shewed themselves to be
unworthy of so great a favor; and, therefore, by their own obduracy they made
their wounds incurable." Besides, we ought to learn from this passage the reason
why the Lord bestows so many favors on his Church. It is, that he may promote
his Law, that is, that he may bring men to honor his majesty, and that his truth
may shine more and more. When he says that the Lord is willing and inclined; he
shews plainly that he is not induced to it by any one else than by himself; but
he expresses it more fully, when he adds,
on account of his
righteousness; for he excludes
everything that men could bring. Nor is the Lord prompted by any other
consideration to do good, than because he is righteous; for no merit or worth
will be found among men. But this reason applied especially to the Jews, whom
alone he deigned to adopt.
22.
But this people.
Isaiah now declares that it is through their
own fault that the people are miserable and appointed to destruction, because
they reject God, who would otherwise have been inclined to do good to them, and
because they deliberately set aside all remedies, and wish for death, as is
commonly the case with men who are past hope. Thus he excuses God in such a
manner as to bring a heavy accusation against the people, because they have
rejected him by their ingratitude, and have abused his fatherly kindness. Yet,
as I remarked a little before, he mentions these things, not so much for the
sake of excusing God, as of bringing a bitter complaint, that his countrymen
have leagued to their destruction; because, as if on set purpose, they have
precipitated themselves into many calamities. If, then, we see the Church, at
the present day, in a ruinous and revolting condition, we ought to ascribe it to
our iniquities and transgressions, by which we do not suffer God to do good to
us.
The copulative
w
(vau) is rendered by some therefore;but I have preferred to
translate it but; for it states a contrast to that desire by which the
Lord declared that he was prompted to defend his people, if they had permitted
it. I choose to interpret
jph
(hapheach) as a gerundial participle, about to be snared; for he
speaks of a nation which was about to be led into captivity. As to
µyrwhb,
(bahurim,) I think that two words, instead of one, are here used to
signify in dens; for to translate the word young men, appears to
me to be at variance with the
context.
They shall be made a
spoil. They who interpret this as relating to
the whole human race, who have no Savior but Christ,
(<430836>John
8:36,) adduce nothing that corresponds to the Prophet's meaning; for he simply
declares that the people shall perish without hope of deliverance, because they
rejected the grace of God. Let us infer from this what must befall us, if we do
not in due time embrace the grace of God offered to us. We shall certainly
deserve to be deprived of all aid, to be exposed as a prey and a spoil, and
utterly to perish.
23.
Who is there among you?
Isaiah continues the same subject; for he means
that the Jews are and will be so stupid, that they will not see, even when
they are warned; and he expressly addresses them, because, while they ought
to have been better educated and taught than others, yet they understood
nothing, and did not observe the judgments of God, even though they were
exceedingly manifest.
Who
shall hearken for the time to come? That is,
who, being at length subdued by afflictions, repents, though it be late. We see,
then, how this astonishment aggravates the criminality of their madness, because
they will always refuse to be taught. Yet let us learn what is the use of
threatenings and punishments; for God does not reprove our crimes, or punish us
for them, as if he delighted in taking vengeance, or demanded some recompense,
but that we may be on our guard "for the time to
come."
24.
Who gave Jacob for a prey? These are the
matters which Isaiah complains that the Jews did not observe; for they thought
either that the sufferings which they endured happened by chance, or that they
had not the same strength to resist as their fathers had, and that this was the
reason why they were conquered by their enemies. In short, having their minds
fully occupied with external causes, they did not at the same time observe the
threatenings which had been so frequently denounced by the prophets, nor attend
to the judgments of God; and therefore the Prophet drags them before the
heavenly throne, by declaring that God is the author of these
judgments.
Hath not Jehovah?
They could not believe that the calamities
which they suffered proceeded from God, as the just punishment of their sins;
and we know that there is nothing which men can now be with more difficulty
persuaded to believe. Everybody acknowledges that God is the author of all
things, but if you ask whether or not all adverse events are God's
chastisements, they will be ashamed to confess it; for men are distracted by a
variety of thoughts, and, being prejudiced by their opinion of fortune, turn
their minds and hearts to this or that cause rather than to
God.
Because we have sinned
against him. Isaiah next points out the cause
of so grievous destruction, the sins of the people, which the Lord justly
punished. In like manner, Moses had also shewn,
"How would a thousand
flee from the face of one? Doth not the Lord pursue you, and shut you up in the
hands of the enemy?"
(<053230>Deuteronomy
32:30.)
We wonder every day at many things which happen
contrary to our expectation, and yet we do not acknowledge that the cause
lies with ourselves. It is therefore necessary that we be hard pressed and
constrained by violence to confess our fault, and consequently this doctrine
must be often stated and repeated.
That men may
not accuse God of cruelty, the Prophet adds, that he does it for a just cause;
for he does not rush forward
F762
to inflict punishment, if he be not constrained by necessity, and he takes no
pleasure in our afflictions; and, therefore, we must here observe two separate
things. First, no evil happens to us, but from the Lord, so that we must not
think that anything happens either by chance or by any external cause. Secondly,
we suffer no evil whatever, but for a just cause, because we have sinned against
God. In vain, therefore, do men accuse God of cruelty; for we ought to
acknowledge his righteous judgments in the chastisements which he deservedly
inflicts.
And they would not
walk in his ways. Here the Prophet aggravates
the guilt of the Jews, but changes the person, because he formerly included
himself along with others, as being a member of that body, and confessed his
guilt. Not that he resembled the great body of the people, or approved of their
crimes; but because, amidst such a huge mass of vices, he could not be free from
being in some degree infected by the contagion, like other parts of the body.
Because he was widely different from the great body of the people, he changes
the person, and adds, "They would not;" by which he declares that such
deep-rooted obduracy is offensive to him, so that he cannot in any way either
conceal it or express his approbation of it; for the subject now in hand is not
ordinary vices, but contempt and rejection of God, manifested by fiercely and
haughtily shaking off his yoke. This is the reason why Isaiah excludes himself
from their number.
If these things justly befell
the Jews, let us know that the same punishment hangs over us and the whole
world, if we do not take warning and repent. We see how kindly the Lord invites
us to himself, in how many ways he expresses his good-will towards us, how
graciously he testifies that he will be reconciled, though he has been offended.
Having now been so often and so kindly invited by God, and having experienced
his mercy, if we refuse to listen to him, we shall undoubtedly feel that the
ruin which they experienced belongs equally to all
rebels.
25.
Therefore he hath poured upon him. Because the
chastisements by which the Lord had begun, and would afterwards continue, to
punish the Jews, were very severe, the Prophet employs metaphorical language to
express their vehemence. He says that the Lord
poureth out his
fury, as if a thunderbolt were
discharged with violence, or as if waters burst forth, to spread devastation far
and wide on the surrounding country; just as, at the deluge,
when
"the flood-gates
of the deep were broken up, and the windows of heaven were opened,"
(<010711>Genesis
7:11,)
the waters burst forth with prodigious force and
violence.
And the strength of
war. He next employs a different figure, that
God assembles his forces to make war, that he may attack the people with
unrelenting hostility. If this be supposed to mean the enemies whom the Lord
raised up against the Jews, I do not greatly object to the interpretation; for
it is certain that they were raised up by the judgment of God. What else was
Nebuchadnezzar than God's scourge?
(<245120>Jeremiah
51:20.) But, for my own part, I think that this also ought to be viewed as
metaphorical language, meaning that "God rushes forth violently, like an armed
enemy, and pours out his fury on the people." He has various ways of
making war; for he chastises his people sometimes by famine, sometimes by war,
and sometimes by pestilence; and therefore I think that he includes here
scourges of every kind by which the Lord strikes his people. If we sometimes
think that they are too harsh and severe, let us consider how heinous our sins
are; for we shall not find that he is immoderate or excessively severe in
inflicting punishment.
And he
gave no heed to it. Again the Prophet exclaims
against that gross stupidity with which the Jews were struck, so that they did
not perceive their affliction, nor raise their eyes to heaven, so as to
acknowledge that the Lord was the avenger and author of it.
F763
And
he laid it not to heart. To "lay a thing
to heart" is to consider attentively and diligently; for if this thought came
into our minds, and were deeply engraven on our hearts, "God is judge,
and hath justly punished us," we should immediately repent. At present the whole
world is oppressed by so many calamities, that there is scarcely a spot that is
free from the wrath of God; yet no person gives heed to it, but all fiercely and
rebelliously contend with him; and therefore we need not wonder that he inflicts
on men such dreadful punishment, and pours out his wrath on all sides, when the
world opposes him with inveterate rebellion.
CHAPTER
43
Isaiah
43:1-28
1. But now thus saith the
Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not:
for I have redeemed thee, I have called thee by thy name; thou art
mine. 1. Et nunc sic dicit Iehova creator tuus, Iacob; fictor tuus,
Israel. Ne timeas, quoniam redemi (to,) vocavi to nomine tuo; meus (es)
tu.
2. When thou passest through the
waters, I will be with thee; and through the rivers, they shall not
overflow thee: when thou walkest through the fire, thou shalt not be burnt;
neither shall the flame kindle upon thee. 2. Quum transieris per aquas,
ego tecum (ero;) in fluminibus, non inundabunt to. Quum transieris per ignem
ipsum, non combureris; nec flamma ardebit in
to.
3. For I am the Lord thy God,
the Holy One of Israel, thy Savior: I gave Egypt for thy ransom, Ethiopia
and Seba for thee. 3. Quoniam ego Iehova Deus tuus, Sanctus Israel,
servator tuus; dedi pretium redemptionis true, Aegyptum, Aethiopiam, et Saba in
vicem tuam.
4. Since thou wast
precious in my sight, thou hast been honorable, and I have loved thee: therefore
will I give men for thee, and people for thy life. 4. Quia pretiosus
fuisti in oculis meis, honoratus es, et ego dilexi to. Tradam hominem in vicem
tuam, et populos in vicem animae
tuae.
5. Fear not: for I am with
thee: I will bring thy seed from the east, and gather thee from the
west; 5. Ne timeas, quia ego tecum. Ab Oriente adducam semen tuum, et ab
Occidente colligam to.
6. I will
say to the north, Give up; and to the south, Keep not back: bring my sons from
far, and my daughters from the ends of the earth; 6. Dicam Aquiloni, Da,
et Austro, Ne prohibeas. Adducito filios meos e longinquo, et filias meas ab
extremo terrae.
7. Even
every one that is called by my name: for I have created him for my glory, I
have formed him; yea, I have made him. 7. Omnes vocati nomine meo, et ad
gloriam meam creavi cos; formavi eos, adeoque feel
eos.
8. Bring forth the blind
people that have eyes, and the deaf that have ears. 8. Ut educam populum
caecum, cut oculi; et surdos, quibus
aures.
9. Let all the nations be
gathered together, and let the people be assembled: who among them can declare
this, and shew us former things? let them bring forth their witnesses, that they
may be justified: or let them hear, and say, It: is truth. 9.
Omnes gentes congregentur simul, et colligantur populi. Quis eat in els qui
istud annuntiet: ac priora nos audire faciat? Proferant testes suos, justi
pronuntientur; sed audiant, et dicent, Verum
est.
10. Ye are my
witnesses, saith the Lord, and my servant whom I have chosen; that ye may know
and believe me, and understand that I am he: before me there was no God
formed, neither shall there be after me. 10. Vos testes met, dicit
Iehova, et servus meus quem elegi. Propterea scietis, et credetis mihi, et
intelligetis quod ego sum; ante me non est formatus Deus, nee post me
erit.
11. I, even I,
am the Lord; and besides me there is no savior. 11. Ego,
ego sum Iehova, et nullus praeter me
servator.
12. I have declared,
and have saved, and I have shewed, when there was no strange god
among you: therefore ye are my witnesses, saith the Lord, that I am
God. 12. Ego annuntiavi, et servavi, et audire feteram; et non in vobis
alienus. Vos ergo testes mei, dicit Iehova, quod ego sim
Deus.
13. Yea, before the day was
I am he; and there is none that can deliver out of my hand: I will
work, and who shall let it? 13. Etiam antequam dies esset, ego eram; et
non est qui e manu mea eruat; faciam, et quis avertet
illud?
14. Thus saith the Lord,
your Redeemer, the Holy One of Israel, For your sake I have sent to Babylon, and
have brought down all their nobles, and the Chaldeans, whose cry is in
the ships. 14. Sic dicit Iehova redemptor rester, Sanctus Israelis:
Propter vos misi in Babylonem, et descendere feci. Omnes ipsi fugitivi; et
Chaldaeorum clamor in
navibus.
15. I am the
Lord, your Holy One, the Creator of Israel, your King. 15. Ego
Iehova, Sanctus rester, creator israel, Rex
rester.
16. Thus saith the Lord,
which maketh a way in the sea, and a path in the mighty waters; 16. Sic
dicit Iehova, qui dat in mari viam, et in aquis violentis
semitam.
17. Which bringeth forth
the chariot and horse, the army, and the power; they shall lie down together,
they shall not rise: they are extinct, they are quenched as tow. 17. Quum
educit, currus et equus, exercitus et robur simul jacent, ut non surgant.
Extincti sunt; sicut linum extincti
sunt.
18. Remember ye not the
former things, neither consider the things of old. 18. Ne reeordemini
priorum, et antiqua ne
memoretis.
19. Behold, I will do
a new thing: now it shall spring forth; shall ye not know it? I will even make a
way in the wilderness, and rivers in the desert. 19. Ecce ego
facio rem novato; jam orietur; an non earn cognoscetis? Hac vice (vel,
utique) ponam in deserto viam; flumina in
solitudine.
20. The beast of the
field shall honor me, the dragons and the owls: because I give waters in the
wilderness, and rivers in the desert, to give drink to my people, my
chosen. 20. Honorabit me bestia agri; dracones, et pulli struthionis;
quia dederim in deserto aquas, flumina in solitudine, ad potandum populum meum,
electum meum.
21. This people
have I formed for myself; they shall shew forth my praise. 21. Populum
hunc creavi mihi; laudem meam
narrabit.
22. But thou hast not
called upon me, O Jacob; but thou hast been weary of me, O Israel. 22. Et
non me invocasti, Iacob; quin fatigatus es in me,
Israel.
23. Thou hast not brought
me the small cattle of thy burnt-offerings, neither hast thou honored me with
thy sacrifices: I have not caused thee to serve with an offering, nor wearied
thee with incense. 23. Non adduxisti mihi pecus holocaustorum tuorum, et
sacrificiis tuis non honorasti me; non feci to servire in oblatione, nec
laborare in suffitu.
24. Thou
hast bought me no sweet cane with money, neither hast thou filled me with the
rift of thy sacrifices; but thou hast made me to serve with thy sins, thou hast
wearied me with thine iniquities. 24. Non emisti mihi pecunia calamum,
nec adipe victimarum tuarum inebriasti me; sed me servire fecisti in peccatis
tuis, et me laborare fecisti in iniquitatibus
tuis.
25. I, even I, am he that
blotteth out thy transgressions for mine own sake, and will not remember thy
sins. 25. Ego, ego sum qui deleo iniquitates tuas propter me; ideo
peccatorum tuorum non
recordabor.
26. Put me in
remembrance; let us plead together: declare thou, that thou mayest be
justified. 26. Reduc mihi in memoriam; judicemur simul; narra tu, ut
justificeris.
27. Thy
first father hath sinned, and thy teachers have transgressed against
me. 27. Pater tuus primus peceavit, et doctores tui in me praevaricati
sunt.
28. Therefore I have
profaned the princes of the sanctuary, and have given Jacob to the curse, and
Israel to reproaches. 28. Ideo poiluam Principes sanctuarii, et ponam in
execrationem Iacob, et Israel in opprobrium.
1.
And now thus saith Jehovah.
It is hard to say whether this is a different
discourse or the same with the former; for the Prophets, whose writings have
come down to us, did not separate their discourses into distinct chapters, so as
to enable us to know what they spoke each day. For my own part, I think it is
probable that this doctrine is connected with the preceding; for, having
formerly spoken severely against the Jews, and threatened destruction to them,
he wished to moderate that severity. The Lord always cares for the godly; and
wickedness never abounds to such an extent that he does not at the same time
preserve his people, and provide for their safety, that they may not be involved
in similar destruction. I think, therefore, that the copulative
w
(vau) should be viewed as disjunctive, "And yet the Lord will
leave some consolation to the godly who shall
remain."
This passage ought to be carefully
observed; for, although it may appear as if all had leagued for our destruction,
although the anger of the Lord burn fiercely, and we think that we are very near
destruction; yet, if but two or three godly persons are left, we ought not to
despair; for Jehovah addresses them in this manner,
Fear
not. The adverb Now, which is
here used, has great weight; for it means a present or immediate calamity, and,
in short, a time when it appeared as if all were lost and ruined; because at
that very time God does not cease to comfort his people, and gently to soothe
their sorrows, that amidst the utmost despair they may preserve their hope firm
and unshaken.
Such is the purport of the
preface, thy Creator and
Maker; for otherwise the door would have
been shut against the execution of these predictions. Besides, from other
passages we may conclude, that the Lord does not here speak of universal
creation, such as we share with the rest of men, and by which we are born
mortal, but of regeneration to the hope of a heavenly life, on account of which
we are also called new creatures. This is the sense in which Paul calls us "the
workmanship of God,"
(<490210>Ephesians
2:10,) as on former occasions we have fully explained.
F764
In this sense also he calls himself the Maker; as if he had said, that
God did not "make" his Church, in which the brightness of his glory shone
conspicuously, in order to undo so excellent a work. Hence we ought to observe,
that the Church has nothing that is properly her own, but everything in which
she excels ought to be ascribed to the gift of
God.
For I have redeemed thee.
This is added as the reason of the former
statement, and may appropriately be viewed as referring both to the future and
to the past; for the first deliverance from Egypt gave hope of another
deliverance to come. Although he describes a future deliverance from the
Babylonish captivity, yet the past tense is not inapplicable; for God hath
redeemed us to himself before the effect of redemption reaches us; and therefore
when he wishes to testify what he has decreed, namely, to redeem his Church,
which appeared to have perished, he uses with propriety the past
tense.
I have called thee by
thy name. To "call by one's name" means
here, to admit into close relationship, as when we are adopted by God to be his
children. The reason of this mode of expression is, that God rejects the
reprobate in such a manner that he appears to have forgotten them. Hence, also,
the Scripture says, that "he knoweth them not."
(<400723>Matthew
7:23;
<421327>Luke
13:27.) From a contrast of this sort we learn more fully what is meant by being
"called by God." It is when he passes by others, and deigns to bestow on
us a peculiar honor, and, from being strangers, to make us members of his
household, and next takes us under his care and guardianship, so as to direct us
and all our affairs. For the same reason he adds,
Thou art
mine, that believers may know that there
will always be left a Church among the elect people, because God refuses to be
deprived of his rightful possession. In short, he declares that they are his
dear inheritance, of which he will never suffer himself to be
robbed.
2.
When thou shalt pass through the waters. This
is an anticipation by which he declares that they who rely on God's immediate
assistance have no reason for sinking under adversity. That is stated more fully
than in the preceding verse, because while he shews that the Church will
not be exempt from calamities and afflictions, but must maintain a constant
warfare, he encourages to patience and courage; as if he had said, "The Lord
hath not redeemed thee that thou mightest enjoy pleasures and luxuries, or that
thou mightest abandon thyself to ease and indolence, but rather that thou
shouldest be prepared for enduring every kind of
evils."
By fire and water he means
every kind of miseries to which we are liable in this life; for we must
contend not with calamities of one kind only, but with infinitely diversified
calamities. At one time we must "pass through wares" and at another "through
fire."
(<196612>Psalm
66:12.) In like manner the Apostle James exhorts believers not to faint when
they "fall into various temptations."
(<590102>James
1:2.) And, indeed, faith needs to be put to the trial in many ways; for it often
happens that he who has been victorious in one combat has been baffled by
another kind of temptation. We are therefore tried by afflictions, but are at
length delivered; we are baffled by the billows, but are not swallowed up; we
are even scorched by the flames, but are not consumed. We have, indeed, the same
feeling of pain as other men, but we are supported by the grace of God, and
fortified by the spirit of patience, that we may not faint; and at length he
will stretch out his hand and lift us up on high.
F765
3.
For I am Jehovah thy God. He confirms the
preceding statement by the experience of the past; for the Lord had formerly
assisted his people in such a manner that it was reasonable and proper that
believers should safely rely on his grace. We must always remember what we had
in the former verse, — "Fear not, for I have redeemed thee; I am thy
Lord." These ought to be read unitedly and in immediate connection, because they
have the same object; for if the Lord is our God, it follows that he is on our
side, and therefore we shall find that he is our Savior. But if we wish to know
by experience that he is our Savior, we must be a part of Israel, not in name
only, but so as to give true evidences of godliness during the whole course of
our life. This is therefore the foundation of our confidence, that
"Jehovah is our God;" and hence it follows that they who do not acknowledge God
to be their Father, and who do not rely on his kindness, are wretched, and
tremble continually. Wicked men, indeed, indulge in mirth, and even act
disdainfully towards God; but their indifference is intoxication and madness of
mind, by which they are the more rapidly carried headlong to their destruction.
To believers alone this brings the assurance, that he who hath chosen them
wishes to be continually their God, and to preserve them; and therefore hath
separated them to be his inheritance.
In this
sense he calls himself The Holy
One of Israel, because while the whole
human race is by nature estranged from him, he hath chosen his people that he
might set them apart to be his own. Now, though external separation is of little
moment, unless God sanctify the elect by the power of his Spirit, yet, because
Israel had. openly polluted himself, God declares that still his covenant shall
not be made void, because he is always like himself. Besides, it is well known
that the word holy is used in an active sense for "him who
sanctifies;" and therefore if we wish to be certain of God's love towards us,
let us always remember the testimony of our adoption, by which we are confirmed
in our hearts, as by a sure pledge, and let us with all earnestness ask it from
God.
I have given the price of
thy redemption. I make no remarks on those
repetitions which are frequently used by the Prophet, and are customary in the
Hebrew language; for the two phrases in this verse,
I have given the
price, and
I have given instead of
thee, are used by him in the same sense.
We have said that the Prophet confirms believers by bringing forward earlier
proofs of the grace of God; as if he had said, "You have already known by
experience that God cares for your salvation; for how could it have happened
that Sennacherib turned his forces against Egypt, Ethiopia, and other nations,
but because the Lord spared you, and directed the attack of your enemy to
another quarter? Since therefore he has hitherto manifested so great anxiety on
your behalf, you have no need to be anxious about the future." Thus if at any
time doubts arise in our minds about the providence of God, or about his
promises, we ought to bring to remembrance the benefits which he has already
bestowed upon us; for we shall be chargeable with extreme ingratitude if, after
having received from God so many benefits, we doubt of his kindness for the
future.
But a question arises. In what sense
does he call "Egypt and Ethiopia the price of the redemption" of the
Church? for heathen men are not of so high value as to redeem the children of
God. But the Prophet borrowed this mode of expression from the ordinary language
of men; as if he had said, "The Egyptians, the Ethiopians, and the Sabeans came
in thy room, and, as if an exchange had been made, were constrained to suffer
the destruction to which thou wast exposed; for, in order to preserve thee, I
destroyed them, and delivered them instead of thee into the hand of the enemy."
But we must attend to the history. While Sennacherib was rushing on with his
whole might against Judea, the Lord, by throwing over him a bridle, suddenly
checked him, and entangled him by other wars, so that he was constrained to
withdraw his army; and thus the Egyptians and Ethiopians were signally defeated,
while the people of God were allowed to breathe.
(<121928>2
Kings 19:28;
<233708>Isaiah
37:8.)
We too may readily acknowledge, if we are
not worse than stupid, that the same providence and infinite mercy of God have
been manifested toward us, when tyrants who would have wished to destroy us, and
who joined in opening their mouths with eagerness to devour us, are made by him
to engage in wars against each other, and when the rage with which they burned
against us is directed by him to another quarter; for by doing so he preserves
us, so as to give them as the price of our redemption. When we see irreligious
men, amidst the uproar and confusion of mutual wars, pause in their efforts to
destroy us, while it is manifest that they do not pause of their own accord, let
us lift up our eyes to heaven, and learn that God, in order to spare us,
miraculously substitutes others in our room; for we were "like sheep
appointed for slaughter,"
(<194422>Psalm
44:22;) swords were drawn on every hand, if he had not snatched them from the
hands of wicked men, or given them a different
direction.
Hence we ought to draw a general
doctrine, that the Lord takes such care of all believers
(<600507>1
Peter 5:7) that he values them more highly than the whole world. Although,
therefore, we are of no value, yet let us rejoice in this, that the Lord sets so
high a value upon us, and prefers us to the whole world, rescues us from
dangers, and thus preserves us in the midst of death. If everything were at
peace with us, and if we had no troubles, we should not see this grace of God;
for when a thousand deaths appear to hang over us, and when there appears no way
of escape, and when he suddenly drives back the tyrants, or turns them in
another direction, we then know by experience what the Prophet says, and
perceive his invaluable kindness toward
us.
4.
Because thou wast precious. Others interpret it
"Thou wast honorable, because I raised thee to honor;" but I think that
God assigns the reason why he gave up Egypt and Ethiopia to the enemies in their
room. It was because he loved them, and because they were dear to him. It ought
to be explained thus, — "Because I loved thee, therefore I gave a man for
thee." By these words he excludes all personal worth on the part of the people,
that they may not boast of having obtained anything by their own merit; and,
indeed, the cause of salvation, and of all the blessings which we receive, is
the undeserved love of God; it is also the cause of all our excellence; for, if
he judge of us according to our own qualifications, he will not value us a
straw. We must therefore set aside every idea of merit, or of personal worth, of
which we have none, and must ascribe everything to the grace of God alone. He
means that this love is not of an ordinary kind when he says that we are
"precious;" and for the same reason he calls us "his first-born,"
(<020422>Exodus
4:22,) and "his friends."
(<431515>John
15:15.)
I will give a man.
Here he adds nothing new, but rather explains
the preceding statement, and employs the word "man" collectively for
"men;" as if he had said, "There will be no man whom God will not take away and
destroy, in order to preserve his people; for he sets a higher value on a single
believer than on the whole world." At the same time he reminds believers that
they are redeemed at the expense of those who do not at all differ from them in
origin or in
nature.
5.
Fear not. When Isaiah frequently repeats this
exhortation, we ought not to look upon it as superfluous; for we know and feel
how prone we are by nature to distrust. Scarcely any words can express the
greatness of the alarm by which the Church was at that time shaken. As soon as
we begin to call in question the promises of God, our minds are distracted by
various thoughts; we are alarmed and continually tormented by the greatness and
diversity of the dangers, till at length we are stupified, and have no
perception of the grace of God. Accordingly, before despair seize our hearts, it
is not without good reason that he so frequently repeats I am with thee,
in order that he may either destroy altogether or partially mitigate the
fear which is seated in our hearts; for, when it has taken root, there is no
method of curing it. This should lead us also to remark, that we ought not to
place our safety in anything else than in the presence of God; for if he be
absent, we shall either shudder with fear, or become stupid, or run headlong
like drunkards. And yet it is not the will of God that we shall be so devoid of
fear as to give ourselves up to slothfulness and indifference; but when we are
informed that he is at hand and will assist us, cheerful confidence ought to be
victorious in the midst of
fears.
I will bring thy seed
from the east. This passage is evidently taken
front the writings of Moses, as we said at the beginning of this commentary,
F766
that the prophets are his interpreters, and draw their doctrine from his books;
and therefore the Prophet applies this passage to that particular event which he
had in view in the present discourse. Moses had thus
foretold,
"The Lord thy God will
turn thy captivity, and will have compassion on thee, and will turn and gather
thee out of all the nations into which thy God hath scattered thee. Even if thou
shalt be driven to the utmost parts of heaven, thence will thy God gather thee,
and thence will he take thee."
(<053003>Deuteronomy
30:3, 4.)
What Moses spoke in general terms the
Prophet here confirms in a particular instance, and again declares with a slight
change of the words. The amount of what is stated is, that it is as difficult to
gather a people that is not only scattered, but driven to the most distant
countries of the world, as it is to gather ashes that have been scattered here
and there; but that God, by his wonderful power, will cause those dislocated
members to unite again in one
body.
6.
I will say to the north. Under these four parts
he includes the whole world, which is very customary in all languages. But
Isaiah speaks in somewhat loftier language than Moses, because he wished the
people to view the event as if it had actually occurred; and, to such a purpose
those lively descriptions which may be said to place it before our eyes, are
admirably adapted. He might, indeed, have said it in a single word, but this
manner of address is far more forcible; for he represents God as commanding,
with supreme authority, all the creatures, and every part of the world, to set
his people free.
Bring my
sons. He means that not all Israel shall be
gathered, but only that which is the true Israel; for not all who are the
descendants of Abraham according to the flesh are true Israelites, but very many
of them are bastards.
(<450906>Romans
9:6, 7.) These belong to the true and lawful seed; for that vast multitude of
people was not saved, but only "a remnant," as we saw in a former
chapter.
(<231021>Isaiah
10:21, 22.) There was a vast number of people who were carried away into
captivity, but there were few who were brought back. Among them was preserved a
seed; and the Lord would not suffer that seed to perish, or the covenant which
he had made with their fathers to be broken. These things were very hard to be
believed by the Jews, who were despised by all, and were exposed not only to the
hatred but to the curses of almost the whole world, and were scarcely reckoned
to belong to the number of men; and therefore they must have depended solely on
the promises. They knew that Cyrus
(<234501>Isaiah
45:1)would come, but who he was they were not yet able to conceive, for he had
not yet been born; and therefore they needed to be armed with very excellent and
steadfast faith, in order to wait for the Lord with unshaken confidence, while
many reckoned these predictions to be fables. Let us learn also flora this
example to look to God alone, so as not to doubt that he will assist us and will
abide by his promises at the proper
time.
7.
All called. Such is my interpretation of this
clause, for the Prophet has made use of the singular number instead of the
plural. Interpreters have mistaken the import of this mode of expression; for
they explain it thus, "Whosoever have been called by my name, I have formed them
to my glory." But I understand it thus, "All called," that is, "All shall be
called by my name;" as he says in other passages, "My name shall be called upon
them."
(<014816>Genesis
48:16;
<052810>Deuteronomy
28:10;
<230401>Isaiah
4:1.) Why so? "Because I have created them, I have formed them, I have made them
for my glory." He pursues the subject which he formerly handled about gathering
the people into one body, though they have been scattered into various and
distant parts of the world; as if he had said, "If this work appears to be
incredible, you ought not to judge of it by the ordinary course of nature, but
you ought to look to his
power."
By my name;
that is, "under my direction;" as we have also
said, in expounding another passage,
(<234125>Isaiah
41:25,) that God is reconciled to us, because by the right of adoption we are
accounted his people. Now, because the Jews were to be brought back under his
guidance and command, and not by the power or assistance of men, he declares
that his name will be rendered illustrious in this deliverance, in order that
men may learn not to form their judgments from the views of the flesh or from
natural means.
For my glory.
The Prophet adds the reason, which contains
strong ground of confirmation; that is, that he wishes his glory to be
manifested in them. He therefore testifies that the salvation of his people
concerns himself, that he can no more throw away the care of his people
than he can expose his name to reproach and disgrace, which he will never do,
and, in a word, that his glow, of which he is the continual defender, is
intimately connected with the salvation of his
people.
I have formed him,
yea, I have made him. For the sake of
amplification he repeats the same thing in many forms of language, that they may
be more fully convinced that he wishes to conduct to the end the work which he
has begun. Such is the force of the particle
ãa,
(aph,)which means "likewise," or "even," and sometimes, as
we say, "for this time." Accordingly, the meaning is generally
supposed to be, "In like manner, as I have created and formed that people, so I
desire to elevate them to a new rank, and to restore them to their ancient
freedom." It may also be rendered and so, and, as I have said, I prefer this
rendering, so as to mean not only that the people have nothing but from his
grace, but that he is deeply concerned about their salvation, because he cannot
despise his own work, a work so remarkable and excellent. This passage,
therefore, recommends to us the extraordinary grace of God, by which we are not
only born to be men, but likewise formed anew after his
image.
8.
That I may bring out. The brevity of the words
makes the meaning somewhat obscure. Some translate it thus, "I will bring
out the blind, and him who hath eyes," that is, both the blind and them that
see, both the deaf and them that hear. Some explain blind to mean those
who have indeed eyes, but so dim that they cannot perceive the secrets of
heavenly wisdom. But when I take a careful survey of the whole, I prefer to
interpret those phrases separately. "I will bring out the blind, so as to
restore sight to them; I will bring out the deaf, so that they shall recover
their hearing." And thus the meaning of the words is, "To bring out the blind,
and they shall have eyes; and to bring out the deaf, and they shall have ears."
The people are first delivered, and then eyes and ears are restored to
them.
The Lord did this when he brought his
people out of Babylon; but undoubtedly the Prophet looks farther, that is, to
the kingdom of Christ; for at that time believers were gathered not only out of
Babylon, but out of all places of the earth. This was seen openly and singularly
at Peter's first sermon, when many persons from various countries united in the
same confession of faith.
(<440241>Acts
2:41.) But afterwards others, who appeared to be altogether strangers, united in
the same body, and shewed that they were children of Abraham. If, therefore, we
wish to find the full truth of this prophecy, we must come to Christ, by whom
alone we are rescued from the bondage of the devil and restored to liberty.
(<430808>John
8:86.) It is he who restores to us eyes and ears, though formerly we were by
nature both blind and deaf. Yet it is proper to remember what I have repeatedly
stated on former occasious, that the return of the people is closely connected
with the renewal of the Church, which was accomplished by Christ; for what God
began by bringing his people out of captivity he continued till Christ, and then
brought to perfection; and so it is one and the same redemption. Hence it
follows that the blessings which are here mentioned ought not to be limited to a
short
time.
9.
Let all the nations be gathered together. Here
the Prophet, as on former occasions, speaks in the person of God, and bids
defiance to all idols. It is highly necessary, and was at that time
especially necessary, to distinguish between the true God and false gods.
It is easy indeed to ascribe to God the glory of divinity, but it is very
difficult to claim it for him so exclusively, that all false gods shall be
reduced to nothing; and at that time the error regarding them had received
greater confirmation, for at the ruin of the nation unbelievers applauded the
gods as if they had vanquished the true God. The Prophet therefore suggests to
believers the reply which they should make to the jeers of their enemies, and,
although they should sally forth in crowds to defend their errors, enjoins the
small number to stand firm against all their
forces.
Who is there among
them to declare this? We formerly said that
foreknowledge and power belong to God alone; for he has all things under his
eye, and governs all things according to his pleasure; and, accordingly, by
these two arguments he formerly proved against all the false gods the charge of
vanity, lie now repeats the same charge, not to reclaim from this error the
Gentiles, who did not read those prophecies, but to confirm the faith of the
Jews, who were assured that they alone knew the true God. At present, indeed,
this doctrine belongs both to Gentiles and to Jews; and not only so, but when
the Jews shewed themselves to be unworthy,
(<441346>Acts
13:46,) their privileges were extended to the Gentiles; but at that time Isaiah
chiefly addressed the Jews, that, although they saw the Gentiles succeeding
in everything to their wish, still they might abhor their idols and
superstitions.
Let them
produce their witnesses. After haying summoned
unbelievers to plead the cause of their gods, or rather, after having held it to
be acknowledged that it was to no purpose that they spent their time in the
worship of idols, because they had no power of predicting future events, he adds
that there will be no witnesses to testify with truth that any prediction
ever proceeded from false gods, and consequently that their cause is destitute
of lawful defense. There never was a time, indeed, when there were not many
fables told about idols, as we constantly hear of innumerable fables of that
kind which are widely circulated, and the silliness with which unbelievers pour
forth their lies is equalled by the obstinacy with which they defend them; but
if we come to examine them, we shall find them to be supported by no proof, but
to be absolute tricks and foolish inventions. On this account the Prophet
willingly yields the victory, if they shall bring forward competent and
trustworthy "witnesses." To God alone, therefore, this glory belongs; for he has
"witnessess,"
But let them
hear. At length, as if the matter had been
fully proved, he rises more confidently, and commands the vanquished to keep
silence. When he bids them hear, he means that the only obstacle to their
acknowledgment of the truth is, that they are prejudiced by their error, and
refuse to hear God; for this contempt causes them not to repent, but, on the
contrary, to defend their error with stubbornness. Now, the Lord was ready to
teach if they had only been willing to hear him with candor; and a better
teacher could not be desired, but pride and haughtiness will not suffer them to
see the truth or to listen to God. They are, therefore, without excuse; for they
disdainfully reject his public instructions, and do not assent to his doctrine.
Isaiah justly declares that, if they gave due attention, they would be
constrained to acknowledge it to be true;
F767
and indeed all who shall shew themselves to be obedient will readily acknowledge
that the truth of God is founded on a firm and solid judgment, and not on an
uncertain and doubtful opinion.
10.
Ye
are my witnesses.
After having summoned the Gentiles to a
contest, and after having proved that the stories which they circulated
concerning their idols were false and unfounded, God now separates himself from
the multitude of them, and produces his "witnesses," that he may not be thought
to be of the same class with them. He justly boasts, therefore, that they are
his witnesses, and that he has true witnesses; for the Jews had been instructed
by heavenly oracles, as far as was necessary for attaining perfect certainty.
Yet he indirectly reproaches them with ingratitude, if they do not openly
declare that they know everything that is necessary for maintaining the glory of
God; and, indeed, he calls them to bear witness, and adjures them not to cover
with silence those predictions by which the true religion might be proved,
because that would be unjustly to defraud a good cause of their
support.
And my servant.
By the word "servant" some think that
Isaiah is meant, but I prefer to take it collectively, for all the prophets; for
there is a change of number. Now, this name was peculiarly bestowed on the
prophets, whom the Lord chose for the purpose of maintaining his truth; and yet,
in making use of the singular number, there can be no doubt that he looked
chiefly to Christ, in whom all the prophecies are contained and accomplished.
(<430145>John
1:45;
<440324>Acts
3:24, and 10:43;
<450102>Romans
1:2, 3;
<580101>Hebrews
1:1.) It is also certain that by him chiefly, as the highest witness, all men
are convinced. Yet we ought to observe God's design, which I formerly mentioned,
to call the Jews to be witnesses, that he might accuse them of ingratitude, if
they did not freely utter what is demanded by the faith of those who, after
having received proofs so numerous and so remarkable, could not be ignorant of
the power and goodness of God, or call them in question without the greatest
treachery. At the same time, he shows in general that the Lord hath chosen the
Church, in order to bear testimony to his truth; and on that ground Paul calls
the Church
"the pillar and
foundation of truth."
(<540315>1
Timothy 3:15.)
It is therefore the duty of the Church to defend and
publish the truth, that it may be honored by posterity from age to age; not that
the Lord needs this assistance, but because in this way he wishes to prove and
establish its truth among men. Here Isaiah includes all believers, for this
office of bearing testimony is binding on all, but especially on ministers, who
ought to be standard-bearers, and to set an example before others. For this
reason also they are particularly mentioned; but in general no man ought to be
accounted a believer, who conceals the knowledge of God within his own heart,
and never makes an open confession of the
truth.
Therefore ye shall
know. That it may not be thought that the Lord
asks them to bear witness about what is unknown, he adds, "Ye shall know,
ye shall believe, ye shall understand;" and by this order of the words he shews
that faith goes before confession. If, therefore, confession proceed from the
top of the lips, and not from the heart, it is vain and useless, and is not such
as the Lord demands or approves. Yet there is still some difficulty in the order
of those words, "to know, to believe, to understand;" for we do not say that all
who know believe, and, in the ordinary manner of speaking, where there is
knowledge, there may not be faith. Besides, it is doubtful what is meant by
"understanding," which is mentioned after faith, as if it differed from
knowledge.
But in this passage the Prophet shows
that there is a kind of preparation for faith, by which God procures reverence
for his word, when he sees that it needs such assistance. The beginning of
faith, indeed, is humility, by which we yield our senses as captives to God; but
because we do not embrace the doctrine offered to us with such certainty as is
needful, God confirms us by proofs, that we may fully believe. Thus John relates
that he and Peter "believed the Scriptures,"
(<432008>John
20:8,) when they beheld in the grave the tokens of Christ's resurrection; and in
another passage he says that "the disciples believed in Christ," when that which
they had heard from his mouth was accomplished.
(<430222>John
2:22.)
We may therefore sum it up in this
manner. "The Jews shall actually feel it, when their faith shall have been aided
by signs to worship the true God." At the same time, a distinction is made
between true faith and that credulity which lightly carries away fickle men; and
God always bestows on his elect knowledge and judgment, that they may
distinguish truth from falsehood. Next follows faith and firm certainty, so that
they embrace without hesitation all that the Lord hath spoken; and afterwards
faith kindles in our hearts more and more the light of understanding, and even
in proportion to the progress which we make in it, our knowledge grows and
becomes brighter. But these things are not done by our own judgment, but by the
power of the Holy Spirit, so far as we are enlightened by
him.
That I am he.
He means here that it is requisite, in order to
faith, that we know who is our God, and that it is he whom we worship, and no
other; that our minds may not foolishly waver, and go astray, and admit
everything that shall be supported by the opinion of men. Thus, faith is not
that which frames anything according to its own fancy, or thoughtlessly assents
to any assertion, or doubts and hesitates, but that which rests on firm
certainty, so that, yielding obedience to the one true God, it surveys as from a
lofty position, and despises all false gods, and frees and delivers their minds
from the dread of error.
Hence we see what we
ought to think of the perplexed faith of Papists; for they think that men who
are stupid and void of understanding, who can scarcely utter a syllable about
God, whom they know not, or of whom they are uncertain, are believers,
provided that they profess that they believe what their holy mother, the Church,
believes. But the Lord does not approve of a thing so trivial, but has united
faith with understanding, that we may not imagine that the one can be separated
from the other. Besides, there is no faith, unless you believe that it is God
who is the Father of our Lord Jesus Christ, and who spoke by the prophets and
apostles; for it will not be faith, but a vain and wandering imagination, if we
do not believe in that
God.
Before me there was no
God formed. In order to confirm still more what
he lately said, that he is the only God, he again adds that "there was no
other God before him." Yet rxwn
al (lo notzar) may be taken in a passive
sense, so as to convey a different meaning, that of a "creature," or
"workmanship," or "work"
F768
of God; but as that appears to be a forced sense, I willingly concur with the
ordinary opinion, that "no
other God had been formed before him." This
contains a kind of irony, as if it had been said, that there was no other god
that had not been made and formed by mortals, and consequently, that none can be
compared with the eternal
God.
And after me there shalt
not be. He adds that
"there
shall be none afterwards," because God always
preserves his dominion entire and unimpaired, and does not fail through old age
or length of days. His object is to shew that, until we rely on him, there is no
faith in us. They who know that there is some deity, but do not understand what
it is, continually hesitate, and entangle themselves in strange labyrinths. Let
us, therefore, believe that he alone is God, and for that reason cannot permit
any one to be equal to him, or to share with him in his
majesty.
11.
I, I
F769
am Jehovah. Here the Lord employs lofty
language, as having obtained the victory. Already he had sufficiently explained
in what manner he must be known, and had shewn that there is no God except
himself; and now, in order to confirm this doctrine, he exclaims, "I alone am
Jehovah, there is none besides me." This shews how dangerous it is to contrive
anything about God out of our own fancy; for when we make any kind of graven
image, we produce an idol instead of God. We ought, therefore, to embrace
nothing but what has proceeded from God, so as not to allow ourselves any
liberty on this subject. After God has revealed himself to us, we ought to make
progress in the knowledge of him, and to grow and be strengthened every day; for
this is the meaning of the repetition, I, I.
F769a
And
there is no Savior besides me. That we may not
suppose that his eternal essence only is here exhibited, but also his power and
goodness, which he constantly
exercises
towards us, and by which he is fully revealed,
he adds an epithet as a distinguishing mark, that
"he
is the only Savior." The world falls into the
mistake of giving a naked and empty name to God, and at the same time conveying
his authority to another, as in Popery God is indeed mentioned, but is robbed of
his honor, when one part of it is given to St. Peter, and another to St. Paul,
and another to St. William, and another to St. George; that is, his offices are
distributed into so many parts, that hardly anything is left. to him but a naked
and empty name. They boast, indeed, of worshipping God alone; but when we come
to what it belongs to God to do, they make as many gods as they have creatures,
and distribute among them his power and authority. But the Lord has determined
that these shall remain entire and uninfringed, and they cannot be conveyed to
another without shocking blasphemy; for he alone does good to men, he alone
defends and preserves them. The last clause of the verse expresses that
knowledge which is derived from experience, that we may not seek salvation in
any other than in him who its the only author of it. Hence we learn that the
chief part of the worship of God consists in faith, when he is acknowledged to
be the beginning and the end of life, when we bestow on him the title of Savior,
and do not convey to another what he declares to belong to himself and to reside
in him alone.
12.
I have told and have saved.
This verse is a sort of recapitulation
(ajnakefalai>wsiv)
of the preceding; for Jehovah again relates
that he foretold future events, and that he had actually accomplished what he
foretold. To tell relates to foreknowledge, and to save relates to
power and goodness. In a word, he means that he alone is God, who both knows and
does all things. Although these things were spoken to the Jews, yet let us know
that they belong to us also; for all the predictions that have come down to us
ought to be regarded by us as so many proofs both of the knowledge and of the
power of God, that we may rely on him
alone.
And there is no strange
god among you. That superstitions may be
banished, and that he may be elevated to the throne of his heavenly doctrine, he
again mentions that he displayed his power, and gave tokens of his grace,
without being aided by any one; and hence it follows, that they who shall not be
satisfied with him alone, will be excessively ungrateful and wicked. "At the
time," says he, "when ye worshipped no strange god, I openly and publicly
displayed my power; and therefore it is unlawful to bestow on false gods what
belongs to me." And yet in these words he does not so much commend the piety or
religion of the people, as he excludes all foreign aid; as if he had said, that
while the Jews knew no other God, the miracles wrought by him were so numerous
and so great, that it was perfectly evident that none but he is God. At the same
time Isaiah remarks that our unbelief hinders God from displaying his power
amongst us. Away, then, with all errors and all wavering and doubtful opinions
about God, if we wish to have experience of his power! for if we turn our minds
to superstitions or idols, we shall undoubtedfly render ourselves unworthy of
his assistance and
kindness.
Ye are therefore my
witnesses. At length he again summons them as
witnesses, accusing them of base and shameful ingratitude, if they
conceal what he had abundantly made known to them; for the greater and more
numerous the testimonies by which he has manifested to us his power and might,
so much the more are we bound to declare them to
others.
13.
Even before the day was.
He now speaks of the eternity of God; but we
must attend to the Prophet's design; for he who has a beginning and is not from
himself, cannot rule by his dominion, or govern according to his pleasure, what
he has not created. When, therefore, God declares that he is eternal, he reminds
us that the world is his workmanship; for this order of nature did not spring up
by chance, but proceeded from the wonderful purpose and. wisdom of God.
(<010101>Genesis
1:1.) In this sense he afterwards adds,
—
There is none to
deliver out of my hand. Hence we shall clearly
see that his supreme and infinite power is proved from his eternity; for if he
were not eternal, he could neither exercise authority over all things, nor be
the defender of his people, nor dispose of the creatures according to his
pleasure; but since he is eternal, all things must be subject to his authority.
To the same purpose is what he says, that no obstacle can prevent what he hath
decreed to do, that the Jews may not be alarmed or dispirited by the forces or
number of the
enemies.
14.
Thus saith Jehovah. The Prophet shews that.
Cyrus will be but a hired soldier, to render his services to the Lord for
delivering his people. He does not indeed name Cyrus, but speaks of the army
which he has under his command for subduing the Babylonians. 'We know that this
was accomplished by Cyrus and Darius, and that under the direction of God, who
had foretold it long before. And not only does he speak to those who beheld the
accomplishment of these things, but to all others whom the Lord wished to
comfort by this hope of deliverance, of which they could not have formed the
smallest conception. He addresses captives, who, having been oppressed by the
cruel tyranny of the Babylonians, appeared to be beyond all hope of obtaining
deliverance, and who might be apt to regard those promises as absurd, because in
the opinion of men there was no visible hope of redemption. But we should yield
this honor to the word, to believe what is otherwise incredible, that we may be
encouraged to "hope
against hope."
(<450418>Romans
4:18.) Such is the power of faith, that it must not be limited to the view of
external objects, but rise above the heavens, and reach even to God
himself.
For your sake I have
sent to Babylon. This is highly emphatic; for,
while Cyrus was instigated by ambition and by an insatiable desire of power, and
while there were many causes of the war, nothing was further from being
generally believed, than that the destruction of that monarchy would shake the
world, so that the Jews who were at that time most despicable in the eyes of
men, would return to their native land. But God testifies that he will grant
easy victories to the Persians, so that they shall subdue the East, because he
will be reconciled to his Church.
For the same
reason he begins by saying, that he is the Redeemer of his people, and
the Holy One, to shew more clearly that he holds dear and precious those
whom he has chosen to be his peculiar people.
(<021906>Exodus
19:6.) But this appears to be inconsistent with what we have formerly
seen,
"We to thee who
plunderest, for thou shalt be exposed to plunder,"
(<233301>Isaiah
33:1;)
for the Lord declared that he would punish the
cruelty of the Babylonians, and repay to them what they had deserved; but now he
affirms that he sends the Persians to deliver his people. But these statements
may easily be reconciled. Though the Lord punished the Babylonians, yet he had
also a care of his people; for, as the providence of God extends
throughout the whole world, so he takes a peculiar care of his Church, and, as
the elect are the object of his special love, so he directs all things for their
salvation. It is not without good reason, therefore, that he says that he sent,
and that he was induced by undeserved favor to send, because he wished to be the
Savior of his people.
And I
made them come down. For the same reason as
before, he now adds that they shall come down at his command, because, although
the Persians and Medes will have another object in view, yet their march shall
be guided by heavenly impulse; and in this manner he wished to give an early
testimony of his grace to the elect people, that they might not faint under many
very distressing calamities. This promise ought therefore to have brought vast
consolation to believers, that, although they were despised, and hated, and even
abhorred by all, still they were dear to God; because he would at length assist
them, and on their account would destroy the kingdom of the
Babylonians.
They are all
fugitives.
F770By
saying that "they shall be fugitives," he shews that he will give to Cyrus such
success, that the Babylonians shall tremble at his arrival, and in terror shall
throw down their arms, and betake themselves to flight. It often happens that a
very powerful prince, abundantly supplied with military preparations, undertakes
a war, but conducts it unsuccessfully; and therefore it was not enough that
Cyrus should be sent with a powerful army, if he were not also crowned with
success.
And a cry of the
Babylonians in the ships. To describe more
fully the sudden flight, he adds that there shall be "a cry or noise in
the ships;" for they were unable to escape by land. They had, indeed, a very
convenient river, the Euphrates, which united with the river Tigris, by which
they might easily have escaped. Yet even in this respect their expectation was
disappointed on account of the bed of the river being dried
up.
15.
I Jehovah. This verse contains no statement,
and only shews who it is that speaks, how great is his power and majesty, and,
in a word, how warmly he loves the elect people, so as to give greater weight to
the former promise. In short, it may be viewed as the seal of the preceding
statement, more powerfully confirming what was formerly said, that it is God who
makes these promises. But what
God?
Your Holy One, the
Creator of Israel, your King. He is called
Holy, because he has chosen and separated a people, that he might
consecrate them to himself; for by this title he reminds them of the adoption by
which he united them to himself in a peculiar manner, that they may understand
that he will be their Father and Savior. And for the same reason we ought now to
acknowledge him as our Holy One, because he has set us apart to be members of
the Church, of which we are assured by our calling. The name Creator must
not be viewed as referring to universal creation, by which unbelievers also are
created, but to the new creation, on account of which we are also called
(<490210>Ephesians
2:10) "his workmanship," (to<
poi>hma) as we have formerly stated, while
expounding other passages.
Your King. This might
indeed be thought to be absurd; for not even the semblance of a kingdom was
visible, and nothing was to be seen among the Jews but what was covered with
shame and disgrace, in consequence of their having been deprived of all aid and
relief. Yet there was room for the exercise of faith, that they might hope for
the restoration of the kingdom, though apparently ruined and almost
extinguished, and might acknowledge God to be their
King.
16.
Thus saith Jehovah.
He again repeats and confirms what was
otherwise incredible; and, in order that this confirmation may have greater
weight, he personates God
himself.
Who maketh a way in
the sea.
He
reminds them of former benefits, that, having
experienced his power and kindness, they may believe that he will not be less
gracious for the future, nor less powerful to deliver them. As if he had said,
"The Lord who speaks will actually shew how vast is the greatness of his power.
Your fathers experienced it, and you will not experience it the less." Now, we
are ungrateful to God, if former benefits do not lead us to entertain hope for
the future; and especially when he intended to give a sure and striking proof of
continual favor towards us. He brought the Jews out of Egypt on the express
condition, that the deliverance which was accomplished should never be
forgotten.
(<021309>Exodus
13:9.)
The Prophet therefore represents God as
actually present, and declares that he is the same God who surmounted every
obstacle by his power, that he might be the Redeemer of his people. At that time
he opened up a way through the sea,
(<021421>Exodus
14:21,) and afterwards through the mighty waters, that is, through
Jordan, which the Lord dried up, though it was running very rapidly.
(<060316>Joshua
3:16.) And these prodigious miracles he expressly relates, because they might
think that their return to Judea was closed up, and that all that was promised
concerning it was
fabulous.
17.
When he bringeth out. He shows that
no power or forces shall hinder him from delivering his people, whenever he
shall think proper. The sea which lay between them could not prevent God from
"bringing
out" his people; but he divided its waters in
the midst, and drowned the pursuing enemies, with their horses and chariots.
(<021428>Exodus
14:28.) This is therefore an amplification; as if he had said, "Though the whole
world be leagued for your destruction, and attempt, to hinder the deliverance of
my Church, yet it will gain nothing; for not only will the Lord find out a way
through whirlpools, when he thinks proper, but he will overthrow and scatter all
opposing efforts, and will crush them so that they shall never again raise their
head."
They are quenched like
flax. It is possible that he who was vanquished
in one battle may renew his strength in another, and at length be victorious;
but here the Lord promises a continual victory, for he declares that the enemies
shall be subdued in such a manner that they shall be completely extinguished. By
the metaphor of flax, he expresses more vividly the sudden destruction of
the enemies; for flax may indeed burn and give light, but is immediately
consumed.
18.
Remember not former things.
Hitherto the Prophet shewed how great was the
power of God in delivering the people. He now declares that all the miracles
which God wrought in that first redemption were of little importance as compared
with the more remarkable miracle which should soon be wrought; that is, that the
glory of this second deliverance shall be so great as to throw the former into
the shade. Yet he does not mean that the Jews should forget so great a benefit,
which he had commanded them to publish in every age, and to inscribe on
permanent records; for in his preface to the Law he begins in this
manner,
"I am the Lord thy
God, who brought thee out of the land of Egypt, out of the house of bondage."
(<022002>Exodus
20:2.)
He even enjoined parents to repeat it frequently to
their children, and from hand to hand to deliver it to their grandchildren and
to posterity. This must therefore be understood to be by comparison, like that
saying' of Jeremiah,
"Behold the
days come," saith the Lord, "that it shall no longer be said, The Lord
liveth, who brought the children of Israel out of the land of Egypt; but, The
Lord liveth, who led and brought out the seed of the house of Israel from the
land of the north, and from all the countries into which I had driven them; and
they shall dwell in their land."
(<242307>Jeremiah
23:7, 8.)
In short, he shews that this latter
redemption, when compared with the former, shall be far more illustrious. Hence
it follows, that it is improper to limit this prediction to a small number of
years; for the Prophet does not separate between its commencement and its
progress, but extends the blessed consequences of their return till Christ, who,
by his coming, actually set up the priesthood and the
kingdom.
19.
Behold,
I do a new thing.
This shews more clearly what the Prophet meant
in the preceding verse, for he declares that there shall be "a new work," that
is, a work unheard of and uncommon, and which, on account of its greatness and
excellence, shall throw into the shade the reputation of all other works; in the
same manner as the brightness of the sun, when it fills heaven and earth, causes
the stars to disappear.
Now it
shall arise. He means that the time shall not
be long. Yet these things were not so speedily accomplished; but, if we look to
God, four hundred or even a thousand years are counted as a moment before him;
how much less ought a delay of seventy years to wear out and discourage them?
When he adds, Shall ye not know
it? this question is more forcible and
impressive than a bare affirmation, and this form of question is more frequently
employed by Hebrew writers than in the Greek and Latin languages. When he
promises a way in the
wilderness, he alludes to that
wilderness which lay between Judea and Babylon; for he speaks of the return of
the people. Accordingly to the way he adds rivers; for in
travelling through a dry country they might have been parched and died of
thirst. On this account, the Lord says that he will supply them with water and
everything that is necessary for the journey; as if he had said, "I will furnish
you with provisions, so that under my guidance you shall return to your native
land."
But it may be thought that the Prophet is
excessive, and that his language is altogether hyperbolical, when he extols this
deliverance in such lofty terms; for we read that rivers were turned into blood,
(<020720>Exodus
7:20,) the air was covered with darkness,
(<021022>Exodus
10:22,) the first-born were slain,
(<021229>Exodus
12:29,) insects were sent forth to destroy the whole country,
(<021015>Exodus
10:15,) and that other prodigies of the same kind happened in Egypt, while
nothing of this sort was done in Babylon. What then is meant by this new
redemption? This consideration has compelled almost all Christian commentators
to interpret this passage as referring absolutely to the coming of Christ, in
which they are undoubtedly mistaken; and the Jews are also in the wrong, when
they limit it to the redemption from Babylon. Accordingly, as I have frequently
remarked, we ought here to include the whole period which followed the
redemption from Babylon, down to the coming of
Christ.
The redemption from Egypt may be
regarded as having been the first birth of the Church; because the people were
gathered into a body, and the Church was established, of which formerly there
was not the semblance; but that deliverance is not limited to the time when the
people went out of Egypt, but is continued down to the possession of the land of
Canaan, which was delivered to the people, when the kings had been driven out.
(<061123>Joshua
11:23.) We ought to take the same view of this new birth,
(peri< tau>thv
paliggenesi>av,) by which the people were
rescued from Babylon, and brought back to their native land; for that
restoration must not be limited to the departure from Babylon, but must be
extended to Christ, during the whole of which period great and wonderful events
undoubtedly happened. Was it not astonishing that a captive people, whom all
despised as some contemptible slave, and who were even held to be accursed,
should receive freedom and liberty to return from heathen kings; and not only
so, but should be furnished with provisions, and with everything else that was
necessary both for the journey and for settling at home, for rearing the city
and for rebuilding the Temple?
(<150102>Ezra
1:2.)
But far greater events followed, when but
a few persons were willing to return, and the greater part were so discouraged
as to prefer wretched bondage to blessed freedom. When, in comparison of that
vast multitude which had been carried away, a few persons returned to Judea,
still greater obstacles arose. Conspiracies were formed, the people formerly
abhorred became the objects of keener resentments, the work was interrupted, and
every method was tried for putting a full stop to the design. (Ezra 4.) Thus it
appeared as if in vain the Lord had brought them back, for they were exposed to
dangers much greater than before. When the temple had been built, they did not
enjoy greater peace; for they were hedged in on all sides by very cruel and
deadly enemies, from whom they often sustained great hardships. They were
afterwards afflicted by distresses, and calamities, and various persecutions, so
that they were supposed to be struck down and overwhelmed, and utterly ruined.
And yet, in the midst of fire and sword, God wonderfully preserved them; and if
we consider their wretched and miserable condition, and the grievous
persecutions of tyrants, we shall wonder that even a single individual of them
could survive.
In order that we may understand
how great was the excellence of this latter redemption, and how far it excelled
the former, we must: continue and bring it down to the time of Christ, who at
length gave an immense addition to the former benefits. Thus, beyond all
question, the second redemption leaves the first far behind. There is nothing
forced in this interpretation, and it corresponds to the ordinary language of
the prophets, who always have the Messiah for their end, and keep him constantly
in their eye. But this will appear more clearly from what is related by Haggai;
for, when the Temple began to be rebuilt, the old men, who had seen the glory of
the ancient temple, mourned, and were not far from thinking that God had
forsaken them, and that his promises had failed. But Haggai, in order to comfort
them and to prove that the glory of this second would be greater than the glory
of the first, though the structure of the building was far inferior, leads them
to the Redeemer.
"Thus saith the
Lord of hosts," says he, "Yet once, and within a short time, I will shake
the heavens, and the earth, the sea, and the continent, and all the nations; and
the Desire of all nations shall come; and I will fill this house with glory,
saith the Lord of hosts. The silver is mine, the gold is mine, saith the Lord of
hosts. The glory of this latter house shall be greater than the glory of the
former."
(<370206>Haggai
2:6-9.)
Thus, as Haggai brings the restoration
of the Temple down to Christ, and refers to him its true glory; so this
deliverance (for the two things are connected, or rather they are the same)
extended even to Christ. Consequently, we need not wonder if it surpassed the
Egyptian deliverance in every
respect.
20.
The beast of the field shall
honor me. He adorns the preceding statement;
for, amidst such a desperate condition of affairs, it was proper that
magnificent language should be employed in extolling the power of God, that
words might supply what seemed to be wanting in the reality. The meaning is,
that the power of God will be so visible and manifest, that the very beasts,
impressed with the feeling of it, shall acknowledge and worship God. This
prediction corresponds to the song,
"The
sea saw and fled, Jordan was
driven back. The mountains leaped like rams, and the hills like lambs. At the
face of the Lord the earth trembled."
(<19B403>Psalm
114:3, 4, 7.)
Isaiah here ascribes the same feeling to brute
animals, because by a secret impulse they shall be constrained to retire, so as
to allow his people to pass safely. And yet the cause assigned is more
extensive, that they will stand still, as if in astonishment, when they see the
miracles. In a word, God declares that he will not suffer his people, in their
journey homeward, to be destitute of the means of subsistence, but describes in
exaggerated language his love toward the Jews, that by the height of their hope
they may rise above the world. When we hear these statements, let us also not
measure the power of God by the nature of things, but let us be exalted by faith
above all that can be seen or
known.
My people, my chosen.
That these wretched exiles may not be driven
from the hope of heavenly grace and assistance, he reminds them of their
adoption; as if he had said, that amidst this ruinous and melancholy condition
they still continued to be the people of God, because he who once chose
them does not change his purpose. Accordingly, whenever we need to be
excited to cherish favorable hope, let us remember God's calling; for, although
we are unworthy, still it ought to be reckoned enough that the Lord has deigned
to bestow on us so great an honor.
21.
This people have I created for
myself. The Prophet means that the Lord will
necessarily do what he formerly said, because it concerns his glory to preserve
the people whom he has chosen for himself; and therefore these words are
intended for the consolation of the people. "Do you think that I will suffer my
glory to fall to the ground? It is connected with your salvation, and therefore
your salvation shall be the object of my care. In a word, know that you shall be
saved, because you cannot perish, unless my glory likewise perish. Ye shall
therefore survive, because I wish that you may continually proclaim my
glory."
When he says that he has created
the people, let us learn that it proceeds from supernatural grace that we
are the people of God; for we must remember that principle of which we have
formerly spoken, that he does not now speak of the ordinary nature of men, but
of spiritual regeneration, or of the adoption by which he separates the Church
from the rest of the world, and that with everything that belongs to it. Let no
one therefore ascribe his regeneration to himself or to any human merits; but
let us acknowledge that it is entirely to the mercy of God that we owe so great
a favor.
They shall declare my
praise. Though it is the design of the Prophet
to shew what I have said, that his people shall be saved because it concerns the
glory of God, yet we also learn from it, that the end of our election is, that
we may shew forth the glory of God in every possible way.
(<021404>Exodus
14:4, 17, 18.) The reprobate are, indeed, the instruments of the glory of God,
but it is said to shine in us in a very different manner; for "he hath chosen
us," says Paul, "that we might be holy and without blame before him through
love, who predestinated us that he might adopt us to be his children through
Jesus Christ, in himself, according to the good pleasure of his will, to the
praise of the glory of his grace by which he hath made us accepted through the
Beloved."
(<490104>Ephesians
1:4-6.) Such also is the import of the words of Peter when he says, that we were
brought out of darkness into the wonderful kingdom of God, that we may declare
his perfections,
(<600209>1
Peter 2:9;) and likewise the words of Zacharias,
"That,
being delivered out of the hand of
our enemies, we may serve him without fear, in holiness and righteousness, all
the days of our life."
(<420174>Luke
1:74, 75.)
This, then, is the end of our calling, that, being
consecrated to God, we may praise and honor him during our whole
life.
22.
And thou hast not called on
me. He confirms by an indirect reproof what he
said in the preceding verse, that it was not by any merits of his people that he
was induced to act so kindly towards them. This deliverance, therefore, ought to
be ascribed to no other cause than to the goodness of God. In order to prove
this, he says, "Thou hast not called on me." Calling on the name of God
includes the whole of the worship of God, the chief part of which is "calling
upon him;" and, therefore, following the ordinary manner of Scripture, he
has put a part for the whole. But in other passages the Lord plainly shews that
calling upon him is the chief part of his worship; for, after having said that
he despises sacrifices and outward ceremonies, he adds,
"Call upon me in
the day of trouble."
(<195015>Psalm
50:15.)
Hence also Scripture, when it speaks of the worship
of God, chiefly mentions "calling on him;" for when Moses states that the
worship of God had been restored, he says, "Then began men to call on the name
of the Lord."
(<010426>Genesis
4:26.)
But thou hast been
wearied of me. In this second clause I consider
the particle
yk
(ki) to be disjunctive, "But rather thou hast been wearied of me." Others render
it "Because thou hast wearied;" as if he had said, "Thou hast received with
dislike what was enjoined on thee;" which amounts to nearly the same thing. As
the Lord demands obedience, so he wishes all that worship him to be ready and
cheerful; as Paul testifies, that "the Lord loveth a cheerful giver,"
(<470907>2
Corinthians 9:7,) and they who obey reluctantly cannot be called, and are not
reckoned by him, true and sincere worshippers. Thus, in order to show that the
Jews have not worshipped him as they ought to have done, he says that they did
it reluctantly. If any one choose rather to view it as assigning the reason, and
render it thus, — "Thou hast not called on me, for thou hast
rendered to me no worship without regret, and what may be said to have been
extorted from thee by violence," as it makes little difference in the meaning, I
do not greatly object; but the translation which I have given appears to convey
more clearly what the Prophet intends. Besides, the contrast contains within
itself the assigning of a reason; and therefore, if we wish that God should
accept of our service, let us obey him with a cheerful
disposition.
23.
Theft hast not brought to me.
A question arises, "Why does the Prophet
bring this reproach against the Jews, who, it is evident, were very careful to
offer sacrifices according to the injunction of the Law?" Some refer this to the
time of the captivity, when they could not have offered sacrifices to God though
they had been willing to do so; for it was not lawful for them to offer
sacrifices in any other place than Jerusalem, and therefore they could not
appease God by sacrifices.
(<051213>Deuteronomy
12:13.) But I rather think that it is a general reproach; for at the very
time when the people were sacrificing, they could not boast of their merits or
personal worth, as if they had laid God under obligations in this manner; for
they were wanting in the sacrifices which God chiefly approves, that is, faith
and obedience, without which nothing can be acceptable to God. There was no
integrity of heart, "their hands were full of blood,"
(<230115>Isaiah
1:15;) everything was filled with fraud and robbery, and there was no room for
justice or equity. Although, therefore, they daily brought beasts to the temple,
and sacrificed them, yet he justly affirms that they offered nothing to him.
Sacrifices could not be accepted by God when they were separated kern truth, and
were offered to another rather than to God; for he did not demand them in
themselves, but so far as the people treated them as exercises of faith and
obedience, Hence we infer that the Prophet says nothing new, but continues to
exhibit the same doctrine, namely, that God rejects all services that are
rendered in a slavish spirit, or in any other respect are
defective.
24.
Thou hast not bought cane for me. He means the
cane or calamus of which the precious ointment was composed, as we
are informed,
(<023023>Exodus
30:23;) for the high priests, the tabernacle of the congregation, and the ark of
the testimony, together with its vessels, were anointed with it he says,
therefore, "Although thou buy cane for me with money, yet thou oughtest not to
reckon that to be expense bestowed on me, as if I approved of it." They lost
their pains in all those ceremonies, because they did not look to the proper
end, since they did not exercise faith, or worship God with a pure
conscience.
And thou hast not
made me drunk. This corresponds to a mode of
expression employed in the law, in which God testifies that sacrifices are
pleasant and delightful feasts to him; not that he took pleasure in the
slaughter of animals, but that by these exercises he wished to lead his people
to true obedience. He means that here, on the contrary, the people did
not offer sacrifices in a proper manner, because they polluted everything with
impiety; and, consequently, that he might be said to be hungry and faint,
because they offered nothing in a right manner, but everything was corrupted and
was without savor.
But thou
hast made me to serve with thy sins. The
Prophet now aggravates the heinousness of that offense, by saying that the
people not only were deficient in their duty, and did not submit to God, but
that they even endeavored to make God submit to them, and "to serve"
their will, or rather their lust. They who explain this passage as referring to
Christ torture the Prophet's meaning, and therefore I consider this
interpretation to be more natural. The Lord complains that men compelled him to
carry a heavy burden, instead of submitting to him with reverence, as they ought
to have done; for when we rise up against God, we treat him as a slave by our
rebellion and insolence. He explains this more fully when he says, Ye have
wearied me; that is, that God suffered much uneasiness on account of the
wickedness of his people; for in some respects we wound and "pierce him," as the
Prophet says,
(<381210>Zechariah
12:10,) when we reject his voice, and do not suffer ourselves to be governed by
him. Apparently he alludes to what he had formerly said about the weariness or
uneasiness of the people in worshipping God; for God declares, on the contrary,
that the people have given him great
distress.
25.
I, I am he.
F771
He concludes the former statement by this exclamation, as if he had said,
that he may boast of his right, that he blots out the iniquities of his people,
and restores them to freedom; for they have no merits by which they could obtain
it, since they deserve the severest punishment, and even destruction. The same
word is twice repeated by him, that he may more sharply rebuke the ingratitude
of men who are wont to rob him of that honor which belongs to him alone, or in
some way to throw it into the
shade.
He that blotteth out
thy iniquities.
awh
(hu) is the demonstrative pronoun He, used instead of a noun, as in many
other passages. It is but a poor and feeble meaning that is attached to the
words of the Prophet by those who think that God claims for himself the
privilege and authority of pardoning sins, for he rather contrasts his mercy
with all other causes, as if he declared that he is not induced by anything else
to pardon sins, but is satisfied with his mere goodness, and, consequently, that
it is wrong to ascribe either to merits or to any sacrifices the redemption of
which he is the Author by free grace. The meaning may be summed up by saying,
that the people ought to hope for their return for no other reason than because
God will freely pardon their sins, and, being of his own accord appeased by his
mercy, will stretch out his fatherly hand.
The
present subject is the pardon of sins; we must see on what occasion it has been
introduced. Undoubtedly the Prophet means that there will be a freely bestowed
redemption, and therefore he mentions forgiveness rather than redemption,
because, since they had received a severe punishment for their sins, they must
have been pardoned before they were delivered. The cause of the disease must be
taken away, if we wish to cure the disease itself; and so long as the Lord's
anger lasts, his chastisements will also last; and consequently his anger must
be appeased, and we must be reconciled to God, before we are freed from
punishments. And this form of expression ought to be carefully observed in
opposition to the childish distinction of the Sophists, who say that God does
indeed pardon guilt, but that we must make satisfaction by penances. Hence
proceeded satisfactions, indulgences, purgatory, and innumerable other
contrivances.
The Prophet does not only speak of
guilt, but speaks expressly of punishment which is remitted, because sins have
been freely pardoned. This is still more clearly expressed by the addition of
the phrase for mine own sake. It is certain that this limitation is
contrasted with all merits, that is, that God pays no regard to us, or to
anything that is in us, in pardoning our sins, but that he is prompted to it
solely by his goodness; for if he had regard to us, he would be in some respects
our debtor, and forgiveness would not be of free grace. Accordingly, Ezekiel
explains the contrast,
"Not for your
sakes will I do this, O house of Jacob, but for mine own sake."
(<263622>Ezekiel
36:22.)
Hence it follows that God is his own adviser, and is
freely inclined to pardon sins, for he does not find any cause in
men.
Therefore I will not
remember thy sins. The Prophet added this for
the consolation of the godly, who, oppressed by the consciousness of
their transgressions, might otherwise have fallen into despair. On this account
he encourages them to cherish good hope, and confirms them in that confidence by
saying, that although they are unworthy, yet he will pardon their sins, and will
thus deliver them. Hence we ought to draw a useful doctrine, that no one can be
certain of obtaining pardon, unless he rely on the absolute goodness of God.
They who look to their works must continually hesitate, and at length despair,
because, if they are not deceived by gross hypocrisy, they will always
have before their eyes their own unworthiness, which will constrain them to
remain in doubt as to the love of God.
When it
is said that ministers also forgive sins,
(<432023>John
20:23,) there is no inconsistency with this passage, for they are witnesses of
this freely bestowed forgiveness. The ordinary distinction is. that God forgives
sins by his power, and ministers by their office; but as this distinction does
not explain the Prophet's meaning, we must keep by what I have stated, that God
not only forgives sins in the exercise of his authority, but that all the
blessings for which we ought to hope flow from the fountain of his absolute
bounty. Thus the Lord adorned the preaching of the gospel, and its
ministers, in such a manner as to reserve the full authority for
himself.
26.
Bring to my remembrance. Because the pride of
men cannot be easily corrected, the Lord pursues this argument, and
dwells much upon it, in order to lead the Jews to throw away all confidence in
their works, and to make them more humble, he gives them liberty to say and
argue whatever they please, in order to support their cause, if they do not
acknowledge that they are vanquished. By a sort of admission in their favor, he
bids them call to his remembrance; as if he had said, "If thou thinkest me to be
forgetful, tell it thyself; remind me, if thou canst allege anything good; speak
in thy turn, I shall be silent." By this form of expression he taunts men more
than if he had stated in the usual way how the matter stood. He shews
that it is exceedingly foolish in men to claim anything for themselves;
for, though he gives them liberty of boasting, they will be found utterly
unable to plead, and will have nothing to say in defense of their
cause.
That thou mayest be
justified, that is, "In order that thou mayest
gain thy cause, and carry off the victory, I allow thee to say whatever thou
pleasest." This is vehement mockery, which shuts the mouths of men more
completely than if he pronounced the sentence in his own person and with the
authority of a judge. Yet we must also observe the design of the Prophet; for he
found it necessary to strip the Jews of the mask of personal worth, that they
might humbly and meekly receive the grace of
God.
27.
Thy first father sinned. This
passage is almost universally understood to refer to the "first parent" Adam.
(<010306>Genesis
3:6.) Some prefer to interpret it as relating to Abraham; as if he had
said,
"You have not alone
sinned, but your father Abraham himself sinned, though he was a man of eminent
holiness."
F772
(<062402>Joshua
24:2.)
By the teachers are understood to be meant
Moses and Aaron, who were men of extraordinary holiness, and yet sinned: "how
much more you who are far inferior to theme"
(<042012>Numbers
20:12.) That would be an argument from the greater to the less. But I view the
matter differently; for under the word Father he includes not one or a
few of their ancestors, but many. It is an interchange of the singular and
plural number, which is very frequently employed by Hebrew writers. This reproof
occurs very frequently in the prophets and in the Psalms; for, knowing that God
reckoned them to be "a holy people,"
(<021906>Exodus
19:6,) as if this honor had been due to the excellence or merits of the fathers,
they rose fiercely against God himself, and swelled with pride on account of
their hereditary privilege. On this account the prophets in every age expose the
crimes of the fathers; and Stephen, who followed them, says, that "they always
resisted the Holy Spirit;"
(<440751>Acts
7:51;) as if he had said, "You do not now for the first time begin to be
wicked; long ago your fathers were base and infamous. From a bad crow has come a
bad egg. But you are far worse, and exceed your fathers in wickedness; so that
if I had looked at you alone, you would long ago have been destroyed and
completely ruined."
And thy
teachers.
F773
He now adds the teachers, in order to shew that the blame did not lie with
the people alone; for they who ought to have been the guides of others, that is,
the priests and the prophets, were the first to stumble, and led others into
error. In a word, he shews that no class was free from vices and corruptions.
"Let them now go and boast of their virtues, and let them produce the very
smallest reason why I ought to protect them, except my own goodness." If it be
objected that there is no reason why the sins of their fathers should be brought
as an accusation against them, because it is written,
"The soul that
hath sinned shall die, and the children shall not be punished instead of the
fathers,"
(<261820>Ezekiel
18:20,)
the answer will be easy. The Lord makes the children
to bear the punishment of the sins of the fathers, when they resemble their
fathers; and yet they are not punished for other men's sins, for they themselves
have sinned; and when the Lord chastises the whole body, he puts the fathers and
the children together, so as to involve all in the same
condemnation.
28.
Therefore I will pollute.
The copulative
w
(vau) here means therefore, and the preterite tense,
I have
polluted, ought to have a future
signification, though it may also be rendered in the past tense; but I have
preferred the future, in order to apply it to the time of the captivity; for he
directly addresses those who were to live under the captivity. If it be thought
preferable to extend it to various calamities, by which God had covered his
people with disgrace, and at the same time to connect with it their exile in
Babylon, there will be no impropriety; and indeed it will be more appropriate to
view it as a description of what frequently happened to them in former times,
that they may be warned for the future, that they have no privilege which can
defend them from receiving again with the deepest disgrace the punishment of
their ingratitude, tie shews, therefore, the cause of this destruction. It was
because the transgressions of the fathers and of the children must be punished,
that is, when there was no end of sinning, but when they daily kindled the wrath
of God against them, till he at length punished
them.
The Lord is said to "pollute" or
"profane" his Church, when he despises and throws it aside as a thing of no
value. In this sense the word is used in
<198939>Psalm
89:39, and in many other passages. Having been set apart and sanctified by him,
we dwell under his protection and guardianship, so long as we are holy; and in
like manner when we are deprived of it, we are said to be "profaned," because we
cease to be sacred, and are rendered unworthy of his protection; and he exposes
as a prey to enemies those whom he formerly called "his anointed," and forbade
men to "touch."
(<19A515>Psalm
105:15.) But it may be thought strange that the priests, who were Christ's
representatives, should be "profaned;" and the reason is, that they
transgressed, while they ought to have been "teachers" of
others.
And I will make Jacob
a curse. The Hebrew word
µrh,
(herem,) which we have translated a curse, signifies
"destruction," but likewise signifies "a curse;" and I have thought that
the latter meaning is more appropriate to this passage, for it afterwards
follows, a reproach. These statements are borrowed by the Prophet from
Moses, whose description he follows so closely, that it is easy to perceive the
style of Moses in these words, and to see that the prophets bring forward
nothing that is new or strange. The words of Moses are:
"And thou shalt be
an astonishment, a proverb, and a by-word among all the nations to which the
Lord shall lead thee."
(<052837>Deuteronomy
28:37.)
He therefore threatens that he will afflict the
people in such a manner as to make them "accursed" by all; so that whoever shall
wish to pronounce a "curse" may take it for an example, and that it may be a
form of "cursing;" that he will expose them to the ridicule of men, so that they
shall serve as a proverb in the mouth of all who wish to utter scorn; just as at
the present day we see that the name of a Jew, though in itself honorable, is in
the highest degree ignominious and disgraceful. The Lord pronounced those
dreadful threatenings by Isaiah, that they might know that a punishment
sufficiently severe, as compared with the enormity of their transgressions,
could not be inflicted; that when the Lord should chastise them, they might not
complain that the punishments which they endured were too severe, or think that
the Prophet's reproofs were too sharp.
CHAPTER
44
Isaiah
44:1-28
1. Yet now hear, O Jacob my
servant; and Israel, whom I have chosen: 1. Nunc tamen audi, Iacob, serve
meus, et Israel quem elegi.
2. Thus
saith the Lord that made thee, and formed thee from the womb, which will
help thee; Fear not, O Jacob, my servant; and thou, Jesurun, whom I have
chosen. 2. Sic dicit Iehova factor tuus, et formator tuus ab utero; tibi
auxiliabitur. Ne timeas, serve meus, Iacob, dilecte quem
elegi.
3. For I will pour water upon him
that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy
seed, and my blessing upon thine offspring: 3. Quia effundam aquas super
sitientem, et flumina super aridam. Effundam spiritum meum super semen tuum, et
benedictionem meam super germina
tua.
4. And they shall spring up
as among the grass, as willows by the water- courses. 4. Et
germinabunt quasi inter herbam, quasi salices juxta rivos
aquarum.
5. One shall say, I am
the Lord's; and another shall call himself by the name of Jacob; and
another shall subscribe with his hand unto the Lord, and surname
himself by the name of Israel. 5. Hic dicet, Ego sum
Iehovae; et ille vocabitur nomine Iacob; altus scribet manu sua, Iehovae (sum),
et nomine Israel
cognominabitur.
6. Thus saith the
Lord the King of Israel, and his Redeemer the Lord of hosts; I am the
first, and I am the last; and besides me there is no God. 6.
Sic dicit Iehova, rex Israel, et redemptor ejus, Iehova exercituum: Ego primus,
et idem novissimus, et praeter me non est
Deus.
7. And who, as I, shall
call, and shall declare it, and set it in order for me, since I appointed
the ancient people? and the things that are coming, and shall come, let them
shew unto them. 7. Et quis sicut ego vocabit, annunciabit hoc, et
ordinabit hoc mihi, ex quo constitui populum seculi? Et quae pendent, et quae
ventura sunt, illis
annuncient.
8. Fear ye not,
neither be afraid: have not I told thee from that time, and have declared
it? ye are even my witnesses. Is there a God besides me? yea,
there is no God; I know not any. 8. Ne timeatis et ne
terreamini. An non ex tune audire to feci, et annuntiavi? Itaque vos testes mei,
quod non sit Deus praeter me, et non sit fortis quem
ignorem.
9. They that make a
graven image are all of them vanity; and their delectable things shall
not profit; and they are their own witnesses: they see not, nor know;
that they may be ashamed. 9. Fictores sculptilis omnes vanitas; et
desiderabilia eorum nihil prosunt; et testes eorum ipsi, quod non vident, nec
cognoscunt; ideoque
confundentur.
10. Who hath formed
a god, or molten a graven image that is profitable for
nothing? 10. Quis formator Dei? et quis sculptilis confiator, quod
nullam ad rem usui est?
11.
Behold, all his fellows shall be ashamed; and the workmen, they are of
men: let them all be gathered together, let them stand up; yet they shall
fear, and they shall be ashamed together. 11. Ecce omnes socii
ejus pudefient, et artifices ipsi sunt ex hominibus. Ut conveniant omnes, ac
stent, pavebunt, et pudefient
simul.
12. The smith with the
tongs both worketh in the coals, and fashioneth it with hammers, and worketh it
with the strength of his arms: yea, he is hungry, and his strength faileth; he
drinketh no water, and is faint. 12. Faber ferrarius limam (aut
forcipem) sumet; operabitur in prunis, malleis formabit illud; operabitur in
eo, brachio virtutis suae; etiam famelicus, ut deficiant rites; non bibat aquam,
ut fatiscat.
13. The carpenter
stretcheth out his rule, he marketh it out with a line, he fitteth it
with planes, and he marketh it out with the compass, and maketh it after the
figure of a man, according to the beauty of a man; that it may remain in the
house. 13. Faber lignarius extendit regulam, illud delineat filo tincto,
aptat planulis, circino figurat; facit illud secundum formam viri, secundum
effigiem hominis, ut sedeat in
domo.
14. He heweth him down
cedars, and taketh the cypress and the oak, which he strengtheneth for himself
among the trees of the forest: he planteth an ash, and the rain doth nourish
it. 14. Succidet sibi cedros, tollet ilicem et quercum;
roborabitur ad ligna silvae; plantabit pinum, quam pluvia
enutriet.
15. Then shall it be
for a man to burn: for he will take thereof, and warm himself; yea, he kindleth
it, and baketh bread; yea, he maketh a god, and worshippeth it: he
maketh it a graven image, and falleth down thereto. 15. Tum erit homini
in incendium; nam accipiet ex illis, et calefaciet se; praeterea furnum
accendet, et coquet panes; Deum quoque efficiet, atque adorabit; finget idolum,
et prosternet se coram co.
16. He
burneth part thereof in the fire; with part thereof he eateth flesh; he roasteth
roast, and is satis fled: yea, he warmeth himself, and saith, Aha, I am
warm, I have seen the fire: 16. Partem ejus comburet igni; ex parte
carnem comedet; assabit assaturam, et saturabitur. Deinde calefaciet se, ac
dicet, Ohe calefactus sum, et vidi
ignem.
17. And the residue
thereof he maketh a god, even his graven image: he falleth down unto it,
and worshippeth it, and prayeth unto it, and saith, Deliver me; for thou
art my god. 17. Reliquias ejus in Deum vertit in sculptile suum;
incurvat se coram eo; adorat et precatur illud, dicens, Libera me, quia Deus
meus es.
18. They have not known
nor understood: for he hath shut their eyes, that they cannot see; and
their hearts, that they cannot understand. 18. Nescierunt, nec
intellexerunt; quia oblevit oculos eorum, ne videant, et cor eorum, ne
intelligant.
19. And none
considereth in his heart, neither is there knowledge nor understanding to
say, I have burnt part of it in the fire; yea, also I have baked bread upon the
coals thereof; I have roasted flesh, and eaten it: and shall I make the
residue thereof an abomination? shall I fall down to the stock of a
tree? 19. Non redit ad cor suum, non est sensus, nec intelligentia, ut
dicat, Partem ejus combussi igni; etiam super prunas ejus coxi panem; assavi
carnem, et comedi; residuum ejus in abominationem vertam: coram trunco ligni
incurvabo me?
20. He feedeth on
ashes: a deceived heart hath turned him aside, that he cannot deliver his soul,
nor say, Is there not a lie in my right hand? 20. Pascit cinerem,
cor seductum inclinat eum, ut non liberet animam suam, neque dicat, Annon
mendacium in dextera mea?
21.
Remember these, O Jacob and Israel; for thou art my servant: I have
formed thee; thou art my servant: O Israel, thou shalt not be forgotten
of me. 21. Memor esto horum, Iacob, et Israel, quia servus meus es;
formavi to; servus meus es; Israel, ne obliviscaris
mei.
22. I have blotted out, as a
thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for
I have redeemed thee. 22. Delevi, ut nubem, iniquitates tuas; ut nebulam,
peccata tua. Revertere ad me, quia redemi
to.
23. Sing, O ye heavens; for
the Lord hath done it: shout, ye lower parts of the earth; break forth
into singing, ye mountains, O forest, and every tree therein: for the Lord hath
redeemed Jacob, and glorified himself in Israel. 23. Laudate, coeli, quia
fecit Iehova; jubilate, inferiora terrae; erumpite, montes, in laudem; silva et
omnis arbor quae in ea st; quoniam redemit Iehova Iacob, et in Israel
glorificabitur.
24. Thus saith
the Lord, thy Redeemer, and he that formed thee from the womb, I am the Lord
that maketh all things; that stretcheth forth the heavens alone; that
spreadeth abroad the earth by myself; 24. Sic dicit Iehova redemptor
tuns, et factor tuus ex utero. Ego Iehova faciens omnia, extendens coelos solus,
expandens terrain inca virtute ( vel, a meipso.
)
25. That frustrateth the
tokens of the liars, and maketh diviners mad; that turneth wise men
backward, and maketh their knowledge foolish; 25. Dissipans signa
divinatorum, ariolos dementans, convertens sapientes retrorsum, et scientiam
corum infatuans.
26. That
confirmeth the word of his servant, and performeth the counsel of his
messengers; that saith to Jerusalem, Thou shalt be inhabited; and to the dries
of Judah, Ye shall be built, and I will raise up the decayed places
thereof: 26. Suscitans verbum servi sui, et consilium nuntiorum suorum
perficiens; dicens Ierosolymae, Habitaberis; et civitatibus Iuda, Extruemini; et
ruinas ejus erigam.
27. That
saith to the deep, Be dry: and I will dry up thy rivers: 27. Dicens
profundo, Exsiccare, et flumina tua
arefaeiam.
28. That saith of
Cyrus, He is my shepherd, and shall perform all my pleasure; even saying
to Jerusalem, Thou shalt be built; and to the temple, Thy foundation shall be
laid. 28. Dicens Cyro, Pastor meus; et omnem voluntatem meam perficiet;
dicendo etiam Ierosolymae, Aedificaberis; et templo,
Fundaberis.
1.
Yet now hear.
Having a little before rebuked the
transgressions of the people, and declared that all deserved eternal perdition,
because both the princes and the people had polluted everything by their crimes,
he now mitigates that severity of punishment, and comforts the people. In this
passage I consider the particle
w
(vau) to mean But or Yet, as in many other passages. As if
he had said, "Though grievous afflictions are about to overtake thee,
yet now hear what I will do for thy sake." The verse must be viewed in
connection with the former argument, because the Lord declares that he will
never permit his people to perish altogether, though they be grievously
afflicted. Hence infer, that God is never so angry with his Church as not to
leave some room for mercy, as we have already seen on many occasions. The
consequence is, that the prophets, whenever they threaten, always add some
consolation as an abatement.
But lest we should
imagine that men have deserved it by their good conduct, he therefore adds,
whom I have
chosen; for we do not serve God, because
we are entitled to it, or deserve it, but because he renders us fit by a free
election. In this passage, therefore, the words Servant and Elect
are synonymous, yet so that election comes first in order, and therefore
David says that he was God's "servant" before he was born, because even
from his mother's womb he had been received into God's family.
(<192210>Psalm
22:10; 71:6;
116:16.)
2.
Thus saith Jehovah thy Maker. Though he treated
the Jews harshly, that they might be stripped of all false confidence, and might
humbly betake themselves to the grace of God, he now caresses them pleasantly by
a mild and gentle discourse, that they may know that by self-denial they shall
sustain no loss. We must therefore supply here the following contrasts. "Thou,
Jacob, art indeed nothing in thyself, but God thy Maker will not despise his
work; no nobleness of birth would secure thee against perdition, but the
adoption which the Heavenly Father has been pleased to bestow upon thee will be
abundantly sufficient for redeeming thee." Besides, we should keep in mind what
I have often said already, that the Prophet does not speak of the first creation
by which we are born to be human beings, but of the regeneration which belongs
and is peculiar to the elect, that they may obtain a place in the Church of
God.
He that formed thee from
the womb. This is added, that men may not claim
anything for themselves, as if they had moved him to shew kindness to them. By
these words he also exhibits to them a hereditary covenant, by which God
separated them to be his inheritance "before they were born."
(<450911>Romans
9:11.) Some think that this refers to the person of Jacob, because, by taking
hold of his brother's foot,
(<012526>Genesis
25:26,) he gave a remarkable proof of his election; but this is a forced
interpretation, and therefore I give a wider signification to these words,
namely, that the Lord was kind and bountiful to his people from the
commencement, and cut off all merits; because by free grace he "formed him," and
then freely bestowed on him all
blessings.
He will help thee.
Some supply the relative, "Who will help
thee;" as if he had said, "Thy Helper;" but it is better to read
the clause separately.
F774
It would be still more clear in the first person, "I will help thee;" but
as to the substance of the meaning it makes no difference. The statemen t
amounts to this, that he who is the Creator of the people will be ready to give
his assistance when the proper time shall arrive. Let every person therefore
adopt that reading which he thinks proper; but I have preferred to follow the
simple and natural meaning, without supplying any
word.
O beloved!
The word
ˆwrçy
(yeshurun) is explained in various ways. Some think that it is derived
from
rçy,
(yashar,) which means "to be upright," or "to please;" others from
rwç,
(shur,) and others from
rça,
(ashar.) But I rather agree with those who translate it Beloved,
and derive it from the root
rçy,
(yashar.) This designation is also bestowed on that nation by Moses in
his song; for, although some render it in that passage Upright, and in
this passage also, the old rendering is more suitable, "My beloved is
grown fat."
(<053215>Deuteronomy
32:15.) The Prophet adorns his nation with these titles, that the Jews may be
led by past benefits to entertain hope for the future. This rule ought to be
held by all believers as perpetually binding, that, after having experienced the
kindness of God toward them, they should likewise expect it for the future; for
otherwise they will be excessively ungrateful, and will shew that they do not
rely on the promises of God, which, when they are impressed on our hearts,
undoubtedly bring peace and safety; not that we should be utterly devoid of
fear, but that we should strive against all dread and distrust; and therefore he
again repeats, —
Fear
thou not, Jacob. Such is also the import of the
consolation given by Christ,
"Fear not, little
flock, for my Father hath good will towards thee."
(<421232>Luke
12:32.)
And, indeed, among the dangers which threaten death
on all sides, no remedy is better adapted to allay terrors than that God has
been pleased to bestow his favor upon us, so that he will save us for ever. By
the word "Beloved," therefore, he again repeats that this depends on the
favor and protection of God, who ascribes to himself, and entirely claims, all
the good that existed among the
people.
3.
For I will pour waters. He continues the same
subject, and at the same time explains what will be the nature of that
assistance which he has promised. But we ought always to keep in remembrance
that these prophecies relate to that sorrowful and afflicted period of which he
formerly spoke, that is, when the people, in the extremity to which they were
reduced, might think that they were altogether forsaken, and that all the
promises of God were vain. Isaiah meets this doubt, and compares the people to a
dry and thirsty
land, which has no moisture at all. By this
metaphor David also describes his wretchedness.
(<19E306>Psalm
143:6.) Although therefore they were worn out by afflictions, and the vital
moisture was decayed, yet, that they might not throw away courage in their
deepest distresses, they ought to have set before their minds this declaration
of the Prophet. We, too, when we are brought into the greatest dangers, and see
nothing before us but immediate death, ought in the same manner to betake
ourselves to these promises, that we may be supported by them against all
temptations. Yet we must feel our drought and poverty, that our thirsty souls
may partake of this refreshing influence of the
waters.
I will pour my Spirit.
Jehovah himself explains what he means by
waters and rivers, that is, his Spirit. In another passage
the Spirit of God is called "water," but in a different sense. When Ezekiel
gives the name "water" to the Holy Spirit, he at the same time calls it
"clean water," with a view to cleansing.
(<263625>Ezekiel
36:25.) Isaiah will afterwards call the Spirit "waters," but for a different
reason, that is, because by the secret moisture of his power he quickens souls.
But these words of the Prophet have a wider signification, because he does not
speak merely of the Spirit of regeneration, but alludes to the universal grace
which is spread over all the creatures, and which is mentioned in
<19A530>Psalm
105:30, "Send forth thy Spirit, and they shall be created, and he will
renew the face of the earth." As David declares in that passage that every part
of the world is enlivened, so far as God imparts to it secret vigor, and next
ascribes to God might and power, by which, whenever he thinks fit, he suddenly
revives the ruinous condition of heaven and earth, so now for the same reason
Isaiah gives the appellation "water" to the sudden renewal of the Church; as if
he had said that the restoration of the Church is at God's disposal, as much as
when he fertilizes by dew or rain the barren and almost parched
lands.
Thus the Spirit is compared to
"water," because without Him all things decay and perish through drought,
and because by the secret watering of his power he quickens the whole world, and
because the barrenness occasioned by drought and heat is cured in such a manner,
that the earth puts on a new face. This is still more fully explained by the
word which he afterwards employs,
Blessing.
4.
And they shall spring up. These words contain
nothing more than what I quoted from
<19A430>Psalm
104:30, that, when the Spirit of God has been sent forth, the whole face of the
earth is renewed, and those fields which formerly were burnt up with thirst are
green and flourish, just as the herbs grow, after having been watered by the
rains. By these metaphors he extends the view of this subject, and more fully
shews that it is quite as easy for God to enlarge by additional offspring the
Church, which was desolate, and which had been reduced to ruinous and frightful
solitude, as to impart to the earth the power of bringing forth. Yet, though he
does not speak of regeneration, still we may apply to it this statement; because
he speaks of the restoration of the Church, the chief part of which is the new
creature by which the Lord restores his image in the elect. This doctrine may
indeed be drawn from it and more copiously explained, but we must first explain
the Prophet's design, and lay open the plain and natural meaning of his
words.
5.
One shall say. Hitherto the Prophet has spoken
metaphorically, but now expresses his meaning plainly without any figure of
speech. He shews what is the nature of that vegetation and herbage of which he
spoke. It means that out of all nations the Lord will gather his people, and
will bring into his Church those who were formerly strangers, and will raise up
and enlarge his Church, which formerly appeared to be reduced to nothing; for
all shall flock to her from every quarter, and shall wish to be enrolled in the
number of believers, as it is also said,
"Behold Philistia,
Tyre, and Ethiopia; that man was born there."
(<198704>Psalm
87:4.)
That passage, though hitherto it seemed to be
obscure, through the mistakes of interpreters, is exceedingly well adapted to
the illustration of this prophecy, that believers, who might have been terrified
and ashamed on account of their diminished numbers, (for we know that but a
small number returned from captivity,) might cherish hope of that illustrious
and magnificent grace of Redemption which had been celebrated by the prophets.
To meet these views, that Prophet, whoever he was, that was the author of the
psalm, declares that the Babylonians and Egyptians shall be citizens of the
Church, and that the Ethiopians and Tyrians, and those who formerly were
strangers, shall come for the purpose of being enrolled among the people of God.
"Now," says he, "Jerusalem lies waste; but one day God will not only
gather those who are scattered, but will also call others from every quarter,
and will unite in one body those who are now at the greatest variance, so that
they shall boast of being citizens of Jerusalem, and shall belong to the body of
the chosen people as much as if they had been natives." The same thing is taught
in this passage by the Prophet Isaiah, from whom the author of the psalm
undoubtedly borrowed that
sentiment.
And another shall
be called by the name of Jacob. The general
meaning is, that there will be a vast assembly of men, who shall be united in
faith and in obedience to the one true God. But as, in a registration, every
person either pronounces or writes his own name, the Prophet, keeping his eye on
this custom, employs the following modes of expression, — "One shall write
with his hand, I am God's, and shall take the surname of Israel; another shall
acknowledge that he is God's, and shall be called by the name of Jacob." He
describes something new and uncommon, for he who formerly had nothing to do with
God shall boast that God hath adopted him. "To be called" is in this
place equivalent to the French phrase, Se reclamer, that is, "to declare
one's self to belong to a person;" just as formerly, when he spoke of women to
whom the name of their husbands served for a protection, he introduces them as
saying, "Let thy name be called on us," that is, "Let us be named
by thy name."
(<230401>Isaiah
4:1.)
Although Isaiah appears, in this passage,
to distinguish between those who in express terms shall declare that they belong
to the people of God, and shall wish to be named by the name of Jacob, yet both
clauses refer to the same persons, because to be a child of God, and to be an
Israelite, are two things closely connected, for God determines that the Church
shall be the mother of all his children. Yet it ought to be remarked, that none
are the lawful citizens of the Church but those who submit to the government of
God. If the Prophet had passed by the name of God and mentioned "Jacob" and
"Israel," still we must have begun with the Head, from whom proceeds all
relationship both in heaven and in earth; but, that there may be no remaining
ambiguity, he has twice described this order, that none are reckoned to belong
to the seed of Jacob but they who obey
God.
Hence we easily see what is the Prophet's
meaning; for he shews that the Church, so long as she is destitute of the
blessing of God, withers and gradually falls into decay; but that, when the
Spirit of God has been poured out, she is quickened, and at length gathers
strength, not only for recovering her former condition:, but so as to grow by
wonderful increase beyond expectation. Let us remember, however, that the
Prophet does not speak of the order of nature, as if the new children of the
Church were born such from the womb, because no person gains such high rank by
his own industry; but when they who formerly were aliens have been regenerated
by faith, he says that they will eagerly enrol their names, in order to testify
that they are the children of God. Thus he describes a change which surpasses
nature and all the conceptions of men, when out of the accursed race of Adam is
formed a spiritual Israel.
Some think that the
Prophet here expresses the small number of believers, when he says, "One
shall be called, another shall write;" but that argument has little weight,
and even the context furnishes an easy refutation of their error. In my opinion,
we should rather understand him to mean that the Church shall be collected in
crowds out of various and distant nations; because God will assemble strangers
under his authority, and will stir them up to boast sincerely, and not in empty
words, that they belong to his people. It ought also to be observed, that true
faith cannot stand without breaking forth immediately into confession; for such
is the import of these four words, "To be called by the name of Israel, To
write, To be known, To say, I am the Lord's;" for they who sincerely worship God
ought not to be dumb, but to testify both by actions and by words what they
carry inwardly in their hearts. They profess to be the servants of God, and
glory in his name during the whole course of his
life.
6.
Thus saith Jehovah.
The Prophet now does nothing else than confirm
the preceding doctrine, which was highly necessary; for the hearts of men, being
prone to distrust, are easily dismayed by adversity, and may be encouraged by
one or more exhortations. It, was not superfluous, therefore, to employ many
words in confirming them; because we never ascribe as much as we ought to
ascribe to the power of God, but are distracted by a variety of thoughts, and
are too strongly attached to the present state of
things.
The King of Israel,
and his Redeemer. After having made use of the
unutterable name of God, the Prophet calls him also "King" and
"Redeemer;" because it is not enough that we perceive the power of God,
if we are not convinced of his good-will towards us. In order, therefore, that
his promises may produce their proper effect upon us, he mentions not only his
glory, but also his goodness, that we may know that it extends to us. It might
be thought absurd that he called him "King," while there was scarcely any
people; but believers ought to rely on this promise, that they might behold the
kingdom by faith, and contemplate it as future, though they did not behold it
with their eyes. And indeed this doctrine would never have penetrated their
hearts, when they were reduced to the greatest extremity, and were almost
overwhelmed with despair, if the way had not been opened by' this preface. But
when God familiarly addresses us, and declares that he is united to us, fairly,
allured by so gentle an invitation, rises up out of hell
itself.
I am the first.
By these words he does not assert God's
eternity, but shews that He is always like himself, that they may hope that He
will be to them in future what they have found him to be in the past. But
why, it may be asked, does he speak in this manner to believers, who knew
it well? I reply, though men believe God, yet they do not acknowledge him to be
what he is, and sometimes ascribe less to him than to the creature. The Prophet,
therefore, wishes that our minds should be pure and free from every false
imagination, and that we should raise them to heaven, that they may be
altogether fixed on God alone. Besides, it was necessary that the people, who
had been so terribly distressed, should be fortified against such violent
attacks, that they might firmly keep their
ground.
7.
And who as I? Here the Lord compares himself
with idols, as we have already seen in another passage. In the present instance
the object is, that, when they were fiercely insulted by the Babylonian
conquerors, they might not be discouraged, or think that their hopes were
disappointed; for the taunts which were hurled at them by wicked men were
exceedingly harsh and insolent. "Where is their God?"
(<197910>Psalm
79:10.) "Why does he not assist you?" Such blasphemies might shake the minds of
believers, and disturb them in such a manner that they would throw away hope and
confidence; and therefore the Prophet dwells more earnestly on this matter, in
order to confirm believers more and more. That mournful calamity of the nation
was like a dark cloud, which prevented believers from seeing the face of God;
and in the meantime unbelievers danced for joy, as if the power of their gods
had shone forth in full brightness. In order to dispel that darkness of error,
the Prophet shows that still undoubted marks and proofs of the glory of God are
distinctly visible, so as to distinguish him from idols; that is, because in due
time he publicly made known what was future, that the Jews might recognize him
to be a righteous Judge in chastisements, and yet might hope that he would be
reconciled and gracious.
Shall
call. The word call may be taken in two
senses, so as to refer either to foreknowledge or to action; for, as God governs
all things by his providence, so he knows everything that is future, and gives
evidence of his foreknowledge. It is unnecessary to give ourselves much trouble
about the meaning of this word, for it is very evident that the Prophet ascribes
to God both the foreknowledge and the government of all things. But for my own
part, I rather think that it refers to action. "Shall there be found
among the gods of the nations any one that can call, that is, raise up,
announce, and appoint deliverers? Does not this plainly shew that I alone am
God?" Thus he defies idols, to whom groundlessly men ascribe any power. By the
word which he immediately adds, shall tell it, he magnifies the special
grace of God, in deigning to reveal his purpose to the elect people by the
prophets.
Since I appointed
the people of the age. By "the people of the
age" some understand all nations, the singular number being used instead of the
plural, because, as soon as the Lord multiplied the nations, he separated them
from each other, and established that order which should last through future
ages. Others extend it to all the creatures, viewing the stars as one people,
the vegetable tribes as another, and in like manner animals as another, and so
forth. But when I examine the matter closely, I am constrained to adopt an
opposite opinion, namely, that the Lord speaks of his own people, and calls
them: 'the people of the age,"
because they are preferred to all others. Other
nations, indeed, were unquestionably more ancient. The Egyptians boasted of
their antiquity, and so did the Arcadians and others. But Abraham was brought
out of Mesopotamia,
(<011131>Genesis
11:31;
<440702>Acts
7:2,) when the Chaldees were in a highly flourishing condition, and lived at
home a solitary individual, as if at his death the remembrance of him should
quickly perish, while the neighboring countries were highly populous, and were
eminent in other respects.
The antiquity of
Israel, therefore, ought not to be estimated from the number of years, or from
the outward condition of things, but from the election of God; and hence also
the foundations of Jerusalem are called eternal.
(<197869>Psalm
78:69.) It is therefore as if he had said,
"Before
idols were framed by men, I determined that I
should have a Church, which should last for ever." This "people," therefore, is
the most ancient and most excellent of all, though others may come before it
either in time or in rank; for, as all things were created for the sake of man,
so all men were appointed to be of service to the Church; so that there are
none, though occupying a higher eminence, that do not sink to a lower rank; for
the Church is the body of Christ, which nothing can exceed in antiquity or
excellence. To adopt the fables of the Jews, that Jerusalem was founded from the
very beginning, would be absurd, because in this passage there is no reference
to dates; but yet we ought to hold by this principle, that the elect people
holds a higher rank than the heathen nations, in
consequence
of approaching more nearly to God, who is the
fountain of eternity.
Let them
tell. This permission shews that it is vain for
men to expect
a revelation from idols, which, if
they
tell anything, delude by tricks, and by words
of doubtful meaning, those who consult them, as we have already
mentioned.
8.
Fear not. Isaiah now explains the reason why he
formerly spoke of the power of God, that is, in order to confirm the faith of
the people. From the preceding statements he draws this conclusion, —
"Since the Lord is so powerful, and governs all things at his pleasure, the
people whom he hath taken under his protection ought not to
fear."
Have I not since then
made thee hear? He next repeats what he had
already said, that God not only brought assistance secretly to the Jews, and
suddenly, as if by legerdemain, made his appearance when he was least expected,
but kept their faith alive by many predictions, and, in short, gave manifest
proofs of his fatherly kindness, so that his divinity was clearly perceived. It
would be of no advantage to us that God knows and can do all things, if it were
not also revealed how great concern he takes in our salvation. Although,
therefore, he wishes that many things should be unknown to us, yet he
communicates everything that is useful or advantageous for us to know.
zam,
(meaz,) from then, means a long period; or, if it be thought better, it
denotes an opportunity; for the Lord reveals his secrets to the elect, when he
sees a fit season; but the former interpretation appears to me to be more
simple.
Therefore ye are my
witnesses. He means what I have already
remarked, that the people cannot plead the excuse of ignorance for not being
satisfied with one God; for he has abundantly revealed himself to them, so as to
give a testimony concerning himself. The object intended to be gained by our
knowledge of the glory of God is, that we should profess his truth before men,
as has been already said, if we do not wish to extinguish the light which he
hath brought to us by his Spirit. Again, we cannot be "witnesses to God" if we
are not confirmed by his truth; for a testimony proceeding from a doubtful
opinion would be of no avail, and therefore we must be taught by the Word of
God, so as to have a fixed and unhesitating hope of
salvation.
And there is no
strong God.
F775
In this passage, as in many others, he applies to God the epithet strong;
for it is not enough to acknowledge God's eternal essence, if we do not also
ascribe strength to him. But for this, we shall leave him nothing but a bare and
empty name, as is done by wicked men, who with the mouth confess God, and
afterwards ascribe his power to this and to
that.
9.
The formers of a graven image. The Lord now
shews, on the contrary, how wretched idolaters are who wander amidst their
contrivances, and are not founded on the eternal truth of God; for they have no
knowledge or sound understanding. As he justly pronounced the people, a little
before, to be guilty of ingratitude, if the proofs of the grace of God did not
encourage them to the exercise of faith, so he now arms and fortifies them
against all the superstitions of the Gentiles. Unbelievers being both very
numerous and very wealthy, he says that all are nothing,
F776
and, next, that amidst all their magnificence there is nothing but
imposture.
And their desirable
thinqs do not profit. Under the term
desirable things, he includes not only idols, but all their worship, and
the ornaments, honor, and obedience which foolish men render to them, and
denotes those things by a highly appropriate name; for since the chief object of
life is to acknowledge and worship God, (which alone is our principal
distinction from the brutes,) we ought to prefer it to all things, even to the
most valuable, so as to direct to him all our prayers, and, in a word, all the
thoughts of our heart. With good reason, therefore, does Scripture employ this
word in speaking of the worship of God; but here the Prophet speaks of corrupt
worship and the mad desire of idols, by which men are hurried along; and
therefore he says, that all that they desire or eagerly perform is vain and
useless. Frequently, too, this "desire" is compared to the love of a harlot, by
which men are bewitched and almost blinded, so as not to perceive their baseness
or yield to any reason. But we have explained this under a former passage.
(<230129>Isaiah
1:29.)
F777
And
they are their witnesses. Some explain this to
mean that the idols bear testimony against themselves, and plainly shew how vain
they are, so that they who do not perceive it must be exceedingly stupid. But I
do not at all approve of that exposition, and prefer to follow those who refer
it to the worshippers of idols, who themselves are aware of their being so
utterly vain; for they know that they neither see nor understand anything. And
in this passage there is a contrast between the testimony of the people of God
and that of idolaters. The former will give an illustrious testimony of the
glory of God from his works and promises and predictions; the latter will be
constrained to be dumb, if they do not choose to bring forward contrivances
which have no certainty whatever, and therefore are false and vain. Wicked men
boast, indeed, of their worship with great haughtiness, and loudly applaud
themselves; but their conscience
F778
is "a witness" how uncertain and vain is all that they do, for they
always tremble, and never find rest, though their obduracy leads them to violent
exertions.
They will themselves, therefore, bear
testimony against their idols; just as, if a man were to employ an ignorant
teacher, he may be a witness of his ignorance. In like manner they will bear
witness that their gods neither know nor can do anything; for they see that they
are composed of stone or wood or some other material, and that they neither can
see nor understand anything. Thus believers alone will render a true testimony
to their God, because he knows, directs, and governs all things. The rest must
at length be ashamed, though now they defend their errors with mad
eagerness; for their conscience is a witness that nothing but opinion and a vain
imagination holds their minds captive.
F779
10.
Who is the maker of God?
He pours ridicule on the madness of men who
dare to frame gods; for it is a shocking and detestable thing that men should
take so much upon them as to create God. Every person certainly will greatly
abhor such madness; and yet men are blindly impelled by foolish passion to
manufacture gods, and no warning restrains them. On the other hand, they will
say that this never entered into any man's mind, and that injustice is done to
them when they are accused of so great madness; just as the Papists in the
present day say that we slander them, when we employ these arguments of the
Prophet against them. But in vain do they rely on their sophistical reasonings
for avoiding this charge. What the Prophet says is most true, that they are so
mad as to think that they "make God;" for as soon as the stone or wood has been
carved or polished, they ascribe to it divinity, run to it, make prayers, call
upon it, and prostrate themselves before it, and in short, ascribe to it those
things which they know to belong to God
alone.
Which is profitable for
nothing. We ought carefully to observe this
clause, which condemns as vain and useless all the images by which God is
represented. Hence it follows not only that God is insulted, whenever his glory
is changed into dead images, but that all who procure idols for themselves lose
their pains and suffer damage. Papists allege that they are the books of the
unlearned; but this is a paltry evasion, for the Prophet testifies that they are
of no use whatever. Let them, therefore, either erase this proof from the Book
of Isaiah, or acknowledge that images are vain and useless. Formerly he
expressed something more, when he affirmed that nothing can be learned from them
but falsehood. But on this subject we have said enough in the exposition of
these passages. (Isaiah 40 and 41.)
11.
Lo, all his companions shall be
ashamed. Not only does he attack the workers
and makers of idols, but he likewise attacks generally all their worshippers,
because they are so dull and stupid, that as soon as the trunk of a tree has
received some new shape, they look upon it as containing the power of God. He
means that not only shall the framers of idols be punished for their effrontery,
but likewise all who have entangled themselves in the same superstitions; for it
is right that they who share the same guilt should be subjected to the same
punishment. Nor can they, on the other hand, plead any excuse; for they see that
their idols, which proceeded from the hand of men, are dumb and vain, so far is
it from being possible that they are
gods.
Though they all
assemble. Whatever conspiracy may be
entered into by wicked men, yet, when they shall come to the judgment-seat
of God, they must be ashamed. Nor is it without cause that the Prophet
threatens against them trembling and shame, because wicked men
usually are haughty and insolent, and look on all other men with scorn. They
boast of their vast numbers, as the Papists in the present day despise our small
numbers, and swell with insolence, and with amazing presumption attack God and
his doctrine. In this passage, therefore, Isaiah appeals to the consciences of
wicked men; because, although they are actuated by the most inveterate obstinacy
and rebellion, yet sometimes they are constrained to tremble, when they ask
themselves, "What are we doing?" and inquire into the reason of their actions;
for they have nothing that is firm or solid, on which they can safely rest. They
are bold so long as they are hurried on by their rage, but when they come to
themselves, and take some leisure for reflection, they are terrified and
dismayed; so that we need not be alarmed at their rage and pride and vast
numbers, for they shall quickly pass away. Let us not therefore be moved by the
conspiracies and displays and pride and rage and schemes of the Papists, since
we know that all those things tend to their shame and destruction; for the more
haughtily they swell and exalt themselves against God, the heavier shall be
their fall, and the deeper their
disgrace.
12.
The worker in
iron. With good reason does the Apostle here
draw up a long description, in order to shake off the stupidity and madness of
superstitious people, if they can at all be awakened, or, at least, to prevent
the Jews from indulging in similar folly who were surrounded on all sides by
innumerable worshippers of false gods; for he gives a minute and homely
enumeration, which makes it exceedingly evident that they are frantic and
outrageous, he might otherwise have condemned this wickedness in a single word
or in a few words; but this catalogue points out the fact, as it were, with the
finger, and places it before our eyes, he details the tools and labors and
industry and care of workmen, so as almost to bring it actually before us. Men
who have their errors deeply rooted by nature in their hearts are more deeply
affected in this manner than by simple doctrine; for they cannot be roused from
their lethargy but by loud and continual cries. Every part must be delivered to
them, and broken into small fragments, and even chewed and put into the mouth,
as they do with infants, that they may receive the doctrine, which would
otherwise appear to them strange and
uncommon.
Even hungry.
He describes the eagerness by which
superstitious persons are impelled to fashion gods; for they burn with such
ardor that they cannot observe any limit or measure. Their lust, like a gad-fly,
drives them on, and causes them to rush forward with such fury that we may
justly compare that zeal to the love of a harlot, as we have formerly said. They
apply to it their whole force both of body and of mind. This is what he means by
the arm of his
strength;
F780
as if he had said, "All the strength of their arms is applied to it; they
work against their natural inclinations, and scarcely take as much as is
necessary for the support of life; in a word, they spare no labor or expense to
make the gods whom they have desired.
Although
he describes the constancy of toil, by saying that they do not slacken their
labor when they are hungry, but endure hunger and thirst rather than relinquish
their work,
F781
yet we may appropriately extend the observation to all the efforts of
inconsiderate zeal. We see how the fervent devotion, as they call it, of
unbelievers, is their own executioner; but the more laboriously they toil for
their own destruction, the more base and shameful is our slothfulness, by which
we defraud God of his lawful worship.
13.
That it may abide in the
house. Thus he shews the folly of such intense
application; for their toil brings no other reward than to see their idols
resting indolently without motion in the position which has been assigned to
them, just, as if a sluggard were crouching over a fire or reclining on a
couch.
14.
He shall cut down for himself: The Prophet
expresses not only the zeal and furious eagerness of idolaters, but also their
rebellion and obstinacy; for when he says that they
cut down
cedars and
plant
pine-trees, he shews that they persevere
very long in their madness, and are not prompted by any sudden impulse to
manufacture gods. "Not only," says he, "do they choose trees that are
already grown, but they even plant and water and cultivate them, and wait till
they have come to their full size, so as to be fit material for making an
idol."
When we read these things, and are
instructed concerning this shocking madness, let us know that God lays his hand
upon us, so to speak, in order to draw us back from it, and to keep us in true
godliness;. It is necessary, indeed, to meet it early, lest longer delay should
make the wound incurable; for as soon as we have been led away by foolish desire
to the practice of false worship, there is always reason to fear that we shall
be plunged into that whirlpool. We all carry some seed of this madness, which
cannot in any way be rooted out, but continually buds and blossoms, if we are
not cleansed anew by the Spirit of the Lord.
It
ought also to be remarked that, since idolaters are impelled by so great
eagerness to worship idols, we ought to be ashamed of our coldness in the true
worship of God. Let us be ashamed, I say, that we are so negligent and cold and
even freezing, when the worshippers of idols are so ardent; and let us consider
that we must render an account. With what rage are the Turks seized, when the
question relates to the defense of the reveries of their prophet Mahomet, for
whom they gladly both shed their blood and part with their life! By what rage
are the Papists impelled to follow their superstitions! Yet we scarcely become
warm, and sometimes extinguish the sparks of that zeal which the Lord has
kindled in us. To this also applies that expostulation of
Jeremiah,
"Is there any
nation that hath forsaken its gods? But my people have forsaken me, the fountain
of living water, and have digged for themselves cisterns which cannot hold
water."
(<240210>Jeremiah
2:10-13.)
This comparison, therefore, ought to be carefully
observed, that we may not be less steadfast in defending truth than they are
obstinate in falsehood.
15., 16., and
17. Then shall a man use
it for burning. He censures their ignorance in
not being taught by manifest experience that a trunk of wood is not God, and
even reproves their ingratitude in defrauding of the honor due to him the true
God, whose power is illustriously displayed in the trees themselves; for the
wood cannot be applied to various uses without bringing before our eyes
the bounty of God. Whenever bread is baked in the oven, or flesh is seethed
in the pot, or meat is roasted on the coals; whenever we warm ourselves, or
obtain any advantage whatever from wood, our stupidity is inexcusable, if we do
not consider how bountifully God hath provided for us, that we should not want
anything necessary for us. Such is the meaning of these words
—
Aha! I am warm.
These words express the gladness of those who,
freed from all uneasiness and annoyance, utter what may be called the language
of triumph. What can be more base or foolish than that men, while they are
pleasantly enjoying God's benefits, should flatter and applaud themselves, and
at the same time should not thank the author, and should even abuse his abundant
wealth for the purpose of dishonoring him? In cooking their victuals, and in
other conveniences, men perceive that the wood is subject to their
control and devoted to their use; how comes it then that they bow down before a
piece of wood that has the shape of a man? Is not God in this maimer robbed of
his right? And when men call upon images, do they not defraud God of that
sacrifice which he chiefly demands? Even heathen writers long ago laughed at
this folly, that men ventured to form gods according to their own fancy out of
corruptible matter which they formerly despised. Hence came that jest of
Horace, "Once I was a trunk of a fig-tree, a useless piece of wood, when a
carpenter, uncertain whether to make a bench or a Priapus, preferred that I
should be a god; and so I became a god."
F782
But they did not actually know the fountain of impiety, because they did not
apply their minds to consider the goodness and power of One God, which is
displayed in all the creatures.
When the Prophet
thus attacked the worshippers of idols, and laid open their stupidity and
madness, they undoubtedly complained that they were unjustly defamed, and
endeavored to cloak their errors under plausible pretexts, that they
acknowledged that their gods were in heaven, as even their writings shewed, and
did not mean that wood or stone is God, in the same manner as the Papists, in
arguing against us, defend the same cause with them, and absolutely refuse to be
condemned for such gross blindness. But we have already said that the Prophet
does not confine his attention to the mere essence of God; and indeed if this be
all that is left to God, it will be an idle phantom. He means that all the
attributes which belong to him, his foreknowledge, power, government,
righteousness, salvation, and everything else, remains unimpaired. Now, when
wicked men set up statues or images, and fly to them for the purpose of
imploring assistance, and whenever they place them before their eyes and
address them, and think that God hears them, do they not wickedly connect their
salvation with them? But this stupidity arises from their ignorance of the
nature of God, which is simple and spiritual, but which they imagine to be gross
and carnal. Thus their thoughts concerning him are excessively wicked, and they
east aside and stain his glory, by making it like earthly and fading things.
Nothing is so inconsistent with the majesty of God as images; and he who
worships them endeavors to shut up God in them, and to treat him according to
his own fancy. Justly, therefore, does the Prophet attack such corruptions, and
sharply censure the mad zeal of superstitious persons, since nothing more
detestable can be uttered or
imagined.
18.
They have not known or
understood. He concludes that it is impossible
that men endued with reason should have fallen into this mistake, if they had
not been altogether blind and mad; for if any spark of reason had remained in
them, they would have seen how absurd and ridiculous it is to adore a part of
that wood which they had burned, and which they had seen with their own eyes
consumed and reduced to ashes. But when they perceive nothing, and listen to no
arguments, they shew that they have actually degenerated into beasts; for the
expression which Isaiah uses in reproaching them,
"They
have not known," amounts to a declaration that
they are bereft of reason, and have lost all understanding; and although many of
them undoubtedly were very acute and sagacious, yet in this respect there was
abundant evidence of their brutish
folly.
For he hath smeared
their eyes. The reason now assigned is not
intended to lessen their guilt, but to shew how monstrous and detestable it is;
for men would never be so foolish, if the vengeance of heaven did not drive them
to "a reprobate mind."
(<450128>Romans
1:28.) Here some interpreters supply the word "God," and others supply the words
"false prophets," and say that the people were blind, because the false prophets
led them astray; for their would never have plunged into such disgraceful errors
if they had not been deceived by the impostures of those men, their
eyes
being dazzled by wicked doctrines. Others do
not approve of either of these significations, and it might also refer to the
devil. But as a different exposition is more customary in Scripture, I rather
adopt it, namely, that God hath blinded them by a righteous judgment; if it be
not thought preferable to view it as referring to themselves,
F783
because they voluntarily shut both their minds and their eyes; in which case
there would be a change of number, which frequently occurs among Hebrew writers.
I have stated, however, what I prefer; and it is exceedingly customary among
Hebrew writers, when they speak of God, not to mention his
name.
In what sense God is said to blind men,
and to "give
them up to a reprobate mind,"
(<450128>Romans
1:28,) is evident from various passages of Scripture; that is, when he takes
away the light of his Spirit, and gives a loose rein to the lust of men, so that
no reasoning can restrain them. He likewise arms Satan with the efficiency of
error, so that they who have refused to obey the truth do not guard against his
snares, and are liable to be deceived by his impostures. What then can be left
in us but the thickest darkness and gross ignorance, so that this tyrant, the
father of lies and of darkness, ravages at his pleasure both within and without?
for there will not be found in us any spark of light to dispel the clouds of
error, but, impelled by a spirit of giddiness with which God strikes the
reprobate,
(<530211>2
Thessalonians 2:11,) we shall be driven about in a strange manner at the will of
Satan.
And yet we must not throw on God the
blame of this blindness, for he has always just cause, though it is not always
visible to our eyes; and we ought not to make anxious inquiries respecting it,
or search into his secret decree, if we do not choose to be punished for our
rashness. But frequently the causes are well known, namely, the ingratitude of
men and their rebellion against God, as Paul plainly shews.
(<450128>Romans
1:28.) The blinding is their just punishment, and therefore men have no excuse,
though they pretend ignorance; for they would never have been entangled in such
gross errors, if the Lord had not blinded them on account of their sins. A very
convincing argument may be drawn from the judgments of God to the sins of men;
for God is just, and never punishes any one without a just cause, and does not
blind a man, unless he deserves it, and voluntarily shuts his eyes. The blame
therefore lies with men alone, who have of their own accord brought blindness on
themselves; and the design of the Prophet undoubtedly is to shew, that men who
ought to have been governed by God, being naturally endued with some judgment,
have been forsaken by "the Father of lights,"
(<590117>James
1:17,) so that they become the slaves of
Satan.
19.
It doth not return into their heart. He
confirms the preceding statement, and takes away every ground of excuse, because
unbelievers of their own accord cherish their ignorance. That men are naturally
careful and provident in worldly matters, but altogether blind in the worship of
God, proceeds from no other cause than that they are abundantly attentive to
their individual interests, but are not moved by any anxiety about the heavenly
kingdom. Hence the Prophet reproves them for disregarding godliness, because,
after long windings, unbelievers do not reflect whether they are keeping the
right way, or, on the other hand, are uselessly fatiguing themselves with wicked
errors,
F784
He shews that their slothfulness is without excuse, because they are so much
devoted to their superstitions; for if they applied their mind for a short time
to consider the matter, nothing would be more easy than to perceive that
stupidity; and, since they do not see it, it follows that they wish to be
deceived, and that they flatter themselves in their error. They cannot,
therefore, bring forward any palliation or excuse for their guilt, and cannot
plead ignorance; for they do not design to apply their mind to the labor of
investigating truth. To "return
into the heart"
F785
means "to consider and reflect;" for no child is so ignorant as not to be a
competent judge of such extraordinary madness. Superstitious persons therefore
give themselves too unlimited
indulgence,
and do not err merely through ignorance; and
this vice ought not to be ascribed solely to the first corruption of men, but to
rebellion.
20.
He
feedeth on ashes.
This verse also confirms the preceding
statement. To "feed on ashes" is the same thing as
"to
be fed with ashes," just as "to feed on wind"
is the same thing as "to be fed with wind."
(<281201>Hosea
12:1.) Both expressions are used, as on the other hand,
"Thou
shalt feed on truth," is put for "Thou shalt be
fed with truth," that is, "Thou shalt be satisfied."
(<193703>Psalm
37:3.) Others interpret that passage,
"Thou
shalt administer spiritual provision," and
others, "Thou shalt feed faithfully;" but I choose rather to adopt the former
interpretation.
F786
But here he means that men are haughty and puffed up, but yet that they are
empty and worthless, because they are merely full of deceptions, which have
nothing solid or lasting. With such pride men will rather burst than be
satisfied.
A deceived heart
disposes him. Next, he again includes both
statements, that they are blinded by deceitful lusts, so as to see nothing, and
yet that they voluntarily and willingly surrender themselves to vain delusions.
The Prophet dwells largely on this, in order to shew that nothing drives men to
false and wicked worship but this, that they are led to it of their own accord;
and therefore there is no ground for imputing this vice to others, since they
find in themselves the fountain which they earnestly nourish and defend. With
strange presumption they rise up against God, are puffed up with a false opinion
of their superstitions, and, in a word, are swollen and ready to burst with
pride But let us feed on the solid food of truth, and not allow ourselves to be
led astray by any
delusions.
Not to deliver his
soul. He heightens the picture by saying
that they flatter themselves in a matter so important; for who would forgive
negligence in that which relates to salvation? We see how eagerly every person
labors for this transitory life; and when the eternal salvation of the soul is
in danger, what is more intolerable than that men should indolently slumber,
when they might save it by making exertion? A man is said. to deliver his own
soul, who by repentance rescues himself from the snares of the devil, in the
same manner as some men are said to save others, when by holy warnings they
bring back wanderers into the right way.
(<590520>James
5:20.) How comes it then that idolaters rush headlong to their own destruction?
It is because they hasten to it at full gallop, harden their hearts, and do not
permit themselves to be drawn
back.
Is there not a lie
F787
in my right hand? Thus he briefly points out
the method by which men may deliver themselves from destruction. It is by
examining their actions and not flattering themselves; for whoever is delighted
with his error, and does not inquire if his manner of life be right, will never
"deliver his soul." In like manner the Papists refuse to inquire into the
reasons for their worship, and disguise that stupidity under the name of
simplicity; as if God wished us to be beasts, and did not enjoin us to
distinguish between the worship which he approves and that which he rejects, and
to inquire diligently what is his will, so as not to approve of everything
without distinction. Everything ought to be tried by the standard which he has
laid down for us. If that be done, we shall easily avoid danger; but if not, let
us lay the blame of our destruction on ourselves, because of our own accord we
wish to perish, and do not allow ourselves to receive any warning, or to be
brought back into the right path.
21.
Remember these things, O Jacob.
He now applies to the use of the people what he
had so often said about the superstitions and falsehoods of the Gentiles, by
which men who are not well instructed are deceived in the worship of God. Nor
does he write these things solely for the men of his own age, but chiefly for
their posterity, who were to be carried away into Babylon, and might have been
corrupted by long intercourse with the Babylonians, and drawn aside from the
true worship of God, if the Lord had not laid upon them those restraints. The
Prophet therefore exhorts them, while they were held captive, to bring those
exhortations to remembrance, and by means of them to strengthen their hearts
amidst those grievous
calamities.
For thou art my
servant. I have formed thee. He adds this
reason why they ought to remember these promises, and to beware of the general
contagion of other men; for it would have been intolerable that the elect
people, whom God had surrounded by the barriers of his Law, that they might be
separated from others, should freely and indiscriminately mingle with the
pollutions of the Gentiles. As if he had said, "It is not wonderful that
the Babylonians should wander in their errors, but thou oughtest to be unlike
them; for 'I have formed thee,' that thou mightest 'serve me;' I have
regenerated and sanctified thee, that thou mightest be an heir of eternal
life."
Of this creation we have stated largely,
on former occasions, that it relates to the renewal of the soul. Scripture
frequently employs this argument, "Ye have been called to sanctification
and not to uncleanness,"
(<520407>1
Thessalonians 4:7,) "Walk as the children of light"
(<490508>Ephesians
5:8) "in the midst of a crooked and perverse nation,"
(<504415>Philippians
2:15,)and in other passages of the same kind. Here we ought to infer that we
shall be doubly punished, if it shall be found that we have quenched by neglect
or indifference the light by which the Lord hath enlightened us; for our
criminality will be far greater than that of others on whom he has not bestowed
a similar favor. Heathens shall indeed be punished, and no excuse of ignorance
shall be of any avail to them; but far heavier shall be the punishment of those
who shall abuse the grace of
God.
Do not thou forget me.
He means that it is impossible for any who have
once entered into the right path to be led aside from it, if they are not
chargeable with forgetfulness of God; for error and delusions can never prevail,
so long as the remembrance of God is rooted in our hearts. Let every one,
therefore, who turns aside from God, and falls into superstition and impiety,
lay the blame on his own wickedness. We ought thus to observe carefully the
cause of apostasy, that is, forgetfulness of God, which gradually withdraws us
from the right path, till we leave it altogether. Besides, he reminds them that
by this remedy they will be secure against revolt, if they be employed in
constant meditation; for our minds, through their sluggishness, easily contract
rust, so to speak, which infects and corrupts all knowledge of God till it be
entirely destroyed.
22.
I have blotted out, as a cloud,
thy iniquities. The Lord promises to his people
future deliverance; for our hearts cannot be actually raised towards God, if we
do not perceive that he is reconciled to us. In order, therefore, that he
may keep the people whom he hath once bound to himself, he adds a promise by
which he comforts them, that they may be fully convinced that the banishment
shall not be perpetual; for God, being a most indulgent Father, moderates his
chastisements in such a manner, that he always forgives his
children.
When he says that "he has blotted out
their iniquities," this relates literally to the captives who were punished for
their transgressions; and the consequence was, that, when God was appeased, they
would be delivered. It is a demonstration from the cause to the effect. The
guilt has been remitted, and therefore in like manner the punishment has been
remitted; for the Jews, as soon as they have been reconciled to God, are freed
from the punishment which was inflicted on account of guilt. Yet there is an
implied exhortation to repentance, that they may not only groan under the heavy
load of chastisement, but may consider that they are justly punished, because
they have provoked God's anger; and indeed, whenever God deals severely with us,
we ought not merely to wish relief from uneasiness and pain, but we ought to
begin with pardon, that God may no longer impute sins to us. Yet this passage
overthrows the distinction of the Sophists, who acknowledge that guilt is
remitted, but deny that punishment is remitted, as we have already explained
fully in other passages.
The metaphor of "a
cloud" has the same meaning as if the Lord had said that he will no longer
pursue them in his displeasure,
F788
or punish them, because, when guilt has been remitted, they are reconciled;
in the same manner as when the sky has become calm, the clouds which
intercepted from the earth the light of the sun, are "blotted out" and
disappear. We must therefore reject the diabolical inventions of men, which
overthrow the whole doctrine of the forgiveness of sins, while they openly
contradict the doctrine of the
prophets.
Return thou to me.
This may be taken in two senses, either that
the Lord exhorts the people to repentance, or that he encourages them to hope
for deliverance; but both senses may agree well. We have said that it is the
ordinary practice of Scripture, whenever redemption is mentioned, to exhort to
repentance; for the Lord wishes to bring us back to himself in this manner, that
he may render us fit for receiving his layouts. Besides, as the people, through
their unbelief, were very far from cherishing the hope of salvation, it may
likewise be taken for a confirmation, that the people may believe that they will
undoubtedly return; as if he had said, "Though thou thinkest that I am
estranged from thee, yet know that I will take care of thee." And I approve more
this latter sense, and think that it agrees better with the context; for the
Prophet labors above all things to confirm the promises of God, and to fix them
deeply on their hearts.
For I
have redeemed thee. He commands the Jews to
"return to him," though their banishment stood in the way of their
expecting that he would be a deliverer; as if he had said, "Though I
appear to be estranged from you, yet trust; for I have determined to redeem
you."
23.
Praise, O ye heavens.
He now exhorts the Jews to render thanksgiving,
not only that they may testify their gratitude, but that their own. expectation
of deliverance may be strengthened; and, therefore, he enjoins believers to look
upon it as an event already accomplished, as if the Lord had already delivered
them. Such modes of address make a deeper impression on our hearts than if the
promises had been presented in a naked form. Since, therefore, believers might
doubt of their salvation, because they still languished amidst their miseries
and were almost dead, the Prophet arouses them, and not only dictates to them a
song, that they may fulfill their vows, but shews that the word of God will be
so great and uncommon that it shall move heaven and earth and the dumb
creatures.
Burst into praise,
ye mountains. We might simply have interpreted
it, "Heaven above and earth below;" but as he mentions the "mountains,"
he gives the appellation of the
lower parts of the earth
to places which are level, such as plains and
valleys, that all countries, wherever they are situated, may be excited to
praise and celebrate the name of
God.
For Jehovah hath redeemed
Jacob. He now adds, that that work which he had
aroused all to admire is the redemption of the Church, and declares that the
glory of God shall shine forth in it illustriously. Besides, it is proper to
remember what I formerly remarked, that here not only does he celebrate the
return of the people to their native country, but the end is also included; for
they would be "redeemed" from the captivity in Babylon on this condition, that
God should at length collect under one head a Church taken out of the whole
world.
F789
24.
Thus saith Jehovah. The Prophet will
immediately describe in his own manner the strength and power of God; because
the bare promises would have little authority and weight, if the power of God
were not brought forward, in order to remove all doubt from our hearts. By our
distrust and obstinacy we are wont to lessen the power and goodness of God, that
is, to ascribe to it less than we ought; and, therefore, the Prophet, by
remarkable commendations, which we shall soon afterwards see, will encourage
believers to learn to hope beyond
hope.
Thy Redeemer.
He begins by praising the goodness and fatherly
kindness with which God has embraced his Church, and which he intends to
exercise till the end; for the declaration of his power and strength would have
little influence on us, if he did not approach to us and assure us of his
kindness. We ought not therefore to begin with his majesty, nor to ascend so
high, lest we be thrown down; but we ought to embrace his goodness, by which he
gently invites us to himself. The name Redeemer in this passage refers to
past time, because the Jews, who had once been brought out of Egypt, as from a
gulf, by an incredible miracle, ought to have been strengthened by the
remembrance of that "redemption" to expect continual advancement.
(<021251>Exodus
12:51.)
And thy Maker.
He calls himself the "Maker," in the
same sense which we formerly explained; that is, because he regenerates by his
Spirit those whom he adopts, and thus makes them new creatures; and therefore he
mentions, in passing, the former benefits which they had received, that they may
conclude from them, for the future, that God will abide by his promises. When he
added from the womb, it was in order that the people might acknowledge
that all the benefits which they had received from God were undeserved; for he
anticipated them by his compassion, before they could even call upon him. By
this consolation David comforted his heart in very severe
distresses,
"Thou art he who
brought me out of the womb; I trusted in thee while I was hanging on my mother's
breast; I was thrown on thee from my birth; thou art my God from my mother's
womb."
(<192209>Psalm
22:9, 10.)
Yet here he does not speak of the
favor generally bestowed, by which God brings any human beings into the world,
but praises his covenant, by which he adopted the seed of Abraham to a thousand
generations; for they were not at liberty to doubt that he would wish to
preserve his work even to the
end.
Who alone stretcheth out
the heavens. Now follow the commendations of
his power, because he has measured out at his pleasure the dimensions of heaven,
and earth. By the word "stretcheth out" he means that he has in his hands the
government of the whole world, and that there is nothing that is not subject to
him; for the power of God ought to be united to his word in such a manner as
never to be separated.
25.
Frustrating the signs.
The Prophet expressly added this, because
Babylon surpassed other nations not only in the force of arms, and in troops and
resources, but likewise in some remarkable sagacity, by which she appeared to
penetrate even to heaven. What injury could befall those who foresaw at a
distance future events, and could easily, as was commonly supposed, ward off
imminent dangers? The astrologers, who were celebrated among them, foretold all
events; and from them sprung that bastard Astrology which is called Judicial, by
which even now many persons of great abilities are led astray. They assumed the
name of Mathematicians, in order to recommend themselves more to the approbation
of the people. The Egyptians boasted of being the authors of that science, and
of being the first who taught it; but let us leave them to settle their dispute.
It is certain that the Babylonians practiced that art from the very
commencement, and esteemed it highly, so that both the Greeks and the Romans
gave to those astrologers the name of Chaldees. Since, therefore, they placed
much confidence in that science, the Lord threatens that he will overthrow all
that belongs to it.
By the word signs he
means the positions, conjunctions, and various aspects of the stars, about which
Astrologers speculate; and he afterwards says that he
maketh them
mad. Some take the word
µydb
(baddim) to mean lies, as if he had said that the divinations to
which the Astrologers pretend are nothing but absolute delusions; but I choose
rather to interpret it diviners, as we frequently find it used in that
sense.
It is asked, "Does he condemn the
astrology of the Chaldeans universally, or only the abuse and corruption of it?"
I reply, in this passage he merely condemns those signs by means of which
the Chaldeans prophesied, and imagined that they knew future events; for the
Lord declares that they are absolutely worthless. It was not without good reason
that he forbade the people to consult Chaldeans, astrologers, diviners,
soothsayers, or any other kind of fortune-tellers, and commanded that no one who
practiced that art should be permitted to dwell among the people.
(<051810>Deuteronomy
18:10.) Now, if any certain information could have been obtained from the
position and aspect of the stars, the Lord undoubtedly would not thus have
condemned that science. Since, therefore, he forbade it without exception, he
shewed that it contains nothing but absolute delusion, which all believers ought
to detest.
But the defenders of that absurdity
argue that the Lord gave the planets and stars "for signs."
(<010114>Genesis
1:14.) Granting this principle, I reply, that we ought to inquire of what,
things they are the "signs;" for we do not condemn that Astronomy
F790
which surveys the courses of the planets, in which we ought to acknowledge the
wonderful majesty of God. But we condemn men addicted to curiosity, who wish to
learn from them how long any government shall last, and what shall befall this
city or that people, or even this or that man; for they go beyond limits, and
abuse "signs," which were not given for the purpose of being omens of
future events. I do acknowledge that we are sometimes warned by heavenly signs,
to see that we have provoked the Lord's anger, or that chastisements are hanging
over our heads, but not to venture to give minute explanations or conclusions,
or to determine those hidden and secret events which we have no right to search
and explore. But above all, we ought to observe the cause and origin of impiety;
for, as soon as that error prevails, that the life of man is governed by the
influence of the stars;, the judgment-seat of God is overthrown, so that he is
not the judge of the world in inflicting punishments, or in restoring to life by
his mercy those who were perishing. They who think that the stars, by their
irresistible influence, control the life of men, immediately become hardened to
the imagination of destiny, so that they now leave nothing to God. Thus the
tribunals of God are buried, and consequently piety is extinguished, and calling
on God is altogether at an end.
He calls them
wise
men, and speaks of their knowledge,
by way of admission, because they boasted greatly of the title of "wisdom,"
when they uttered those things which they had learned from the stars, as if they
had been admitted into the counsel of God; and therefore he means that those
empty masks of "wisdom" will not hinder the Lord from overturning their whole
estate; for all their contrivances and tricks shall be brought to
nothing.
26.
Confirming the word. The Prophet now applies to
his purpose what he had formerly said; for, although he spoke in general terms,
still he had a specific object in view, to adapt to the circumstances of the
present occasion all that he said, that the people might not be alarmed at that
pretended wisdom of the Chaldeans, or doubt that God would one day deliver them.
With their unfounded predictions, therefore, he contrasts the promises of God,
that they might not imagine that that monarchy was free from all
danger.
The promise was this,
"Babylon shall fall, but
my people shall be restored to liberty."
(<232109>Isaiah
21:9.)
The Babylonians laughed at these promises, "As if we
could not foresee by means of the stars what shall happen to us!" On this
account the Lord says that he will confirm, that is, he will actually
fulfill what he has promised, and will accomplish those things which could
neither be foreseen nor imagined by those wise men. What the prophets foretold,
wicked men treated as an empty sound which would quickly pass away. With this
opinion he contrasts the word "confirm" or "raise up," by which he means
that God will establish the truth of his
words.
Of his servant.
By the word "servant" he means all the
prophets, if it be not thought better to view it as chiefly denoting Isaiah, who
announced and testified this deliverance more clearly than all others. But it is
unnecessary to limit it to a single individual, for it related to them all, and
he likewise calls them by the ordinary name, "ambassadors" or "messengers"
of God, because he had sent many, in order to support by their common and
universal consent the faith of his
people.
The counsel of his
messengers. By the word "counsel" he
means the decrees of God, but not every kind of decrees; for we have no right to
inquire about his secret purposes which he does not manifest by his servants,
but, when he reveals to us what he will do, we ought to receive the threatenings
of the prophets with as much reverence as if God admitted us into the most
secret recesses of the heavens. Let not men therefore dispute according
to their fancy, after God hath spoken by the mouth of the prophets. In a word,
he intended to recommend the authority of his word, which is declared to us by
the ministry of men, as if it revealed to us the eternal purpose of
God.
Saying to Jerusalem.
After having spoken in general terms, the
Prophet applies more closely to the present subject that
certainty
of the promises of God; for otherwise the
people could not have obtained any advantage from it; and, therefore, he
expressly adds the mention of "Jerusalem," that they may know that it shall be
restored. Thus, we ought chiefly to behold in this matter the power of God in
determining to defend his Church in a wonderful manner, and to raise her from
death to life as often as is necessary. If, therefore, we think that God is true
and powerful, let us not doubt that there will always be a Church; and when it
appears to be in a lamentably ruinous condition, let us entertain good hope of
its restoration. What is here said of
"Jerusalem"
relates to the whole Church; and, therefore, if
we see that she is in a ruinous condition, and that her cities are demolished,
and if nothing be visible but frightful and hideous desolation, let us rely on
this promise, that she shall at length be raised up and perfectly
restored.
27.
Saying to the deep. This is generally
considered to be an allegorical description of Babylon, and I certainly do not
deny that it is included; but yet
I cannot think of limiting it to Babylon, for I
prefer to view it simply as denoting any unexpected change. He shews that some
great revolution will be necessary, as if the people must be drawn out of the
depths of the sea, but declares that God will easily surmount every obstacle,
for he can easily "make the deep dry, and dry up the rivers." In my opinion he
rather appears to allude to that former redemption,
(<021429>Exodus
14:29,) when the Lord brought the people out of Egypt through the Red Sea; as if
he had said, "I did this for your fathers, and therefore you ought to hope for
the same thing from me, and not to imagine that a return to your native land
shall be closed against
you."
28.
Saying to Cyrus. This is a
remarkable passage, in which we not only may see the wonderful providence of
God, but which likewise contains a striking proof of the truth and certainty of
the prophecies. Here "Cyrus"
was named long before he was born; for between
the death of Manasseh, by whom Isaiah was slain, and the birth of "Cyrus," more
than a century intervened. Besides, even though he had been born, who would have
conjectured that he should come from the most distant mountains of Persia to
Babylon? These things ought therefore to be carefully observed, for they shew
clearly that it was not by a human spirit that Isaiah spoke. No one would ever
have thought that there would be a person named "Cyrus," who should fly from the
most distant and barbarous countries to deliver the people of God.
F791
As
to the objection made by infidels, that those things might have been forged by
the Jews after they were fulfilled, it is so foolish and absurd that there is no
necessity for refuting it. The Jews perused those prophecies, while they were
held in captivity, in order that they might cherish in their hearts the hope of
deliverance, and would have been entirely discouraged, if the Lord had not
comforted them by such promises. These records, therefore, supported the hearts
of believers in hope and
confidence;
and I have no doubt that Cyrus, when he learned
that God had appointed him to be the leader and shepherd for bringing
back Israel, was astonished at those promises, and that they induced him to
cherish kind feelings towards the people, so as to supply them with food and
with everything that was necessary for their journey. Thus the Lord points out
the person by whose hand he has determined to bring back his people, that they
may not look around on all sides in
perplexity.
Even by saying to
Jerusalem. This is the conclusion, by which the
former statements are confirmed, that they may rest assured that "Jerusalem"
shall infallibly be built, and may learn from it how dear and
precious they are to God, when they shall see the monarchy of all the east
transferred to the Persians. At the same time he points out the end for which
Jerusalem was to be rebuilt, namely, that the pure worship of God might be
restored; for he does not promise this restoration, that men may seek their own
ease or the conveniencies of life, but that the Lord's people may purely
and sincerely call upon him without any disturbance. This ought to be carefully
observed, for there are many who value more highly their own convenience
and external comforts than the honor and worship of God. Hence also Haggai
complained bitterly, that all were eager to build their own houses, but almost
all gave themselves no concern about the Temple.
(<370104>Haggai
1:4.) But it was the will of the Lord that men should care most about his house,
and that is the import of what the Prophet says,
—
And to the temple,
Thou shalt be founded. But in the present day
he does not thus recommend to us a temple of wood or stone, but living temples
of God, which we are; for the Lord hath chosen his habitation in us.
(<470616>2
Corinthians 6:16.) Such, therefore, are the temples which must be diligently
built by the doctrine of the word, that we may lead a holy and righteous life,
and may render to God the worship which is due to him; for this is the reason
why the Lord wishes that there should be a Church in the world, that the
remembrance of his name may not perish.
CHAPTER
45.
Isaiah
45:1-25
1. Thus saith the Lord to
his anointed, to Cyrus, whose right hand I have holden, to subdue nations before
him; and I will loose the loins of kings, to open before him the two-leaved
gates; and the gates shall not be shut; 1. Sic dicit Iehova Meschiae suo
Cyro, eujus apprehendi dexteram ad subigendas coram eo gentes; itaque lumbos
regum dissolvam, ad aperienda coram eo ostia; ideo portae non
claudentur.
2. I will go before thee,
and make the crooked places straight: I will break in pieces the gates of brass,
and cut in sunder the bars of iron: 2. Ego to praecedam, et tortuosa
dirigam, ostia aenea confringam, et vectes ferreos
comminuam.
3. And I will give thee the
treasures of darkness, and hidden riches of secret places, that thou mayest know
that I the Lord, which call thee by thy name, am the God of
Israel. 3. Et dabo tibi thesauros tenebrarum, et arcana latebrarum; ut
scias quod ego sire Iehova, vocans to nomine tuo, nempe, Deus
Israel.
4. For Jacob my servant's
sake, and Israel mine elect, I have even called thee by thy name: I have
surnamed thee, though thou hast not known me. 4. Propter servum meum
Iacob, et Israel electum meum, vocabo, inquam, to nomine tuo; cognominabo to,
quamvis non noveris me.
5. I am
the Lord, and there is none else; there is no God besides me: I
girded thee, though thou hast not known me; 5. Ego Iehova, et nullus
praeter me; non est praeter me Deus; accinxi to, utcunque non noveris
me.
6. That they may know from
the rising of the sun, and from the west, that there is none besides me:
I am the Lord, and there is none else. 6. Propterea scient
ab ortu solis, et ab occasu, quod non sit printer me. Ego Iehova, et nemo
praeter me.
7. I form the light,
and create darkness; I make peace, and create evil: I the Lord do all these
things. 7. Formans lucem, et creans tenebras, faciens pacem, et
creans malum; Ego Iehova faciens omnia
haec.
8. Drop down, ye heavens,
from above, and let the skies pour down righteousness; let the earth open, and
let them bring forth salvation, and let righteousness spring up together: I the
Lord have created it. 8. Rorate coeli superne; et nubes stillent
justitiam; aperiatur terra; et proveniant salus et justitia; proferat eas simul;
Ego Iehova creavi eum.
9. Woe
unto him that striveth with his Maker! Let the potsherd strive
with the potsherds of the earth. Shall the clay say to him that fashioneth
it, What makest thou? or thy work, He hath no hands? 9. Hei litiganti cum
fictore suo! Testa ad testas terrae. An dicet lutum fictori suo, Cur fecisti me?
et operi tuo Non sunt manus.
10.
Woe unto him that saith unto his father, What begettest thou? or to the
woman, What hast thou brought forth? 10. Hei qui dicit patti, Cur
genuisti? et mulieri, Cur
parturis?
11. Thus saith the
Lord, the Holy One of Israel, and his Maker, Ask me of things to come concerning
my sons; and concerning the work of my hands command ye me. 11. Sic dicit
Iehova, Sanctus Israel, et fictor ejus; de futuris interrogate me; super filiis
meis, et super opere manuum mearum praecipite
mihi.
12. I have made the earth,
and created man upon it: I, even my hands, have stretched out the
heavens, and all their host have I commanded. 12. Ego feci terram,
et hominem super eam creavi; ego cujus manus extenderunt coelos, et toti
militiae eorum praecepi.
13. I
have raised him up in righteousness, and I will direct all his ways: he shall
build my city, and he shall let go my captives, not for price nor reward, saith
the Lord of hosts. 13. Ego exeitavi ilium in justitia, et omnes vias ejus
dirigam. Ipse extruet urbem meam, et captivitatem meam dimittet, non pretio nec
munere, dicit Iehova
exercituum.
14. Thus saith the
Lord, The labor of Egypt, and merchandise of Ethiopia, and of the Sabeans, men
of stature, shall come over unto thee, and they shall be thine: they shall come
after thee; in chains they shall come over, and they shall fall down unto thee;
they shall make supplication unto thee, saying, Surely God is in
thee, and there is none else; there is no God. 14. Sic
dicit Iehova, Labor Aegypti, merces AEthiopiae, et proceri Sabaei ad to
transibunt, et tui erunt; ibunt post to, in compedibus transibunt, et adorabunt,
(atque) to obsecrabunt. Utique (vel, tantum) in to est Deus, et nullus
ultra prater Deum.
15. Verily
thou art a God that hidest thyself, O God of Israel, the
Savior. 15. Vere tu Deus abscondens to, Deus Israel
servator.
16. They shall be
ashamed, and also confounded, all of them: they shall go to confusion together
that are makers of idols. 16. Pudore afficientur, atque etiam
erubescent omnes ipsi; simul cum pudore abibunt omnes fabricatores
sculptilium.
17. But
Israel shall be saved in the Lord with an everlasting salvation: ye shall
not be ashamed nor confounded world without end. 17. Israel
servatus est in Iehova salute aeterna; non afficiemini pudore, neque erubescetis
usque in secula.
18. For thus
saith the Lord that created the heavens, God himself that formed the earth, and
made it; he hath established it, he created it not in vain, he formed it to be
inhabited: I am the Lord, and there is none else. 18. Quia sic
dicit Iehova creans coelos, ipse Deus fictor terrae, qui fecit eam, paravit
earn; non inanem creavit, ad inhabitandum formavit earn; ego Iehova, et nullus
praeter me.
19. I have not spoken
in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek
ye me in vain: I the Lord speak righteousness, I declare things that are
right. 19. Non in abscondito loquutus sum, in loco terrae tenebrarum; non
frustra dixi semini Iacob, Quaerite me; ego Iehova loquens justitiam, annuncians
recta.
20. Assemble yourselves
and come; draw near together, ye that are escaped of the nations: they
have no knowledge that set up the wood of their graven image, and pray unto a
god that cannot save. 20. Congregamini, venite, accedite simul,
abjecti (vel, remoti) Gentium. Nihil intelligunt qui efferunt lignum
sculptilis sui, et orant Deum qui non
servat.
21. Tell ye, and bring
them near; yea, let them take counsel together: who hath declared this
from ancient time? who hath told it from that time? have not I the
Lord? and there is no God else besides me; a just God, and a Savior:
there is none besides me. 21. Annunciate, et adducite, etiam
consultent simul. Quis audire fecit hoc ab initio, et jam olim nunciavit? Annon
ego Iehova? et non est ultra Deus praeter me, Deus justus, et servator,
non est praeter me.
22. Look unto
me, and be ye saved, all the ends of the earth; for I am God, and there is
none else. 22. Respicite ad me, et salvi critis, omnes fines
terrae; quia ego Deus, et non est
amplius.
23. I have sworn by
myself, the word is gone out of my mouth in righteousness, and shall not
return, That unto me every knee shall bow, every tongue shall swear. 23.
Per me juravi; egressum est ex ore meo in justitia verbum, quod non revertetur,
quod mihi flectetur omne genu, jurabit omnis
lingua.
24. Surely, shall one
say, In the Lord have I righteousness and strength: even to him shall
men come; and all that are incensed against him shall be
ashamed. 24. Utique in Iehova milli, dicet, justitiae et robur; ad eum
usque veniet; pudefient autem omnes qui provocant
eum.
25. In the Lord shall all
the seed of Israel be justified, and shall glory. 25. In Iehova
justificabuntur, et gloriabuntur, totum semen Israel.
1.
Thus saith Jehovah. He pursues the subject
which he had begun to handle. He shews that not in vain did he promise
deliverance to his people, since the manner of it was altogether decreed and
appointed by him;
F792
for when the question relates to our salvation, we always inquire into the way
and manner. Although God frequently chooses to hold us in suspense, and thus
conceals from us the method which he has ready at hand, yet, in this instance he
indulges the weakness of his people, and explains the method in which he will
deliver them.
To Cyrus his
anointed. He names the person by whose hand he
will bring them back; for, since their faith would be sharply tried by other
temptations, he wished in this respect to provide against doubt, that the
difficulty of the event might not shake them. And in order to impart greater
efficacy to this discourse, he turns to Cyrus himself: "I have chosen thee to be
a king to me; I will take hold of thy hand, and will subject the nations to thy
authority, so that they shall open up a passage for thee, and voluntarily
surrender." These words have greater effect than if the Lord spoke to his
people.
Yet it might be thought strange that he
calls Cyrus his Anointed; for this is the designation which was given to
the kings of Israel and Judah, because they represented the person of Christ,
who alone, strictly speaking, is "the Lord's Anointed." "The Lord went forth
with his Anointed," says Habakkuk, "for the salvation of his people."
(<350313>Habakkuk
3:13.) In the person of David a kingdom had been set up, which professed to be
an image and figure of Christ; and hence also the prophets in many passages call
him "David," and "the Son of David."
(<263724>Ezekiel
37:24, 25.) It was indeed a special anointing, intended to distinguish that
priestly kingdom from all heathen kingdoms. Since therefore this title belonged
to none but the kings of Judea, it might be thought strange that it is here
bestowed on a heathen king and a worshipper of idols; for although he was
instructed by Daniel, yet we do not read that he changed his religion. True, he
regarded with reverence the God of Israel, and considered him to be the Highest;
but he was not prompted by a sincere affection of the heart to worship him, and
did not advance so far as to forsake superstitions and
idolatries.
Thus God deigns to call him his
"Anointed," not by a perpetual title, but because he discharged for a time the
office of Redeemer; for he both avenged the Church of God and delivered it from
the Assyrians, who were its enemies. This office belongs peculiarly to Christ;
and this ordinary appellation of kings ought to be limited to this circumstance,
that he restored the people of God to the enjoyment of liberty. This should lead
us to observe how highly God values the salvation of the Church, because, for
the sake of this single benefit, Cyrus, a heathen man, is called "the Messiah,"
F793
or "the Anointed.
Whose right
hand I have taken hold of. By this mode
of expression, he means that Cyrus shall prosper in all his undertakings, for he
shall carry on war under God's direction; and therefore Isaiah declares that,
for the sake of the Church, in order that he may deliver her, God will grant to
him prosperity in all things; while he again commends the providence of God,
that the Jews may fully believe, amidst changes and troubles, that God on high
governs all things in such a manner as to promote the benefit of his elect. Now,
since it was not easy for Cyrus to penetrate as far as Babylon, because the
whole of Asia had leagued together in order to frustrate his designs, the
Prophet testifies that God will dissolve all the strength which men can bring
against him.
I will loose the
loins of kings. Because the whole strength lies
in the reins, the Hebrew writers use the phrase "opening," or "loosing the
loins," to denote "being deprived of strength." We might also view it somewhat
differently, that is, that the Lord will "make bare," or "loose their loins,"
according to the customary manner of Scripture, by which kings are said to be
ungirded of the belt, namely, of the badge of royalty, when they are deprived of
authority. Job
(<181218>Job
12:18) employs this mode of expression, and Isaiah will afterwards employ it:
F794
"I will gird thee." (Ver. 5.) On this account I more readily adopt this sense,
that the force of the contrast may be more evident. This shews clearly that
kings have just as much strength and power as the Lord bestows on them for the
preservation of each
nation; for when he determines to convey their
authority to others, they cannot defend their condition by any weapons or
swords.
To open the gates
before him. By this expression he means that no
fortresses can resist God, which indeed is acknowledged by all, but yet they do
not cease to place foolish confidences in bulwarks and fortresses; for, where
cities are well surrounded by walls, and the gates are shut, men think that
there they are safe. On the other hand the Prophet shews that all defences are
useless, and that it serves no purpose to block up every
entrance,
when the Lord wishes to open up a way for the
enemies. Although it is certain that the gates were shut and securely barred,
yet, because Cyrus pushed his way as swiftly as if all the cities had been
thrown open, the Prophet justly affirms that nothing shall be closed against
him.
2. and
3. I will go before thee.
These two verses contain nothing new; but, in
general, he shews that Cyrus will gain an easy and rapid victory, because he
will have the Lord for the leader of his expedition. Accordingly he promises
that all crooked paths shall be made straight, because God will
remove every obstruction. Now, since money is the sinews of war, and Cyrus came
from the scorched and poor mountains of Persia, Jehovah says that treasures
which were formerly hidden and concealed shall come into the hands of Cyrus,
so that, laden with rich booty, he shall have enough for defraying any
expenditure; for by the treasures
of darkness he means those which lay
concealed, and as it were buried in safe and deep places of defense. It is
abundantly clear from history, that all these things happened; for by taking
Croesus, king of Lydia, who was at that time the richest of all men, he obtained
large sums of money. Nor would any one have expected that he would gain
victories so easily; and the reason of so great success is now added, because
the Lord called and directed him, that he might give in him an illustrious
demonstration of his power; for he adds
—
That thou mayest know
that I am Jehovah. True, Cyrus, as we formerly
said, though he acknowledged that the God of Israel is the true God, and was
filled with admiration, yet was not converted to him, and never embraced his
pure worship according to the standard of the Law. This was therefore special
knowledge, that is, so far as he assisted the Church, for whose deliverance he
was appointed; and therefore it was necessary that he should be under the
influence of this knowledge, in order that he might execute this work of God.
Thus he does not speak of that knowledge by which we are enlightened, or about
the Spirit of regeneration, but about special knowledge, such as men destitute
of religion
F795
may possess.
Calling thee by
thy name. From some commentators this mode of
expression has received a trivial interpretation, that "before Cyrus was born,
God called and described him by his name." But we have seen in a former passage,
(<234301>Isaiah
43:1,) that the Prophet, while he used the same form of expression, meant
something different; for God is said to "call by name" those whom he has
chosen, and whom he appoints to perform some particular work, that they may be
separated from the multitude. This word denotes closer and more familiar
intercourse. Thus a shepherd is said to "call his sheep by name,"
(<431003>John
10:3,) because he knows them individually. This applies indeed, in the highest
degree, to believers, whom God reckons as belonging to his flock, and to the
number of the citizens of his Church. God did not bestow this favor on Cyrus;
but because, by appointing him to be the leader of so excellent a deliverance,
he engraved on him distinguished marks of his power; with good reason is the
commendation of an excellent calling applied to
him.
The God of Israel.
This ought to be carefully observed; for
superstitious men ascribe to their idols the victories which they have obtained,
and, as Habakkuk
(<350116>Habakkuk
1:16)says, "They sacrifice every one to his god;" and therefore they wander in
their thoughts, and conceive in their hearts any deity that they fancy, while
they ought to acknowledge that Jehovah is the only and true God. What is said of
Cyrus ought to be much more applied to us, that we may not fashion any knowledge
of God according to our fancy, but may distinguish him from idols, so as to
embrace him alone, and to know him in Christ alone, apart from whom nothing but
an idol, or even a devil can be worshipped. In that; respect, therefore, let us
surpass Cyrus, to whom the knowledge of God was revealed, so that we may lay
aside superstitions and all false worship, and may thus adore him in a holy and
upright
manner.
4.
For the sake of my servant Jacob. He shews for
what purpose he would grant such happy and illustrious success to this prince.
It is, in order that he may preserve his people; as if the Lord had said,
"Thou shalt indeed obtain a signal victory, bur I will have regard to my own
people rather than to thee; for it is for their sake that I subject kings and
nations to thy power." By these predictions, indeed, the Lord intended to
encourage the hearts of believers, that they might not despair amidst those
distresses; but undoubtedly he intended likewise to excite Cyrus to acknowledge
that he owed to that nation all that he should accomplish, that he might he more
disposed to treat them with all
kindness.
And Israel mine
elect. In this second clause there is a
repetition which serves still farther to explain that reason; and at the same
time he shews on what ground he reckons the Israelites to be " his
servants." It is because he condescended to choose them by free grace; for it is
not in the power of men to make themselves "servants of God," or to obtain so
great honor by their own exertions. This clause is therefore added,
F796
as before, for the sake of explanation. But still it denotes also the end of
election; for, since we are naturally the slaves of Satan, we are called in
order that, being restored to liberty, we may serve God. Yet he shews that no
man is worthy of that honor, as we have said, but he whom God hath chosen; for
who will boast that he is worthy of so high an honor, or what can we render or
offer to God? Thus "we are not sufficient of ourselves, but the Lord hath made
us sufficient," as Paul says.
(<470305>2
Corinthians 3:5.) The beginning of our salvation, therefore, is God's
election by free grace; and the end of it is the obedience which
we ought to render to him.
But although this is
limited to the history of Cyrus, still we may draw from it a general doctrine.
When various changes happen in the world, God secures at the same time the
salvation of his people, and in the midst of storms wonderfully preserves his
Church. We are indeed blind and stupid as to the works of God, yet we ought
firmly to believe that, even when everything appears to be driven about at
random, and to be tossed up and down, God never forgets his Church, whose
salvation, on the contrary, he promotes by hidden methods, so that it is at
length seen that he is her guardian and
defender.
Josephus relates a memorable narrative
about Alexander, who, while he was besieging Tyre, sent ambassadors to
Jerusalem, to demand the tribute which the Jews were paying to Darius. Jaddus,
the high-priest, who had sworn that he would pay that tribute, would not become
subject to Alexander, and refused to pay him the tribute. Alexander was highly
offended, and, swelling with pride and fierceness, determined to destroy
Jerusalem, and, after having conquered Darius, marched to Jerusalem, for
the purpose of consigning it to utter destruction. Jaddus went out to meet him,
accompanied by other priests and Levites, wearing the priestly dress; and
Alexander, as soon as he saw him, leapt from his horse, and threw himself down
as a suppliant at his feet. Every person was astonished at a thing so strange
and so inconsistent with his natural disposition, and thought that he had lost
his senses. Parmenio, who alone of all who were present asked the reason,
received a reply, that he did not adore this man, but God, whose servant he was;
and that, before he left Dion, a city of Macedonia, a man of that appearance and
dress, who appeared to have the form of God, presented himself to him in a
dream, encouraged him to take Asia, and promised to be the leader of the army,
so that he ought to entertain no doubt of victory, and therefore that he could
not but be powerfully affected by seeing him. In this manner, therefore, was
Jerusalem rescued from the jaws of that savage highwayman who aimed at nothing
else than fire and bloodshed, and even obtained from him greater liberty than
before, and likewise gifts and privileges.
F797
I
have quoted this example in order to shew that the Church of God is preserved in
the midst of dangers by strange and unusual methods. Those were troublous times,
and scarcely a corner of the earth was at rest; but above all other countries
Judea might be said to be devoted to destruction. Yet behold the Church rescued
in a wonderful and unusual manner, while other nations are destroyed, and nearly
the whole world has changed its
face!
And yet thou hast not
known me. These words are added for the purpose
of giving greater force to the statement, not only that Cyrus may learn that
this is not granted on account of any of his own merits, but that he may not
despise the God of Israel, though he does not know him. The Lord frequently,
indeed, reminds us on this subject, that he anticipates all the industry that
exists in men, in order that he may beat down all the pride of the flesh. But
there is another reason, as regards Cyrus; for if he had thought that the Lord
granted those things for his own sake, he would have disregarded the Jews and
treated them as despicable slaves. For this reason the Lord testifies that it
does not happen on account of Cyrus's own merit, but only for the sake of the
people, whom he determines to rescue out of the hands of enemies. Besides,
nothing was more probable than that this man, in his blindness, would
appropriate to his idols that which belonged to the true God; because, being
entirely under the influence of wicked superstitions, he would not willingly
have given place to a strange and unknown God, if he had not been instructed by
this
prediction.
5.
I am Jehovah. He confirms the preceding
statement, and the repetition is not superfluous; for it was proper that it
should be often repeated to Cyrus, that there is one God, by whose hands all
rulers and nations are governed, that he might be drawn aside from all delusions
and be converted to the God of Israel. Besides, it is clearly stated that we
ought not to try to find divinity in any other; as if he had said,
"Beware
of ascribing this victory to idols, or forming
any confused idea of a god such as men imagine; know that the God of Israel is
the only author of this victory." Although Cyrus did not profit by this
admonition to such an extent as to leave his idols and devote himself to the
true God, yet it made so deep an impression on his heart that he acknowledged
Jehovah to be God and to possess the highest authority. At the same time, it was
proper that they who were members of the Church should embrace this doctrine,
that they might boldly despise all pretended
gods.
I have girded thee.
That girding corresponds to the nakedness which
he formerly mentioned, (verse 1,) when he said that he "opened" or
"ungirded
the loins of kings;" for he is said to "gird"
those whom he supplies with strength and courage and renders victorious. Hence
it ought to be inferred, that men have no courage but when the Lord imparts to
them his power and strength, that neither weapons nor any military force can do
anything unless he assist, and, in a word, that he presides over all wars, and
gives victory to whomsoever he pleases, that none may. think that it happens by
chance. He again repeats, Though
thou hast not known me, in order to make
it still more certain that these things are granted to Cyrus for the sake of the
Church, in order that he may give evidence that he remembers it with gratitude,
and may shew kindness to the people of God in return for such a distinguished
favor.
6.
Therefore they shall know. He means that this
favor shall be so remarkable as to be acknowledged and admired by all nations.
This was not indeed immediately fulfilled; for, although the fame of that
victory was spread far and wide, yet few understood that the God of Israel was
the author of it; but it was immediately made known to the neighbors, and was
communicated by one nation to another, till the report of it was spread
throughout the whole world. He does not predict what shall happen immediately,
but what shall happen afterwards, though these things were long concealed. God
therefore did not permit the remembrance of this transaction to fade away, but
determined that it should be handed down in permanent records, that it might be
celebrated in all ages, and by the most distant nations, to the very end of the
world. We must therefore remember what I formerly remarked, that the Prophet
interweaves earlier and later events, because the return of the people was the
prelude to a future redemption, and that he thus speaks of a perfect restoration
of the Church. Besides, when it happens that the illustrious works of God are
buried by the ingratitude and malice of men, still it does not cease to be true,
that they shall be visible to the whole world; for they shine openly and
brightly, though the blind do not see
them.
7.
Forming light. As if he had said, that they who
formerly were wont to ascribe everything either to fortune or to idols shall
acknowledge the true God, so as to ascribe power and the government and glory of
all things, to him alone. He does not speak of perfect knowledge, though this
intelligence is requisite for the attainment of it. But since the Prophet says
that it shall be manifest even to heathens, that everything is directed and
governed by the will of God, they who bear the Christian name ought to be
ashamed, when they strip him of his power, and bestow it on various governors,
whom they have formed according to their fancy, as we see done in Popery; for
God is not acknowledged when a bare and empty name is given to him, but when we
ascribe to him full
authority.
Making peace, and
creating evil. By the words "light" and
"darkness" he describes metaphorically not only peace and war; but adverse and
prosperous events of any kind; and he extends the word peace, according
to the custom of Hebrew writers, to all success and prosperity. This is made
abundantly clear by the contrast; for he contrasts "peace" not only with war,
but with adverse events of every sort. Fanatics torture this word evil,
as if God were the author of evil, that is, of sin; but it is very obvious
how ridiculously they abuse this passage of the Prophet. This is sufficiently
explained by the contrast, the parts of which must agree with each other; for he
contrasts "peace" with "evil," that is, with afflictions, wars, and other
adverse occurrences. If he contrasted "righteousness" with "evil," there would
be some plausibility in their reasonings, but this is a manifest contrast of
things that are opposite to each other. Consequently, we ought not to reject the
ordinary distinction, that God is the author of the "evil" of punishment, but
not of the "evil" of guilt.
But the Sophists are
wrong in their exposition; for, while they acknowledge that famine, barrenness,
war, pestilence, and other scourges, come from God, they deny that God is
the author of calamities, when they befall us through the agency of men. This is
false and altogether contrary to the present doctrine; for the Lord raises up
wicked men to chastise us by their hand, as is evident from various passages of
Scripture.
(<111114>1
Kings 11:14, 23.) The Lord does not indeed inspire them with malice, but he uses
it for the purpose of chastising us, and exercises the office of a judge, in the
same manner as he made use of the malice of Pharaoh and others, in order to
punish his people. (Exodus 1:11 and 2:23.) We ought therefore to hold this
doctrine, that God alone is the author of all events; that is, that adverse and
prosperous events are sent by him, even though he makes use of the agency of
men, that none may attribute it to fortune, or to any other
cause.
8.
Drop down dew from above. Some think that a
form of prayer is here added, which it was the duty of believers to use while
they were waiting for the redemption which is here described; and they connect
this verse with the preceding in the following manner, "The Lord will not
so speedily deliver you, but still it is your duty to be diligently employed in
prayer." But I interpret it differently in this manner. The Prophet always
speaks in the name of God, who, in the exercise of his authority, calls on
heaven and earth to lend their services to the restoration of the
Church.
This verse is fitted very powerfully to
confirm the godly in the hope of future redemption; for the people, wherever
they looked, saw nothing but despair. If they tumed their eyes towards heaven,
there they beheld the wrath of God; if towards the earth, there also were beheld
afflictions and chastisements; and therefore nothing fitted to lead them to
entertain favorable hope was visible. On this account the Prophet confirms them,
and enjoins heaven and earth, which held out nothing but threatentings and
terrors, to bring forth salvation and "righteousness." This is more
emphatic than if he promised that it shall be, when all the elements, which are
ready to yield obedience to God, receive orders as to what he wishes them to do.
And thus the stream of the discourse will flow on continuously, which otherwise
will be abruptly broken off, if we understand this passage to be a prayer.
F798
And
let the clouds drop righteousness. This form of
expression is frequently employed in Scripture; such as,
"And the mountains
shall bring peace to the people, and the hills righteousness."
(<197203>Psalm
72:3.)
And again, "Piety and truth met together,
righteousness and peace kissed each other; truth shall spring from the earth,
and righteousness looked down from heaven;" where David describes the kingdom of
Christ and its prosperity, and shews that in it "righteousness, peace, mercy,
and truth, shall be joined together."
(<198510>Psalm
85:10, 11.) This passage treats of the same subject. There is an allusion to the
ordinary food of men, who subsist on bread and other productions of the soil;
for their life needs such aids. Now, in order that the earth may bring forth
fruits, it must obtain its vigor from heaven and draw water from the clouds,
that it may be rendered fertile, and then bring forth herbs and fruits both for
men and for animals.
By the word
righteousness he means nothing else than the fidelity with which the Lord
defends and preserves his people. The Lord thus "drops down from heaven
righteousness," that is, well established order, of which salvation is the
fruit; for he speaks of the deliverance of the people from Babylon, in which the
Lord shews that he will be their protector. Yet while we understand the natural
meaning of the Prophet, we must come down to the kingdom of Christ, to which
these words undoubtedly bear a spiritual import; for God does not limit these
promises to a few years, but continues his favors down to the coming of Christ,
in whom all these things were abundantly fulfilled. There can be no doubt,
therefore, that he likewise celebrates that eternal righteousness and salvation
which is brought to us by Christ; but we ought first to observe that simple
interpretation about the return from the captivity in
Babylon.
9. and 10.
Wo to him that striveth with his
Maker! This passage is explained in various
ways. Some think that it refers to King Belshazzar, who, as is evident from
Daniel, haughtily defied God, when he profaned the vessels of the Temple.
(<270503>Daniel
5:3.) But that is too forced an exposition. The second might appear to be more
probable, that the Lord grants far more to his children than a man would grant
to his sons, or an artisan to his work; for they suppose that a comparison of
this kind is made. "If the son rise up against the father, and debate with him,
he will not be listened to. The father will choose to retain his power, and
deservedly will restrain his son; and in like manner, if the clay rise up
against the workman. But the Lord permits questions to be put to him, and kindly
offers to satisfy the people; nay, even bids them put questions to him." And
thus they join together the 10th and 11th verses, and think that God's
forbearance is manifested by treating us with greater kindness, and
condescending to greater familiarity, than men usually exhibit towards
their sons.
The latter exposition is indeed more
plausible, but both are at variance with the Prophet's meaning; and therefore a
more simple view appears to me to be, to understand that the Prophet restrains
the complaints of men, who in adversity murmur and strive with God. This was a
seasonable warning, that the Jews, by patiently and calmly bearing the cross,
might receive the consolation which was offered to them; for whenever God holds
us in suspense, the flesh prompts us to grumble, "Why does he not do more
quickly what he intends to do? Of what benefit is it to him to torture us by his
delay?" The Prophet, therefore, in order to chastise this insolence, says, "Does
the potsherd dispute with the potter? Do sons debate with their fathers? Has not
God a right to treat us as he thinks fit? What remains but that we shall bear
patiently the punishments which he inflicts on us? We must therefore allow God
to do what belongs to him, and must not take anything from his power and
authority." I consider
ywh,
(hoi,) Wo! to be an interjection expressive of reproof and
chastisement.
Potsherd to
potsherds. That is, as we say in common
language, (Que chacun se prenne a son pareil,) "Let each quarrel
with his like," "Let potsherds strive with potsherds of the earth."
F799
When he sends men to those who are like themselves, he reproves their rashness
and presumption, in not considering that it is impossible to maintain a dispute
with God without leading to destruction; as if he had said, "With whom do they
think that they have to deal? Let them know that they are not able to contend
with God,
F800
and that at length they must yield. And if, unmindful of their frailty, they
attack heaven after the manner of the giants, they shall at length feel that
they did wrong in warring
F801
with their Maker, who can without any difficulty break in pieces, and even crush
into powder, the vessels which he has made.
Some
interpret
µyçj
(charasim) to mean "workmen" or "potters," and suppose the meaning to be, "Shall
the potsherd rise up against the potter?" But those interpreters change the
point and read
ç
(schin) instead of
ç
(sin). I acknowledge that such diversity and change may easily occur, but I
prefer to follow the ordinary reading, and to adopt this simple meaning,
"Shall the clay say to its
maker? A potter is allowed to make any
vessel of what form he pleases, a father is allowed to command his sons; will
you not admit that God possesses a higher right?" Thus he reproves those who in
adversity remonstrate with God, and cannot patiently endure
afflictions.
We ought therefore to listen to the
warning given by Peter, when he bids us learn to submit to God, and to "humble
ourselves under his mighty hand,"
(<600506>1
Peter 5:6,) so as to yield to his authority, and not to strive with him, if he
sometimes tries us by various afflictions; because we ought to acknowledge his
just right to govern us according to his pleasure. If we must come to debate, he
will have such strong and decisive arguments as shall constrain us, being
convicted, to be dumb. And when he restrains the insolence of men, it is
not because he is destitute of argument, but because it is right and proper that
we should yield and surrender ourselves to be wholly governed according to his
pleasure; but at the same time he justly claims this right, that his own
creatures should not call him to render an account. What can be more
detestable than not to approve of his judgments, if they do not please
men?
Paul makes use of the same metaphor, but on
a higher subject; for he argues about God's eternal predestination, and rebukes
the foolish thoughts of men, who debate with God why he chooses some, and
reprobates and condemns others. He shews that we ought, at least, to allow to
God as much power as we allow to a potter or workman; and therefore he
exclaims,
"O man, who art thou,
that repliest against God? Shall the clay say to the potter, Why hast thou made
me
thus?"
(<450920>Romans
9:20.)
"Who is so daring as to venture to oppose God, and to
enter into debate with him?" Thus he perfectly agrees with the Prophet, though
he makes use of this metaphor on a different and more intricate subject; for
both affirm that God has full power over men, so as to permit themselves to be
ruled and governed by him, and to endure patiently all adverse events. There is
only this difference, that Isaiah reasons about the course of the present life,
but Paul ascends to the heavenly and eternal
life.
His work hath no hands.
The Prophet speaks in ordinary language, as we
say that one "puts the last hand," when a thing is completed, and that
"hands are wanting," when a work is disorderly, confused, or imperfect.
Thus, whenever men murmur against God for not complying with their wishes, they
accuse him either of slothfulness or of
ignorance.
11.
Thus saith Jehovah.
I have already said, that I do not agree with
those who connect this verse with the preceding, as if God, abandoning his just
right, gave permission to the Jews to put questions more than is allowed
among men. There is another meaning not much different, that the Israelites are
miserable, because they know not, and do not even wish to know the will of the
Lord; that they do not seek and even do not accept of consolation; and, in
short, that the deep sorrow with which they are oppressed arises from the fault
of the people, that is, because they do not ask at the mouth of the Lord. If we
adopt this exposition, we must arrive at the conclusion that this passage
treats of a different kind of inquiry; for as it is unlawful to thrust ourselves
into the secret decrees of God, so he graciously condescends to make known to
his people, as far as is necessary, what he intends to do; and, when he opens
his sacred mouth, he justly commands us to open our ears to him, and to hear
attentively whatever he declares. Now, we also know by experience that which
Isaiah brings as a reproach against the ancient
people.
But it is more reasonable to view this
statement as depending on the preceding, so as to be an application of the
metaphor in this sense: "A son will not be allowed to enter into a dispute with
his father, and the clay will not be permitted to strive with its potter; how
much more intolerable is this liberty which men take, when they prescribe to God
in what manner he ought to treat his sons?" For otherwise this sentence would be
broken and imperfect, but those two clauses agree beautifully with each other.
"The potter will make clay of any shape according to his pleasure, the son of a
mortal man will not venture to expostulate with his father; and will you refuse
to me, who am the supreme Father and Maker of all things, to have equal power
over my sons and my creatures?" If the former meaning be preferred, the Prophet
reproaches men with their slothfulness, in not deigning to put questions to God,
and to learn from his mouth those things which related to their consolation; for
they might have learned from the prophecies that God took care of them, and
might have known the conclusion of their distresses. And indeed there is no
better remedy in adversity than to ask at the mouth of God, so as not to fix our
eyes on the present condition of things, but to embrace with the heart that
future salvation which the Lord
promises.
"The Lord is faithful,
who will not suffer us to be tried beyond what we are able to bear; but with the
temptation will also grant deliverance, and will increase his grace in
us."
(<461013>1
Corinthians 10:13.)
Command
ye
me.
This must not be understood as denoting authority; for it does not belong to us
to "command" God, or to press upon him unseasonably; and it will not be
possible for any person to profit by the word of God, who does not bring an
humble heart.
F802
But God presents himself to us, that we may ask from him what is of importance
to us to know; as if he had said, "Order me; I am ready to reveal those things
which are of the highest importance for you to know, that you may derive
consolation from them." But as that would be an unnatural mode of expression, I
consider that the complaint which I have stated is more simple, that God is
robbed of a father's right, if he do not retain the absolute and uncontrolled
government of his Church. Thus, in the clause,
Ask me of things to
come, the word ask is taken in a bad
sense, when men, forgetting modesty, do not hesitate to summon God to their bar,
and to demand a reason for anything that he has done. This is still more evident
from the word command; as if he had said, "It will belong to you,
forsooth, to prescribe what shape I ought to give to my
work!"
In a word, the Prophet's design is to
exhort men to moderation and patience; for, as soon as they begin to dispute
with him, they endeavor to drag him from his heavenly throne. Now, he does not
address the Jews alone, for he needed to restrain the blasphemies which even at
that time were current among infidels. It is as if God, wishing to maintain his
right, thus refuted the slanders of the whole world: "How far shall your
insolence carry its excesses, that you will not allow me to be master in
my own workshop, or to govern my family as I think
fit?"
12.
I made the earth.
He appears merely to maintain the power of God,
as be had formerly done; so that there is an indirect contrast between God and
idols, which superstitious persons worship. Foolish men ask counsel of idols, as
if the world were governed at their pleasure. On the contrary, God calls us back
to himself, when he says that he
"made the earth, and
placed man upon it, and that his hands stretched out the heavens."
(<010101>Genesis
1:1, 6,26.)
But it will be more appropriate, in my opinion, to
apply the whole of this discourse to the nature of the present subject. "Can
anything be more foolish than that men shall uphold their own rank, and
shall haughtily interrogate, and treat as a criminal, God, whose majesty is
above the heavens?" Thus he indirectly censures the madness of men, who do not
scruple to exalt themselves above the very heavens. Yet at the same time he
reminds them that, if it must come to a strict examination, God will not want
arguments to defend his cause; for, if he governs the whole world, he
undoubtedly takes a peculiar care about his own people, and does not care for
strangers, so as to allow the members of his family to be scattered and wander.
Thus, then, I understand this verse. "Shall I, whose vast and inconceivable
wisdom and power shine brightly in heaven and earth, not only be bound by human
laws, but be degraded below the ordinary lot of men? And if there be any doubts
of my justice, shall not I, who rule and govern all things by my hand, be
careful of those whom I have adopted into my family? Shall I not watch over
their salvation?"
Thus it is an argument from
the less to the greater, and this meaning is agreeable to Scripture. We know
that we have been adopted by God, in such a manner that, having been received
under his protection, we are guarded by his hand; and none can hurt us, but by
his permission. If "a sparrow," as Christ tells us, "does not fall to the
ground without his permission,"
(<401029>Matthew
10:29,) shall we whom he values more than the sparrows be exposed by him at
hazard to the rage and cruelty of enemies? And, therefore, since God upholds all
the creatures by his providence, he cannot disregard the Church, which he
prefers to the whole world. We must, therefore, betake ourselves to this
providence, even in the most desperate affairs, and must not give way to any
temptations by which Satan attacks us in various
ways.
13.
I have raised him up.
He now continues the subject on which he had
entered in the beginning of the chapter; for, having undertaken to soothe their
affliction, which was exceedingly sharp and severe, Isaiah holds out the hope of
deliverance, and stretches out his hand to them, that they may look for an
absolutely certain redemption. Though you think that you are ruined, yet the
Lord will protect you against destruction. Why the reproof which we have seen
was intermingled with it, may be easily gathered from the event itself; for, if
Isaiah had not abruptly made this digression, the Jews, in their vehement
impatience, would have been hurried into
despair.
In righteousness.
This means "justly and truly," and must be
understood relatively; for it assigns the reason why God determined to raise up
Cyrus, that is, because he is a faithful guardian of his Church, and does not
disappoint his worshippers. Some explain it, "in justice," that is, in
order that he may punish the Babylonians; and others, "that he may reign
justly;" but the Prophet meant nothing of this sort. But in the Scriptures,
"righteousness" often signifies fidelity,
(<190508>Psalm
5:8; 22:31), because the Lord manifests his "righteousness" by fulfilling his
promises and defending his servants. The "righteousness" of God shines
brightly in giving a display of exalted and perfect rectitude by saving his
people; for, although there is no work of God on which a mark of righteousness
is not engraven, yet a much more clear and striking proof is seen in the
salvation of the Church. The meaning therefore is, that he "raised up"
Cyrus, in order to manifest his "righteousness" in him, whom he has
appointed to lead and conduct in bringing back his
people.
He shall build my
city. Jerusalem is meant, which he calls "his
city," because he wished that there the remembrance of his name should be
preserved, and because he had consecrated it in a peculiar manner to himself. In
like manner God himself had declared,
"Wherever I shall cause
my name to be recorded, I will come to thee, and will bless thee." (Exodus.
20:24.)
Now, there was no other city which he had appointed
for sacrifices and vows, and for calling on his name; and, therefore, also it is
called (Psalm 46: 4, 5) "The city of God, the holy tabernacle of the Most High,
for God is in the midst of her;" and in another place it is said, "This is my
rest for ever and ever."
(<19D214>Psalm
132:14.) Now, Cyrus did not build this city with his own hand, but by royal
edicts forbade any one to hinder the rebuilding of it, and likewise supplied the
people with provisions and money.
(<143623>2
Chronicles 36:23;
<150102>Ezra
1:2; 6:3.)
And shall release
my captivity, not for a price, that is, "for
nothing." This was uncommon; for, if captives are released by a conqueror,
either a price is demanded, or harsh conditions are imposed on them; but Cyrus
did nothing of that kind. Hence it follows that this deliverance took place by
the will of God, and not by the will of man. The word "captivity" is here used
as a collective noun, denoting
"captives."
14.
Thus saith Jehovah. He still speaks of the
restoration which was afterwards effected under the conduct of Cyrus; but we
must keep in remembrance what we formerly remarked, that those promises must be
extended farther; for it includes the whole time which followed, down to the
coming of Christ. Whoever shall duly consider and weigh this Prophet's ordinary
style will find in his words nothing extravagant, and will not look upon his
language as exaggerated.
The
labor of Egypt, the merchandise of Ethiopia.
The Prophet alludes to the expenses which Cyrus
contributed for building and adorning the temple.
(<150608>Ezra
6:8) At that time was fulfilled what he says, that "the labor of Egypt" and "the
merchandise of Ethiopia" came to the Jews; for "Egypt and Ethiopia" were
tributaries and subjects of the king of Persia. From those tributes the temple
of Jerusalem was rebuilt. But as that restoration was only the prelude to that
which was accomplished by Christ, so likewise the homage which foreign nations
rendered to the people of God was only the beginning of that homage which
various nations rendered to the Church of God, after Christ had been revealed to
the world.
Now, under the name of "Egypt,
Ethiopia, and the Sabeans," who flourished at that time, he includes also
the rest of the nations. It is as if he had said, "You are now oppressed
by the tyranny of foreign nations, but the time shall one day come when they
shall be subject to you." This was not immediately fulfilled, but only at the
time when Christ, by his coming, subdued their flinty and hitherto untameable
hearts, so that they mildly submitted to the yoke that was laid upon them. But
the Lord redeemed his people from Babylon, in order that he might preserve some
Church till the coming of Christ, to whose authority all nations should be
subject; and therefore we need not wonder, if the Prophet, when speaking of the
return of the people, directs his discourse at the same time to God's end and
design, and makes it to be one
redemption.
In chains they
shall pass over. When he says that the
Israelites shall be victorious over all the nations, this depends on the mutual
relation between the Head and the members. Because the Only-begotten Son of God
unites to himself those who believe in him, so that they are one with him, it
frequently happens that what belongs to him is attributed to
"the Church, which
is his body and
fullness."
(<490123>Ephesians
1:23.)
In this sense also government is ascribed to the
Church, not so as to obscure by haughty rule the glory of her Head, or even to
claim the authority which belongs to him, or, in a word, so as to have anything
separate from her Head; but because the preaching of the gospel, which is
committed to her, is the spiritual scepter of Christ, by which he displays his
power. In this respect no man can bow down submissively before Christ, without
also obeying the Church, so far as the obedience of faith is joined to the
ministry of doctrine, yet so that Christ their Head alone reigns, and alone
exercises his
authority.
Surely
F803
God is in thee. He relates what will be said by
those who shall make respectful entrearies to the Church. They will acknowledge
that "God
is in her." Some translate
°a
(ach) only, which I do not object to, and even acknowledge to be well
adapted to express the Prophet's meaning; yet it will not be inappropriate to
explain it affirmatively, Surely
God is in
thee.
And
there is none besides God.
F804
He explains the manner in which foreign nations shall be subject to the
Jews; that is, by acknowledging that there is no other God than He whom the Jews
worshipped. If it be objected, that this has nothing to do with the Jews, who
are now alienated from the Church, I reply, The gospel nevertheless proceeded
from them, and was diffused throughout the whole world; and thus we acknowledge
Jerusalem to be the fountain from which pure doctrine flowed.
(<197602>Psalm
76:2;
<422447>Luke
24:47.) In ancient times there undoubtedly were none but the Jews who understood
who is God, and what is the proper manner of worshipping him; the rest were
devoted to trifles and delusions, and worshipped their own inventions. Hence
also Christ, addressing the Samaritan woman, says, "We know what we worship."
(<430422>John
4:22.) Justly, therefore, is it here said, "God is in thee," because
other nations were ignorant of God. Yet as there is an implied contrast, I
cheerfully admit the adverb only, so as to be a testimony of the
repentance of the Gentiles, when they are satisfied with the one God and forsake
their idols.
The meaning may be thus summed up,
"They who formerly were haughty, and with lofty brow despised the Church,
shall submit to her, when it shall be known that she is the sanctuary of the
true God," for, as we have said, when God extols his Church, he does not
relinquish his own authority. And this is a Sign of true conversion, that we do
not worship a God whom we have imagined, but him who is acknowledged in the
Church. We ought also to observe this encomium pronounced on the Church, "God is
in thee;" for, as we formerly quoted, "God is in the midst of her,"
because he hath chosen her to be his habitation.
(<194605>Psalm
46:5.) If we are the people of God, and are subject to his doctrine which
bringeth salvation, it follows that he will assist, us; because he does not wish
to forsake his people; for this promise is perpetual, and ought not to be viewed
as referring solely to that
time.
15.
Truly thou art a God that hidest thyself.
Isaiah now exclaims, that there is need of long
exercise of patience, that we may enjoy the promises of God; for the people
might have been prompted to despair, when the wicked had everything to their
wish, and when everything adverse befell themselves. I am aware that some
expound it differently. The Jewish writers commonly interpret it to mean, that
the Lord will hide himself from the Gentiles, but will reveal himself to his
people. Christian interpreters bring forward a different sense, but too
far-fetched. There is ingenuity, indeed, in what they say, that Christ is a
hidden God, because his divinity lies concealed under the infirmity of the
flesh. But it does not agree with the Prophet's meaning; for he calls himself
"a hidden God," because he appears to withdraw,
F805
and, in some measure, to conceal himself, when he permits his people to be
afflicted and oppressed by various calamities; and, therefore, our hearts ought
to be encouraged by hope. Now, as Paul says,
(<450824>Romans
8:24,) "hope is not directed to those things which are seen;" and in this sense
Isaiah calls him "a hidden God," because those things which he promised are not
immediately visible to our eyes.
Thus he
intended that we should withdraw our minds from present objects, and raise them
above the heavens, which we must do,
F806
if we wish to receive and accept of his aid. There is "need of patience,"
(<581036>Hebrews
10:36,) therefore, that we may continue to direct our desires towards him, when
he delays the execution of his promises. He had said, a little before, that
unbelievers, though at that time they were blind and stupid, would feel the
presence of God; but, because the time of manifestation was not yet at hand,
this exclamation is appropriately introduced, that God, before he displays his
glory, conceals his power in order to try our
faith.
God the Savior of
Israel. That the Prophet does not speak of the
essence of God, but of his assistance, may be easily inferred from the epithet
which is now added, when he calls God "the Savior." He explains that God
"hides himself" in the method which he takes for saving his Church,
because he conceals his hand for a time in such a manner as if he had intended
totally to abandon them. He wishes that our salvation should remain, as it were,
hidden in darkness, that, if we desire to enjoy it, we may know that we must go
out of this world,
F807
for it will not all at once present itself to us, or become visible to our eyes.
We ought, therefore, to look for it with unshaken steadfastness; for it is
highly advantageous that in this manner God should try and prove our faith,
that, when we shall be oppressed by various afflictions on every hand, we may
nevertheless rely on God and on his
promises.
16. and 17.
They shall all be put to shame.
Here the Prophet compares the Jews with the
Gentiles, in order to meet a grievous and dangerous temptation, by which they
might be assailed, when they saw the Gentiles enjoying prosperity;
F808
for, amidst so great troubles, they might have suspected that God was favorable
to the Gentiles, or that he had cast away the care of his people, or that
everything was governed by the blind impulse of fortune. The Prophet, therefore,
assures them that, although for a time the Gentiles flourish and appear to be
exalted to heaven,
F809
yet the result must be, that they shall perish and Israel shall be saved. In a
word, he exhorts them not to judge of the power of God from the present
condition of things, not to have their minds fixed on temporary happiness, but
to raise them to eternal salvation, and, when struck by the hand of God,
patiently to bear their condition, and, on the other hand, not to envy the
prosperity of the wicked, which shall be followed by a moumful reverse, as it is
excellently described by the Psalmist.
(<193701>Psalm
37:1,2.)
This statement is added to the
preceding; for whoever shall know that God, when he is a "Savior,"
is "hidden," will not wonder that wicked men enjoy prosperity, and that good
men are poor, and despised, and tried by various afflictions. Thus the Lord
makes trial of our faith and patience, and yet no part of our eternal salvation
is lost; but they who now appear to be a thousand times safe and happy shall at
length perish, and all the wealth which they possess shall plunge them in deeper
ruin; because they abuse God's benefits, and, like robbers, seize on what
belongs to other men, even though they appear to possess all of them by a just
title. Whenever, therefore, this thought arises in our minds, "Wicked men are at
ease, and therefore God favors them, and the promises on which we rely are
unworthy of credit;" let us betake ourselves to this declaration of the Prophet
as the surest anchor, and let us fortify ourselves by it, "The Lord will not
disappoint our expectation, but we shall at length be delivered, even though we
be now exposed to the reproaches, slanders, mockings, and cruelty of the
wicked."
18.
For thus saith Jehovah.
This verse tends to confirm the preceding; for
the Prophet means that the Jews are fully convinced that the Lord will at length
deliver them, though they are oppressed by wretched
bondage.
God the maker of the
earth. Some think that by "the earth" is
here meant Judea, but I consider it to be an argument from the less to the
greater, as we said formerly on the twelfth verse, that, since the providence of
God extends universally to the creatures, much more does it relate to those whom
he has adopted to be his sons; for of them he has a special care. In short, the
Prophet's argument is this. "Since God created the earth, that men might have an
abode and habitation in it, much more did he create it, that there might be a
residence for his Church; for he takes a deeper concern about his Church than
about all the rest." If, therefore, he founded the earth, if he gave to it a
shape and a fixed use, that men might be nourished by the fruits which it should
produce, he has undoubtedly assigned to his children the first place and the
highest rank of honor. This is not always visible to our eyes, and
therefore our hearts ought to be encouraged and upheld by hope, that we may
stand unmoved against all temptations.
In a
word, as long as the earth shall endure, so long shall the Church of God exist;
so long as the sun and moon shall last, it shall not fail. Afterwards the
Prophet will use a still stronger argument. "If the covenant which God made with
Noah, as to the settled order of this world, is stable, much more the covenant
which he hath made concerning the Church must be stable.
(<235409>Isaiah
54:9;
<010909>Genesis
9:9.) The world is fading and corruptible; but the Church, that is, the kingdom
of Christ, shall be eternal; and therefore it is reasonable to believe that the
promises which relate to the Church shall undoubtedly be more stable and
permanent than all the
rest.
He did not create it
empty. As it is the principal ornament of the
earth that it is the abode of inhabitants, he adds, that it was not created in
order that, by being empty, it might be waste and desolate. If it be objected,
on the other hand, that the earth was "empty and void" when it was created, as
appears from that passage in which Moses employs the same word that is here used
by the Prophet,
wht,
(tohu,) which means "shapeless and empty," the answer is easy. The
Prophet does not speak of the commencement of the creation, but of God's purpose
by which the earth was set apart for the use and habitation of men; and
therefore, there is nothing here that is contrary to what is said by Moses, for
Isaiah contemplates the end and
use.
He formed it to be
inhabited. This statement indeed extends to all
mankind, because the earth was appointed to all, that they might dwell in it;
for how comes it that God nourishes us and supplies us with everything that is
necessary, and even supports wicked men, but because he intended that his decree
should stand, by which he gave the earth to be inhabited by men? In any other
point of view, it is strange that he bears with so many sins and crimes, and
does not entirely destroy mankind; but he has regard to his own purpose, and not
to our merit. Hence kingdoms and commonwealths are sustained, and hence ranks of
society and forms of government are preserved even amidst barbarians and
infidels; for, although God often reduces some countries to desolation on
account of the sins of men, and sprinkles them, as it were, with "saltness,"
(<19A734>Psalm
107:34,
F810)
that they may become barren, and may never again be able to support their
inhabitants, yet he always adds this alleviation, "that the earth may be
inhabited;" for this is his inviolable decree. Yet we must bear in remembrance
what I have already said, that, so long as the earth shall be inhabited, it is
impossible that God shall not support his worshippers who call upon him.
Besides, from this passage all good men ought to derive the highest consolation,
that, although they are despised by the world and are few and feeble, and
although, on the other hand, wicked men surpass them in numbers, and power, and
influence, while they are despised so as to be reckoned of less value than
"the offscourings of the world,"
(<460413>1
Corinthians 4:13,) yet they are precious in the sight of God, because he reckons
them in the number of his children, and will never suffer them to
perish.
I am Jehovah.
When he repeats that he is God, this is not
intended merely to assert his essence, but to distinguish him from all idols,
and to keep the Jews in the pure faith; for even superstitious men acknowledge
that there is one God, but conceive of him according to their fancy; and
therefore we must acknowledge God, who revealed himself to the fathers, and who
spoke by Moses. Thus, he does not speak merely of God's eternal essence, as some
think, but of all the offices which belong to him alone, that no part of them
may be ascribed to creatures.
19.
Not
in secret have I spoken.
He now recalls the people to the doctrine of
the Law, because God cannot be comprehended by human faculties; but as he is
concealed from carnal reason, so he abundantly reveals himself, and affords the
remedy, by his word, which supplies what was wanting, that we may not desire
anything more. If this had not been granted, we should have had no hope, and
should have lost all courage. Now, he solemnly declares that he does not invite
us in vain, though he delay his assistance; for what he has promised is
most certain, and, as he plainly shewed to whom we ought to betake ourselves,
and on whom we ought to rely, so he will give practical demonstration that the
hope of those who relied on his word was not vain, or without
foundation.
This enables us to see clearly how
wicked are the speeches of those who say that no certainty can be obtained from
the word, and who pretend that it is a nose of wax, in order to deter others
from reading it; for thus do wicked men blaspheme, because the mere doctrine of
the word exposes and refutes their errors. But we reply with
David,
"Thy word, O Lord,
is a lamp to our feet, and a light to our paths." (Psalm
119:105.)
We reply with Isaiah and the rest of the prophets,
that the Lord has taught nothing that is obscure, or ambiguous, or false. We
reply also with Peter, that
"the prophetic
word is more sure, and you do well if you take heed to it, as to a lamp buming
in a dark place, till the day dawn, and the morning-star arise in our hearts."
(<610119>2
Peter 1:19.)
If these things were said concerning the Law and the
prophets, what shall we say of the Gospel, by which the clearest light has been
revealed to us? Shall we not say with Paul,
"If the Gospel is dark,
it is dark to those who are lost, whom Satan, the prince of this world, hath
blinded?"
(<470403>2
Corinthians 4:3,4.)
Let blind and weak-sighted men therefore accuse
themselves, when they cannot endure this brightness of the word; but, whatever
may be the darkness by which they shall endeavor to clothe it, let us adhere
firmly and steadfastly to this heavenly
light.
Besides, the Prophet appears to allude to
the predictions which were uttered out of the groves and tripods of the idols.
F811
They are uncertain and deceitful, but nothing of this kind can be found in God's
answers; for he speaks openly, and utters nothing that is deceitful or
ambiguous. But experience tells us that Scripture is somewhat dark and hard to
be understood. This is indeed true, but ought to be ascribed to the dulness and
slowness of our apprehension, and not to the Scripture; for blind or
weak-sighted men have no right to accuse the sun, because they cannot look at
him.
I have not said in vain
to the seed of Jacob, Seek me. This continues
to be a fixed principle, that they who shew themselves to be submissive and
obedient, do not spend their labor in vain; because God faithfully performs the
office of a teacher towards poor and little ones. Now, though all do not rise in
the highest degree, yet the labor of those who shall sincerely seek God will
never be unprofitable. By this expression, Seek me, Isaiah points out the
principal end and use of the Law, to invite men to God; and, indeed, their true
happiness lies in being united to God,
F812
and the sacred bond of union is faith and sincere
piety.
In this second clause he not only asserts
that he has spoken clearly and without ambiguity, but declares the certainty and
steadfastness of his word; as if he had said, that he does not promise largely
with an intention to deceive, or amuse hungry men by words, but actually
performs what he has promised. This demonstrates the ingratitude of those who,
when they are called, do not answer; since God has no other design than to make
us partakers of all blessings, of which we are otherwise empty and
destitute.
I Jehovah speaking
righteousness. This is added for the sake of
explanation; as if he had said that the word by which he draws his elect to
himself, is not soiled by any stain of fraud, but contains the most perfect
holiness. "The words of the Lord," as David says, "are clean, like
silver purified in an earthen fumace, seven times refined."
(<191206>Psalm
12:6.) Thus, in the word of God we have bright righteousness, which instantly
shines into our hearts, when the darkness has been
removed.
20.
Assemble yourselves,
He challenges all superstitious persons, and,
as it were, appoints a day that they may submit to a righteous judgment, as we
have formerly seen in expounding other passages, in order to shew that they can
plead nothing which shall not be speedily overtumed. Now, indeed, they delight
in their superstitions; but all their smoke shall be dispelled, when they come
to plead their cause, and without any difficulty they shall be convicted. Let
them then "assemble" in crowds, let them conspire and make every effort by
fraud, and threatenings, and terrors; the truth shall at length be victorious.
This confirmation was highly necessary for the Jews, because in every nation and
in every place they beheld the spread of wicked errors which buried the worship
of the true God. We also ought to betake ourselves to this refuge, when we see
how few and how feeble we are. The Mahometans possess a large portion of the
world, the Papists, with elevated crest, triumph far and wide, while we are but
a handful of people,
F813
and are scarcely reckoned in the number of men. But truth shall at last prevail,
and shall cast down all that loftiness which now dazzles the eyes of
men.
Ye rejected of the
nations
F814
yfylp
(pelite) is translated by some "rejected," by others "exiles," or "those
who have escaped;" and the address is supposed to be made to the Jews who had
retumed from the captivity. But that is too forced a sense. The more generally
received interpretation is, "Rejected of the nations," because
flp
(palat) means "to reject." Not that he describes the meaner sort, or the
refuse of men; but, on the contrary, he directs his discourse to those who were
the highest in rank, and wealth, and power, and learning among the Gentiles. He
calls them "rejected," because they are of no value in the sight of God, though
they are highly esteemed by men; for
"that which ranks high
among men is detestable in the sight of God."
(<421615>Luke
16:15.)
Yet if it be thought preferable to translate it
"distant," I have no objection; as if he had said, "Let them assemble
from the farthest parts of the
earth."
That carry the wood of
their graven image. He shews how great is the
madness which seizes idolaters, who worship images, which they bear on their
shoulders and carry round on waggons. Or we may take
µyyçn
(nesum) as denoting "to place on a lofty and elevated spot,"
as it was a crafty device of Satan to erect statues on pillars and lofty places,
in order to excite the admiration of men, and to lead men to pay honor and
reverence by merely looking at them. But we may interpret it simply as denoting
all worship that is rendered to images, so as to convict them of vanity and
madness. Superstitious persons know that idols need the aid and assistance of
men, instead of men needing the aid and assistance of idols, which cannot even
be made to stand upright without the agency of men.
F815
And this is the meaning of what next follows, to
pray to a god that cannot
save; for what can be more foolish than
to address vows and prayers to wood and stone? and yet infidels run about to
dead statues, for the purpose of seeking salvation from
them.
21.
Tell ye.
He again challenges all those who might have
annoyed the Jews and shaken their faith by their taunts; for he always keeps
this object in view, to fortify the faith of the people against all the assaults
of the Gentiles. Amidst temptations so numerous and so severe, there was danger
lest the Jews should sink under their terrible afflictions, if there had not
been powerful arguments on the other side to induce them still to worship and
trust the true God; and therefore he permits heathens to produce and bring
forward everything that they can find in support of their
cause.
Let them also take
counsel together. These words are added, in
order to inspire greater confidence; for the Prophet means, as we have already
said, that they will gain nothing, though they "take counsel" among themselves
and enter into a conspiracy. Yet, perhaps, he intended also to make it evident
that there is nothing but groundless pretense and falsehood in all that infidels
contrive for excusing their errors. Whatever then may be the gaudy ostentation
with which they plume themselves on their inventions, the Prophet shews that the
word of God will be abundantly strong to support the faith of believers. He
challenges them to a strict examination, in order to compare with the Law and
the prophets all that infidels boast of as having been foretold by their idols.
I cheerfully admit what is generally believed, that the Prophet speaks of the
redemption of the people; but as the overthrow of the Babylonian monarchy was
likewise connected with it, I think that it is also
included.
Who hath proclaimed
this from the beginning? Because there is a
repetition of the same statement,
µdqm
(mikkedem) and
zam
(meaz) mean the same thing; as if he had said, "from the beginning," or,
"from of old;" for this prophecy was published long before the event happened.
Hence believers might with certainty conclude that God had
spoken.
And a
savior. To foreknowledge he adds power,
as in a former passage. Yet he likewise describes for what purposes he exerts
his power, that is, for "saving" his
people.
22.
Look unto me.
Hitherto he addressed the Jews alone, as if to
them alone salvation belonged, but now he extends his discourse farther. He
invites the whole world to the hope of salvation, and at the same time brings a
charge of ingratitude against all the nations, who, being devoted to their
errors, purposely avoided, as it were, the light of life; for what could be more
base than to reject deliberately their own salvation? He therefore commands all
"to look to him," and to the precept adds a promise, which gives it
greater weight, and confirms it more than if he had made use of a bare
command.
And ye shall be
saved. Thus we have a striking proof of the
calling of the Gentiles; because the Lord, after having broken down
"the
partition-wall"
(<490214>Ephesians
2:14) which separated the Jews from the Gentiles, invites all without exception
to come to him. Besides, we are here reminded also what is the true method of
obtaining salvation; that is, when we "look to God," and tum to him with our
whole heart. Now, we must "look
to him" with the eye of faith, so as to embrace
the salvation which is exhibited to all through Christ; for "God so loved the
world that he gave his only-begotten Son, that whosoever believeth in him may
not perish."
(<430316>John
3:16.)
For I am God.
When he exhorts
all the ends of the
earth, he at the same time shews that
all men have hitherto wandered, and have not "looked to" the true God;
for where infidelity exists, there cannot be a distinct looking towards God, so
as to distinguish him from empty masks. In a word, he declares that the ruin of
all has been occasioned by their being driven about by their wicked inventions,
and thus revolting from the true God, from the knowledge of whom certain and
eternal salvation flows. The Lord therefore stretches out his hand, in order to
rescue all and point out the method of obtaining
salvation.
This makes it evident that it was not
at random that the doctrine of the Gospel was preached to all nations, but by
the decree of God, by whom it had been long ago ordained. Yet, as I remarked a
little before, he accuses the Gentiles of stupidity, in allowing their senses to
be tumed and whirled about in all directions, wherever their fancy led them.
Though by nature they could not approach to God, and though they even sucked in
with their milk the superstitions by which they were blinded, yet God might have
justly reproached them with wicked contempt of his grace; for ignorance always
implies hypocrisy, when men choose rather to be deceived by empty flatteries
than to go straight to God.
28. I
have sworn by myself.
He adds a clearer confirmation of the preceding
statement; for, in consequence of this calling being unusual and marvellous, he
adds an oath, as is usually done in what is new and hard to be believed. The
Jews might have objected, that they alone were called by the name of the elect
people; but, when he confirms it by an oath, this removes all debate. The
Prophet still, indeed, aims at the same object, namely, that the glory of God
shall be so visible in the restoration of the Church as to arouse the whole
world to the admiration of it from the rising to the setting of the sun, or, to
express it more briefly, that this demonstration of the power of God shall be so
splendid and illustrious as to strike all nations with fear. Yet from these
words we may justly infer what I have remarked, that the Gentiles shall be
admitted to an equality with the Jews, so that God shall be the common Father of
all, and shall be worshipped in every
country.
Now, God "swears by
himself,"
because he cannot have another equally
competent witness of the truth; for he alone is the truth. "Men," as the Apostle
says,
"swear by a greater than themselves; but God,
because he had no greater, hath sworn by himself."
(<580616>Hebrews
6:16.) We ought to observe the reason why he "swears." It is because he intended
to aid the weakness of his people, that they might not be tossed about in
uncertainty. This certainly is wonderful condescension, that, in order to remedy
the fault of our distrust, he does not scruple to bring forward his own name as
holding the place of a pledge; and the more base and disgraceful must be our
unbelief, if even an oath does not satisfy us. Besides, since God claims for
himself all confirmation of the truth, we ought to be exceedingly careful, when
we appeal to him by an oath, not to mingle any other names either of saints or
of any creature, but, by using his name with all becoming reverence, to preserve
the honor due to him entire and
unabated.
The word hath gone
out of my mouth in righteousness. He means that
all that he has commanded to be published by his Prophet is firm and lasting, as
if he had said that this commandment did not proceed "out of his mouth" rashly
or unadvisedly. And in this sense the word righteousness is often used in
Scripture, that is, for a word that is not deceitful, which shall clearly appear
to be perfectly true; and thus he says that the decree cannot be
revoked.
And shall not return.
This is another mode of expression conveying
the same idea. It means that the word of God shall continue to make progress,
till the actual result shall make manifest that it has proceeded from a just and
true and almighty God. A person is said to return, when some obstacle
hinders him from proceeding farther; but, because nothing can prevent God from
executing what he has decreed, the Prophet justly infers that nothing can
interrupt or retard the course of this word. The particle
yk,
(ki,) that, must be viewed as introducing an explanatory clause; as much
as to say, "This is the
word,"
That to me every
knee shall bow. By this mode of expression he
means that all the Gentiles shall be suppliants to God, because the astonishing
deliverance of the Church shall strike terror upon all. Yet hence also it
follows, that his worship shall be spread among all nations; for we cannot truly
"bend the knee" before God till he hath been made known to us. To an
unknown God, indeed, men may render some kind of worship; but it is false and
unprofitable. But here he speaks of a true profession, which proceeds from a
knowledge of God deeply seated in our hearts; for, where there is no faith,
there can be no worship of God, and faith is not directed to a thing unknown or
uncertain. Accordingly, he has made use of the sign to express the thing itself,
as is frequently done.
Hence it ought to be
observed, that God demands also external worship; for the Prophet does not
separate an external profession of religion from the inward feelings of the
heart. In vain, therefore, do fanatics boast that in some manner they worship
God and do homage to him, while they bow down before idols. In vain, I say, do
they pretend that their heart is upright towards God; for the worship of the
heart cannot be separated from an external profession. In like manner the soul
cannot be dedicated and consecrated to God, while the body is consecrated to the
devil; for both ought to be consecrated to God, and thus the worship of the
heart ought also to be accompanied by an external profession.
"With the heart we
believe to righteousness, and with the mouth confession is made to salvation."
(<451010>Romans
10:10)
Hence also the Lord, approving of the piety and
uprightness of his people, says, "that they have not bowed a knee before Baal."
(<111918>1
Kings 19:18;
<451104>Romans
11:4.)
Paul applies this passage of Isaiah to
the last judgment, when he says
(<451410>Romans
14:10, 11) that "we must all stand before the judgment-seat of Christ;" although
the subject here treated of is, the redemption of the people, the publication of
the gospel, and the establishment of the kingdom of Christ. But he takes for
granted (what all ought to know) that those statements which relate to the
kingdom of Christ must not be limited to any part of it, but extend to the whole
of its course, till it arrive at full perfection. The knee is bent to Christ,
when his doctrine is obeyed, and when the preaching of the gospel is accepted.
But many still oppose and boldly despise him; Satan contrives many schemes and
incessantly carries on war with him; and therefore we are at a great distance
from the full accomplishment of this prophecy. Then shall every knee be truly
bent to Christ, when he shall triumph over vanquished and utterly ruined
adversaries, and shall render visible to all men his majesty, which Satan and
wicked men now oppose. Thus Paul teaches that, when Christ shall ascend his
judgment-seat to judge the world, then shall be fully accomplished that which
began to be done at the commencement of the gospel, and which we still see done
from day to day.
Every tongue
shall swear. By a figure of speech in which a
part is taken for the whole, the word swear is put for worship,
reverence, or subjection. "Swearing" is one department of the honor which is due
to God; for by it we confess and acknowledge that he is the Author and Father
and lawful defender of the truth, and that "all things are naked and open to
him."
(<580413>Hebrews
4:13.) Whenever therefore this honor is bestowed on idols, the majesty of God is
dishonored by abominable sacrilege; and consequently they who worship him purely
swear exclusively by his name. But on this subject we have spoken
F816
in the exposition of another passage.
(<231918>Isaiah
19:18.)
24.
Surely in Jehovah. He shews what is
the nature of true faith and of the true worship of God; that is, when we not
only acknowledge, or perceive by the understanding, that there is a God, but
likewise feel what he wishes to be towards us. Whoever shall be satisfied with a
bare knowledge departs very widely from faith, which must invite us to God in
such a manner that we shall feel him to be in us. In like manner Paul wishes
that
"Christ should dwell in
the hearts of believers through faith."
(<490317>Ephesians
3:17.)
He who imagines that God sits unemployed in heaven
either will not humble himself sincerely before him, or will not make an open
and sincere
profession.
Righteousness and
strength. As these are the two principal parts
of our salvation, when believers acknowledge that they receive both of them from
God, they ascribe to him the undivided praise of a happy life, and testify that
by nature they do not possess that which they acknowledge that they owe to his
grace. Thus they own that in themselves they have nothing either of
"righteousness"
or of "strength," but seek them in God alone,
that he may not be defrauded of his
right.
To him shall he come.
Here commentators differ; but, for my own part,
I take a simple view of this passage as relating to believers who submit
themselves to God, so as to enable us to perceive the nature of the contrast
between them and rebels, who do not cease obstinately to resist God. I explain
it thus: "They who shall confess that their righteousness is placed in God will
approach to him." He means that we obtain access to God through faith, so that
they who perceive that their righteousness is placed in him, feel that he is
present; and indeed no man, if he be not reconciled to God, will ever approach
to him willingly, but, on the contrary, all who dread his majesty will fly to
the greatest possible distance from him. Thus the Prophet applauds the very
delightful result of grace, because it will unite to God those men who were
formerly driven away from him by their wickedness; and to this corresponds what
is said by the Psalmist,
"Thou
art the God that heareth prayer;
to thee shall all flesh come."
(<196502>Psalm
65:2.)
But all who defy him shall be
ashamed. After having testified that God wishes
to gather strangers from their dispersion, that he may bring them into a state
of intimate friendship with himself, he threatens vengeance against despisers,
who, being without God, and despising God, give the reins to their wicked
passions, and wallow in the enjoyments of the world. As it is only by faith that
we obey God, so it is by unbelief alone that Isaiah declares his anger to be
provoked; while he distinguishes all unbelievers by this mark, that they are
disobedient to God, and even challenge him to a contest. Although they now use
the language of triumph, the Prophet declares that they shall be clothed with
shame and
disgrace.
25.
In Jehovah shall be justified. He now makes a
brief reply to an objection which might be urged, that it appeared absurd to
say, that the Lord called the Gentiles, who had always been alienated from him.
"Is it in vain that the Lord hath chosen the seed of Abraham? Is his promise
void, which he so frequently repeated?"
(<011505>Genesis
15:5, and 17:7.) In order to remove this doubt, he declares that the Lord will
nevertheless stand by his promises; that, though he choose the Gentiles, yet the
covenant which he made with the fathers shall not fall to the ground, because
the elect people shall enjoy the privileges of their rank. Nor does he in this
passage, as in many others, speak of the rejection of that nation; but the
Prophet simply shews that the grace of God, which shall be diffused throughout
the whole world, shall flow from that
fountain.
As to the greater number having been
rejected by God, still this did not set aside God's covenant; because the
remnant of adoption were always the true and lawful Israel; and although they
were few in number, yet they were the first-born in the Church. Besides, all
those among the Gentiles who had been ingrafted into that body began also, as we
have formerly seen, to be accounted children of Abraham.
"One shall say, I belong
to Jacob; another shall subscribe with his band, I am a descendant of Israel."
(Isaiah 44 5.)
And on this ground we are now reckoned the genuine
Israel of God, though we are not the descendants of Israel. The Prophet
therefore added this, both that the Jews might not think that the Lord's
covenant had failed, and that they might not boast of their birth and despise
the Gentiles.
All the seed of
Israel. He extends this seed farther, that they
may not suppose that it ought to be limited to the family of Abraham; for the
Lord gathers his people without distinction from among Jews and Gentiles, and
here he speaks universally of the whole human
race.
Shall be justified and
shall glory. It ought to be observed that the
Prophet says that we "are justified and glory in the Lord," for in none else
ought we to seek "righteousness" or "glory." He has joined to it "glory,"
which depends on "righteousness," and is added to it. Hence also Paul
says,
"Where is thy glorying?
It is excluded. By what law? Of works? No, but by the law of faith."
(<450327>Romans
3:27.)
And, again,
"If Abraham was justified
by works, he hath glory,
but not
before God."
(<450402>Romans
4:2.)
It follows, therefore, that they alone deservedly
glory who seek their righteousness in God, and acknowledge that in
themselves they have no ground for glorying.
CHAPTER
46
Isaiah
46:1-13
1. Bel boweth down, Nebo
stoopeth; their idols were upon the beasts, and upon the cattle: your carriages
were heavy loaden; they are a burden to the weary
beast. 1. Incurvatus est (vel, prostratus est) Bel;
depressus est Nebo. Simulachra eorum bestiae et jumento erunt, gestantia vos a
vobis onerata, pondus ad
lassitudinem.
2. They stoop; they bow
down together; they could not deliver the burden, but themselves are gone into
captivity. 2. Incurvata sunt, depressa sunt pariter, (et) non potuerunt
se subtrahere oneri; et anima eorum in captivitatem
abiit.
3. Hearken unto me, O house of
Jacob, and all the remnant of the house of Israel, which are borne by me
from the belly, which are carried from the womb: 3. Audite me,
domus Iacob, omnes reliquiae domus Israel, qui gestamini ab utero, qui portamini
a vulva.
4. And even to
your old age I am he; and even to hoar hairs will I carry you:
I have made, and I will bear; even I will carry, and will deliver
you. 4. Et usque ad senium ego idem, et usque ad caniciem ego
portabo. Ego feci, et ego feram, ego portabo et
servabo.
5. To whom will ye liken
me, and make me equal, and complete me, that we may be like? 5.
Cui similem me facitis, et aequatis, et comparatis me, ut similis
sim?
6. They lavish gold out of
the bag, and weigh silver in the balance, and hire a goldsmith; and he
maketh it a god: they fall down, yea, they worship. 6. Promentes aurum ex
sacculis, argentum in statera ponderantes, conducent aurifabrum, ut ex eo
faciant Deum, cui se incurvent, et quem
adorent.
7. They bear him upon
the shoulder, they carry him, and set him in his place, and he standeth; from
his place shall he not remove: yea, one shall cry unto him, yet can he
not answer, nor save him out of his trouble. 7. Portabunt super humerum,
deferent, ponent in loco suo; illic stabit, loco suo non movebitur.
Adhaec, si quis clamet ad eum, non respondebit, neque ex tribulatione ejus
liberabit eum.
8. Remember this,
and shew yourselves men; bring it again to mind, O ye
transgressors. 8. Recordamini hoc, et erubescite (vel, roboramini;)
redite, praevaricatores ad
cor.
9. Remember the former
things of old: for I am God, and there is none else; I am God, and
there is none like me; 9. Recordamini priora a seculo; quia ego
Deus, et nullus praeterea Deus, et nihil mihi
simile.
10. Declaring the end
from the beginning, and from ancient times the things that are not yet
done, saying, My counsel shall stand, and I will do all my
pleasure: 10. Nuntians ab initio novissimum, et a vetustate quae nondum
facta erant; dicens, Consilium meum stabit, et quicquid voluero
faciam.
11. Calling a ravenous
bird from the east, the man that executeth my counsel from a far country: yea, I
have spoken it, I will also bring it to pass; I have purposed it,
I will also do it. 11. Vocans ab Oriente avem (vel, cogitationem,)
e terra longinqua virum consilii mei. Loquutus sum, ideo adducam hoc;
cogitavi, idem faciam.
12.
Hearken unto me, ye stout-hearted, that are far from
righteousness: 12. Audite me praefracti corde, qui procul estis a
justitia.
13. I bring near my
righteousness; it shall not be far off, and my salvation shall not tarry: and I
will place salvation in Zion for Israel my glory. 13. Appropinquare
faciam justitiam meam, nec elongabitur, et salus mea non morabitur. Et ponam in
Sion salutem, et in Ierusalem gloriam meam.
1.
Bel hath bowed down. Isaiah continues the same
subject; for we need not trouble ourselves about the division of chapters, which
have not always been accurately divided; but we ought to examine the statements
themselves, which agree with each other in the manner which I have pointed out.
Yet if any prefer to view this as the commencement of a new discourse, because
immediately afterwards he prophesies concerning the destruction of Babylon, I
shall not greatly quarrel with
him.
Nebo is cast down.
"Bel" and "Nebo" were idols which were
worshipped by the Babylonians, and probably were their chief patrons; as
idolaters always have some particular gods, under whose protection, above all
others, they consider themselves to be placed. It may be conjectured that this
"Nebo" was a sort of inferior god that was added to the chief god "Bel," as
Mercury was to Jupiter. Under their names he includes also the rest of the
idols, and declares that all the superstitions and false worship of the Gentiles
shall be overthrown, when God shall lay low and triumph over their worshippers;
because it shall then be manifest that he is the righteous avenger of his
Church.
Their idols shall be
on the beasts. The Babylonians having haughtily
boasted of the protection of false gods, the Prophet rebukes that vain
confidence, because the God of Israel will not only bring utter ruin on that
wicked nation, but also will cast down and treat disdainfully their gods. The
reason why he says that they shall be burdens of "beasts" is, that they
shall be laid on waggons and removed from one place to another, and shall even
be huddled together without any respect, as the waggoners think proper. This is
what is meant by "being cast down," for the robbers shall collect into a
large heap those gods which formerly occupied an elevated
station.
There can be no doubt, indeed, that
this was fulfilled when the Persians and Medes took Babylon by storm; for when
the monarchy was removed, these idols were taken away as a part of the booty.
But Isaiah, though he predicted this, looked farther, that is, to the coming of
Christ, who was to overtum and destroy all false worship; for, when his kingdom
has been established, all idols immediately fall to the ground, and it is
impossible that false religion and superstition can exist along with the
knowledge of him. By his brightness he dispels all darkness, so as to leave no
room for false gods or superstitions; for, as Paul says,
"What hath Christ to do
with Belial? What hath light to do with darkness?"
(<470614>2
Corinthians 6:14,15.)
At the same time it ought to be observed, that the
Prophet had his eye on the time when the Jews were held in captivity; for
they saw the Babylonians offer incense to idols, and ascribe to them supreme
power, as if the government of affairs depended on them; while the God of the
Jews was treated with scorn, as if he could not defend his people, or as if he
cared nothing about them. For this reason he shews that there will be so great a
revolution, that the gods of the Babylonians, which were elevated so high, shall
be laid low, and God, who appeared to he low, shall rise up and avenge his
people.
2.
They could not withdraw themselves from the burden.
He ridicules the vanity of such gods as these,
which have neither strength nor motion, and cannot defend or support themselves,
and, in a word, who need the aid of beasts of burden to carry them. There is,
therefore, an implied contrast between idols and the true God, who has no need
of anything whatever. I interpret these words as applied to beasts, but the
Prophet heightens the disgrace by saying that they were a heavy burden to the
beasts themselves which would willingly have cast them off, and
consequently
that the false gods, besides being of no use to
their worshippers, also wearied out the
beasts.
And their soul hath
gone into captivity. This is a Hebrew mode of
expression, by which he ridicules those gods which have neither "soul" nor
understanding. He speaks ironically, therefore, against useless and dumb idols,
when he says that they shall be carried into captivity along with their soul.
But we must see if these things cannot be retorted on the true God, whose ark,
by which he gave testimony of his presence, was taken by the Philistines; for in
this way it appeared as if the Lord were a captive.
(<090411>1
Samuel 4:11.) This objection may be easily answered; for, although the Lord
intended that the ark should be a testimony of his presence, yet he forbade the
Jews to fix their whole and exclusive attention upon it, but commanded them to
raise their eyes to heaven, and there to seek and adore God. He wished to be
always worshipped in a spiritual manner,
(<430424>John
4:24,) and the ark was not adored instead of God, but was a symbol, by which the
people were led upwards, as by the hand, to God. The Gentiles, on the other
hand, fixed their attention on their idols, and attributed to them divine
power.
It might even have been said that the
Philistines were at length punished for their wickedness, and acknowledged that
they had to deal with the true God.
(<090506>1
Samuel 5:6.) But that would not have been a sufficient answer, because the Lord
sometimes permitted his ark to be treated with derision, as is evident from
other passages of the history. The true solution therefore is, that the Lord,
though he holds intercourse with us by symbols and sacraments, yet wishes to be
sought in heaven. To this must be added, that he had openly declared, by
memorable predictions, that he was not dragged as a captive by conquerors, but
that of his own accord he exposed his sanctuary to the sport of enemies, in
order to punish the sins of his people. Nor could the Jews, when the Temple had
been thrown down and bumt, and when the holy vessels were carried to Babylon,
doubt that the same God whom they had worshipped was the author of this
punishment, since he had so frequently threatened by his prophets what then
happened.
3.
Hear me. Here the Prophet beautifully points
out the vast difference between the true God and idols. Having formerly said
that the Babylonian gods must be drawn on waggons and carts, because they
consist of dead matter, he now ascribes a widely different office to the God of
Israel, namely, that he "carries" his people, like a mother, who carries the
child in her womb, and afterwards carries it in her bosom. He addresses the
Jews, that they may return an answer from their experience; for this ought to
have powerfully affected them, when they actually felt that he bore them and
their burdens. He, therefore, makes use of a highly appropriate contrast, and
concludes from the preceding statements: "Acknowledge that I am the true God,
and that I differ widely from idols, which are useless and dead weights; for you
have known and experienced my power by constant benefits, which I have not
ceased to confer upon you from the womb." God is not only powerful in himself,
but diffuses his power through all the creatures; so that we feel his strength
and energy.
Who are carried
from the womb. This is a very expressive
metaphor, by which God compares himself to a mother who carries a child in her
womb. He speaks of the past time, when he began to give them testimonies of his
grace. Yet the words might be taken as meaning simply that God kindly nourished
that people, like an infant taken from its mother's womb, and carried it in his
bosom, as the Psalmist says,
"I was cast upon thee
from the womb, thou art my God from my mother's belly."
(<192210>Psalm
22:10.)
But as God did not only begin to act as the father
and nurse of his people from the time when they were born, but also "begat
them"
(<590118>James
1:18) spiritually, I do not object to extending the words so far as to mean,
that they were brought, as it were, out of the bowels of God into a new life and
the hope of an eternal inheritance.
If it be
objected, that God is everywhere called "a Father,"
(<243109>Jeremiah
31:9;
<390106>Malachi
1:6,) and that this title is more appropriate to him, I reply, that no figures
of speech can describe God's extraordinary affection towards us; for it is
infinite and various; so that, if all that can be said or imagined about love
were brought together into one, yet it would be surpassed by the greatness of
the love of God. By no metaphor, therefore, can his incomparable goodness be
described. If you understand it, simply to mean that God, from the time that he
begat them, gently carried and nourished them in his bosom, this will agree
admirably with what we find in the Song of Moses,
"He bore them, and
carried them, as an eagle carrieth her young on her wings."
(<053211>Deuteronomy
32:11.)
In a word, the intention of the Prophet is to shew,
that the Jews, if they do not choose to forget their descent, cannot arrive at
any other conclusion than that they were not begotten in vain, and that God, who
has manifested himself to be both their Father and their Mother, will always
assist them; and likewise, that they have known his power by uninterrupted
experience, so that they ought not to pay homage to
idols.
All the remnant of the
house of Israel. By calling them a
"remnant"
he means, as we formerly remarked, that the
greater part had been alienated from the Church by their revolt, so that the
hope of deliverance belonged only to a very small number. On this account he
demands from them a hearing; for unbelievers, not less than heathen nations,
were utterly deaf to his voice. Now, although the people were so far from being
in their unbroken strength, that the dispersion of them had left but a small
number behind, yet God bids them consider how wonderfully they have been
hitherto preserved, that they may not doubt that he will henceforth act towards
them, as he has hitherto acted, the part of both father and mother. And when he
demands that they shall listen to him, he shews that the true and indeed the
only remedy for our distresses and calamities is, to hang on his mouth, and to
be attentive to the promises of grace; for then shall we have sufficient courage
to bear every affliction; but if not, the way is opened for despair, and we
ought not to expect anything else than
destruction.
4.
And even to old age. Here I explain the
copulative
w
(vau) to mean therefore; and the reasoning ought to be carefully
observed, for he argues thus, "I have begotten and brought you forth;"
and again, "Even when you were little children, I carried you in my arms,
and therefore I will be the guardian of your life till the end." Thus
also David reasons,
"Thou
art he who brought me out of the womb; I trusted in thee while I hung on my
mother's breasts; I was cast upon thee from my birth; thou art my God from my
mother's
womb."
(<192210>Psalm
22:10.)
He therefore promises that he will
always be a Father to the Jews; and hence we see that we ought to cherish
assured confidence of salvation from the time that the Lord hath once begun it
in us, for he wishes to continue his work till the end. "The Lord," says David,
"will complete what he hath begun;" and again,
"O Lord, thy
loving-kindness is eternal, and thou wilt not forsake the works of thy hands."
(<19D808>Psalm
138:8.)
I am the same.
The Hebrew word
awh
(hu) is, in my opinion, very emphatic, though some interpreters render it
simply by the demonstrative pronoun He;
F817
but it means that God is always "the same" and like himself, not only
in his essence, but with respect to us, so that we ourselves shall feel that he
is the same. When he says, "Even to old age,"
F818
it might be thought absurd; for we ought to become full-grown men after
having been carried by God from infancy. But if any one shall examine it
properly, it will be found that we never make so great progress as not to need
to be upheld by the strength of God, for otherwise the most perfect man would
stumble every moment; as David also testifies,
"Forsake me not in the
time of old age, withdraw not from me when my strength faileth."
(<197109>Psalm
71:9.)
I have made and will carry.
He again argues in the same manner. God does
not regard what we deserve, but continues his
grace
toward us; and therefore we ought to draw
confidence from it, "Thou didst
create
us, not only that we might be human beings, but
that we might be thy children; and therefore thou wilt continue till the end to
exercise continually toward us the care of a father and of a
mother."
5.
To whom will ye liken and compare me? Here the
Prophet introduces the Lord as remonstrating with the
Jews,
because they distrusted and doubted his power,
and, in a word, because they put him on a level with idols, and even placed
idols above him. When they saw the Babylonians enjoy prosperity, they thought
that their hope was gone, and that the remembrance of the covenant had faded
away, and hardly believed that God was in heaven or took any concern about them.
On this account the Lord complains that they ascribe some power to idols, and
that thus they east his power into the shade. This subject was formerly
discussed under the forty-second, forty-third, and following chapters; and
therefore it is unnecessary to repeat observations in
each
word.
In order
that they may not estimate the power of God by the present condition of things,
he bids them raise their minds higher. In like manner, when we see the Papists
enjoy prosperity, if we should entertain doubts whether or not they possessed
the true religion, we would need to be dissuaded by the same exhortation; for
this would be to compare God with idols. And we ought carefully to observe this
circumstance, the forgetfulness or disregard of which has led many commentators
absurdly to weaken this statement, by supposing that the Prophet merely attacks
superstitious persons who ascribe some divine power to wood or stone, because
this degrades the glory of God by comparing him to dead things. But I have no
doubt that he reproves that sinful and wicked conclusion by which the people,
when they were weighed down by adversity, imagined that God was favorable to the
Babylonians; for, if he had been favorable to them, it would follow that he
approves of idolatry, and thus his honor would have been conveyed to dumb
creatures. We may likewise draw from it a general doctrine that God is robbed of
his glory, when he is compared to dumb and senseless things, as Paul also
applies the passage appropriately.
(<441729>Acts
17:29.)
6.
Lavishing gold out of bags. The Prophet had
formerly said this, and he now repeats it, in order to fix this doctrine more
and more deeply on the hearts of men; for superstition has struck its roots so
deeply in their hearts, that it cannot be torn out, unless the Lord. entirely
change our nature. Whatever we have heard about this madness quickly passes out
of our minds; for we always carry about some seed of superstition, and there is
nothing to which we are more prone than to fall into it. He says, therefore,
that one person supplies the materials for manufacturing idols, and another
gives them a shape; and that in this way it may be said that there are two
fathers of such gods, that is, the rich man who lavishes out the gold or silver,
and the workman who adds the shape and makes the idol. Thus he makes an open
exposure of the madness of these who seek a deity in their purses and in the
hand of their workmen; for what means so sudden a change, that they bow down
before the metal, as soon as it has assumed a different shape, and a shape, too,
which has been regulated by their own will or caprice? for it is exactly such a
god as they have been pleased to manufacture at their own
expense.
They even adore.
The particle
ãa,
(aph,) even, heightens the description of this madness; for there
might perhaps be some room for repentance, if one who had been overtaken by a
sudden mistake adored some false god; but these men obstinately persevere in
their error. This word therefore draws attention more strongly to that
obstinacy, and shews that they are altogether blinded. Excessively foolish, as I
have said, is this stupidity, when men adore a god which they have made with
their own
hands.
7.
They shall carry them on the shoulder. The
picture is still more heightened by the description contained in this verse;
for, since the idols have no feeling of any kind, they who fly to them to ask
assistance must be not only very stupid but very
obstinate.
8.
Remember this. This verse may be explained in
two ways, either that the Lord addresses the Jews, or that he addresses the
Gentiles. Men who otherwise are not well instructed in the Law are led into
mistakes, because they extinguish that knowledge which God kindles in their
hearts; for there is no person who has not some seed of religion implanted in
him by nature, but men choke it by their unbelief, or corrupt and debase it by
their inventions. On this account we might extend it to the whole human race.
But I am more disposed to adopt a different opinion, which is also demanded by
the context; for the Prophet will soon afterwards add what does not apply to any
but the Jews, whom he calls transgressors, because, having been
vanquished by a slight temptation, they revolted from the true God, as if
captivity ought to have obliterated from their hearts all the benefits which he
had bestowed on them. Since, therefore, they had shaken off the true religion,
he sharply rebukes their ingratitude in having been so easily led away to sinful
inventions.
Return to the
heart.
F819
By giving them this injunction he means that they are not of sound
understanding. Others render it, "Recall." This is feeble and inappropriate,
and, a little before, he had bid them remember, and will immediately repeat the
same thing. Now, therefore, he rather bids them "return to the heart,"
because forgetfulness of God's benefits was a sort of
madness.
Blush.
Others render it, "Act a manly part," and
derive the word from
çya,
(ish.) Others derive it from
çyça,
(ashish,) which means "a foundation;" as if he had said, "Take courage,
do not despair of my assistance." But I rather agree with Jerome, who derives it
from
ça,
(esh;) for it is more appropriate, when their disgrace has been exposed, to "be
ashamed" than to assume manly courage; though I leave it to every person to form
his own judgment. He therefore means that they blush for their madness,
ingratitude, and wickedness, so as to return to God.
F820
9.
Remember the former things. This is an
explanation of the preceding statement; for he expresses more fully what he
formerly meant, that is, that God hath testified of himself by sufficiently
numerous proofs, and hath shewed what is his nature and greatness; and that not
merely for two or three days, or for a few years, but at all times; for
he had continued his benefits, and had incessantly bestowed his grace upon them.
Hence he infers that the manifestations of his divinity, being so clear, ought
to prevent them from giving their hearts to
another.
That I am God.
In this passage the particle
yk
(ki) does not signify for, but that, and introduces a
clause which explains what goes before. Besides, as we have formerly explained,
God wishes not only that he may be acknowledged, but that he alone may be
acknowledged; and therefore he wishes to be separated from all the gods which
men have made for themselves, that we may fix our whole attention on him;
because, if he admitted any companion, his throne would fall or shake; for
either there is one God or there is none at
all.
10.
Declaring from the beginning. He now explains
more fully in what manner he wishes the Jews to remember the past time, namely,
that they were taught by constant predictions, as far as was
necessary
for their advantage. But from this
preface
he immediately makes a transition to the hope
of deliverance.
My counsel
shall stand. We ought not to wonder that he
repeats this so frequently, because it is very hard to persuade men of the truth
of it. The people were not only slow to believe, but even obstinate; and
therefore he reminds them that they had learned long ago, and not on one
occasion only, how safe it is to place their confidence in God. Nor is it only
his foreknowledge that is here extolled by him, but he says that he has
testified by his prophets what he had decreed. Even the prophecies would have no
certainty or solidity, if the same God who declares that this or that thing
shall happen had not the events themselves in his power. At the same time, he
states that he speaks according to truth and brings forward his decrees in all
the prophecies,
that the Jews may not hesitate to place a firm
reliance,
as soon as the prophets have spoken. But as I
have already explained these subjects more largely, I now give nothing more than
a brief view of them.
11.
Calling a bird
or
a
thought from the east.
After having spoken of God's foreknowledge and
power, the Prophet applies to his own purpose the general statement which he had
made. He intended to comfort the Jews, and to shew that they were not led into
captivity in such a manner as to leave no hope of deliverance; and therefore he
adds a specific instance, and promises that Cyrus shall come, though it appeared
to be incredible.
The word
fy[
(ait,) which I have translated thought, is translated by the greater
part of interpreters a bird; and this is the true signification of the
word. But as we may learn from
<270214>Daniel
2:14, that it sometimes denotes counsel, (for the insertion of a letter
in the noun
fy[
is customary among the Chaldee writers,) I choose rather to follow this
interpretation, which is approved by some Hebrew writers. Yet it is possible
that he alludes to a bird,
F821
as if he had said that his purpose would be sudden; and I do not deny that
he alludes to the swiftness of the approach of
Cyrus.
The man of my counsel.
When he again calls Cyrus "the man of
his counsel," this is a repetition very frequent among Hebrew writers; and hence
also it is evident that, in the former clause, the noun
ty[
(ait) is put for "thought" or "decree." Now, he calls him "the man of
counsel," because he executes the Lord's
decree.
Yet if it be thought preferable to
translate it bird, I do not debate about it. The metaphor is beautiful;
for the approach of Cyrus was so sudden and unexpected, that he seemed to fly
like "a bird." He suddenly invaded Babylon and took it by storm, even when the
Babylonians imagined that every entrance was closed against him. It may also be
said, if this interpretation of the word be approved, that Isaiah alludes to
auguries, to which the Babylonians were greatly addicted. Accustomed to practice
judicial astrology, they observed the flight and chattering of birds, and looked
upon this as a certain knowledge of future events; but the Lord threatens that
he will send "a bird" which they had not foreseen. But I prefer the former
exposition, namely, that he alludes to the swiftness of Cyrus, and declares that
no roads shall be shut against him, and that no fortresses shall hinder him from
entering immediately into Babylon.
When he says
from the
east, this not only relates to the
certainty of the promise, but is intended to inform us that no distance or
length of time can retard the work of God; and accordingly, in the second
clause, it is added by way of explanation,
from a distant
country. Let us learn from this what is
the purpose to which we ought to apply all that we read in Scripture concerning
the foreknowledge and power of God; for those statements are not made in order
to keep us in suspense, but that we may apply them to our own use. Now, he makes
an implied contrast between the counsel of God and our thoughts; for he delivers
his people in such a manner that the reason of the deliverance cannot be
comprehended by men. Thus, although that which God promises appears to be
incredible, yet he says that he will easily open up a way, that we may not
measure by our capacity his unsearchable
counsels.
I have thought.
Others render it I have formed; but in
this passage it appears to be more appropriate to view
rxy
(yatzar) as signifying "to think." He confirms what he formerly said,
that this hath been determined by him, and therefore shall be steadfast and
unalterable.
I have spoken,
and will accomplish. These words mean, that he
has predicted nothing in vain, and that this prediction, which he has commanded
to be published, ought to be regarded as fulfilled. To establish our faith in
himself was the object of the one clause, and in the other he connects his
thoughts with the preached word. This ought to be carefully observed; for we are
distracted by a variety of thoughts, and we doubt if God has spoken sincerely,
and suspect that he is like us, that is, that he is a hypocrite or dissembler.
But he declares that nothing proceeds from him but what he formerly determined
in his counsel.
F822
so that the preaching of the word is nothing else than a sure testimony of his
hidden counsel, which he commands to be revealed to us. As soon therefore as the
Lord hath spoken any word, we ought; to be certain of its
accomplishment.
12.
Hear me.
He
again rebukes the Israelites, because they
could not place confidence in God, or receive any consolation in adversity. That
rebuke is indeed sharp and severe, but was well deserved by those whose hearts
were not soothed by any promise, or by any invitation, however gracious, which
God addressed to them.
We ought to observe the
two epithets which he employs here,
Hardened in
heart and
Far from
righteousness. By these expressions he
means that poor distressed persons shut the door against God's assistance on
account of their obstinacy; because by murmuring or fretting they shake off the
fear of God, and thus throw themselves into despair, so that they openly rage
against God. He addresses the Jews, who, though they were almost overwhelmed,
yet were swelled with pride and insolence, and, having thrown off the fear of
God, rose to more and more outrageous madness; as frequently happens to many
persons in the present day, whom distresses and afflictions render more
rebellious. Accordingly, they refused to receive any medicine, any remedy for
their distresses. If any one prefer to consider the word righteousness to
be put for "the assistance of God," as in the following verse, let him enjoy his
opinion, which indeed is not inappropriate; because obstinate men, who refuse to
believe the promises of God, drive God away from them, and reject his grace; for
they do not suffer God to confer benefits upon them, though he offered to them
his assistance.
13.
I
will bring near my righteousness.
If that interpretation which I mentioned a
little before be preferred, that those persons are called "far from
righteousness" who are incapable of receiving the grace of God, the meaning will
remain unaltered; but if we hold that the Jews were "far from
righteousness," because, like desperate men, they were wholly abandoned to
crimes, there will be a beautiful contrast between the righteousness of men and
the righteousness of God. Although therefore the Jews revolted and were
estranged from all practice of godliness, yet God assures them that "his
righteousness is near;" as if he had said that unbelief is indeed a very great
obstacle, but yet that it is such an obstacle as cannot hinder God from at
length manifesting the power of his truth. "For the unbelief of men," as Paul
says, "cannot make void the truth of God; and, though men are liars, God will
always be true."
(<450303>Romans
3:3, 4.) And indeed, if he did not exceed the malice of men by his goodness, we
should all perish without exception, for who is there that receives God, and
makes use of his grace as he ought?
Accordingly,
the only reason why he does not continue to bestow benefits upon us is, that we
are estranged from "his righteousness;" and yet, though we are reluctant
and make resistance, he approaches to us in order to display "his
righteousness," though we do not deserve it. Now, he does this in such a
manner that unbelievers obtain no advantage at all from it; for the Prophet did
not include wicked apostates, as if they should be partakers of the salvation
which he promises, but he only says that God has at hand a method by which
"his righteousness" shall be made manifest. But here we must consider
what was the condition of the people to whom those things were spoken; for
everything had been corrupted by unbelief, and there were very few who relied on
the promises of God; and they who belonged to the number of the elect sometimes
shewed that they were obstinate, so that they appeared to be infected by the
same plague of impiety as the others. He therefore rebukes the whole nation,
both to convict the reprobate and, at the same time, to chastise the elect and
bring them back into the right path; but especially, as I have said, he attacks
unbelievers, who professedly, as it were, rejected all hope of
grace.
And my salvation shall
not tarry. This makes still more plain what he
meant by the word "righteousness," that is, the assistance which the Lord
promised to his people. Consequently, he means the same thing by the word
"salvation" and the word "righteousness;" for the most remarkable instance of
the "righteousness" of God is, when he preserves, guards, and delivers
his people. It is not superfluous to say that it is not "retarded" or
"delayed;" for he describes the greatness of his mercy by saying, that the Lord
opens up a course for his justice, notwithstanding the reluctance and opposition
of the people.
And I will
place. The copulative
w
(vau) is here used in order to express the cause, "For I will
place." This is an additional confirmation of the preceding statement, that,
since the Lord has once determined to save Jerusalem, she cannot be deprived of
that benefit.
And my glory in
Jerusalem. He connects his "glory" with
the "salvation" of believers, as Paul also uses the word "glory" to
denote "mercy."
(<490106>Ephesians
1:6, and 3:16.) The glory of God is most illustriously displayed, when he
rescues his people from destruction and restores them to liberty; for he wished
that an indissoluble bond should connect the salvation of the Church with his
righteousness.
CHAPTER
47.
Isaiah
47:1-15
1. Come down, and sit in the
dust, O virgin daughter of Babylon; sit on the ground: there is no
throne, O daughter of the Chaldeans; for thou shalt no more be called tender and
delicate. 1. Descende, et sede in pulvere, virgo filia Babel. Sede super
terram; non est solium filiae Chaldae-orum; quoniam non fiet amplius ut to
vocent teneram et delicatam.
2. Take the
millstones, and grind meal: uncover thy locks, make bare the leg, uncover the
thigh, pass over the rivers. 2. Tolle molas, et mole farinam, dissolve
cincinnos tuos, denuda pedes, discooperi crura, ut transeas
flumina.
3. Thy nakedness shall be
uncovered, yea, thy shame shall be seen: I will take vengeance, and I will not
meet thee as a man. 3. Retegetur turpitudo tua, et videbitur
probrum tuum; ultionem sumam, et non occurram homini (vel,
homo.)
4. As for our
Redeemer, the Lord of hosts is his name, the Holy One of Israel. 4.
Redemptor noster, Iehova exercituum nomen ejus, sanctus
Israelis.
5. Sit thou silent, and
get thee into darkness, O daughter of the Chaldeans: for thou shalt no more be
called The lady of kingdoms. 5. Sede quieta, ingredere in tenebras, filia
Chaldmorum; quoniam non fiet amplius ut to vocent dominam
regnorum.
6. I was wroth with my
people; I have polluted mine inheritance, and given them into thine hand: thou
didst shew them no mercy; upon the ancient hast thou very heavily laid thy
yoke. 6. Iratus fui in populum meum, profanavi haerditatem meam, et
tradidi cos in manum tuam; non praestitisti Illis misericordias; super senem
aggravasti jugum tuum valde.
7.
And thou saidst, I shall be a lady for ever: so that thou didst not lay
these things to thy heart, neither didst remember the latter end of
it. 7. Et dixisti, Ero in aeternum domina. Hactenus non applicuisti huc
animum, neque recordata es finis
ejus.
8. Therefore hear now this,
thou that art given to pleasures, that dwellest carelessly; that sayest
in thine heart, I am, and none else besides me; I shall not sit as a
widow, neither shall I know the loss of children: 8. Nunc vero audi hoc,
delicata, sedens confidenter, quae dicit in corde suo, Ego sum, et nihil
amplius; non sedebo vidua, nec sciam
orbitatem.
9. But these two
things shall come to thee in a moment in one day, the loss of children,
and widowhood: they shall come upon thee in their perfection for the multitude
of thy sorceries, and for the great abundance of thine
enchantments. 9. Atqui venient tibi ista duo repente, die uno, orbitas et
viduitas; ad perfectionem suam venient super to, ob multitudinem (vel ia
multitudine) divinationum tuarum, et copiam augurum
tuorum.
10. For thou hast trusted
in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge,
it hath perverted thee; and thou hast said in thine heart, I am, and none
else besides me. 10. Nam confisa fuisti in malitia tua; dixisti, Nemo me
videt. Sapientia tua et scientia tua ipsa seduxit re. Et dixisti in corde tuo,
Ego, et non amplius.
11.
Therefore shall evil come upon thee; thou shalt not know from whence it riseth:
and mischief shall fall upon thee; thou shalt not be able to put it off: and
desolation shall come upon thee suddenly, which thou shalt not
know. 11. Itaque venient super to malum, cujus diluculum ignoras; cadet
super to contritio, quam non poteris avertere. Veniet repentevastatio super to,
quam nescis.
12. Stand now with
thine enchantments, and with the multitude of thy sorceries, wherein thou hast
labored from thy youth; if so be thou shalt be able to profit, if so be thou
mayest prevail. 12. Sta nunc inter divinationes tuas, et in multitudine
augurum tuorum, in quibus fatigasti to a pueritia tua; si forte possis
proficere, si forte robores
to.
13. Thou art wearied in the
multitude of thy counsels. Let now the astrologers, the stargazers, the monthly
prognosticators, stand up and save thee from these things that shall come
upon thee. 13. Fatigata es in multitudine conciliorum tuorum, stent nunc
et servent colligatores coelorum, speculatores astrorum, qui lunationes docent,
ab ils qum ventura sunt super
to.
14. Behold, they shall be as
stubble; the fire shall bum them; they shall not deliver themselves from the
power of the flame: there shall not be a coal to warm at, nor
fire to sit before it. 14. Ecce erant quasi stipula; ignis comburet
cos; non liberabunt animam suam e manu flammae; non pruna ad calefaciendum,
lumen ad quod sedeatur.
15. Thus
shall they be unto thee with whom thou hast labored, even thy merchants,
from thy youth: they shall wander every one to his quarter; none shall save
thee. 15. Sic tibi erunt cum quibus to fatigasti; negotiatores tui a
pueritia tua. Quisque in plagam suam errabit; nemo erit qui to
servet.
1.
Come down, and sit in the dust. Isaiah now
explains more fully what he had briefly noticed concerning the counsel of God,
and the execution of it. He openly describes the destruction of Babylon; because
no hope whatever of the return of the people could be entertained, so long as
the Babylonian monarchy flourished. Accordingly, he has connected these two
things, namely, the overthrow of that monarchy, and the deliverance of the
people which followed it; for the elevated rank of that city was like a deep
grave in which the Jews were buried, and, when it had been opened, the Lord
brought back his people to their former
life.
The use of the imperative mood, "Come
down," is more forcible than if he had expressed the same thing in plain words
and simple narrative; for he addresses her authoritatively, and as if he were
speaking from the judgment-seat; because he proclaims the commands of God, and
therefore, with the boldness which his authority entitles him to use, he
publishes what shall happen, as we know that God granted this authority to the
prophets. "Behold, I have this day set thee over nations and kingdoms, to root
out and pull down, to destroy and overthrow, to build and to plant."
(<240110>Jeremiah
1:10.) There is no power that is not added to the authority of the word. In a
word, he intended to place the event immediately before the eye of the Jews; for
that change could scarcely be imagined, if God did not thunder from
heaven.
Virgin daughter of
Babylon. It was a figure of speech frequently
employed by Hebrew writers, to call any nation by the title of
"Daughter."
He calls her "Virgin," not because she was
modest or chaste, but because she had been brought up softly and delicately like
"virgins,"
and had never been forced by enemies, as we
formerly said when speaking of Sidon.
F823
And at the present day the same thing might be said of Venice and some other
towns, which have a great abundance of wealth and luxuries, and, in the
estimation of men, are accounted very happy; for they have as good reason as the
Babylonians had to dread such a revolution of affairs, even when they appear to
be far removed from
danger.
For it shall no longer
be. That is, "Thou shalt no longer be caressed
by men who thought that thou wast
happy."
2.
Take millstones. The whole of this description
tends to shew that there shall be a great change among the Babylonians, so that
this city, which was formerly held in the highest honor, shall be sunk in the
lowest disgrace, and subjected to outrages of every kind, and thus shall exhibit
a striking display of the wrath of God. These are marks of the most degrading
slavery, as the meanest slaves were formerly shut up in a mill. The condition of
the captives who were reduced to it must therefore have been very miserable;
for, in other cases, captives sometimes
received
from their conquerors mild and gentle
treatment. But here he describes a very wretched condition, that believers may
not doubt that they shall be permitted freely to depart, when the Babylonians,
who had held them prisoners, shall themselves be imprisoned. Now, though we do
not read that the nobles of the kingdom were subjected to such contemptuous
treatment, it was enough for the fulfillment of this prophecy, that Cyrus, by
assigning to them the operations of slaves, degraded them, and compelled them to
abstain from honorable
employments.
Unbind thy curled
locks. On account of their excessive indulgence
in magnificence of dress, he again alludes to the attire of young women, by
mentioning "curled locks." We know that girls are more eager than they ought to
be about cuffing their hair, and other parts of dress. Here, on the contrary,
the Prophet describes a totally different condition and attire; that is, that
ignominy, and blackness, and filth shall cover from head to foot those who
formerly dazzled all eyes by gaudy
finery.
Uncover the limbs.
"Virgins"
hardly ever are accustomed to walk in public,
and, at least, seldom travel on the public roads; but the Prophet says that the
Babylonian virgins will be laid under the necessity of crossing the rivers, and
with their limbs
uncovered.
3.
Thy baseness shall be discovered. This is the
conclusion of the former statement. So long as Babylon was in a flourishing
condition, she preserved her reputation, and was highly honored; for wealth and
power, like veils, often conceal a great number of sores, which, when the veils
have been removed, become visible, and are beheld with the greatest disgrace.
And, as Demosthenes says, when, speaking of Philip's condition, —
w[sper ga<r toi~v sw>masin
hJmw~n e[wv me<n a}n ejrrwme>nov h+| tiv oujde<n ejpaisqa>netai tw~n
kaq e[kasta saqrw~n ejpj a}n de< ajrrw>sthma sumbh~| pa>nta kinei~tai
ka}n rJh~gma ka}n stre>mma ka}n allo> ti tw~n uJparco>ntwn saqrw~n h+|
ou[tw kai< tw~n po>lewn kai< tw~n
tura>nnwn. "For as, in our bodies, so long as
any person is in full vigor, no malady is perceived in any of the members, but
if he fall into debility, produced either by a wound or by a strain, or by any
other of the diseases to which the body is subject, the whole is affected; so is
it with cities and governments." (Dem., Olynth. 2.) When commotions arise, and
when their wealth and troops are taken from them, disgraceful transactions which
lay concealed are exposed to view; for cruelty, and fraud, and extortions, and
perjury, and unjust oppressions, and other crimes, which were honored during
prosperity, being to fall into
disgrace.
I will take
vengeance, and will not meet (thee) a man. Some
think that
k
(caph) ought here to be supplied, "As a man;" as if he had said,
"Do not think that ye have to deal with man, whose attack ye may be able
to resist." And, indeed, in other passages, when he speaks of the hand of man,
it denotes some abatement; but here he means that no remedy is left, because God
will reduce them to nothing. Others translate it, "I will not meet a
man;" that is, "I will not allow a man to meet me; whoever shall meet me, or
intercede in their behalf, I will not spare them, or remit or abate their
punishment." This meaning is highly appropriate, but the construction is
somewhat forced; for
[gpa
(ephgang) must thus be understood to have a passive sense, which could
scarcely be admitted. Besides, the Prophet does not absolutely say that no
petition shall be presented to God, but that he cannot be appeased. The former
exposition, therefore, flows more smoothly, so far as relates to the context;
but let every one choose that which he prefers; for, whatever exposition you
adopt, the words amount to this, "that the Lord will destroy the Babylonians,
and that there will be no room for mercy." Only, I say, that I prefer the
former, because it is more agreeable to the original
text.
4.
Our Redeemer. The Prophet shews for what
purpose the Lord will inflict punishment on the Babylonians; that is, for the
salvation of his people, as he had formerly declared.
(<234504>Isaiah
45:4.) But this statement is much more forcible, because he speaks in what may
be called an abrupt manner, and like a person awakened out of sleep, when he
sees Babylon ruined, which formerly was wont to subdue other nations and trample
them under her feet; and he shews that this happens for no other reason than
that the Lord shews himself to be the "Redeemer" and defender of his
people.
The Holy One of
Israel. As if he had said, that not in vain
hath he chosen this people, and separated it from other nations. In this
transaction he intended to give a display of his power, and. on that account
added to the title descriptive of his power, Jehovah of Hosts, the
designation
"Holy."
5.
Sit silent. He continues the same subject, and
shews that the end of the Babylonian monarchy is at hand. As this appeared to be
incredible, he therefore repeats the same thing by a variety of
expressions, and repeats what might have been said in a few words; and thus he
brings forward those lively descriptions, in order to place the event, as it
were, before their eyes. When he bids her "sit" and be "silent," it is an
indication of shame or disgrace. Yet this silence may be contrasted with
her former condition, while she reigned; for at that time not only did she speak
loudly and authoritatively, but she cried with a loud voice, and by her commands
terrified the whole of the East. But now, in consequence of the change of her
condition, he bids her "sit silent;" because not only will she not
venture to utter terrific words, but she will not even venture to make a gentle
sound.
F824
But, since he adds, enter into
darkness, I willingly adopt the former
view, that it denotes shame; for they whose condition has been changed for the
worse shut their mouth through shame, and scarcely venture to
whisper.
For it shall no
longer be. We know that the Babylonian monarchy
was very widely extended, and exercised dominion over large and numerous
countries; for it was the chief of many kingdoms. On this account the captive
people needed to be fortified by these promises, and to be forewarned of her
fall, that they might entertain assured hope of
deliverance.
6.
I was angry with my people. This is an
anticipation, by which he forewarns the Jews, as he has often done formerly,
that the distressing condition of captivity was a scourge which God had
inflicted; because, if it had proceeded from any other, there was no remedy in
the hand of God. In order, therefore, that they might be convinced that he who
had struck them would heal their wounds, he bids them attribute it to their sins
that they were so terribly oppressed. Yet he exhorts them to cherish favorable
expectation, because God intends to set a limit to the chastisement; and he even
mentions this as the reason why the Babylonians shall be destroyed, that God,
who is the just avenger of savageness and cruelty, will much more avenge the
injuries done to his
people.
Thou didst not shew
compassion to them. In the former clause he
calls the Jews to repentance, because by their own crimes they drew down upon
themselves so many calamities. Next, he accuses the Babylonians of having seized
this occasion for exercising cruelty, just as if one were to become the
executioner of a child whom a father had put into his hands to be chastised.
Hence it follows that the Babylonians have no right to be proud, as if by their
own power they had subdued the Jews and carried them into captivity; but, on the
contrary, because they have wickedly abused the victory and cruelly treated the
captives, he will justly punish
them.
I profaned my heritage.
When he says that he "was angry," and that this
was the reason why he "profaned his heritage," let us not imagine that he had
changed his purpose, and was offended so far as to cast away the care of his
people and the remembrance of his covenant. This is evident both from the event
itself and from his deigning still to call them "his people," though the
greater part of them were estranged from him, and though he had the best reasons
for "profaning" them. But he has respect to his covenant when he speaks in this
manner; for he looks at their source and foundation, that they who were the
descendants of Abraham may be accounted the people of God, though very few of
them actually belonged to him, and almost all boasted of an empty
title.
Thus the word amger, in Scripture,
must not be supposed to refer to any emotion in God, who desires the salvation
of his people, but to ourselves, who provoke him by our transgressions; for he
has just cause to be angry, though he does not cease to love us. Accordingly,
while he "profanes" his Church, that is, abandons her, and gives her up
as a prey to her enemies, still the elect do not perish, and his eternal
covenant is not broken. And yet, in the midst of anger, the Lord remembers his
mercy, and mitigates the strokes by which he punishes his people, and at length
even inflicts punishment on those by whom his people have been cruelly treated.
Consequently, if for a time the Lord "profanes" his Church, if she is
cruelly oppressed by tyrants, let us not lose courage, but betake ourselves to
this promise, "He who avenged this barbarous cruelty of the Babylonians will not
less avenge the savageness of those tyrants."
It
ought also to be carefully observed that no one should abuse victory so as to be
cruel to captives, which we know is often done; for men, when they see that they
are stronger, lay aside all humanity, and are changed into wild beasts, and
spare neither age nor sex, and altogether forget their condition. After having
abused their power, they shall not at length pass unpunished;
for
"judgment without mercy
shall be experienced by those who shewed no mercy."
(<590213>James
2:13.)
But it is asked, "How could the Babylonians go beyond
the limit which God had assigned to them, as if their lawless passions were laid
under no restraint?" And what will become of that promise,
"Not a hair shall
fall from your head without the appointment of your Father?"
(<422118>Luke
21:18.)
The answer is easy. Though it was not in their power
actually to go beyond the limit, yet he looked at their cruelty, because they
endearvored utterly to ruin unhappy persons who had surrendered at discretion.
Thus Zechariah complains of the unbridled rage of the Gentiles, because, when
"he was angry with his people for a little," they rushed forward with
violent fury to destroy them.
(<380115>Zechariah
1:15.)
On the old man.
He states an aggravation of their guilt, that
they did not spare even "the
old men," for whom age naturally procures
reverence; and hence he draws an inference, how savage was their cruelty towards
armed
foes.
7.
And thou saidst, I shall for ever
F825
be a mistress. Here he censures the haughtiness
of the Babylonians, in promising to themselves perpetual dominion, and in
thinking that they could not fall from their elevation through any adverse
event. Thus the children of this world are intoxicated by prosperity, and
despise all men as compared with themselves; but Isaiah mocks at this
confidence, and shews that God regards it with the greatest abhorrence. To
say, means here to conclude in one's own mind, as will be more clearly
evident from what the Prophet says shortly afterwards; for proud men do not
publicly speak in this manner, but entertain this conviction, though they
pretend the contrary. It is intolerable madness when men, forgetting their
frailty, look upon themselves as not sharing in the common lot; for in this way
they forget that they are men. Believers, too, have their conviction of being
safe, because, under the protecting hand of God, they are prepared boldly to
encounter every danger. And yet they do not cease to consider that they are
liable to many distresses, because nothing in this world is lasting. Irreligious
men, therefore, mock God whenever, through a foolish imagination, they promise
to themselves lasting peace amidst the constant changes of the
world.
Hitherto thou hast not
applied thy mind to it.
F826
For the purpose of heightening the description
of their madness, he adds that even a long course of time did not render them
more moderate. To become elated immediately after having obtained a victory, is
not so wonderful; but to become more fierce from day to day, and to throw out
taunts against their captives, was altogether savage and intolerable. This
arose, as we have said, from pride; because they did not consider that a
revolution of affairs would afterwards take place, or that a condition so
magnificent could be changed. Consequently, this is the second reason why the
Lord overtumed the monarchy of the
Babylonians.
And didst not
remember her end.
F827
Some think that there is a change of the person
here, but I consider that to be too forced; and indeed I have no doubt that he
speaks of the "end" of Jerusalem, which is the opinion most commonly received.
The Lord often speaks of the Church, by way of eminence,
katj
ejxoch<n without mentioning the name, as we do
when our feelings are powerfully affected towards any person. Now, wicked men do
not know the "end" of the Church, and the reason why the Lord chastises her.
They mock at the calamities of good men, because they would wish them to be
utterly destroyed and ruined, and do not consider that God takes care of
them.
If it be objected that the Babylonians
could not know this, that is nothing to the purpose; for they could not be
ignorant that he was the God whom the Israelites worshipped. Consequently, when
they treated the Jews with haughtiness and cruelty, they insulted God himself,
as if he and the covenant which he had made with his people had been
intentionally trampled under their
feet.
8.
And now hear this, thou delicate woman. The
Prophet again threatens the destruction of Babylon, and employs appropriate
words for strengthening the hearts of believers, that the prosperity of the
Babylonians may not stupify and lead them to despondency; and yet he does not
address Babylon in order to produce an impression upon her, but to comfort
believers. He adds, that she was intoxicated with pleasures; for prosperity,
being the gift of God, ought not in itself to be condemned, but it is well known
how prone the children of the world are, to pass from luxury to
insolence.
Who saith in her
heart.
He
now explains what is meant by the word to
say,
of which we spoke in the exposition of the
preceding verse, namely, that one convinces himself and believes that it will be
thus and thus, as proud and insolent men commonly do, although they often
conceal it through pretended modesty, and do not wish it to be publicly
known.
I am, and there is none
besides me. This arrogance, by which she
prefers herself to the whole world, is intolerable. First, she thinks that
she is; secondly, she imagines that the rest of the world does not
deserve to be compared to her; thirdly, she promises to herself everlasting
repose, for she says, I shall not sit as a widow. As to the first, there
is none of whom it can be said with truth that he is, but God alone, who
has a right to say, "I am what I am,"
(<020314>Exodus
3:14;) for by this mark he is distinguished from the creatures. Thus, he who
thinks that he subsists by his own power robs God of the honor due to him, and
so Babylon, by exalting herself, made war with God. Secondly, she treated the
whole world with contempt, when she preferred herself to it. In this manner
proud men begin with God, by representing him to be their enemy, and they end by
making all men, without exception, their enemies, through their haughtiness. The
third clause, which may be regarded as the copestone of her pride, is, that she
considers her condition to be eternal, and does not take into account the
liability of the affairs of men to undergo change; for the higher men have been
exalted, they sometimes on that account sink the
lower.
9.
But those two things shall suddenly come to thee.
Because Babylon supposed that she was beyond
the reach of all danger, the Prophet threatens against her very sore distress.
When she said that she would neither be "a widow" nor "childless,"
he declares on the other hand, that both calamities shall come upon her, so
that her miserable destitution shall expose her to the utmost
contempt.
In their perfection.
That is, "completely," so that in all points,
without any exception, she shall be childless. There is also an implied contrast
between moderate punishment, some alleviation of which may be expected, and the
dreadful vengeance of God, which has no other end than ruin; for, the greater
the confidence with which wicked men are elated, the more severely are they
punished.
For the multitude of
thy divinations. Some render this term
diviners; but I think that it denotes the act or the vice rather than the
persons. Some explain
b
(beth) to mean "on account of," and understand it to express a
cause; and in this sense it frequently occurs in Scripture. Yet it might be
suitably interpreted, that the Babylonians shall derive no aid or relief from
the deceitful skill in divinations of which they boasted so much; and so it
might be translated notwithstanding;
F828
as if he had said, "The abundance of divinations or auguries shall not
prevent these things from happening to Babylon."
F829
He ridicules the confidence which they placed in their useless auguries, by
which they thought that they foresaw future events; but, as we shall shortly
afterwards dwell more largely on this point, I readily admit that it is here
reckoned to be one of the causes of the vengeance inflicted on them, that, in
consequence of trusting to such delusions, they dreaded nothing.
F830
10.
For thou trustedst.
He explains what he said in the preceding
verse, though it may be extended further, so as to be a censure of the fraud and
oppression and violence and unjust practices by which the Babylonians raised
themselves to so great power. Almost all large kingdoms are, what a
distinguished robber pronounced them to be, great robberies; for there is no
other way in which they enlarge their dominions than by extorting them from
others by violence and oppression, and by driving out the lawful owners from
their dwellings, that they alone may reign at
large.
In thy malice.
He gives the name of "malice" to that which he
will afterwards adorn with more plausible names, namely, wisdom and
knowledge. In this manner do tyrants usually disguise their tricks, when
they lay aside all regard to justice and equity, and cunningly deceive the
people; but the Lord detests and exposes them; so that it becomes manifest that
it served no purpose to cover their wickedness by useless veils. Thus Job:,
after having said that "wise men are taken in their own wisdom," explains
this by calling it "craftiness."
(<180513>Job
5:13.)
Thou saidst, No one
seeth me. When he adds that Babylon thought
that her iniquities were not seen, this refers to free indulgence in sinning;
for while men are kept in the discharge of duty by fear or shame, he who neither
dreads God as a witness, nor thinks that men will know what he does, breaks out
into every kind of licentiousness. It is true, indeed, that even the worst of
men are often tormented by the stings of conscience; but, by shutting their
eyes, they plunge themselves in: stupidity as in a lurking-place, and, in short,
harden all their senses. Above all, we see that they have the hardihood to mock
God, as if by their craftiness they could dazzle his eyes; for whenever they
wish to defraud simpletons, they think it enough that they are not detected, as
if they could impose on God. But to no purpose do they flatter themselves in
their cunning, for the Lord will speedily take off the mask from them. All men
ought therefore to abhor this wisdom, by which men deceive themselves, and
accomplish their own ruin.
I,
and there is none beside me. He again repeats
those blasphemies, that all may plainly understand how greatly God abhors them,
and how near to destruction are all who raise themselves higher than they
ought.
11.
Therefore shall evil come upon
thee. Continuing the subject which he had
formerly introduced, he ridicules the foolish confidence of the Babylonians, who
thought that by the position of the stars they foresaw all events. He therefore
says that they shall soon be overtaken by that which Scripture threatens
generally against all despisers of God,
(<520503>1
Thessalonians 5:3,) that, "when they shall say, Peace and safety, sudden
destruction shall overwhelm them," and that at the dawning of the day they shall
not know what shall be accomplished in the evening; and it, is very clear from
the book of Daniel that this happened.
(<270530>Daniel
5:30.)
12.
Stand now amidst thy
divinations. The Prophet speaks as we are
accustomed to speak to desperate men, on whom no warnings produce any good
effect; "Do as thou art wont to do; in the end thou shalt be instructed by the
event; thou shalt know what good the augurs and soothsayers do thee." By the
word "stand" he alludes to the custom of the augurs, who remain unmoved in one
place till some sign is seen.
F831
In like manner, the astrologers mark out their divisions in the heavens, even to
the minutest points. If it shall be thought preferable to translate
µyrbj
(chabarim) diviners instead of divinations, I shall not greatly
object; for the meaning of the word is
ambiguous.
If perhaps thou
shalt prevail. As if he had said, "Thou shalt
not be able, by the aid of thy augurs, to mitigate the calamity which is about
to overtake thee." He taunts their perverse confidence on this ground, that when
they shall have made every attempt, no advantage will
follow.
13.
Thou hast wearied thyself.
He now declares still more plainly what he had
formerly expressed in somewhat obscure language; that all the schemes which
Babylon had previously adopted would lead to her ruin; for she nourished within
herself a vain confidence arising from a belief of her power and wisdom, as if
nothing could do her
injury.
In the multitude of
thy counsels. He calls them not only
"counsels," but "a multitude of counsels," in order to declare that there is no
good reason for being puffed up or exalting themselves, whatever may be the
ingenuity or skill of their efforts to deceive; because their crafty counsels,
the more numerous and the more plausible they are, will give them the greater
annoyance. This is a general statement against those who, trusting to their own
ability, contrive and form counsels of every sort, and, relying on their
prudence, collect all the stratagems and annoyances that can be invented for
oppressing others; for God scatters all their contrivances, and overtums their
fraudulent designs, as he threatened that all unlawful means would be
unsuccessful. "They dare," says he, "to take counsel, but not from me; they
weave a web, but not from my Spirit."
(<233001>Isaiah
30:1.)
Thus do the consultations of many persons
altogether fail of success, because they do not ask counsel of God, from
whom
(<590105>James
1:5) all wisdom should be sought; for, the more they toil, the greater annoyance
do they suffer, and they can obtain no advantage. Well does David
F832
say,
(<19C702>Psalm
127:2,) that "in vain do they toil who rise early in the morning, and go late to
rest, and eat the bread of sorrow;" for he speaks of unbelievers, who do not
cast their cares on the Lord, but, trusting to their industry, make many daring
efforts. The Lord ridicules this confidence, and causes them to be at length
disappointed, and to feel how worthless are all their wicked labors and efforts,
and how in this way they are punished for their rashness; while at the same time
"the beloved of God sleep pleasantly," as is said in that passage. Not that they
are freed from all annoyances, but that they do not weary themselves with
useless labor, and they commit to God the result of all their
affairs.
Let them stand now.
Here we perceive what counsellors are chiefly
meant by the Prophet, that is, those diviners who boasted to the people of the
empty name of science; as if they understood, all future events by looking at
the stars. But we have formerly spoken of that judicial astrology, and of its
uselessness. If it be objected, that it was not in the power of those men to
mitigate the dangers which were hanging over them, I reply, the Babylonians
would have done it at their suggestion, if they had foreseen the calamity; and,
since they did not foresee it, the conclusion is, that their art had no
foundation whatever. It is idle to pretend, as some do, that the Prophet
reproves unskilfulness in the art, and not the art itself; for he addresses the
Babylonians, who were the authors of this
science.
The binders of the
heavens. He says wittily that they "bind the
heavens;" because they utter their decisions as boldly as if, by binding and
tying the stars, they held mankind in chains. Yet, if any one choose to render
the term "inchanters," the meaning will not be inapplicable, and both are
denoted by the verb
rbj
(chabar). Although to observe the position of the stars is not in itself
sinful, the Prophet says that it is carried farther than is proper by those who
draw from it conclusions as to doubtful events, and appears indirectly to
contrast those observers with the prophets, in order to make them more detested,
because they extinguish all divine predictions; for, when men attach to the
stars a fatal necessity, all the judgments of God must fall to the
ground.
14.
Behold, they shall be as stubble. With still
greater eagerness he attacks those astrologers who strengthened the pride of
Babylon by their empty boasting; for impostors of this sort are wont to take
away all fear of God out of the hearts of men, by ascribing everything to the
stars, so that nothing is left to the providence of God. Hence arises contempt
of God and of all his threatenings; for punishments are not ascribed to the
judgment of God, but to some fate and relation of things which they foolishly
imagine. For this reason he kindles into such indignation against the
Babylonians, and says that they shall be buming "stubble," which is
quickly consumed; for he does not compare them to wood, which is of some use for
giving heat, but to "stubble," in order to shew that nothing is so light or
useless.
15.
So shal they be to thee. After having
threatened destruction to those astronomers, he again retums to the Babylonians,
and threatens that they must not look for assistance from that quarter from
which they expected it, and that they ought not to rely on those vain counsels,
with which they had long and eagerly vexed themselves in
vain.
He calls them dealers, or, as we
commonly say, traffickers; a metaphor taken from merchants, who are
skilled in innumerable arts of deceiving, and in impostures of every kind; for
the princes do not consult in a manner suitable to their rank, but traffic in
disgraceful transactions.
F833
Though we may extend this to all the allies by whom the Babylonians were aided,
yet the Prophet has his eye chiefly on the diviners. When he adds, from thy
youth, he aggravates the guilt of Babylon, in having been infected with this
foolish belief from an ancient date, and in having held this error as if it had
been born with her.
Every one
to his own quarter.
F834
It is supposed that the Prophet here speaks of the flight of the
astrologers, that every one shall provide for his own safety; and I fully agree
with this, but think that, there is also an allusion to the "quarters" of
the heavens, which astrologers divide and measure, so as to deduce their
prognostications from them. He therefore ridicules their vain boasting. "They
shall withdraw into their quarters, but they shall go astray, and there
shall be no means of protection. If any one choose to apply it to the revolt of
those whose assistance Babylon thought that at any time she could easily obtain,
I have no objection.
CHAPTER
48
Isaiah
48:1-22
1. Hear ye this, O house of
Jacob, which are called by the name of Israel, and are come forth out of the
waters of Judah; which swear by the name of the Lord, and make mention of the
God of Israel, but not in truth, nor in righteousness. 1. Audite
hoc, domus Iacob, qui vocamini nomine Israelis, qui de aquis Iuda exierunt, qui
jurant in nomine Iehovae, et Dei Israel recordantur, non in veritate, neque
injustitia.
2. For they call themselves
of the holy city, and stay themselves upon the God of Israel: The Lord of hosts
is his name. 2. Quoniam ab urbe sancta denominantur, et innituntur
Deo Israel, eujus nomen Iehova
exercituum.
3. I have declared the
former things from the beginning; and they went forth out of my mouth, and I
shewed them; I did them suddenly, and they came to pass. 3. Priora
jam olim annuntiavi, ex ore meo egressa sunt; publicavi ea, repente feci, et
venerunt.
4. Because I knew that
thou art obstinate, and thy neck is an iron sinew, and thy brow
brass; 4. Quia cognovi qubd durus sis, et nervus ferreus cervix tua, et
frons tuae aenea.
5. I have even
from the beginning declared it to thee; before it came to pass I shewed
it thee: lest thou shouldest say, Mine idol hath done them; and my graven
image, and my molten image, hath commanded them. 5. Annuntiavi tibi jam
olim; antequam venirent indicavi tibi, ne forte diceres, Idolum meum fecit haec,
sculptile meum et conflatile meum praecepit
ea.
6. Thou hast heard, see all
this; and will not ye declare it? I have shewed thee new things from this time,
even hidden things, and thou didst not know them. 6. Audisti, vide omnia;
et vos nonne annuntiabitis? Feci to jam nunc audire nova et abscondita, quae
nesciebas.
7. They are created
now, and not from the beginning; even before the day when thou heardest them
not; lest thou shouldest say, Behold, I knew them. 7. Nunc primum creata
sunt, non jam olim, neque successu temporis; non audieras ea; ne dicas, Ecce
noveram.
8. Yea, thou heardest
not; yea, thou knewest not; yea, from that time that thine ear was not
opened: for I knew that thou wouldest deal very treacherously, and wast called a
transgressor from the womb. 8. Certe non audieras; cert, non noveras;
certe non fuit pridem aperta auris tun; quia sciebam quod transgrediendo
transgressurus esses. Ideo rebellem ab utero vocavi
to.
9. For my name's sake will I
defer mine anger, and for my praise will I refrain for thee, that I cut thee not
off. 9. Propter nomen meum differam furorera meum, et in laudera meam
moderabor mihi erga to, ut to non
succidam.
10. Behold, I have
refined thee, but not with silver; I have chosen thee in the fumace of
affliction. 10. Ecce examinavi to, et non instar argenti; elegi to in
fornace afflictionis.
11. For
mine own sake, even for mine own sake, will I do it: for how
should my name be polluted? and I will not give my glory unto
another. 11. Propter me, propter me faciam; nam quomodo profanabitur
nomen meum? Et gloriam meam alteri non
dabo.
12. Hearken unto me, O
Jacob and Israel, my called; I am he: I am the first, I also am the
last. 12. Audi me, Iacob, et Israel, vocate mi. Ego ipse, ego primus;
adhuc ego novissimis.
13. Mine
hand also hath laid the foundation of the earth, and my right hand hath spanned
the heavens: when I call unto them, they stand up together. 13.
Utique manus mea fundavit terram, et dextera mea palmo mensa est (vel,
sustinuit) coelos. Vocate me eos, adstant (vel, adstabunt)
pariter.
14. All ye, assemble
yourselves, and hear; which among them hath declared these things? The
Lord hath loved him: he will do his pleasure on Babylon, and his arm shall be
on the Chaldeans. 14. Congregamini vos omnes, et audite. Quis in eis
annuntians ista? Iehova dilexit eum, et voluntatem ejus exequetur in Babylone,
et brachium (vel, opus) ejus in
Chaldaeis.
15. I, even I,
have spoken; yea, I have called him: I have brought him, and he shall make his
way prosperous. 15. Ego, ego locutus sum, utique vocavi eum, adduxi eum;
ideo prospere habebit in via
sua.
16. Come ye near unto me,
hear ye this; I have not spoken in secret from the beginning; from the time that
it was, there am I: and now the Lord God, and his Spirit, hath sent
me. 16. Accedite ad me, audite hoc. Non ab initio in abscondito locutus
sum. Ex quo res facta est, ibi fui. Et nunc Dominus Iehova misit me, et
Spiritus ejus.
17. Thus saith the
Lord, thy Redeemer, the Holy One of Israel; I am the Lord thy God which teacheth
thee to profit, which leadeth thee by the way that thou shouldest
go. 17. Sic dixit Iehova redemptor tuus, Sanctus Israelis. Ego Iehova
Deus tuus, docens to utiliter; dirigens to per viam qua
incedis.
18. Oh that thou hadst
hearkened to my commandments! then had thy peace been as a river, and thy
righteousness as the waves of the sea: 18. O si attendisses ad mandata
mea! Tunc fuisset uti fluvius pax tua, et justitia tua ut fluctus
maris.
19. Thy seed also had been
as the sand, and the offspring of thy bowels like the gravel thereof; his name
should not have been cut off nor destroyed from before me. 19. Fuisset ut
arena semen tuum, et filii uteri ut lapilli ejus. Non succideretur, neque
aboleretur nomen ejus a conspectu
meo.
20. Go ye forth of Babylon,
flee ye from the Chaldeans; with a voice of singing declare ye, tell this, utter
it even to the end of the earth; say ye, The Lord hath redeemed his
servant Jacob. 20. Exite e Babel, fugite a Chaldaeis. Voce exultationis
annuntiate hoc, divulgate, efferte usque ad extremum terrae. Dicite, Redemit
Iehova servum suum Iacob.
21. And
they thirsted not when he led them through the deserts: he caused the
waters to flow out of the rock for them: he clave the rock also, and the waters
gushed out. 21. Itaque non sitierunt eum per solitudines duxit eos; aquam
fecit illis fluere e petra, scidit petram, et fluxerunt
aquae.
22. There is no
peace, saith the Lord, unto the wicked. 22. Non est pax, dixit Iehova
impiis.
1.
Hear this, O house of Jacob. He now addresses
his discourse to the Jews; whom also he had chiefly in his eye, in the
whole of the preceding chapter; for he was not sent to the Babylonians, but
addresses them in such a manner as to wish that the Jews, to whom he had been
especially appointed, should hear him. Accordingly, he foretold the destruction
of the Babylonians, that the Jews might calmly wait for deliverance, and at the
same time might not be terrified by the greatness and power of their enemies,
F835
and that, relying on these promises, they might stand unmoved against all
temptations. But because the Jews were obstinate, and did not believe those
promises, and because Isaiah foresaw how great would be their hard-heartedness
and obstinacy during their captivity, for that reason he reproves them with
greater severity. Ezekiel shews still more clearly how inveterate was their
unbelief, when they murmured against God, and cast away all confidence, and
cared no more about the promises of God than about empty fables. It was not
without reason, therefore, that Isaiah made use of such vehement language, in
order to shew that they offered the highest insult to God by refusing to rely on
his grace.
Who are called by
the name of Israel. He addresses "Israel," but
that which was actually spurious, and which at that time had nothing more than
the name of "Israel;" for he does not employ this honorable name for the sake of
mentioning them in a respectful manner, but rather in order to put to shame
their false boasting, because they had no riglit to glory in this empty title,
from the truth of which they were widely estranged. Why did God honor Jacob with
this name, but because he proved himself to be courageous and invincible in
adversity? This appeared from that wrestling in which he contended with God; for
when the Lord tries by various afflictions, he enters, as it were, into debate
with us.
(<013225>Genesis
32:25.) How, then, did this name apply to his posterity, if they were cast down
and threw away all hope in
adversity?
Who have come out
from the.waters of Judah. He next reproaches
them with being descended from the holy fathers, and yet being utterly unlike
them. By "the waters of Judah," he means metaphorically the source and fountain
from which the Jews proceeded; for I do not approve of the childish attempt of
the Jewish writers to explain the metaphor, which is borrowed in a highly
natural manner from waters which flow from a distant
place.
Who swear by the name
of Jehovah. Having censured them for being the
degenerate and wicked children of holy fathers, he adds that they falsely
pretend to the worship of God, and to a semblance of piety from which they are
widely distant. Now, as "swearing" is a kind of worship of God, he here puts one
department for the whole class, by a figure of speech, in which a part is taken
for the whole. As idolaters offer an insult to God, when they swear by their
idols, in like manner do the sincere worshippers of God render honor to God, by
employing his name in oaths; for they acknowledge that they have one God, in
whose name they glory. But here he attacks hypocrites who, with open mouth,
loudly boasted of the name of God, and frequently mentioned his name, and yet in
their hearts were greatly opposed to him. On this account he
says, not in truth nor in
righteousness, he employs the word
"righteousness," to denote integrity and sincerity of heart, without which
nothing can be acceptable to God; or rather "righteousness" and "truth"
are synonymous terms; as if he had said, that it was mere pretense and hypocrisy
to profess that they were the people of the true God, because their treachery
openly proclaimed their
falsehood.
2.
For from the holy city they are called. He
continues the same subject, and by different words exposes their false boasting;
for they falsely boasted that they were the citizens of "the holy city," which
they defiled by their vices and crimes. Jerusalem ought to have been "holy," for
God had consecrated her to himself; but she had prostrated herself to
iniquities, so great and so numerous, that she scarcely retained any holiness.
We see in
<191502>Psalm
15:2, and 24:4., what the true citizens of Jerusalem ought to be; but because
the Jews were not ashamed of mocking God, they reckoned it enough to be
protected by the shadow of the
Temple.
And rely on the God of
Israel. When he says that they "rely on
Jehovah," he does not speak of sincere belief, but of empty confidence; for, as
good men rely on God, and trust him with their whole heart, so hypocrites
falsely make pretensions to his name, and are intoxicated by unfounded belief,
and fearlessly despise everything, and even boast confidently of these words,
"God will assist us, he will not cast off his people;" as if God wished
to encourage their wickedness. In a word, by trampling him under their feet,
they loudly declare that they rely on themselves for safety; but, lest they
should think that they will not be punished for this mockery, the Prophet
assures them that God loses nothing of his authority, when he is thus
misrepresented by hypocrites; for, when he calls him Jehovah of hosts, he
adds this by way of threatening, that they might know that God, under whose name
they falsely sheltered themselves, was strong enough to punish them, and at
length would not permit them to make him the subject of
mockery.
3.
Long ago have I declared the former things. He
accuses the Jews of ingratitude, because they distrust God, who has given every
possible proof of his goodness, in order to establish them in sincere
confidence; and therefore he takes away from them every excuse, by saying, that
"he declared the former things." He appears to speak not of their deliverance
from Babylon, but of other benefits which the Lord had bestowed on that nation;
as if he had said that God began, long before this, to foretell to his people
what would happen, and never promised anything which he did not perform, and yet
that his people, after having received so many proofs, did not place confidence
in his certain and infallible truth.
It may also
be said, that the Prophet did not merely address those who lived at that time,
but those who should afterwards live during the captivity, in order that, when
this certainty arrived, they might consider that it had been already foretold.
God intended that this prediction should be widely known, in order that, during
their captivity, they might know that these things did not happen by chance, and
that they might obtain some consolation. Isaiah therefore rebukes them, because,
after having learned the truth of this matter from the event itself, still they
cannot acknowledge the work of God, or place confidence in
him.
And justly does he severely reprove and
accuse them of obstinacy; for they resisted God, who stretched out his hand to
them, and rejected his grace; they did not believe that they would have liberty
to return to Judea, and, when the way was opened up, there were very few who had
courage to return. Some thought that it would be better to remain in Babylon
than to undergo the annoyances and dangers of the joumey. Others suspected that
Cyrus had made a crafty proclamation of liberty to return, in order that, having
ascertained their dispositions, he might oppress them or treat them with
severity; and they did not take into account that God had foretold these things,
and that they must unavoidably happen, and that no power of men could prevent
them. Accordingly, I understand those predictions of which the Prophet speaks so
as to include, indeed, the ancient prophecies by which God foretold to Abraham
(<011513>Genesis
15:13) that his seed would be held captive, and would afterwards be restored to
their former freedom, but that afterwards, in their due order, other predictions
are added, which also followed at different times; for this also was frequently
fulfilled, partly at one time, and partly at another. He shews, therefore, that
the Lord predicted nothing which was not justified by the
event.
4.
For I knew that thou art obstinate. Literally
it is, "On account of my knowing," or, "From nay knowing." Here the Lord
solemnly declares by the Prophet, that it was on account of the hard-heartedness
of the people that he spake of future events; as if he had said that he acted
more liberally towards them than he ought to have done. Not that this was the
only end which he aimed at; for we know that the chief use of doctrine belongs
to believers, who gently submit themselves and cheerfully obey; but Isaiah, who
had to deal with obstinate men, justly says that, if their depravity had not
been incurable, God made use of an excellent remedy, by uttering many successive
predictions for the purpose of ratifying his Law. Thus as he had foretold future
events to the fathers, so he shews that he follows the same course, in order to
conquer or soften the obstinacy and hard-heartedness of the
people.
And thy neck is an
iron sinew, and thy forehead is of brass. He
calls their neck "an iron sinew," because it cannot be bent. "Sinews" are
indeed hard, but still they are capable of being bent; here, he says, there is
no bending, because they are untameable. He next mentions "a brazen forehead,"
to denote their impudence. There are two ways by which we may be kept in the
path of duty; first, if we are submissive and obey good instructions or holy
commandments; and secondly, if, after having fallen into any sin, we are moved
by sincere shame to repent of what we have done. When these are wanting, it is a
sign of desperate wickedness. These are two proofs, therefore, which he has
brought forward to shew that the nation was abandoned to everything that was
sinful; they were refractory, and they were impudent. And yet, when the Lord
cannot cure us in any other way, he treats even our perversity with such
forbearance, that he is pleased to give us warning of future events. Thus he
assumes, as it were, every possible shape, in order to recall us to himself, and
bring us back into the right
path.
5.
I foretold to thee long ago. He again repeats
the same statement, that the people, when they had been delivered from Babylon,
might acknowledge the kindness of God, and might not ascribe this deliverance to
idols or to fortune. If it be asked "Why does the Prophet mention idols, seeing
that the Jews professed the worship of one God?" I reply, They had been
corrupted by associating with the Gentiles, and had degenerated into
superstitions, to such an extent, that they had entirely forgotten God. Ezekiel
complains of this, that, in the vision in which he appeared to be carried to
Jerusalem, he beheld the sanctuary of God polluted by various idols.
(<260803>Ezekiel
8:3.) Not without reason, therefore, does he recall them to God as the only
author of these events, that they may acknowledge that he has redeemed
them.
Lest, perhaps, thou
shouldest say. He means that the Jews will be
inexcusable, if they do not acknowledge the kindness of God, when they shall
have been emancipated from slavery; for what had been long ago foretold would
not have happened by chance. God's foreknowledge is therefore connected by the
Prophet with his power; and he declares that he not only foresaw, but likewise
accomplished
these events. Here then, as in a mirror, we
behold the wicked exercise of our understanding, which always contrives in what
way it shall rob God of the praise which is due to him. Whenever he either
assists us, or in any way is kind to us, he may be said to stretch out his hand
and invite us to himself.
Yet the world, as if
it purposely designed to make resistance, ascribes to others what has proceeded
from God; as we see that in Popery all God's benefits are attributed to dead
saints, in such a manner as if God were sleeping a deep sleep. It is therefore
necessary that the lamp of doctrine should shine, in order to regulate our
judgment; for, in considering the works of God, we shall always go astray, if he
do not go before and enlighten us by his word. But even now we find in many
persons what Isaiah deplores in his nation, that, even after having been warned,
they do not cease to make idols for themselves, which they clothe with the
spoils taken from God. Peter and John loudly declared
(<440312>Acts
3:12) that it was not by their own merits or excellence that they performed
their miracles; but we see how the Papists load them with miracles against their
will, and in spiteof their resistance. Although God does not now foretell the
events which shall happen, yet the doctrine of the Law and of the Gospel will
tend as powerfully to condemn our ingratitude as if the prophecies had attested
those works of which God there declares himself to be the
author.
6.
Thou hast heard. This makes it still more clear
that the Prophet speaks of a future captivity, and of the redemption by which it
should be followed; thus intending to make provision for the advantage both of
the men of his own time and of posterity, that, if they who then lived received
no benefit, at least posterity might take warning and repent. It
frequentlyhappens, that the doctrine of the prophets produces little effect on
those who see and hear, and sometimes is even treated by them with contempt,
while posterity receive it with better
dispositions.
See all.
When he bids them see, some think that
the Prophet exhibits the event in such a manner as if he had said, that God had
spoken nothing which had not been made evident to be true. But I give a
different interpretation of this word
hzj,
(chazeh,) see, in this manner: "Seeing that the Lord hath spoken,
it is thy duty to examine the words, and to give attention." Hence we ought to
observe, that it is owing to our sluggishness or indolence that we immediately
lose those things which proceed from the mouth of God, and that in vain do many
persons hold out the pretext of ignorance; because the Lord reveals clearly
enough all that is necessary to be known, if they who hear would examine it
carefully, and with due
attention.
And will ye not
declare it? The Lord next demands something
more from his people than to understand and consider his word; that is, that
they may be a herald and witness of the miracles which they have known by
experience. And, indeed, he instructs his people on this condition, that they
shall afterwards lead others to the same confession of faith.
Even now have I made thee to
hear. As if he had said, "Observe
this day, on which the Lord foretells to thee, by my mouth, those things
which thou didst not know; for these things cannot be perceived or foreseen by
human
conjecture."
7.
Now for the first time have they been created.
The Prophet shews that he is not reasoning
about things that are known, or that have been learned by actual experience; and
his object is, not merely to correct that haughtiness which is natural to all
men, (for they claim for themselves what belongeth to God alone,) but likewise
that no part of this event may be ascribed to fortune or to any other cause. In
various ways do men rob God of the glory that is due to him, and direct all
their faculties towards distributing among the creatures that which belongs to
Him alone, so as to leave Him nothing but a bare and empty name. That the people
might not think that they had been vanquished by the power of the Babylonians,
or that it was by human strength or by chance that they were afterwards restored
to liberty, on this account he so frequently repeats and reiterates, that this
is the work of God.
Thou hadst
not heard those things. When he affirms that
"they had not heard them," some explain this to mean that the people
rejected God's warnings, and did not listen to good counsels. But I think that
the Prophet's meaning was different, namely, that what could not be known by
human sagacity, and what had been unknown to the Jews, has been revealed in such
a manner that they cannot defraud the Holy Spirit of the praise which is due to
him; and this is very evident from the
context.
8.
I knew that by transgressing thou wouldest transgress.
By these words the Lord means that it is not
without good reason that he so earnestly persuades and entreats the people to
acknowledge that it was by him that they were chastised and afterwards delivered
from so great distresses. The rebelliousness of that people might have prompted
them to complain that it was useless to repeat this so often, and to press it on
their attention. The Prophet replies, that men need not wonder at it,
because he has to deal with obstinate men; and thus he confirms by different
words what he said a little before about "the iron sinew of their neck."
(Ver. 4.) The meaning amounts to this, that the forwardness of that nation
was well known to God, and that consequently he left nothing undone which was
fitted to retain those who were attached to his service; and that, having
received abundant evidence from undoubted proofs, they were so much the more
inexcusable.
Therefore have I
called thee a rebel from the womb. After having
torn off the mask from this nation, which, as we formerly saw, falsely boasted
of the name of Israel, he gives them a new name, and calls them "rebels." By the
"womb" I understand to be meant, not their first origin when they began
to be reckoned a nation, but the time when they were delivered from the bondage
of Egypt; for that deliverance might be regarded as a sort of nativity of
the Church.
(<021251>Exodus
12:51.) But the people, though they had experienced the infinite goodness of
God, did not cease to act treacherously towards him, and transgressed more and
more, so that he justly calls them "rebels and
transgressors."
9.
For my name's sake. After having reproached the
people with that malice which was natural to their fathers from the beginning,
and which had passed down to children and grandchildren, he now reminds them
that it is owing to his mercy that they survive, but that otherwise they would
have deserved a thousand times to perish. This warning served two purposes;
first, believers needed to be supported, that during their captivity they might
not lose courage; and secondly, when they had received permission to return, it
was not of less importance that they should be humbled, that they might
acknowledge that they were indebted for their deliverance to nothing else than
God's undeserved goodness.
So
as not to cut thee off. Hence we see that the
object of the preceding remonstrance was, that the people might know that it is
not owing to their merit that the Lord stretches out his hand to bring them out
of the grave of Babylon; for they deserved to be utterly ruined. Consequently,
that the Lord now spares us also, that he mitigates or remits punishment, and,
in a word, that he pays any attention to us, all this is entirely the result of
his grace; so that we ought not to ascribe it to any merits or satisfactions of
men. And thus, as we have formerly explained at other passages, the distinction
made by the Sophists falls to the ground, as to the remission of punishment
which they refuse to admit to be undeserved, because satisfaction is made to the
justice of God. But here Isaiah declares that remission is made by free grace
"for God's name's sake;" for he speaks of punishment which he might justly have
inflicted on the Jews. He had the justest cause for destroying this nation, if
he had not determined to defend his
glory.
10.
Lo, I have tried thee.
The Lord shews that he exercises such
moderation in chastising his people, that he makes provision for their
salvation. Formerly he had said that he had spared or would spare them, because
he had regard to his glory. He now declares that he does indeed lay stripes upon
them, but of such a nature as to be serviceable to them; for it is for the
purpose of "proving and trying" that he chastises them, and we "prove" that
which we do not wish to be lost. Since therefore he has this end in view, it
follows that he makes provision for our salvation. Besides, it is by way of
anticipation that he mentions the "trial," lest any one should object that God's
forbearance did not, at all appear amidst such severe afflictions. The Prophet
therefore comes forward early to meet this objection, and points out that,
although God does not permit his people altogether to go free, yet he deals
gently with them.
And not like
silver. He adds that he does not "try us
like silver," because we should be altogether consumed; for "silver" contains
something that is pure, but in us nothing will be found but chaff; and even if
God did not make us "silver," we should be reduced, like chaff or
stubble, to ashes and to nothing. Chastisement itself would undoubtedly bring
out nothing that is pure. Accordingly, in the very "trial" the Lord considers
what we can endure, so as not to proceed beyond measure; and, at the same time,
by the secret influence of his Spirit, he makes those punishments to be
profitable to us which would otherwise have been
destruction.
I have chosen
thee in the furnace of affliction. To "choose"
means here to "distinguish." We "choose" that which we desire to preserve and
defend, as he formerly said in the same sense,
"to choose the good and
refuse the bad."
(<230715>Isaiah
7:15.)
By this word, therefore, he shews how wide is the
difference between the punishment which is inflicted on good men and that which
wicked men endure, and which ends in their destruction. We, on the other hand,
though the Lord bums and pierces us, are accepted by him; and he retains his
kindness toward us in the midst of afflictions, and even causes us to come out
of them more fully tried, and to be to him a sacrifice of good savor. In a word,
he means that God, even when he appears to abandon his people to destruction, is
still gracious to them.
11.
For my own sake.
He repeats the same statement which he had
formerly made, but adds a question, such as Hebrew writers are wont to employ,
when they speak of what is absurd, "Is it possible that my name should be
profaned?"
And I will not give
my glory to another. This second clause is
added for the purpose of exposition; and therefore Isaiah, by multiplying the
forms of expression, now adorns that which he had formerly expressed in a few
words, and elevates his style. Nor is it a mere explanation of the former
statement, but rather an adornment in order to confirm it the more. By these
words he means that men do all that lies in their power to "profane the name of
God," and to convey "his glory to another," but that the Lord, by his
wonderful providence, meets this evil, and causes his glory to remain unabated.
Although, therefore, by our fault we abandon the glory of God, yet he will
preserve it, while he shall be our protector. Hence we derive wonderful
consolation, that God connects our salvation with his own glory, as we have
already pointed out on other
passages.
I will not give.
That is, "I will not suffer my glory to be
taken from me." This would have happened, if the God of Israel had been mocked
on account of the ruin and destruction of the people; as wicked men, when the
people of God were oppressed, were wont to taunt them with blasphemies of this
sort, "Where is their God?"
(<197910>Psalm
79:10.) Moses also assigned a familar reason why the Lord was unwilling to
destroy the whole nation. "Lest perhaps," says he, "their enemies should
claim it for themselves, and say, It is our lofty hand, and not the Lord, that
hath done all this."
(<053227>Deuteronomy
32:27.) And indeed, when the Lord, by exhibiting tokens of his anger, strikes
terror into believers, there remains no refuge but this, that he will remember
his adoption, so as not to expose his sacred name to the curses of wicked men.
Nor did the Prophet, by these words, merely exhort his people to gratitude, that
they might acknowledge that it was exclusively through the grace of God that
they were preserved; but he held out to believers a ground of supplication, and
a shield by which they might resist despair.
F836
12.
Hearken to me, O Jacob.
We have formerly explained the reason why the
Lord declares his eternity. It is, that we may know that he is always like
himself, and that we may not measure him by our capacity. He bids us "hearken to
him;" because we are led into errors and are carried away by false opinions, in
consequence of refusing to lend our ears to
him.
And Israel, my called.
When he says that "Israel has been called by
him," he indirectly contrasts this statement with the reprobation mentioned by
him at the beginning of the chapter; for he shewed that the Jews falsely assumed
this name, and idly gloried in it, inasmuch as they did not prove themselves to
be true Israelites. Here, on the contrary, he affirms that "Israel is his
called." Just as if a father, in rebuking his son, should call him a bastard,
and yet should afterwards acknowledge him to be his son, so the Lord shews that
the Jews are so greatly degenerated that he might justly reject them, but that,
although they do not deserve so high an honor as to belong to his family, still
he pays regard to his calling, which no ingratitude or wickedness of men can set
aside.
I, even I.
In this passage the particle
ãa
(aph,) even, denotes continuance; for he lays down nothing else
than that God is always like himself, and does not, like men, undergo change or
alter his counsel.
(<450303>Romans
3:3, 4; 11:29.) On this account he says that he is the first and the
last.
F837
But here it ought also to be observed, that Isaiah does not speak of God's
eternal essence, but applies this doctrine to our use, that we may know that he
will be to us the same that he has always been, and next, that we may remember
to distinguish him from idols, lest our understandings, led away by extravagant
inventions, should fall off from the fear of
him.
13.
Surely my hand hath founded
the earth. Here the Prophet explains more
clearly what he meant in the preceding verse. After having spoken of God's
constant and unvarying will toward us, he likewise praises God's power as
manifested by the works which we daily behold. In these works the Lord may be
said to present himself to our view; and, coming forth from his sanctuary, he
approaches to us by means of
them.
And my right hand hath
measured, or, hath upheld the heavens.
Whether we translate
hjpf
(tippechah,) "Hath measured," or, "Hath upheld," the meaning will be
the same; and we need not give ourselves much trouble about the interpretation
of the word. By the word "measure" is denoted God's amazing wisdom in having
adjusted on all sides, with such exact proportion, the vast extent of the
heavens, so that it is neither nearer to the earth nor farther from it than is
advantageous for preserving order, and that in this prodigious expanse there is
nothing jarring or unseemly. If we prefer the word "uphold," this also is
an extraordinary commendation of the wisdom and power of God, in "upholding" the
huge mass of the heavens in continual motion, so that it neither totters nor
leans more to one side than to
another.
When I call them,
they stand up, or, shall stand up together.
This latter clause, in which he says that all things are ready at, his
command, is attended by some greater difficulty; for it may refer either to the
first creation or to the continual government of the world. If we refer it to
the first creation, the future
wdm[y
(yagnamdu,) they shall stand, will be put for a preterite. "As soon as
the Lord commanded them to appear, they instantly obeyed;" as the Psalmist says,
"He spake, and they were done."
(<193309>Psalm
33:9.) But if we adopt this meaning, the word equally, which he adds, may
appear not to agree well with the history of the creation as related by Moses;
for heaven and earth were not created and beautified at one moment, but at first
everything was shapeless and confused, and afterwards the Lord reduced them to
order.
(<010102>Genesis
1:2-6.) The answer is easy; for the Prophet means nothing more than that the
Lord, by the mere expression of his will, created all things, and gave to heaven
and earth their form, so that they immediately obeyed his
command.
Yet I willingly extend it to the
continual government of the world; as if he had said, "Heaven and earth yield to
the authority of the Lord and obey his voice, and those bodies which are at the
greatest distance from each other move of their own accord with astonishing
harmony, as if they were carried about by the same motion of a wheel. Though
heaven is separated from the earth by a wide space, yet the voice of the Lord is
everywhere heard, he needs no messengers to convey his will, but by the
slightest expression he executes everything at the very moment." Is there any
prince who has his servants everywhere rendering to him instant obedience?
Certainly not. Thus, the power of God is infinite, is diffused far and wide, and
extends to every part of the world, as Scripture declares,
(<194702>Psalm
47:2,) and as we learn by the instructions of
faith.
14.
Assemble, all of you, and hear.
There can be no doubt that the Prophet
addresses the Jews, though here he utters nothing that ought not to be
acknowledged by all. But because unbelieving and irreligious men have no ears,
on this account he does not invite them to "hear." We know that the Jews enjoyed
this privilege above other nations, that God revealed himself to them.
(<19E719>Psalm
147:19, 20;
<450302>Romans
3:2.) "God is known in Judea," says the Psalmist,: his name is great in
Israel."
(<19C601>Psalm
126:1.) So much the less excusable was either their slothfulness or their
obstinacy, in paying scarcely any regard to their own prosperity. Whence arose
their great levity or proneness to revolt, but from their undervaluing or
despising the inestimable treasure of heavenly doctrine? They therefore deserved
to be sharply and severely rebuked by the Prophet, who now exclaims against
them, indirectly remarking that they wickedly and perversely agree among
themselves to cast into the shade the grace of
God.
Who among them
foretelleth those things? Here God appears to
permit the Jews to bring forward publicly any objection which they can make, as
those who trust to the goodness of their cause venture to taunt their
adversaries: "Produce thy arguments; if thou possessest any acuteness, shew it."
Of his own accord, therefore, he makes an attack upon them, and gives them
permission to shew, if they can find any argument to that effect, that such
things were foretold by the gods of the Gentiles. We may also extend it to the
diviners and augurs, who claimed for themselves the knowledge of future events,
and who could not at all foresee such things. With the same view he will repeat
what follows in the next verse, "It is I, it is I who have spoken." The object
of the whole is to shew that the Jews waver, and even fall away, in consequence
of not estimating sufficiently how extraordinary a blessing it is to learn from
the sacred mouth of God all that is necessary for their
salvation.
Jehovah hath loved
him, and he shall execute his pleasure on Babylon.
He points out a single instance, that God had
now deigned to foretell to them the end of their captivity in Babylon. Cyrus is
not named by him as the dispenser of this favor, but, as if he were speaking of
a man who was known and ascertained, he says, without mentioning the name, that
God has chosen him to take Babylon by force. The word loved is not
employed in an absolute sense, but
pro<v
ti<; with reference to a particular object; and
therefore it is limited to the successful result of the expedition. In like
manner Saul, with reference to a particular object, was dear to God, so that he
reigned for a time, and was even endued with the gift of prophecy.
(<091010>1
Samuel 10:10.) The case is different with believers, whom God has embraced with
an unchangeable love, and whom he never permits to fall away from him. He
intimates that Cyrus will take Babylon by force, in consequence of having
undertaken this work by God's appointment and direction, not indeed
intentionally on his part, but in such a manner as God makes even the ignorant
and blind to go where he pleases, or compels them against their will to yield
obedience; for the Prophet does not applaud Cyrus for voluntary obedience, but
rather magnifies the providence of God, by which he leads all men to execute his
counsel.
And his arm
F838
Some read the word "arm" in the nominative, and others in the accusative
case; but it makes little difference as to the meaning. Arm may here be
taken for "work," and in a metaphorical sense; and thus the passage will
read more smoothly. "He will execute his counsel on Babylon, his work on
the Babylonians;" for we know that it is a distinguishing peculiarity in the
style of the prophets to join together "the work of the Lord" and his
"counsel." Indirectly he reproaches the Jews with their ingratitude in refusing
to believe the promises of God, though he points out the event, as it were, with
the finger, and speaks in a very different manner from that in which either
diviners or false gods are accustomed to speak. In a word, he wishes to convince
the Jews that, the taking of Babylon by storm shall be "the work of the Lord,"
under whose direction Cyrus shall execute it, in order that the Church may at
length be delivered.
15.
Therefore he shall prosper in
his way.
He
again reminds the Jews of the predictions, and
claims for God this honor, that, by foretelling the event in due time, he has
removed all doubt; and next he adds, that all that had been foretold shall be
accomplished. Accordingly, in the repetition of the pronoun,
It is I, it is I who have
spoken, there is a double emphasis;
first, tlmt none but the God of Israel hath spoken about future and hidden
events, and secondly, that, because he is faithful and never deceives, all the
events which he has foretold shall undoubtedly take place. Accordingly, in the
last clause of the verse I consider the copulative
w
(vau) to mean therefore. Here Isaiah has two objects in view;
first, that the captive Jews may expect deliverance, and secondly, that, after
having been delivered, they may acknowledge God to be the author of so valuable
a blessing, and may not imagine that it took place either by the assistance of
men or by chance.
Surely I
have called him, I have conducted him. He
declares that everything shall go prosperously with Cyrus, because Jehovah "hath
called him;" not that he deserved so high a favor, or obtained it by his own
industry or power, but because the Lord was pleased to employ the agency of
Cyrus in delivering his people. As to his calling him beloved in the
preceding verse, and now saying that he has been "called and conducted," I
explained a little before that this cannot refer to the love of God, by which he
adopts us to be his children and calls us to himself; for in this sense Cyrus
was not "beloved" or "called." Though he was endowed with great virtues, yet he
was stained by very great vices, ambition and the lust of power, avarice,
cruelty, and other vices; and his lamentable end shewed what kind of person he
was. The Prophet therefore means that God was favorable to Cyrus, so as to
bestow upon him an external blessing, but not so as to adopt him, and to impart
to him that grace which he bestows on the elect. We must consider the reason why
he calls him by these names. It is because he makes use of the agency of Cyrus
for delivering the Church, as we have already
explained.
16.
Draw near to me, hear this.
He again addresses the Jews, and, by bidding
them draw near, goes out, as it were, to meet them, and to receive them kindly.
Yet at the same time he indirectly glances at their revolt, shewing that they
would not be capable of receiving sound doctrine, if they did not withdraw from
error. It was no small crime that they were so far removed from God, to whom
they ought to have been united in a friendly manner. They were at a great
distance from him, not as to space, but as to the agreement of the heart. The
"drawing near," therefore, means that we should lay aside our natural
dispositions and be ready to hear him. And this must proceed from his grace; for
we can never be prepared to do this, if he do not lead us to
himself.
Not from the
beginning have I spoken in secret. Commentators
explain this passage in various ways. Many apply it to Christ, though the
Prophet meant no such thing; but we ought to guard against violent and forced
interpretations. Others explain it as relating to the Prophet himself, but that
is not more suitable; for this discourse would not be applicable to a man. I
think, therefore, that Isaiah introduces God as speaking, in order to reproach
the people with ingratitude, because "from the beginning," that is, from
the time that he began to reveal himself to their fathers, he did not speak
obscurely or secretly. Hence it follows, that all the ignorance that was in them
ought to be ascribed to their depravity, because of their own accord they
forsook the light.
From the
time that it was done, I was there. When he
says that he was present at the time that the event occurred, the meaning is,
that what he had uttered with his mouth was carried into execution by his
strength and by his power. Justly, therefore, does he affirm that he gave tokens
of his presence, when, by accomplishing all things, he not only proved the truth
of the predictions by the event itself, but shewed that those things which are
supposed to be accidental are governed by his authority. In a word, he mentions
the ancient promises of God and the fulfillment of them, in order to shew that
God will always be like himself. Those who say that Isaiah will be present in
spirit, when the Lord shall bring back his people, torture the Prophet's words,
and produce nothing that agrees with his
meaning.
And now Jehovah hath
sent me. Isaiah now begins to speak of himself,
and applies this statement to the preceding doctrine, and testifies that that
God, who hath spoken from the beginning, now speaketh by him, and consequently
that we ought to believe those things which God now speaketh by him, in the same
manner as if he were visibly present. Hence we ought to draw a useful doctrine,
namely, that all the miracles which the Lord has performed ought to be brought
to our remembrance, that we may confirm his truth in our hearts. It is no slight
argument, that the Lord had from the beginning a distinct people, whom he
taught, to whom he made sure promises, and to whom he performed those promises,
and whom he never deceived, even in the smallest matter; for all things were
performed and fulfilled in due time. Whenever, therefore, any doubt arises, we
ought to betake ourselves to these examples, "God hath always assisted his
people; not now, for the first time, hath he spoken to them, and he did not
deceive his people by words which were dark or ambiguous, but spoke plainly and
clearly." Thus the Prophet declares that he brings forward nothing of his own,
but that he was sent by God, who has proved himself to be
faithful.
And his Spirit.
He mentions "the Spirit," not as if he
meant something different from God, because he is of the same essence with him;
for in one essence of God we acknowledge Three Persons; but he names "The
Spirit," because He is the only teacher and director of all the prophets.
Paul says, that "no man can say that Jesus is Christ, but by the Spirit," and a
little after he says that "the gifts of God are various, but that it is one and
the same Spirit who worketh all things in all.
(<461203>1
Corinthians 12:3, 6.) This passage is also a clear proof of the divinity of the
Spirit, since the prophets are sent by him; for it belongs to God alone to send
them, as it is by the authority of the prince alone that ambassadors are sent;
and since the Spirit does this, — since he directs them, and gives to them
power and efficacy, unquestionably he is
God.
From this passage we learn also, that they
who have not this direction of the Spirit, though they boast of having been sent
by God, ought to be rejected; such as those Popish bands of wolves which glory
in the name of pastors and teachers, and impudently boast of their mission,
though they are altogether opposed to the Spirit of God, and to his doctrine. In
vain do they boast of having been sent or authorized by God, when they are not
adorned with the gifts of the Spirit, which are necessary for the execution of
such an office. To pretend to having the inspiration of the Spirit, while they
are entirely destitute of faith, and have not even the slightest spark of
doctrine, is excessively disgusting. Let us suppose an assembly of mitred
bishops, the greater part of whom are known to be ignorant, and among three
hundred of whom there shall scarcely be found ten who have a moderate share of
the rudiments of piety; what could be more foolish than for such an assembly to
boast of being governed by "the Spirit? "
17.
Thus saith Jehovah.
I connect this verse with the four following
verses, because they relate to the same subject, and because in them the Lord
promises deliverance to his people, but in such a manner as first to shew that
it was through their own fault that they were reduced to slavery; that is, that
the people might not murmur and object that it would have been better to be kept
in their native country, if the Lord wished to assist them, than to be carried
away and brought back; for physicians who cure a disease which they might have
prevented, are held to be less entitled to thanks. The Prophet therefore meets
this, and says that this befell the people through their own fault, and that
they might have escaped this destruction, if they had attended to the
commandments of the Lord. He shews, therefore, that this was a just reward of
the wickedness of the people; for it was not the Lord who had formerly prevented
the people from enjoying prosperity, but they had rejected his grace. And yet he
declares that the Lord will go beyond this wickedness by his goodness, because
he will not suffer his people to perish, though he afflict them for a
time.
Teaching thee
profitably. He means that God's "teaching"
is such that it might keep the people safe and sound, if they would only
rest upon it. Now, the Lord "teaches," not for his own sake, but in order to
promote our salvation; for what profit could we yield to him? It is therefore by
"teaching" that he makes provision for the advantage of each of us, that, having
been instructed by it, we may enjoy prosperity. But since, through our
ingratitude, we reject the benefit that is freely offered to us, what remains
but that we shall miserably perish? Justly, therefore, does Isaiah reproach the
Jews that, if they had not defrauded themselves of the benefit of teaching,
nothing that was profitable for their salvation would have been hidden from
them. And if these things were said of the Law, that the Lord, by means of it,
"taught his people profitably," what shall we say of the Gospel, in which
everything that is profitable for us is very fully explained?
F839
Hence,
also, it is manifest, how shocking is the blasphemy of the Papists who say that
the reading of the Holy Scripture is dangerous and hurtful, in order to terrify
unlearned persons
F840
from reading it. Shall they then accuse God of falsehood, who declares, by the
mouth of the Prophet, that it is "profitable?" Do they wish us to believe them
rather than God? Though they impudently vomit out their blasphemies, we
certainly ought not to be dissuaded from the study of it; for we shall learn by
actual experience with what truthfulness Isaiah spoke, if we treat the Holy
Scriptures with piety and
reverence.
Leading thee.
These words shew more clearly the
profitableness which was mentioned a little before. He means that the way of
salvation is pointed out to us, if we hearken to God when he speaks; for he is
ready to become our guide during the whole course of our life, if we will only
obey him. In this manner Moses testifies that he "set before the people life and
death."
(<053019>Deuteronomy
30:19.) Again, it is said,
(<233021>Isaiah
30:21,) "This is the way, walk ye in it;" for the rule of a holy life is
contained in the Law, which cannot deceive. "I command thee," says Moses, "that
thou love the Lord thy God, and walk in his ways, and keep his commandments and
statutes and judgments, that thou mayest live and be multiplied, and that the
Lord may bless thee in the land which thou goest to possess."
(<053016>Deuteronomy
30:16.) In a word, they who submissively yield obedience are not destitute
either of counsel or of the light of
understanding.
18.
O
if thou hadst hearkened to my
commandments! As the people might complain of
being carried into captivity, the Prophet, intending to meet those murmurs,
points out the cause, which was, that they did not submit to the doctrine of
salvation, and did not allow themselves to derive any advantage from it. He
undoubtedly alludes to the song of Moses, in which very nearly the same form of
expression occurs, "O that they were wise, and that they understood!"
(<053229>Deuteronomy
32:29.)
awl
(lu) denotes a wish, O if! or, Would
that!
Not only does the Lord expostulate
with the Jews for having disregarded the advantage, or "profitableness,"
(verse 17,) which was offered to them, but like a father, he deplores the
wretchedness of his children; for he takes no pleasure in our distresses, and is
not severe, unless when we constrain him by our wickedness. This is therefore a
figurative appropriation of human affections, by which God compassionates the
ruin of those who chose rather to perish of their own accord than to be saved;
for he was ready to bestow blessings of every kind, if we did not drive him away
by our obstinacy. Yet it would be foolish to attempt to penetrate into his
secret counsel, and to inquire why he did not add the efficacy of the Spirit to
the external word; for nothing is said here about his power, but there is only a
reproof of the hard-heartedness of men, that they may be rendered inexcusable.
Certainly, whenever God invites us to himself, there is clearly laid before us,
in his word, complete happiness, which we wickedly
reject.
Then would thy peace
have been as a river. The word peace, as
we have formerly explained,
F841
denotes all prosperous events. It is as if he had said, "The richest plenty of
spiritual blessings would have flowed to thee abundantly, and thou wouldst have
had no occasion to dread any change; because the blessing of God upon believers
is never dried up.
And thy
righteousness as the waves of the sea. We might
explain righteousness, which he connects with peace, to mean what
is expressed by the familiar phrase (ton bon droict) "thy right."
But I choose rather to understand by the word "Righteousness" a well regulated
commonwealth, in which everything is administered in a regular and orderly
manner; as if he had said, "Thou wouldest have had everything well conducted at
home, and wouldest have had plenty and abundance of all things." And properly
does he connect this condition with "peace;" for when government is overtumed,
everything goes wrong and is out of order, and it is utterly impossible
that we shall enjoy "peace," if there be not "righteousness," that is, a
just and equitable administration of affairs. If, therefore, we are desirous of
"peace," let us likewise wish to have that blessed condition on which the
Lord bestows his blessing. Here some commentators speculate about spiritual
"righteousness," and the forgiveness of sins; but they wander far from
the Prophet's meaning, which is plain and
obvious.
19.
Thy
seed would have been as the sand.
This also relates to a happy life, when progeny
is multiplied, by whose aid the labors of the old are alleviated, and which
"resists the adversaries in the gate." The Psalmist compares such children to
"arrows shot by a strong hand," and pronounces him to be "blessed who hath his
quiver full of them;" that is, who has a large number of such children.
(<19C704>Psalm
127:4, 5.)
When he mentions sand, he
appears to allude to the promise which was made to Abraham,
"I will multiply thy seed
as the stars of heaven, and as the sand which is on the sea-shore."
(<012217>Genesis
22:17.)
And he repeats the same sentiment in various words;
according to the usage of the Hebrew writings, substituting children for
"seed," and small stones for "sand." In a word, he shews
that the people prevented God from causing them to enjoy the fruit of that
promise.
His name would not
have been cut off. Coming down to the
interruption of this favor, he next reproaches them in more direct terms with
having sought for dispersion, after having been miraculously collected by the
hand of God; for by the word name he means the lawful condition of the
people, which would always have flourished, if the blessing had not been tumed
aside front its course. What he says about the people having been "cut off,"
must be understood to refer to the land of Canaan, from which the people of God
had been cast out, and thus appeared to have been thrust out of their Father's
house; for the Temple, of which they were deprived, was a symbol of God's
presence, and the land itself was a pledge or earnest of a blessed inheritance.
Being driven into captivity, therefore, the people appeared to have been cut off
and banished from the presence of God, and had no token of the divine
assistance, if the Lord had not soothed their affliction by those promises. Now,
we ought carefully to observe this distress, that, when they had been banished
into a distant country, they had no temple, or sacrifices, or religious
assemblies; for they who in the present day have no form of a Church,
F842
no use of sacraments, and no administration of the word, ought to look upon
themselves as being in some measure cast out from the presence of God, and
should learn to desire, and continually to ask by earnest prayer, the
restoration of the Church.
20.
Go out of Babylon.
This is the second clause of this remonstrance,
in which the Lord solemnly declares that he will be the Redeemer of his people,
though they have been unworthy and ungrateful. After having declared that he
performed the office of a good teacher, but that the people refused to hearken
to him, so that by their own fault they drew down on themselves the punishment
of captivity, he now declares his unwearied forbearance, by adding that he will
still assist them, in order to bring them out of slavery. He therefore commands
them to go out of the land of Babylon, in which they were captives. Hence we see
that God, in his unspeakable goodness, though he has just cause to remonstrate
with us, yet relieves our afflictions, and assists those who had been unworthy,
and even who had insolently rejected his
grace.
With the voice
ofrejoicing. This relates to the confirmation
of the deliverance, for he intended to give assurance to a promise which was
altogether incredible. In order, therefore, to remove all doubt, he employed
lofty language in extolling this
blessing.
Tell
it. He describes the strength of that
confidence by which he wished to encourage the Jews; for we are wont to utter
loudly and boldly those things of which we are certain, and, if we have any
doubt, we scarcely venture to speak, and are dumb. Isaiah speaks of a future
event as if it had actually arrived, that the people might cherish in their
hearts greater and stronger confidence. He makes use of the imperative
mood, which is much more forcible, and produces a more powerful impression
on our minds, than if he had expressed his meaning in plain
terms.
21.
Therefore they thirsted not.
Because the Jews did not see the way
opened up for their return, and because great and dangerous wildernesses
intervened, the Prophet asserts the power of God, and brings forward examples of
it, that they may not be terrified by any difficulty. He therefore bids them
consider whether or not God had sufficient power to rescue their fathers from
the slavery of Egypt, and to lead them through desolate wildernesses, in which
he supplied them with food and water and everything that was necessary for them.
(Exodus 16:and 17; Numbers 20.) Here the Jews, according to their custom,
contrive absurd fables, and invent miracles which were never performed; and they
do this, not through ignorance, but through presumption, by which anything that
is plausible, though there be no ground whatever for it, easily gains their
support.
The design of the Prophet was to recall
to their remembrance the former departure from Egypt, and the miracles which the
Lord performed at that time, which we have already remarked to be customary with
the Prophets, when they wish to extol in lofty terms the works of God. Thus
David, when he was celebrating the victories which he had obtained, says
that
"the mountains trembled
and flowed down, that the air was cleft asunder, and that the Lord was seen from
heaven,"
(<191807>Psalm
18:7,)
though nothing of this kind ever happened to him; but
he imitates the description of the deliverance from Egypt, in order to shew that
God, who was the author of it, had also been his supporter and leader in
conquering his enemies, and that the power of God ought not to be less
acknowledged in his victory than in those signs and
wonders.
In like manner the Prophet wishes that
the people should now contemplate those miracles, in order to correct their
unbelief, and that they may not be tempted by any distrust. The holy servants of
God were always accustomed to cast their eyes on that deliverance, in order
that, by the remembrance of so great a benefit, they might strengthen the hearts
of all in hope and confidence; as we have formerly said that it was the duty of
believers in every age to expect the fruit of this redemption, that the Lord, by
uninterrupted progress, might be the guardian of a redeemed people. Thus Isaiah
means that the Lord will easily surmount every obstacle, will open up a way
which is shut, and will supply them abundantly with water, so that they shall
not die of thirst, in the same manner as he formerly brought water out of rock
by an extraordinary miracle, when the people thought that their condition was
hopeless; and consequently, that there is no reason why they should despair of
their return, if they wish to contemplate, and cordially to believe, that power
of God which they have already
experienced.
22.
There is no peace, saith
Jehovah to the wicked. These words, "saith
the Lord," are included by some commentators in a parenthesis; but we view
them as having this connection with what goes before, that the Lord denies to
wicked men that "peace" of which they are unworthy.
F843
And this is expressly added, that hypocrites might not, according to their
custom, cherish false confidence in these promises; for he declares that the
promises do not belong to them, in order to shut them out altogether from the
hope of salvation. But Isaiah appears also to have had his eye on something
else; for, since the greater part of the people, under the influence of impiety,
rejected this blessing, many weak and feeble persons might hesitate and might be
terrified by the opinion of the multitude;
F844
as in our own day we see feeble consciences disturbed, when they see the greater
part of men despise the doctrine of salvation. Beholding many persons placed in
danger, he tums away their minds from such a temptation, that they may not be
troubled by the multitude of wicked and unbelieving men, who reject the grace of
God and this prosperous condition, but that, without paying any regard to those
men, they may embrace and enjoy this benefit.
A TRANSLATION
OF
CALVIN'S VERSION
OF
THE PROPHECIES OF
ISAIAH.
CHAPTERS
33—48
CHAPTER
33
1 Wo
to thee that spoilest, And was not spoiled; Who dealest wickedly, And they dealt
not wickedly with thee! When thou shalt have ceased to spoil, Thou shalt be
spoiled; When thou shalt have ceased to deal wickedly, They shall deal wickedly
with
thee.
2 O
Jehovah, have pity upon us; We have hoped in thee; Be thou, who hast been their
arm in the morning, Our salvation also in the time of
trouble.
3 At
the voice of the tumult the people fled; At thy exaltation the nations were
dispersed.
4 And
your prey shall be gathered by your gathering of cater-pillars, Advancing
thither, according to the running of
locusts.
5 Jehovah
is exalted, who dwelleth on high; He hath filled Zion with judgment And
righteousness.
6 And
the stability of thy times shall be Strength, salvation, wisdom, And knowledge;
The fear of Jehovah is his
treasure.
7 Behold,
their messengers shall cry without; The ambassadors of peace shall weep
bitterly.
8 The
roads are deserted, The traveler hath ceased; He hath violated the treaty, He
hath despised the cities, He hath paid no regard to any
man.
9 The
earth hath mourned And languished; Lebanon is ashamed And hewn down; Sharon hath
been made like a wilderness; Bashan And Carmel have been
shaken.
10 Now
will I arise, saith Jehovah; Now will I be exalted; Now will I lift up
myself.
11 Ye
shall conceive chaff; Ye shall bring forth stubble; The fire of your breath
shall devour
you.
12 And
the peoples shall be the burnings of lime;
fa52
As thorns cut up shall they be burnt in the
fire.
13 Hear,
ye that are far off, what I have done; Ye that are near, acknowledge my
power.
14 The
sinners in Zion are afraid; Terror hath seized the
hypocrites.
fa53
Which of us
fa54
shall dwell with devouring fire? Which of us
shall dwell with everlasting
burnings?
15 He
who walketh in righteousnesses And speaketh what is right; Who despiseth the
gain from violence And calumny; Who shaketh his hands from accepting a bribe;
Who stoppeth his ear, that he may not hear blood; Who shutteth his eyes, that he
may not see
evil.
16 He
shall dwell in high places; Fortifications of rocks shall be his refuge; Bread
shall be given to him, And his waters (shall be)
sure.
17 Thine
eyes shall see the king in his beauty; They shall behold the land (that is) very
far
off.
18 Thine
heart shall meditate terror. Where is the scribe? where is the weigher? Where is
he who singleth out the principal
houses?
19 The
fierce people thou shalt not see, The people of a confused lip, so that thou
canst not understand; Of a stammering tongue, so that thou canst not
comprehend.
20 Look
at Zion, the city of our solemnities;
fa55
Thine eyes shall see Jerusalem a peaceful habitation, A tent which shall not be
carried away, The stakes of which shall never be removed, And of which none of
the ropes shall be
broken:
21 Thus,
fa56
shall the mighty Jehovah there be to us, A
place of streams, of broad rivers, Through which there shall not pass a ship
with oars, And through which a splendid ship shall not
pass.
22 For
Jehovah is our Judge; Jehovah is our Lawgiver; Jehovah is our King; He himself
will save
us.
23 Thy
cords were loosed, So that they did not fasten their mast, Nor spread the sail;
Then was ; he prey of much spoil divided, The lame also seized the
prey.
24 And
the inhabitant shall not say, I am sick; The people that dwell in it have been
freed from iniquity.
CHAPTER
34
1 Draw
near, ye nations, to hear; And ye peoples, hearken. Let the earth hear, And its
fullness; The world, And all its
productions.
2 For
the indignation of Jehovah is on all nations, And his fury on all their army; He
hath destroyed them; He hath delivered them to
slaughter.
3 Their
slain shall be east out; And from their carcasses shall come up their stench;
And the mountains shall melt on account of their
blood.
4 And
all the armies of heaven shall fade away, And shall be rolled up as a scroll.
The heavens And all their armies shall fall down, As a leaf falleth down from a
vine, And as it falleth from the
fig-tree.
5 For
my sword is made drunken in the heavens. Behold, it shall come down on Edom,
Even on the people of my curse to
judgment.
6 The
sword of Jehovah hath been filled with blood; It hath been made fat with
fatness; Even with the blood of lambs And of goats, With the fat of the kidneys
of rams; For the sacrifice of Jehovah is on Bozrah, And a great slaughter in the
land of
Edom.
7 And
the unicorns shall come down with them, And the bullocks with the bulls; And
their land shall be made drunken with blood, And their dust shall be made fat
with
fatness.
8 For
(it is) the day of vengeance of Jehovah, The year of recompenses for the cause
of
Zion.
9 And
her streams shall be turned into pitch, And her dust into brimstone; And her
land shall become burning
pitch.
10 By
night And by day it shall not be quenched; Its smoke shall continually go up;
From generation to generation it shall lie waste; Tone shall pass through it for
ever And
ever.
11 Therefore
shall the pelican And the owl take possession of it; The great owl And the raven
shall dwell in it; And he shall stretch over it the cord of emptiness, And the
plummets of
vanity.
12 They
shall call her nobles without a kingdom, And all her princes shall be
nothing.
13 In
her palaces she shall bring forth thorns, And nettles And thistles in her
fortresses; And she shall be a habitation for dragons, And an abode for the
young ones of the
ostrich.
14 And
the wild beasts shall meet with the satyrs; And the screech-owl shall cry to his
companion; There also shall the fairy dwell, And shall find for herself a
peaceful
abode.
15 There
shall the owl make her nest, And lay, And hatch And gather her young under her
shadow; Yea, there shall the vultures be gathered together, Every one with her
mate.
16 Inquire
at the book of Jehovah, And read. Not one of those shall fail; Tot one shall
want her mate; For his mouth hath commanded, And his Spirit hath gathered
them.
17 And
he hath cast the lot for them; And his hand hath divided it to them for ever, as
by a cord. Therefore they shall inhabit it; From generation to generation they
shall dwell in it.
CHAPTER
35
1 The
wilderness And the desert shall be glad; The loathsome place shall rejoice, And
shall flourish like the
lily.
2 Flourishing
it shall flourish, And shall even rejoice with rejoicing, And shall sing; The
glory of Lebanon shall be given to it, The beauty of Carmel And Sharon; They
shall see the glory of Jehovah, The majesty of our
God.
3 Strengthen
ye the weak hands, Confirm the tottering
knees.
4 Say
to them that are trembling in heart, Be strong, fear not. Behold, your God will
come with vengeance; God himself will come with a
recompense,
fa57
And will save
you.
5 Then
shall the eyes of the blind be opened, And the ears of the deaf shall be
opened.
6 Then
shall the lame man leap like a stag, The tongue of the dumb mall shall sound
loudly; For waters shall be digged in the desert, And rivers in the
wilderness.
7 The
dry place shall be changed into a pool, And the parched country into fountains
of waters; And in the habitation of dragons, And in its lair, Shall be a place
for the reed And the
rush.
8 And
a path shall be there, And a way, And it shall be called, The holy way. An
unclean person shall not pass through it; And he shall be to them one that
walketh in the way, That fools may not go
astray.
9 There
shall not be there a lion; Nor shall a wild beast go up by it; Neither shall it
be found there; That the redeemed may
walk.
10 Therefore
shall the redeemed of Jehovah return, And shall come to Zion with rejoicing; And
everlasting joy shall be on their head; And they shall obtain joy And gladness;
And sorrow And sighing shall flee away.
CHAPTER
36
1 It
came to pass in the fourteenth year of king Hezekiah, that Sennacherib, king of
Assyria, came up against all the defended cities of Judah, And took
them.
2 Then
the king of Assyria sent Rabshakch from Lachish, with a powerful army, to
Jerusalem, to king Hezekiah, who stood at the conduit of the upper pool in the
way of the fullers
field.
3 And
there came out to him Eliakim, son of Hilkiah, who was over the house, And
Shebna the chancellor, And Joab, the son of Asaph, the
secretary.
4 And
Rabshakeh said to them: Say now to Hezekiah? Thus saith the great king,
the king of Assyria, What confidence is this in which thou trustest? I
have said, (only a word of the
lips.)
5 Counsel
And strength for war. Now in whom hast thou trusted, that thou hast rebelled
against
me?
6 Behold,
thou hast rusted in that broken staff of reed, on Egypt, on which if one lean,
it will go into his hand And pierce it. Such is Pharaoh, king of Egypt, to all
who have confidence in
him.
7 And
if thou shalt say to me, We trust in Jehovah our God; is it not, he whose high
places And altars Hezekiah hath taken away, And hath said to Judah And
Jerusalem, Ye shall worship before this
altar?
8 Now,
come, give a hostage to my master, the king of Assyria. I will give
thee two thousand horses; wilt thou have horsemen to set upon
them?
9 And
how dost thou despise the face of one captain of the least of my masters
servants, And place thy confidence in Egypt for chariots And
horsemen?
10 And
have I now come up without Jehovah to this land, to destroy it?
Jehovah said to me: Go up against this land, to destroy
it.
11 Then
said Eliakim, And Shebna, And Joah, to Rabshakeh: Speak, I pray, to thy
servants, in the Syrian language, (for we understand it,) And speak not to us in
the Jewish language, in the hearing of the people who are on the
wall.
12 And
Rabshakeh said: Hath my master sent me to thy master And to thee to speak those
words? Is it not to the men who sit on the wall, that they may eat their own
dung, And drink their own urine with
you?
13 Therefore
Rabshakeh stood, And cried with a loud voice in the Jewish language, And said:
Hear the words of the great king, the king of
Assyria.
14 Thus
saith the king, Let not Hezekiah impose upon you, for he will not be able to
deliver
you.
15 And
let not Hezekiah make you trust in Jehovah, saying, By delivering will Jehovah
deliver us; this city shall not be given up into the hand of the king of
Assyria.
16 Listen
not to Hezekiah; for thus saith the king of Assyria, Make with me a blessing,
And come out; And let every one eat of his own vine, And let every one eat of
his own fig-tree, And let every one drink the waters of his own
well.
17 Till
I come And take you into a land like your own land, a land of corn And wine, a
land of bread And
vineyards.
18 Lest
perhaps Hezekiah deceive you, saying, Jehovah will deliver us. Have any of the
gods of the nations delivered their land out of the hand of the king of
Assyria?
19 Where
is the god of Hamath And Arpad? Where is the god of Sepharvaim? Have they
delivered Samaria out of my
hand?
20 Who
is there among all the gods of those lands that hath delivered his land out of
my hand; that Jehovah should rescue Jerusalem out of my
hand?
21 They
were silent, And did not answer him a word; for this was the
commandment of the king, Do not answer
him.
22 Then
came Eliakim, who was over the house And Shebna the chancellor, And Joab, the
son of Asaph, the secretary, to Hezekiah, with rent garments, And told him the
words of Rabshakeh.
CHAPTER
37
1 Now,
it came to pass, that Hezekiah, when he heard this rent his clothes, And covered
himself with sackcloth, And went into the house of
Jehovah.
2 At
the same time he sent Eliakim, who was over the palace, And Shebna the
chancellor, and the eldest of the priests, covered with sackcloth, to Isaiah the
son of Amoz, the
prophet.
3 Who
said to him, Thus saith Hezekiah, This is a day of trouble, and of rebuke, And
of blasphemy; for the children have come to the birth, and there is not strength
to bring
forth.
4 If,
perhaps, Jehovah thy God will hear the words of Rabshakeh, whom his master, the
king of Assyria, hath sent to curse the living God, And to rebuke with words
which Jehovah thy God hath heard. Thou shalt therefore lift up a prayer for the
remnant that is still
left.
5 The
servants of King Hezekiah came to
Isaiah.
6 And
Isaiah said to them, Thus shall ye say to your master: Thus saith Jehovah, Fear
not the words which thou hast heard, with which the servants of the king of
Assyria have reproached
me.
7 Behold,
I will bring a wind upon him; for he shall hear a report, And shall return to
his own land; And I will cause him to fall by the sword in his own
land.
8 And
Rabshakeh, having returned, found the king of Assyria besieging Libnah; for he
had heard that he was departed from
Lachish.
9 And
hearing concerning Tirhakah, king of Ethiopia, He hath gone out to fight against
thee; after having heard it, he sent messengers to Hezekiah,
saying:
10 Thus
shall ye say to Hezekiah king of Judah: Let not thy God, in whom thou trustest,
deceive thee, saying, Jerusalem shall not be given up into the hand of the king
of
Assyria.
11 Behold,
thou hast heard what the kings of Assyria have done to at hands, how they have
destroyed them; And shalt thou be
delivered?
12 Have
the gods of the nations delivered those whom my fathers destroyed, Gozan, And
Itaran, And Rezeph, And the children of Edom, who were in
Telassar?
13 Where
is the king of Hamath, the king of Arphad, the king of the city of Sepharvaim,
of Hena And
Iva?
14 Hezekiah
received the letter from the hand of the messengers, And read it, And went up to
the house of Jehovah, and spread it before
Jehovah.
15 Then
Hezekiah prayed to God,
saying:
16 O
Jehovah of hosts, God of Israel, who dwellest between the cherubim, thou alone
art God over all the kingdoms of the earth; thou hast made heaven And
earth.
17 Incline
thine ear, O Jehovah, And hear; open thine eyes, O Jehovah, And see; And hear
all the words of Sennacherib, who hath sent to reproach the living
God.
18 Truly,
O Jehovah, the kings of Assyria have destroyed all the nations, And their
land,
19 And
have cast their gods into the fire; for they were not gods, but the work of
men's hands, wood, And stone; therefore they have destroyed
them.
20 And
now, O Jehovah our God, save us from his hand; that all the kingdoms of the
earth may know that thou alone art
Jehovah.
21 Then
Isaiah, the son of Amoz, sent to Hezekiah, saying: Thus saith Jehovah, the God
of Israel, Since thou hast prayed to me concerning Sennacherib, king of
Assyria;
22 This
is the word which Jehovah hath spoken concerning him: The virgin daughter of
Zion hath despised thee, hath laughed at thee; The daughter of Jerusalem hath
shaken her head at thee. Whom hast thou
reproached?
23 And
whom hast thou blasphemed? Against whom hast thou exalted thy Voice, And lifted
up thy hands on high? Even against the Holy One of
Israel.
24 By
the hand of thy servants thou hast reproached the Lord, And hast said, By the
multitude of my chariots I will go up, To the heights of the mountains, To the
sides of Lebanon; I will cut down the tallest of her cedars, Her choice firs;
Then will I come to the height of his border, And even to his level
forest.
fa58
25 I
will dig, And will drink waters; With the sole of my feet I will dry up all the
lakes of the
siege.
26 Hast
thou not heard that I made it long ago, That I formed it from ancient days? And
should I now bring it to be a desolation, To be heaps of ruins, like fortified
cities?
27 For
their inhabitants were maimed, Were terrified And confounded; They were made
like the grass of the field And the green herb, Like the grass of the
house-tops, which withereth before it is
ripe.
28 I
know thy sitting down, And thy going out, And thy entrance, And thy indignation
against
me.
29 Because
thou wast angry against me, Thy tumult hath come up into my ears. Therefore will
I put my hook
fa59
in thy nostril, And my bridle ill thy lips,
And will turn thee back by the way by which thou
camest.
30 And
this shall be a sign to thee; Thou shalt eat this year that which groweth of
itself, And in the second year that which springeth up of itself; And in the
third year ye shall sow And reap, And shall plant vineyards, And eat the fruit
of
them.
31 And
that which shall be preserved of the house of Judah, And that which shall be
left, Shall vet strike root downward, And shall bear fruit
upward.
32 For
out of Jerusalem shall go forth a remnant, And that which shall be preserved of
Mount Zion. The zeal of Jehovah of hosts will do
this.
33 Therefore
thus saith Jehovah concerning the king of Assyria, He shall not enter into this
city, Nor throw an arrow into it; And he who is defended by a shield shall not
seize it, Nor cast a balister against
it.
34 By
the way that he came shall he return, And shall not enter into this city, saith
Jehovah.
35 And
I will be a protector to this city, To save it, for my own sake, And for the
sake of my servant
David.
36 And
the angel of Jehovah went forth, And smote in the camp of the Assyrians a
hundred And eighty-five thousand; And when the people arose early in the
morning, behold, they were all corpses of dead
men.
37 Then
Sennacherib, king of Assyria, departed, And went, And returned, And dwelt in
Nineveh.
38 And
it came to pass, while he was worshipping his god in the temple of
Nisroch,
fa60
that his sons, Adrammeleeh And Sharezar, smote him with the sword, And fled into
the land of Armenia; And Esarhaddon his son reigned in his
stead.
CHAPTER
38
1 In
those days was Hezekiah sick unto death. And Isaiah the prophet, the son of
Amoz, came to him, And said to him: Thus saith Jehovah, Give charge concerning
thy house;
fa61
for thou shalt die, And shalt not
live.
2 Then
Hezekiah turned his face to the wall, And prayed to
Jehovah.
3 And
he said, I beseech thee, O Jehovah, remember now that I have walked before thee
in truth, And with a perfect heart, And have done what was right in thine eyes.
And Hezekiah wept with sore weeping.
fa62
4 Then
was communicated the word of Jehovah to Isaiah,
saying,
5 Go,
And say to Hezekiah: Thus saith Jehovah, the God of Jacob thy father: I have
heard thy prayer, And have seen thy tears: Behold, I add to thy days fifteen
years.
6 And
I will deliver thee And this city out of the hand of the king of Assyria; And I
will be a protector to this
city.
7 And
this shall be a sign to thee from Jehovah, that Jehovah will do this thing, of
which he hath
spoken:
8 Behold,
I bring back the shadow of degrees, by which it hath gone down on the sun-dial
of Ahaz, ten degrees. And he sun went back on the sundial ten degrees, by which
it had already gone
down.
9 The
writing of Hezekiah, king of Judah, when he had been sick, And had recovered
from his
sickness.
10 I
said in the cutting off of my days, I shall go to the gates of the grave; I am
deprived of the residue of my
years.
11 I
said, I shall not see God, God in the land of the living; I shall no longer
behold man with the inhabitants of the
world.
12 Sly
habitation is departed, And is removed from me as a shepherds tent; I have cut
off; as a weaver, my life: From lifting up
fa63
he will cut me off; From day even to night
wilt thou make an end of
me.
13 I
reckoned
fa64
till the dawn; As a lion, so he hath broken
my bones; From the dawn till night thou wilt make an end of
me.
14 As
a crane or a swallow, I chattered; I mourned as a dove. My eyes were lifted up
on high, O Lord, it hath oppressed me; comfort
me.
15 What
shall I say? He who hath spoken to me hath done it. I shall be
moved
fa65
all the days of my life In the bitterness of
my
soul.
16 O
Lord, by all who shall live beyond those (years) Shall the life of my spirit (be
known;) And that thou didst cause me to sleep, And didst make me
alive.
17 Behold,
in peace my bitterness was bitter; And thou hast been pleased (to rescue) my
soul from the pit;
fa66
For thou hast east behind thy back all my
sins.
18 For
hell shall not confess thee; Death shall not praise thee; They that go down into
the pit shall not wait for thy
truth.
19 The
living, the living, he shall confess to thee, As I (do) this day; The father to
the sons shall make known thy
truth.
20 Jehovah
to save me; And we will sing our songs All the days of our life in the house of
Jehovah.
21 Now,
Isaiah had said, They shall take a mass of figs, and apply it to the boil, And
they shall
live.
22 For
fa67
Hezekiah had said, What is the sign that I
shall go up into the house of the Lord?
CHAPTER
39
1 At
that time Merodach-Baladan, son of Baladan, king of Babylon, sent letters And a
present to Hezekiah, after having heard that he had been sick, And was
recovered.
2 And
Hezekiah was glad on account of them, And showed to them the house of his
treasure, silver, And gold, And spices, precious ointment, And all his armory,
And all that was contained in his treasures; there was not anything in his
house, And in all his kingdom, which Hezekiah did not
show.
3 Then
came Isaiah the prophet to king Pezekiah, And said to him, What did those men
say. And whence came they to thee. Hezekiah answered, They came to me from a
distant country, from
Babylon.
4 Then
he said, What have they seen in thy house? And Hezekiah said, They have seen all
that is in my house; And there is nothing in my treasures which I have not
showed to
them.
5 Then
Isaiah said to Hezekiah, Hear the word of Jehovah of
hosts:
6 Behold,
the days come, that all that is in thy house, And all that thy fathers have
treasured up till this day, shall be carried to Babylon; And nothing shall be
left, saith
Jehovah.
7 Of
thy sons which shall issue from thee, whom thou shalt beget, shall they take;
And they shall be eunuchs in the palace of the king of
Babylon.
8 Hezekiah
said to Isaiah, Good is the word of Jehovah which thou hast spoken. And he said,
At least there shall be peace And permanency in my days.
CHAPTER
40
1 Comfort
ye, comfort ye, my people, Saith your
God.
2 Speak
ye according to the heart of Jerusalem; And cry to her, That her warfare is
accomplished; That her iniquity
fa68
is pardoned; For she hath received at the
hand of Jehovah Double for all her
sins.
3 A
voice crying in the wilderness, Prepare the way of Jehovah; Make straight in the
desert a path for our
God.
4 Every
valley shall be exalted, And every mountain And hill shall be laid low; And the
crooked shall be made straight, And the rough places shall become a
plain.
5 And
the glory of Jehovah shall be revealed, And all flesh shall see it together;
That the mouth of Jehovah hath spoken
it.
6 The
voice said,
fa69
Cry; And I said, What shall I cry? All flesh is
grass, And all the goodliness of it as the flower of the
field.
7 The
grass is withered; The flower is faded; Because the breath of Jehovah hath blown
upon it. Surely, the people is
grass.
8 The
grass withereth; The flower fadeth; But the word of our God shall stand for
ever.
9 Go
up into the high mountain, O Zion, that bringest tidings; Lift up thy voice
aloud, O Jerusalem, that bringest tidings; Lift it up, be not afraid; Say to the
cities of Judah, Behold your
God!
10 Behold,
the Lord Jehovah shall come with strength; And his arm shall be powerful.
Behold, his reward is with him, And his work is before his
face.
11 He
shall feed his flock like a shepherd; He shall gather the lambs in his arm, And
shall early them in his bosom, And shall gently lead those that are with
young.
12 Who
hath measured the waters in the hollow of his hand, And measured the heavens
with his palm, And held with three fingers the dust of the earth, And weighed
the mountains in scales, And the heavens in a
balance?
13 Who
hath instructed the spirit of Jehovah, Or hath guided him by counsel, And hath
taught
him?
14 From
whom sought he counsel, that he might advise him? And who taught him the path of
judgment, And instructed him in knowledge, And showed to him the way of
wisdom?
15 Lo,
the nations are as a drop of a bucket, And are reckoned as the small dust of the
balance; Lo, he taketh up the islands as a very little
thing.
16 And
Lebanon would not be sufficient to make a fire, Nor its beasts for a
burnt-offering.
17 All
nations are as nothing before him, And in comparison of him are reckoned less
than nothing, And what hath no
existence.
18 To
whom then have ye likened God? Or what resemblance will ye appoint to
him?
19 The
workman prepareth a graven image, The goldsmith overlayeth it with gold, And
(casteth) golden
chains.
20 The
poor man chooseth for his offering wood that will not rot; He procureth a
skilful workman. To prepare a graven image that shall not be
moved.
21 Do
ye not know? Have ye not heard? Hath it not been told you from the beginning?
Have ye not been instructed from the foundations of the
earth?
22 It
is he that sitteth on the circle of the earth, The inhabitants of which are as
locusts; He stretcheth out heaven as a curtain, And spreadeth it out as a tent
to be
inhabited.
23 He
bringeth the mighty to nothing, The rulers of the earth as if they were
not.
24 It
is as if they had not been planted; It is as if they had not been sown; It is as
if their stock had no root in the earth. Even while he bloweth on them, they
wither, And the whirlwind carrieth them away as
stubble.
25 And
to whom will ye liken me, That I may be like? saith the Holy
One.
26 Lift
up your eyes on high, And see who hath created those things, Bringing out their
army by number; He will call to all of them by name; By the greatness of his
strength, And by the might of his power, None shall
fail.
fa70
27 Why
wilt thou say,
fa71
O Jacob? And why wilt thou speak, O Israel? My way is hidden from Jehovah, And
my judgment passeth away from my
God.
28 Hast
thou not known? hast thou not heard That Jehovah is the God of eternity, Who
hath created the ends of the earth? He fainteth not, And is not worn out by
fatigue; And there is no searching of his
understanding.
29 He
giveth power to the faint, And to him who hath no might he imparteth
strength.
30 The
youths are wearied, And they faint; And the young men by falling
full.
31 But
they who wait upon Jehovah shall gather new strength; They shall raise their
wings as eagles; They shall run, And shall not be wearied; They shall walk, And
shall not faint.
CHAPTER
41
1 Be
silent to me, O islands; And let the peoples collect their strength; Let them
draw near; then let them speak; Let us come near together to
judgment.
2 Who
raised up righteousness from the east, Called him to his foot, Gave nations
before him, And subdued kings; Gave them as dust to his sword, And as driven
stubble to his
bow?
3 He
pursued them; he departed in peace, By the way that his foot had not
gone.
4 Who
hath appointed And done it. He who calleth the nations from the beginning. I
Jehovah am the first, And with the last I am the
same.
5 The
islands saw, And were afraid; The farthest boundaries of the earth trembled;
They drew near And
came.
6 Every
one brought assistance to his neighbor, And said to his neighbor, Be
courageous.
7 The
carver encouraged the founder, And he that beateth with the hammer him that
striketh by turns; And he said, It is good for soldering; And he fastened it
with nails, that it might not be
moved.
8 But
thou, O Israel, (art) my servant, O Jacob, whom I have chosen, Thou seed of
Abraham my
friend.
9 For
I have taken thee from the ends of the earth; From its eminences have I called
thee; And I have said to thee, Thou art my servant; I have chosen thee, And have
not cast thee
off;
10 Fear
not, for I am with thee; :Be not terrified, for I am thy God; For I strengthen
thee; yea,
fa72
I will help thee; Yea, I will uphold thee with the right hand of my
righteousness.
11 Behold,
they who provoke thee, Shall be ashamed And shall blush; They who contend with
thee, Shall become as nothing, And shall
perish.
12 Thou
shalt seek them, And shalt not find them; They who contend with thee shall be as
nothing, And they who fight with thee shall be as
consumption.
13 For
I (am) Jehovah thy God, Taking hold of thy right hand, And saying to thee, Fear
not, I will help
thee.
14 Fear
not, thou worm Jacob, Ye dead men of Israel. I will help thee, saith Jehovah,
And thy Redeemer,
fa73
the Holy One of
Israel.
15 Behold,
I have made thee a cart, Like a sharp thrashing instrument having teeth; Thou
shalt thrash the mountains, And beat them small; And thou shalt reduce the hills
to
dust.
16 Thou
shalt winnow them; And the wind shall carry them away, And the whirlwind shall
scatter them. But thou shalt rejoice in Jehovah; Thou shalt glory in the Holy
One of
Israel.
17 The
needy And poor shall seek waters, Which are nowhere to be seen; Their tongue
shall be parched with thirst. I Jehovah will listen to them; I the God of Israel
will not forsake
them.
18 I
will open rivers on lofty mountain-tops, And fountains in the midst of a plain;
I will make the wilderness pools of waters, And the dry land fountains of
waters.
19 In
the wilderness I will give the cedar, The sloe, the myrtle, And the pine; I will
set in the desert the fir-tree, The elm And poplar
together.
20 Therefore
let them see And know; Let them likewise think And understand; That the hand of
Jehovah hath done this, And that the Holy One of Israel hath created
it.
21 Plead
your cause, saith Jehovah; Produce your strong reasons, saith the king of
Jacob.
22 Let
them bring them forth, And let them tell us what is to come; Let them declare
the former things which were, And we will lay our heart to them; And we shall
know the latest of those things; And declare ye to us what is to
come.
23 Tell
what shall be hereafter, That we may know that ye are gods; Yea, do good, or do
evil, That we may relate And likewise may see
fa74
it.
24 Behold,
you are of nothing, And your work is of nothing; (The man) hath chosen
abomination in
you.
25 I
have raised him from the north, And he hath come; From the rising of the sun
shall he call on my name; And he shall come to princes, as to clay; And he shall
tread the clay like a
potter.
26 Who
hath declared from the beginning, that we may know? Beforehand, And we will say,
(He is) righteous. Surely, there is none that declareth; Surely, there is none
that causeth (us) to hear; Surely, there is none that heareth your
words.
27 The
first to Zion; Behold, behold them; And I will give a messenger to
Jerusalem.
28 I
looked, And there was none; I inquired at them, And there was no counselor; I
asked them, And they answered not a
word.
29 Behold,
all are vanity; And their works are a failure; Their images are wind And
confusion.
CHAPTER
42
1 Behold,
my servant; I will lean upon him;
fa75
Mine sleet, in whom my soul is well pleased. I have put my Spirit upon him; He
shall exhibit judgment to the
nations.
2 He
shall not cry aloud; He shall not lift up, Nor cause his voice to be heard in
the
streets.
3 A
bruised reed he shall not break, And the smoking flax he shall not quench; He
shall bring forth judgment in
truth.
4 He
shall not thine, nor be discouraged, Till he set judgment in the earth; And the
islands shall wait for his
law.
5 Thus
saith God
fa76
Jehovah, The Creator of the heavens, And who
stretcheth them out; Who spreadeth out the earth, And its productions; Giving
breath to the people who dwell in it, And spirit to them who walk on
it.
6 I
Jehovah have called thee in righteousness, And will hold thee by thy hand; And
will keep thee, And will place thee for a covenant of the people, For a light of
the
nations;
7 That
thou mayest open the eyes of the blind; That thou mayest bring out the prisoners
from the prison, And from the house of the prison those who sit in
darkness.
8 I
am Jehovah, that is my name; And my glory will I not give to another, Nor my
praise to graven
images.
9 Behold,
the former things have come; And new things do I declare; Before they spring up,
I will make them known to
you.
10 Sing
to Jehovah a new song, His praise from the end of the earth; Ye who go down to
the sea, And its fullness; Ye islands, And their
inhabitants.
11 Let
the desert And its cities cry aloud, The villages where Kedar dwelleth; Let the
inhabitants of the rock sing; And let them shout from the top of the
mountains.
12 Let
them give glory to Jehovah, And let them declare his praise in the
islands.
13 Jehovah
shall go forth as a giant; And as a warrior shall he rouse his zeal; He shall
cry aloud; he shall shout; He shall strengthen himself against his
adversaries.
14 I
have kept silence for a long time; I have been silent, And have refrained
myself; I will cry like a woman in travail; I will destroy And swallow at
once.
15 I
will reduce mountains And hills to a wilderness; I will dry up all their
herbage; I will make the rivers islands; And I will dry up the
pools.
16 And
I will lead the blind by a way which they knew not; I will cause them to walk in
paths which they had not known; And I will turn darkness before them into light,
And crooked ways into a plain. These things
fa77
will I do to them, And I will not forsake
them.
17 They
shall be turned back, With shame shall they be ashamed, Who trust in a graven
image; And who say to a molten image; Ye are our
gods.
18 O
ye deaf, hear; And ye blind, be attentive to
see.
19 Who
is blind but my servant? Who is deaf but my messenger whom I send? Who is blind
as he that is perfect, And blind as the servant of
Jehovah?
20 By
seeing many things which thou observest not; By opening the ears, so that he may
not
hear.
21 Jehovah
is well-pleased on account of his righteousness, That he may honor And magnify
his
law.
22 But
this people hath been robbed And trodden down; They shall all be snared in
prisons, And they shall be hidden in caves; They shall be made a spoil, And
there shall be none to deliver; A prey, And none shall say,
Restore.
23 Who
among you will hear this? Who will hearken? Who will attend for the time to
come?
24 Who
gave Jacob to be a prey, And gave up Israel to the robbers? Was it not Jehovah?
Because we have sinned against him, And they would not walk in his ways, And did
not hearken to his
law.
25 Therefore
he hath poured upon him The fury of his anger, And the strength of battle. It
set him on fire on every side, And he gave no heed to it; It burned him, But he
laid it not to heart.
CHAPTER 43
1 And
now thus saith Jehovah, Thy Creator, O Jacob, And thy Former, O Israel; Fear
not, for I have redeemed (thee); I have called thee by thy name; thou art
mine.
2 When
thou shalt pass through the waters, I will be with thee; Through rivers, they
shall not overflow thee; When thou shalt pass through the fire itself, thou
shalt not be scorched; And the flame shall not kindle on
thee.
3 For
I am Jehovah thy God; The Holy One of Israel, thy Savior; I have given Egypt as
the price of thy redemption, Ethiopia And Sheba in thy
room.
4 Because
thou hast been precious in my eyes, Thou hast been honorable, And I have loved
thee. I will give a man in thy stead, And peoples instead of thy
soul.
5 Fear
not, for I am with thee; I will bring thy seed from the East, And I will gather
thee from the
West.
6 I
will say to the North, Give; And to the South, Hinder not; Bring my sons from a
distance, And my daughters from the end of the
earth.
7 All
are called by my name, And I have created them for my glory; I have formed them;
yea, I have made
them.
8 That
I may bring forth the blind people, who have eyes; And the deaf, who have
ears.
9 Let
all the nations be assembled together, And let the peoples be gathered. Who is
there among them to declare this, And to cause us to hear the former things? Let
them produce their witnesses, they shall be declared righteous; But let them
hear, And they shall says, It is
truth.
10 Ye
are my witnesses, saith Jehovah, And my servant, whom I have chosen. Therefore
ye shall know And believe me; And ye shall understand that I am He; Before me
there was no god formed; Nor shall there be after
me.
11 I,
I
fa78
am Jehovah; And there is no Savior besides
me.
12 I
have declared, And have saved, And have made you to heat; And there is no
strange (god) among you. Ye are my witnesses, saith Jehovah, That I am
God.
13 Even
before the day was, I was; And there is none to deliver out of my hand. I will
do; And who shall disannul
it?
14 Thus
saith Jehovah, your Redeemer, The Holy One of Israel; For your sake have I sent
to Babylon, And have made them come down. They are all fugitives; And the cry of
the Babylonians is in the
ships.
15 I
am Jehovah, your Holy One; The Creator of Israel, your
King.
16 Thus
saith Jehovah, Who maketh a way in the sea, And a path in the stormy
waters.
17 When
he bringeth (them) out, The chariot And the horse, The army And the power, Lie
down together, so that they do not rise. They are quenched; they are quenched
like
flax.
18 Remember
not the former things, And mention not the things that are
ancient.
19 Behold,
I do a new thing; Now it shall arise; Shall ye not know it? This
time
fa79
I will make a way ill the wilderness, Rivers
in the
desert.
20 The
beast of the field shall honor me; The dragons, And the young of the ostrich;
Because I will give waters in the wilderness, Rivers in the desert, To give
drink to my people, my
chosen.
21 This
people have I created for myself; They shall declare my
praise.
22 And
thou hast not called on me, O Jacob; But thou hast been wearied of me, O
Israel.
23 Thou
hast not brought to me the cattle of thy burnt-offerings; And thou hast not
honored me with thy sacrifices; I have not made thee to serve with offering, Nor
to be wearied with
incense.
24 Thou
hast not bought cane for me with money, And hast not made me drunk with the fat
of thy sacrifices; But thou hast made me to serve with thy sills; And thou hast
made me to weary with thine
iniquities.
25 I,
I
fa80
am He, Who blot out thine iniquities for my own sake; Therefore I will not
remember thy
sins.
26 Bring
to my remembrance; Let us plead together; declare thou, that thou mayest be
justified.
27 Thy
first father hath sinned, And thy teachers have transgressed against
me.
28 Therefore
I will pollute the princes of the sanctuary; And I will make Jacob a curse, And
Israel a reproach.
CHAPTER
44
1 Yet
now hear, O Jacob, my servant, And Israel whom I have
chosen.
2 Thus
saith Jehovah, thy Maker, And thy Former from the womb; He will help thee. Fear
not, O Jacob, my servant, O beloved, whom I have
chosen.
3 For
I will pour waters on that which is thirsty, And floods on the dry ground; I
will pour my Spirit on thy seed, And my blessing on thy
productions.
4 And
they shall spring up as among the grass, As willows near the streams of
waters.
5 One
shall say, I belong to Jehovah; And another shall be called by the name of
Jacob; Another shall write with his hand, (I belong) to Jehovah, And shall be
surnamed by the name of
Israel.
6 Thus
saith Jehovah, the King of Israel, And his Redeemer, Jehovah of hosts; I am the
first, And I am also the last; And besides me there is no
God.
7 And
who as I shall call, Shall declare this, And set it in order before me, Since I
appointed the people of the age? And let them tell them the things that are
coming, And the things that shall
come.
8 Fear
ye not, And be not terrified. Have I not since then made thee to hear? And have
I not declared it? Therefore ye are my witnesses, That there is no God besides
me, And there is no strong God whom I know
not.
9 The
formers of a graven image are all vanity; And their desirable things do no;
profit; And they are their own witnesses That they do not see, nor know; And
therefore they shall be
confounded.
10 Who
is the maker of God? And who is it that hath molten a graven image, Which is
profitable for
nothing?
11 Behold,
all his companions shall be ashamed; And the workmen themselves are of men;
Though they all assemble, And stand up, They shall tremble, And be ashamed
together.
12 The
worker in iron shall take the file;
fa81
He shall work in the coals; He shall form it with hammers; He shall work in it
with the arm of his strength; He shall even be hungry, so that his strength
shall fail; He shall not drink water, so that he shall
faint.
13 The
carpenter stretcheth out his rule; He marketh it with a dyed thread; He
adjusteth it with planes; He shapeth it with a compass; He maketh it according
to the shape of a man, According to the image of a man, That it may remain in
the
house.
14 He
shall cut down for himself cedars; He shall take the pine And the oak; He shall
supply himself with trees of the forest; He shall plant a pine which the rain
shall
nourish.
15 Then
shall a man have them for burning; For he shall take of them, And shall warm
himself; Yea, he shall heat an oven, And shall bake bread; He shall also make a
god, And worship it; He shall make an idol, And shall bow down before
it.
16 Part
of it he shall burn in the fire; Of a part he shall make ready flesh, And shall
cat it; He shall roast roast. And shall be satisfied. Next, he shall
warm himself, And shall say, Ah! I am warmed, And have seen the
fire.
17 The
remainder of it he turneth into a god, Into his graven image; He boweth down
before it; He worshippeth And prayeth to it, Saying, Deliver me; for thou art my
God.
18 They
have not known, nor understood; For he hath smeared their eyes, that they may
not see, And their heart, that they may not
understand.
19 It
cloth not return into their heart; They have not knowledge, nor understanding,
to say, Part of it I have burned in the fire; Yea, on the coals of it have I
baked bread; I have roasted flesh, And have eaten it; Shall I turn the remainder
of it into an abomination? Shall I bow down before the stock of a
tree?
20 He
feedeth on ashes: A deceived heart turneth him aside, So that he cannot deliver
his soul, nor sly, Is there not a lie in my right
hand?
21 Remember
these things, O Jacob; And Israel, for thou art my servant; I have formed thee;
thou art my servant; O Israel, do not thou forget
me.
22 I
have blotted out, as a cloud, thy iniquities; As a vapor, thy sins. Return thou
to me; For I have redeemed
thee.
23 Praise,
O ye heavens; For Jehovah hath done it; Shout, ye lower parts of the earth;
Burst forth into praise, ye mountains; O forest. And every tree that is in it;
For Jehovah hath redeemed Jacob, And will be glorified ill
Israel.
24 Thus
saith Jehovah, thy Redeemer, And thy Maker from the womb: I am Jehovah, who
maketh all things, Who stretcheth out the heavens above, Who spreadeth out the
earth by my power;
fa82
25 Who
frustrateth the tokens of the diviners; Who maketh the soothsayers mad; Who
turneth wise men backward; And who maketh their knowledge
foolishness;
26 Who
upholdeth the word of his servant, And performeth the counsel of his messengers;
Saying to Jerusalem, Thou shalt be inhabited; And to the cities of Judah, Ye
shall be built; And I will raise up her
ruins.
27 Who
saith to the deep, Be thou dried up; And I will make dry thy
rivers;
28 Who
saith to Cyrus, Thou art my shepherd; And he shall fulfil all my will; Even
saying to Jerusalem, Thou shalt be built; And to the Temple, Thou shalt be
founded.
CHAPTER 45
1 Thus
saith Jehovah to his anointed, To Cyrus, whose right hand I have taken hold of,
To subdue nations before him; Therefore will I loose
fa83
the loins of kings; To open the doors before
him; Therefore the gates shall not be
shut.
2 I
will go before thee; And will make straight the crooked ways; I will break
asunder the brazen doors; And I will hew down the iron
bars.
3 And
I will give thee treasures of darkness, And things hidden in secret places; That
thou mayest know that I am Jehovah, Who call thee by thy name; Even the God of
Israel.
4 For
the sake of my servant Jacob, And for the sake of Israel, mine elect; I will
call thee by thy name; I will surname thee, though thou hast not known
me.
5 I
am Jehovah, And there is none besides me; There is no god besides me; I have
girded thee, though thou hast not known
me.
6 Therefore
shall they know, From the rising of the sun, And from the west, That there is
none besides me. I am Jehovah; And there is none besides
me.
7 Forming
light, And creating darkness; Making peace, And creating evil; I Jehovah do all
these
things.
8 Drop
down, ye heavens, from above; And let the clouds pour down righteousness; Let
the earth be opened; And let salvation And righteousness come forth; Let her
bring them forth together: I Jehovah have created
it.
9 Wo
to him that striveth with his Maker! A potsherd to the potsherds of the earth.
Shall the clay say to his maker, Why hast thou made? And, Thy work hath no
hands?
10 Wo
to him that saith to his father, Why hast thou begotten And to the woman, Why
dost thou bring
forth?
11 Thus
saith Jehovah, The Holy One of Israel, And his Maker; Ask me of things to come;
Concerning my sons command ye me, And concerning the work of my
hands.
12 I
have made the earth, And have created man upon it; It is I, whose hands have
stretched out the heavens; And all their army have I
commanded.
13 I
have raised him up in righteousness, And will make straight all his ways. He
shall build my city, And shall release my captivity; Not for price nor for
reward, Saith Jehovah of
hosts.
14 Thus
saith Jehovah; The labor of Egypt, the merchandise of Ethiopia, And the Sabeans
of great stature, Shall pass over to thee, And shall be thine; They shall walk
behind thee; In chains shall they pass over, And shall reverence And beseech
thee. Surely
fa84
God is in thee; And there is no other besides
God.
15 Truly
thou art a God that hidest thyself, O God of Israel, the
Savior!
16 All
of them shall be covered with shame, And shall even blush: With shame shall go
away together All the makers of graven
images.
17 Israel
hath been saved in Jehovah with eternal salvation; Ye shall not be covered with
shame; Neither shall ye blush even for
ever.
18 For
thus saith Jehovah, who createth the heavens; God himself, the Maker of the
earth; Who made it, And furnished it; He created it not empty; He formed it to
be inhabited; I am Jehovah, And there is none besides
me.
19 Not
in secret have I spoken, In a place of the darkness of the earth; Not in vain
have I said to the seed of Jacob, Seek me; I Jehovah speak righteousness; I
declare what is
right.
20 Assemble
yourselves, And come; Draw near together, ye
rejected
fa85
of the nations. They know nothing, who carry
about the wood of a graven image, And who pray to a god who cannot
save.
21 Publish
ye, And bring forward; Yea, let them consult together. Who hath caused this to
be heard from the beginning? And who hath declared it from ancient times? Is it
not I Jehovah? And there is no other god besides me; A just God, And a Savior;
There is none besides
me.
22 Look
to me, And ye shall be saved, All the ends of the earth; For I am God, And there
is none
else.
23 By
myself have I sworn; In righteousness hath the word gone out of my mouth, Which
shall not return; That to me every knee shall bend; Every tongue shall
swear.
24 Surely
in Jehovah, will he say, Have I righteousness And strength; To him shall he
come; And all who provoke him shall be
ashamed.
25 In
Jehovah all the seed of Israel Shall be justified, And shall
glory.
CHAPTER 46
1 Bel
hath bowed down; Nebo is fallen; Their images shall be on the beasts And the
cattle; They who carry you are burdened by you; A wearisome
burden.
2 They
bowed down; they stooped together; And they could not withdraw themselves from
the binden; And their soul hath gone away into
captivity.
3 Hear
me, O house of Jacob; All ye the remnant of the house of Israel; Who are borne
from the womb; Who are carried from the
breast.
4 And
even to old age I am the same; And even to gray hairs I will carry. I have made,
And I will bear; I will carry, And will
save.
5 To
whom will ye liken, And make me equal, And compare me, that I may be
like?
6 Lavishing
gold out of bags; Weighing silver in a balance; They shall hire a goldsmith, to
make of it a god; To bow down before it, And to worship
it.
7 They
shall carry him on the shoulder; They shall lead him about; They shall put him
in his place; There shall he stand; From his place shall he not remove;
Moreover, if any one cry to him, he will not answer, Nor deliver him from his
trouble.
8 Remember
ye this, And blush;
fa86
Return to your heart, ye
transgressors.
9 Remember
the former things of old; For I am God, And there is none besides, And there is
none like
me.
10 Declaring
the latest event from the beginning, And from antiquity those things which had
not yet been done; Saying, My counsel shall stand, And I will do whatever I
wish.
11 Calling
a bird
fa87
from the east, From a distant country the man
of my counsel; I have spoken, And accordingly I will accomplish it; I have
thought, And I will do
it.
12 Hear
me, ye that are stubborn in heart, Who are far from
righteousness.
13 I
will cause my righteousness to come near, And it shall not be delayed; And my
salvation shall not tarry; And I will place salvation in Zion, And my glory in
Jerusalem.
CHAPTER 47
1 Come
down, And sit in the dust, O virgin daughter of Babylon; Sit on the ground;
There is no throne for the daughter of the Babylonians; For they shall no more
call thee tender And
delicate.
2 Take
millstones, And grind meal; Unbind thy curled locks, make bare the feet; Uncover
the limbs, that thou mayest cross the
rivers.
3 Thy
baseness shall be exposed, And thy shame shall be seen; I will take vengeance,
And will not meet a man.
fa88
4 Our
Redeemer, his name is Jehovah of hosts, The Holy One of
Israel.
5 Sit
thou silent, enter into darkness, O daughter of the Babylonians; For they shall
no longer call thee the mistress of
kingdoms.
6 I
was angry with my people; I profaned my inheritance; And I gave them up into thy
hand; Thou didst not show compassion to them; On the old man didst thou heavily
lay thy
yoke.
7 And
thou saidst, I shall for ever be a mistress. Hitherto thou hast not applied thy
mind to it, And hast not remembered her
end.
8 But
now hear this, thou delicate woman, That sitteth confidently; Who saith in her
heart, I am, And there is none besides me; I shall not sit as a widow, And I
shall not know
bereavement.
9 But
those two things shall suddenly come to thee, Bereavement And widowhood; In
their perfection shall they come upon thee, For the
multitude
fa89
of thy divinations, And for the abundance of
thy
auguries.
10 For
thou trustedst in thy malice; Thou saidst, No one seeth me. Thy wisdom And thy
knowledge have led thee astray; And thou saidst in thy heart, It is I, And there
is none besides
me.
11 Therefore
shall evil come upon thee, the dawn of which thou knowest not crushing shall
fall upon thee, which thou shalt not be able to avert; Destruction shall
suddenly come upon thee, which thou knowest not;
fa90
12 Stand
now amidst thy divinations, And amidst the multitude of thy auguries, In which
thou hast wearied thyself from thy youth: If perhaps thou mayest be profited, If
perhaps thou mayest
prevail.
13 Thou
hast wearied thyself with the multitude of thy counsels; Let the binders of the
heavens, The watchers of the stars, who predict by the moon, Stand now And
deliver thee, From those things which shall come upon
thee.
14 Behold,
they shall he as stubble; The fire shall burn them; They shall not deliver their
soul from the strength of the flame; There shall not be a coal to warm, Nor a
light at which they may
sit.
15 So
shall they be to thee with whom thou weariedst thyself, Thy traders from thy
youth. Every one shall wander into his own quarter; There shall be no one to
save thee.
CHAPTER
48
1 Hear
this, O house of Jacob, Ye who are called by the name of Israel, Who have come
forth from the waters of Judah, Who swear by the name of Jehovah, And remember
the God of Israel, Not in truth, nor in
righteousness.
2 For
from the holy city they are called, And they rely on the God of Israel, Whose
name is Jehovah of
hosts.
3 Long
ago did I declare the former things; They went out of my mouth; I published
them; I did them suddenly, And they
came.
4 For
I knew that thou art obstinate; And thy neck is all iron sinew; And thy forehead
is of
brass.
5 Long
ago did I declare them to thee; Before they came, I showed to thee; Lest perhaps
thou shouldst say, My idol hath done these things; My graven image And my molten
image hath commanded
them.
6 Thou
hast heard; see all things; And will ye not declare them? Even now have I made
thee to hear new things, And hidden things, which thou didst not
know.
7 Now
for the first time have they been created, And not long ago, nor by a succession
of time; Thou hadst not heard them; Lest thou shouldst say, Behold, I
knew.
8 Surely
thou hadst not heard; Surely thou hadst not known; Surely it is not long since
thine ear was opened; For I knew that by transgressing thou didst transgress;
Therefore have I called thee a rebel from the
womb.
9 For
my names sake I will delay my fury; And for my praise I will restrain myself
toward thee, So as not to cut thee
off.
10 Behold,
I have tried thee, And not like silver; I have chosen thee in the furnace of
affliction.
11 For
mine own sake, for mine own sake, will I do it; For how shall my name be
profaned? And I will not give my glory to
another.
12 Hear
me, O Jacob, And O Israel, my called; I, even I, am the first; Also I am the
last.
13 Surely
my hand hath founded the earth; And my right hand hath
measured
fa91
the heavens with the palm; When I call them
they stand up
fa92
together.
14 Assemble
yourselves, all of you, And hear. Who among them declareth those things? Jehovah
hath loved him, And will execute his pleasure against Babylon, And his
arm
fa93
against the
Babylonians.
15 I,
I
fa94
have spoken; Surely I have called him, I have led
him; Therefore he shall prosper in his
way.
16 Draw
near to me, hear this. I have not spoken in secret from the beginning; Since the
thing was done, there was I; And now the Lord Jehovah, And his Spirit, hath sent
me.
17 Thus
saith Jehovah, thy Redeemer, The Holy One of Israel. I am Jehovah thy God, Who
teacheth thee profitably, Who directeth thee in the way which thou
goest.
18 O
if thou hadst hearkened to my commandments! Then should thy peace have been as a
river, And thy righteousness as the waves of the
sea.
19 Thy
seed should have been as the sand, And the children of thy womb as the small
stones of it; Her name would not be cut off, And would not be destroyed before
my
face.
20 Come
forth from Babylon; Flee from the Babylonians. With the voice of rejoicing tell
this; Publish, And carry it even to the end of the earth. Say ye, Jehovah hath
redeemed his servant
Jacob.
21 Therefore
they thirsted not when he led them through the deserts; He made water to flow to
them from the rock; He clave the rock, And the waters flowed
out.
22 There
is no peace, saith Jehovah to the wicked.
THE SUN-DIAL OF
AHAZ.
This is believed to be the earliest account of a
Sun-Dial that is anywhere to be found in history, and, on that account, has
arrested the attention of scholars little addicted to the study of the Holy
Scriptures. The form of it, which can now be nothing else than a matter of
ingenious conjecture, has been investigated with uncommon industry, and
illustrated with great profusion of learning. Little aid can be obtained from
the incidental notice of the sacred historian, which our author has expounded
with more than his usual conciseness.
A
preliminary question relates to the Hebrew word
twl[m,
(magnaloth,) which, like the Latin word gradus, literally means
steps, but might naturally enough mean degrees. It has been
contended that
baqmou<v
the term used by Josephus, is liable to a similar ambiguity, and may have
been used by him in its literal signification. Michaelis differed so widely from
this view, that he considered,
hl[m
(magnalah) to signify a degree, in the sense used by modern
mathematicians, who divide a circle into 360 degrees, so that 10 degrees
(10°) would denote the ninth part of a right angle; and he supports his
opinion by shewing that this use of the word degree did not take its rise
among European philosophers, but traveled from the East, and, like our ordinary
numerals, had an Arabic origin.
Assuming that
the word denotes steps, there is still abundant room for diversity of
interpretation. Some have thought that there was a flight of steps leading to
the royal palace of Ahaz, on the top of which was placed a gnomon, (or
obelisk,) and that the steps served to measure the shadow of the sun
which was thrown upon them. Others refer it to an earlier period, when the
sun-dial consisted of a massive structure, towering into the sky like other
monuments of Oriental architecture, and built with scientific precision, but
unfitted by its cumbrous form to vie with the accuracy and elegance of
lighter instruments which belong to a more advanced age of science. The
type of such buildings is naturally sought, not in Judea, where such studies
were never cultivated, but among the Egyptians, and especially among the
Babylonians, to whom the Greeks and other nations were indebted for their
knowledge of astronomy. Po>lon
me<n ga<r gnw>mona kai< ta< duw>deka me>rea th~v
hJme>rhv, para< Babulwni>wn e]maqon oiJ
Ellhnev "For the Greeks learned from the
Babylonians the dial, and the gnomon, and the division of the day into twelve
(parts) hours." (Herodotus Eut., 109.) Nothing is more natural than to suppose
that Ahaz directed some architect to copy a celebrated building in Babylon, the
general form of which may be gathered from the description given by Bishop
Stock,*
whose version of the passage, and note, accompanied by a drawing, we shall lay
before our readers: —
Behold, I turn the
shadow of the
degrees,
By which the
sun is gone down on the dial of
Ahaz,**
Backward
ten degrees.
So the
sun turned back ten
degrees,
On the dial,
by which it had gone down.
In what manner the shadow was made to go backward
ten degrees is a question totally distinct from the form of the dial. That
it was effected by a motion of the sun itself, or by a change of the relative
position of the earth to that luminary, though this has been boldly stated and
argued, is a notion too extravagant to need refutation. There is plausibility in
the view suggested by Doederlein, that "the change of the shadow depended
entirely on a cloud, which intercepted, and in a manner altogether extraordinary
refracted, the rays of the sun, and thus made the shadow or the light to go back
ten degrees." Rosenmuller relates, on the authority of another commentator, an
alteration of the shadow of a sun-dial, to the extent of an hour and half, which
was effected by the shadow of a cloud at Metz, in the beginning of the
eighteenth century. Without inquiring into the historical evidence of such an
occurrence, or entering into long and intricate reasonings on the
principles of optics, which would be unsuitable to this place, we shall only
remark, that the transaction was undoubtedly miraculous; for it is declared to
have been "a sign from Jehovah." In this respect, it is but one of
innumerable miracles which were performed by an Almighty hand in the sight of
the Jewish people, and which have been recorded in order to strengthen the
faith, and aid the devotion, of the worshippers of God in all ages, who delight
to "praise the Lord for his goodness, and for his wonderful works to the
children of men." — Ed.
FOOTNOTES
FT603
"Certainement nos enfans sont plus savans et religieux
qu'eux."
"Certainly our children are more
learned and religious than they
are."
FT604 "Puis que ton
naturel est d'assister aux tiens, quand tout est reduit au desespoir." "Since
thy disposition is to assist thy people when all is reduced to
despair."
FT605
The rising meant is not the ascent of
the Judge to the judgmentseat, (Piscator,) nor the exaltation of the Assyrian
power, (AbenEzra.) but the act of rising from a state of seeming inaction, as
when one rouses himself to strike, (Barnes.)" —
Alexander.
FT606
This word is rendered by Calvin and our own
translators, "stability."
FT607 "Here Judah is spoken of in the third
person, though mentioned in the second just before; an enallage frequent in
Hebrew poetry." —
Stock.
FT608 See Commentary on Isaiah, vol. 1, p.
374.
FT609 "Their valiant ones, or messengers."
— (Eng. Ver.) "The Targum and some other ancient versions seem to treat
µlara,
(erellam,) as a contraction of
µl
hara, (ereh lam, or eraeh lam.) Thus
Aquila has oJraqh>somai
aujtoi~v
Symmachus,ojfqh>somai;
the Vulgate, videntes. But there is no example of the form
µl
(lam) for
µhl
(lahaem). —
Alexander.
FT610 "Eliakim, with the rest, who returned
to Hezekiah, with their clothes rent, in despair at the rejection of all
conditions of peace.
<233602>Isaiah
36:2, 22." — Stock.
FT611 "These are not the words of the
ambassadors reporting the condition of the country (Grotius), but of the Prophet
himself describing it. The scene presented is not that of Protestant cities
seized by Antichrist, and a stop put to a religious course and conversation
(Gill), but the actual condition of Judea during the Assyrian invasion. (Compare
<070506>Judges
5:6)." — Alexander.
FT612 "The emphasis is not upon the pronoun
(Barnes), which in that case would have been expressed in Hebrew, but upon the
adverb now, which is twice repeated to imply that the time for the divine
interposition is arrived, and that there shall be no more delay." —
Alexander.
FT613
"In the Chaldee
jsk
(chasach) signifies "to prune," and in the Syriac it denotes "the pruning
of vines," as in Asseman. Bibl. Orient., tom. 1, p. 374. The meaning therefore
is, as thorns lopped off and dried are quickly consumed, with a crackling noise,
by the fire laid under them." —
Rosenmuller.
FT614 "Quand leurs coeurs sont
endureis." "When their hearts are
hardened."
FT615 "D'un remords de mauvaise conscience."
"By the remorse of a bad
conscience."
FT616 Commentary on
Isaiah
FT617 "Encore qu'il leur air pardonne."
"Though he has forgiven
them."
FT618
Nothing is more customary among Eastern poets than to employ a 'sword drunken
with blood' to denote extensive slaughter. (Schurrer on
<350309>Habakkuk
3:9.) Or, perhaps, in this verse the sword in heaven ought rather to be
understood to be drunk with the divine anger, before it is let down on the earth
to be glutted with the blood of enemies; in which case the following verse would
fifty describe that sword as glutted with blood in the land of the Edomites."
— Rosenmuller.
FT619 Commentary on Isaiah, vol. 1 p.
393.
FT620 "Au travers de la quelle ceste
desconfiture passera sans espargner endroit quelconque." "Across which this
overthrow shall pass without sparing any place
whatever."
FT621 "Ils seront sacrifiez par les mains
d'aussi mecans qn'eux." "They shall be sacrificed by the hands of persons as
wicked as themselves."
FT622 "Les bestes sauvages (assavoir Ziim
avec Iim,) s'y rencontreront." "The wild beasts (that is, the Ziim with the Iim)
shall meet there."
FT623 Commentary on Isaiah, vol 1. p.
429.
FT624
Commentary on Isaiah, vol 2. pp. 330 and
420.
FT625 "Fortifler ceux qui sont prests a
tomber." "To support those who are ready to
fall."
FT626
Commentary on Isaiah, vol 1. p.
232.
FT627 "Vengeance shall come. The meaning is
the same as if he had said, 'God will come in vengeance, or as an avenger.'
Again, the retribution of God shall come against your enemies and deliver you."
— Jarchi. "The construction of the second clause is greatly
perplexed by making
µyhla
(elohim) the subject of
awby
(yabo.) The true construction as given by Junius, Cocceius, Vitringa, and
most later writers, makes behold your God an exclamation, and vengeance
the subject of the verb." —
Alexander.
FT628 "That is," says Jarchi, "who
have hitherto been blind so as not to know the reverence (or fear) of me upon
them." Or, as explained by his annotator Breithaupt, "Who have hitherto shaken
off the yoke of the fear of God, and have not manifested the reverence that is
due to God."
FT629
"Instead of the general meaning put upon
brç
(sharab,) by the older writers following the Septuagint
(a]nudrov)
and the Vulgate (quoe erat arida) it is now agreed that the word denotes
the illusive appearance caused by the unequal refraction in the lower strata of
the atmosphere, and often witnessed both at sea and land, called in English,
looming, in Italian, fata morgana, and in French, mirage.
In the deserts of Arabia and Africa, the appearance presented is precisely
that of an extensive sheet of water, tending not only to mislead the traveler,
but to aggravate his thirst by disappointment. The phenomenon is well described
by Quintus Curtius, in his Life of Alexander the Great." —
Alexander. The same view is given by Vitringa, who speaks of it as held
by other learned men, and illustrates it very happily. It is also maintained by
Rosenmuller, who supports it by curious and instructive extracts from Arabic
scholiasts, and from the Koran, and by a host of other authorities. —
Ed.
FT630
"The Hebrew doctors will have it that this
Rabshakeh was an apostate Jew, and Procopius is of the same opinion, which is
not altogether improbable, both because he could speak readily in the Hebrew
tongue, and when he blasphemed the Divine Majesty, the king and nobles rent
their clothes, which was not usual unless he that uttered such blasphemous words
was an Israelite. Some think his name imports that he was the principal
cupbearer to the king of Assyria, who assumed to himself the title of the Great
King, because of his great conquests and large dominions." —
White.
FT631 Il a de belles
paroles.
FT632 "Assavoir, sur belles paroles."
"Namely, on fine speeches."
FT633 "A leur
advis."
FT634 "Pource que nous avons ose abolir les
traditions et ceremonies qui estoyent en usage de long temps." "Because we
ventured to abolish the traditions and ceremonies which had been long
used."
FT635 " Now therefore give pledges or
hostages." — Eng.
Ver.
FT636 "He seems to challenge him to come out
and fight with his master, and if he would give security to make that use of
them, he would furnish him with two thousand horses, provided he was able to
find so many men to set upon them, which are words of the highest contempt and
undervaluing of his power; or the meaning may he, he would lay a wager with him
he could not find men to sit on so many horses, for few were good horsemen in
Judea, where horses were scarce." — White. "He taunts Hezekiah on
account of the want of cavalry. These words do not refer to the small number of
men, but to the very small number of Jews who were skilled in horsemanship; for
after Jotham the kings of Judea did not maintain any cavalry, and hence we have
already seen (Isaiah 30, 31.) that a part of the Jews sought cavalry from the
Egyptians." —
Rosenmuller.
FT637 "How then wilt thou turn away?" —
Eng. Ver.
FT638
Our author refers to the charges contained in
the
7th
verse of this chapter. —
Ed.
FT639 "Les idols et l'idolatrie."
"Idols and idolatry."
FT640 "In Aramean. This request
implies an apprehension of the bad effect of his address upon the multitude.
Aramean corresponds very nearly to Syrian in latitude of meaning;
but the language meant is not what we call Syriac, but an older form,
which was probably current, as the French is now, at the courts and among the
educated classes of an extensive region. Jewish is Hebrew, so
called by the Jews, as the language of the whole British empire is called
English, or as German is sometimes called Saxon." —
Alexander.
FT641 "I suppose Eliakim perceived the people
to be frightened with big words, and therefore entreated him in the name of the
other commissioners sent to treat with him, to speak no longer in the Jews'
language, but in his own; for he was not sent to treat with the people, but
with them who understood the Syrian tongue very well." —
White.
FT642 "Mais c'estoit temps perdu." "But
it was time thrown away."
FT643 "Make [an agreement] with me [by] a
present, or seek my favor by a present. — Hebrews Make with me a
blessing. — Eng. Ver. eij
bou>lesqe sujloghqh~nai "if you wish to be
blessed." — Sept. "Come out to me for the sake of peace, and bless
me, and bring me a peace-offering." — Jarchi.
hkrb
(berachah,) blessing is here figuratively used for peace; for
since blessings commonly ran in this form, Peace to thee, to you, it
appears that peace was called blessing. The Chaldee interpreter
has therefore rendered it correctly, —
amlç ym[
wdb[, (guabdu gnimmi shalma,) make peace with
me." — Rosenmuller.
FT644 "Car tonte son etude est." "For his
whole study is.'"
FT645 "It has been disputed what particular
land is here meant, some saying Mesopotamia, to which others object that it was
not a winegrowing country. But, as Knobel observes, there its no need of
supposing that the Assyrian's description was exactly true. he may indeed have
intended merely to promise them in general country as abundant as their own."
— Alexander.
FT646 " Et n'ont que faire de luy" "And have
nothing to do with him."
FT647 "And (when or where was it)
that they delivered Samaria out of my hand?
yk
(ki) is not an interrogative pronoun, (Who have delivered?) nor an
interrogative particle, (Have they delivered?) but a connective particle,
dependent upon something not expressed." —
Alexander.
FT648
"Tellement qu'ils ne marchent qu'en trainant les jambes ou a clochepied," "So
that they walk only by dragging their limbs or
limping."
FT649 "Paraventure, ou possible." "Perhaps,
or possible."
FT650 "En les punissant." "By punishing
them."
FT651 "The word translated servants,
is not the same with that in the preceding verse, but strictly means young
men or boys, and is so translated in the Targ. and Vulg. Many
interpreters regard it as a contemptuous description, and it is so translated by
Hitzig, (knappen, attendants.) Umbreit, (buben, boys or lads,)
Henderson, (striplings,)and in other modern versions." —
Alexander.
FT652
ajkou>sav
ajggeli>an, "having heard a message."
"Havendo inteso un certo grido," "having heard a certain noise." —
Ital. "Uno foll etmas heren," "and shall hear something." —
Luth. Germ.
FT653 "Et jetter au sein d'iceluy sa
tristesse et soliciltude." "And to pour into his bosom his grief and
anxiety."
FT654
D'escheles.
FT655 "Encor qu'il y en air un." "Though
there be a God."
FT656 " Dechassant par la splendeur de sa
vertu toutes tenebres d'ignorance." "Who drives away by the brightness of his
power all the darkness of
ignorance."
FT657 "D'autant qu'ils estoyent de matire
corruptible." "Because they were of corruptible
matter."
FT658 "En un seul
homme."
FT659 "Quel orgueil estce donc que le premier
qui voudra mettre la main a la besogne se face autant de dieux que bon luy
semblera!" "What presumption is it then that whoever shall first put his hand to
the work shall make as many gods as he thinks
proper!"
FT660
That is, it means either since or
because. — Ed.
FT661
The rivers of besieged places. — (Eng.
Ver. )
FT662 "Comme si toutes les autres villes
n'estoyent rien derant Dieu au pris de cesteci." "As if all other cities were
nothing before God in comparison of
this."
FT663
Commentary on Isaiah, vol. 2. pp. 26 and
83.
FT664 "The marginal reading of the English
version runs thus, "Hast thou not heard how I have made it long ago, and
formed it of ancient times? Should I now bring it to be laid waste, and defenced
cities to be ruinous heaps?" The coincidence with the version given by Calvin is
striking. Was it accidental? —
Ed.
FT665 "Their inhabitants were of small power.
Heb., short of hand." — (Eng. Ver.) "Their inhabitants are short of
hand, that is, I have made them weak, they are ashamed and confounded. By
these and the following expressions he shews how easily the nations were
vanquished by the king of Assyria, when it had been so determined by Jehovah."
— Rosenmuller.
FT666
Les ennemis de
l'Eglise.
FT667
"On the flat roofs of the east, if they be
not carefully kept clean, herbage grows from seeds, which perhaps had been left
there while they were in process of being dried, or had been brought thither by
the wind. But in consequence of the want of soil it quickly withered.". —
Rosenmuller.
FT668"hj
(chach) denotes a ring inserted in the nose pierced for that purpose,
by means of which the Arabs and neighboring nations are wont to tame and guide
buffaloes and camels, and which is so much the more powerful instrument in
curbing the camel, that by drawing a rein which hangs from it on both sides, the
obstinate and refractory animal is prevented from breathing." —
Rosenmuller.
FT669 "A ne tenir conte des menaces
d'iceluy." "To pay no attention to his
threatenings."
FT670
"Il devoit (ce semble) monstrer la vertu de
bonne heure, et non pas declarer ce qu'il feroit apres le siege leve. He ought
(one would think) to have shewn his power at an early period, and not to have
declared what he would do after the siege had been
raised."
FT671 See verse
28.
FT672
"Pour l'amour de mon sainct nom," "For the
love of my holy
name."
ft673
"S'ils ont quelque loisir de reprendre haleine." "If they have any leisure to
draw
breath."
ft674
" Set thine house in order. Heb., Give charge concerning thy house." —
Eng.
Ver.
ft675
Quoad domum taam, vel, domui
tuae.
ft676
"Puis qu'il estoit ills et successeur de David." "Since he was a son and
successor of
David."
ft677
"Si nous ne daignons ouvrir la bouche pour prier." "If we do not deign to open
our mouth in
prayer."
ft678
"Quand on leur apportoit nouvelles de l' ennemi." "When news
were brought to them about the
enemy."
ft679
"Tant sous le vieil que sous le nouveau testament." "Both under the Old and
under the New
Testament."
ft680
This is evidently an oversight, but the author's reading is "ascenderat." which
corresponds to the French version, "qu'il estoit monte" In Calvin's
version, prefixed to the commentary on this chapter,
hdry
(yaradah) is correctly rendered "descenderat," that is, "had gone
down." —
Ed.
ft681
See Note at the end of this volume. —
Ed.
ft682
"Doit considerer et savoir que ce que fait ici Ezechias, luy est enjoint en cas
semblable." "Ought to consider and know that what Hezekiah does here is enjoined
on him in a similar
case."
ft683
"The conjecture of Grotius, that Isaiah dictated the psalm, or put it into
Hezekiah's mouth, is perfectly gratuitous. That Hezekiah should compose a psalm
is not more strange than that he should make a collection of proverbs.
(<202501>Proverbs
25:1.) It would have been far more strange if one so much like David, in
character and spirit, had not followed his example in the practice of devotional
composition." —
Alexander.
ft684
"Pour adoucir la tristesse des fideles de ces tempsla." "For soothing the grief
of the believers of that
age."
ft685
"Qu'il faisoit son conte de mourir." "That he laid his account with
dying."
ft686
"hy
hy (Yahh Yahh) is not an error of the text
for
hwhy
(Yehovah) (Houbigant,) but an intensive repetition similar to those in
verses 17, 19. Or the second may be added to explain and qualify the first. He
did expect to see God, but not in the land of the living." —
Alexander.
ft687
"Et exauce les souspirs faits en foy." "And listens to sighs heaved in
faith."
ft688
The sense of "lifting-up" belongs not to
lld
(dalal) but to
hld
(dalah) Jerome adopted the sense of "weakened," and brought out the
meaning by a supplement, in which he has been followed by almost all modern
commentators. "My eyes were weakened (looking) on high." This rendering has been
almost literally adapted in diodati's Italian version. "I mici occhi
erano scemati (riguardando) ad alto." Professor Alexander translates
thus, "My eyes are weak (with looking)upward, or, on high.)" —
Ed.
ft689
"Le mal m' oppresse." "Disease oppresses me."
ft690
"Undertake for me; rescue me out of the hand of the angel of death, and answer
for me, to deliver me. The word signifies 'answering,' or, as we say,
'suretiship;' as in that passage, Answer (or, be surety) for thy servant for
good. (Psalm 119:122.)" — Jarchi. "Or, contend for me, undertake my
cause; for thus, according to Jarchi,
qwç[
(gnashuk) must be translated, if we read it with Sin, (not Schin,) as he
appears to have done; and in the Hebrew copy which I have used the point
is on the left horn of the letter." —
Breithaupt.
ft691
I shall go softly. — Eng.
Ver.
ft692
Outre ces
ans-ci.
ft693
"Behold, for peace I had great bitterness," or, "On my peace came great
bitterness." — Eng.
Ver.
ft694
"Thou hast loved my soul, from the pit of destruction. (This exactly agrees with
our authors marginal reading.) "We have here another instance of pregnant
construction, to love from, that is, so to love as to deliver from. This sense
is expressed in the English Bible by a circumlocution." —
Alexander.
ft695
"Satisfaction ou recompenses." "Satisfaction or compensations."
ft696
"For the grave cannot praise thee." — Eng. Ver. "For the grave shall not
confess thee." —
Alexander.
ft697
"Le Seigneur m'a delivre." "The Lord hath delivered
me."
ft698
"The obvious ellipsis in the first clause may be variously filled with 'came,
hastened, commanded, was ready, be pleased,' or with the verb 'is,' as an
idiomatic periphrasis of the future, 'is to save' for 'will save." —
Alexander.
ft699
"L'arc en la nuce." "The bow in the
cloud."
ft700
Que la guerre qu'il entreprendoit de faire auroit heureuse issue, et seroit
benite du ciel." That war which he carried on would have a successful result,
and would be blest of
heaven.
ft701
"Non pas que pour crainte d'estre mal voulu, il se descharge sur le Seigneur."
"Not that, through fear of bringing ill-will on himself, he throws the blame on
the
Lord."
ft702
Our author, quoting from memory, relates the words, not of David to Nathan,
(<101212>2
Samuel 12:12,) but of Eli to Samuel.
(<090318>1
Samuel 3:18) —
Ed.
ft703
"For there shall be peace." — Eng.
Ver.
ft704
"Au moins qu'il y ait paix." "At least let there be
peace."
ft705
Car il y aura
paix.
ft706
"Comme si Dieu n'en cust rien veu." "As if God had not at all seen
it."
ft707
"Qui comprend en soy le regne de Christ jusqu' a la fin du monde." "Which
includes the reign of Christ till the end of the
world."
ft708
Evangile, c'est a dire Bonne
nouvelle.
ft709
"Selon le coeur;" "according to the heart." Our author employs both "secundum
cor" and "ad cor." —
Ed.
ft710
"La reconciliation avec Dieu." "The reconciliation with
God."
ft711
Que nons avons traduit Guerre, pour "le temps," comme s'il estoit dit Son temps
est
accompli.
ft712
"Au chemin d'entre Iudee et Babylone." "To the road between Judea and
Babylon."
ft713
"Grotius supposes the command at the beginning of the chapter to be still
continued, ('Let every valley, etc.,) and the latest German writers give the
same construction of this verse, although they make a new command begin in the
one preceding. The form of the following verb
hyhw,
(vehayah,) though not incompatible with this explanation, rather favors
the strict interpretation of the future, which is, of course, on general
principles to be preferred." —
Alexander.
ft714
"Un renonvellement incroyable, ou seconde creation du monde." "An incredible
renewal or second creation of the
world."
ft715
"A ceux qui la veulent contempler en foy." "To those who wish to behold
it by
faith."
ft716
"With strong (hand), or, against the strong." — Eng. Ver. "Against the
strong one, that is, against (foreign) nations to punish them." —
Jarchi. Vitringa gives the same version, though with a different
explanation, and quotes the authorities of Junius and Piscator, while he states
that all the ancient interpreters, among whom he enumerates the Septuagint,
Jerome, and the Chaldee Paraphrast, render the phrase with strength. —
Ed.
ft717
"Que l'homme est plus beste que los bestes mesmes." "That man is more a beast
than the beasts
themselves."
ft718
The ambiguous use of the word "vanity," and of the corresponding term in
the Latin language, "vanitas," is avoided by our author's version; "and in
comparison of him they are reckoned less than nothing, and what is not." —
Ed.
ft719
"Il s'esleve d'une saincte colere alencontre de la folie desesperee des hommes."
"He rises in holy wrath against the desperate folly of
men."
ft720
"De ce beau theater du monde." "From that beautiful theater of the
world."
ft721
Les
maisons.
ft722
"He maketh the judges of the earth as vanity." — Eng. Ver. "The judges (or
rulers) of the earth like emptiness (or desolation) he has made." —
Alexander.
ft723
"Que le vent d'adversite ne les puisse abattre." "That the wind of adversity
cannot throw them
down."
ft724
"L'apparence d'un ver de terre." "The appearance of a worm of the
earth."
ft725
"Par un poete profane." "By a heathen
poet."
ft726
"Pronaque quum
spectent animalia caetera
terram,
Os homini
sublime dedit, coelumque videre
Jussit, et erectos
ad sidera tollere vultus."
Some readers will, perhaps, thank me for a
translation of the above passage into French rhyme, taken from the French
version of this Commentary. — Ed.
"Et
neantmoins que tout autre
animal
Iette toujours
son regard
principal
En contre
bas, Dieu a Phomme a donne
La face haute, et
luy a ordonne
De
regarder l'excellence des
cieux,
Et d'eslever
aux estoilles ses yeux."
ft727
"Mais celle ou il y aura des sergens de bande, capitaines, colonels et autres
conducteurs." "But where there shall be serjeants of companies, captains,
colonels, and other
officers."
ft728
In the passage referred to, although not
çya
(ish)but the feminine form
hça
(ishshah) is used, this does not invalidate our author's argument.
—
Ed.
ft729
"Qui sont plus vaines que la vanite mesme." "Which are more vain than vanity
itself."
ft730
"Et qu'il ne se soucie des choses de ce
monde."
ft731
"Men in full vigor, picked men, in military language." — Stock.
ft732
"Aux enfans de ce monde." "To the children of this
world."
ft733
"The phrase translated 'they shall gain new strength,' properly means 'they
shall exchange strength;' but the usage of the verb determines its specific
meaning to be that of changing for the better, or improving. The sense is
therefore correctly given in the English Version ('they shall renew their
strength')." —
Alexander.
ft734
Les
fideles.
ft735
"Devant moy" "Before
me."
ft736
"He alludes to the method observed in courts of judicature, where silence is
always commanded to prevent interruption; he calls upon the idolatrous nations
to appear at the bar with him, and see if they could give so convincing proofs
of the divinity of their gods as he could of his own." —
White.
ft737
"Puisque sa force n'estoit point diminuee, ni sa beneficence refroidie." "Since
his strength was not diminished, nor his benevolence
cooled."
ft738
"L' a-il pas appele pour venir apres soy." "Called him to come after
himself."
ft739
"Afin de ne la point voir." "That they might not see
it."
ft740
"De la droite fiance en luy." "From proper confidence in
him."
ft741
çrj
(charash) denotes any kind of workman, who devotes himself to his
work, whatever may be the material on which he is employed. It is employed
particularly to denote a 'worker in iron,'
(<234412>Isaiah
44:12,) 'a carpenter,'
(<234413>Isaiah
44:13,) 'a worker in stone,'
(<022811>Exodus
28:11,) and a 'worker in brass,'
(<110714>1
Kings 7:14.)
ãrx
(tzoreph) is more definite. It is the participle of the verb
ãrx,
(tzaraph,) which signifies 'the melting and casting of metals;' and hence
ãrx
(tzoreph) is one who melts metals in the fire, purifies them from dross,
separates one metal from another, and prepares them by the hammer.
(<234107>Isaiah
41:7, and 46:6.)" —
Rosenmuller.
ft742
"'Him that striketh by turns with him.'
µ[p
(pagnam) is not here a noun substantive, signifying an anviI, as
it has been generally understood, but an adverb, denoting that reciprocal action
of two smiths on the same anvil, of which Virgil speaks. Aen. 8:452." —
Stocks.
ft743
That is, instead of the usual and natural rendering, "whom I have taken,"
Calvin renders the clause, "because I have
taken thee." —
Ed.
ft744
"As the parallelism, seems to require an analogous expression of contempt in the
next clause, some either read
ytm
(methe) (dead men) with Aquila
(teqnew~tev),
Theodotion
(nekroi>),
and Jerome (qui mortui estis in Israel), or regard
ytm
(methe) as a modification of that word, denoting mortals. Vitringa and
Hitzig gain the same end by explaining it as an ellipsis for
rpsm
ytm, (methe mispar,) men of number, that is,
few men, used in
<19A512>Psalm
105:12. —
Alexander.
ft745
" Aux causes secondes." "To second
causes."
ft746
"Des poures
pecheurs."
ft747
"Comme celuy qui fut donne a
Pyrrhus."
ft748
The former of these hexameters is perhaps the finest recorded specimen of that
intentional ambiguity which the Pythian and kindred oracles so successfully
cultivated. It may either mean, "I say that thou, the son of Aeacus, canst
conquer the Romans," or, "I say that the Romans can conquer thee, the son of
Aeacus." —
Ed.
ft749
"A l'idole corruptible." "To the corruptible
idol."
ft750
"And he shall come." — Eng.
Vet.
ft751
"I, saith Jehovah, am the first that has foretold by my prophets to the
Jews those things which none of the false gods, and none of their prophets could
foretell, the destruction of Babylon and the return of the banished Jews into
their native country." —
Rosenmuller.
ft752
Commentary on Isaiah, vol. 1 p.
246.
ft753
The former is found in the text of our author's version, and the latter in his
marginal reading. —
Ed.
ft754
"Il ne fait pas grand
bruit."
ft755
That is,
hrwt
(torah), "a law," is derived from
hry
(yarah), which in the Hiphil conjugation,
hrwh
(horah), signifies "he taught." —
Ed.
ft756
"There is no sufficient ground for the opinion that the pronoun
awh
(ha) is ever used as a divine name, cognate and equivalent to Jehovah.
In this case the obvious and usual construction is entirely satisfactory."
—
Alexander.
ft757
"By the former things he means those things which had been done in order to
protect and deliver the Hebrew nation from the power of barbarians; and those
things which Jehovah had foretold by his prophets came, that is, they
happened." —
Rosenmiiller.
ft758
"That is, before they took place, as in
<234312>Isaiah
43:12. The metaphor is taken from plants, which put forth the buds and flowers
before their fruits are visible.
(<010205>Genesis
2:5;
<021005>Exodus
10:5.) The meaning is, that God does not foretell those things which have
already begun to be accomplished, and which sagacious men may conjecture to be
future; but before anything has happened, from which a conjecture may be formed
as to future events." —
Rosenmuller.
ft759
"If these are not all parts of the same great picture, it is impossible to frame
one. If they are, it is absurd to take the first and last parts in their widest
sense as an extravagant hyperbole, and that which is between them in its
strictest sense as a literal description. The only consistent supposition is,
that sea, islands, deserts, mountains, towns, and camps, are put together as
poetical ingredients of the general conception, that the earth in all its parts
shall have reason to rejoice." —
Alexander.
ft760
The name is derived from
skhnh<
(skene), "a tent," because they dwelt in tents. Their modern name is
Saracens. —
Ed.
ft761
"Non pas a ces sages mondains." "Not to these worldly wise
men."
ft762
"Car il n' empoigne la verge soudainement." "For he does not seize the
rod
suddenly."
ft763
"Pour recognoistre Dieu, qui les chastioit si rudement." "To acknowledge God,
who chastise them so
severely."
ft764
See Commentary on Isaiah, vol. 2, pages 83 and 264, and page 132 of the present
volume.
ft765
"Jusqu' ace qu'il nons esleve en haut a soy." "Till he raise us on high to
himself."
ft766
Commentary on Isaiah, vol. 1, p.
26.
ft767
"Qu'ils seroyent constrains de signer leur condamnation." "That they would be
constrained to sign their
condemnation."
ft768
The translation which Calvin mentions, but rejects, appears to be, "There was no
creature of God." — Ed. "Various attempts have been made to explain
away the singular expression, there was no god formed before me, as a
solecism, or at least an inaccuracy of expression; whereas nothing else could
have conveyed the writer's meaning, in a form at once sarcastic, argumentative,
and graphic. Instead of saying, in a bald prosaic form, 'All other gods are the
work of men's hands, but I am uncreated and exist from all eternity,' he
condenses all into the pregnant declaration, 'There was no god manufactured
before me,' that is, 'All other gods were made, but none of them was made before
I had a being.'" —
Alexander.
ft769
"Ce suis-je, ce suis-je." "It is I, it is
I."
ft769a
"Ce suis-je, ce suis-je." "It is I, it is
I."
ft770
"All their nobles, (Heb., bars.)" — Eng. Ver. "From the earliest times
µyjrb
(barichim) has received a twofold explanation, namely, that of
Fugitives, as in the Septuagint, and that of Bars, as in the Vulgate. The same
question arises in the exposition of chap. 15:5." —
Alexander.
ft771
"Ce suis-je, ce suis-je." "It is I, it is
I."
ft772
Jarchi adopts this view, and paraphrases the clause thus; "'Thy first father
sinned,' that is, when he said, 'How shall I know that I shall inherit it?'"
(<011508>Genesis
15:8.) This passage was not likely to have occurred to modern readers as the
most striking fact in Abraham's history for proving that that eminently holy man
was not absolutely perfect; and the selection of it is a curious specimen of
Jewish interpretation. —
Ed.
ft773
"Thy teachers. Hebrews Interpreters." — (Eng. Ver.) "Interpreters, or
organs of communication, is a title given elsewhere to ambassadors,
(<143103>2
Chronicles 31:31,) and to an interceding angel.
(<183323>Job
33:23.) It here denotes all those who, under the theocracy, acted as organs of
communication between God and the people, whether prophets, priests, or
rulers." —
Alexander.
ft774
"Even on the common supposition, that the words of God begin with the second
clause, it is better to take 'He will help thee' as a short independent clause,
parenthetically thrown in to complete the description, or to connect it with
what follows." —
Alexander.
ft775
"There is no God. Heb., Rock. — (Eng. Ver.)
ft776
"Que tous sont vanite." "That all are
vanity."
ft777
Commentary on Isaiah, vol. 1, p.
84.
ft778
"Ce peu qu'ils ont de conscience." "The little conscience that they
have."
ft779
"The obscurity of this verse proceeds from too close a translation, which may be
cleared up by this paraphrase, 'They that make a graven image are framers of a
vain insignificant thing, for their idol can never profit them; they that make
them can witness for them, that they see not, and have no knowledge, therefore
they may be ashamed to worship them.'" —
White.
ft780
"The strength of his arms." — Eng.
Ver.
ft781
The lamented missionary, Mr. Williams, discovered in the Islands of the Pacific
a superstitious practice, probably very ancient, which sheds light on this
passage. During the manfacture of an idol, the workmen scrupulously abstain from
food, and do not even drink water; which accounts for the painful exhaustion and
intense thirst described by the Prophet Isaiah as brought on at an advanced
stage of the operation. "Their strength faileth," and "they are faint." —
Ed.
ft782
Olim truncus eram
ficulnus, inutile
lignum;
Quum faber,
incertus scamnum faceretne
Priapum,
Maluit
esse Deum; Dens inde
ego.
Hor. Sat.
1:8.
ft783
Des idolatres mesmes." "To the idolaters
themselves."
ft784
"Apres des erreurs et superstitions." "After errors and
superstitions."
ft785
"The first phrase does not correspond exactly to the English 'Lay to heart,' but
comprehends reflection and emotion." —
Alexander.
ft786
The Author's exposition of Psalm 37:3, and the Editor's note, may be consulted
with advantage. — Commentary on the Psalms, vol. 2, p. 19. —
Ed.
ft787
rqç
(sheker) denotes in general 'anything that deceives, a vain or deceitful
thing,' which does not correspond to a man's opinion and expectation, but
deceives and imposes upon him. Hence also (in
<241014>Jeremiah
10:14, 51:17) an idol is called
rqç
(sheker). —
Rosenmuller.
ft788
"A la rigueur."
"Rigorously."
ft789
"Son Eglise composee de toutes les nations de la terre." "His Church composed of
all the nations in the
world."
ft790
The Latin word Astrologia has a wider signification than the English word
Astrology; for it sometimes denotes, as it undoubtedly does in this
instance, "Astronomy," which belongs to the lawful domains of calculation and
science. —
Ed.
ft791
"Lequel viendroit avec une merveilleuse vistesse." "Who should come with amazing
swiftness."
ft792
"Estoit decrete et ordonne desia en son conseil." "Was already decreed
and appointed in his
counsel."
ft793
For an explanation of the meaning and use of the term "Messiah," see Harmony of
the Evangelists, vol. 1.p. 92, n. 2, and p. 142, n. 2. —
Ed.
ft794
Our author has already explained this allusion. See Commentary on Isaiah, vol.
2, p. 135. —
.Ed.
ft795
"Les profanes et incredules." "Heathens and
infidels."
ft796
"Ce mot d' eleu est donc adjuste." "This word elect is thus
added."
ft797
Joseph. Ant., Book 11:chap.
8.
ft798
"This is what is usually called 'a prophetic imperative,' which supplies the
place of the future tense; for the prophets command those things to be done
which they promise, and which they know will certainly happen. Thus
Elisha said to Naaman, 'Wash thee seven times in Jordan, and be thou clean;'
that is, 'And thou shalt be clean.'
(<120510>2
Kings 5:10.) See also
<232301>Isaiah
23:1, and 26:19" —
Rosenmuller.
ft799
"It seems to be a just observation of Hitzig, that earth is not mentioned
as the dwelling of the potsherd, but as its material, which is indeed the
predominant usage of
hmda,
(adamah,) as distinguished from
xra,
(eretz.)" —
Alexander.
ft800
"Que Dieu sera plus fort qu' eux." "That God will be stronger than
they."
ft801
"Qu' ils ont eu tort de
guerroyer."
ft802
Un esprit humble et modeste." "An humble and modest
mind."
ft803
"Seulement."
"Only."
ft804
N'y en a point d'autre que Dieu." "There is no other than
God."
ft805
By a reference to the human form
ajnqrwpomorfw~v
God is said, in the ordinary language of Scripture,
to hide himself when he refuses assistance, does not answer prayers, and
withdraws himself, that is, withdraws his power from the wishes of men. There
is, as Hensler has justly observed, a beautiful contrast between
rttsm,(mistatter,)
hiding, and
[yçwm,
(moshiang,) saving." —
Doederlein.
ft806
"Ce qu' aussi nous devons faire."
ft807
"Hors de ce
monde."
ft808
"En voyant les Gentils avoir toutes choses a souhait." "When they saw the
Gentiles have everything to their
wish."
ft809
"Et semblent estre elevees jusqu' au
ciel."
ft810
It may be necessary to remind the reader, that, in the passage alluded to, the
word commonly rendered "barrenness" literally means "saltness." On this
point our author's version and commentary, and the editor's instructive note,
may be consulted with advantage. See Com. on the Psalms, vol. 4. p. 260.
—
Ed.
ft811
"Vitringa, Lowth, Ewald, and Umbreit suppose an allusion to the mysterious and
doubtful responses of the heathen oracles. The objections of Gesenius are of no
more weight than in verses 1, 2, 3, the analogy of which places makes it not
improbable that such an allusion to the oracles is couched under the general
terms of the verse before us." —
Alexander.
ft812
"C'est leur vraye felicite d'estre conjoints a leur Sauveur." "It is their true
happiness to be united to their
Savior."
ft813
"Qui ne sommes qu'une poignee de
gens."
ft814
"Ye (that are) escaped of the nations." — Eng. Ver. This interpretation,
though set aside by our author, is approved by able commentators.
"Escaped of the nations has been variously explained to mean the
Jews who had escaped from the oppression of the Gentiles, and the Gentiles who
had escaped from the dominion of idolatry. But these last would scarcely have
been summoned to a contest. On the whole, it seems most natural to understand
the nations who survived the judgments sent by God upon them. The Hebrew phrase
is in itself ambiguous, the noun added to
yfylp
(pelite) sometimes denoting the whole body, out of which a remnant has
escaped, sometimes the power from which they are delivered. Compare
<071204>Judges
12:4;
<150609>Ezra
6:9; 7:16; Obadiah 11, with
<244502>Jeremiah
45:28;
<150608>Ezra
6:8. The predominant usage and the context here decide in favor of the first
interpretation." —
Alexander.
ft815
"Lesquelles ne pourroyent demeurer debout si les hommes n'y mettoyent la main."
"Which could not stand upright, if men did not put their hand to
them."
ft816
See Commentary on Isaiah, vol. 2, p.
70.
ft817
"I (am) he." (Eng. Ver.) This is the literal rendering. —
Ed.
ft818
"'When thou shalt be old, and thy strength shall fail, (for thou hast no merits
or works of righteousness,) I am the same as to my mercy and kindness, to keep,
and carry, and bear, and deliver;' for the Prophet had said of the idol that it
is carried about, and cannot rid itself of its own burden, and therefore God
says here, 'I am He who carry others and bear my own burden.'" —
Jarchi.
ft819
"Bring (it) again to mind." — Eng.
Ver.
ft820
"The verb
wççath
(hithshteshu) is a a[pax
lego>menon, and admits of several different
explanations. Joseph Kimchi derived it from
ça
(esh,) fire, and explained it to mean, 'Be inflamed or reddened,' that
is, 'blush.' So the Vulgate, confundamini (be confounded.) The Targum and Jarchi
understand it to mean, 'Fortify or strengthen yourselves,' and connect it with
µyçça,
(ashishim,) foundations.
(<231607>Isaiah
16:7.) Bochart derives it from
çya,
(ish,) a man, and identifies it with the
ajndri>zesqe,
of
<461613>1
Corinthians 16:13." —
Alexander.
ft821
"By a bird of prey is here meant the Eagle; for the Greek word
ajeto>v
is derived from
fy[
(ait.) There can be no doubt that he means Cyrus, who, in a former
passage,
(<234125>Isaiah
41:25,) is said to have been called by Jehovah 'from the East,' that is, from
Persia, which lay to the east of Judea. In other passages also, (as in
<244922>Jeremiah
49:22;
<261703>Ezekiel
17:3,) kings and princes are compared to eagles, because, in the opinion of the
ancients, the eagle is the king of birds. Thus also Cyrus is represented under
the image of a 'bird of prey,' chiefly on account of the astonishing swiftness
with which he rode in his expeditions from Persia into very distant countries,
and on account of the violence with which he flew upon his enemies and seized
them as his prey. There may also be an allusion to the circumstance, that Cyrus
ordered a golden eagle, with outstretched wings, laid on a long spear, to be
carried before him as his military standard; for so Xenophon describes it.
Hn de< aujtw~| shmei~on
ajeto<v crusou~v ejpi< do>ratov makrou~ ajnatetame>nov, kai< nu~n
de< tou~to e]pi shmei~on tw| Persw~n basilei~
diame>nei 'And his standard was a golden eagle
stretched on a long spear, and even now this continues to be the standard of the
king of Persia.' (Xen. Cyrop. 7.)" —
Rosenmuller.
ft822
"En son
conseil."
ft823
Commentary on Isaiah, vol. 2, p.
155.
ft824
"Tant s'en faut qu'elle ose tonner si haut que de coustume, que mesmes elle
n'osera desserrer les dents." "So far as she is from venturing to sound as
loudly as she was wont to do, that she will not even venture to open her
teeth."
ft825
"He chastises the pride and exeessive confidence of Babylon, by which she
promised to herself an eternal reign. Thus Rome is ealled eternal in the
constitutions of the emperors, and in inscriptions and coins, and also 'The
mistress of the whole world, the queen and mistress of the world.'" —
Rosenmuller.
ft826
"It will not be inelegant to view
d[
(gnad)as meaning until, or so that; and it is so
rendered by Jarchi, who explains this verse thus, — "Thou thoughtest with
thyself that thou wouldest perpetually be mistress, and that punishment would
not be inflicted on thee; and this thought led thee astray until thou
didst not recall to mind those afflictions which shall befall thee.'" —
Rosenmuller.
ft827
"The apparent solecism of remembering the future may be solved by observing that
the thing forgotten was the knowledge of the future once possessed, just as in
common parlance we use the word hope in reference to the past, because we
hope to find it so, or hope that something now questionable will prove hereafter
to be thus and thus." —
Alexander.
ft828
"Ewald agrees with the English Version and the Vulgate in explaining it to mean
propter, 'on account of,' and supposing it to be a new specific charge
against the Babylonians, by assigning a new cause for their destruction, namely,
their cultivation of the occult arts. Gesenius and the other recent writers
follow Calvin and Vitringa in making it mean notwithstanding, as in
<230525>Isaiah
5:25, and
<041411>Numbers
14:11. There is then no new charge or reason assigned, but a simple declaration
of the insufficiency of superstitious arts to save them. But a better course
than either is to give the particle in its proper sense of in or in
the, midst of, which suggests both the other ideas, but expresses more,
namely, that they should perish in the very act of using these unlawful and
unprofitable means of preservation." —
Alexander.
ft829
"Nonobstant la multitude des derins et augures." "Notwithstanding the multitude
of divinations and
auguries."
ft830
"Ils ont defie tous dangers." "They defied all
dangers."
ft831
"Jusqu' a ce que quelque oiseau soit apparu." "Till some bird is
seen."
ft832
In the Latin original the word is "Solomon," and not "David;" but this oversight
has been corrected in the French Version. —
Ed.
ft833
"It becomes a question whether these are called traders in the literal and
ordinary sense, or at least in that of national allies and negotiators; or
whether the epithet is given in contempt to the astrologers and wise men of the
foregoing context, as trafficking or dealing in imposture. J. D. Michaelis
supposes them to be described as travelling dealers, that is, pedlars and
hawkers, who removed from place to place, lest their frauds should be
discovered. He even compares them with the gipsy fortune-tellers of our own day,
but admits that the astrologers of Babylonia held a very different position in
society." —
Alexander.
ft834
"That is, wherever each person can depart, they disperse and wander, so that
every person pursues his own road, for rescuing himself from danger, by fleeing
to the farthest boundaries of the kingdom of Babylon. —
Rosenmuller.
ft835
"De leurs
ennemis."
ft836
"Mais pareillement a mis une priere en la bouche, et un bouclier au bras des
fideles pour resister a la tentation." "But at the same time put a prayer into
the mouth, and a shield on the arms, of believers, for resisting temptation."
ft837
That is, his nature is eternal, he depends on none, he is the beginning and end
of all things, as in Isaiah 41 4; 44:6." —
Rosenmuller.
ft838
"'And his arm shall be seen (or shall be visible) in the land of the
Babylonians.' Here he speaks of Cyrus." — Jarchi. "Others, without
supplying
b,
(beth,) suppose that this phrase contains an aposiopesis, and read the
words thus: 'And his arm the Babylonians,' that is, 'And his arm (shall strike
or shall make war upon) the Babylonians.' Koeher, thinking that in the words
µydçk
w[wrzw (uzerogno kassedim) there is no
ellipsis, explains them to mean, 'And the Babylonians his arm,' that is, they
shall be his supporters. 'For,' adds he, 'their aid was of no small consequence,
if what Xenophon (Cyroped. 4:24; 5:11) has recorded about Gobryas and Gadates,
who were Babylonians, be true. Thus, allies, friends, and any one that assists
another, are accounted to be his arm.'" —
Rosenmuller.
ft839
"When God the Redeemer says here that he 'teacheth his people,
ly[whl
(lehognil) to profit,' and that he provides for their true interests,
there can be no doubt that he makes this declaration concerning himself,
katj
ajnti>qesin by way of contrast with Idols, false
gods, the worship of which not only did no good, but even did harm, and brought
great hurt and damage to their worshippers. (Compare Isaiah 44:10, and 45:19.)
Hence also God says by,
<240211>Jeremiah
2:11, 'Is there any nation that changeth its gods, though they are not gods? But
my people have changed their glory
ly[wy
alb (belo yognil) for that from which they derive
no advantage;' or rather, from which they suffer the greatest loss and damage."
—
Vitringa.
ft840
"Afin de destourner les idiots (qu'ils appellent) de lira dedans." "In
order to dissuade idiots (as they call them) from reading
it."
ft841
See Commentary on Isaiah, vol. 1, p 312; vol. 2, pp. 214,
227.
ft842
"Nulle forme
d'Eglise."
ft843
Our author means that, instead of reading the words thus, "There is no
peace to the wicked, saith Jehovah," he prefers to read them, "Jehovah saith to
the wicked, There is no peace." —
Ed.
ft844
"These words relate to those Jews who, being obstinately devoted to idolatry,
and having settled down in Babylon, chose to remain there rather than to return
to their native country and the religious worship of Jehovah. He declares,
therefore, that such persons shall not have the happiness that is promised to
those who shall return to their native habitations." —
Rosenmuller.
fta52
Or, Burnt
lime.
fta53
Or, The
wicked.
fta54
Or, Who instead of
us?
fta55
Or, Of our
assemblies.
fta56
Or, For
if.
fta57
Or, He will come with the recompense of
God.
fta58
Or, To the forest of his
plain.
fta59
Or, My
ring.
fta60
Or, While he was worshipping in the temple of Nisroch, his
god.
fta61
Or, Give charge to thy
house.
fta62
"Et Ezechias pleura amerement." "And Hezekiah wept
bitterly."
fta63
Or, Through leanness; or, Through sickness; or, By taking
away.
fta64
Or, I determined; or, I laid
down.
fta65
Or, I shall walk
trembling.
fta66
Or, Thou hast loved my soul from the pit of
destruction.
fta67
Or,
Now.
fta68
Or, Her misery is
ended.
fta69
Or, Was
saying.
fta70
Or, None shall be
wanting.
fta71
Or, Why wouldst thou
say?
fta72
Or,
Surely.
fta73
Or, Thy
Protector.
fta74
Or, May be
astonished.
fta75
Or, I will uphold
him.
fta76
Or, The
mighty.
fta77
Or, These
words.
fta78
"Ce suis-je, ce suis-je." "It is I, it is
I."
fta79
Or,
Surely.
fta80
"Ce suis-je, ce suis-je." "It is I, it is
I."
fta81
Or, The
tongs.
fta82
Or, By
myself.
fta83
Or, I will
ungird.
fta84
Or,
Only.
fta85
Or, Ye
distant.
fta86
Or, Take
courage.
fta87
Or, a
thought.
fta88
Or, As a
man.
fta89
Or, In the
multitude.
fta90
"Et tu ne sqauras d'ou il viendra." "And thou shalt not know whence it shall
come."
fta91
Or, Hath
upheld.
fta92
Or, They shall stand
up.
fta93
Or, It is
work.
fta94
"Ce suis-je, ce suis-je." "It is I, it is I"