Chapter 3

Vers. 1. For behold, the Lord God of hosts will take away from Jerusalem and from Judah the stay and the strength, even all the stay of bread and all the stay of water.

We have said a little before that the Prophet goes on still with the same matter which he began in the end of the former chapter. For he admonishes the Jews, that however great riches they possess; yet notwithstanding they shall not be able by any means whatever to hinder the wrath of God (being once inflamed against them) to consume all their preparations. From where it appears, that they too much overshoot themselves, who, to put far away from them all fears, do heap and gather together weapons, power, strength of war, counsels, great store of victuals, and such like. The particle demonstrative Hinneh, which we have translated, Behold, or Lo, is not put here for the more certainty of the matter; but to set forth the shortness of the time, as if Isaiah should even set the thing itself before the eyes of the wicked. For it often comes to pass, that those who dare not openly contemn the judgments of God, do yet notwithstanding reject them, as if they touched them never a whit; or else as if they were far off from them. What is that to us, say they? or, if afflictions come, why should we make ourselves miserable before the time? When the calamity comes upon us, will it not then be time enough to think upon it? Because then the wicked dig themselves such hiding places, and securely take their ease in despising the judgments of God, the Prophet does the more nearly press them home, to the end they should not imagine that the hand of God should be far off; also that all their stays, which they promised to themselves, should be but in vain. To this pertains that where he calls God, the Lord God of hosts, that so his majesty might the more daunt their sleepy and benumbed consciences. For God has no need of titles: but it is necessary that our blockishness and drowsiness should be awakened by the sense and feeling of his glory. Now the Prophet in the first place threatens, that the Jews shall be stripped of all abundance of victuals, so as they shall be forced to die for want. And by and by he will add the same thing as touching their succors of war, and all helps of political order and government. From here we may gather, that the Jews were so lifted up with the prosperous success which their affairs then had, that they foolishly secured themselves, as if they had been utterly exempt from all damage or decay. But Isaiah lets them know, that not only all the region shall be smitten with the rods of God, but that Jerusalem in like manner, which was as it were the invincible fortress of the whole nation, should be smitten also: as if he should say, The wrath of God shall not only be scattered upon the body; but it shall pierce also even to the very heart. As touching the words, Mashen and Mashenah, which he has put in the masculine, and in the feminine gender, I doubt not but by this diversity, he would more certainly express, that all kinds of stays should be broken: and therefore I have translated, strength and stay. For I approve not of their expositions who refer this to men: because it is rather to be understood of all helps, of all kinds.

Notwithstanding some doubt whether the Prophet restrains this to victuals, or rather whether he refers it to the other helps and stays which do follow a little after. But it is very likely that under these two words he generally comprehends all things whatever, which are necessary for the sustentation of the estate of a city, or people: and also, that by way of explication, he names some specifics.

The first member then has this scope, to wit, that the Lord will tread under foot, all defenses and riches, by means whereof they thought to continue safe; so as there should be nothing left to succor them. Secondly, he adds, what the poverty and want shall be: and as we have said, he begins with food, which, in the first place, is of all other the most necessary help for sustaining man's life.

Now the Lord takes the strength of bread and of water away two ways: first, when he takes them from us altogether; or else when he takes away their strength to nourish us. For if God inspires not a secret virtue into them, they can profit us nothing at all, though we should have them in never so great abundance: and that is the reason why it is said elsewhere, that he breaks the staff of bread (Ezekiel 4:16). That is to say, Though the bakers give out bread by weight, and though it be eaten, yet it shall not satisfy them any at all. This similitude ought to be diligently observed, to the end we may know, that although the belly be filled never so full, yet we shall always be hungry, because the secret blessing of God, which nourishes and gives strength, is wanting.

But although the want with which the Prophet threatens the people in this place may be understood of famine, because God will deprive the Jews of all kind of relief; notwithstanding, because the Prophets are accustomed for the most part to take these manners of speech out of the law; this interpretation agrees very well. For he might simply have said, I will take away from you bread and [reconstructed: wine]: but he expresses a thing more secret, in speaking of the stay and strength of bread and water: as if he should say, Although the people be not brought to poverty for want of meat and drink, yet God can so use the matter, that they shall famish for hunger, even while they swallow down their morsels: because his blessing being taken away, all nourishment shall pass away as smoke. To be short, his meaning is, that the people shall have no food that shall strengthen them, either because they shall have no bread nor water; or if they have them, yet they shall be able to get no nourishment out of them.

Vers. 2. The strong man, and the man of war, the judge, and the Prophet, the prudent, and the aged, 3. the captain of fifty, and the honorable, and the counselor, and the cunning artificer, and the eloquent man.

He mentions other helps, by which the state of nations or cities are upheld in their perfection. He threatens that the Jews shall be wholly deprived thereof, so as they shall be able to do nothing in the house, by counsel or advice; nor in the fields abroad by force of arms. Now he stands not to keep any strict order, but in contenting himself with a brief sum, he mingles one thing with another. He begins with men of war, by whose hand the country was defended. Sometimes God takes them away by death; and sometimes he makes them become faint-hearted and effeminate. This last is the most usual, so that the successors do degenerate from the valor of their ancestors: and those who before were stout-hearted, in process of time become fearful, and are disabled for the war. We see also that the first often falls out, to wit, that the most valiant have their courage by and by quailed.

He adds the Judge, and the Prophet. We know that among the Hebrews, Judges are taken for all governors whatever. Also it is not to be doubted but that all teachers whatever, are to be understood by the name of Prophet. He threatens the Jews then, that after the civil government shall be abolished, and teaching extinct, that then they shall be cut off. And to speak the truth, the magistrates and teachers have the same place in the commonwealth, that the eyes have in a man's head. To the same rank also I refer the word ancients, who are the fittest to govern: because age obtains prudence, counsel and gravity. As touching the name divine, although it be taken in the evil part in the Scriptures, yet it should seem to be taken in the good part here; seeing Isaiah reckons up those things which are necessary to defend, or conserve the estate of a kingdom or city. We may well call this man then, one that knows wisely how to forecast matters, and who has a deep insight into dark and obscure things, which are necessary; not by divinations or superstitious arts, but with a quick and prompt judgment, and with great dexterity of wit. Also in regard that God had forbidden them to go to ask counsel of magicians, enchanters, diviners; and that Balaam himself testifies that there was no soothsaying in Israel (Numbers 23:23), if any had rather understand this place of divinations made by enchantments, I do not gainsay it: neither will there any absurdity follow, to reckon it among the number of their chastisements, to wit, that this people so full of wickedness shall be also deprived even of all unlawful succors: as in Hosea, the idols are joined with the altar and the sacrifices.

He calls him the duke or captain of fifty, according to the manner of speech then in use. For the captains of fifty were among the Jews, as they of hundreds were among the Romans. The Greeks do call them by a name which signifies princes of hundreds. And because such manner of principality was not in use among the Latins, therefore the name also was unknown to them. The Hebrew word Ioets, which I have translated senator, may be applied to particular persons, who are excellent in knowledge. But because they attribute it to counselors who exercise a public charge, I would not depart from the common opinion.

Moreover, because handicraftsmen have their good use in the conservation of the common good, and for supporting of an estate, as well as other arts, Isaiah says, that they also being abolished, the downfall of the Jews approaches upon them. The expositors expound that which is said in the last place diversely; word for word it is, he who understands low words, spoken between the teeth. Now because the pythonical spirits do give their answers by mumblings and low voices, some think that he should speak here of enchantments. Others expound it better; who by the word Lachas understand secret counsels. But for as much as by this word, we may understand a grave oration as well as of things secret; I have not been afraid to translate it orators. Notwithstanding if any had rather understand it of those men who are prudent and learned, who being unfit for oratory in public, do yet give counsel in secret, which also is a good thing; I do not say against it.

To conclude, we are to observe this summary description of a well-ordered estate. For first Isaiah has placed corn and other things necessary for the maintenance of life in the forefront: secondly, force of war: thirdly, knowledge how to govern the people, and other parts of political government: in the fourth place the prophetic function and charge: and lastly handicrafts. The Lord beautifies the people with these helps whom he minds to keep safe and sound: and on the contrary, strips those of them whom he means to bring to ruin. Let us know then, that all things which we find profitable to maintain us in this life, flows to us from the free favor of God. From where it follows that we consider another point; to wit, that we take diligent heed that we by our unthankfulness do not deprive ourselves of so excellent gifts of God.

Verse 4. And I will appoint children to be their princes, and babes shall rule over them.

To the end the vengeance of God might be the more apparent, he now tells us how woeful and miserable this change should be, to wit, when the faithful and wise governors should be cut off; and that God should put dastards and meecocks in their stead. By children we must not only understand them that are so in age; but also in understanding, and manners: such as are delicate and effeminate persons, who have no strength in them; neither are able to manage the sword that is put into their hand. He has not opposed all the members one against another: he thought it enough to show the means by which a commonwealth might soon be brought to ruin; namely, if so be that fools and ignorant ones do bear rule, who are as children, in whom there is no wisdom nor gravity to be found. We may therefore hold it for a sure principle, that he is unfit to govern a commonwealth, that is not called to it of God, nor furnished with singular virtues: which thing Plato also did well perceive; for however he were a profane man, having no true knowledge of God, yet he well discerned that none was capable nor fit to sway public affairs, but he which was endowed with divine virtues. And as the administration of commonwealths is of God only; so also is it necessary that it be upheld by himself in every respect; and there remains no more to those whom the Lord governs not, but that they be like to children, indeed that they be twice children, to wit, destitute of all counsel, and wisdom.

Now the Lord exercises his vengeance two ways: for sometimes we think we have men of gravity and of experience in matters; but when they take it in hand, they stumble like blind beetles, and have no more skill and wisdom than little children; because the Lord deprives them of this singular virtue, with which before they were endued: and puts them out of bias, as if he had smitten them with a thunderclap. Sometimes also the Lord proceeds more slowly and takes away excellent personages for judgment, by little and little, and such as were fit for government: and transports the swaying of causes over to them which are not able to govern a family, no not a silly child. When these things come to pass, we may hold it for certain, that destruction and ruin is not far off.

Moreover, we have to observe (as I touched not long since) that the estate of a commonwealth well ordered, is an excellent gift of God: seeing all the orders of judges, senators, soldiers, captains, teachers, and handicrafts men, do all of them help one another by mutual community: and do knit themselves together for the common safety of the people. For seeing the Prophet threatens and denounces that these things shall be abolished as a most heavy judgment of God, he sufficiently shows, that these are rare and excellent gifts, which are necessary for the conservation of the people.

The office of magistrates, captains, and soldiers is here commended to us then; as also the office of teachers. Which we are well to note, against those frantic fellows, who strive to cut off from the world, the power of the sword; and all other good political orders. Now the Prophet shows that these things are not taken away but when God is displeased. It follows thereupon then, that such folk who fight against such benefits of God, rejecting and quenching all that in them lies the same, are wicked ones and enemies to the public good. Also the ministry of the word does here receive its commendation, without which a commonwealth cannot long endure. For where no prophecy is (as Solomon says) there the people perish (Proverbs 29:18). Moreover, handicrafts, tillage, all occupations of whatever sort they be, as carpenters, laborers, and such like, which serve for the necessities and commodities of men, are here praised, as the ministers and servants of the Lord, and have the same end, as the others before mentioned; to wit, to preserve mankind. We may also say the same as touching them that profess the art military; for although a lawful war ought to be nothing else but a means of peace, yet notwithstanding, it is necessary sometimes to come to strokes: so as they who have the administration of the sword, do use it in defending themselves and theirs. War therefore must not be condemned in itself, because it is a means to conserve a commonwealth. Eloquence also is a thing not to be despised: because there is often need of it, as well in public, as in private, fully and plainly to show a thing, and to make a truth clear and evident. For that also is reckoned among the gifts and special blessings of God, when a city abounds with prudent and eloquent personages, who can debate with the adversaries, in the gate, or in the place where need shall require to defend itself by counsel and reason.

Now the sum of this place is, that when the Lord takes away his gifts from a people, and changes their estate, be it any way however, either by altering the form of government, or that good governors be taken away; the wrath of God is to be acknowledged, who takes away kings in his wrath, as Hosea says, and gives others in his anger (Hosea 13:11). We must not therefore attribute such changes to fortune, or to other causes.

Verse 5. The people shall be oppressed one of another, and every one by his neighbor: the children shall presume against the ancient, and the vile against the honorable.

He here describes an exceeding great perturbation which approached to fall upon the Jews; all good order being broken and fallen to the ground, as it happens to all people as soon as good government is overthrown. We know how great the shameless malice of man's mind is where ambition carries every one away thereunto. Lastly, how furious the lusts of the flesh are, where there is no bridle to restrain them. And therefore it is no marvel if one does proudly lift up himself against another, that cruelty has the swing there; and that every one takes liberty to commit all manner of outrage, when justice is overthrown, and laid in the dust. If we wisely consider this, we shall esteem more highly of the blessings which God bestows upon us, when he maintains us in a tolerable and good estate, and suffers us not to be miserably wasted and scattered. From where it appears, that those who spend and employ their wits to overthrow political governments, are the open enemies of mankind: indeed, they differ nothing at all from brute beasts.

But this confusion which the Prophet here describes is most odious, to wit, that the child shall presume against the ancient, that the people of vile, and those of base condition, shall rise up against those that are honorable, and men of reputation. For there is nothing more strange than to see them shamefully treated, who are worthy to be honored. And yet notwithstanding these unseemly and odious examples happen, when the political order is overthrown. Whereas I have translated the verb Niggsh. To endeavor, or to do their utmost, it was by constraint: for otherwise the meaning of the Prophet had been imperfect.

Verse 6. When every one shall take hold of his brother of the house of his father, and say, you have clothing: you shall be our Prince, and let this fall be under your hand.

For as much as this sentence is of affinity with the former, and still continues to the words following, He shall swear; it is certain that the particle Ci. is taken as signifying a certain time. For the Prophet intending to set forth an extreme misery into which this people should fall, he says, There shall be no man which will take the charge of government upon him, although he shall be entreated so to do. Surely ambition has the sway so for the most part among men, that the greater part do always thirst and long for headship (and that with envy) one over another, indeed they aspire many times to get it with hazard of their lives: For even in all times we shall see that the greedy lust to reign and rule has shaken the whole world: and there is not the meanest village in which some are not to be found who would be right glad to have power and authority given them to command the rest: so much is flesh and blood prone by nature to be covetous of honor. From where we may perceive, that all things are brought to an extreme exigency, when such a dignity is not only scorned, but also rejected with a disdainful refusal. For the calamity is extreme, and past cure, when men begin to flee and avoid that which they were wont naturally to covet.

But for the fuller amplification of the matter, the Prophet sets other circumstances before us; to wit, that the Jews shall rather cast off all sense and feeling of mercy and humanity, than to take upon them the charge of government. If any should refuse to rule in a strange country, it may be it would not seem strange at all: but when we speak of the preserving of our brethren, it is too discourteous a dealing to refuse so honorable a charge. It is a sign then of an extreme desperateness, when he upon whose faithfulness his brethren do rest themselves, and whose aid and succor they wait for, and desire, rejects and casts all desire of rule and authority from him.

And therefore also they have been wont to choose those for Princes who are rich; or at the least, it is very seldom that government is committed to any, but such as are of a competent sufficiency, lest their poverty should expose them to contempt and disdain, or else draw them to use unlawful shifts.

This circumstance is also added, to wit, that although they be sufficient to bear the burden, yet they shall not accept of it; as if he should say, that not the mean and base people shall refuse the place of government only, but even the greatest and best furnished also. Moreover, the verb, shall take, has a great emphasis in it: for it is altogether as much in effect as to lay hands upon him, to arrest him: as if Isaiah had said, Those who shall seek a Prince, shall not proceed therein by allurements nor entreaties, but there shall be a multitude full of tumult, where they shall endeavor to lay hands upon some one or other by violence, and shall force him to take the charge of government upon him. And there is no less weight in the last circumstance when he adds, This scattering shall be under your hand, that is to say, At the least if there be left in you any spark of mercy or humanity, put forth that strength you have to help us in this our extreme misery. For when a troop of men are as a scattered flock, asking succor at the hands of one of their brethren, as at their pastor and shepherd, indeed pitifully bewailing their scattering, their hearts are harder than iron or flint, who will not then lend their helping hand for their help. Some translate, Let your hand be under this scattering; to wit, to sustain it: as if there were therein some amplification in the Prophet's words.

Vers. 7. In that day he shall swear, saying, I cannot be a helper: for there is no bread in my house, nor clothing: therefore make me no Prince of the people.

By the word, To swear, he expresses a vehement refusal, and a resolute denial. For often it falls out, that he, who in the beginning excused himself, and made show to be unable to do anything, yet at the last being entreated, does yield to that which is requested of him: but he who refuses anything, and that by way of an oath, gives them that have sought his help no hope, that he will ever fulfill their desires: for he has resolved to continue his purpose. And it may be also that the particle, in that day, signifies as much as immediately, that is, without pausing anything at all, or making any longer consultation about the matter. But because it may also be taken to signify a time full of calamity, I do not dispute this latter. There is no difficulty as touching the Prophet's meaning, only he purposed to say thus much in effect, that there shall be no refuge nor fit remedy to restore this woeful dissipation.

Although the expositors do interpret this Hebrew word chobeshah diversely, yet I agree willingly with them, who think it should be a similitude taken from Surgeons: because there is nothing more fitting to it. And it is all one as if some body being called to heal a sick man, he should answer, I am no Physician; or, the nature of the disease is so incurable, that it is impossible to heal it. The copulative conjunction Vav, which follows afterwards, is put to note out the cause of such a denial, as if he should say, I assure you I have no power to do it. His meaning is then, that the estate of this people shall be so desperate, that there shall not a man be found, who dares give order to redress their wants; no not when things shall be driven to a narrow pinch.

Vers. 8. Doubtless Jerusalem is fallen, and Judah is fallen down, because their tongue and works, are against the Lord, to provoke the eyes of his glory.

Here the Prophet shows the cause of this ruin; lest it might seem that God were cruel in chastising his people thus sharply. Now it is as much as if he had said, This people do perish most justly, seeing they have so many ways hardened their hearts against the wrath of the Lord. And hereby he cuts off all complaints. For we know how audaciously the world rages when it is chastised more than ordinarily it is wont to be. Now he says, they were ready both in words and deeds, to commit all sorts of evils. He speaks also of the destruction of the city as of a thing presently acted; albeit the time past, may be taken for the time to come, as oftentimes it is.

To provoke to wrath.] This manner of speech amplifies the fault: showing that of set purpose they meant to provoke the Lord. For the things that are done before our eyes do very much offend us, especially if they be displeasing to us. Wicked men mock with God, as if they could beguile him. But because nothing can be hidden from him, be it never so secret, Isaiah reproaches them that in his presence without blushing they overflowed in committing their wickednesses. The epithet glory, is also to be marked: for it is a sign of more than a furious brutishness, not to be touched with any fear or reverence, when the Majesty of God is present. Now God had wonderfully manifested his glory to the people of Israel, so as they ought to have been humbled in good earnest, if they had had any drop of shame or modesty in them. Let the wicked then murmur against God as they will, and accuse him of cruelty, yet shall the cause of all their calamities be found in their own hands.

Verse 9. The trial of their countenance testifies against them; indeed, they declare their sins as Sodom, they hide them not. Woe be to their souls: for they have rewarded evil to themselves.

Because the Prophet had to deal with hypocrites, that were shameless and impudent, who yet bragged that they were very holy men: he says, that their very countenance testified against them, what they were, and that there was no need to go seek out witnesses afar off to bear witness against them to convince them of their wickedness. For he takes the word, to answer, to bear witness, or to confess. However then that they disguised their faces and their foreheads, so as they were able to deceive others, yet notwithstanding God constrains them to discover themselves, and to manifest themselves to be such as they were indeed: so as in despite of their teeth they bore the marks of their frauds and dissimulations in their faces.

Others expound, that their wickednesses were so apparent that one might perceive the villainy which they would cover, as in a glass. But that which by and by follows confirms the first sense, when he says they declared their sins as the Sodomites. By which words he signifies, that they so let loose the bridle to wickedness, that they bragged of their filthiness without blushing; as if it had been some excellent thing worthy of praise; first to have taken away all difference between honesty and villainy, and then to give over themselves to all profane licentiousness. And therefore he compares them to the Sodomites, who were so far blinded with their voluptuousness that they cast themselves headlong with a blockish brutishness into all manner of lewdness. You see then what is meant by the testifying of their faces, whereof he has spoken before, to wit, that they bore in their faces manifest tokens of impiety, which were more than sufficient to witness their guiltiness.

Woe be to them.] He here expresses that which has been said heretofore already: that all the cause of their evils remained in themselves: because they had provoked the Lord by their vices and naughtiness. And therefore they had no way to wind themselves out; and if they did, yet it should be but in vain, because the evil was so rooted in their bones; as if he should have said, Seek what pretext you can to color your sins, yet you cannot accuse God, as if he should smite you wrongfully. Know then, that yourselves are the cause of it; and therefore give glory to God, and lay the whole blame upon your own heads.

Verse 10. Say you, Surely it shall be well with the just: for they shall eat the fruits of their works.

Before I set down the opinion of others, I will touch the true meaning of the words. Because it is a usual thing that the threats of such heavy vengeances of God have been accustomed to bring a marvelous bitter and sharp temptation to the faithful; and withal because there is seldom any such public calamities, but they are also wrapped up in the same with the wicked; for this cause the Prophet, as I take it, brings them back to the providence of God, which never so confounds things together, but that in the midst of such confusions he has skill to discern between the evil and the good.

But this place is diversely expounded. For some translate, Say to the just, because he is good, he shall eat the fruit of his hands: and after their opinion, we should gather this sense; I will and command that the godly be of good courage: for however I do sharply punish the sins of the people, yet notwithstanding it shall go well with them. But this sense seems to me more agreeable, Say, that is, hold this for a sure principle. Because to say, is often taken in the Scriptures to think, and to have been persuaded: as in David, I said, I will take heed to my ways: and infinite other such places. He commands not then that one should tell the just; but that every godly man should rather be persuaded of this truth in his own heart: namely, that his estate should be happy and blessed, however it seemed miserable for the time present. And so I take the word Tou; for a happy and prosperous estate: as in the former verse he used the word Raah, which is of a contrary signification, and against which he now opposes Tou. And thus I think that Raah should not be taken for woeful; but for a troublous estate.

Also because word for word, it is, Say, Surely it shall be well with the just, it seems that the particle Ki should either be affirmative, as in many other places: or rather superfluous. Although it be very likely, it should be put by way of confirmation, as if he had said, Surely it shall be well to the just, let all occasion of doubting therefore be taken away, and let it be held for certain, that his condition shall be most blessed and happy. Now forasmuch as this is hard to persuade any of, he adds, that he shall eat the fruit of his works, that is, he shall not be defrauded of the reward of his equity. Whereas others take To say, to admonish, and translate these words It shall be well, Admonish the just that he do well; I reject that exposition as being drawn too far off.

Verse 11. Woe be to the wicked, it shall be evil with him: for the reward of his hands shall be given him.

He opposes this as a contrary member to the former: from where it is easy to gather the Prophet's meaning: to wit, that his purpose was to comfort the good, and to terrify the wicked by setting forth the righteous judgment of God. For when any great calamity falls out, by which all are alike afflicted hand over head, we begin to call it into question whether the world be guided by the providence of God or not, or rather by the turning of the wheel of blind fortune. Thus the faithful fear to be wrapped up in the same ruin with the wicked. Others again think that it is all one whether a man be godly or wicked, seeing as well the one as the other are alike afflicted with pestilence, war, famine, and other such corrections. And so from there, this perverse imagination enters in the mind of man, that there is no difference between the reward of the godly, and the ungodly. Among such a heap of dark cogitations, many by the temptation of the flesh, are solicited to despair. The Prophet therefore shows the upright judgment of God; to the end they might persevere in his fear; and might also know, that those shall not escape unpunished, who persuade themselves that he will not correct them, though they provoke him daily to wrath and indignation.

Also he exhorts them to magnify and extol God's justice with high reverence: as if he should say, Do not think that this world is governed by chance: or that God strikes he cares not how, without keeping measure: but resolve yourselves assuredly that he will deal well with the just: for the Lord will give him that which he has promised, and will not disappoint him of his hope. And on the other side, be you as truly persuaded that the condition of the wicked shall be most accursed: because he himself seeks his own woe, and therefore shall it fall upon his own head. And herewith the Prophet also reproves the blockishness of the people who felt not the judgment of God. For they suffered the punishment of their iniquities; and yet they hardened themselves against the blows, as if they had been altogether senseless. Now there cannot a worse thing befall us than when we harden our hearts against corrections, and feel not the hand that strikes us: when we perceive such a senselessness in us, surely then we are almost past hope of amendment.

Verse 12. Children are extortioners of my people: and women have rule over them: O my people, they that lead you, cause you to err, and destroy the way of your paths.

The Prophet also reproves the folly and blockishness of this people who were stark blind, even at noon day. There is nothing which men bear more impatiently, than to endure the yoke to be laid upon their shoulders: neither do they very readily submit themselves to the government of any that have more power than themselves. We must needs say that such as obey delicate and effeminate persons, and suffer that such folk should oppress them, are become sottish, impotent, and fainthearted. Neither is it to be doubted also, but those who thus willingly did offer their shoulders like asses to bear the burden, were smitten from heaven with a spirit of amazedness. I grant that those who are courageous ought to bear the rule of a tyrant: but Isaiah reproves the Jews, who for that they had obstinately shaken off the sweet yoke of God, were now ready to yield themselves under villainous and base subjection, and that with most servile conditions. They could not complain that they were constrained to it by force, seeing they obeyed them freely; to whom notwithstanding they needed not to have been subject unless they would. Whereby it appears that they were stricken with the hand of God, and daunted with fear, so as they had neither strength nor wit left in them.

And it is even that same vengeance with which God had threatened the people with before by Moses. For as we said before, the Prophets had still an eye to this general doctrine of Moses in all their Sermons. For how can it be that men having power to resist, should willingly put themselves into bondage (which notwithstanding they naturally flee) unless that God having deprived them of all counsel and understanding, should thus leave them to themselves to avenge himself by this means of their rebellions? Therefore as often as the like befalls any of us, let us not think it is come to pass by chance: no, let us on the contrary know, that when witless men, and more feeble than little children, shall have dominion over us, that the wrath of God has then ceased upon us: unless perhaps we mean to be reproved by the Prophet, of a much greater blockishness.

They that lead you.] He goes on still with the same doctrine, to wit, that God is exceedingly angry with the Jews, in that he has let loose the bridle to the wicked to trouble all. From here also we may conjecture, that the common people foolishly suffered themselves to be led hoodwinked by the Governors; so as they received their edicts and course of conversation as oracles. Now all the corruptions which reigned everywhere, came from there. To the end that the contagion therefore should not spread further by the ignorance of the people, Isaiah cries to them that they should take heed of the Governors themselves who were carrying them away headlong into destruction. Others expound; Those which make you happy. But because the participle which he uses may be derived from the verb Iashar, which signifies to govern, I had rather follow this interpretation, because it seems to me it suits best with the scope of the text. I confess indeed that the false Prophets flattered the people: yet I see no reason why he should mention their flatteries in this place. But it agrees very well to the heads and leaders: namely that they were the cause of ruin. For as the Princes are ordained for the common safety, so also is there not a more dangerous plague, than when they be men of no value; ruling all things as they please. He says then, that those which govern are the cause of the evil, and corrupt all; seeing they ought to correct others, and to show them the way by their examples.

Verse 13. The Lord stands up to plead, yes, he stands to judge the people. Verse 14. The Lord shall enter into judgment with the ancient of his people, and the Princes thereof: for you have eaten up the vineyard? the spoil of the poor is in your houses.

While impiety runs over the country with the reins in her neck, and the Lord sends no help from above, we either think that he is idle, or that he has forgotten his charge. Therefore after he has complained of the princes which did not their office, he adds now that the Lord will do his; and that he will not suffer such wicked ones to go unpunished. For there cannot be a greater offense, nor a thing that troubles our minds more, than when magistrates in the open sight of all the people shall show all manner of lewd examples, and yet none must dare once to open his mouth: no, by your leave they must be soothed and flattered. Then we begin to ask where the Lord has gone — from whom (by this overly great licentiousness) the chief thing in which his glory ought to shine, namely in good government, is taken away. Isaiah meets with this difficulty. As if he should say, Although I confess indeed that the common people are bad enough; yet because you princes yourselves are corrupt in the highest degree, indeed so far as by their evil examples to defile the whole body of the commonwealth; know that God has gone up into his heavenly throne, as a just Judge, who at last will call them to account, and will give every one of them according to their works. And yet he exempts not the common people as if they were faultless; but to the end we might know the fountain from where all the evils proceeded, he chiefly applies himself to the governors in particular, and threatens them with that punishment which they had deserved. He had set up a judgment seat for God before; from where he should plead: now he tells them again that he shall come: but how? With the ancients. Now although it were not greatly from the purpose, that the Prophet should allude to those lawful assemblies, where the ancients are set with God, as being his lieutenants: yet notwithstanding I agree to the most received opinion: namely, that God will even plead against the ancients of his people. This place then answers to that of David; God sits in the assembly of gods (Psalm 82:2). In a word, his meaning is to say, Although the princes have liberty now to do what they will without punishment, and no man dares reprove their disordered appetites; yet know that there is a day coming in which they shall feel that God has authority above them, in which also they shall render up an account to him of all their doings.

No doubt but the judges of that time were very unwilling to hear such reprehensions: for they could not endure to be handled so sharply; neither did they think it was lawful so to do: because they would have all in their power; and would have their fancies held for law, that all things which please them should be lawful for them; that every man should gloss and flatter them, by consenting to the things which they had wickedly done: they would be judged of none in their actions; no, they would not be subject to God himself. Being grown to this unruliness then, so as they could neither bear admonitions nor threatenings, the Prophet even summons them to appear before the judgment seat of God.

We must note also, that they are called honorable princes of the people; but it is in title only: for in respect of their great dignities they thought themselves exempt and discharged from all laws, as by some special privilege: and thought that however profane kings and princes were indeed subject to the judgment of God; yet that they notwithstanding were exempt from it by means of their holiness. They persuaded themselves then that they had nothing to do with reprehensions, as being a matter needless to proceed against them by threats and terrors, as if they had been profane persons. And therefore the Prophet expressly tells them, that the Lord will not only enter into judgment with the princes in general; but with these proud hypocrites, to whom he had committed the charge of his people.

And you have consumed up.] The similitude of the vine is very common, especially when mention is made of the children of Israel. And by this word the Prophet redoubles their fault, because they had dealt no more favorably with the people of God (whom he had loved with a singular affection) than if they had been some profane nation over which they had ruled. This pronoun "you" also has great vehemence in it: because he speaks even to the husbandmen themselves, who being set to dress the vine, did devour it like wild beasts. And therefore he greatly amplifies their cruelty in this behalf. For what a disloyalty was that to devour that which they should have conserved and kept? Now the Lord shows by this similitude, what care he has of his; and how affectionately he loves them: not only in regard that the Church is his vine and heritage; but also when he says, that he will not suffer the disloyalty and wickedness of them that govern by tyranny.

When he adds, that the spoils of the poor were in their houses, he names one particular, by which the other parts of their life might be known. Now the princes' houses should rather have been as the Lord's house, in regard they supplied the place of God, which ought to have been holy to all. It was an extreme sacrilege then, when of a sacred place they made it a thievish den. Also this word "poor" augments their fault. For it is the most barbarous cruelty of all others, to snatch from the poor and needy, who are not able to defend themselves, and therefore ought rather indeed to be helped.

Verse 15. What have you to do that you beat my people to pieces, and grind the faces of the poor, says the Lord, even the Lord of hosts?

He reckons up some particulars, by which it appears that the poor were proudly dealt with by them; indeed cruelly, and with all oppression and wrong. It was not needful that the Prophet should recite piecemeal all things which were to be reproved in the princes: because by this little, it sufficiently appears how unjust and tyrannical their government was. But where shall the poor find refuge, if not at the hands of the magistrate, who ought to be the father of the country, and to be a help to miserable persons? Therefore he uses an interrogation with a kind of vehemence, "What?" as if he should say, What boldness is this? What barbarism and cruelty is it thus to abuse the wretched estate of the poor, and to spare them nothing at all? So also by the two similitudes, he sets forth their pride, joined with cruelty.

Says the Lord of hosts.] To the end this reprehension might have such authority among them as was fitting, he sets the person of God before them: for here is a close opposition: as if he should say, You must not take these things as from the mouth of man, but it is God himself, who is the author of this accusation: it is he that pursues these injuries, who will also take vengeance of you for them in the end. And therefore because those who are set in any degree of honor do usually so overflow with pride, that they despise the words and admonitions of all men, he opposes against the pride of such, the Majesty of God, to the end they may not be so conceited as to despise the sharp threatenings which he has charged them with in good earnest. And yet let us remember that we take not this place as if the Prophet preached nothing but the mercy of God only. For having denounced vengeance in general to all, he touches the heads especially, to the end that neither the one nor the other might think to escape the hand of God. Therefore he here uses the argument, which we call from the greater to the less: How can it be that the Lord should pardon the common people, seeing he must even punish the Princes, because they have destroyed the vine?

Vers. 16. The Lord also says, because the daughters of Zion are haughty, and walk with stretched out necks, and with wandering eyes, walking and mincing as they go, and making a tinkling with their feet.

Here follows another threatening against the ambition, dissolution, and pride of women. And in this the Prophet has not followed any precise order, but reproves now one vice, then another, as the matter required: and then having finished his sermon, he comprehends a brief sum of it in few words, as he did in the first Chapter. He speaks then against sumptuous apparel, and superfluous ornaments, which were evident signs of vain ostentation. For where there is this excess in apparel and ornaments, there is always ambition joined with it: and so by consequence, many other vices for the most part, do go hand in hand with it. For, from where comes the superfluity both of men and women, but from pride? First then he justly taxes this vice as the wellspring of all the abuse, and shows it by the sign thereof, to wit, by their going; because the women walked with stretched out necks. Now as it is an evident sign of modesty to bow the head (as also profane authors do witness) so to lift it up too much, is a sign of arrogance. And for a woman's head lifted up, what can it show else but pride? The Prophet therefore did wisely, in beginning at the fountain itself: for if he had begun at the outward signs; as at the garments, walking and such like things, they would have had their replies at hand, to wit, that their hearts were upright and innocent enough for all that: and that there was no such great necessity to cry so bitterly against them, and to summon them before the judgment seat of God for putting on a little brave or light apparel. To the end therefore that he may meet with their vain objections, he first discovers the inward disease, which shows itself every way in all the outward attire.

That which he adds of wandering eyes, shows a shameless lust, which is oftenest seen and espied (as certain witnesses thereof) in the eyes: for bold and audacious eyes, are the true messengers of a dishonest heart. On the contrary, chaste women have their eyes steadfast and drawn in as it were, rather than roving and wandering abroad. Tinkling. This gesture suits well with an immodest and lascivious countenance. It is uncertain, whether the women had little bells to their pantables, which tinkled as they went: or rather whether in keeping measure they carried their countenances as women dancers do, because the manner of attire is much changed since that time. Notwithstanding I willingly receive this exposition; that in going they made their steps to sound: for the very words do sufficiently show it.

Vers. 17. Therefore shall the Lord make the heads of the daughters of Zion bald, and the Lord shall discover their secret parts. 18. In that day shall the Lord take away the ornament of the slippers, and the cauls, and the round tires. 19. The sweet balls, and the bracelets, and the bonnets, 20. The tires of the head, and the slops, and the head bands, and tablets, and the earrings, 21. The rings and the mufflers, 22. The costly apparel and the veils, and the wimples, and the crisping pins, 23. And the glasses and the fine linen, and the hoods, and the lawns.

Here is a coupling of things together, in place of a particle that renders the cause. For he denounces, that seeing they cannot be amended neither by gentle admonitions, nor by any words; that the Lord will proceed otherwise with them, because he will no more use sharpness and rigor of speech, but will come upon them in great displeasure and with his arm outstretched to take vengeance upon them. And therefore even as they had showed their rebellion from the head to the feet, so he also gives them to understand, that the Lord will show the signs of his vengeance upon all the parts of their bodies. Therefore he begins with the head, where the principal decking is; and afterwards descends to the other parts. Now we are to observe that the Prophet reproves not the excessive pomp of these women with this sharpness and vehemence without cause: for above all other vices, with which they are stained, they naturally burn with a fond desire to deck and trim themselves bravely. And although they are prone enough by nature to covetousness; yet will they spare no cost to make themselves fine: indeed, they will pinch their bellies, and offer violence to nature itself, that they may have with which to attire themselves the more costly and sumptuously: so greatly are they corrupted with this vice, that it surmounts all others.

Histories do show what uproars women have raised at Rome, by reason of the law called Oppie, which was ordained concerning apparel, because one side would establish it, and the other part would have it abolished: so that there could be no conclusion made hereabout by any grave and moderate course, because of their riots. But we need not go so far to seek examples; for we may find infinite numbers almost throughout all nations; so as it is a vice too common in all ages.

Now because we are always sharp witted to devise excuses to cover our excessive superfluities, therefore the Prophet points as it were with his finger at the fountain of all the mischief: to wit, this furious pride, before spoken of, with which women are carried away when they are to show themselves, and appear before others. For to the end, they may be the better seen and discerned they will shine with deckings of their garments, that so the eyes of every one may be drawn to them. The Prophet then having touched the inward sore; he reckons up many particulars, that so he might bring the sottishness of women into the open view of all the world to receive disgrace. And therefore he makes a long catalogue; because none are more curious than a woman about this matter of piling up fashion upon fashion, and tire upon tire. She will heap ornaments one upon another without number: and therefore it was not without cause that the ancients in times past called a woman's cabinet, or chest, A world. For if all the pieces which are here mentioned, should be gathered together, and laid upon a heap, a man should find as many fashions as there are parts of the world. And therefore it seems the Prophet here rifles the chests of women to bring forth their paltry pack of jewels which were laid up therein; to the end that by how much the more they gloried in them, and took pleasure therein; by so much the more every one might be made the better acquainted with their follies. Therefore however here be a long catalogue, yet is nothing superfluous; seeing thereby their insatiable lusts are the better discerned.

As touching the particulars, I mean not to stand dilating upon every thing apart, seeing even the best learned of the Hebrews themselves are doubtful concerning some of them, neither can they make any true definition of the sundry forms of these ornaments. It is sufficient for us to know the sum of the words, and to understand the Prophet's drift; to wit, that he gathers together and reckons up all these apish toys, to the end the ambition and dissolution, with the great varieties thereof, might be so manifest; that there might no excuse be brought for defending of them. Also it were too great an impudence to affirm that whatever women devise in their foolish brain beyond the bounds of common honesty, should be counted and esteemed as necessary for covering the body. For how many things are they which he here recites, which are neither required for nature, necessity, nor for honesty? To what purpose serve these bracelets, earrings, chains, and other jewels? From where it appears, that such a superfluous heap, could not be excused with any pretense whatever. It is therefore an immoderate superfluity which must either be repressed, or restrained; for that often times they fall out to be whorish enticements, whereby to weaken the heart, and to inflame it with wanton lusts. No marvel therefore, if the Prophet be so earnest against this vice, and denounces such fearful judgments against it.

Vers. 24. And in stead of sweet savor, there shall be stink, and in stead of a girdle, a rent, and in stead of a dressing of the hair, baldness, and in stead of a stomacher, a girding of sackcloth, and burning in stead of beauty.

It is certain that this region abounded with sweet smells: and we need not doubt, but they were very inordinate in the use of them, as in other things. We see that even the nations very far off from the East, did not abstain from excess herein: for there was no cost nor long distance of places which could hinder them from it. How much more did the excess herein overflow then, think we, in the place where such things were in abundance? Whereby doubtless one might see lust enflamed, and dissolutions augmented more and more. He signifies then that they did many ways abuse these ointments and perfumes. For men are ingenious in pursuing their lusts, and yet can never be satisfied.

In stead of a girdle, a rent.] Others translate, Ripping, or unloosing, that is to say; the Lord will ungird them. Now he meant to oppose two things greatly contrary one to another: to wit, that as the women walked being curiously girt and adorned, so they shall now walk torn and naked. He also opposes to dressing of the hair baldness: because they did not wear their hair modestly, but in all dissoluteness. Also against a stomacher, a girding of sackcloth: Now whether it were a belt or some other kind of girdle, it is certain that the Prophet meant to depict some ornament which was in great estimation. Also he opposes burning, to beauty: For delicate and brave women are afraid to go often into the sun, for fear of being sunburnt: and yet he says notwithstanding that this shall happen to them. In a word, as well men as women are here admonished how soberly they are to use all the gifts of God, as well in their diet, and apparel, as in all their other behavior. For the Lord cannot away with excess, and it must needs be that he avenge himself upon it by sore and grievous punishments, when men will not be brought into order by light corrections.

Vers. 25. Your men also shall fall by the sword, and your strength in the battle. 26. Then shall her gates mourn and lament, and she being desolate shall sit upon the ground.

Now he turns his speech towards Jerusalem, and to all the kingdom of Judah. Having therefore showed, that the whole body is infected and corrupt, and that there is no part free from contagion, and has not spared so much as the very women, he returns to a general doctrine. Now you know it were not convenient that there should be given to every woman many husbands. Besides, that which follows in the next place did not appertain to this people only. Now he sets before them the manner of their chastisement, in telling them that all the strength of the people shall be brought down by wars. And from there follows the mourning of the gates, which he foretells shall come to pass when these discomfitures shall fall out. We know that in that time they kept their assemblies in the gates. So then even as the gates did (as you would say) rejoice in the multitude of the citizens: so they are said also to mourn when there should be such a horrible waste and consumption of them. Notwithstanding, I deny not but that he compares Jerusalem to a desolate woman bewailing her widowhood. For it was the manner of those that mourned, to sit upon the ground: as also this people were addicted to many more ceremonies, than our manner of life will bear. The sum notwithstanding of his speech is, that the city shall remain without inhabitants.