Chapter 5

Vers. 1. Now will I sing to my beloved, a song of my beloved to his vineyard. My beloved had a vineyard in a very fruitful hill.

The argument of this chapter differs from the former. For the Prophet's purpose is to set forth the estate of the children of Israel as it then was: to the end every one might take knowledge of his faults, and that by this means, shame and displeasure in themselves for their sins might provoke them to come to true and earnest repentance: as also that hereby they might behold their miserable condition as in a glass. For otherwise they would have flattered themselves too much in their vices, and would not have borne any admonitions at all. It was needful therefore that their brutishness should be painted out before them as in lively colors. But to the end he might procure himself the greater authority he uses this preface: for they were wont to write excellent and memorable things in verse; to the end every one might have it in their mouth, that so there might remain a perpetual remembrance of them. According as we see that song which Moses wrote (Deuteronomy 32), and many others after him who did the like; that as well in public as in private, one might hear all things sounded forth by such voices. For the doctrine is thereby more highly advanced, than if it should be taught only. For this cause Isaiah composed this song, that so the people might take a more clear view of their filthiness. Neither is it to be doubted, but these things were handled excellently, both for art and voice, as the custom is, we know, to compose verse with the most exquisite skill that may be.

To my beloved.] It is certain that he means God; as if he should say, I will make a song on God's behalf, by which he complains of the ingratitude of the people: because there was much more vehemence in it to bring God in speaking. But some may ask why Isaiah calls him his beloved. Some do answer; it was because he was of the kindred of Christ. And the truth is indeed, that he descended from David: but this seems to be constrained. It shall be more plain and agreeable, if according to the sentence of Saint John (John 3:29), we say, that the Church is committed to the friend of the bridegroom: and that we put the Prophets in this number. For no doubt but this title is fitting for them, seeing the charge of the ancient people was committed to them, to the end they might be maintained under their head. It is no marvel then, if they were jealous and displeased, when the people turned away their hearts from him. Isaiah then puts himself in the person of the bridegroom; and as one grieved and perplexed in regard of the Church committed to his charge, he complains that she has broken the covenant of wedlock: and withal laments and bewails her disloyalty and ingratitude.

And hereby we may see that it was not Saint Paul alone who was jealous over the spouse of God, but also all the Prophets and teachers; as much as in them lay, had the like care; to wit, so many as were faithful to the Lord. And this title of spouse ought to touch all the servants of God to the heart; and to quicken up their spirits. For what does a man hold more dear to him than his wife? Surely every honest man will prefer her before all treasures; and will more readily hazard his goods to other men's custody, than his wife. And therefore he must needs be esteemed very faithful to whose keeping a man will commit his best beloved. Now the Lord commits this trust to the pastors and ministers, and puts his Church which is as his dear wife into their hands. What wickedness were it then to betray her by our sloth and negligence? Whoever is not inflamed with the care of her preservation, he cannot cover himself under any pretense whatever. Whereas in the second place, he adds the word Dodi, which he used before; although he changes the first syllable, yet notwithstanding it is of the same signification with the first. Be it then that some turn it; Uncle; others Cousin, I am rather of their opinion who take it by way of allusion. For we must give more liberty to Poets than to other writers. He has then thus garnished these words, and come over them (as you would say) to the end that by the rhythm, and tuning of the verse, he might help their memory, and quicken their understandings.

My beloved had a vine.] The similitude of the vine is much used in the Prophets: and there is no comparison more fitting his purpose than this. For he shows by it two ways how much the Lord esteems his Church. There is no possession that a man holds more dear to him than his vine: neither is there anything that requires more daily and continual labor and diligence. The Lord then not only teaches that we are as a precious heritage to him; but would also have us take knowledge of the continual care and thought he takes for us. In the beginning of the song, the Prophet remembers the benefits which the Lord had bestowed upon his people the Jews: then he shows how great the ingratitude of this people was: thirdly, the punishment and correction which will follow: lastly, he makes a catalogue of their sins: because men will not acknowledge their offenses, but by main force.

In a very fruitful.] In the entrance he shows that God had seated this people in a happy dwelling place, as if a man should plant a vine in a pleasant and fruitful hill. For by the word which he uses, I understand a high place, which is exalted above the plain: we commonly call it a hill. Whereas some refer it to Jerusalem, as if he should describe the situation thereof, I think it to be far-fetched and constrained. It seems to me rather, that the Prophet pursues his allegory. And because God had vouchsafed to take this people into his care and safeguard, he compares this grace to the planting of a vine. For vines are more easily planted in hills and high places, than in valleys. And as one says, The vine loves the high hills, the West, and the side of a wood. He alluded then to the common custom of planting vines. Afterwards he follows the similitude, saying, that the seat of this place was not common as others were. For in calling it, The son of the oil, or of the fat, in his language; he means a fat and fruitful place. I approve not of their exposition who restrain it to the fruitfulness of Judea. For the Prophet meant to describe the happy and blessed estate of the people by this similitude.

Vers. 2. And he hedged it, and gathered out the stones of it, and he planted it with the best plants, and he built a tower in the midst of it, and made a winepress in it: then he looked that it should bring forth grapes: but it brought forth wild grapes.

He shows the continual care and diligence of the Lord in dressing his vine: as if he should say, He omitted nothing of that which is required to be in a good husbandman, who above all things watches upon his charge. Notwithstanding we are not here curiously to examine the text, word by word as many do; saying, That the Church was environed with hedges, to wit, with the protection of the Holy Ghost; to the end it might be secured against all the assaults of the devil: that the press signifies the doctrine: and that the stones signify all troublesome errors. The Prophet's meaning, as I have shown, was more plain and simple; to wit, that God diligently performed the office of a husbandman, sparing neither pains nor cost. But in the meantime, the Jews had great cause to consider in themselves with how many great and various sorts of benefits the Lord had enriched them. When the Church at this day is set forth to us under the similitude of a vine, we ought to refer these figurative speeches to the benefits of God, by which he assures us of his love towards us, and also of the care he has for our salvation. It seems that in the word of planting, order should not be observed: for a man should rather plant first, and then close it with a hedge afterward. But thus I understand it, that he no sooner planted his vine, but he forthwith provided all things belonging to it. And therefore he justly accuses them of ingratitude and disloyalty, that they brought not forth fruit worthy the cost and pains bestowed upon them.

And we are greatly to fear lest the Lord take up the like complaint against us. For by how much the more the Lord shall have enriched us with greater benefits than they; so much the more abominable shall our unthankfulness be, if we abuse them. The Lord never beautifies and adorns his Church in vain; or that she should only make outward unprofitable shows; but to the end she might bring forth grapes, that is to say, good fruits. But if we disappoint the Lord of his expectation, the punishment which the Prophet here foretells, will certainly follow. Therefore the remembrance of his benefits ought to move and prick us forward with all diligence to yield him thanks. Moreover, there is here a close opposition in the word vine, thus greatly husbanded: because that by so much the more we are bound to make precious account of God's benefits, as they are more rare and excellent; as being pledges of his particular love towards us. That he causes the sun to shine as well upon the wicked as the good, and bestows all things necessary upon them to feed and clothe them; these are common gifts. But how much more ought we to prize and esteem this covenant of grace, which he has contracted with us? By means of it he illuminates us by the light of his Gospel; which grace he only bestows upon his beloved. We are therefore above all things to weigh and consider of this care and diligence, which the Lord bestows, in working daily upon our minds, and in framing us to his own image.

Now he looked.] He here complains that the people who had been endowed with so great excellence of gifts, were wickedly and ungratefully become degenerate; and accuses them for contempt of the loving kindness of God. For he says, that instead of good grapes, this Vine brought forth sour and wild grapes. Now, we must not imagine that God (before whose eyes all things are naked) can be deceived of his hope, as a mortal man may be: for in the song of Moses he publishes with a loud voice, what the perversity of this people would be, and that it was apparent to him even from the beginning. My beloved, says he, will kick with the heel against me, after she shall become fat and lusty (Deuteronomy 32:15). There is then no more uncertainty of hope in God, than of repentance: neither does Isaiah subtly dispute here what God waited for in himself, but how the people ought to behave themselves, lest they receive so great favors in vain. And thus God commands that his Gospel should be published for the obedience of faith; not that he looks that all should yield their obedience to it; but because the unbelievers might be left without excuse by the only hearing of it. To conclude, there is nothing which should more provoke us to live holily and according to God, than when the Holy Ghost compares the obedience which we yield to God, to sweet and pleasant fruit.

Vers. 3. Now therefore O inhabitants of Jerusalem, and men of Judah, judge, I pray you, between me, and my Vineyard. 4. What could I have done any more to my Vineyard, that I have not done to it? Why have I looked that it should bring forth grapes, and it brought forth wild grapes?

Now he appoints even those to be judges of his cause, with whom he pleads: as men are wont to do in things so plain and apparent, that the adverse party can have no evasion. It is a sign then that God has gotten the better end of the staff, when he permits those who are guilty, to show whether the matter be so or no. Now he first demands, What could be more desired of a husbandman or good householder than that which he did to his Vine. From there he concludes, that they are utterly without excuse, in that he should be so wickedly defrauded of the fruits of his labors: although it seems in the second member, that he complains in himself that he waited for any pleasing or desirable fruit of so wicked a people. As it will often come to pass that we shall complain by ourselves, when the event of a thing does not answer our hope: and we are sorry to have bestowed our labor and cost upon so ungrateful persons, whose perversity should rather have kept back such benefits from them. And we will confess that we were indeed justly deceived, because we were too easy and light of belief. Yet notwithstanding, this sense will be more plain; to wit, seeing I have fully discharged my duty, and have done above all that could have been expected in husbanding my Vine, from where comes it that it yields me so evil recompense? And that instead of the fruit which I looked for, it only brings forth bitter fruit?

If any shall object now, that the remedy was in God his hand, if he had but only bowed the heart of the people; this is but a frivolous cavil to excuse them: for their consciences pricked them in such wise, that they could not escape by laying the fault upon another. For although God does not pierce with efficacy into the hearts of men by his Holy Spirit, to make them teachable; yet shall it be in vain for any, notwithstanding, to mutter that this was wanting to them, seeing that their external vocation does sufficiently cut off all pretext and show of ignorance. Also, God speaks not here of his power, but he denies that he was bound to do more for them than he did.

Verse 5. And now I will tell you what I will do to my vineyard; I will take away the hedge thereof, and it shall be eaten up: I will break the wall thereof, and it shall be trodden down. Verse 6. And I will lay it waste: it shall not be cut, nor digged; but briars and thorns shall grow up: I will also command the clouds that they rain no rain upon it.

Because he holds the Jews as good as condemned persons by their own mouth, he by and by adds that he will be the avenger of the contempt of this grace, so as they shall not escape without punishment. For this reproach would not have been sufficient to have moved them, unless he had forthwith threatened them with correction. He gives them now to understand then, that so great wickedness whereby they have disloyally mocked him, shall not escape scot-free. Now the sum of the vengeance is, that they shall be deprived of the gifts which they had abused; not only when God shall withdraw himself from them, but also that they shall be laid open to the spoil of the enemies. In the meantime he shows how miserable their condition shall be, when he shall once cease to bestow his liberality upon them. From where it follows, that it ought to be attributed to the singular goodness of God, that this vine continued safe and sound till then: indeed he admonishes by how many sundry ways it was preserved; and also how many means God has in his hand to destroy and lay it waste, both within and without. For his succor being withheld from it, it must needs lie open to be devoured of all that should pass by, whether men or beasts. After (says he) that I shall take away my hedge, the beasts shall tread it under feet, and it shall be eaten up, and the robbers shall rob and spoil it, and so it shall be laid fallow. And further, because the Lord shall cease to prune and deck it, it shall bring forth no more fruit, in regard it wants husbanding: but briars and thorns shall grow up, which will choke the plants; indeed, God will cause the very roots to wither away by withholding rain.

Now we may perceive by this, with how many weapons God is furnished to revenge himself upon our ingratitude, when he shall see that we despise his benefits. True it is that the Prophet continues the similitude: and to the end he may win the better audience, he entices his speech with figures; notwithstanding it behooves us simply to gather, that even as God daily bestows infinite blessings upon us, so we also give diligent heed, that by taking away now this, and afterward that, he avenge not himself upon our contempt of them. And as touching the government of the Church, by how much the more it has need of many helps, so much the more shall she be subject to many chastisements, if she wickedly corrupt the things that God has ordained for her salvation. And therefore it is no wonder if so many calamities threaten us at this day, with waste and destruction. For we ought to attribute all the ends that shall befall us — whether the decay of vision; or that the wicked have their swing; or that wolves and foxes do creep into the Church — to our own unthankfulness: because we have not yielded such fruit as we should, but have been slothful and idle. Let us acknowledge the wrath of God then as often as we are justly deprived of so many benefits as he does willingly offer us.

Verse 7. Surely the vineyard of the Lord of hosts is the house of Israel, and the men of Judah are his pleasant plant: and he looked for judgment, but behold oppression: for righteousness, but behold a crying.

Hitherto he has spoken figuratively: now he sets down the drift of his song. Heretofore he has only charged the Jews with judgment: now he shows that they are not only guilty, but also that he holds them as convicted persons. For they could not be ignorant of the benefits which they had received from God. You (says the Psalmist) brought a vine out of Egypt, and having driven out the nations, did plant them in (Psalm 80:9). Isaiah follows not all the parts of the similitude, neither was it needful: it was sufficient to have showed the scope and drift of it. The whole people were the vine: the particular persons the branches: thus he first accuses the whole body in general; and lastly every one in particular: so as none could exempt himself from this condemnation, as not having justly deserved the same before.

It sufficiently appears why the people is called a vine. Because God had chosen them, and made the covenant of grace and of eternal salvation with them, and had enriched them with infinite benefits. The beginning is the plant; the labor afterwards follows. This people was adopted of God, and husbanded by him in diverse ways. For their adoption had not been sufficient, if the Lord had not worked upon them and framed and enriched them with his graces from day to day. We ought at this day to be much urged with this doctrine. Christ affirms, that he is the vine, and that being engrafted into him, the Father will purge us, for as much as God vouchsafes to perform the office of a husbandman in this behalf, and carefully bestows all those things upon us which he (in reproach) says, he bestowed upon the ancient people. Is it any marvel then if he be grievously offended, when he bestows his labor in vain, and without profit? From here comes that threatening; every branch that bears not fruit in me, shall be hewn down and cast into the fire.

He looked for judgment.] He begins plainly to show how wickedly the Jews are degenerate, among whom all kind of violence and of injustice had place, having rejected all equity and righteousness. In the words, he uses a meeting together; which has great elegance: and although they sound almost one of them like another: yet they are of contrary signification. For Mischapt signifies judgment: Mispach conspiracy, or oppression: Tsedaca Justice: and Tseaca the cry and complaint of those which were oppressed by violence: which things were not wont to be heard, when every man had his due. Moreover he makes mention of two things which God requires principally of his people, as being indeed the true fruits of the fear of God. Although notwithstanding the service of God be first in order: yet it is not inconvenient that it should be described by the duties of the second Table. They are rightly convinced to have despised God; because they exercised cruelty against men: for where inhumanity bears sway; there religion is quenched.

Let us know that the same is now said to us: for as this people was planted; so also have we been. We ought also to call to mind that which Saint Paul says, that we were but wild Olives, and they were the true and natural Olive (Romans 11:24). We then which were strangers are grafted into the true Olive, and are purged and adorned with a continual care of the Lord. But what fruits bring we forth? Truly not only unprofitable, but also bitter. And therefore we are guilty of greater ingratitude, in regard that we are enriched and abound in benefits, much more excellent. And justly is this complaint commenced against us, seeing that violence and wrongs do reign everywhere. But because the general doctrine did not sufficiently prick their hearts; he describes two kinds particularly: so that he might show them as with the finger how far off this people were from the fruit that a good vine should bring forth.

Vers. 8. Woe be to them that join house to house, and lay field to field, till there be no place, that you may be placed by yourselves in the midst of the earth.

Now he reproves their insatiable avarice and covetousness; from where frauds, injuries, and violences do commonly arise. For it is not a thing unlawful in itself to join one field to another, nor one house to another: but he aims at the heart; which by no means whatever can be satisfied, when it is once set on fire with desire of having. He describes the affection of those then which think they have never enough: neither are content, however rich they be. We may see that the covetous are possessed with such a greedy lusting, that they desire to have all to themselves alone; and think that that which others have, is their want, or is taken from them. And therefore Chrysostom has an elegant speech to this purpose: That the covetous would gladly take away the sun from the poor; if it were in their power. For they grudge their brethren, the very elements which yet are common, and would gladly swallow them up: not to enjoy them; but because their lust deprives them of understanding in this behalf. In the meanwhile they consider not that themselves are not able to do anything without the help of others, and that a man being alone by himself is unprofitable; they only worry and care how to gather much together; and therefore they devour all by their covetousness.

He charges the covetous and proud with such a fury, that they would have all others cut off from the face of the earth, so that themselves alone might have it in possession: and therefore there is neither end nor measure in their lust. What folly and madness is it to drive those from the earth, whom God has placed therein with us, and to whom he gives a dwelling place common with us? Doubtless a worse thing could not befall them than to have their wish. Neither could they alone till the ground, reap, and perform other necessary duties of this life; nor yet could they administer things necessary to themselves. Also God has so united men together; that one has need of the help and industry of another: and there is no man, unless he be out of his wits, who will reject his brethren; as though they were hurtful or unprofitable. The proud also cannot enjoy their glory, if they should be left alone. How blind are they then who would chase and drive men away to reign by themselves.

Now as touching the length and greatness of houses: the like is to be said of them; as was heretofore said of fields: because the ambition of those is also reproved, who desire to dwell in goodly palaces and spacious houses. It is not unlawful for him who has a great family to have also a large house: but when men (puffed up with pride) will add to their houses without cause, only to be at more liberty, and that one alone takes up the dwelling places which would suffice a great many; then it is merely ambition and vain glory, which ought worthily to be reproved. For it is all one, as if having despised others; they only should be lodged: and that their poor brethren were worthy of no more but the covering of the firmament; or that they ought to go seek out some other habitation.

Vers. 9. This is in my ears, says the Lord of hosts: surely many houses shall be desolate, even great and fair without inhabitant.

Something must be here supplied; for his meaning is that the Lord is set down as the judge, having the knowledge of all these things. When the covetous rap and scrape their riches together, they are blinded by their lust, and think not that they must one day be called to an account. True it is that men are never so besotted, but they attribute some kind of judgment to God; but they flatter themselves in such wise, as that they think surely God regards not. So they acknowledge a judgment of God in general, but when it comes to the particular, there they lay the reins in the neck, and suppose they should not be kept so short. Also in this particle, if there be not, we see a form and manner of oath often used in the scripture. For in order that he might the more astonish them, he speaks doubtfully as it were by sentence broken off in the mid way. He might have expressed this threatening by a full sentence; but being imperfect, it holds the hearer more in suspense, and so it brings the greater fear with it. Moreover, by this manner of oath (half pronounced as we say) the Lord would teach us to accustom ourselves to modesty, so that we not take liberty in using execrations.

What is it then that he threatens? That many houses shall be desolate. This is a just punishment, whereby the Lord corrects the covetousness and ambition of men, which would not be brought to consider their end, that they might have contented themselves with a little. As he, who derided the insatiable covetousness of Alexander, who because he understood by the philosophy of Anacharsis that there were many worlds, sighed in himself, because with so much labor he had not yet conquered the government of one. A world (says he) will not suffice Alexander, he is as discontented as if he were pinned up in a very narrow room; or as if he were bounded within some certain island; and yet when his time comes to be buried, he must content himself with a coffin. For it is death only which teaches and constrains us to confess how vain a thing the body of man is.

We see every day examples thereof, and yet who is instructed by it? For the Lord shows us in a glass how ridiculous the vanity of men is, who lay out an infinite mass of money to build palaces, which yet will one day be nests and dens for nightcrows, owls, mice, and such like beasts. These things are daily before our eyes, and yet we take none of them to heart, to grow the wiser by them. There fall out so many and sudden changes, so many houses desolate, so many cities wasted and laid on heaps, lastly, so many other and so evident signs of God's judgments, and yet notwithstanding men cannot be withdrawn nor weaned from this insatiable greediness of coveting. The Lord threatens by the Prophet Amos, You have built you houses of hewn stone, but you shall not dwell in them. Also, he shall smite the great house with breaches, and the little house with clefts (Amos 5:11 and 6:11). This falls out day by day, and yet the inordinate affections of men cannot be assuaged.

Vers. 10. For ten acres of vines shall yield one bath, and the seed of an omer shall yield an epha.

He teaches, that the like shall befall to the fields and vines, namely, that the covetous shall not enjoy their revenues which they desire, because their lust is insatiable; yes so as by their ravening they shall destroy the fruits of the earth, even as certain beasts do cause the buds of the vine, and ears of corn to burn and moulder away by their breath. The fields therefore shall be so barren, that they shall hardly yield again the tenth part of their seed. The vines also shall yield very little wine. A bath, is a certain measure of moist things, as Josephus witnesses; now it contains 72 English half pints, which measure is very little for ten acres, and principally in a fat soil. An omer, is a certain measure of dry things, and also contains (as the same author says) 31 bushels. Epha, is the tenth part thereof, whereby it appears that it contains a little more than three bushels. And yet notwithstanding in good ground one does not only gather ten times as much, but thirty times more than was sown, and in ordinary ground much more than it received; when it comes otherwise to pass, no doubt it is a certain sign of the curse of God, who avenges himself of the insatiable covetousness of men, and they notwithstanding lay the fault in the badness of the soil, as if that were the cause; but all in vain, because we shall not want surplus, if the Lord does not curse the earth for the covetousness of them that dwell in it. When they gather together, and heap up so carefully, what do they else but swallow up the benefits of God by their greediness? And though this vice be not seen in all, because they are not able; yet the affection thereof is not wanting, for the world was never more set on fire with this coveting. Is it any wonder then if it have experience of this punishment of God?

Vers. 11. Woe to them that rise up early to follow drunkenness, and to them that continue until the night, till the wine does inflame them.

It was not the Prophet's meaning to reckon up all the sins here which then reigned, but he only touches some particulars to which they were most addicted: and having handled the general doctrine, it was necessary to come to application; indeed and to touch those things which were chiefest, because there would have been no end if he should have prosecuted them all, one after another. After that he has reproved the vice of covetousness, he speaks against gourmandizing, which was then a very common sin among them; for he makes choice not only of such particular vices which were in one or two persons, but of such as reigned commonly everywhere. And the truth is, that these vices are so contagious that they infect the whole body. To rise betimes, signifies as much as to do something carefully, as it is said in Solomon, Woe to the people whose Princes eat in the morning, that is to say, who place their chief care in feeding their belly, and in enjoying their voluptuousness (Ecclesiastes 10:16). Now this is nothing else but to overturn the whole order of nature. For as David says, Man ought to rise in the morning to go to his work, and to wait upon his business till the evening (Psalm 104:23). But if he rise to do nothing but to take his pleasures, and to give himself to follow drunkenness, it is monstrous. He adds, that they continue till the evening. As if he should say, from morning to night, they continued in their drinkings, and were never weary in guzzling in of wine. Now abundance and excess are joined together, because where all things abound, there men abuse them to excess and intemperance.

Vers. 12. And the harp and the viol, timbrel and pipe, and wine are in their feasts: but they regard not the work of the Lord, neither consider the work of his hands.

He adds instruments with voluptuousness, by which men given to gluttony provoked their appetite. It may be these instruments were differing from ours, yet notwithstanding they appertained to music, which Isaiah condemns not; for it is an art in no wise to be contemned; but he paints forth a people overflowing in all sorts of superfluity, and who gave themselves liberty to take all their delights: which sufficiently appears by that which follows, But they regard not. As if he should say, they so wallowed themselves in their delights, and were so given to their pleasures, that it seemed they were begotten and brought up in them; never thinking why God gave them things convenient. For men were not sent into the world to eat and drink, and to plunge themselves in dissipation; but to obey God, and to serve him in reverence, to acknowledge his benefits, and to study how to please him in all things; but when they overflow in excess, dancing and singing, without any other drift than to pass their life in jollity, they are worse than brute beasts; for they consider not to what end God created them, neither how he governs the world by his providence, to which mark all that we do in our life ought to tend.

I think it enough that I have laid forth that sense which I take to be the most plain: because I cannot receive other men's acute interpretations: among others, theirs who by the work of the Lord, understand the law. Neither am I purposed to recite every man's opinion. It suffices to hold that the Prophet lays this reproach upon such as gave themselves to surfeiting, so as they willingly became brutish; when they withdrew their minds from God, who was the author of life.

Vers. 13. Therefore my people is gone into captivity, because they had no knowledge, and the glory thereof are men famished, and the multitude is dried up with thirst.

I allow not the exposition of some interpreters; namely, as if the people fell into many vices through ignorance and error, because the teachers had their mouths shut up: which in the end was the cause of their ruin. No, he rather sets himself against a gross and voluntary ignorance: as if he should say, They drew their destruction upon themselves by their own folly. The sense is then, that the people shall perish because they had despised instruction; whereas they might have been at their ease, if they would have believed good counsel. And therefore the Prophet expressly says, My people: because they were separate from other nations by a singular privilege; to the end they being kept and guided under God, might hold a right manner of good life. As it is said in Deuteronomy 4:7, What nation is so great that has ordinances and laws so righteous, or to whom the gods come so near to them, as the Lord your God is near (at this day) to you? This shall be your wisdom and understanding in the sight of all the people to hear your God. Such profaneness therefore greatly aggravates the crime; that this people should be stark blind in the midst of so great light. And therefore this accusation, namely, That the people which God had taken into his charge should be without knowledge, was very grievous. For the law was every way sufficient for the direction of their whole life: seeing it is a shining light amidst the common darkness of this world. And therefore it was a monstrous thing that the people would not give themselves to walk in the way which was set before them, but rather willfully cast themselves headlong into destruction. The Prophet now to their reproach tells them that they ought to impute all the calamities which they endured, to their own default, because they refused to bend their ear to God, who would so faithfully have taught them.

Whereas some expound the word Captivity by a metaphor, it seems too strict: because the Prophet here describes the punishment, with which God did smite this people in part, and with which he determined to smite them afterward: to the end he might plainly show that the people was miserable by reason of their sin; as if they had in a manner wished the curse of God to fall upon them. When the Prophet made this Sermon, there were some of the tribes gone into captivity already. Also the destructions of both kingdoms did approach. And therefore the Prophet speaks as if they had been all now presently in Babylon. Lastly, he adds another scourge, to wit, that not only the common people, but also the most excellent among them should be dried up with famine and want: wherein the vengeance of God would be the more apparent. For it was a horrible spectacle to see the rich and chief men in whom consisted the credit of the whole nation to wander up and down; dying for hunger. And yet God passed not measure in executing so rigorous a judgment upon them: because we must always have an eye to the root of their ignorance, to wit, that the Jews were become wholly desperate, so as they obstinately rejected the light of the heavenly doctrine. Indeed, they stopped their ears against the Lord, when he was ready to perform the office of a good master in teaching them. From here we gather a very profitable doctrine: namely, that the fountain from which all plagues do flow, is, because we cannot endure to be taught by the word of God. And that is the principal thing which the Prophet would have us to mark.

But some may ask whether ignorance be the cause of all evils: Objection. For we see that many offend not so much of ignorance, as of rebellion: and although they see what is right, yet notwithstanding they will not follow it. From which it follows that they sin wittingly; and not only of oversight. Answer. I answer that ignorance is sometimes near, and sometimes further off; that is, This man wants the means; and the other has the means, as they say. Ignorance is said to be near, when men deceive themselves under some pretence; and do wittingly blindfold themselves. That which is far off, is when men reject the principles by which they ought to take direction for the rule of their life. For they ought to look directly to God and his will. But when they despise it, they are rebellious and obstinate: yet notwithstanding such are ignorant, because they will not learn, but revolt from the foundation. And yet that ignorance excuses them not, which they willingly embrace, in rejecting such a teacher. Therefore this sentence remains sure, that the people are diverse ways afflicted; because they knew not God, neither would suffer themselves to be taught by him.

Vers. 14. Therefore hell has enlarged itself, and has opened his mouth without measure, and their glory, and their multitude, and their pomp, and he that rejoices among them, shall descend into it.

By this verse the Prophet meant to press those with fear which were grown too secure, and were nothing moved with any threatening whatever. For although the captivity was a horrible thing, and the famine also; yet was the stubbornness and blockishness of this people so great, that they laid not these fearful signs of God's anger near their hearts in good earnest, as they ought to have done. And therefore Isaiah threatens something yet more fearful; to wit, that hell had opened its throat to devour them all. I said a moment ago, that this which is here said of the time present, ought partly to be referred to the time to come. The Prophet also speaks not rashly, as of things clear and manifest. And he would present the thing as it were before the sight of the people, to the end they might behold that with their eyes, which they could not be brought to believe. Moreover, as in comparing hell, or the grave to an insatiable beast; so by the soul, he means the belly, into which the meat descends. The sum is, that the grave is as a large and deep gulf, which by the commandment of God, opens its throat to devour men [reconstructed: adjudged] to death. You see then that this prosopopeia, or feigning of persons, has much greater vehemency in it, than if he had said, that all were judged to die.

The multitude.] He joins the base and noble together, to the end none should flatter himself with hope of escape: as if he should say; death shall consume you, with all that you have, namely, pleasures, riches and pomp, together with all things else, in which you place your confidence. This then is a confirmation of [reconstructed: the] former sentence. And this particle Therefore, or, for this cause, is always to be observed. For the people imputed the cause of their calamities to fortune; or rather however it were, they were hardened under the corrections of the Lord. Isaiah gives them to understand therefore that these things fell not out by chance. Moreover, men are accustomed to quarrel with God, indeed, they are so proud and shameless, that they fear not to make head against him. Therefore to the end this pride might be beaten down, he shows that the chastisements with which they are punished, are most just: and that they were wholly to blame themselves, for being every way so miserable.

Vers. 15. And man shall be brought down, and man shall be humbled, even the eyes of the proud shall be humbled.

This is as it were in the shutting up of his speech; in which he shows to what end and issue these scourges would come: to wit, that all should be humbled; and that the Lord only should be exalted. We have seen the like sentence before, and have there declared the Prophet's meaning: to wit, the end why we are chastised of God. For adversities are so odious to us, that for the most part we can conceive no good thing to proceed from them. When we hear of punishments, we have them in horror and detestation, because we consider not that the Lord is just. But the Prophets call us to another consideration, to wit, that while men sport themselves in their sins, they smother as it were the justice of God, which shines not clearly, unless when he takes vengeance upon our iniquities. Behold indeed an excellent fruit, and such a one as is to be preferred before the salvation of all men. For we ought to let all things give place to the glory of God, which shines no less in his justice than in his mercy.

There is no cause then, why we should so much fear the rods of God with which we are corrected: but ought rather in all humility to embrace whatever the Prophets pronounce against us. Although in this kind of speech the Prophet has also touched the pride of the hypocrites to the quick; who ever become the more wicked when they escape still unpunished: as if he should say, do you think it is possible that after God has forborne you so long, yet at the last you should tread him under your feet? No, assure yourselves he will arise, and will be exalted in your destruction. Because the Prophet has put the word Adam in the first place, and after Aisch; some think he meant to comprehend as well noble as base; as if he should say, It shall not be the common people only which shall perish, but also all those who are noted for their honor, riches and dignity. And I willingly receive this sense, because Aisch is derived from force; and Adam from earth. If any will expound it more simply, I leave him to his own judgment. However it be, the Prophet has here comprehended all mortal men; as well great as small.

Vers. 16. And the Lord of hosts shall be exalted in judgment, and the holy God shall be sanctified in justice.

He shows the manner of the excellency; or the formal cause, as they say, of this exaltation, of which he spoke before: and it is as much as if he had said, That the Lord of hosts (whom the wicked do proudly tread under foot) shall be exalted, when he shall show himself the judge of the world. And thus he scorns the foolish confidence, with which the wicked were swollen. For if judgment and justice must have the upper hand; their ruin must needs follow: seeing their pride was nothing else but an overturning of the whole course of nature. Now we must diligently note, that it is no more possible for the wicked to remain always in a happy estate, than that God should suffer his glory to be abolished. Although judgment and justice differ in nothing one from the other, yet the repetition is not superfluous. The vehemency also of the speech is further enlarged, when he adds in the second member, and the holy God shall be sanctified, to the end the wicked should not through a false imagination promise a lasting felicity by force, or without cause; which they cannot do, but that the holiness of God shall thereby be abolished. But seeing God is holy of his own nature, it must needs be that he must be sanctified. From where it follows that ruin is prepared for the wicked, that so their obstinacy and rebellion may be brought under, because God can not deny himself.

Vers. 17. Then shall the lambs feed after their manner, and the strangers shall eat the desolate places of the fat.

Some translate, The lambs shall feed according to their manner; others, according to their portion; but he means, according to their custom. This verse is diversely expounded: but we are to note in the first place, that it is the Prophet's meaning to give consolation to the faithful which were terrified by the hearing of such fearful judgments of God: for look how much the more a man is of a good and tender conscience, so much the more feels he the present hand of God, and the more nearly is he touched to the quick with his judgments: lastly, the fear and reverence of God causes us to be touched in good earnest with whatever it be that is set before us in his name; therefore they could not have been withheld from despair in hearing so terrible threatenings, unless this consolation had been added to it as a sweet sauce to give them occasion to relish and take a sweet taste in the mercy of God. And this is a thing much used in the Prophets, to wit, still to have an eye always to the faithful, to furnish them with comfort. Although then says Isaiah it seems God is minded to destroy all this people, yet notwithstanding he will show himself a faithful shepherd toward his lambs, and will feed them as he was accustomed to do; mark that for one point.

Also the meaning of the Prophet was to beat back the pride of the great ones, who in oppressing the faithful and simple by an unjust tyranny, boasted notwithstanding that they were the Church of God still; he tells them therefore that this their boasting is full of lying and vanity, thus to adorn themselves with the title of the flock or sheepfold of God, because they are goats, and not lambs; and therefore when they shall be cut off, God will still have means in his hand to feed his flock; but yet by the way, that the lambs shall never thrive, nor be in good plight, till they be separated and delivered from the goats.

The desolate places.] The expositors do yet again vary upon this place also: but I think the true sense is, that after the children of God have been driven away for a time as banished men, they shall be restored to their right, and shall then recover that which was desert, or which was trampled and spoiled by the fat beasts; that is to say, by the proud and cruel which had spoiled them of their goods. By the deserts, he means the possessions which they had left, and which others had occupied, in as much as he has regard to the custom which was then well known and commonly used among them, namely, that if any possessed fields or houses, he had his hand (as it were) in such wise stretched forth upon them, that no man durst touch so much as a clod of earth, but and if he left them, another occupied them. The people then had so left their inheritances, out of which they had been driven, that they had no hope ever to recover the same again; so as in regard of them, they might well be called deserts, yea, deserts of the fat, because the strong and men of power possessed them. Now although it may simply be taken for fat deserts, yet notwithstanding it is more probable that the tyrants are here called the fat.

Verse 18. Woe to them that draw iniquity with cords of vanity, and sin as with cart ropes.

Having inserted a brief consolation to assuage the sharpness of the punishments in regard of the faithful, he returns to the threatenings, and goes on to strike them through with these thundering speeches, which at the least might terrify them in some sort. By cords, he means nothing else but the allurements of sin, by which men suffer themselves to be deceived, and thereby to become hardened in their hearts in wickedness, because lightly they either contemn the judgments of God, or frame vain excuses; or else pretend they can do no otherwise; what veil then soever it be which they put before them, that the Prophet calls cords. For as often as men are led away to sinning by the concupiscence of their flesh, in the beginning thereof they consult in themselves, and feel some bridle which restrains them, and which doubtless would hinder them from committing of evil, if that they were not overcarried by a contrary tempest, which shakes off and puts away all remorse of conscience. When any man is enticed or stirred up to evil, his conscience by a secret instinct asks him, What do you do? And sin never creeps thus upon us, but we feel some remorse. And God has thus indeed prevented men, to the end all should not give over themselves with an unbridled licentiousness to commit evil. From where comes it then that men are so obstinate in their naughtiness? To say the truth, they suffer themselves to be beguiled by allurements, and do so drench their minds with delighting themselves therein, that they despise the judgments of God, and all to pursue their own sins with greediness. They flatter themselves, in believing that which is sin, to be no sin; or else they minimize them, making them less than they be; or, excuse themselves in them under one pretence or other. These are then the cords and wicked bands by which they draw iniquity to them. From where it appears, that God did not threaten them in vain; for they not only sinned wittingly, but obstinately and rebelliously. To conclude, they so pulled and hauled sin to them, that they were left without excuse.

Verse 19. Which say, let him make speed: let him hasten his work that we may see it: and let the counsel of the holy one of Israel draw near, and come, that we may know it.

He notes out one particular, by which he shows how they drew sin to them as with cart ropes. There is nothing so dangerous as to reject all thought of God his judgment, and not only that, but also to contemn whatever he says as a fable. Isaiah meant therefore to express an extreme contempt, when as men having been forewarned of God his judgments, shall in scorn say, that they would gladly see them, and deride at them, as at some bugbear, which these words so full of contempt and presumption do evidently show: Let him come: let him hasten.

Work here (by a kind of excellence) is taken for judgment. For it seems indeed that the Lord regards not when he defers to take vengeance upon the iniquities of the ungodly: but when he arises to give judgment, and to execute punishment, then his work appears, and is manifest in deed (as they say) because we perceive by the effects that the world is governed by his power and authority. Work then in this place is specially taken for judgment, because thereby it something appears to us that God is not idle, but does his office. Now the wicked speak of him in derision and scorn, and we have experience of this frowardness and obstinacy at this day more than is meet, and we must wage the like war against them which the Prophets did. The wicked think that God takes his ease in heaven, and cares not for men's matters, as certain epicures, who placed God's chiefest happiness in this, that he had nothing to do. And although they imagine that there is some God, yet they acknowledge him not in his judgment, but in the mean while they make good cheer, and never pine away themselves with such thoughts. Let the Prophets and Ministers cry, and that with open mouth, let them threaten and terrify us while they wish, we will securely lie still, waiting till that which they threaten comes to pass, and in the while we will make merry. Thus the Prophet recounts the speeches of the wicked, whereby they showed in what contempt and disdain they had his word, not only saying let his work come: but let it come quickly and let it draw near: for in regard it came not suddenly, they concluded, that whatever he executes not as soon as he has spoken the word, is but smoke.

In the second Epistle of Saint Peter he brings in the wicked speaking thus and saying, that since the world was created all things have continued alike; there is still one continual course of nature, and therefore it is but a mockery to look for a day of judgment after so many ages (2 Peter 3:4). In the mean while they provoke God and that of set purpose, to the end he should forthwith show his power. They add Counsel to his work: as if they should say, how long will God deliberate upon it, before he tells what he will do? Let him rather show us by effect what he has decreed. Their fault also is greatly amplified in that they dare to mock so wickedly at the doctrine which was so familiarly taught them: being herein more wicked than the very profane heathen; because they despised that word whereby God had adopted them as a peculiar people to himself.

That we may know it.] See here manifest signs of infidelity. For the wicked will not acknowledge God, unless they presently feel him: neither will they believe his words. But if the Holy Spirit by this mark brands them for abominable wicked ones, it behooves us by a contrary mark to let our faith and godliness appear: to wit, that we rest in the bare and naked word of the Lord, although the event does not by and by show itself, seeing it is the property of faith to hold us fast glued to the mouth of God. The confirmation is added indeed by the works, but we must not begin at them. For thus stands the difference between the elect, and the reprobate: the elect rest simply upon the word of God, and yet in the mean while despise it not: but the wicked despise his word though he should speak a thousand times; and are importunate upon him still to see his works; and when judgment is threatened, they ask, where is it? And thus they cannot endure that one should mention it to them, unless it does by and by appear by effects. Where there is so little moderation, it follows that there is no faith, but rather a rebellious obstinacy, which turns a man out of the way, and estranges him more and more from God.

Verse 20. Woe to them that speak good of evil, and evil of good; which put darkness for light, and light for darkness; that put bitter for sweet, and sweet for sour.

Although many restrain this sentence to judges, yet if we observe the words a little more narrowly, it shall be easy to gather from the whole context, that this is a general sentence. For having before cried out against those who could not endure any admonitions, he still goes on with the same reprehension. Now it appears that such kind of people have always some pretense or other wherewith to deceive themselves. And therefore they never cease to make replies as often as their vices are set before them: but he expressly reproves the shameless impudence of those who of set purpose endeavored to overthrow all difference between good and evil. And the letter Lamed placed before these two words evil, and good, shows the sense to be thus; namely, those that make evil of good, and of good evil: that is to say, who by craftiness full of vanity cover, excuse, and disguise wicked matters, minding by their subtleties to change the nature of every thing: but on the contrary by lies and slanders they overthrow that which is good. For whoever has the fear of God, he is withheld by conscience and shamefastness from excusing his sins, or undertaking to condemn that which is just and right. But they who are void of this fear, are also impudent to commend vices, and make no bones of it at all to condemn virtues, the which in whoever it be, is an evident sign of desperate wickedness.

We may also apply this sentence to diverse particulars. For if private persons are here accursed when they say, evil is good, and good evil: much more is it true of those, who are advanced into high place, and have public office; whose duty is to uphold and maintain all that is lawful and right. But he rebukes all such in general who flatter themselves in evil doing; and for hatred which they bear to virtue, condemn that which is done uprightly: yes, who to cover their filthiness, use caviling shifts; and become altogether obdurate in themselves. The Prophet says, that such folk do all one, as if they should turn light into darkness, and sweet into sour: For thus they show themselves to be possessed with a diabolical rage; when they so mingle and confound all principles of nature.

Verse 21. Woe to them that are wise in their own eyes, and prudent in their own sight.

He goes on still in rebuking such as could not be reclaimed by any persuasion whatever, who shut the gate against all good counsel and holy admonitions which are made to them. Lastly, he pronounces a woe against all desperate contemners, who oppose and set the lusts of their flesh, or the perverse confidence of their own wisdom, against God his doctrine, and admonitions. And not only reproves those which are so puffed up with a false opinion of their wit, that they are ashamed to learn of others: but he also condemns all such in general, who being wise in their own conceit, refuse to hear God speaking, and to obey his holy counsels. This vice has been too common in all times, and is to be seen at this day in many: who although they make conscience to reject all the doctrine of godliness openly, yet are so far off from any true teachableness and obedience, that they proudly reject whatever likes them not. They grant there ought to be some bridle to hold them in: but on the other side, arrogance so blinds them that they quickly murmur against God, when he shows them but the way wherein they should walk. And not content with that; but with furious indignation gnash their teeth when any reproves that which they do. For where shall we find that man who renouncing all his own reason, will be ready to learn, from God his mouth only? Now there is not a more dangerous pestilence than this lying show of wisdom, seeing teachableness is the beginning of godliness; when renouncing our own wisdom, we go there where God calls us. But this false persuasion, is not condemned only, for that it makes men disobedient to God, and so causes their ruin: but also because it is intolerable in itself. For we must become fools, if we will be the disciples of God (1 Corinthians 3:18). It is also certain, that wherever this modesty and humility bears not sway, by means of which men do voluntarily yield their obedience; there reigns a furious rebellion. In their own eyes, is as much as when we say in our French tongue, In their own opinion, or conceit.

Verse 22. Woe be to them which are mighty to drink wine, and to them that are strong to pour in strong drink.

Now the Prophet reproves another vice: to wit, drunkenness and intemperance of life, whereof he had spoken before. And thus it is very likely this chapter was gathered out of various sermons; and that the heads of them are summarily touched only. For in regard the Prophet saw no repentance, he was constrained to repeat and beat into their minds one and the same thing often. He returns then to the same reprehensions which he had touched before: and preaches again against drunkenness, excess, covetousness and other corruptions. From where we may gather, that when admonitions profit nothing, we ought to use the greater vehemence against the stubborn and unteachable. Neither truly are we to fear, lest this importunity should be wearisome; but often to repeat the reprehensions till they bow under them; or else till they show an incurable malice.

He taunts them pleasantly, telling them that they are vigorous and strong to drink; because they spend and consume their strength in fighting with the pot and glass. But what a brutishness is this, for a man being of a good constitution of body, to make show of his strength, in drinking excessively. Also because the figure Synecdoche is used of the Prophets in all the Scripture; he takes the special for the general, as if he should say, Woe to drunkenness, woe to intemperance, etc. But he has of purpose set forth that which was the most shameful, that so he might make this vice generally abhorred and detested. For there is nothing more vile and base (as we have said) than for a man to prove his force, in devouring and swallowing in foods and drinks, and thus to wrestle against himself by cramming in as much meat as his belly will hold. Such men hold no rules of sobriety, neither do they know why God nourishes them. We eat and drink to uphold the body, and not to overthrow it. We live to serve God, and to bestow our strength in the helping of our neighbor's turn: but when men endeavor not to preserve their strength by these means, but rather overturn it by proving how much they can bear, it is certain they are become worse than brute beasts.

Verse 23. Which justify the wicked for a reward, and take away the righteousness of the righteous from him.

He reproves a corruption which was then rife in judgment seats, and shows the cause why there was no justice kept in them, to wit, for that gifts had place and were in account. For avarice blinds the eyes of the wise, and perverts all order of justice and right, yes even in those who otherwise bear some good affection to it. Objection. But some may object, that judgments are perverted by many other means than by presents only, seeing that hatred, friendship, love, and other sinister affections do very often blind the understanding. Answer. This is very true, but the Prophet aimed at that which falls out for the most part, and yet notwithstanding meant not to spare the vices which he expressed not. By whose example good teachers ought to be wise and well advised in considering and correcting those vices which carry the chief sway among the people, and above all to insist upon those which they see to be most in use by wicked custom (Exodus 23:8; Deuteronomy 16:19).

Now this corruption of which mention is made in this place, is the most frequent of all others in judgment seats, and therefore the judges which would judge justly, ought to take diligent heed they avoid it. Neither must we give ear to those judges who deny that presents are given them to that end: or who say, that although they receive them, yet notwithstanding they will give upright judgment: for where gifts have place, there needs must all affection of equity and justice be corrupted, neither can it be possible that your affection should not be most inclined to him of whom you have received your reward. To conclude, let us give ear to the Lord, who says, that rewards blind the eyes of the wise, and pervert the words of the just, lest in doing otherwise we will seem to be wiser than God himself (Deuteronomy 16:19).

Verse 24. Therefore as the flame of fire devours the stubble, and as the chaff is consumed of the flame, so their root shall be as rottenness, and their bud shall rise up like dust, because they have cast off the law of the Lord of hosts, and despised the word of the holy one of Israel.

That it might not seem he has cried out so often without cause, he shows again how great and horrible punishment is near to this people, and denounces an extreme ruin against the obstinate, because they would not be brought into the way, but obstinately resisted against the heavenly doctrine: now he uses such figures as were fit to express his meaning and also such as touched them nearer to the quick, than if he had spoken plainly without them. He begins with a similitude, and forthwith ends with a metaphor, in attributing a root and bud to the people, as to a tree: for by these two words he comprehends whatever force was in the people; were it open, or hidden: and says, that all of it should perish. For even as when the root which gives strength to the tree and sustains it begins once to rot, then the tree decays: so he threatens destruction to this people, and tells them that all their strength is wasted and consumed. But he shows not now, as heretofore, the particular kinds of wickednesses by which they had provoked the wrath of God. He only adds the general cause, to wit, the contempt of the law of God, because, as we all know, that is the fountain of all evils. He also amplifies the fault greatly, that in as much as the will of God was manifested to them in the law, they could not say it was by ignorance or error, but of set malice, that (in shaking off the yoke of God) they gave themselves the reins to all licentious liberty, which was all one, as if in rejecting a most loving father, they should give over themselves to be vassals and slaves to the devil. Add withal that he accuses them of a general revolt, as if he should say, they were not rebellious against God in one kind only, but they wholly forsook the Lord as disloyal apostates. Moreover, that they did not only despise the word of God, but he complains of a thing more horrible, to wit, that the word was become abominable to them, or, that they rejected it with a wicked spitefulness. If so be then that the contempt of the law of God be the wellspring, head, and perfection of all evils, there is nothing we are more to fear, than that Satan should so prevail as to turn us aside from the reverence of it. And if we be subject to some faults, yet let us suffer at the least that the medicine may be applied to them; unless in rejecting thereof proudly and maliciously we mean to draw eternal perdition upon our own heads.

Verse 25. Therefore is the wrath of the Lord kindled against his people, and he has stretched out his hand upon them, and has smitten them that the mountains did tremble, and their carcasses were torn in the midst of the streets: and for all this his wrath is not turned away, but his hand is stretched out still.

In this verse the Prophet repeats the former judgments of which the Jews had experience already; and shows, that they be not yet at an end, but that far worse punishments are prepared for them, unless they return into the right way. I confess indeed that the time past is often changed for that which is to come, but the words of this text will best agree so; for he propounds two distinct things concerning the obstinate rebellion of this people: first, how God had already chastised their iniquities. Secondly, seeing there was no sign of repentance, that he has yet other scourges ready to correct their wickednesses. Thirdly, he shows what these scourges are, and tells them that the Assyrians shall come as soon as the Lord shall but hold up his finger, yes that they shall come at his only hissing. This is the Prophet's meaning. From where we may gather, that as soon as a people has escaped one calamity, they forget their chastisements, and never think more of the judgments of God: and although experience should also be the mistress of fools, yet they harden their hearts under the blows. Isaiah strikes at this senselessness, as if he should say, Have you so soon forgotten the calamities under which you groaned not long since? From where came it that the dead [reconstructed: bodies] were cast here and there, but [reconstructed: because] the Lord had [reconstructed: stretched] forth his hand upon you? And if God dealt with you as a Judge, what is the cause that the wounds which do yet bleed, do not work a reverent fear in you to preserve you from heaping sin upon sin thus freshly again on all sides? And to this end does he repeat the particle Therefore, wherein he yields a reason of his speech, as if he should say, These are not afflictions that come at [reconstructed: adventure], but are manifest signs of God his [reconstructed: displeasure]. He also says expressly, that God was angry with his people: for had not the Jews fallen from their dignity, their condition had been more happy than that of all the nations of the world besides. When God therefore deals so sharply and severely with his chosen people, no doubt but they had grievously provoked him by their rebellions. And withal he refutes the false brag of the Jews with which they were wont to advance and boast [reconstructed: themselves], as if they forsooth ought to be exempt from all corrections, because they were the peculiar people of God. Also when he says that the mountains trembled: by this comparison he expresses the weight of the punishments under which they hardened themselves, to the end he might yet more sharply reprove their [reconstructed: senselessness], as being more blockish than things without feeling if they felt not the wrath of God, and the horrible vengeance with which the kingdom of Israel had been chastised.

And for all these things.] He threatens more heavy plagues to come, as has been said. For although the wicked know they are corrected of the Lord, yet they think all is past, as soon as they have received but two or three blows. And therefore they wrap themselves up as it were in a vain confidence, as though the worst were past, and that the powers of the Almighty were spent. This is the cause why he cries out, that the wrath of the Lord is not yet appeased: and that although they have suffered many calamities, yet notwithstanding he is furnished with variety of darts, from where they were to look for infinite wounds.

The Conjunction Copulative may be resolved into the Disjunctive, as if he would say, Be sure that the hand of God is yet stretched out. Now he has regard to that which he had said before, namely, that the hand of God was lifted up. He says now, that it is not pulled in, but that he will yet pursue and smite them with wounds, indeed, yet more fearful and terrible. We ought to meditate upon these sentences diligently, to awaken such men who fear not to lie snorting, and that after they have been humbled and chastised of God.

Vers. 26. And I will lift up a sign to the nations afar, and will hiss to them from the ends of the earth: and behold, they shall come hastily with speed.

In this, and in the verses following, he shows what punishment the Lord would inflict upon this people, to wit, that they shall be so spoiled by the Assyrians, as the Israelites their brethren had been a little before them, indeed much more grievously: for however the Assyrians in times past had much wasted them, the kingdom of Judah nevertheless was not yet brought to ruin. Add to this, that the destruction of the kingdom of Israel was as a looking-glass, wherein they might behold the wrath of God, and the just judgment which he had brought upon them: and yet no question but this prophecy seemed incredible to them of Judea, although there were many good likelihoods of it, and all because the state was quiet; and they no sooner had the least show of truce, but they forthwith grew careless: therefore he says, that this destruction should come from afar, of which they did not so much as dream. And thus he sounds the alarm as if the enemies had been already at the gates. For he puts not these words from afar, and from the ends of the earth, to put them in any hope, but rather of set purpose he thus speaks, so the end they should not judge of the wrath of God by things apparent to the eye.

We are wont to esteem of dangers according to the outward appearance of things; when the enemies are far off, or that they be hindered by other impediments to molest us; we think we are safe. Thus the people slept, as they say, on both sides, no otherwise than as if they had been out of all danger. But Isaiah declares, that all this shall not hinder the Lord from sending the Assyrians with banners displayed to cut them in pieces. This lifting up a sign, is a figurative kind of speech, because when the banner is displayed and the captain gives the sign, then the soldiers are wont to arm themselves and to begin the fight.

He shall hiss.] Although the change of the number be a thing much used in the Scripture, yet it is not without reason, I take it, that the Prophet of many nations makes but one people, for he shows that when God should assemble many peoples and join them to one body, that this shall be no confused multitude, but should be as an entire body, having one head which should rule and have the sovereignty over them. He rather used the word of hissing than some other that sounded more terribly, as of sounding the trumpet, or such like; to show, that God had no need of any great noise to assemble the enemies together, and that it is no hard matter for him to be revenged on them which have offended when the time appointed is come, for he can finish all things by the least sign that may be.

And behold he shall come.] He here yet further confirms that which I have noted, to wit, that the wrath of the Lord must not be esteemed according to outward objects: for although it seems that all things do promise peace, yet shall war come notwithstanding suddenly from there where we looked not for it: indeed and although it may seem we be environed with friends round about us, yet shall God raise up enemies from the ends of the earth, which shall come easily upon us (all hindrances whatever to the contrary) as if a plain and smooth way were prepared for them. Which we ought to bear well in mind, lest we suffer ourselves to be blinded by some false trust and confidence.

We are also to observe, that wars fall not out by chance, nor at men's appointments, but by the commandment of God, even as if he sounded the trumpet to assemble the soldiers. Be it by war then, by famine, or pestilence that we are afflicted, let us know that all of them do proceed from the hand of God, because all things come at his voice, and readily obey him. And yet the Chaldeans had not this zeal of obeying God, for they were carried away with their covetous and insatiable lust and desire of dominion, or thought of some such like end, but God served himself of them to execute his judgments. And herein we clearly see an admirable witness of the power of God, which is not tied to the will of men, neither does it depend upon their fantasies, but it is free for him to call whom he will to do him service, indeed such as are utterly ignorant of it. And yet the wicked are not hereby excused when they are thus drawn against their purpose, because they serve not God freely, for they propose some other thing to themselves, as cruelty, spoil and violence, and God by their cruelty corrects the sins and offenses of his people.

Vers. 27. None shall faint nor fall among them: none shall slumber nor sleep, neither shall the girdle of his loins be loosed, nor the lace of his shoes be broken.

His meaning is, that all things shall be so fitted and prepared, that nothing shall hinder them to march on forward: as if a prince having enrolled his soldiers, should by and by give order to prepare the ways to bring in provision of victuals, and to administer all things necessary whatever. He shows then that they shall be ready and nimble, and that there shall be no impediment to cause them to prolong the time. He also shows their diligence, affirming, that none of them should so much as slumber. Now in these words, none shall slumber, nor sleep, the order is a little inverted: for he should rather have said, none shall sleep, nor slumber: because it is a lesser matter to slumber than to sleep. But this manner of speech must be thus resolved, They shall not slumber nor sleep: that is to say, they shall be so far off from sleeping, that they shall not slumber at all. We have the like phrase of speech in Psalm 127, He which keeps Israel shall neither slumber nor sleep. It is a Hebraism then, which agrees neither to the Greek, nor Latin.

Vers. 28. Whose arrows shall be sharp, and all his bows bent: his horse hooves shall be thought like flint, and his wheels like a whirlwind.

His meaning is, that they shall be furnished with fit weapons. Now he retains the manner of fight used among the Assyrians and other Eastern people, who for the most part were accustomed to arm themselves with bows and arrows for war, as we see the Englishmen do at this day: but under these particulars he comprehends all sorts of weapons. But because the way was long, and the voyage difficult, the Jews might happily think there would be many impediments to turn away the enterprise of the enemy, and that is the cause he says, why the hooves of the horses should be like flint, so as they should neither faint nor be weary, but should easily come to Judea. To this pertains the other member, when he compares the wheels to a whirlwind: for the people of old time were wont to go to war with chariots, and therefore he not only mentions horses, but also wheels. And all this is to be referred to this great haste and diligence which they should use, to wit, that the Lord should not be hindered by the long distance of the way to bring in deadly enemies against the Jews to destroy them.

Vers. 29 His roaring shall be as a lion, and he shall roar like lions' whelps: they shall roar, and lay hold of the prey: they shall take it away, and none shall deliver it.

This pertains to cruelty. He compares the Chaldeans to lions, whose sight is fearful, and of nature cruel, as if he should say, They shall not be such men as are touched with any sense of pity, mercy, or humanity, but shall rather show themselves cruel, and like wild beasts. He also adds, that they shall be of such strength, as none shall dare to come near them to pluck the prey out of their teeth. Meaning thereby, that the Jews shall be utterly unable to disappoint their assaults, because that for fear of their cruelty none shall adventure to approach them; for in regard that God would use them as his servants to punish the Jews, it was requisite they should be furnished with a terrible power and majesty, that this foolish people might be made to understand at the last that they had not to do with men, but with God, into whose hands it is a terrible thing to fall.

Vers. 30. And in that day they shall roar upon them, as the roaring of the sea: and if they look to the earth, behold darkness, and sorrow, and the light shall be darkened in their sky.

The Prophet adds this, to let the Jews understand that the Chaldeans should not come into the field at random, but should be appointed to that end by God, and prepared by his hand. By the roaring of the sea, he means such a great hurly-burly, as should seem like a deluge, by which all Judea should be drowned. He also cuts off all hopes, in foretelling that there should be neither ease nor end in these chastisements. The Jews (says he) shall look up and down to find means to escape, as men are wont to do in any great perplexity, but on whichever side they turn themselves, be it to heaven or to the earth, they shall find no ease from either of them, because miseries and calamities should utterly overwhelm them on all sides. This manner of speech is very common, indeed even among the rude people, at such time as destruction and calamities do threaten on every side, when no issue or ease can be perceived. It is necessary then that it should fare thus with us, when the Lord pursues us, to the end his high hand may always appear in our eyes; and that on whichever side we turn ourselves, we might behold the creatures armed against us for the execution of his judgments: for we may sometimes escape men's hands, but which way shall we be able to flee from the hand of God?