Chapter 7

Verse 1. And in the days of Ahaz the son of Jotham the son of Uzziah king of Judah, Rezin the king of Aram came up, and Peka the son of Remaliah king of Israel, to Jerusalem to fight against it, but he could not overcome it.

There is here recited an excellent prophecy of the wonderful deliverance of Jerusalem, even when it might have seemed wholly desolate. Now the Prophet recounts all circumstances, to the end by them the miracle might be the more admirable; that it might clearly appear how the city was preserved by the mere goodness of God, and not by any policies or power of men. For this people were so ungrateful, that unless after the deliverance, all these things had been brought to their remembrance one after another; they could not understand how they were delivered by the hand of God. And few there were who in the present danger waited upon that which Isaiah had promised; because they judged of the public state of the kingdom and of their own also, according to that which they saw with their eyes. To the end then he might lay forth the excellent benefit of God, he sets all circumstances before them, that so they might acknowledge out of how great danger they were delivered when God freed them out of their enemies hands. As touching ourselves, let us know that this mercy was showed to a people unthankful, to the end the Church might be preserved; and that Christ at the last might appear.

We must note that the Prophet speaks of the second war which Rezin and Pekah made: and this we shall more easily gather out of the holy history, for in the first war Ahaz was overcome, and a great multitude led into captivity, who in the end were brought back by the Israelites, when the Prophet had in the name of God commanded it should be so done. And again the kings of Syria and Israel raised an army and assailed Ahaz, because it was thought they had so spoiled them by the first war, that they had left them no power to resist. Whereas then he makes mention of the second war, it is to amplify the miracle: for Ahaz had not a competent power to resist so great a multitude, seeing all the flower of his soldiers were carried away in the first war. And however there were now many people remaining, yet they were scattered; and besides, were much frightened with the remembrance of the discomfiture which was very fresh in mind. And herein does the goodness of God and his power appear to be so much the greater, that having compassion upon so great a calamity, he gave succor to his people, and in a moment drew them out from the gates of death, even then when they had no hope of salvation. Came up. Here is the proposition and sum of the whole matter. For he shows of what affairs he was to speak: and in few words according to the usual manner of speech in the Hebrew tongue tells what he means to declare soon more at large, and more clearly. For from the very entrance he propounds the issue, to wit, that the enterprise of these two kings took no effect: but by and by after he will show the reason why Jerusalem could not be taken; and yet before he touches that, he will briefly show what counsel and courage Ahaz had.

Verse 2. And it was told the house of David, saying, Aram is joined with Ephraim: therefore his heart was moved, and the heart of his people, as the trees of the forest are moved by the wind.

His meaning is not that the news of this league was brought at that time when the two kings were already near the city, for Ahaz could not safely have issued forth if the army of the enemies had been already in the field: but it is said, that king Ahaz trembled for fear before these kings had assembled their men of war together. From where it follows, that he was terrified more and more as the danger grew nearer him. The house of David signifies the Palace and Court of the king: as if the Prophet had said, Ahaz and his counselors were admonished of the conspiracy made against the country of Judah.

As touching the words; the verb Nachah is diversely translated by the expositors; and because it signifies to lead, some draw this sense, that the Syrian brought his soldiers to the succor of the army, and therefore they think there should be some change of the letters in the word Al: others derive it of Nuach, and translate, He is at rest. According to other some the letters are misplaced, so as Nachah is put in stead of Chanah, which signifies to pitch the camp, and therefore I have thought good to turn it, Syria is joined, or combined: for the Prophet meant nothing else but that the Israelites and Syrians had made a league of war together, to conjoin their forces for the assailing of Jerusalem. Also in the word Ephraim there is a figure called Synecdoche, most used in the Prophets. The whole kingdom of Israel is comprehended under Ephraim, not only because that Tribe was the richest and more populous than the rest; but also because Jeroboam the first king came out of that Tribe.

His heart was moved.] Here we well discern that by the house of David, he means nothing else but the Palace of the king, from where soon after all the rest of the people were terrified: neither could it otherwise be but the common people must needs fear when they heard that the King and his Council were also in that plight. As soon then as these news came, all were overtaken with such an astonishment, that none could hold a joint still. He expresses this quaking by a very apt simile, which we also are commonly wont to use when we say, He trembled like the leaf of a tree. And this pertains to the setting forth of the miracle; for from there it appears that they were in a desperate case, not only in other men's judgments, but even in their own also. They had been all undone then if the Lord had not speedily prevented the mischief. We have here a fair looking-glass, wherein we may behold the strength which the wicked take to themselves all the while they feel not the hand of God; and contrariwise how they are suddenly overtaken with fear, when the Lord shows them any danger; for they are so secure when all things fall out to their wish, that the Lord can scarcely bring them in subjection under his government, and then they think themselves also out of all danger. But if affliction do but a little touch them, then they are by and by out of heart; indeed, are so possessed with terror in their minds, that they behave themselves as blockish people, deprived of all sense. And this is the punishment by which the Lord awakens them out of that deep slumber into which they had cast themselves. For before, it seemed their estate was so firm and sure, that they could never be put down from their greatness: but now at the least noise they hear, they straight fall into a swoon for fear.

Such a fear is a just vengeance of God, whom they would never have reverenced unless it had been drawn from them by force. Let us learn then, that if we have but the least dram of true faith, we must not thus distrust God when we are in any danger. I grant it cannot be that we should be free from trouble and fear when we are in danger of enemies: but we must not so tremble and fear as being perplexed we should move this way and that way, as though we knew no haven, nor place where we may safely fix our footing. For this difference will ever be between the faithful and the unbelievers, namely, the latter sort feel no remedy to quiet their consciences, but the first do by and by flee to God, where they repose themselves with great tranquility of mind, although they be vexed with disquietness for a time, as knowing that they have a most safe refuge and haven of rest in him.

Vers. 3. Then said the Lord to Isaiah, Go forth now to meet Ahaz (you and Shear-jashub your son) at the end of the conduit of the upper pool, in the path of the fullers field,

First, we see how the Lord remembering his covenant, prevents this wicked king, by sending his Prophet to meet him. Shear-jashub the son of the Prophet is joined with him, that he might be a witness of this prophecy. And it is a probable conjecture that this name was not imposed upon him at random, but by a secret instinct of the Holy Ghost, or by express commandment from God, to declare the future deliverance of the people. He bore a seal then as it were engraved in his name, as well of the near exile, as also of their return. It is also credible, that this sign or witness of the prophecy was known among the people, for he should not have been joined in commission with his father, unless he had sustained some authority in his person. The place is specified for certainty of the history: and it may well be that the king went carefully to consider of the approaching of the enemy, to the end he might repulse him, which appears more clearly by the holy history, 2 Kings 16:5. It is called, The path of the fullers field, for it may be the fullers were used to wash their clothes thereabouts; or rather it was some ancient place called by this name: however it be, it was a sign that this miserable hypocrite ran here and there with fear and terror, when Isaiah was coming forth to quiet and secure him.

Vers. 4. And say to him, Take heed, and be still: fear not, neither be faint-hearted for the two tails of these smoking firebrands, for the furious wrath of Rezin and of Aram, and of Remaliah's son.

The verb Shamar, which signifies to keep, is here put in the conjugation of Hiphil, and many expositors take it, to take heed; although they draw it amiss, and to a sense both constrained and besides the purpose, as if the Prophet had admonished Ahaz to take heed how he made war. The sentence is more simple, to wit, that he should not wax faint-hearted, nor waver doubtingly, but that he should be quiet and secure, therefore I have translated, Be assured. The sense is then, that Ahaz should take such heart to him, that at no hand he suffer himself to boil with impatience, neither to torment his mind with restless thoughts. For when men are once stricken with terror, their minds are tossed up and down and have no settled stay.

This exposition is confirmed by the words which follow, Be still: for these two things are joined together: first, to stand quietly upon his watch, to the end he may not be distracted with diverse thoughts, looking this way and that way: secondly, that he be still, and of a calm and quiet spirit within. And behold here the fruits agreeable to a justifying faith. For as the unbelievers waver and float in uncertainty in diverse assaults, and know not to which end to turn them: so the faithful on the contrary are stayed, and cast themselves upon God with quiet minds. Impiety is never at rest: but where faith has gotten strength; there we may see security and quietness of mind, not trembling beyond measure.

These words then express the virtue of a true faith. Now having showed the remedy by which to appease the troublesome passions of the heart, he also forbids him to fear: because nothing is more contrary to faith (who commits her salvation into the hands of God) than fear. But I confess indeed that it is impossible for us to be void of fear, when dangers approach. For faith makes us not senseless. Contrariwise, the children of God are touched with a double fear: the first proceeds from natural sense; which fear they could not avoid, although they had a perfect faith: the other, from the weakness of faith, because there is no man that has profited so well in it, that there should not still remain some relics of distrust, against which we must continually fight. This exhortation of the Prophet therefore must not be understood as if the Lord forbade all fear; but his meaning is, that the faithful must arm themselves with such constancy, that they overcome all their fears. As if he should say, Take heed you be not cast down: and if you meet with strong and sharp assaults, be of an invincible courage, that dangers overwhelm you not — but rather manfully stay yourself upon the power and goodness of your God; to the end you may be able to overcome all calamities.

And to this he immediately adds, that he be not faint-hearted, which is as much as to melt away, or be dissolved. Also it is not without good cause that the Apostle teaches us, that our hearts are established by faith. For when (in forgetting God) we suffer ourselves to moulder away anything at all, through our own infidelity; it proceeds first from a weak and sluggish cowardliness. But he cannot be said to be delicate, or womanish, who resting himself upon the spirit of God, valiantly resists all adversities. From where we gather, that the Prophet meant nothing else, but that Ahaz should wait with an undaunted mind, for that issue which God had promised him.

For the two Tails.] Isaiah uses a very elegant similitude here, to weaken the opinion which the Jews had conceived concerning these mighty Kings, whose greatness had smitten their hearts with such terror: for their cruelty and fury was as it had been a flaming fire; sufficient to have consumed all Judea — yes, and it seemed that this fire could never have been quenched. But Isaiah on the contrary vouchsafes them not so much as the name of firebrands; because that might have seemed somewhat: but only calls them something like fragments or ends of firebrands not kindled, but only smoking: as if a brand being taken out of the fire, should begin to moulder away, and should cast nothing else but a little light smoke. This similitude then contains a singular consolation; by which we are admonished to esteem far otherwise of the violence of the wicked, than according to the outward appearance. They seem to be so mighty, as if they were able to set on fire, destroy, and consume all the world. Now the Lord, meaning to prevent and take away the fear which we have conceived, pronounces that it is but a little weak smoke, of small continuance: although to our seeming it should be such a fire as never could be quenched.

Verse 5. Because Aram has taken wicked counsel against you, and Ephraim and Remaliah's son, saying:

Although he had said before, that the threats and endeavors of the enemies against the people of God, should be vain and turned into smoke; yet he does not conceal how many cruelties they had devised, if God withheld them not. For by evil counsel, he means a destruction: because these two Kings had both conspired to destroy the country of Judah. And to the end he might the better express the same, and might also let them see it, as it were before their eyes, he recites their counsel in the verse following.

Verse 6. Let us go up against Judah, and let us waken them up, and make a breach in it for us, and set a King in the midst of it, even the son of Tabeal.

Let us go up.] That is to say, let us make ready an army. Some translate the verb Nekitsennah, let us trouble or afflict: which indeed shows the origin of the word: but in this conjugation it signifies rather, To awaken. And however I reject not this first interpretation; yet notwithstanding I had rather follow the second, because it agrees best with the Text. By Awakening, I understand, To trouble; and to practice some new stratagem: as we commonly say, raise up stirrings, that this kingdom may no longer be in quiet. As touching that which follows, many expound Nanquiennah: Let us enter into it by force: others; Let us so handle the matter, that it shall not be able to stand before us. I have translated, Let us make an entrance into it. For the verb Baqua signifies that which we commonly say, let us make a breach, or entrance. Now the means to break into Judea, was either to stop the passages by force of arms: or by fears to solicit those which should be timorous and wavering, to revolt: for while subjects hold their obedience, all passage is shut up; but when all is in a hurly-burly, by seditions and factions; an easy entrance is made to pass even to the strongest and best fortified places. Thus these two Kings hoped as soon as they should be arrived in Judea, that they should terrify all the hearts of the people with their great and mighty army, so as they should have neither power nor will to resist. For it is not likely that having so great a multitude of men, they meant to hold any long siege. True it is, that Jerusalem was well fortified: but they thought the city would be frightened and troubled with this great army; and therefore would immediately yield itself to their mercy. Yet notwithstanding I leave it to the liberty of every one, touching the interpretation of these words: seeing the Prophet's meaning is plain enough. But we cannot easily gather from the histories who this Thabeal was. It is very likely that he was some Israelite; who being an enemy to the house of David, these Kings would bind and oblige to themselves.

Verse 7. Thus says the Lord God, it shall not stand, neither shall it be.

That which was said before, was to the magnifying of so rare and excellent a deliverance. For when the Lord means to succor us in temptations, he sets the greatness of the danger before us, to the end we might perceive that he promises no less than the necessity requires. He lessens not, but rather amplifies the evils with which we are pressed: then he offers his promise, and shows that he is all-sufficient to deliver us, although it seems we be past recovery. The Prophet has followed this manner of teaching. For he might simply have told them what should come to pass, and might have encouraged the King and the people; to the end they should not be frightened nor discouraged in regard of these great armies: but he discovers the counsel and deliberation of these Kings; against which he now opposes the promises and decree of God, that his admirable work in their deliverance might the better appear. Behold then the sacred anchor which only holds us fast in the midst of all tempestuous temptations: whereas on the contrary, if God should take away his word from us, we were never able to hold out in adversities. Although the King then was almost overwhelmed with despair already; Isaiah tells him that there is nothing so terrible which he may not boldly despise, if so be that fortifying himself strongly upon this promise of God, he patiently wait for that which he sees not, which yet seems almost incredible to him. He affirms then that however these men have lifted up themselves as giants against God, yet they shall not bring their practices to perfection. And he uses the word, To arise up, as also the Latins by this similitude signify a work with his goings forward. Lastly, he affirms that such a boldness so full of sacrilege, cannot stand. There is yet more vehemence in that which he adds, It shall not stand: that is to say, it shall be so annulled, as if it had never been. We must note this manner of speech well, by which he opposes the bare and naked word of God, against this great haste, and the deliberation of these two Kings.

Vers. 8. For the head of Aram is Damascus, and the head of Damascus is Rezin: and within sixty-five years Ephraim shall be destroyed from being a people.

The head of Syria.] As if he should say, These two kingdoms shall have their limits, even as they have at this present. They aspire to your kingdom, but I have set them bounds which they shall not pass. Damascus was the chief city of Syria, as Paris is of France. He says then that these two Kings must be content with their own greatness, and that whatever estate they were now in, the same should they continue in hereafter. Now after he has told them it is in vain for them to endeavor at this time to amplify their limits; he foretells the calamity of the kingdom of Israel. For by the word, To break, he signifies that this kingdom shall be brought to nothing; and shall be no more. For the Israelites were carried away indeed into exile, and brought to another people: as part of Savoy is now incorporated into the kingdom of France, and has lost its name. This is it which the Prophet means, when he says, that they shall be no more a people: because that Israel in this exile should be mingled with foreign nations, and should even lose its proper name.

Yet sixty-five years.] Seeing that the Israelites were led into captivity in the sixth year of King Hezekiah, and that Ahaz reigned but sixteen years: it is certain that this reckoning of years should not begin from the day that Isaiah was sent to bring this message. For there were only twenty years to the time that the ten Tribes were carried into captivity. Amos had prophesied of it: and no doubt but as this prophecy of Amos was known, so also the period of time appointed was understood of all, every one knowing the number of years. If we reckon, then from the time that Amos foretold these things, we shall find it sixty-five years: for Jotham reigned sixteen years, Ahaz as many. Add to that six of King Hezekiah, wherein the ten Tribes were let into exile: and then take twenty-seven years wherein Uzziah reigned after this prophecy, and it will make sixty-five. This conjecture is very probable: neither need we doubt but Isaiah meant thus. For we have the prophecy of Amos, by which the Lord admonished the people, lest they should have complained they had been suddenly overwhelmed without warning. Isaiah confirms this prophecy, and proposes the same time which was already known to all. Besides, by these words he sharply galls the senselessness of the people of Israel, in that being thus admonished of the destruction both of their country and name; they not only despised (with all boldness) the name of God, but burned with a desire to devour all Judea: as if they meant to scorn this heavenly revelation of set purpose; thinking because a long time was already past, that they therefore had now escaped. The Prophet derides this their folly; namely, because they imagined the word of God would wax old and wither away, in so small a number of years. But because the Israelites were deaf, Isaiah gives them of Judah a set time wherein to look for the ruin of their enemies. This place also teaches, that the Prophets were faithful assistants one of another, to the end they might serve God with one heart and affection.

Vers. 9. For the head of Ephraim is Samaria, and the head of Samaria is Remaliah's son. If you believe not, surely you shall not be established.

Because this is a repetition by which he would confirm that which he said before, namely, that God has limited the bounds of the kingdom of Israel for a certain time; therefore I have translated, In the mean time: for otherwise it would be absurd, that the chief city should remain in her perfection after the kingdom (as he earlier foretold) should be brought to nothing. The sense then is, while the sixty-five years are running on, and coming to their end, Israel has some respite. His chief city shall be Samaria: let him content himself with his bounds, and aspire no higher: for such shall his estate be, till he be wholly cut off, and be no more reputed a people.

Except you believe it.] The particle Ci is put in the middle of the sentence, as yielding the reason of it. And therefore some translate thus; If you believe not: that is to say, because you are not believers. And so restrain the first member to the prophecy of Isaiah: but the second, to the whole word of God, as if he should say, If you give no credit to my words, then your infidelity shall be known to all. But thus there should be no difference between the verb Thaaminu, and the other verb Theamenu, which are of diverse conjugations. But the Prophet has not changed the termination without cause: and it appears by many testimonies of the holy Scriptures, that the verb [reconstructed: Aman], in the conjugation of Niphal, is taken for to stand, or continue fast in his degree. I think then that this is as much as if he had said, Behold your only stay; wait quietly without being vexed in yourselves for that which the Lord has promised, to wit, deliverance: if you wait not for it, what remains, but that you perish? The particle Ci signifies as much (it being also usually so taken in many other places) as surely. He affirms then that they cannot stand, unless they believe this promise: yes, his words sound somewhat more bitingly; namely, that although they refused to give credit to it, and should endeavor to the utmost to overthrow the steadfastness thereof; yet would God for his part continue still to be firm and sure: as also, that themselves could not stand, unless they rested upon the promise here offered them. From where we have to gather a general doctrine: to wit, that our destruction then approaches, when we shall depart from the word of God; however we imagine ourselves to be well and sufficiently grounded. For our salvation is enclosed in the word of God: and when that is rejected, God justly avenges the wrong that is done to him therein: for he was near to have sustained men by his power, if they had not voluntarily plunged themselves headlong into destruction: we must rest confidently then upon the promises of God, or else it is in vain to look for salvation.

Vers. 10. And the Lord spoke again to Ahaz, saying:

Because the Lord knew very well that King Ahaz was so wicked, as he would not rest upon his promise; he therefore sent Isaiah to confirm him by adding a sign. For when God sees that his promises suffice us not, he adds fit and convenient signs according to our weakness: to the end we should not only hear him speak; but that also in seeing his hand reached forth to us, we might be further confirmed by evident testimonies. Whereupon we ought diligently to note the use of signs; namely, to what end God shows miracles: to wit, that we might be confirmed by them in the certainty of the word. For when we see his power, if we make scruple to believe his word, he corrects our doubting, by making us see even the thing itself: and miracles being added to the word, do become seals thereof.

Vers. 11. Ask a sign for you of the Lord your God, ask it either in the depth beneath, or in the height above.

I understand these words high, or low, simply. He puts it to his choice to choose a miracle, whether he ask it in heaven, or in earth. It may be this word in the depth, has some greater vehemence in this place, as if he should say, Take your choice, God will show you by and by that his dominion is far above all the world; yes, that it reaches even to the bottom of all depths, so as at his will and pleasure he can raise the dead out of their graves. See here then a singular goodness of God toward the King, and toward the people, that not only patiently bears with their distrust for a time, but thus graciously submits himself so far, as to be ready to give them even such a sign as they themselves would desire for a pledge of his power. Indeed he had not so much regard herein to the wicked alone, as rather to provide for the weak which had some seed of godliness in them, to the end they might be the more assured that Isaiah spoke not at adventure, seeing he could so readily show a sign of the power of God for a confirmation of his speech. The same goodness of God is now displayed toward such as he bears so much with, although he have just occasion to be angry with them. For how great injury do they to him when they doubt of his truth? What is left to God, I pray you, when he is despoiled of that? Now although we doubt, yet he is not only contented to pardon it, but also to underprop our distrust, not with words only, but which is more, with miracles; and presents them not only to the faithful, but even to the unfaithful likewise, of which we may take a view in this king. Now if he be so gentle to strangers, what shall we think he will be to his own household servants which wait upon him?

Vers. 12. But Ahaz said, I will not ask, neither will I tempt the Lord.

He under a fair pretense refuses the sign which the Lord offered him, saying, that he would not tempt him: for he seems as if he believed the words of the Prophet, demanding nothing else but the word. And truly as impiety is detestable before God, so doubtless he greatly prizes faith. Therefore it should seem that he who rests upon the only word of God, despising all things else, is worthy of great praise, because there is no greater perfection than to submit ourselves to God. Objection. But will some say, Do we tempt God when we receive that which he offers? Certainly no. Answer. Ahaz lied then when he refused the sign which was offered him, under pretense of not tempting God, for there is nothing better or more excellent, than to obey God. It is a great virtue indeed to ask nothing but the word; but if God be pleased to add somewhat more to it, it is then no virtue but a vice to reject such a help as a thing superfluous. Indeed, there is great injury offered to God in despising his liberality; as if that which he does for our sakes were unprofitable, or as if he were ignorant what things were good and necessary for us. We know that faith receives her chief praise, because she holds herself in obedience: but when we will be wise in our own conceits, and despise the least thing which is of God, we are abominable before him, whatever pretense we make before men. We must so join faith to the word then, that we despise not the helps which he offers and gives us for the strengthening of our faith.

As for example, the Lord in the Gospel offers us all things necessary for our salvation: for seeing by it we be joined to Christ, the sum of all good things is contained in it. But to what end serves Baptism and the holy Supper then; should we esteem them as things superfluous? No surely, because whoever without flattering of himself shall take knowledge of his infirmity, which all from the least to the greatest ought to feel, such an one will be willing to strengthen his faith by these helps. True it is we ought to mourn and weep that the holy truth of God (which cannot lie) should have need of any prop for the infirmity's sake of our flesh. But in regard we cannot cast off this corruption from us at the first chop, whoever according to his ability shall add faith to the word, he shall immediately render perfect obedience to God. Let us learn then to embrace the signs with the word, seeing it is not in the power of man to separate them.

Now in that Ahaz refuses the sign which was offered him, he therein showed his rebellion and unthankfulness; for he despises that which God had presented him for his exceeding profit. Hereby also it appears after what manner we ought to require signs, to wit, when they are offered us of God: he then which refuses them, must needs reject the grace of God therewith. Some frantic ones there are at this day who make no reckoning of Baptism, nor of the Lord's Supper, thinking them [reconstructed: ABCs] for little children: which yet they cannot do, but they must therewith reject the whole Gospel: for those things must not be separated which God has joined together. But some will ask notwithstanding, Question. whether it be not lawful to ask some signs of God, for we have an example thereof in Gideon, who desired that his vocation might be confirmed with some sign: the Lord granted his request, and disliked not such a desire (Judges 6:17). To this I answer, Answer. that although Gideon had no express commandment of God to ask a sign, yet notwithstanding he was stirred up to do it by the Holy Ghost, and did it not of his own proper motion. Therefore we must not take the like liberty to ourselves by abusing his example, especially seeing the importunity of men is so great, that they make no bones to ask signs of God without end or measure. Such a boldness therefore is to be suppressed, to the end we may content ourselves with those which God offers us. Now there are two sorts of signs: some extraordinary; which we may call supernatural: as that whereof the Prophet will speak anon, and that which was given to Hezekiah, as we shall see God willing hereafter (Isaiah 38:7). Others are ordinary, and in daily use, as Baptism, and the holy Supper, which contain no miracle, at the least which can be seen to the eye, or by any other outward sense. For that which the Lord miraculously works therein by the Holy Ghost, cannot be seen; but in the extraordinary, the miracle is visible to the eye. Now all other signs have the same end and use, because that even as Gideon was confirmed by that marvelous sign, so also are we confirmed by Baptism and the holy Supper, although we see no miracle before our eyes.

Verse 13. Then he said, hear you now, O house of David, is it a small thing for you to grieve men, that you will also grieve my God?

Because it was an intolerable wickedness to shut the gate against the power of God which should confirm the truth of the promise under color of honesty and modesty; the Prophet is justly offended, and sharply rebukes these wicked hypocrites. Now however it were an honorable thing for them to be held for the race of David (which had been so indeed if they had walked in the steps of David) yet notwithstanding he now calls them the successors of the house of David rather by way of reproach, than otherwise. And in very deed, the ingratitude was so much the more heinous, because this favor was rejected by that house, out of which the salvation of the whole world should come. Their original therefore from whom they had so shamefully degenerated, was a great dishonor to them. And we must observe this order here: for we ought not to begin with sharp reprehensions, but with doctrine, to the end men may be gently drawn, rather than enforced by it. Doctrine. When the bare and simple doctrine will not serve, then we must add confirmations: but if they will profit by either of these, then it is needful to use greater vehemence: In this manner it is that Isaiah thunders here, for having offered doctrine and signs to the king without fruit, he now uses the last remedy, sharply and grievously chiding this obstinate man: and not him alone, but also all the house royal, which was defiled with this impiety.

Is it a small thing?] He uses comparisons between God and men; not that those of whom he speaks, to wit, the Prophets and faithful teachers, can in deed be separated from God, for they are nothing else but the instruments of the Lord, having one common cause with him, as long as they discharge their duties. And the Lord testifies of them, whoever despises you, despises me: and he that hears you, hears me, Matthew 10:40. The Prophet then shapes his speech according to the impiety of Ahaz and his fellows, because they thought they had to do only with men. And no question but we may hear the like voice which the wicked belch out even among us at this day: Are they not men that speak to us? And by this means they think to make void the doctrine of God.

It being then an ordinary thing among the profane contemners of holy doctrine to speak thus, the Prophet acknowledges indeed that they were men which had this charge committed to them, to teach the word of God. As if he should say, be it that I am a mortal man, as you say I am, and that you have such an opinion of the Prophets of God; yet is it a small thing for you to grieve us, but that you will also grieve God himself? But in rejecting the sign of his admirable power which he is ready to give you, you reject him. It is in vain then for you to brag that you make no account of it, because you have to do with men, and not with him. This then is the cause why the Prophet is so moved with anger: from where we perceive the thing which I touched earlier, to wit, that it is time to use severe reprehensions after we have used all the good means which God has given us, and have omitted nothing of that which was our duty: then we must rush upon them with greater vehemence, and lay open that impiety which lay hid under these cloaks of hypocrisy.

My God.] He said before, Ask for yourself a sign of the Lord your God, to wit, while his perversity and rebellion was hidden: now he takes it as proper to himself, because Ahaz and those that were with him were unworthy of the honor of so excellent a title. He shows then that God is of his side, and not with these hypocrites, and thus testifies what his confidence is. For he shows with what conscience he promised deliverance to the king, as if he should say, I came not of myself, but was sent of God, and have told you nothing but out of the mouth of my God. All ministers should have the same boldness, not in appearance only, but effectually rooted in their hearts. The false Prophets will brag too much of this; but it is only a vain and impudent jangling which they keep, with a blind confidence proceeding from presumption.

Verse 14. Therefore the Lord himself will give you a sign, Behold the Virgin shall conceive and bear a son, and she shall call his name Immanuel.

Ahaz had already refused a sign which the Lord had offered him when the Prophet protested against his obstinacy and unthankfulness. Isaiah nevertheless testifies that this shall not hinder the Lord from giving the Jews the sign which he had promised and appointed. But what sign? That a Virgin should be with child. This place is obscure: but the Jews themselves are partly the cause of it, who as much as in them is have depraved the true exposition by diverse quibbles. For this testimony touches them near, in regard it contains an excellent prophecy of the Messiah, who is here called Immanuel: and therefore have they studied by all means to wrest the Prophet's meaning to another sense. Some of them pretend that mention is made here of king Hezekiah, others of the son of Isaiah. Those which draw this place to Hezekiah, are too shameless, seeing it must needs be that he was of years when Jerusalem was besieged, showing thereby that they are altogether ignorant of the history. But behold the just reward of the perverse, namely, that God so blinds them, they are deprived of all judgment. The like befalls the Papists at this day, who often make themselves laughingstocks when they are carried away with the spirit of giddiness to deprave the Scriptures. The pretense of those who think it was the son of Isaiah, is altogether frivolous, because we read not that a deliverer should be raised up of the seed of Isaiah which might deserve the title of Immanuel: for this title is so high and excellent, that it can belong to no man.

Others think, or at the least confess (because they will not contend too much with the Jews) that the Prophet speaks of some child which should be born then, by which Christ nevertheless was figured darkly. But they bring no reasons of any weight, neither do they show who this child should be, nor yet prove it by any testimonies. Now it is certain (as has been said) that this name of Immanuel can properly agree to none that is man only, and therefore we need not doubt but the Prophet speaks here of Christ. But all both Greeks and Latins which have written upon this text are too confident in the expounding of it: for they simply affirm, that Christ is here promised of the virgin Mary, as though there were no difficulty in this place. Now the knot which the Jews would have us untie is not easily done, to wit, that mention is made of Christ here without any cause. Thus they deal with us, willing us to consider well the circumstance of the place. Jerusalem was besieged, the Prophet was to give them a sign of their deliverance: to what purpose is the Messiah promised them now, who should be born five hundred years after? By this argument they think they have won the goal, affirming, that the promise touching Christ could stand Ahaz in no stead for assuring him of the deliverance of Jerusalem. And here they cry victory, chiefly indeed because none have answered them. And therefore I said that the expositors until now have been too confident in this respect, for it is not a thing of small importance to show the cause why mention is made here of the redeemer. Let us see then how we may resolve it.

King Ahaz refusing the sign which was offered him of God, is brought at the last by the Prophet to the foundation of the covenant, which even the most wicked durst not reject. The Messiah must be born, and all looked for him, because the salvation of all the people depended upon him. The Prophet then having rebuked the king, proceeds with him again in this manner, You would fain overthrow the decree of God in rejecting his promise; but this decree notwithstanding shall remain inviolable: your disloyalty and ingratitude shall not hinder God from being the deliverer of his people, because at the last he will raise up his anointed. And for the more full declaration of these things, we must observe the custom of the Prophets, who in confirming particular promises, do lay this foundation, namely, that God will send the Redeemer. By this general prop the Lord everywhere confirms that which he specially promises to his people. And undoubtedly it must needs be that he which looks for help and succor from God, must also be persuaded of his fatherly love. But how should he be favorable without Christ, in whom he has freely adopted us for his chosen, and always receives us to mercy? According to which Saint Paul says, That in Christ all the promises of God are yes and Amen (2 Corinthians 1:20). As often then as God sent any succor to his people in old time, he by and by reconciled them to himself in Christ. And therefore when he threatens famine, pestilence, or sword, he sets the Messiah before their eyes to give them hope of deliverance. Seeing this is so apparent, the Jews have no cause to storm here as if the Prophet should speak without cause of a thing so far remote. For upon what did the deliverance of Jerusalem depend? Was it not upon the manifestation of Christ? Upon which foundation the salvation of the Church has evermore been built and upheld.

Isaiah then speaks properly, saying, You receive not the promises of God; but yet will he fulfill them: indeed, he will send his Christ, for whose sake it is his pleasure to preserve this city: and however you be unworthy of it, yet God will have regard of his own glory. King Ahaz then is shut out from the sign which he had before rejected, and is deprived of the benefit of which he made himself unworthy: yet is the inviolable promise of God offered again to him, which is sufficiently shown by the particle Laken, which signifies Therefore, as if he should say, Because you reject this particular sign which God offered you; the same God which was so liberal as to offer you a sign freely, will not cease to give it, although it be irksome and cumbersome to you. But whereas I have said, that the event of this promise is made even to Ahaz, my meaning is not as if God did therein comprehend him within the number of his chosen, for whose salvation God had ordained his Son: but as in respect that the word was directed to the whole body of the people. For they which expound the word Lakem, which signifies your sons, is constrained. Moreover, the Prophet leaves this profane king in regard of the accomplishment of the promise, and has respect to the people who were adopted of God. He will give it you then, not to you, O cursed king, nor to your companions, but to you whom he has adopted. For the covenant which God had made with Abraham remains sure and unmovable. And the Lord has always had a remnant to whom the fruits of it do appertain, although hypocrites rule and bear sway over the people who are partakers thereof. So then there is no inconvenience to propound this promise to the visible Church, and to set it in full view before their eyes.

Behold a virgin.] The word behold, has great weight, and it is put to set forth the greatness of the matter. And so the Scripture tends to speak of excellent and memorable things, to the end that men's minds may be lifted up above all earthly things. The Prophet commands then that those which hear him should be attentive, and consider this extraordinary work of God; as if he should say, Be not sluggish, but weigh this great grace of God, which you ought cheerfully to receive; but it is hidden from you, because of your dullness. Now although the word Alma which signifies virgin, be derived from Alam, which signifies to hide, because bashful and modest virgins press not into public meetings: and although the Jews contend very much about this word, denying that it is taken for virgin, because Solomon uses it for a young maid which is beloved; we need not stand long in deciding this question. Let us grant them that Alma signifies a young damsel betrothed, and that this word is to be referred rather to the age as they will have it (which the Scripture notwithstanding uses often when it speaks of a virgin) the thing itself sufficiently refutes all their slanders. For what matter of admiration had the Prophet spoken of, if he had said, that a maid should conceive by the company of man? Truly it had been a ridiculous thing to set this forth for a matter of wonder or miracle. But put the case it should be spoken of a woman which should conceive by the help of man, yet all may see it to be a fond and senseless thing, that the Prophet speaking to the Jews of a new and extraordinary matter, should add that a betrothed maid should conceive. It appears sufficiently then that he speaks of a virgin which should conceive by the power of the Holy Spirit, and not according to the common order of nature. And this is that mystery which Saint Paul so highly magnifies, namely, that God was manifested in the flesh (1 Timothy 3:16).

And she shall call.] The verb is of the feminine gender among the Hebrews. For I know not from where they have taken it which read it in the masculine, seeing the copies which we use differ not one from another in this respect: so that being referred to the mother, it is certain that some extraordinary thing is expressed. We know that the charge is always given to the father to impose the name on the child, in regard it is a sign of that authority and power which fathers have over their children, neither belongs it to the women. But here it is transferred to the mother. From where it follows then that he is so conceived of his mother that he had no father on earth, for otherwise the Prophet should pervert the common use of the Scripture, which attributes this office to men only. Although it is to be noted, that this name was not imposed on Christ by the will of his mother, neither had there been any weight therein; but the Prophet means that the virgin shall be as it were the herald which shall publish this name, because there should be no earthly father to perform this office.

Besides, this name was attributed to Jesus Christ even in regard of the effect, because the only son of God clothed himself with our flesh, and united himself to us in taking one selfsame nature with us. He is called then God with us, or conjoined with us, which can not agree to the man that is not God. The Jews in their cavillings say, that this name was imposed on Hezekiah, because God delivered his people by his hand. He (say they) who is God's minister, Answer: represents his person. But neither Moses nor Joshua, which delivered the people, were so called: it follows then that this name Immanuel, is preferred far before that of Moses, Joshua, or any other; for by this name he surmounts all those that either were before, or shall be after him: it being a testimony of a high and excellent dignity and authority with which he is adorned above all creatures. Therefore it appears that not only the virtue of God is here set forth to us as it was wont to be by such ministers, but the union of the person, in which Christ appeared God and man together. From where we still perceive, that Isaiah tells us no common matter, but shows an incomparable secret, which the Jews labor with tooth and nail to obscure and darken.

Vers. 15. Butter and honey shall he eat, till he have knowledge to refuse the evil, and to choose the good.

Here the Prophet confirms the true humanity of Christ; for it was a thing altogether incredible, that he which was God, should be born of a virgin. So strange a thing agreed nothing at all to human reason. To the end we should not think then that he imagines some ghost, he declares the signs of this humanity, by which he shows that Christ shall appear in the very true nature or flesh of men, to wit, because he shall be nourished after the same manner that other little children be. Now the Jews had another manner of nourishing their children than we have, for they used honey, which we commonly use not, and they retain this fashion among them yet to this day, so as they cause the infant new born to taste of butter and honey before they give it suck.

Till he know.] That is to say, till he be come to those years wherein he can discern evil from good, and as we commonly say, till he be of discretion: for the letter Lamed, signifies the time and term, namely, how long he shall be nourished after the manner of children: and this serves to prove his human nature so much the more. By knowledge he means that understanding and judgment which comes after infancy is past. Whereby we see how far it pleased the son of God to abase himself for our sakes; that he would not only be fed with ordinary food, but was also content to be deprived of understanding for a time, and to sustain all our infirmities according to his human nature; for this can not appertain to the divine nature. Saint Luke speaks of this time of Christ's ignorance, when he says, he profited in wisdom, and in stature, and in favor with God and men (Luke 3:35). If Saint Luke had said simply that Christ profited, one might have replied, that was in regard of men; but he expressly adds toward God. It was needful that he should be like to all other little children for a time, that he might be destitute of understanding as touching his humanity.

Vers. 16. For before the child shall have knowledge to avoid the evil and to choose the good, the land that you abhor, shall be forsaken of both her kings.

Many are here deceived when they will conjoin this present sentence with the former, as if it were spoken of the same child, and so make it an exposition of the former, as if the particle Ci were rational. But if we more narrowly weigh the Prophet's meaning it will sufficiently appear, that having left the general doctrine, from which he had made some digression, he now returns to the matter again; for having grounded the hope of Jerusalem's deliverance on the promised Messiah, now he teaches how it shall be delivered. I do not expound this verse then of Christ, but of all children in general; and herein I differ in opinion from all others which think it should be spoken here of some certain child. But for my own part I take the word Hannar generally, so as the letter He should be added for the better understanding, rather to show the age, than some special child, as we commonly say, The child, adding this article The, for the clearer understanding of the matter; which also is very usual in the Scripture. Now if the word the had marked out some particular child, he would rather have said, this child, as in other places. Neither is it likely that this promise touching the ruin of the kingdoms of Syria and Samaria (which followed not long after) should be deferred five hundred years, that is, to the coming of Christ: we know this were too great an absurdity. The sense then is, Before the children which shall be born hereafter shall know to discern evil from good, the land which you abhor shall be forsaken.

By land I understand the land of Israel and Syria: for although they were two countries, yet notwithstanding they were esteemed but one, by reason of the covenant which the two kings had made one with another. Some take the land for Judea; but that cannot agree, because of the relative that follows. Now it is easy to gather from the holy history, that these things came so to pass according as they are here written. For after Ahaz had called the Assyrians to help him, Rezin was slain by them (2 Kings 16:9). Pekah king of Israel died soon after, that is to wit, in the twelfth year of king Ahaz: and Hoshea the son of Ela reigned in his stead (2 Kings 17:1). Before the children then which should be born soon after should come to years of discretion, both the kingdoms were destitute of both their kings, because Rezin and Pekah died before that time. The word indeed is directed to Ahaz; and to the end he might be the more revived, God promises him to take vengeance of his enemies; yet only to the end he might be left the more without excuse. As touching the words, it is said, that king Ahaz abhorred or detested the land of Syria and Israel, because from there he was assailed. God promises then that these kings shall quickly perish. Some turn the word Mipne, Because; and I confess it is often taken in this sense: but I expound it more simply here, as if he should say, the land shall be forsaken and left destitute of the presence of her two kings, so as they shall appear therein no more. And by these words of the Prophet it sufficiently appears, that these things are to be understood of both kingdoms.

Vers. 17. The Lord shall bring upon you, and upon your people, and upon your father's house (the days that have not come from the day that Ephraim departed from Judah) even the king of Assyria.

Here the Prophet on the other side threatens this wicked hypocrite, who seemed afraid (forsooth) to tempt God, and yet in the meantime sought help from those whom God had forbidden him to meddle with. To the end then he should not lift up his crest too high in regard of this promise here made to him, he denounces his destruction, and testifies, that the help which he expected, to wit, from the Assyrians, should be altogether for his overthrow. As if he should say, You promise yourself wonders from the king of Assyria, and think that he will stick close to you, because that (against the commandment of God) you have made a league and peace with him; but you shall shortly feel what profit will then come to you by tempting of the Lord. You might have rested quietly at home, and so would God have been merciful to you; but you loved rather to have help of Assyria: well, you shall learn by experience, that their cruelty shall far exceed the cruelty of all other enemies. This speech of the Prophet then suits very well with the former; for he presses the disloyalty and unthankfulness of the king the more nearly, who in rejecting both the word of God and the sign, had made himself utterly unworthy of any promise at all. Also because that as soon as hypocrites have escaped any fear or danger they turn by and by to their old bias again, he affirms that the Jews can by no means escape but they must be chastised, according as they had well deserved. For this cause he says expressly, that the house of David (which by a special privilege ought to be exempted) shall be wrapped even under the like calamities. For God so moderates his judgments, that while he spares his Church and provides for the safety thereof, he yet in the end causes the wicked (who are mingled with the good) to feel the rigor of his vengeance.

From the day that Ephraim.] The Scripture uses this phrase of speech when it notes out [2 pages missing] say when a thing is sold extremely underfoot. There is no field so barren and unfruitful that is not worth more, if so be a man be able to husband it, as they do when a land is well peopled. He adds the reason of the changing of the price, whereby it appears that he speaks of a waste and destruction. There shall be no laborers, says he, because of the bushes and briars, which we see comes to pass in an extreme calamity. I think also that the letter Lamed, which some have expressed by the word To, signifies Because. For the enemies having pillaged and made havoc of all, and no husbandmen nor vinedressers being left, the best husbanded places must of necessity be covered with thick bushes and brambles. His meaning is therefore, that there shall be so few inhabitants, that scarcely one should be found that would bestow the least piece of silver to buy the fairest lordships.

Vers. 24. With arrows and with bow shall one come there, because all the land shall be briars and thorns.

The verb is in the singular number, yet notwithstanding we may expound it by the plural, to wit, that the archers shall go through Judea. Some think Isaiah speaks of bows and arrows, because the enemies should be so fearful to behold, that no man should dare to approach near his possessions without armor. But I think it more probable that men shall go hunting where the land was well tended and dressed before, because there should be caves and dens for wild beasts. Now this is a miserable change, to wit, when fields which in times past were husbanded and fruitful, are converted into forests and bushes. And therefore by bows and arrows in this place I understand hunting; and the sense is, that the farmers shall not come near their vineyards, but the hunters: and that they shall not meddle either with planting or pruning of vines there, but others shall hunt wild beasts in those places. So that for conclusion, he notes nothing else but an utter desolation, by means whereof the whole land shall be turned topsy-turvy.

Vers. 25. But on all the mountains which shall be dug with the mattock, there shall not come there the fear of briars and thorns: but they shall be for the sending out of cattle, and for the treading of sheep.

It seems here that the Prophet contradicts himself, for up to this point he has spoken of the consumption of the land: but now when he says that oxen shall feed in the places where there were thorns and briars, he describes as it were a new estate. This has caused some to apply these words to the consolation of the people. But the Prophet's meaning is nothing less, because he declares that the mountains which were far remote from the places where men dwelt, and where men went with great difficulty, should now be fit pasture for cattle by reason of the multitude of folks who should retire there. And because every one would flee to the mountains, which in former times were desert and inaccessible, they should not fear to be scratched with thorns, because there should be inhabitants enough to suppress them. Now this is a miserable thing, when men can in no other way escape from death, but by running among the thorns and brambles. His meaning is then, that men shall seek shelter and habitation in the mountains, which were desert and uninhabited: because there shall be no room left for safety in the plain. And thus he portrays the ruinous and pitiful estate of all the country; namely, such a horrible destruction, that the face of the land shall be utterly changed from that it was before. When the Prophet foretold these things to King Ahaz, no doubt but he despised them. For this wicked king, resting upon his forces, and upon the league with the Assyrians, stayed himself thereupon, and settled himself again upon his lees: as soon as the siege (which threatened the city) was raised and gone. But Isaiah notwithstanding did not cease constantly to discharge his duty; showing still, that there was no succor but in God; testifying to this wicked hypocrite also, that his ruin would come from that place from where he looked for safety and deliverance.