Chapter 8

Vers. 1. Moreover, the Lord said to me; Take you a great roll, and write in it with a man's pen; Make speed to the spoil, haste to the prey.

This prophecy contains no new matter: but is a confirmation of the former; in which Isaiah had prophesied the destruction of the two kingdoms of Israel and Syria, which was at hand. He had also foretold, that both countries should lose their kings, before the children which should be born soon after, were able to discern between good and evil; that is to say, before they should be of discretion. But because the wicked take no warning by any threatenings, it was needful that this prophecy should be repeated, and confirmed by some sign: First, that he might awaken the people, God commands this prophecy to be published and written, to the end all might take knowledge of it. We have said before, that the Prophets were accustomed after they had received commandment to publish anything to the people, to comprehend the sum of it in few words; and then fixed it to the gates of the Temple: as we may gather from the book of Habakkuk (Habakkuk 2:2); with which if we compare this place, the thing shall be manifest enough. But here is a more particular thing: for he not only commands the prophecy to be written; but he requires a great and large roll, to the end it might be read a far off. For by how much smaller the letter is, so much the more difficult and obscure it is to read. To this pertains that which immediately follows, touching the style of a common person. The word Enosh, is taken for a man of any trade; to the end all, indeed the simplest idiots might read that which should be written.

Make haste.] This short and terse manner of speech has much more vehemence in it, than if he had stood to dilate the matter at large. For everyone was able to carry home four words to his house; and in them to take knowledge of the swiftness of God's wrath; as also to be the more near, and in good earnest touched with his judgment, no less than if he had felt it with his finger. Lastly, the Lord would not strive with words, because it was now no time to plead; but rather to represent the matter by an outward sign. By an example then he sets the vengeance of God before their eyes; of which the Prophets had so often told them in vain before: to the end it should pierce the more deeply into their hearts, and should remain engraved in their memories. So that as often as one should but mention these words, haste to the spoil; they should also call to mind the destruction of Israel and Syria, and be further certified of it. Now because the Prophet prophesied in the former chapter of the coming of Christ; many inaptly expound this of him: to wit, that being furnished with a heavenly virtue, he came to despoil the prince of the world; and therefore hastens to the prey. Although this has some show of wit, yet it can by no means agree to the text. For the true and plain sense declares, that the Prophet says not any new thing, but confirms that which he had said before.

Vers. 2. Then I took to me faithful witnesses, to record, Uriah the Priest, and Zechariah the son of Jeberechiah.

The Prophet uses a noun and verb derived from one root, and the meeting together of the words has elegance: as if we should say, I have witnessed myself with witnesses. Now because this matter was of great importance, he took witnesses with him, as men were accustomed to do in things of consequence. He calls them faithful; that is to say, true and fitting: and yet notwithstanding one of them was a cursed and wicked apostate, who to flatter the King, built an altar like to that at Damascus; and openly consented to a horrible impiety and abomination. I know there are others who are indeed of a contrary opinion: but if we consider the circumstance of the time well, we shall find it to be even that same Uriah, who like a trencher-chaplain, conformed himself to the ungodly humor of the King; as the holy history witnesses (2 Kings 16:11). Whereas they think it was some other, because Isaiah calls him faithful: it is too weak a reason; for the Prophet did not so much look to the man, as to the office which he exercised; in regard of which, he was sufficient to be a witness in this case. He meant not to say then, that Uriah was a good man; but that his person was not to be rejected, in regard of the authority of his office; but was in respect thereof, a witness free from all exception; as they say. Moreover, I think this prophecy was fixed to the doors of the Temple, in the presence of Uriah and Zechariah, who were taken to be witnesses to it. For he speaks of no vision, but of a commandment of God, which he indeed did and performed: to the end these words might be as a common proverb in the mouths of all the people.

Vers. 3. After I came to the Prophetess, which conceived and bore a son: Then said the Lord to me; call his name Maher-shalal-chash-baz.

I make no question but this which follows happened to the Prophet in vision to seal up the former prophecy. It seemed then to Isaiah, that he had the company of his wife; and that by this copulation he begat a son upon whom this name is imposed. There were no absurdity if we should confess that the Prophet had the company of his wife; and that he did indeed beget a child, to whom this name was given: neither would I much contend with him which should be of such an opinion. But because it is not very likely that this name was imposed upon any man, there being no testimony of it: I rather incline this way, to think that this vision was offered to the Prophet, as a confirmation of the former prophecy. He calls not his wife a Prophetess, as the wives of Kings are called Queens, by way of honor: but because she was a public person in this vision. Isaiah therefore out of doubt, does of set purpose turn away the minds of the faithful from thought of any carnal copulation; that they might so much the more attend to this sacred mystery. For however it be a thing lawful in itself to beget children in marriage; yet notwithstanding nature itself teaches, that the act is a matter of shame, which seeks to do it secretly.

Vers. 4. For before the child shall have knowledge to cry My father, and my mother, he shall take away the riches of Damascus, and the spoil of Samaria, before the King of Ashur.

Here follows both the exposition of the obscure words of Isaiah; as also of the vision joined to it. For seeing God meant to speak briefly, it was needful it should be intelligible. I refer not the word child to the son of the Prophet, but to all those that should be born soon after; as I have said heretofore. He threatens then, that the two kings of Israel and Samaria, shall be cut off before those children shall be of any growth. In the presence of the King of Assyria. That is to say, according to his desire and will. Wherein it may be he meets with the ancient manner of those which triumphed: before whose chariot they used to carry the spoils of the enemies. Thus the spoils of Damascus and Samaria shall be borne before the King of Assyria. From hence it appears yet better that the Prophet meant nothing else but to foretell the ruin of the kingdom of Israel and Syria: first, for the comfort of the faithful, and secondly, to scorn at the foolish fear of this cursed king, which could not endure that the Lord should succor him. He had not only rejected the promises; but also the sign which was offered him. This is the cause why the Prophet does so much the more reprove the impiety of this king, and of all the people: as if he should say, I see that you are resolved to believe nothing: but yet is the Lord determined to assist his chosen. For you shall shortly see sudden and unexpected changes, by which God will deliver his people. And yet it is certain that these things are not directed so much to the king, as to the faithful. From this we are to note, that the servants of God do not always speak so that the hearers do by and by believe their sayings. Isaiah speaks here to the wicked, whom he profited nothing at all. Why then does he direct his speech to them? To the end he may convince them more and more, and to lay their infidelity in their dish: as also that the goodness of God might be the better known. For who would not have thought but such an impiety would have shut up the gate of all God's mercies from them? Yet notwithstanding the Lord by his goodness overcomes both the perversity of the king, and of the people. Now you see the Prophet's drift, to wit, that while he reproaches the wicked with their pride, he shows them notwithstanding that God is always like himself.

Verse 5. And the Lord spoke yet again to me, saying, 6. Because this people has refused the waters of Shiloah which run softly, and rejoice with Rezin, and the son of Remaliah.

To the end Ahaz should not wax secure, nor rest himself upon a vain hope, the Prophet suddenly breaks off his speech touching the common salvation of the faithful, and does again set the threatenings and chastisements before the unbelievers. Some think that he speaks here against those which only sought after news: as indeed it comes to pass, that the common people for the most part are not contented with the present state, but desire to hear of a new king. And that often happens to many, which we see befall those that are sick; namely, they hope to be better, when they have changed their place. The wills of men are so perverse, that when things fall not out as they would, they look after nothing but a change in the state, greedily pursuing after tidings thereof, thinking to receive some relief by it. But I think the meaning of the Prophet is to be stretched further, and is not to be referred only to those who asked after a change: but that it is rather a general speech comprehending all estates: for impiety, and the contempt of God had almost overgrown the whole land.

He speaks not then of any small number or of a particular faction; but of the whole assembly of the people: and seeing they were almost all of them degenerate, he very justly reproves them all. I confess indeed that he excepts a little remnant of the faithful, of whom he will make mention by and by. Now the offence is, that the people distrusting their own weakness, desired greater riches and forces. He says then, that they despised the waters of Shiloah, because the Jews made no reckoning thereof, and were discontented with their own estate. He adds, that they delighted to look to Rezin. Others translate, with Rezin: but the particle, to, expresses their perverse desire better. His meaning then is to say, that the Jews seeing themselves destitute of great garrisons, looked to others, and longed for the riches of the kingdom of Israel. For when they considered their poverty and weak estate they trembled, and trusted not in God at all; but only in outward helps. They thought they should be in great safety, if they could obtain a prince equal in power to the king of Israel. Thus they rejoiced in other men's riches; and desired them.

Verse 7. Now therefore, behold the Lord brings upon them the waters of the river, mighty and great; even the king of Assyria with all his glory, and he shall come up upon all their rivers, and go over all their banks.

He speaks in the present tense, to the end all should lay it the nearer to heart. Behold, the Lord brings upon you violent waters. We must note the similitudes which the Prophet uses: for the speech is much more elegant, than if he had spoken barely and nakedly without them: and it is as if he had said, Because the people are not contented with their condition, but are ever lusting after the riches and wealth of another, I will show them what it is to have a mighty king. As for example, if some few people subject to a poor and obscure prince, having mighty neighbors that were subjects to a king of great renown should say, Oh, what a goodly thing were it to be the subjects of such a powerful king, to be under the government of the Emperor, or of the King of France, who have an invincible power! Should not God have just occasion to chastise such a wicked desire? For by how much the more mighty kings are; so much the more do they oppress their people: they will be under no control, but will do whatever they list: add also, that they know not the measure of their power, but according to their strength they give themselves license to do what them likes. The Lord reproves this unbridled desire of the Jews, that in distrusting their own strength, they looked not to the Lord; but to the riches of mighty kings. Now this reprehension has much more grace under these figures, than if he had spoken without them.

Shiloah, as Saint Jerome says, was a little fountain, from which proceeded a river running softly through the midst of Jerusalem. And because this little river was insufficient to defend them, they desired and asked after those great rivers which environed, and greatly enriched the cities. For there is nothing which brings more renown and riches to a country, than these great navigable rivers, by which one may fetch in and carry out all sorts of merchandise, the more easily. He compares the Euphrates then, (which is the most renowned river in the East) with Shiloah; and follows the same similitude: understanding by violent waters, the Assyrians, which should waste Judea, and spoil it wholly, as it were with a deluge. I will show you, says the Lord, what it is to wish for these mighty and violent waters.

And shall come up.] This place ought to be diligently observed. For we have all of us a distrustfulness naturally rooted in us, so as when the help of man fails, we are out of heart. Let God make what promise he will, we cannot be resolved of the truth of it: but have our eyes fixed upon our own feebleness, and being besotted, we lie like blocks in our fears. And therefore have we need to seek a remedy for this vice. Shiloah then; that is to say, the vocation or condition to which God has called us, with promise of blessing; should be to us a strong defense, although we see it not before our eyes; and that we should prefer the same our estate before the power of the greatest Kings of the world. For if we rely upon the succor of men, and place our confidence in riches and abundance of silver; we must look for the chastisement which the Prophet threatens in this place. The holy history witnesses that these things came to pass; so as he which shall read therein, shall have no great need of an exposition of this place. The Assyrians whom the Jews called to their succor, destroyed them: and this was a just punishment of their distrust. Wherein we have a fine looking glass to behold the end of such lustful people, who could not content themselves with the promise of God's aid and succor. Let us then look to ourselves, and let us be warned by this destruction of the Jews.

The Church for the most part is in such case, that she is always destitute of the help of men, lest while we be too well established in our outward estate, we should have our eyes dazzled with our riches and strength, and so should fall to forget God. We must learn to rejoice in our weakness, and to content ourselves therewith; to the end we may depend upon the Lord for succor: so as the small and low waters be better pleasing to us than all the great and boisterous rivers of the Heathen: let us not therefore envy the greatness and power of the wicked. To this purpose it is said in Psalm 46: The streams of the river shall rejoice the city of God; the sanctuary of the most high is in the midst thereof, therefore it shall not move: God will help it right early, the Heathen make a noise, the kingdoms shook, and the earth trembled: The Lord of hosts is with us, etc. Objection. If any shall object that the help and succor of men is not to be despised: the answer is very easy: Answer: to wit, that the Prophet condemns not such helps here; but that cursed fear which drives us into despair: as when we are so frightened, that no promise of God whatever can hold us in our places. Now we must yield God this honor to content ourselves with him alone, although all things else should fail us; seeing we are assured that he is always ready to relieve us. And then it is all one whether we have outward helps, or whether we have them not. For if we have them, it is in our liberty to use them; if we have them not, let us be content: and let one God only suffice us for all necessities. For he is sufficiently able to fulfill his promises of himself, and needs none of man's help: therefore we may boldly commit ourselves over into his only custody and safeguard.

The verb Kalaq, which sometimes signifies to pass; is as much in this place, as to spoil and cut off: as if the Prophet should have said; He shall not only slightly pass through Judea, but shall also overflow it; so as he will drown and destroy it wholly. For he will spread himself all over the land in all places. He adds,

Verse 8. And shall break into Judah, and shall overflow and pass through, and shall come up to the neck; and the stretching out of his wings shall fill the breadth of your land, O Immanuel.

This similitude is taken from a man, who entering into a river, goes forward by degrees till at length he comes up to the neck. So shall Judah be environed with this boisterous flood; to wit, with the Assyrian: in such sort, as he shall wade into it up to the neck. Now he speaks this of Jerusalem, which was the chief and capital city in the kingdom: for when the Assyrian arrived there, it was no hard matter to destroy all Judah. The breadth of your land. That is to say, over all the parts of it. The Prophet goes on still with the similitude of his prophecy, and shows how great the violence of the Assyrian will be, and he amplifies his fierceness and turbulence by the same similitude, to wit, of a raging stream, which having broken all ramparts that could be set before it, overflows and spreads every way, overruns and bears all down before it. For he follows his denunciation against the Jews, as he began to do in the two former verses. And as he had threatened the Israelites and Syrians with destruction, so now he likewise threatens the Jews with the same. For the better understanding of this, we must consider the context which Isaiah disposes very fittingly. He had directed his speech before to others, because Ahaz was unworthy of it. The Lord shall give you a sign, and this we have handled in the former chapter. He therewith adds the means whereby to preserve Jerusalem, to wit, by the sudden mutations which should happen to Israel and Syria. This was confirmed in the beginning of this chapter as well by express commandment, as by vision. Now he comes to the Jews, who should not think to escape without punishment; as also that they should not be too much lifted up with the fall of their enemies: for he shows that their reward is very near, and that they shall be chastised for their impiety and disloyalty, because they despised the Lord, and would not be satisfied with his promises, signs, and benefits which were offered them in all fullness and abundance.

Quest. Immanuel.] Some ask why the Prophet rather turns his speech to Christ, than to call it God's holy land: for no doubt but by the name of Immanuel he means Christ. It would seem that this was said to express the indignity of the offense so much the more: because Judah was not only consecrated to God, but also had the pledge of his salvation in the person of the Mediator; and therefore should be a great indignity to them to be destroyed by an infidel king. Ans. But I think rather the Prophet adds this word, to give some hope again to the faithful, and to comfort them in so great a calamity, for they might have been out of heart, seeing the country so cruelly wasted and spoiled. His meaning is to say then, that this destruction shall not hinder the coming of the Redeemer (of whom he had made mention before.) As if he had said, The land shall be yours, O Immanuel, you must dwell and remain in it. This then is added in place of a consolation, giving them to understand that the land being pillaged and destroyed, shall yet notwithstanding be rather God's than man's. And this turning and applying of the speech to the second person, has great vehemence; because by this means he has recourse to the promised redemption: to the end the Lord may moderate his anger in the midst of these horrible calamities.

Vers. 9. Gather together in heaps, O you people, and you shall be broken in pieces, and hearken all you of far countries: gird yourselves, and you shall be broken in pieces: gird yourselves, and you shall be broken in pieces.

The verb Raaf signifies to bruise, or to break, whether it descends from the word Roa, or from Raah. But because Raah signifies to conjoin or assemble, some had rather take it in this sense; which also agrees best with the argument and context of the Prophet. For whereas some translate, Break you, to wit, either the kingdom of Judah, or the Assyrians; it seems too constrained, and too far-fetched. But it appears that the Prophet describes the counsels and enterprises by which they thought to cut off the Church of God, because he by and by adds, Gird yourselves. Also in the beginning of the next verse, Take counsel. The word then of Assembling, properly agrees to this place, unless any had rather take the word to Break by a figure; to which I willingly yield, and so the word amounts to as much as to heap up, or (as we commonly say) to pack up hard together, because things which are pressed, are also consequently pressed with violence and thrust together. He means then not only a heap, but a heap well pressed together: as if he should say, Gather yourselves close together, as if you were some very thick heap. This signification as it seems agrees very well to the circumstance of this place; and that which is added afterward tends also to this, Arm yourselves, Gird yourselves. But the Prophet encourages himself with trust and confidence, after he had made mention of Immanuel, that is to say, God, who was to assist his people. And by the very same means conceived a new hope against the enemies, who although they might seem to have obtained all their desires when they had spoiled the country: yet shall the Lord be conqueror, and would maintain his own against the cruelty of their adversaries. And thus withdrawing his mind from the contemplation of this calamity, he turns it to Christ, and in beholding of him, he so fortifies himself, that he is bold to triumph over his enemies, as if he had already overcome them. We are to place the Prophet then as it were in the watchtower, from where on the one side he beholds the discomfiture of the people, and from the other the Assyrians conquering and overflowing in all pride. Then being comforted by the sight and name of Christ, he forgets all his afflictions, as if he suffered nothing; and being delivered out of all misery, he turns himself against the enemies which God should destroy soon after. And this we ought diligently to observe, that having now to wrestle against the same temptations in these afflictions which the Church endured, and with the burden of which she is almost overwhelmed: that we immediately cast our eyes upon Christ, by beholding of whom we may triumph over Satan, and all sorts of enemies.

Why does he mention peoples, seeing the Assyrian only should destroy the land of Judea? I answer, that the army of the Assyrian was composed of diverse nations, for he had subjected the Chaldeans, together with many others: and therefore this monarchy comprehended diverse countries. Notwithstanding, he has also an eye to the Israelites, Syrians, and Egyptians, and to all other enemies whomever which had set themselves against the Church of God. Neither does he speak of one plague with which the Church was afflicted only, but of the perpetual combats which the chosen people should sustain from time to time. For the better understanding of this we must join the verse following: wherein in the latter end it is added, because the Lord is with us. For behold the foundation of our deliverance, to wit, God with us. Let men conspire, let them plot, consult, and determine, all shall be in vain, because there is no counsel against the Lord. Let us begin then at this foundation, if we mean to be strong indeed. (Proverbs 21:30)

But we are to examine whether it be lawful for all to rejoice in this manner; the wicked brag indeed that God is with them: neither do they make any bones to triumph and glory in his name, and yet is their glory vain and to no purpose. As touching the faithful, their valiant mind is grounded upon the word of God, and proceeds from a true faith, lively engraved in our hearts: by means of which we dare boldly triumph over all our adversaries. As also Saint Paul teaches, who encourages all the faithful by this doctrine, If God be with us, who shall be against us? (Romans 8:30). Let us then in the first place look that we have the Lord with us; which cannot be done, but we must embrace the promises by faith: which if we have, then shall not our rejoicing be in vain. Whereas he speaks to a nation so far off, to which this voice could not reach, the reason is evident enough, to wit, that the faithful might know the efficacy of the word, and might understand that the Assyrians with all their preparations should be governed by it, although they were very far remote: as if he should say, It is true that you despise God, but he can easily keep you back far off, and beat down all your rage.

Gird you, etc.] The repetition is not superfluous, for it is much more hard to look for the succor of God again after we have once been delivered; than to embrace the promise of one only deliverance. And further, although the first assaults of the enemies do not much astonish us, yet notwithstanding when we see them obstinate in their malice; their hardness of heart weakens us, of which we have daily experience. For if any danger presents itself, we can look for succor from God for a time, but if we fall into it the second time, we quail: and such is our woeful unthankfulness, that we can hardly be brought to believe that God will assist us once more. So then, we are out of heart if perhaps we fall into danger often times, thinking surely that God will be weary at the last, if he does us good and succors us every day. Isaiah therefore would prevent this weakness of men, that when we have been assailed once or twice by enemies well provided and furnished: yet notwithstanding to remain courageous and invincible still. And if it fall out that being once circumvented they yet double their forces, never ceasing to weary us, yet let us not therefore wax faint or out of heart, because God is able to destroy and cut them off today and tomorrow, even as often as they imagine our overthrow. (Chapter 26:4)

And in this place also we are warned of our estate and condition, to the end we might learn to be always upon our watch, and ready to sustain new assaults: and not to think we are therefore discharged when we have resisted once, because Satan is never idle, but is ever busy in his charge, not ceasing day nor night to procure our ruin. He solicits and stirs up his soldiers, and sets them on fire with new lusts. But although we must of necessity enter into the combat often, yet let us be assured to obtain the victory. Let us fight then with cheerfulness; and keep our standing firm in the battle. (1 Peter 5:8)

Verse 10. Take counsel together, yet it shall be brought to nothing: pronounce a decree, yet it shall not stand: for God is with us. Hebrews: Immanuel.

Having spoken of the force of the enemies, he comes now to their counsels; as if he should say, However the enemies are mighty not only in weapons and strength, but also in counsel and wisdom, yet shall they lose all their labor. This notice therefore was very necessary. For it often happens that we despise our enemies, however mighty or well armed they may be, because they lack counsel, and are rather carried with blind fury, than led by reason: he advertises therefore that all the craft and subtleties by which the enemies shall endeavor to snare the people of God, shall in the end turn all into smoke, and therefore that they shall bring nothing to pass, although they have all means ready, and that nothing be wanting in their power, counsels, and policies.

He adds, Pronounce a decree, that the sense might be the more clear. I have translated Appoint, or Decree a decree. This appertains either to the insolence of the enemies, or else it is the conclusion of their counsel: for after a thing is determined, the Decree follows. He affirms, that all this shall vanish into smoke. Thus it appears what the Prophet means, and what use we are to make of this place. Now this may serve us as a shield with which we may beat back all the darts of the enemies, whether they be furnished with weapons, riches, power, credit, authority: or whether they be endued with wisdom, counsel, policy, wit, foresight, aptness of invention, or boldness: for if so be we have God with us, we are then most strong, and very well appointed; and consequently, all that [2 pages missing] and dread of the people; to the end they might know that they should receive a just and due recompense of their wickedness and contempt of his Majesty, when they trembled like cowards, and were so amazed for the present dangers. Now, although he join dread and fear together; yet his meaning is not that the Jews should so tremble at the mention of God's name, as to flee from his presence: but he places these two words together, only because he requires a son-like reverence of his Majesty: as also to note a constant perseverance therein. His meaning is then, that they shall be free and dispatched from trouble of mind, if so be his fear be so lively engraved in their hearts, that they never depart from it. And truly, whoever he be that subjects himself willingly to God, setting his fear only before his eyes, to hold himself by means of this bridle, in his duty; such a one shall feel by experience, that there is no place of refuge more safe, than under the shadow of his wings. But in regard that the wicked cease not to provoke his wrath against them by their outrageous liberty; he avenges himself worthily upon such a careless security, vexing their minds with a continual unquietness.

Vers. 14. And he shall be as a sanctuary: but as a stumbling stone, and as a rock to fall upon to both the houses of Israel; and as a snare and as a net to the inhabitants of Jerusalem.

He promises a secure and quiet conscience to the true servants of God; because the Lord will easily appease all terrors, in keeping them under the shadow of his wings. Now he alludes to the word Sanctify, which he used heretofore: for the word which signifies sanctuary, tower, or fortress, is derived of that which signifies, to sanctify. He means to affirm then, that God asks nothing of which he offers not a like mutual recompense. For whoever they are that do sanctify him in their hearts; shall also prove by experience, that he is a most certain sanctuary, and haven of safety for them. But however there be some correspondence between God and us in this sanctification; yet notwithstanding it is in a diverse respect; because we are said to sanctify him, when we attribute to him all praise and glory, and depend altogether upon him: but he on his part is said to sanctify us, when he delivers and keeps us in all dangers. Now because very few are found who obey him, resting themselves wholly upon his promises, the Prophet meant to arm the faithful against all such temptations. For they were in danger to be carried away by such and so wicked examples as by a kind of whirlwind. Behold now the Prophet's meaning; as if he should say; The Lord will be a most safe and faithful guardian to you: and however others spurn against him, yet be not you afraid; but continue you constant in your places.

There is also in this place a secret opposition: because the sanctuary is as a tower situated in a high place, for the defense of the faithful; and for the destruction and ruin of the unfaithful, in regard they rushed upon God with a foolhardiness. But we shall hereafter see more clearly how this was accomplished; partly under Hezekiah, partly also from the time of the captivity of Babylon: and yet notwithstanding, Christ was therewith prefigured, who was to be a rock of falling, and not a fortress of defense to the Israelites. Isaiah advertises the faithful of this fall; to the end they should conform themselves to this warning.

To the two houses.] The Jews do fondly and senselessly tear this sentence, instead of dividing it aright. For they say, that God shall be partly a sanctification; and partly an offense to the Israelites: as if by the two houses, he should distinguish between the faithful and the unfaithful. But he rather commands the faithful not to be discouraged, although almost all the multitude of both the kingdoms, do hinder them from following of God; but that in forsaking all impediments, they should go on with cheerfulness through the thickest of them. The Prophet might have said in a word, he shall be a stumbling stone to Israel: but he meant to express it more fully: for he comprehends the whole people, and says; that God shall be their overthrow. The people were divided into two kingdoms; to wit, Ephraim and Judah; and therefore he names both the one and the other. I grant that some were excepted out of this number: but he speaks here of the whole body in general.

This is an excellent place, and cannot be too often called to mind; especially in this time in which we now live, in which we see the estate of religion almost quite abolished in Christendom. Many boast that they are Christians, who yet are far off from God, and to whom also Christ is a stone of offense.

The Papists proudly brag of his name, although they profane his whole service by their superstitions, and despitefully dishonor him. As touching those who have the pure worship of God established in the midst of them, there are very few who embrace the doctrine of the gospel with a sincere affection.

On whichever side we turn our eyes, we can see nothing but woeful temptations everywhere. And therefore let us set this most profitable advertisement before us; to wit, that it is no new thing to see the greater part, indeed, almost all those who boast themselves to be the servants of the Church, yet to spurn against God. And in the meanwhile, albeit we be but as a little handful of people in respect of them; yet must we rest ourselves constantly notwithstanding upon the Lord.

To the inhabitants of Jerusalem. This is the second amplification. For having made mention of both the kingdoms, he names the principal or head place of them both. Now however the whole country was degenerate; yet notwithstanding it seemed that the Lord had his chief residence there. He shows then that God is a stone of offense, and a rock to fall upon; not only to the common people, who were dispersed abroad in the country and villages; but also to the greatest; as to the magistrates and ministers who were in Jerusalem: indeed even in this holy place (I say) where God intended that the remembrance of his name should especially be honored. The which David also witnesses when he says; that the master builders whom God had set on work, rejected the chief corner stone: Psalm 118:22. Jesus Christ alleging this place against the Jews, shows that these words were spoken of him. I deny not but this fell out in Isaiah his time; but much more the time of Christ: for impiety & rebellion increased by little & little, even till it came to the height. So then as well the great, as the small, who had always obstinately resisted God, did yet more licentiously overflow at that time; so as being come to the top, in the day of their destruction, they were wholly forsaken of God, whose Son they had willfully rejected. And from hence we gather a testimony of the eternal Godhead of Christ: Saint Paul showing that it is God himself of whom the Prophet here speaks: Romans 9:33. Now he mentions no new God; but him who created heaven and earth, and who manifested himself to Moses. It is God himself then, by whom the Church has always been governed.

Verse 15. And many among them shall stumble, and shall fall, and shall be broken, and shall be snared, and shall be taken.

He continues to threaten the wicked as he did heretofore; and denounces, that all those which would not rest upon God, should not escape unpunished. Now the threatening is this; After they have stumbled, they shall fall; and in the end, shall be broken. This agrees with the former similitude, in which he compares God to a stone. Christ alludes to it, comprehending both the members: Whoever falls upon this stone, shall be broken; and upon whoever it shall fall, it shall grind him to powder: Matthew 21:44. That which follows afterwards, They shall be snared and taken, agrees to the similitude following; wherein he compares God to a net and snare. Let not the wicked think themselves then stronger than God, or wiser than he: for they shall feel in the end, both to their cost and ruin, that he is the strongest and wisest. Therefore it must needs follow, that they be brought to nothing; because they shall be broken to powder in an instant: or else so enwrapped, that they shall never wind themselves out. Now these things are not proper to God otherwise than accidentally, if we may so speak: for his proper office is rather to draw men to him, and to give them assured ground of their salvation; which was very well known and seen most clearly in Christ. In regard whereof, Saint Peter says, that however many unbelievers stumble at him, yet that their falls ought not to hinder our faith, that it should not always march on; because to us Christ is a chosen and precious stone: 2 Peter 2:4.

Verse 16. Bind up the testimony, seal up the law among my disciples.

The Lord now turns his speech to the Prophet, and encourages him against he should fight against apostates and rebels; to the end he might execute his office boldly and constantly; which was not a little needful. For Isaiah had tried the great rebellion which was in the people: so as if he had looked only upon the present estate, to wit, the infidelity of the people, and the labor which he bestowed in vain, he might forthwith have been utterly out of heart. For this cause the Lord purposed to confirm and ratify his vocation afresh to him: and not for his sake alone, but for all their sakes also which should obey his doctrine. And however few should give credit to the same; yet does the Lord witness notwithstanding, that his doctrine is sealed up to those few: and that for their sakes Isaiah was not to give over teaching, neither yet that the others should cease their walking in the obedience of faith. Now he compares the doctrine of the word to sealed letters, which many might hold and handle; but yet notwithstanding could not be read nor understood but of a small number; that is to say, of those to whom they were directed. And thus there are very few who understand the word of God, (for they are the elect only) however it be offered to all in general. The word of God then is sealed up to those that profit not by it; and yet so sealed, as that the Lord opens the same notwithstanding to his chosen by his holy Spirit.

Some derive the verb Tsur, which signifies to Bind, of the verb Natsar; and translates, Keep. Now although this be of no great importance; yet notwithstanding it appears by the other word Seal, that the exposition which I have followed is the best: for the ancients were wont to bind a thread about their letters, and then to set the seal upon it. Now from here we gather a most profitable doctrine: to wit, that the pastors and ministers of the word, ought to continue constant in their office, although it seems that all revolt, and that nothing is to be seen in men but outrage and rebellion: because the Lord will ever reserve to himself, some disciples which will profit in the reading of his letters; however they be closed and shut up to others. The Prophet will use the same similitude, Chapter 29:11. where he says, that the word is like to a closed book: but there mentions the wicked only: but here he speaks of the disciples, among whom his doctrine should not be unfruitful.

But some will demand; whether the Prophet should leave the people so, Question: as to withdraw and shut up himself apart with his disciples, Answer: who made some benefit of his warnings? I answer: This was not the Prophet's intent; for it was the will of the Lord that he should preach publicly and manifest his message to all. And because he spoke as to deaf ears, & might therefore lose his labor, and so be discouraged in seeing no fruit to come thereof; the Lord hereby encourages and strengthens him, to the end he should go on forward still, although all things were in a manner desperate: that so, contenting himself with the small number of his disciples, he might be more courageous in his ministry than ever before.

Vers. 17. Therefore I will wait upon the Lord, that has hid his face from the house of Jacob; and I will look for him.

So I will wait.] I had rather translate the Hebrew particle Uan, in this sense; because the Prophet retires himself [reconstructed: apart] as it were, having received consolation, from the Lord: as we have seen up to now. It is as much then as if he had said; Seeing the Lord is pleased to have some disciples, among whom his doctrine should be sealed, I will wait, although he has hid his face from Jacob. That is to say, although he has rejected and cast off his people. This place is worthy our observation; in the meditation of which, we ought continually to be much encouraged: indeed, if so be the Lord proceed so far, as that he has turned his face away from his people, and should reject those who make profession of his name: yet for all this, must we wait upon him with invincible patience. This is the only remedy we have. The word waiting, has great emphasis in it, as if he should say; Yet notwithstanding will not I turn away from the Lord; I will still persevere in faith. He yet augments the matter when he adds, So I will wait. Seeing our faith is wont to stagger and faint when offences do happen. It is grievously shaken when we see ourselves forsaken of our companions, and that the sworn enemies of the Church do proudly usurp the title of it: for offences for the most part do cause us to turn away from God, filling us with such perplexed thoughts, that we are ready to call the truth of his word into question. This consolation then is very necessary, as well in the calamities with which the Church is oppressed, as in the troubles with which she is tossed by the disloyalty of others.

Vers. 18. Behold, I and the children whom the Lord has given me, are as signs and wonders in Israel, by the Lord of hosts which dwells in Mount Zion.

Here the Prophet not only testifies, that he will wait in patience; but also shows what his constancy is; proposing himself, with his disciples and those which remained with him, to open view. As though he should say, Although others recoil, yet Lord behold I am ready to do you service; and I also bring those with me, whom you have vouchsafed to save miraculously by my labors. He shows an invincible manliness then, and protests that he will continue in the faith and obedience of the Lord, although all should revolt.

By Children, he understands servants and ministers; following therein the usual custom as well of the Hebrew tongue as of the Latin. Now he speaks of the disciples whom he mentioned before. From where it appears, what their duty is, who would be reputed the true disciples of the Lord; to wit, that they protest with Isaiah, to be teachable, and ready to listen, and that they be ready to obey, as soon as the Lord shall speak. The teachers also ought to bring their disciples with them, and not to send them alone before them: they ought to march in the first rank, and to show them the way by their example; as was said in the second chapter, verse 3. otherwise they should have no authority in teaching. The Apostle in the Epistle to the Hebrews, applies this place to Jesus Christ; and from there draws an admonition, which ought to serve us as a sharp spur; to the end we should not think to follow Isaiah alone for our leader and doctor, but Christ himself; and to be so much the more encouraged to run our course with greater alacrity.

Which the Lord has given me.] The Prophet shows here of whom it is that we hold our faith; to wit, of God and of his free election. For Isaiah preached to all publicly, admonishing every one, and soliciting all without exception, to draw near to the Lord: but the word profited those only which God had given him. By the word Given, he means those whom God drew inwardly by the secret instinct of his holy Spirit; for otherwise the external voice should have sounded in the ears of the people in vain: and thus it is said that the elect are given to Christ of God his Father (John 6:37). From which we perceive, that the promptness of faith depends not upon the will of man; but that some few among many do believe, because (as Saint Luke says) they were ordained before to life (Acts 13:48). Now God is wont to call them whom he has predestined; and seals up the testimony of their adoption effectually in them, to the end they may give themselves to teachableness and obedience. Such a thing is the gift then of which Isaiah speaks in this place. But this agrees fitly to Christ, to whom the Father offers and gives disciples; as it is said in John; No man comes to me except my Father draw him (John 6:44). From which it follows, that he is appointed our guardian to preserve us under his protection to the end: and therefore he says; That none of those whom the Father has given him, shall perish (John 17:12).

Signs and [reconstructed: wonders].] Some refer this to miracles amiss: for the sense is far otherwise, namely; That all the faithful shall not only be hated, but also be had in execration; so as they shall be esteemed monsters; and that not among strangers and open enemies, but even in Israel itself; of which we have experience at this day. The Papists on the one side abhor us more than Turks or Jews; in fact, more than dogs and swine. Now although this be odious, yet must we not be much astonished at that; for this prophecy of necessity must even now be fulfilled. The Prophet found it by experience among his own people: as all those have likewise done, which have followed his doctrine. But we find not only this hatred towards us in the Papists alone, but even in those who would seem to have profited most in the Church: and the greater part of these abhor us, mock us, and esteem us as very monsters; only because we trouble ourselves so much, and are so careful for the salvation of the Church, of God's honor, and of life eternal. But yet let us not be afraid to put ourselves into dangers, to incur hatreds, envies, taunts, banishments, want, hunger, nakedness; and last of all, death itself for all this. To them indeed they are monstrous things; for how can they taste of these sovereign good things with any relish, while they pamper themselves, and are so careful for their quiet and ease? But to the end their flouts may not astonish us, we must arm ourselves with this exhortation of the Prophet.

Now to the end he might show how vain and frivolous the conspiracy of the wicked is, he stoutly triumphs over the pride of the whole world, by placing the Lord of hosts as opposite against them: as if he should say; I pass nothing at all that men abhor and detest me, seeing I am assured that God is on my side. When he also adds, that the Lord dwells in mount Zion; these words carry great weight. For though the people were covered under an infinite heap of vices and wickedness, yet they gloried as if they only were holy to the Lord; and in abusing his promises, they condemned the true servants of God, which reproved them. On the contrary, that the prophets might pluck this pride and vain confidence away from them, they testified that they were the ministers of the only true God; whom this people notwithstanding falsely bragged to worship in Mount Zion. Now God did not so choose his dwelling place there, as if being tied to that, he would therefore allow a bastard and newfound service: but would be sought and served there, according to the rule of his word. And therefore Isaiah taking the God which dwelled in Mount Zion, on his side, taxes and sharply galls the hypocrites, who foolishly and proudly bragged as oft as they cried, The Temple of the Lord: because it was rather an idol wherein they gloried; contrary to God's word. Now although they snatched the promises to themselves, yet they falsely alleged them against the true servants of God; as the Papists at this day do against us. The Prophet then adorns God with this title, to the end he may unmask those hypocrites, which made no conscience vainly to oppose the name of the Temple against the express word of God. And in this regard Isaiah now says; Take us for monsters as it pleases you, yet notwithstanding God will approve of his own: you cannot abhor them, but you also therewith reject the God of Abraham and David, whose servants we are.

Verse 19. And when they shall say to you, Inquire at them that have a Spirit of divination, and at the Soothsayers, which whisper and murmur; should not a people inquire of their God, from the living to the dead?

But if they say.] The Prophet goes on with his speech; to wit, that all the faithful being armed with the authority of God, should not only as with a buckler, but as with a wall of brass, constantly resist all impiety. He admonishes them then to continue steadfast, and not to be shaken, if any should offer to solicit them to superstition and idolatry. He uses the plural number, to show that it was a vice common among all estates, which had overflowed everywhere: as if he should say, I see very well what will come to pass, you shall be in great danger: for those which remain among you, will endeavor to turn you aside from the true God, because themselves being wicked, will also desire to have you become like them. Therewith he shows how wickedly they were revolted from the law and covenant of God, in that they were not ashamed to solicit others to seek to Sorcerers and Enchanters, whose very names ought to have been abominable and accursed to them.

A people.] Some read this altogether in the person of the wicked; as if under pretence hereof, they would deceive the simple: to wit, that there is no nation whatever, without oracles and revelations, but every one asks counsel at his gods, or at least, of the Magicians and Soothsayers. Yet notwithstanding, methinks the opinion of others is more sound, who think that Isaiah teaches his disciples how they should answer, if so be any should solicit them to idolatry. And yet this does not sufficiently open the meaning of this place: for commonly it is expounded as if it were a comparison, from the less to the greater; What? do the Gentiles ask counsel at their gods, which notwithstanding are falsely so called; and shall we not make more account of him whom we know to be the true God, especially seeing he has manifested himself so to be to us, and that by so infinite testimonies? Is it not a foul shame that the heathen should make more reckoning of their gods, than we do of our God? But I rather expound this of the Jews themselves, who are called People, by way of excellence; because they were adopted of God. Neither is it material that the Prophet uses the word Elohim, Gods, in the plural number, for the same word is taken in the like sense in the singular.

This text is a buckler wherewith we ought to beat back all those superstitions which glide so smoothly throughout the world. And if others doubt and stand wavering whether they should ask counsel at dead idols, or at Saints departed; yet let us always have this answer ready at hand; That we ought to ask counsel of God only. Now the Prophet alludes to the place in Deuteronomy; where the Lord forbids that they should go to Enchanters or Sorcerers (Deuteronomy 18:10). And lest they should allege the examples of the heathen, who had their Soothsayers and expounders of dreams, and observed the flying of the fowls, he adds in verse 15, that they should not want a Prophet neither should they be left destitute of necessary doctrine. It was the will and pleasure of God then, that they should wholly depend upon his word, and only learn from there whatever was expedient for them to know, and so to yield him loyal obedience.

As touching that which follows, from the living to the dead, some expound it otherwise, and interpret 'for' in stead of 'from': and then the sense is this; Will you ask counsel at the dead for the matters of the living? But in regard this sense is constrained, it should be more proper it may be, to expound it thus, The Lord will be our master, and for this end has ordained his Prophets, that we should learn his will of them: for the Prophet is the mouth of the Lord. It is not lawful then to go to the dead, to whom this office was not given: and add here also, that the Lord minds not to use the service of the dead to teach us. But yet, when I have well considered the text somewhat more narrowly, I had rather translate the Hebrew word Bead, 'From'; to wit, from the living to the dead: as if he should say; that one only God ought to suffice us, as well for the living as for the dead. Whether you consider the heaven, the earth, or the lowest parts thereof, you will find that one God only suffices us. I think this sense is most proper, and easy. The Prophet then arms the faithful against the devices and plots of the wicked, which otherwise might have caused them to revolt; to the end they might content themselves to have God only for their Master; and that they should not do him that injury, as in forsaking his doctrine, to give themselves to other teachers; but rather casting off all other things, they should only depend upon the truth; the which he repeats and confirms immediately.

Vers. 20. To the Law, and to the Testimony, if they speak not according to this word, it is because there is no light in them.

This place is diversely expounded. For some take it to be a form of an oath, as if the Prophet should swear by the law, that those were apostates, which drew others to the like apostasy with them. But I take it otherwise; namely, that we are rather brought to the Law, and to the Testimony; because the particle Lamed, shows that this is the true sense. The Testimony is conjoined with the Law; not as if they were diverse things, but for the plainer understanding. As if he should say; To the Law, which contains the Testimony of God's will toward you. Lastly, we must take the word Testimony, for an epithet; to the end we may know what the use of the Law is; namely, that God manifests himself therein, and shows what a one he will be towards us: and lastly, he there ordains all things which are needful for us to know. This then is an excellent commendation of the Law, which contains the doctrine of salvation, and the rule of a right and happy life. And this is the reason why he justly forbids us to turn from it in the least jot; as if he should say, Forsake all your superstitions, after which these run so violently. They were not content with God alone, but sought a thousand inventions: for what will satisfy him that forsakes the Lord? Christ speaks also in this sort; They have Moses and the Prophets, let them hear them (Luke 16:29). For although Abraham be brought in speaking there, yet is it a perpetual oracle which proceeds out of the mouth of God.

We are enjoined then to hear the Law and the Prophets, to the end we should not be carried up and down after the curiosities of man's brain; neither to desire the knowledge of any thing by means of the dead. For if the Law and the Prophets sufficed not, the Lord would not forbid us to use other means. And hereby we learn, that whatever is added to the word of God, ought to be condemned and rejected. Why so? Because it is the Lord's will that we should wholly depend upon his word, and that all our wisdom should be limited within the bounds thereof. If we then listen to others, we snatch to ourselves a liberty which he has forbidden us; and in so doing, we offer him great outrage. Now whatever it is which men shall be bold to set up of themselves, will be found nothing else but a corrupting of this word. Let us therefore reject all other teachers, if we mind to obey God. And he also shows further, that we shall then be well armed against all idolatries and superstitions, when we rely upon the Law of the Lord. For as Saint Paul calls the word, The sword of the Spirit (Ephesians 6:17), so also by it ought we to bring Satan and all his inventions to nothing. Retire we there then, when the enemies shall assault us; that being armed therewith, we may fight valiantly, and at the last, overcome and put them to flight.

If they speak not, &c.] I will not recite all the diverse expositions of this place, because it would be too tedious. And indeed, the true exposition seems to me so sure, that it may easily refute all others. The common interpretation is, that the wicked do therefore advance their lies, and set their wiles to sale, because there is no light in them: that is to say, because they are deprived of common sense. But for my own part, I expound it, that the faithful are hereby exhorted to be of good courage: so as if the unfaithful agree not to the true doctrine, they do nothing else herein but show their blindness. And therefore must we despise their blockishness, to the end it may be no hindrance to us: as also Christ admonishes that we should boldly let such blind guides alone, lest we be moved with their blind obstinacy. They are blind, says he, and leaders of the blind. Will you wittingly perish together with them? (Matthew 15:14). For this cause the Prophet commands that such authority be given to the word of God, to the end we may boldly despise the whole world, if they should gainsay it; for by the authority thereof, we may condemn the Angels themselves, if they should fall into such a sin. If an Angel from heaven should preach any other doctrine, let him be accursed; says Paul (Galatians 1:8). How much more boldly then may we condemn men which resist God? And this manner of speech also which the Prophet uses, has great weight, 'if they speak not according to this word': because such a one is judged blind, who readily and without resistance embraces not this sentence; namely, That we must not be wise beyond the Law of God.

Vers. 21. Then he that is afflicted and famished, shall go to and fro in it: and when he shall be hungry, he shall even fret himself, and curse his King and his gods, and shall look upward.

Lest the faithful should suffer themselves to be enwrapped in the common errors, he adds how horrible the punishment is which threatens the wicked when they shall be once revolted from God, and also shall force themselves to draw others to the same revolt with them. The place is somewhat obscure, but the cause thereof proceeds from this, that some have not weighed the words as they ought to have done. Now the verb Abar has great weight: for by this word "to pass," he signifies the giddiness which causes men to wander, so as they are altogether disquieted, not being able to stay long in any place whatever. We must supply a noun to the indefinite verb, to wit, the Jews shall pass. By the pronoun in it, he understands the country of Judea, which the Lord had preferred above all other regions: and therefore this may be well enough understood, although the Prophet has not expressed it. As if he should say, I have promised indeed that this region should be the perpetual heritage of my people, but they shall be as restless vagabonds; and it shall fare with them as with those who being driven out of their country, being afflicted with pestilence, famine, and all manner of miseries, do seek everywhere for some place of abode better than their own, but can nowhere find it. Thus these words are opposed to that singular benefit of God, of which Moses makes mention so often, to wit, that they should dwell perpetually in Judea: for he foretells here that they shall be wanderers and vagabonds not in their country, but in a strange region, so as in whatever place they should arrive, they should be assailed and vexed with infinite calamities.

Affamished.] It seems the Prophet speaks of the Jews' conversion, as if he should say, After they have been thoroughly humbled with God's judgments, they will come to repentance: and questionless this is the true remedy whereby God for the most part heals the obstinacy of men. Notwithstanding if any think that by the word hunger the Prophet describes the wrath and stubborn yelling of the wicked, it must be observed that he not only comprehends hunger and thirst, but (by the figure called Synecdoche) all other calamities also. By the word "to provoke," he signifies that which we have in our common speech, they fret, or chafe. The meaning is, that they shall begin to be displeased in themselves, and shall also detest all those succors in which they trusted before: and this indeed is the beginning of conversion; for in prosperity we flatter ourselves, but being oppressed, we abhor whatever is about us. Now if any had rather refer this to the reprobate, then this word "fret" shall note out that gall and bitterness which rather pricks them forward to a furious raging, than to a calm and quiet humbling of themselves.

They shall curse their king.] By king, some understand God. And Zephaniah takes Malchom in this sense (Zephaniah 1:5), that is to say, their king. But I here put a distinction between king and God, for the wicked are first blinded with the false trust which they put in idols, and shortly after they ground and establish their strength upon earthly things. The Jews having a king, were puffed up with his glory and power: and when Isaiah preached, the wicked exasperated the king against him, and they moved all the people to imitate their king, who was as it were the standard-bearer. Inasmuch then as they were puffed up as well in regard of their idols as of their king, he shows that they shall be oppressed with so many calamities, that they shall be constrained to curse their gods, and their king. And behold here the beginning of repentance, namely, to detest and put far away all impediments which turn us away from God.

Lifting up their face on high.] He here describes an affrighted and perplexed conscience, which vexes the afflicted so long until they have learned to lift up their eyes boldly on high. It is some beginning of repentance, as I have touched a little before, to endeavor to seek true remedies, having been instructed and awakened by calamities and chastisements. But we must go a step further, to wit, that resting ourselves upon God only we gaze not here and there, neither yet be tossed to and fro with all winds. To be short, Isaiah threatens the Jews with an utter ruin, because they were become so desperate, that a light and easy stroke of God's hand had not sufficiently tamed their rebellion. Yet notwithstanding we may expound this in the good part, to wit, that the Jews should lift up their eyes at the last to heaven:

Verse 22. And when he shall look to the earth, behold trouble, and darkness, vexation and anguish, and he is driven into darkness.

But then we must read this 22nd verse apart, and so the sense will be, that the Jews shall convert to God, because they shall be destitute of all means on earth, and shall perceive nothing but horrible calamities on whichever side they turn their eyes. Now these speeches are partly simple, and partly figurative: for by darkness and obscurity he means nothing else but adversity, after the manner of the scripture phrase: but he adds "driven," amplifying it greatly by this word affliction: for if one push him forward who is in darkness, he stumbles and hurts himself very greatly. His meaning is then, that to one sore affliction the Lord will add another more grievous, to humble them more and more. For his intent is nothing else but to show that the judgments of God shall be so horrible, that they shall be constrained in despite of their teeth to cast up their eyes to heaven.