Chapter 10

Vers. 1. Woe to them that decree wicked decrees, and write grievous things.

Isaiah now presses the people somewhat nearer to the quick, as he has done in the first and second Chapters, to the end they might perceive that they were justly afflicted. For men will never confess they have deserved the pains which they endure, unless they be constrained to it, and manifestly convinced. Now although they were sufficiently convinced even by the former testimonies, yet was it needful to specify those things again, by which their hypocrisy might be discovered. For men are so impudent, that they think themselves safe if they can frame some excuse, and in the meantime blaspheme God knowingly. He handled them not too sharply, neither did he exceed measure in accusing them, no, though in despite of them he stopped their mouths, seeing they were come to such an impudence.

Auen and Amal are oftentimes conjoined together in the scriptures. Auen signifies vanity, and iniquity; but the latter signification agrees best to this place. Amal is as much to say as vexation; and oftentimes that which is the very cause of it, to wit, the wrong or oppression which the rich and mighty oppress the poor and weak withal, abusing them by their power and authority. For even as he has heretofore showed that the wellspring of an evil life proceeds from the governors themselves, so he now places their ill example in the first rank, to the end they might receive due punishment for the wickednesses of which themselves were the cause. Which we ought diligently to observe, because such as are promoted to the highest rooms, think they are then freed from the common condition of men, so as they ought to yield no account of their doings to God. Therefore he shows that they shall have this privilege before others, even to be first [reconstructed: chastised]. Whereas some establish here two orders; and distinguish between makers of [reconstructed: decrees], and those that [reconstructed: write] them: I approve not of it. For in general, without any distinction at all, he taxes such princes and magistrates as oppressed the people in such wise, by their unjust and tyrannical decrees, that their government tended wholly to [reconstructed: plunder everyone]. He therefore comprehends all sorts of governors and superiors.

Vers. 2. To keep back the poor from judgment, and to take away the judgment of the poor of my people, that widows may be their prey, and that they may spoil the fatherless.

To keep back.] Others translate, To cause them to turn from: but the true sense is, To keep back the poor from defending their quarrel: or, To make them lose their suit. This is the iniquity and oppression which he mentioned in the former verse; to wit, that they plucked from the poor that right which belonged to them. They were defrauded that the rich might be gratified; and being utterly spoiled of their livings, they carried nothing away with them from the seat of justice, but taunts and reproaches. Now he names the poor chiefly, because they are lightly destitute both of money and other helps. Whereas the judges and magistrates then ought to have aided them before the rest, they on the contrary took the greater liberty to oppress and tread them under foot with greater ignominy. For those who have most riches, friends, credit, and favor, are not so liable to oppression; because they have weapons in their fists with which they may both defend and revenge themselves. But the Lord says, he has a singular respect to the poor, which yet notwithstanding are for the most part despised: indeed he so regards them, that he will not suffer the wrongs and injuries which have been done to them to remain unpunished. For he has not taken upon him the title of the protector and defender of the poor for nothing. In him it is then that the poor and weak ought to seek consolation; and therefore to endure their troubles and miseries patiently, because God has care over them, and will not suffer the harm that is done them to go unavenged.

The rich and mighty are here also admonished, that they therefore laugh not in their sleeve, although God defer their punishment: for be it that the poor be left destitute of their right through injustice; yet the Lord will judge their cause, and take the maintenance of their right into his hands, who were thought to be destitute of all help.

Vers. 3. What will you do now in the day of visitation, and of destruction, which shall come from far? To whom will you flee for help? And where will you leave your glory?

The Prophet does here sharply threaten the princes that slept securely in their sin. For it is the common custom of such, who are drunk with their greatness, proudly to despise all danger. He shows then, that although God seem for a while to defer and wink at their doings; yet notwithstanding the time of his judgment is prescribed, and shall speedily knock at their doors ere they be aware. And because they were grown secure by reason of the victory over their enemies; as also because they were backed by the league which they had made with a most powerful nation; therefore the Prophet expressly tells them, that their destruction shall come from far.

The word visitation is taken here for judgment; because God also visits us two ways: in mercy and judgment. For he reveals and manifests himself and his power to us in them both. First, when in taking pity upon us, he delivers us out of the dangers wherein we are plunged. And secondly, when he roots out the wicked, and contemners of his word. The two significations tend to one end; because God manifests not himself to us, but by his works: and we think he has forsaken us, unless he gives us some sign of his presence. The Scripture applies this word visitation then to our capacity, because when we are pressed with afflictions, and the wicked in the meanwhile let loose the bridle to all dissolutions, it seems to us that God is far off from us, and that he takes no care of our matters.

Visitation therefore in this place must be taken for judgment; by which God will take the wicked by the neck, so as they shall not escape him: also that he will oppose himself against their boldness and rebellion.

Now if there be such horrible judgments of God here in this world, how fearful and terrible will he be when he shall come at the last to judge all men? For all the examples of chastisements, which now astonish and amaze us, are but small beginnings of that last vengeance, wherein he will thunder upon the reprobate: and he also reserves and defers many things which he seems to pass over in silence, even of set purpose until that day. And if the wicked be not able to bear the blows with which he smites them here below; how much less will they be able to sustain his fearful and incomprehensible Majesty, when they must come before his tribunal seat of glory, at whose presence even the very Angels are astonished?

When he says, from far; note that we ought not to wax senseless when prosperity abounds: for all such as extenuate the power of God by a false security, which rocks them asleep in their vices, shall feel, that in an instant he can, and also when he will, shake both heaven and earth, even from the one end thereof to the other.

To whom will you flee?] He shows how they shall rest upon their forces in vain, because they shall avail them nothing at all to resist the hand of God. He also shows, that as they have been cruel toward others, so it should be a most just recompense, that in their need they should find succor neither from God nor man: for there shall be judgment without mercy to those that show no mercy (James 2:13). This shall happen especially to the Judges, who ought to have been a refuge for the whole people, because it is their office to defend and maintain the poor and afflicted: but if instead thereof they despise, betray, or spoil them; is it not good reason they should feel how much their cruelty displeases God, and that even in their own destruction?

As touching that which follows, Where will you leave your glory? The expositors take it as if Isaiah should say, that they shall be deprived of their dignity. And they think the Prophet in derision asks what shall become of this their high preeminence, with which the great ones have no less proudly than foolishly advanced themselves, when God suffered them to take their pleasure? But because this would be too much constrained, I rather think that Isaiah inquires where they will find hiding places to secure their glory. And in this sense I take the word, To leave, namely, To put in safety: and the two particles answer thereunto, To whom will you flee for succor? Where will you find refuge that you may hide your excellence? Unless any had rather retain the exposition which I have put in the margin, because the verb Azab signifies, To assure, as well as To leave. To conclude, if God confound and overthrow princes in this wise, that are so high exalted, what shall become of those that are of base condition? There is none then that has any cause to flatter himself: for we must needs become all as stubble, when the wrath of God shall be kindled against us (Psalm 83:14-15).

Verse 4. Without me they shall fall among the bound, they shall fall among the slain: yet for all this his wrath is not turned away, but his hand is stretched out still.

Because the signification of the Hebrew particle is ambiguous, the expositors bring many interpretations. Some take it exclusively, as in many other texts of the Scripture, even as if he should say, They shall only fall among the prisoners and slain, because they shall be led captive, or put to death. Others translate, Without me: and if this reading agree, the Prophet shows what the cause of their destruction is, to wit, they are revolted from God: and this is the cause indeed of all evils, namely, to leave the fountain of life, of salvation, and so consequently, of all good things. And thus he touches the sottishness of the wicked to the quick, who thought themselves jolly fellows when they had forsaken the Lord; even as if there could not have befallen them a more desirable and pleasant thing, than to be separate far enough from him: and thus it should be a kind of bitter reproach in regard their calamity should proceed from no other cause than from the absence of God, of which they fondly rejoiced. Others think this should be a broken or an abrupt manner of speech, to wit, that they should have no refuge but in hiding themselves under them that were fallen and slain. And also it may be a form of an oath. Now this sense will agree well, that God should swear with indignation that he would not pardon one of them, but would deliver some over to their enemies, who should cut their throats; and would cause others to be led into captivity. This sentence then shows what destruction shall befall all those who being admonished by the word of God, repent not. We also gather from the text following, that the Prophet threatens them with a fearful destruction; for he repeats that which he has said already, to wit, that the wrath of God is not yet appeased, and that he will find out greater chastisements than the former, to avenge himself upon them. This teaches us, that there is nothing better than to be touched with true repentance, and in good earnest to acknowledge our faults in time, to the end the Lord may show us mercy.

Verse 5. O Ashur the rod of my wrath! the staff also in their hands is my indignation.

That which now follows has such reference to the denunciation of punishment, that yet there is also mingled therewithal some consolation to sweeten the troubles of the faithful: yea, the special drift of the speech is to show, that all the evil which the Assyrians shall do them is but a scourge sent of God for a time only: and yet after the wicked shall have triumphed with joy above measure, it must needs come to pass that they shall be tamed in the end. The Hebrew word Hoi, sometimes signifies a bitter exclamation. Sometimes it is taken as an adverb of calling; and sometimes also it signifies a woe, as indeed the old translator has turned it: yet it may not be otherwise expounded here, but as if the Lord called the Assyrians; or speaks as a man sighing in himself, that he is constrained to chastise his people by them.

And yet while I consider better of every circumstance, I rather condescend to this opinion; namely, that the Lord calls the Assyrians here, as if he armed them by his edict to make war. He told the Jews before that they should come: but hypocrites are so senseless, that they are never touched with any fear of God, but when they see his plagues; or rather indeed till they feel them. This is the cause therefore why he now says, Come: as if the Judge should call for the executioner, and command him to bind the malefactor; or rather to cut off his head. Thus the Lord calls the Assyrians, to the end he might execute his vengeance by their hands.

Also the staff.] This may be referred to the Assyrians, and we may resolve it as if it should be a repetition of the same speech, the words only being a little changed. And yet I so distinguish them; that the Assyrians are called the staff of God's wrath; moreover, that the swords and weapons with which they were furnished, are nothing else but the wrath of God himself: as if the Prophet should say, God serves himself (as it pleases him) of the Assyrians, even as of swords to execute his vengeance. Lastly, that they are no otherwise to be feared, but so far forth as God shall display his wrath by their means towards the Jews, although they be furnished with munition. In a word, he shows that all the force of the enemies shall proceed from the wrath of God, who by a secret instinct shall drive them forward to overthrow this people: for otherwise they could not have moved so much as one of their fingers. God also pronounces, that the staff which the Assyrian bears, is his indignation; to the end the Jews might know that the assaults and endeavors of the enemies were governed by his providence. For I approve not that which others translate, In the place, or, In their region: both are too much constrained. To be short, the Lord calls the Assyrians as executioners of his vengeance, to the end he may punish the sins of his people by their hand; and protests, that whatever they hold in their hands, is his indignation.

Now this doctrine has two uses. First, to terrify the wicked, and that they might know how God threatens not to root them out in vain: as also he shows how he will punish them. Which serves much for the awakening of the unfaithful, who mocked at all these Sermons and threatenings of the Prophet. Moreover, this doctrine was not a little profitable, when the people began to be afflicted by the Assyrians. For then they easily perceived that that which the Prophets had foretold, was not spoken in vain, neither came it to pass by chance. Objection. But some will here ask, why he now calls him the staff of his indignation, seeing he said before, that the Assyrian was the rod of his wrath? For one would think he should speak thus, The Assyrian is my wrath, and the staff which he bears is my indignation. Answer. But we are not curiously to stand upon the word, seeing we understand the Prophet's meaning. Now he calls men the staff of God's wrath, because he serves himself of them as of a staff: he says, that the weapons of men are the wrath of God, because they are not handled at the pleasure of those which bear them, but are testimonies of God's wrath.

The Prophet then has spoken aptly, to the end we should not think the wicked are carried away with the reins in their neck, wherever their appetite shall lead them: but are stayed and held short, so as they can do nothing at all without the will of God. From here we may gather, that God works by the hands even of the wicked. But we must be wise according to sobriety, and speak modestly herein: for we ought wisely and judicially to distinguish between the work of God, and the actions of men. God then works and serves his turn of men three ways. First, in respect that all of us have our being and do move by him: from which it follows, that all our actions proceed from his power. Secondly, he drives forward, and bows the wicked by a particular means, wherever it pleases him: and although they think nothing at all thereon, yet does he serve himself of them, to the end they may kill and destroy one another; or to the end he may chastise his people by their hand: and of this kind does the Prophet speak in this place. Thirdly, when he governs his elect by the spirit of sanctification, which is peculiar to his chosen only. Therefore, be it that tyrants, spoilers, or others molest us, be it that strangers lift themselves up against us; yet in the midst of all these confused troubles, full of all vexations, we must lift up our eyes to the hand of God, never imagining that anything falls out by chance.

Verse 6. I will send him to a dissembling nation, and I will give him a charge against the people of my wrath to take the spoil, and to take the prey, and to tread them under feet, like the mire in the streets.

He goes on still with the former sentence, wherein he called Ashur the rod of God's wrath. For even as a father takes not the rod in hand for nothing, but determines to correct his child: so the Prophet shows that the rod of the Lord shall not walk at random; but is ordained and appointed to chastise this wicked and ungrateful people. He calls them a dissembling or froward nation; because there was no uprightness nor sincerity in them: so then, dissimulation is opposed to integrity, which is the beginning of all virtues: as contrariwise, hypocrisy is the mother of all vices. Moreover, he accuses not the Israelites lightly here, but reproaches them with a thing more execrable than any other. And therefore he presently after calls them the people of his indignation. As elsewhere he says, that the Edomites are the people of his curse (Chapter 34:5). But although he declares that he is angry against the Jews, yet the manner of the Hebrew phrase has a far greater weight; for it imports as much as if the Prophet should say, that this people is destined to perdition, because there is nothing else in them but matter of wrath. It is certain that God is never angry, unless he be provoked to it by our wickedness; but when impiety is come to the highest degree, then his unappeased wrath and indignation burns. Thus he takes away all hope of reconciliation from the hypocrites and despisers, who ceased not to heap sin upon sin.

Afterwards it is said, he gave the reins to the rage of the enemies, that they should devour and overflow into all kinds of pillaging and extortions. And yet we must not take this as if because the Assyrians had commandment from God, they might therefore excuse themselves: for God commands after two sorts, to wit, by his secret counsel, of which men have no knowledge: secondly, he commands by his law, which we ought chiefly to have regard to; that so we may answer a company of fantastical spirits, who dispute profanely of the counsel of God, when they will excuse their own and others' impiety. We must then wisely distinguish between these two sorts of commandments: for seeing the Lord declares his will in his law, I ought not to mount up to his secret counsel which he has hidden from me, but ought rather to bring myself simply under his obedience. Objection: If any shall allege that he obeys God when he plunges himself into dissolutions, Answer: he is a liar, and accuses God in vain to be the author of his wickednesses, of which his own heart knows himself to be guilty, for in this respect there needs none other witness, but every man's own conscience. I grant that God serves his turn of the wicked, but the wicked have no purpose to serve God. Therefore when he works by the wicked and reprobate, it is a thing accidental in regard of men: for they have no intent of serving his will, neither have they any will to it. If therefore they take this pretext, they may be easily convinced as utter rebels against God, seeing they only do that which pleases themselves: for they have the express will of God in his law, so as they seek it in vain anywhere else. In regard of them then, they do not the work of God, but the devil's, because they serve their own lusts. It is certain that the Assyrians did not so much as look for any reward for their pains at God's hands, but were carried away with their lusts, ambition, and avarice: in the meantime the Lord ordered their endeavors and counsels to another end, which was to them utterly unknown. Now the sum of this place is, that a rare and extraordinary testimony of God's vengeance should be manifested, when the Assyrians should overflow with a furious licentiousness, because they should be sent of God not to deal mildly or moderately with his people, but to pillage and sack them as in open war. He adds also "to be trod under feet," which is the uttermost of all rage, for what can men do more than with shame and contempt to stamp them under feet whom they have vanquished?

Verse 7. But he thinks not so, neither does his heart esteem it so: but he imagines to cut off and destroy not a few nations.

Because the wicked do trouble the consciences of the weak by casting out the foam of their rage, as if God had not the power to hold their fierceness and fury short; the Prophet prevents this in time, and exhorts the faithful to know, that they are justly afflicted by a secret judgment of God, although the wicked overflow into all dissolution. So then he shows that which we touched a moment ago, namely, that the Assyrians shall mind nothing less than to serve God, and to be executioners of his vengeance: but we shall see by and by to what end they did it. For some might object thus: Objection: You are the Ambassador of God, why do you menace us with the Assyrians? As if this furious beast would yield obedience to the commandment of God. Answer: To this he answers, that God is such a wonderful workman, that he knows how to draw those to do him service who think nothing at all on it, or who otherwise would not obey him. Although (says he) that their endeavors and counsels tend wholly to another end, yet nothing shall hinder God, that even by them he should not execute and fulfill that which he has ordained. For many might reply: What a preposterous course is this? Will God subject his chosen people to profane nations? There is no equity at all in it, that our estate (be we sinners as we are, in the highest degree) should be made worse than the condition of thieves, who by their wickedness and impiety had deserved a most severe punishment. The Prophet declares then that the Assyrians should have their turn also, and should be justly punished in their time: and yet ought no man to think it strange if they afflict, pillage, devour, and massacre others, seeing they should not lack their recompense.

Besides, the Prophet comforts the faithful, and assuages their trouble and perplexity; showing that God holds the pride of these wicked ones short, lest they should exercise whatever pleased them. He teaches then, that however the wicked furiously rage, that God nevertheless moderates his own judgments from heaven, so as he takes a special charge of the salvation of his Church. And therefore although Assyria be inflamed as a cruel beast after his prey, yet he commands the faithful to lift up their eyes to God, whose counsel is far remote from this blind fury of the enemy.

Verse 8. For he says, Are not my Princes altogether Kings?

The Prophet shows the cause why the Assyrian will not think himself to be the rod of God; namely, because he was so blinded with pride, that he acknowledged not any power above his own. Neither can it otherwise be, that those should in any sort submit themselves under the providence of God, who resting upon their greatness, attribute this and that to their own forces. For then are we said to give the chief dominion to God, when we believe that it is impossible to move the least finger without his will. Contrariwise, whoever thinks himself to have any power of his own, he usurps God's power to himself, with a pride full of sacrilege: as in this place the Prophet describes the insolence of a profane King in lively colors, who proudly vaunted as one having all things. This especially happens to great Princes; for they are so blinded with abundance of riches, munition, and power, that they hardly can be brought to think themselves men. Of which we have too much experience: for what Prince shall we see at this day, who thinks or remembers that he is a man, and subject to the miseries of this present life? They are so carried away with giddiness of spirit, that they think to [reconstructed: attain] to the top of whatever they have determined presently, and that in despite of all impediments whatever.

Verse 9. Is not Calno as Carchemish? Is not Hamath like Arpad? Is not Samaria as Damascus?

Here he names certain cities, although others affirm that they are regions. Notwithstanding it is more probable that they were cities, or some strong places. Shall it not happen (says he) alike to the places which I have not yet subdued, as to these which have resisted me? He compares Calno, Arpad, and Samaria (which he vanquished afterward) to Carchemish, Hamath, and Damascus, which he had vanquished before, and says that these should not be stronger than they. Thus have the wicked been accustomed to boast and glory in their deeds past; so as they think to break through all impediments, as if nothing were able to hinder their counsels and enterprises: and which is yet worse, they think to come to the end of all things in despite of God himself, and without his knowledge. When we read this history, let us learn not to be proud if we have been strong at some time, or if all things have fallen out according to our wish. For he who has exalted us can quickly also abase and cast us down. And if he reproaches the Assyrian for his overweening, how much more ought they to be reproved, who attribute the praise of holiness and righteousness to themselves, as if they could regenerate themselves by their own proper virtue? For we need not doubt but such do rob God of his honor, and take to themselves what is proper to him.

Verse 10. Like as mine hand has found the kingdoms of the idols, seeing their idols were above Jerusalem, and above Samaria: 11. Shall not I, as I have done to Samaria, and to the idols thereof; so do to Jerusalem, and to the idols thereof?

Here pride overflows its banks yet further: for the Assyrian not only exalts himself against men, but even against God also: indeed, against the gods which he worshipped. He boasts that the gods under whose protection other nations were could not prevent him from subduing them, and that the God of Jerusalem and Samaria should resist him no more than the former. For unbelievers are so full of pride, that attributing the victories which they get to their own forces, they make no bones to exalt themselves against God and all divine power. They make fair shows indeed, as if they stood in some awe of their gods; that is to say, of the idols which themselves have forged; to whom they bow and offer sacrifice; whereby they seem to confess that they hold all their victories of these wooden gods: but presently they offer incense and sacrifice to their own nets, (as Habakkuk says, speaking of Nebuchadnezzar) (Habakkuk 1:16) when they brag and glory in their goodly acts, counsels, prudence, and industry. For then they discover their hypocrisy, then they lay open their secret thoughts, which were hidden before under these close feignings: which we may easily discern, when they suddenly take to themselves what before they seemed to attribute to their god. We need not wonder then if Sennacherib exalted himself above all that is called God; for such is the fruit of impiety.

Now there is here a double blasphemy. First, in that he advances himself above God, thinking himself stronger than he. Besides, in that he matches the true God with the false. He showed his impiety more than enough when he exalted himself above idols: for although idols be nothing; yet in regard that the worshippers of them attribute a certain virtue and divinity to them; if they lift up themselves against such forged gods, they show themselves despisers of all divine power. Their own conscience then witnesses against them, that they bid open defiance to God; neither is there any ignorance which can excuse them, because they persuade themselves that God is enclosed in their images. For be it that this tyrant derided Apollo, or Jupiter; it is certain that he despised them not simply as idols; but as having some divinity in them. The other blasphemy of this tyrant was, that he placed the living God in the rank of the counterfeit gods of the heathen; and was so bold and presumptuous to exalt himself against him, as well as against other gods, and to despise the confidence of Israel, as if the virtue and power of God ought not to be esteemed greater than that of the idols.

Verse 12. But when the Lord has accomplished all his work upon Mount Zion and Jerusalem, I will visit the fruit of the proud heart of the King of Assyria, and his glorious and proud looks.

Up to this point the Prophet has showed us what the pride of the Assyrian should be, after he had overcome Israel: but now he declares what should befall the Assyrian himself, and what the counsel of the Lord shall be against him. The unbelievers do all things as if God were not in heaven, or were not able to break all their enterprises. For what mean these haughty and proud words else; My hand has found the kingdoms of the idols; but that he thought to exalt himself above all gods? But God opposes himself here against his endeavors; so that having once served his turn of him, he will also punish him. This sentence contains two members: first, Isaiah shows that God will frame a punishment for this wicked and infidel King. Secondly, he shows that the time thereof is not yet come; to the end the faithful might wait for it with patience.

Now he testifies that the fit time to bring this to pass is, after God shall have chastised the sins of his Church: as if the father of a household would first quiet the stirs which are bred in his own house. This is the drift of this counsel; to wit, that the faithful should not grow faint of heart, though they saw this cursed tyrant to triumph in this sort, neither yet to despair of their deliverance, as if there were no means at all to bridle his fury. In a word, God promises that after he shall have permitted the Assyrian to exalt himself beyond measure, yet that he will execute justice in the end. Secondly, that it is his office to abate the pride of flesh, which is joined with such an execrable sacrilege. And therefore the particle Sur has great weight; as if he should say, that the haughtiness into which the Assyrian is exalted shall be no obstacle why the Lord should not pull it down well enough.

He takes the fruit by way of similitude, because the wicked think themselves blessed when they are swollen with pride and outrage, even as if they gathered some fruit. He places the heart first, which is the seat of pride, which being stuffed with arrogance, vomits nothing but injuries and cruelty. Afterwards he adds the eyes, wherein the inward affection of the heart manifests itself, which by the eyelids lifted up, are messengers of the vice which is secret. Although then that the Assyrian lifts up his crests, yet God declares, that he has means in his hand suddenly to convert the glory of this King into dishonor and shame. Therefore he here comprehends the contempt, disdain, pride, and other arrogant behaviors and signs of vain glory; all which are to be seen in the proud. Now he brings in God speaking: for that which God pronounces with his mouth, has greater vehemence than if he should have spoken by the voice of the Prophet. From here we are to draw a general doctrine; namely, that God cannot endure the insolence of the proud, but he must needs put it down; because he is at perpetual war against them (James 4:6).

Let us also note that this sentence comes in by way of restraint, to the end the Prophet might prevent the overly great hastiness of men, saying, that this shall come to pass after the Lord shall have accomplished his work. For as soon as we see a man proud, we marvel how the Lord can suffer him. But Isaiah shows here that God indeed suffers this tyrant, although he proudly and fiercely exalts himself, because he is minded to serve his turn of him: and that the time is not yet seasonable wherein the Lord should shatter the wicked to pieces; but that they must wait with patience. For after he has afflicted the kingdom of Judah, as bringing his own household first into order, he will not then be slow nor slothful to punish the enemy stranger: as fathers who are wont either to cast away, or break the rods with which they have beaten their children.

He takes the mountain of Zion, for the Church, by a figure called Synecdoche; to the end that by the Temple and royal city, he might depict the whole body, as by the head or principal part.

He expressly says, all the work, because we willingly hold back the Lord from his work by our inconsiderate hastiness: indeed many times when he has but even newly begun. For we are wont to make such wishes against the reprobate, as it is hard to restrain our impatience; unless God applies himself to our affections in punishing them straightway. To abate such heat, the Prophet commands that we should let God alone, and leave the fitting time free to himself when to exercise his fatherly chastisements.

All the work then, is taken for a just measure. Behold here a very profitable doctrine, and of great consolation. We see the wicked are wonderfully proud, and how they lift up themselves audaciously against God, as if they were stronger than he: also how they pursue his doctrine with injuries and slanders; so as we can hardly express the fierceness of their arrogance with words. If the Lord should agree to our will, he should run straightway and thunder from heaven against them, and utterly root them out. But his purpose is before he does this, to correct his Church by them. For he speaks not here of Egyptians, or Assyrians; but of the Jews, of Zion, of the Temple, his dwelling place, which it pleased him to dedicate and consecrate to his honor.

So at this day there are various diseases in the Church which the Lord will purge and heal. True it is that he has already begun: but we deceive ourselves if we think his work to be now perfect. He will not cease then, till he has so tamed us, that being touched with a true fear of his name, we submit ourselves to him with such modesty and teachableness as is fit. Therefore we must not marvel if he lets loose the bridle to Tyrants, and suffers them still to exercise their cruelty against his Church: for the consolation is ready, to wit, having used them as his vassals to correct his people, he will visit their pride and arrogance. And it is no wonder if God in smiting his chosen first, does therein declare that he has a special care of their salvation. Judgment then must begin at the house of God first: and afterwards he proceeds on in judgment against strangers, who shall be yet more grievously punished.

Vers. 13. Because he said, by the power of my own hand have I done it, and by my wisdom, because I am wise, therefore I have removed the borders of the people, and have spoiled their treasures, and have pulled down the inhabitants like a valiant man.

The Prophet does again repeat the open blasphemies which the Assyrian would disgorge; for he attributes all the victories which he obtained to his wisdom and power. By the strength of his hand, he means his armed soldiers gathered out of various nations; but withal he brags also, to have been a valiant king: and this is the custom of these vain braggers, to attribute all that to themselves which is done in their name; although they in the meantime give themselves to feasting and ease under the shadow. Afterwards he boasts of his wisdom and wariness, as we commonly say, I have been very discreet and expert. And no doubt but he adorns his frauds and deceits with the title of honesty, with which yet he had circumvented his neighbors. For behold the craft and cunning of Kings and Princes, even to trouble and vex the country by indirect means, to seek pretense of laws, to sow discords, and lastly, to mingle heaven and earth together (as they speak) by their practices.

When he says, I have removed the borders of the people, it is as much to say, I have stretched out the bounds of my government, and have added other countries to my own, so as there is no bound nor distinction. As if we should say, that the French King has taken away the limits of Brittany, Burgundy, Aquitaine, Provence, and other regions, in joining them to his kingdom. He adds also, that no treasures lay so secret and hidden which he discovered not, and got to himself: as if he should say, By my wisdom I have drawn all nations round about into my nets; I have emptied their treasures; and gripped all that was hidden into my hands.

Vers. 14. And my hand has found as a nest the riches of the people, and as one gathers eggs that are left, so have I gathered all the earth, and there was none to move the wing, nor to open the mouth, or to whisper.

He further adds, that it was no hard matter with him to overcome kings, and lay their riches on a heap: and he makes this the more plain by a similitude; as if he should say, If a man should seek a nest and find the birds gone, he may take the eggs away without any difficulty. For if the birds sit upon their eggs (as they have a natural affection to keep their nests) either they will fly upon him that would take them away, and peck at him with their bills, or else they would endeavor to drive him away by hissings and shrill cryings. But this Tyrant boasts that there was no body that durst so much as open his mouth against him, and that by means thereof he conquered all kingdoms without any great ado; and therefore he attributes all these things to his wisdom, acknowledging no providence of God at all. Now the Prophet has set forth these brags of set purpose, and that even by the mouth of the Tyrant himself, to the end he might show that these boastings of his were so many bellows (as it were) to kindle the wrath of God. For if such a proud captive were not to be borne with among men, how much less can the Lord suffer or endure such a one?

Verse 15. Shall the axe boast itself against him that hews with it? or shall the saw exalt itself against him that moves it? as if the rod should lift up itself against him that takes it up, or the staff should exalt itself, as if it were no wood.

Here the Lord does more apparently deride the folly of this outrageous Assyrian, by which he promises to himself mountains and wonders. For says the Lord, it is all one, as if the axe or hammer should despise the hand that holds it, and should brag of their nimbleness: whereas it appears well enough that these are but dead instruments, without any proper moving. But before we further expound the sentence at large, I will touch something briefly as concerning the Prophet's words. The second member of the verse is somewhat obscure. True it is that the sentence is plain, but there is some ambiguity in the manner of speech, which also causes great diversity among the expositors. All things being well weighed then, it seems the sense which I have given sorts best with the text. What? Were it not a monstrous spectacle, if the staff should exalt itself against him that takes it up, as if it were no wood? For the particle [illegible] often signifies as much as Against; and the conjunctive Vau is also often superfluous. And thus we shall have a clear exposition, and such a one as agrees with the Prophet's meaning. Heretofore he reproached the king of Ashur because he attributed the victories which he obtained to his counsels and forces: but now he says, that in this the Tyrant exalted himself against God, neither more nor less than if the axe despising the hand that ruled it, should appropriate the praise due to the workman to itself; or that a staff should rise up against him that handles it, as if it were some other thing than wood; which yet is dead and without strength. From this we may know that men exalt themselves against God, when they attribute to themselves more than is fitting, and that they war not so much with men like themselves, as with the Lord himself. Let us then reject these proud speeches so full of blasphemies, as: I have done this by my power; I have directed this by my wisdom; I have brought such a thing to pass by my industry. For the Lord is a jealous God (Exodus 20:5), and cannot abide to give his glory to another (Isaiah 42:8).

Now let us observe these comparisons, whereby he likens men to instruments. But first of all we must not refer this to the providence of God in general, by which all creatures are ordered and governed; as some do: who confess indeed, that all are moved of God because they can neither will nor choose: but they add, that every creature is moved according to his natural instinct; as the Sun, the Moon, the heavens, and such like things. Thus they imagine that man is carried here and there by his own will and free choice; because God does nothing else but continue the power which he gave at the beginning. Now their error tends hereunto, that the frame of the whole world is indeed sustained by the hand of God; yet so, that it is not needful that particular movings should be ordered by his providence. And thus they attribute to God the office to send rain and fair weather, in as much as he is the creator of nature: and yet nevertheless, that God commands nothing; but the rain is engendered of the vapors; and fair weather proceeds from some other natural causes. Now this confused government which they leave to God, is scarcely the one thousandth part of the dominion which he attributes to himself. Isaiah therefore rightly establishes him as president over all actions, so as he disposes of men according as it pleases him best, no less than if they were rods in his hand. He bows their counsels, orders their enterprises, and moderates their actions; to the end we might know that all things depend upon his providence, and not upon the appetite of the wicked.

Objection. Yet they reply, that there is no reason why men should be thus called axes and swords; and that in the meanwhile their will, judgment, and whatever else that distinguishes them from beasts, should be taken away from them; so as of men we should make trunks of wood or stones. Answer. But the answer is ready: for although God compares men to stones, it follows not thereupon that they should be altogether like them. For that which is like, is not the same, but agrees in some point. For although a staff cannot move itself here and there, yet notwithstanding is fit to give blows: so the wicked have something in nature, and yet can they turn themselves neither one way nor other further than they be still guided by the providence and secret counsel of God. Thus this fitting or agreement of things, hinders not that the whole action should not be attributed to God only.

But it is very far from the purpose that some do here raise that question touching the will of man. For although God is said to hold the counsels of men in his hand, and turns their enterprises and executions to whatever end it pleases him; does it therefore follow that they do not consult, or cease to devise this or that? For we must not here imagine any constrained will, as if God drew men whether they would or no: but he rules all their movements by a wonderful and incomprehensible manner; yet so as their own will remains to them still. Now Isaiah teaches chiefly in this place, that all the endeavors of men are vain, if the Lord give not an issue to them: and therefore that the King of Assyria could have done nothing, whatever enterprise he had taken in hand, if God had not given him his victories. In regard of which, he has no cause to attribute the praise of those things to himself, which he obtained not but by the means of God. And this is what he confirms by another similitude, when he says, that the lifting up of the staff comes not from the nature of wood, but from the will of him which handles it.

Verse 16. Therefore shall the Lord God of hosts send among his fat men leanness, and under his glory shall he kindle a burning, like the burning of fire.

He goes on still with the former doctrine, signifying that God will show the Assyrian how he has lifted up himself too much, and that he will bring that his arrogance down to the ground, wherein he foolishly pleased himself. For inasmuch as he put his trust in his forces, and in the multitude of his munition, Isaiah declares that God will take all this away from him; and this under the similitude of fat and lean. For by this word fat, he signifies as well riches, as strength of war: and by the word lean, the want and need of these things, wherein the Assyrian trusted too much: as if he should say, The Lord will cause all the fat and well fed things of the Assyrian to grow lean. It is no new thing to compare prosperity to fatness: for even as horses that are overmuch pampered, become proud, so as they are ready to cast their rider, or wince and fling with their heels if any offer to come near them: so abundance makes men become wild and cruel, insomuch that a man cannot master them but by bringing down their flesh.

The other similitude is yet more fitting, to wit, that the fire shall be kindled under his glory: for his meaning is, that by how much the more his prosperity increased, the hotter should the flame be which should consume it. And therein also he shows, that the Assyrian shall be utterly brought to nothing, even as if one should pluck up a tree by the roots, or should raze a house to the very foundation. For if a man should only lop off the branches of a tree, it would easily bring forth other branches: or if the roof of a house were only burned, all the other parts would remain safe and sound. He leaves nothing then to the Assyrian, but affirms that he shall be utterly consumed. By this word 'as,' or 'like,' which imports a similitude, he aptly shows, that the flame shall be such that it shall consume all the glory of the Assyrian.

Verse 17. And the light of Israel shall be in fire, and his holy one shall be as a flame, the which shall burn and consume his briars and thorns all in one day.

He makes an elegant allusion to this burning, with which he had threatened the Assyrians. For there are two things in fire, to wit, light, and heat: and as God consumes his enemies by his heat, so he also enlightens his faithful ones with his light. Now it is well enough known that God is sometimes called devouring fire in one place, and light in another (as Psalms 36:9) in diverse respects, because the power which he shows toward the faithful is not like that which he manifests against the unfaithful. In a word, he so threatens the Assyrians with destruction, that therewithal he comforts the faithful, and that two ways; first, because they shall see that God will be revenged upon the injuries done to them: in the second place, being gladdened with his light, they shall receive new strength, and life.

He plainly without any figure shows what this light is, when he adds, his holy one, so as there needs no long exposition, to wit, that he will defend and keep this people whom he has chosen to himself as his own from among other nations. He says then, that the favor of God which shines upon Israel, shall be as a fire to devour the enemies at last. In a day, that is to say, it shall burn with a sudden fire. For he signifies a fearful and unaccustomed burning, which we commonly see to befall the wicked even then when they think themselves safest and furthest off from danger. To conclude, he shows that all the forces which they shall oppose, shall be as tow, which being once set on fire shall quickly come to nothing.

Verse 18. And the glory of his forest shall come to an end with his fruitful territory, from the soul to the flesh: and shall be broken, as the breaking of a standard.

He continues still the same similitude of burning, and declares that the fire shall as well consume the high things as the low, and shall leave nothing sound: for it may fall out that the fire will seize upon the top of a place, and in the meantime it shall leave the bottom untouched. The word Carmel, which is put here, is not a proper name, as I think, but is rather to be taken for a fat and fruitful territory: and there would also be some absurdity in it, to say that Mount Carmel was in the land of Assyria. The sense therefore is, that not only the ruin of the forests of Assyria draws near, but also that the grain or corn shall be consumed by the same fire, because it shall not only run upon the upper parts of the land, but shall pierce down even into the bottoms. He adds also another similitude taken from man: even as a man is composed of body and soul, so also his diseases shall seize upon him one by one, till every part be smitten. For it often falls out that the body will be sick and impotent, and the spirit will be sound, and so on the contrary; but when both together are smitten, it is very dangerous. By this similitude then he threatens, that nothing shall remain in good condition to the Assyrians, who are now destined to destruction, because they shall perish, both soul and flesh: not that men's souls are mortal, but because God will openly show his vengeance upon them. Surely this is very terrible; for the end of corrections is, that the soul might be saved, although the body should perish (1 Corinthians 5:5). But when the spirit also is destroyed with the body, can we imagine anything more miserable? For the flame only touches the faithful, but does not consume them, as it does the unfaithful: in whom it finds nothing but fuel fit for the fire.

As the breaking of a standard.] There are here a meeting together in the Hebrew words, which cannot be expressed in another language. But it is the same thing which he has set before us in his other similes, namely, an extreme discomfiture: for when the standard is beaten down, the whole army is put to flight. For when ensigns are taken, then there is the greater bloodshed. As when the historians mention any great slaughter, they say that the standards are taken. Now the Prophet threatens not the Assyrians thus in favor towards them, that they being admonished, might profit thereby, and be touched with true repentance: but it was to comfort the faithful, to the end they should not think the Assyrian should escape unpunished, when he had exercised his cruelties against the people of God: as also lest they should imagine, that the Lord had forgotten his promise, or that he was not able to bring the enterprises of his enemies to confusion. And indeed, unless the Prophet had speedily prevented the matter this way, many such doubts would have come into their minds.

Vers. 19. And it shall be easy to number the rest of the trees of his forest: for a little child shall tell them.

The Hebrew phrase shows that there shall be a very small number left; and thus he only confirms the former sentence, namely, that there shall be such a waste after the Lord shall have brought the Assyrians down, that the residue shall be easily told. And yet he goes on further in saying, there shall be so few, that a little child shall be able to tell all that remain: for we know that little children have much ado to count to three or four. Thus then the kingdom of the Assyrians, which in times past appeared as a great forest, the trees thereof being cut down and overthrown, shall become like a small number of trees scattered a great way off one from another.

Vers. 20. And it shall come to pass in that day, that the remnant of Israel, and those which shall escape of the house of Jacob, shall rest no more upon him that struck them: for they shall rest upon the Lord, the holy one of Israel in truth.

Now he returns to the chosen people, and describes the fruit of the chastisement which was at hand. For inasmuch as it is a hard and difficult thing to be molested and afflicted, and that we flee it as much as possibly we can, the Lord shows us the fruit of afflictions, that so having learned to consider the end thereof, we might endure them the more cheerfully: as if he should say, I know you would gladly have the Assyrian far off from you, that so you might enjoy your comforts quietly; but yet think with yourselves, that this affliction is as necessary for you, as a potion for a sick stomach: for you do not know the power of God, and therefore withdraw your confidence from him, to set it upon the wicked. Now what a miserable thing is it to put the hope of our salvation in those that are God's enemies, and to stay ourselves upon them which seek nothing but our overthrow? For the Israelites rested at one time upon the Assyrians; then upon the Egyptians. And therefore there was no loss in lessening of the people, because this little handful which remained, learned thereby to put their trust in God. And in this respect also we may know how needful it was that God should chastise the Israelites.

Now the moderation which he adds, contains an excellent and wonderful consolation, namely, that notwithstanding this, yet a remnant of the Jews should remain, among whom the true service of God should be restored. For the particle In truth, is not superfluous: for before the Lord afflicted them, they all made profession to be of the true religion, and called upon God together: but it was in hypocrisy. Isaiah then deriding this counterfeit holiness, says, that their hope shall be sound and sincere, when they shall once be purged from their feignings and deceits. For although they proudly boasted themselves to rest only upon the Lord, yet did they rest indeed upon the help of the Assyrians. When the Assyrians therefore should chastise them, they should then learn to trust in God only, and to turn away their heart from looking for succors from men. Hence we may gather, that we cannot solely rest ourselves upon God, unless we wholly remove all our trust from creatures. Because we ought so to stay upon him, as to renounce all other things willingly for his sake. Where this confident trust is not, there has truth no place, because the heart is double and parted in two.

Vers. 21. The remnant shall turn, * the remnant of Jacob to the strong God.

The remnant shall be converted.] This is a confirmation of the former sentence, although he seems to allude to that place of the seventh Chapter, where the son of Isaiah was called Shear-jashub. For we have there said, that this name was imposed upon him accidentally; to the end he might be as it were a pledge of that deliverance to come, of which his father had prophesied. It was needful also that the Jews should be confirmed in various ways, to the end they might be assured that the Lord would bring them back in the end. To which also pertains that which he adds. In the strong God, that is to say, to him, whom the people being converted from their revolt, shall acknowledge to be the protector of their salvation. For this epithet is attributed to God, according to the circumstance of the place. It should seem that the word Ei, which signifies God, should have expressed his power sufficiently, but he would also add Gibbor: that is to say, Mighty, or Strong, to the end he might stir up the people to trust the more confidently in him. For how could it come to pass that the people should return from under the Assyrians and Egyptians, unless they were persuaded that God was all-sufficient, who should do the deed? This then is the wellspring of all our evils; to wit, when we are not resolved that whatever we can wish or desire for our salvation, is in God.

Vers. 22. For though your people, O Israel, were as the sand of the sea; yet should but a remnant be saved. The consumption determined shall abound in justice.

He excludes hypocrites from their foolish confidence: for it was enough in their conceit for them that they were the children of that holy personage Abraham according to the flesh only: and under this bare and naked pretext of their original, they would be thought most holy. In the meantime he exhorts the faithful to patience; to the end they might learn with a meek and quiet spirit, to wait for this discomfiture and diminution of their multitude; to the end that when it should come to pass, they should not be troubled at it as at some new thing. He comforts them then for fear they should not bear such a wasting patiently; because from it the Lord was purposed to gather a small remnant at the least. The Hebrew verb signifies To finish, and sometimes also To consume. The latter signification agrees best, for he calls this diminishing of the people, a Consumption, and that Accomplished: and herein he speaks excessively (as they say) for it would be a thousand to one that they were not all destroyed, and therefore a very few should escape.

The name of Israel may be taken here in the genitive, or in the vocative case; so as in this latter sense he should speak to the patriarch Jacob, or to all the faithful in his name. But seeing the meaning is clear enough however we take it, the matter is of no great moment. It may be taken also in the genitive. For my own part I rather think it is a proper name to point out as it were the true and obedient Israelites, for he utters a vehement speech in turning himself to the patriarch; and God in speaking to him that was dead testifies to the living, that that which he had long ago promised, to wit, that the posterity of Abraham, which should be innumerable as the sand of the sea, should not stretch itself to a confused multitude, who had cast off all true godliness, but that there should be an interruption in this degenerate people, till that a little while after they should be renewed. (Genesis 13:16; 22:17; 28:14)

He adds also another consolation, to wit, that this little handful shall abound in justice. For we are in danger to be out of heart, and to doubt of the mercy of God, when we see the Church of God oppressed with such grievous calamities, so as it seems it must fall into ruin. Those who are touched with true repentance know by experience that this is the heaviest temptation of all others. It was needful therefore that the hearts of the faithful should be fortified against it, that by considering the fruit which should come to them from this discomfiture, they might feel their grief assuaged: which fruit was this, that thereby the whole earth should be overspread with justice, even as a river that overflows. He touched this point before, when he said that this remnant should rest upon the Lord their God in truth.

The word justice is diversely expounded. Some refer it to the preaching of the Gospel, because the righteousness of God is revealed from faith to faith by it, as Saint Paul says (Romans 1:17). Now the Gospel was published throughout the whole world by the ministry of the Apostles, who were as a small remnant of the Jews. Others had rather take it thus, as if this Consumption were a testimony or witness of the justice of God, who did so grievously chastise his people. But I had rather expound it more generally thus; This Consumption shall suffice to fill the whole earth with justice. Those which shall remain, be they never so few, shall yet suffice notwithstanding to cause the rivers to run with justice, in such wise that the whole world shall be covered therewith.

Vers. 23. For the Lord God of hosts will make a Consumption, and shall place the bounds in the midst of the earth.

This repetition does again take away the means from these proud contemners of God wherein they flattered themselves. For it was a thing almost incredible that the Jews should perish as it were in a moment, who had so many promises made them, and with whom God had contracted a perpetual covenant (Genesis 17:7): it also seemed to be repugnant to the nature of God, which is immutable. The Prophet threatens then, that the Lord is the author of this Consumption, to the end he might beat down the pride of the wicked, who trusting in their present felicity, thought themselves out of all danger, and being puffed up with this vain confidence, laughed at all admonitions and warnings. God, says he, shall bring your land to a desert, so as in the most flourishing part thereof shall be seen a consumption most like to a wilderness. For he takes the midst of the earth for the heart of it, that is to say, for the places most strong and best fortified. Many think the word Consumption should be an adjective: but I had rather affirm that it is a substantive, according to which sense it is taken in Daniel (Daniel 9:24, 27; Romans 9:28), and in other places.

Saint Paul alleges this text, but it is somewhat different in words from those of the Prophet in this place, to wit, according to the common exposition which was then most received. Now although the Apostle spoke properly, faithfully, and according to the Prophet's meaning, yet the words which he recites being drawn from the Greek interpretation, have occasioned many to err from the true sense of the Prophet. For in regard that the Greek translator had turned it Logos, that is to say, the word, many have descanted upon the gospel, and thereupon have affirmed, that the abolishing of the law is here signified, because the gospel puts an end to the figures and ceremonies; and consequently, that it is a word abbreviated and compendious, whereby we are discharged of the yoke of the law under which the people sighed. But this comes nothing near the Prophet's intention, for he calls consumption here a decreasing, by means whereof the people shall be almost brought to ruin: and toward that end both senses tend, namely, that of Saint Paul, and of the Greek interpretation also. For by word, they understood that which the Hebrews express by the word Dauar. And although the Prophet has not the word Dauar, yet notwithstanding that which he has in the text signifies a thing determined, that is to say, a consumption, and both of them have one and the same meaning. To conclude, the Apostle repeats that in this place which Isaiah said now touching the future consumption of the people, and teaches that this prophecy was chiefly accomplished in his time when the Jews for their unthankfulness were cut off from the kingdom of God, some small remnant only reserved.

Vers. 24. Therefore the Lord God of hosts, says; My people which dwell in mount Zion, fear not Assyria. He shall smite you with the rod, and shall lift up his staff upon you, after the manner of Egypt.

He goes on with the former consolation, which only pertained to the faithful, who in very deed were then a small number. For many gloried in the name of God, and would be taken for his people; but very few there were who showed that by their practice, which they professed in word. He speaks not to all then indifferently; but to those only which stood in need of consolation. For seeing they were in danger to lose all their hope, when they compared their condition with others, and that the kingdom also was destroyed: for this cause, I say, it was very expedient they should be comforted. And this distinction is to be noted: for otherwise it had been absurd to have directed speeches so different, to persons of one condition. He adds the reason of the consolation; to wit, that this discomfiture shall be nothing else but as the lifting up of the rod, which shall be only to chastise them, and not to destroy them.

The letter Beth, is a particle of similitude. The word Derec, signifies example. I expound it then, After the example of Egypt; as if he should say, Although the Assyrian be cruel, and by all means will seek your ruin; yet he shall not kill, but shall only smite you. He alleges the example of Egypt then, the bondage of which was very hard; and yet not deadly. For in the midst of perplexities and confusions, the Prophets tend to bring the people back to the contemplation of this redemption, whereby God delivered his chosen people miraculously from the hand of this cruel tyrant Pharaoh. The sense therefore is, even as the Lord was the strongest then, and destroyed the Egyptians, who practiced your destruction: so will he now also easily overcome the Assyrians.

Others expound it, In the way of Egypt, in regard the Assyrians made war with the Jews, because of the Egyptians. But this exposition cannot agree; and if we look narrowly into the text, we shall find none more fit than that which I have alleged; as also it is approved of the best expositors. For there are here two members one opposite against another; to wit, the affliction with which the Egyptians had vexed this people; and the calamity in which they should be wrapped under the Assyrians. As the punishment which the Egyptians inflicted upon them was not mortal, no more should that of the Assyrians be. As if it had been said in these or the like words; You know my force and power against Pharaoh; so also you will know it against Sennacherib. Neither would the knitting together of these sentences match well, unless we should expound it thus.

Vers. 25. But yet a little while and my indignation shall be consumed: and my wrath shall be kindled to destroy them.

He means not only the siege which Sennacherib planted with a mighty army before Jerusalem, but the other discomfitures also whereby this city was destroyed, the Temple razed, and the people carried away captive. For it was needful that the faithful should be fortified against these grievous adversaries with such promises as these. Which we are diligently to observe; because if we lightly pass this over, as other expositors do, we cannot properly join these things together. Thus the captivity of the people was as a consumption; because Babylon was as their sepulchre, and their exile as a kind of death. When necessity then appeared, and that Sennacherib with his army began to press near upon them, so as they were in great distress being thus besieged, this very consolation was exceeding necessary. For it might seem that Judea was utterly consumed, and there was little or no hope of succor left touching outward appearance: as if he should say; Observe therefore this consolation diligently; to wit, the Lord will spare you: true it is he will defer it for a little while, and will hold his succor hidden as it were from your eyes; but in the end he will deliver you, and will be revenged upon your enemies, whom he has determined utterly to consume.

If any will take the verb Calah, To consume: he says, he will consume his wrath, in the same sense, as we are commonly used to say, we consume the years and our age: that is, I will give way to my indignation, till such time as I have utterly destroyed the Assyrians. But the word, to accomplish, is more proper; as if he should say, Till I have executed my indignation. And this is the destruction with which he threatens the uncircumcised elsewhere. For when the Lord has taken away all hope of mercy, he then executes his judgment against the unfaithful.

Vers. 26. And the Lord of hosts shall raise up a scourge against him, as the plague of Midian, in the rock of Oreb, and his staff upon the sea: and shall lift it up in the way of Egypt.

Isaiah uses here the word scourge, and not rod: thereby signifying, that the Lord would handle the enemies much more roughly and severely than they handled the Jews. For he threatens them with an utter destruction: and declares the same more plainly by two examples: the first is of the Midianites, who were horribly destroyed in the valley of Oreb; which was thus nominated because of their king: the second is of the Egyptians, which were drowned by the Lord in the Red Sea, when they pursued his people. [2 pages missing] conquered all the country, will threaten Jerusalem, as if with his only look he could take and sack it. By the word Zion he comprehends all the city, taking a part for the whole, because this part was the highest, and overlooked all the quarters of the city. From the foolish overweening of this tyrant the Prophet shows that the city of Jerusalem was not far off from an utter downfall: for the whole country, indeed the city itself was so astonished, that none dared oppose himself against the enemy. Thus the Prophet meant to amplify the benefit of God by these circumstances, to wit, that it was to be attributed to the special favor and goodwill of God, and not to man's help, which availed nothing that Jerusalem was delivered, even as if a man should have pulled a sheep out of the jaws of the wolf.

Verses 33-34. Behold, the Lord God of hosts shall cut off the bough with fear, and they of high stature shall be cut off, and the high shall be humbled. And he shall cut away the thick places of the forest with iron, and Lebanon shall have a mighty fall.

Almost all the expositors do expound this place of the Assyrians, for they think the Prophet threatens this destruction with which the Lord will root them out after they have besieged Jerusalem; as if he should speak on this wise, The Assyrian shall be so swollen with pride, that he will think himself sure of Jerusalem as soon as he shall have once looked upon it: and also, that all shall be astonished at his coming, so as some shall flee away, others shall yield themselves voluntarily; therefore he will by and by imagine himself Lord over all: but the Lord will suddenly overthrow all his designs, and will cut down his high branches. Yet when we advisedly consider every thing, and especially that which is by and by added of Lebanon, with the consolation that follows, I am of opinion that this place ought to be referred to the Jews themselves. So then Isaiah, as I think, continues still to threaten the calamities which should happen soon after to the people: as if he should say, the Assyrian shall not only come to Nob, but shall spoil the whole country; and therefore he shall waste and wholly root out whatever is beautiful and good therein, even as if one should cut off the boughs from the trees, or as if the tree itself should be plucked up by the roots.

The chapter following confirms this interpretation, wherein the Prophet gives consolation against this calamity, and that consolation is joined to this verse, and is added as a fit remedy to assuage the bitterness of so great heaviness. I do not greatly allow of the division of the chapter, which is often times clean against the grain, and wholly confounds the sense of the Prophet: I think then that that consolation ought to be joined to this verse, as if there were no division at all.

Moreover, this similitude is not easy to be expounded, for it sufficiently appears that by the high and mighty trees he means whatever is strong, excellent, and high; so as he foretells the ruin and destruction of Judea, and compares it to the cutting down of a forest, signifying that there shall be nothing so high and excellent in the country which the enemies shall not cast down even till they shall have stripped the land of all her ornaments. He also makes mention of Lebanon, for we know that it was a mountain greatly renowned in regard of fair and goodly trees which were in it: but if he had spoken of the Assyrians, there should have been no reason in it for him to speak of the destruction of Lebanon. From where we gather, that he here threatens the Jews again, and that the preface of his sermon agrees very well when it begins at this demonstrative particle Behold (Isaiah 10:33).

Read the former section save one, for the better understanding of the verse following.