Chapter 14

Vers. 1. For the Lord will have compassion of Jacob, and will yet choose Israel, and cause them to rest in their own land: and the stranger shall join himself to them; and they shall cleave to the house of Jacob.

Because the particle Ci, has diverse significations, we may conjoin this verse with the former, thus; But yet the Lord will have pity upon Zion: and so it should show how much the condition of the Church differs from that which he described before. But I had rather take it for a particle rendering the cause; and that indeed agrees best to this place, as in many other texts: so as the sense shall be this; God shall destroy Babylon, because he shall have compassion of Jacob; whom he can neither despise nor reject. From where we perceive, that the Prophet has endeavored hitherto, to assuage the sorrow of this poor people; to the end they might learn to be of good comfort in those their afflictions, which God would at length avenge. Thus Babylon and the Church of God are here set before us as in a glass: Babylon (I say) exalted in her sovereign power, who had so oppressed the poor and desolate Church, that she was utterly past hope (in a manner) that ever she should be restored again. But the Lord tumbling Babylon down from her high seat, therein witnesses, that he has care over his people, however abject or contemptible they may seem to be. From here we may gather a sweet consolation, when we see that God thus governs all the world for our salvation. For all things aim to this end, that the elect may be saved; and not overwhelmed by any changes however many befall them. Quest. But some will ask, whether mercy and compassion ceased to be in God for a time? Ans. Doubtless it continued in him always: but the people which were so grievously afflicted felt it not. For being forepossessed with the sense of his wrath, they judged of themselves according to the outward appearance, and were not able to apprehend his mercy. And yet was the Lord ever like himself notwithstanding, and never left his merciful nature. Thus then we must distinguish between the understanding or knowledge of faith, and experience: for while the signs of God's indignation appear on all sides, in regard that (according to the judgment of the flesh) we think he is angry; so his grace is hidden from us: yet faith notwithstanding lifts up our hearts above all darkness, to the end we may behold God in heaven, who is favorable towards us.

He will yet choose Israel] (says he.) The election of God is eternal: for he chooses us not, as if he thought not on it before: and even as we were chosen before the foundations of the world, so does he never repent himself of the same his election (Ephesians 1:4; Romans 11:29). But when the Lord corrects his children, this has in it some appearance of rejection, as we may gather from the ordinary complaints of the faithful: Lord, why have you put us away forever? Why is your wrath kindled against the sheep of your pasture? (Psalm 74:1). For we apprehend the election or rejection of God according to our infirmity, and measure his affection towards us by the outward work, (I speak of that knowledge which proceeds from experience, which is corrected by the light of faith.) And therefore when the Lord calls us, that is to say, when he confirms his election, it is said he chooses us; and contrariwise that he rejects us, when he shows us any evident sign of his indignation. See then how we are to understand this verse, to wit, that although the Lord should so sharply correct his people as if he meant to cast them off, yet notwithstanding he will show in the end by the effects, and will give them to know that he has elected them, when he shall give sufficient testimony thereof, and shall take compassion upon them.

Now we may easily collect that which I said a while ago, to wit, that there is great difference between the chastisements which the faithful endure, and those with which the reprobates are visited. For the faithful remind themselves forthwith of their election, whereby they take heart of grace: but the unbelievers see nothing but thick darkness, bottomless gulfs, and fearful confusion on all sides. As soon then as the Lord corrects us, let us by and by call to mind this difference, to the end we may confirm our hearts in the hope of a happy issue.

When he speaks of their return into their own land, he therein sets before them a sign of grace and reconciliation: for the land of Canaan was a pledge of adoption to the children of Abraham.

And the stranger shall join himself with them.] He prophesies of the calling of the Gentiles, as if he should have said, The Lord will not only put them into the possession of the land of Canaan, but will also enrich them with a great increase: for he will join the Gentiles with them, that of two peoples there may be made but one only body. This benefit then is not to be referred to a few days, but pertains to the whole Church, which God promises to set at rest in a sure place. For the Prophet speaks not only of the Church of that time, but of that also which should be before, and under the kingdom of Christ, otherwise this addition should be improper.

Vers. 2. And the people shall receive them and bring them to their own place, and the house of Israel shall possess them in the land of the Lord for servants and handmaids, and they shall take them prisoners whose captives they were, and have rule over their oppressors.

He shows that the strangers will willingly accompany the Jews, and that in such a way that they will not refuse to become their servants. We have seen the proof of this when the people came out of Babylon (Ezra 1:6), but this was only a small taste of those things which were done by Jesus Christ, to whom all this must be referred. For the Lord indeed inclined the hearts of the nations which hated his people mortally, to be loving to those whom he meant to restore to their country and liberty by their means: but so far was it from the case that many nations helped the Jews after their return from Babylon, that on the contrary the neighbors through envy conspired one with another to molest them (Ezra 4:4). For they were not only bent against them to drive them out of the land of Canaan, but also to root them from off the earth. These things then were accomplished under the kingdom of Christ, to whom all power is given not only in earth, but in heaven also (Matthew 28:18), who by his Gospel has united the Gentiles with the Jews, which before were strangers (Ephesians 2:14), to the end they might not only help the Jews to take possession of their inheritance, but also to bring them under so, as to bear the yoke quietly and willingly.

And hereto pertains that which he adds of servants and handmaids: for seeing the Jews are the firstborn in the house of God, we which are joined to them seem to have been assembled as it were under their hand, because they were before us, and obtained the first place before all other nations: which honor they might hold even at this day, if by their own perverseness and ingratitude they did not deprive themselves of such a dignity; and yet their unthankfulness did not prevent the Lord from effecting that which he here promises. For the Apostles who were Jews, subdued strange nations by the word of God; yes, even those which in times past held them prisoners, and to whom they paid tribute, namely, the Assyrians, Chaldeans, Persians, and at last the Roman Empire, so as all the Gentiles might justly be called their heritage, although they would not reign over them, but win them to God, that so together they might acknowledge one Lord and Prince. This then ought to be referred to the yoke and government of Christ to which the Jews subdued the Gentiles, and not to a worldly kingdom and rule, as the Jews falsely imagine.

Verse 3. And in that day shall the Lord give you rest from your sorrow, and from your fear, and from the harsh bondage in which you did serve. 4. Then you will take up this proverb against the king of Babel, and say, How has the oppressor ceased? and the gold-thirsty Babel rested?

He adds a confirmation to the former promises: and thus God uses to provide for our weakness, because it is very hard for us to give credit to his word; but especially then when things are troubled. And yet the Lord will this way prove the steadfastness of our faith, when he ceases not to promise us salvation, and yet all hope thereof shall be completely and cleanly cut off from us. He confirms this with many words, that so casting off all doubt, we should not cease to rest ourselves on his gracious free promises, however desperate things seem to be. And herewith also he exhorts the Jews to acknowledge, and never to forget so excellent and memorable a work of God. Now of set purpose he makes express mention of the yoke and bondage; thereby to teach the Jews, that the Lord would take away all these impediments when it pleased him; and that nothing should hinder him from delivering his people, as soon as he saw occasion. Let us apply this doctrine to our use now, even in this miserable servitude and vile bondage of Antichrist, under whom poor Christians are held. For although they be surrounded and enclosed on all sides in his nets and snares, yet have they God for their deliverer, who will easily overcome all manner of difficulties and impediments. And this may also be referred to all vexations, miseries, and troubles.

Moreover, by the word proverb, or parable, (for among the Hebrews it signifies grave sentences, high and worthy of note) he shows that this destruction of Babylon shall be so great, that men shall make a proverb of it: which they are wont to do in great and wonderful things. This word "how" is an interrogation proceeding from a taunting manner of astonishment: for it was incredible that Babylon (furnished with such abundance of riches and strength) could be overthrown, and fall into the hands of her enemies. He justly mocks then at their vain and foolish confidence, in regard that being puffed up with their intolerable pride, they thought themselves invincible and out of all danger. But it seems contrary to the modesty of the faithful, to mock at the misery of others: a man would think they should rather have compassion on them. But this is not against modesty, when our zeal is ordered according to the equity of God's judgment: for by human affection, we may bewail the misery of those who perish through their own folly; and yet therewith also despise their pride and fury. And even as the Lord exalts himself against them, scorning their beastliness; so also he does in this place command us (who love and desire his glory) to contemn them not after a proud and insulting manner, but as magnifying and extolling his goodness and power. By this example then it is lawful for us to scoff at God's enemies, when they are overthrown and abased: as at Antichrist, whose power we daily see to decay by little and little.

The word Madheuah, which is put at the end of the verse, may be translated "gilt" or "of gold": but because this word is conjoined with tyrant, or exactor, it is very likely the Prophet speaks of the covetousness and insatiable desire of gold, which the Babylonians thirsted after. For it often comes to pass, that the more great Empires, Commonwealths, and nations have of riches, so much the more do they burn with lust of increasing and having.

Verse 5. The Lord has broken the rod of the wicked, and the scepter of the rulers, 6. Which smote the people in anger with a continual plague, and ruled the nations in wrath: if any were persecuted, he did not stop.

He now answers to the former interrogation, and would not that the faithful should any way doubt of the event thereof, but rather that they should stand astonished at such admirable works of God. For the interrogation served to awaken up their minds to the greater attention. It is as much then as if he should have said: It came not to pass by chance, or by any blind passion of fortune, that you were not still oppressed under a continual bondage, but you are wholly to attribute it to the providence of God, who broke so sore a yoke of servitude from off your necks. Now the wicked are at their wits end when they see such works, and stand amazed because they see not the reason of them: but the faithful know that this ought to be attributed to God. Let us learn then to admire the works of the Lord, and let us be stricken with such an astonishment, that we may acknowledge him to be the author of them: and let us not in any wise pass lightly over the least of them; but especially then when he manifests his power in the redemption of his Church; when by his admirable strength, he redeems any one of us: from under the servitude of the devil, the tyranny of Antichrist, and from eternal death. For these are no common works; and therefore we may not in any sort attribute the same to the power of man, or to any other causes whatever. He joins the scepter of the rulers, to the staff of the wicked; showing by this repetition, that an unjust tyranny cannot be established by a power imperial in any sort whatever. Then by and by after, he more clearly shows, that the Monarchy of the Babylonians shall be abolished, because it was unjust and tyrannical; and says, that the people were smitten with an incurable wound, and extremely afflicted, because they overflowed in all excessive dissolutions. By this we are admonished, that however God may seem to wink at the tyranny of the wicked for a time, yet that he will spare them never the more for all that in the latter end, for they shall be destroyed even as we know Babylon was, because the Lord is just, and continues always like himself.

Vers. 7. The whole world is at rest and is quiet: they sing for joy. 8. Also the fir trees rejoiced of you, and the cedars of Lebanon, saying, since you are laid down, no hewer came up against us.

Here he shows how Tyrants are hateful to all the world, for they are no sooner dead or destroyed, but all leap for joy, showing what affection they carried towards them, which for fear before they dissembled. Then shall you see men utter forth their discontentments and hatreds: and not men only discover their joy, but even the dumb creatures also, as the Prophet adds afterwards, speaking of the fir trees, and cedars, by way of amplification; for as all things are overturned and perverted by tyranny, so also it being abolished, it seems all things are put into their perfect estate again.

Now to the end the speech might have the greater vehemence, he adds a figure called Prosopopeia, by which he brings in trees speaking and rejoicing, that they shall stand quietly now this tyrant is dead. So then the Prophet's drift is to show that the heavenly Judge can not endure tyrants always to usurp, whom all the world detests and hates. From where we may gather, that albeit men be silent, and dare not open their lips while tyrants bear sway, yet the Lord notwithstanding hears their secret groans and complaints. Let us not wonder then if tyrants be cut off by such admirable means; for it is necessary that God who is privy to all the outrages which they commit, should favor and assist the innocent.

Vers. 9. Hell beneath is moved for you to meet you at your coming, raising up the dead for you, even all the princes of the earth, and has raised from their thrones all the kings of the nations.

Even as before he attributed gladness to Trees, so now also by the same manner of speaking he attributes speech to the dead. For he brings them as it were out of their graves, to the end they should deride the pride of this tyrant; and all the words following are nothing else in a manner but most pleasant taunts and flouts. For when great kings approach near a place, people tremble; they go before and receive them with great pomp and preparations: so Isaiah imagines that the dead shall go before this tyrant, who after his death shall descend into his sepulchre, that they may do him homage, but yet such as to him belongs. Which is as much as if he should say, His death shall not only be acceptable to the living, but to the dead also, so as they shall receive him honorably according to his deserts.

Vers. 10. All they shall cry and say to you, Are you become weak also as we? Are you become like us?

Behold what taunts the dead shall utter against this tyrant, when he shall be in their company; as if they asked a reason of him, why he also is dead as well as others. And therefore the Prophet being astonished with the novelty of such a thing, brings in the dead enquiring thereof with admiration, as of a thing utterly incredible. For tyrants are so blinded with their greatness, that they think themselves no mortal creatures, but make themselves half gods, and worship themselves. For this cause it is well enough perceived after their death, that their condition differed in nothing from other men; however they thought themselves exempted out of their rank.

According to this sense, the dead reproach him with a wonderful nipping derision, in saying, that he is made like to them: because death only gives us to know (as the satiric Poet speaks) how weak a thing the body of man is. David also speaking of Princes, and of their dignity, says thus; I have said you are Gods: yet must you die like men, and fall like one of the people (Psalm 82:6-7). For the bodies of Princes must needs be eaten and consumed with worms at the last; although sumptuous and glorious sepulchres be prepared for such kind of persons.

Vers. 11. Your pomp is brought down to the grave, and the sound of your viols: the worm is spread under you, and the worms cover you.

He mentions the royal pomp, to the end one might more diligently note this mutation, when they should compare the former things with the latter: and thus shows that nothing could hinder this tyrant from being brought into a like estate with others. Under the instruments of music, he comprehends all pleasures and voluptuousness, wherein kings are wont to take delight: because by the sweet harmony thereof, they not only forget death, but also by these mixed sounds, all cares are driven away; so as their minds are somewhat intoxicated therewith.

In the second part of the verse, the dead do pleasantly say to him; You have a bed fit for you. For in stead of tapestry, or a soft pillow, you have moths; and for a sumptuous coverlet, you have worms. To be short, we have here a lively image of men's foolish confidence, who being besotted with the present prosperity and peaceable estate of their affairs, rejoice and cheer up themselves. This doctrine ought to be diligently observed: for however men know well enough what their condition is, and have death still before their eyes; yet are they so dulled with ambition, and tickled with pleasures, indeed bewitched with vain glory, that they utterly forget themselves.

Vers. 12. How are you fallen from heaven, O Lucifer son of the morning! and cut down to the ground, which did cast lots upon the nations?

Isaiah continues the matter which he began before in the person of the dead; and concludes, that this tyrant differs in nothing from others, although by all his flatteries he endeavored to persuade himself that he was some god. He uses an elegant simile in comparing him to the star of the morning; calling him the son of the twilight, and that because of his excellence and glory, which made him shine far above all others. Whereas some have expounded this place of Satan, they have done it ignorantly: for the scope of the text does sufficiently show, that it should be understood of the King of Babylon. But when men snatch up places of Scripture at random, and consider not the coherence of the text, we need not marvel if we often meet with so many errors. And yet was it a more absurd blockishness, when they made Lucifer the prince of devils; making folks believe, that the Prophet gave him this name. But for as much as such inventions have no color at all; let us leave them for fables as we found them.

The expositors have been deceived in the second member of the verse, in translating the Hebrew particle in the passive signification, saying, You are weakened; seeing it is in the active signification. Notwithstanding, because the verb from where it is derived, signifies to cast the lot; and that the particle Sur, is joined therewith, this sense agrees well, that this tyrant divided all regions by lot, as the Lord and Master of them, and drew them to himself, as if they had appertained to his succession. And yet I reject not the other exposition; namely, that he weakened the people.

Vers. 13. Yet you said in your heart, I will ascend into heaven, and exalt my throne above besides the stars of God: I will sit also upon the mount of the Congregation of God.

This must be joined to that which went before. To say, in this place is taken to resolve in himself; according to the Hebrew phrase. For he derides the pride of the Babylonian, who resting upon his greatness, dared to be so bold as to promise himself continual happiness; even as if it had been in his power to bring the events of things to pass at his pleasure. Wherein we have a fair looking glass to behold the foolish pride with which the wicked are puffed up; which also sometimes they are not ashamed to vomit forth. Neither must we here consider the person of one tyrant only, but the damnable fury of all the wicked, which make their conclusions in secret, no otherwise than if they were able to dispose of all things according to their own fantasy. Whose plots Saint James describes in lively colors; We will go into such a City, say they, we will buy, and sell, and get gain: and yet in the meanwhile, they know not what shall come to pass tomorrow (James 4:13). They never think they are under God's hand; but have this sottish conceit, that they will do all things by their own strength. I grant that this boast, I will ascend into heaven, and that which follows also, is so absurd, as it seems impossible how it could come out of the mouth of a mortal man: but in regard it was not the Prophet's meaning to set down the speeches of Nebuchadnezzar, word for word, let it suffice us to consider the thing itself. For to speak the truth, whoever he be that attributes more to himself than the condition of men can bear, he exalts himself against God, as the Giants did, of whom the proverb speaks: from where it follows, that all their devices shall come to confusion. But especially he, who passing beyond the bounds of his calling, provokes the Lord against him by his boldness. And therefore let every one of us content himself with his estate, and not desire to be mounting up aloft: but let us rather continue in that degree wherein God has placed us. Indeed if God reach out his hand to any, and lift him higher, he may go further: but he ought to usurp nothing to himself, nor to climb up thereunto of his own head. And concerning those who are exalted to high degree and dignity, they ought to carry themselves humbly and modestly; not feignedly, but with such meekness of spirit, as if they were not exalted at all.

Besides, we may sufficiently see why the Prophet accuses this tyrant of Babylon particularly of such outrage, and also what the scope is to which these figurative speeches do aim, the rather by those that follow, to wit, that he desired to mount into the mountain of the testimony, and by such pride to make himself equal with God. For however he made these discourses after the ordinary manner of men, that he was able to conquer the Jews, yet because he despised the help of God, under which they sheltered themselves, as he had often heard tell, it was as much as if he had conspired to overthrow the heavens. Now in place of the mount of Zion, he puts the sides of the north, which description is also contained in Psalm 48. "The mountain of Zion in the sides of the north is the city of the great King." He called it before the mountain of the testimony, which title is drawn from the verb Iaad, which signifies, to unite, to agree, and make peace. And therefore Moed signifies peace, covenant, and day prefixed. Lastly, it may be referred to time, place, and persons. But I had rather take it here for covenant, or agreement. For the Lord speaking of the Tabernacle of the covenant in Exodus, says, 'I will there make appointment with you' (Exodus 25:21, 22, 29, 42). We must not think then that he speaks here of an assembly of men, as when the profane meet in fairs or in their feast days: but that the Lord meant there to show a sign of his presence, and to ratify his covenant; which we ought diligently to observe, because this condemns the sacrilege of this wicked king, who rather fought against the very heavens, than against an earthly place.

Vers. 14. I will ascend above the height of the clouds, and will be like the most high.

A man would marvel that the Prophet does thus accuse the king of Babylon, as if he would be check-mate with God, seeing that (as we have said) such a thought could not once enter into any man's heart, but that he must needs quake and tremble for fear. For even as there is in us some seed of religion by nature, so also are we constrained in despite of our teeth to bear some reverence to this divinity, which we think to be the most excellent above all things. And there is no man so senseless that would imagine to cast God out of his throne, because we are all taught by nature rather to honor and worship God. And therefore however the heathens knew him not, yet notwithstanding they worshipped their Idols. Thus we may imagine, it was not likely that the king of Babylon meant to drive God out of heaven, and to reign there himself. Yet does not the Prophet accuse him without cause: for although the ungodly resolve not to reign in God's stead, yet notwithstanding they fight against him when they exalt themselves more than they ought; hereby attributing that to themselves which is proper to him: which is as much in effect, as if they meant to pluck him out of his seat. And what did Satan else when he deceived the first man? 'You,' said he, 'shall be as gods' (Genesis 3:5). Therefore all such as dare attribute more to themselves than God permits, do lift up themselves no otherwise than if they meant to proclaim open war against him; for where pride gets the mastery, there of necessity must be the contempt of God.

And thus also we may note that which we have touched before, to wit, that this tyrant bent himself of set purpose against God as it were in rushing himself against the Church which is his holy heritage. Seeing then that he violated the heavenly Sanctuary, this ought not to seem any excessive manner of speech to us. Now from hence we observe a doctrine full of consolation: for we are taught that the wicked do arm themselves even against God, as often as they set themselves against his Church. This king here is not accused for lifting himself above the Angels, but for endeavoring to overwhelm the Church of God. Now the service of God at this day is not shut up in any certain place, but is spread throughout the whole world. In whatever part then the name of God is called upon, if there any tyrant does purpose or practice the destruction of the faithful, let us know that such a one sets not himself so much against men, as against God, who will not long endure the proud so to make war upon him. We shall find the like example hereafter in Sennacherib, of whom the Prophet says, that in threatening and offering violence to Zion, he did it to God himself. Let us therefore be assured that we are so under the protection of God, that whoever does us wrong, shall have God for his enemy. 'He that hurts you,' says the Lord, 'hurts the apple of my eye' (Zechariah 2:8). He also testifies that he dwells in the midst of the Church (Psalm 46:5), so as none can assail it but he must bear the first brunt. He will then surely take vengeance of all the wrongs which the Church endures, although he suffers it to be afflicted for a time.

Vers. 15. But you shall be brought down to the grave, to the sides of the pit.

He has heretofore shown how it was the King of Babel that attempted to set his seat above the clouds. And now he opposes an event quite contrary; to wit, the sides of the pit, or cave, that is to say, some corner of the sepulchre into which he should be cast. For he said before, that this tyrant would ascend above the mountain of Zion in the sides of the north, because the place on this side was high above the rest. Now he takes this word sides in a contrary sense, as if he would say, that he shall be put in the most contemptible place of the pit or sepulchre, even as when a man thrusts one into some dark or by-corner. For if a sepulchre be large and spacious, they desire to lay the most honorable personage in the midst of it: but he says, that this fellow shall be cast into some hole, or into the sides that shall be left empty. See how the Lord scorns the pride of the wicked from on high, so as when they shall have devoured all by their covetousness, and pierced the clouds and the heavens with their pride, yet will he expose them to derision at last, having overturned all their enterprises even in less than the twinkling of an eye.

Vers. 16. They that see you shall look upon you and consider you, saying, Is this the man that made the earth to tremble, and that did shake the kingdoms?

The Prophet scorns this wicked king again in the person of the dead, and yet this may also be understood of the living: but it is better to refer this whole speech to the dead; unless we had rather understand it of the sepulchre, which is almost all one in effect. Now we are accustomed to stretch forth our neck, and to stand upon the tiptoe when any admirable or rare thing is presented to our view. So in regard it was a thing almost incredible that this king furnished with so great power should be dead, the Prophet says, that all have cast their eyes upon him to behold him diligently, as if they could hardly believe that to be true which they saw evidently before them. They ask in the first place whether it be possible that he which made the world to tremble with his look only, could be so suddenly and easily brought low. Next, the Prophet shows how all his wicked desires and enterprises are overthrown; as also that tyrants with their cruelty are like to clouds, which pour down water or hail on a sudden as though they meant to destroy the whole world, but they are scattered and gone in an instant. And this simile that same good old father Athanasius used, when some threatened him with the fury of Julian. Now the Prophet shows that this change came from the hand of God, who by his only will can overthrow the whole world.

Vers. 17. He made the world as a wilderness, and destroyed the cities thereof, and opened not the house of his prisoners.

In this verse he expresses the cruelty and inhumanity of this tyrant; namely, that he brought the world to a wilderness, razed the cities, delivered not his prisoners. Those who have obtained victory, have been accustomed sometimes to release their prisoners, that they might win their hearts by gentleness: but tyrants had rather be feared than loved: because they persuade themselves, that the only safe way to reign, is to make themselves feared of all, through a brutish cruelty. We need not wonder then at their so miserable and woeful an end: for it cannot be but God must render them like for like; after he has corrected his Church by their cruelty, showing no more mercy to them, than they did to others. Thus then he shows how miserable tyrants are, in regard they have both God and men their enemies.

Vers. 18. All the kings of the nations, even they all sleep in glory, every one in his own house. 19. But you are cast out of the grave like an abominable branch: like the raiment of those that are slain, and thrust through with a sword, which go down to the stones of the pit, as a carcass trodden under feet.

He opposes the king of Babylon against other kings; to show that he shall be more wretched after his death, than they all. And thus he amplifies the judgment of God (who should execute vengeance upon the cruelties done to his Church) by comparison. This place is the cause why I dare not restrain that which Isaiah speaks here of the king of Babylon, to the only person of Nebuchadnezzar: because we find not by histories, that he was deprived of burial. Although the Jews tell, how Evil-merodach commanded he should be taken out of his sepulchre, because the great lords of his kingdom durst not do him homage, till they were certain of the death of his father. But Saint Jerome, however he be credulous enough in other things, yet holds this as a fable. He speaks not then of one man particularly, but of the whole kingdom: even as when the Scripture speaks of Antichrist, it comprehends the estate of all the Popes (2 Thessalonians 2). And therefore he scorns the pride of all tyrants, under the person of one, testifying what their issue shall be; to wit, that they shall fall into such misery, that not so much as a small handful of dust shall be given them for their burial: however in times past they were like insatiable gulfs, whom all the wealth in the world was not able to satisfy. Those which have scarce one foot of land, have notwithstanding the honor of burial; and this was esteemed sacred and inviolable above all things among the patriarchs: for it was a great dishonor to be deprived of this privilege. Yet he shows that the kings of Babylon should receive such an opprobrium, that being cast out of the sepulchre of their fathers, they should be a spectacle of disdain to all. But some may ask, whether it were so great a matter in God's sight, to be buried with a man's predecessors, that it should be esteemed as a punishment and curse to be deprived of it? He answers that he speaks not of the sepulchre here, as of a thing necessary to salvation: and yet that it was reputed a great shame for this tyrant to want burial.

First of all then let us consider why burial was so esteemed among all nations. Doubtless this came from the patriarchs, whose bodies the Lord commanded to be buried, in hope of the last resurrection. The carcasses of beasts are cast out, because they are ordained to none other end but to turn to rottenness: but our bodies are covered with earth, that being laid up therein, they may wait for the last day; at which time they shall be raised up to enjoy the soul in an eternal and blessed life.

Whereas diverse superstitions are crept in touching the burial of the dead, it is certain that Satan has brought this to pass by his subtlety; who is accustomed to corrupt and pervert all things, which yet in their own nature are good and profitable: for he has forged infinite ways whereby to bewitch men. But concerning the Jews, we are not to marvel if they had many ceremonies in this behalf, neither ought we to condemn them for it: for they had not so clear and manifest a revelation of the resurrection, because Christ was not yet revealed. But the matter is far otherwise now, seeing we behold our resurrection in Jesus Christ apparently, and the veil being taken away, we now see the promises as in the sunshine, which were obscure to the Jews. If at this day then any would bring in and revive the ancient ceremonies; such a one should suppress the light, and do great wrong to Jesus Christ: for, they endeavor to put a veil before him, who has discovered himself to us with open face. Notwithstanding it is not unprofitable to regard the interring of the corpse, because it is a witness of the last resurrection, which we yet wait for. But we ought utterly to reject all such superstitions, and pomp of funerals; which indeed every faithful man should abhor.

But if any be left unburied, we must consider the cause. For many Prophets, Martyrs, and holy personages have been deprived of burial. We hear how the Church complains, that the bodies of God's servants were cast out to the beasts and birds, and that there was none to bury them (Psalm 79:2). And we daily behold how they burn, drown, and hang the servants of Jesus Christ, whose death nonetheless is precious and blessed in God's sight. For even as the Cross of our Lord was blessed; so also the gibbets, bonds, chains and deaths which his members endure do partake of this blessing, indeed, and that in such a way, that they far surpass the felicity, decking-majesty, and pomp of all the kings of the earth: so as according to Saint Paul's example, they may boldly glory in these afflictions (Romans 5:3; 2 Corinthians 12:9; Galatians 6:14). Moreover, although we can see nothing but a sign of God's wrath upon those whom he deprives of burial, yet must we have our recourse to the former, and such sentences.

Now as Jeremiah threatened Jehoiakim that he should be buried as an ass, because he deserved rather to be laid with the brute beasts than with men, who after death are separated from the condition of beasts by means of burial: even so, inasmuch as this Babylonian had exalted himself above all, it was good reason he should be dejected beneath all, so as his body might remain without burial. Isaiah then foretells that this tyrant shall not be buried in his house, that is to say, in the Sepulcher of his ancestors and predecessors: for we must not think that the Sepulchers were within the houses. The similitudes which are conjoined do further express the just ignominy of this tyrant: for, as hurtful and unprofitable trees are plucked up by the roots, so he shows that the king of Babylon was not worthy to remain among men. Afterward, he compares him to the garments of the slain, because those which die in battle are not buried according to the accustomed manner, but as bloody and stinking carrions trodden under feet are tumbled into the pit, clothes and all, lest they should infect the air with their smell. Neither will any man offer to touch clothes defiled with blood and mire, for fear of drawing some infection from them. Now we cannot affirm that this happened to the kings of Babylon, yet no question but it was fulfilled, neither ought we to doubt anything at all of it (Jeremiah 22:19).

Verse 20. You shall not be joined with them in the grave, because you have destroyed your own land, and slain your own people: the seed of the wicked shall not be renowned forever.

Now he shows the reason why the king of Babylon is unworthy of burial, to wit, because he which had destroyed his own land, was neither worthy to be received into it, nor covered therewith. For even as the earth sustains us while we live, so also does it cover us being dead, and keeps us in her bowels to the coming of Jesus Christ. It is then a just punishment of cruelty when she refuses to receive those into her bosom that have offered her violence, and defiled her. He yet adds a more fearful threat, to wit, that God will pour out the remainder of his plagues upon the successors. Yet when he says, The seed of the wicked shall not be renowned forever, we may expound this member two ways, either that the race of the wicked shall not long endure, or that it shall be utterly put out. The diversity of the interpretation consists in the word always, for it is either referred to the time past, or to come. To the time past thus: Although the seed of the wicked have borne sway for a while, yet the memory thereof is vanished and gone in the end. In the time to come, thus: God will so blot out the race of the wicked, that there shall be no more mention of them. Now it is usual with the Lord to curse the seed of the wicked; as on the contrary he blesses the offspring of the faithful. And even as the memory of the just endures forever, so also does it follow of necessity that the remembrance of the wicked should be utterly extinct and abolished. Now however we see not these things fulfilled with our bodily eyes, yet have we ample and pregnant testimonies for it, whereby the truth of the doctrine is sufficiently confirmed to us.

But we are now to observe the reason of this vengeance, to wit, the Lord will thereby punish the pride of reprobates who will needs advance their names, and leave a perpetual renown thereof behind them: and to this end tend all the counsels, enterprises, and endeavors of profane men. On the contrary, the Lord blots out their name and memory, which yet seemed to be engraved in everlasting monuments. Thus it comes to pass that they are not only exposed to contempt, but everyone detests and abhors them. Which in conclusion befalls all tyrants, for however they be flattered and applauded of all while they live, yet are they and all their posterity held in vile estimation when they are dead and gone. And thus it appears they are detestable to God, Angels, and men.

Verse 21. Prepare a slaughter for his children, for the iniquity of their fathers: let them not rise up nor possess the land, nor fill the face of the world with enemies.

Here Isaiah prophesies against the king of Babylon in plainer terms than heretofore. Now we must remember what I have said already, to wit, that up to this point he has not spoken of one particular man only, but of the whole kingdom: and now he also takes away the ambiguity of this manner of speech. Whereas the old translation has it, Prepare his sons to the slaughter, it comes not near enough to the right sense, for the letter Lamed being put before the word sons, shows it should be translated, Prepare a slaughter for his sons. Now let us see to whom this speech is directed, for we must of necessity understand that he here covertly speaks to certain officers, sergeants, or executioners, whom God commands to prepare themselves for the execution of his judgment. And who are they? Partly the Medes and Persians, as also others, by whom Babylon was razed to the foundation. It was not utterly destroyed when the Persians took it (as we have said before.) Thus then he speaks to those whom God had ordained in his secret counsel to destroy Babylon. This phrase of speech has greater vehemence in it than if he had barely said, The slaughter is prepared: for he shows that God not only disposes of that which the wicked are to do, but that he also has executioners at his commandment, to avenge himself upon their iniquities.

Objection: Whereas he by and by adds, that the iniquity of the fathers shall be punished by means hereof: it may at the first seem over severe, to couple the children with the fathers, as touching the punishment which the fathers have deserved, and ought to bear. And yet seems it to be more hard, that the punishment due to the fathers should be extended to the children, and their children's children. But this absurdity may easily be avoided, if we interpret the Hebrew word Aon as 'misery': because it signifies as well the punishment of the sin, as the sin itself. But because such sentences are found in many places of the Scripture; to wit, that God will visit the iniquity of the fathers upon the children: we need seek no such evasion. Neither does the place in Ezekiel (Ezekiel 18:20), 'The son shall not bear the iniquity of his father,' cross this. For God punishes not the innocent: neither must we so understand this place, as if the punishment due to the ancestors, were conveyed over by God to the children, altogether guiltless: for the fault of the children is forthwith coupled therewith.

But leaving now to speak of that universal curse of all mankind, to which all of us are subject from our mothers' wombs; let us take an example from some wicked one; whom when God rejects with his whole race, truly we have no cause at all to complain of it. For his blessing is free: and it is not lawful for us to compel him to bestow it equally upon all: because he may dispose of his grace according to his own good pleasure; and it is the duty of every one of us apart, to acknowledge, that whatever good thing we have received, it is none of our own properly nor naturally, but comes to us from elsewhere; namely, from God's free [reconstructed: liberality]. If so be then that he reject any, must it not also needs follow, that his seed should be accursed? For what can remain in those which are destitute of his grace, but a mass of impiety? And if they deserve eternal death, much more are they worthy of temporal punishments: for he who expects the cutting off of his head, ought much more to judge himself worthy of the prison and stripes. We must observe this point diligently. For I hold the solution of those but childish, who think the Lord punishes the children of the wicked with temporal punishments, because of the iniquities of their fathers: thinking it not unbecoming for the Lord to correct those that are innocent. Now we know he never punishes such as have not deserved it: besides, he is naturally inclined to mercy. But how should he spare the wicked, if he should exercise his wrath against the guiltless? This then must be held as a thing resolved; to wit, that all such as are destitute of God's grace, are subject to the judgment of eternal death. From where it follows, that the children of reprobates, whom the curse of God pursues, are subject to the same condemnation with their fathers. And therefore Isaiah speaks not of innocent children, but of the lost and desperate; which, it may be, have surpassed their fathers in wickedness: and therefore are justly coupled with them, and adjudged to the same punishments with them; because they have walked in their steps. But some may say, that then they bear their own punishment; and not that which their fathers have deserved. I grant this to be true in part: but the rejection began before in their fathers; for which cause they are also forsaken and cast away of God. And yet their fault is not so particular as if they were not guilty at all; but being enwrapped in the same sins in regard of reprobation, they are also liable to the same miseries and punishment. I know well enough that this solution will not satisfy those who never cease to dispute and brawl against God: but if so be I satisfy the faithful, and those that are not contentious, I pass not much what the rest say. As for the faithful, I doubt not but they will content themselves with this solution, which I dare affirm to be most true.

In the end of the verse, some translate, 'That they fill the world no more with enemies': as if the Prophet meant to say, that all the wicked are the enemies of mankind; indeed, even of the whole earth: and therefore that the Lord provides for the safety of all, when he sweeps them from the earth: otherwise it should be choked by them, as with thorns and briars. It seems that this signification expresses somewhat more; because the earth receives us into her lap, if we discharge our duty: but if we be despisers of God, it nourishes and sustains us unwillingly, as her very enemies. Yet had I rather follow the other signification, which is more generally received: for I think the Prophet meant to say, that the wicked grow up into a stock and lineage, and bring forth children in great abundance; so as they exceed their progenitors in number, and are more glorious in show: and from there came the proverb, that an ill weed grows apace. Now whereas we behold an infinite multitude of wicked ones, which have covered the face of the whole earth as it were, we may even thank ourselves for it: and yet the Lord never deals so severely with us, but he reserves always some good seed, although it be very thin sown: indeed he always has an eye to some corner of the world, where he may give his servants some little breathing. And if he should diminish the multitude of the wicked nothing at all, it is certain they would forthwith overspread the whole earth. By this is confirmed that which we have said before; to wit, that the children of the Babylonians were not slain causelessly; because it is here said, it was to the end they should not fill the world with cities. It follows then, that they were wicked, and therefore cut off by the just judgment of God; that by this means he might provide for the safety of men; and that the Lord cannot be accused of cruelty or hard dealing.

Verse 22. For I will rise up against them (says the Lord of hosts) and will [reconstructed: cut] off from Babel the name and the remnant, and the son, and the nephew, says the Lord.

Now the Lord testifies that he will do that himself which he before had commanded others to do by the ministry of the Prophet: so that we must observe both the one and the other, namely, that it is a work of God when the wicked come to nothing, although he use men as instruments to execute his judgments. For he spoke thus to them heretofore: Prepare a slaughter, verse 21. From where we have to note not only the power of God, but also the efficacy of prophecy. From where the Prophets (ordained of God) give commandment to all nations to do this or that, it is then so far off that men can hinder the event thereof, that they are even constrained to perform the will of God. Now because we ordinarily stay ourselves upon men, and in forsaking God attribute the power of doing all things to them, we must hold this principle, that seeing God works by them, himself is properly the author of the work, whereof they are only but the executioners and instruments. This is clearly enough laid open to us by the dependence of the places following.

I have thought it best to resolve the letter Vau into a particle of showing the cause: for he yields the reason why he commands the Medes and Persians to prepare a destruction and slaughter for the Babylonians: for I will rise up against them, says he: and this phrase where God says he will arise, is very frequent. Thus also the Prophet applies himself to our capacity, because the majesty of God is so high that we can not comprehend it. We think he takes his ease, and is idle, while he winks at the wicked: and therefore when he will cause men to feel his power, and give some testimony thereof by some visible work, he says he will arise.

The epithet which he afterward adds, calling him The Lord of hosts, serves for a confirmation of this sentence: as if the Prophet should say, I have not given these commandments to the nations of my own head, for it is God that governs and leads all the battles under his own hand. Seeing the Prophet is ordained then to pronounce the sentence on God's behalf, he may also command men, to the end they may yield obedience to him. He yet repeats the same thing in the latter end of the verse, showing that he speaks nothing but that which the Lord gave him in charge, that so the prophecy might be the more authentic. Now it has been often told us before, that Babylon was not thus ruined till after the death of Alexander the Great. By the sons, and nephews, he means not only the posterity, but the memory which the wicked would obtain, so as they might be long renowned after their death. God took even this also away from Babylon, that so no remembrance should remain thereof at all, but only reproach and ignominy.

Verse 23. And I will make it a possession to the hedgehog, and pools of water, and I will sweep it with the besom of destruction, says the Lord of hosts.

He yet again confirms the same things which he spoke previously touching the future destruction of Babylon, to wit, that men shall hereafter inhabit it no more, but it shall be made a hideous cave, into which wild beasts shall retire. Some say that the word Kipod (which we have translated Bicure) signifies a beaver, others a hedgehog, others a tortoise. But it is very likely by the circumstance of the place that our Prophet speaks of a beast which frequents the waters; because afterward he mentions a pool, or marsh, which in deed properly belongs to the situation of the place: for however Babylon was not compassed in with pools, yet is it situated in a moist soil. Euphrates waters the region on the one side, and Tigris on the other: from there it is that the Lord threatens to drown it.

Verse 24. The Lord of hosts has sworn, saying, Surely like as I have purposed, so shall it come to pass, and as I have consulted it shall stand.

It was needful to add an oath for the more full confirmation of the threatening. For nothing is more hardly beaten into our heads than to hear tell of a present destruction of the wicked, because we see them flourishing, furnished with all kind of helps, seeming to be out of all dangers, and utterly secure. Therefore we are at our wits end in beholding them, being so dazzled with their glory, that we can scarcely believe God when he threatens their ruin and perdition; and therefore he adds an oath, that they might have no occasion to hang in any suspense. From where we may see how gracious and loving he is towards us in succoring our weakness by applying this remedy to it, for otherwise his bare word ought to suffice. This serves then for the great consolation of the faithful, as we shall see hereafter. But this short form of an oath which he uses ought to be well known to us, because we meet often with it in the Scriptures: and thereby the Lord bridles us lest we should take too great liberty in oaths which slip out of our mouths at random with too much boldness: for he suppresses the greater part of the oath, If I perform not this which I have decreed, let men take me for a liar, and hold me no more for God: this I say, or something else like to it (fearful to utter) should be here supplied. Men ought then to refrain their tongues, lest they overflow too lightly in execrations, making horrible imprecations against themselves: indeed let them rather learn by the Lord's example here, to hold in their rebellion.

Verse 25. That I will break Ashur to pieces in my land, and on my mountains will I tread him under foot: so that his yoke shall depart from them, and his burden shall be taken from off their shoulder.

Some think this is spoken of the host of Sennacherib, which was destroyed by the Angel, while the siege was before Jerusalem. If we shall receive this interpretation, the sense will be thus; to wit, The Lord will shortly show some evident proof of this ruin, with which he threatened the Babylonians. For those which heard the prophecies, might ask, What shall the ruin of Babel profit us, when she has destroyed us first? Were it not better for us to remain in our own land, and that she might continue safe? What consolation can we take in her destruction, seeing with her we ourselves must also perish? And truly I make no question but Isaiah sets before them a proof of God's favor in the destruction of their enemies; which was either come to pass already, or should shortly happen. I dare not affirm in what time the Prophet foretold this, unless there be some probable conjecture, that the discomfiture of the host of Sennacherib, made by the Angel, was already accomplished. According to this sense the Prophet should take this famous example, to give them good hope of the deliverance to come: as if he had said; You have heretofore felt how miraculously God assists his people in time of need. And this is the reason which makes me think the army of Sennacherib was already destroyed. It was needful then that there should be some use of this doctrine.

Objection. But Babylon began not to molest the Jews, till she had subdued the Assyrians, and transported the Monarchy. To what end then should the Prophet speak of the judgment which God would bring to avenge the wrong done to his people, when as the Jews had as yet nothing to do with the Babylonians? Answer. There is no absurdity to say, that a thing already come to pass, should be mingled with a prophecy: neither were it amiss to say, that the Assyrians should here be put for the Chaldeans. For although they had no Monarchy, yet is it very likely they were always first prepared, as often as war was to be made with the Jews: and so fought under the leading of others, that in the mean while they made the greatest part of the army. First, they were nearer hand than the Chaldeans, and those which then ruled, knew well that such people would be loyal and obedient, because of the ancient hatred which they bore to the Jews. Add to this, that it was the benefit of the Conquerors to subject the conquered by continual wars, until they were inured to bear the yoke. All which considered, it is not amiss that Isaiah speaking of Babylon, comprehends all the forces thereof under the name of Ashur; so taking a part for the whole.

Thus there is no reason that constrains us to expound this place of the discomfiture performed by the Angel in the host of Sennacherib. For as I take it, the Prophet meant only to affirm, that God would put an end to the tyranny of the Assyrians; so as they should not be always so mighty: as if he should say, Although God permit the wicked to bear rule over you for a time, yet this domination or superiority shall not last ever; for he will one day deliver his people from the servitude which oppresses them, by breaking the yoke from off their necks. And as has been said already; although the Assyrians were subdued by the Chaldeans, yet did they not cease for all that to be enemies to the church still. But Babylon, which succeeded [reconstructed: Nineveh], having the preeminence by transporting thereof, began to make war with the Jews.

Where it is said, that Ashur shall be broken in Judah: we must not take it as if they should be slain there, or destroyed by some discomfiture; but that the elect people should be delivered from their tyranny: by means whereof their dominion should be abolished. The breaking therefore is not referred so much to the persons, as to the Empire. That which he adds touching the yoke and the burden, cannot be properly understood of the Assyrians only, who yet never had taken Jerusalem. And therefore we must note that succession, whereof I spoke heretofore: because the Chaldeans had no occasion to make war, unless it were because they boasted to have the preeminence over the Assyrians. Now you see the cause why I thought good to extend this prophecy to that deliverance whereby the Lord showed himself the protector of his people against the Chaldeans and Assyrians; because the yoke was then shaken off, under which the Jews were miserably hampered: indeed, thus it comprehends the deliverance purchased by Christ, whereof this was but a beginning.

Some think touching that which follows concerning the Mountains, that they have put the plural number in place of the singular, as if he spoke of mount Zion: but I had rather translate it otherwise. For in as much as Jerusalem was situated among the mountains, the whole country was despised for that regard. Therefore the Prophet speaks by way of derision, granting to the enemies that the mountainous region was indeed the less esteemed because of them. But this contempt served to amplify the power of God, who delivers his Mountains from under the dominion of a mighty Monarchy. To this appertains that which is contained in Chapter 20 of the First Book of Kings, verses 23 and 28.

Verse 26. This is the counsel that is consulted upon the whole world, and this is the hand stretched out over all nations.

The Lord contents not himself with a confirmation or two: no, he has much ado to refrain from assuring us more and more of one and the same thing; and all because he knows how greatly our understanding is naturally inclined to distrust: for no repetitions suffice us, although he makes never so large promises in many words, and adds his oath thereto. The Lord then we see is desirous to remedy this evil, and thereto tends the repetition, that we should not esteem it as superfluous. For those who think the Prophet (or rather the Spirit of God) should heap up too many words, have not yet attained to any knowledge of their own weakness. Well, in the first place he propounds the will and counsel of God: secondly his power. From where comes it that we doubt of his word, but because we attribute not that strength to God which to him belongs, neither are we well persuaded of his power? These two things are wholly the cause of our incredulity, against which we ought to oppose two other things, which Isaiah here recommends to us, to wit, the counsel, and the power of God. For we must in the first place hold it without controversy that the Lord is true, because he pronounces nothing but that which is stable and [reconstructed: immutable]: secondly, that he is so mighty, that every knee must bow under his hand. Now it is not for us to search into the secret counsel of God, because the Prophet commands us here to rest ourselves contented in the decree which the Lord has manifested to us by his word. We must not then fly any higher to pry into the secrets of God, but must rest satisfied with the infallible testimonies which he propounds to us by the mouth of his Prophets. Let us therefore with [reconstructed: all] our affections embrace the promises of God, and join his power thereto, because his mighty hand ought never to be separated from his mouth.

But we must take heed we imagine not an idle power after the manner of Philosophers, but such a one as the Scriptures do inform us of, that is, a power full of efficacy, and speedy in execution. Quest. But some may here demand why mention is made of all the world, and of all nations, seeing he speaks only of Babylon? Ans. We must remember what I have said previously, to wit, that the Empire of Babylon having conquered Nineveh, did spread itself over all the East, and that diverse nations were subject to it; for which cause the ruin thereof was also the ruin of the whole world: for such monarchies cannot fall, but they must needs pull great destruction upon others with them. Therefore seeing the huge mass of so great an Empire might perhaps have called the certainty of this prophecy into question, Isaiah shows, that although it should overspread far and [reconstructed: wide], and comprehend infinite multitudes of people, yet none of all this should prevent God from putting his decree in execution.

Vers. 27. Because the Lord of hosts has determined it, and who shall annul it? and his hand is stretched out, and who shall turn it?

Here the Prophet uses an exclamation as it were the better to confirm the former sentence. For having told them that [reconstructed: this] was the counsel of the Lord, to the end he might show them it is so inviolable that it cannot be broken (Psalm 33:11), he asks the question as of a thing utterly impossible: Who (says he) can annul his counsel, or turn his hand back? And thus by this exclamation he sets himself boldly against all creatures. For the Lord no sooner decrees a thing, but he stretches forth his hand: Is it once lifted up? the work then must of necessity be put in execution. Now he not only excludes men by this his exclamation from being able to hinder the decree of God, but all things else whatever; indeed, be it that any other creature besides the devil or man would set itself against his will. To conclude, he shows that God is not subject to repentance or change, but whatever falls out, were it in the greatest confusion in the world; yet is he always like himself: neither can his enterprise be delayed by any occasion. Obiect.

If any reply, that God has changed his counsel sometime, as when he pardoned the Ninevites, Abimelech, or Pharaoh: the answer is easy. For when the Lord sent Jonah to the Ninevites, he manifests not that which he had decreed in his secret counsel, but meant to touch their hearts, and to bring them to [reconstructed: repentance] by the preaching of the Prophet, that he might show them mercy (Jonah 1:2 and 3:10). The like he did when he threatened Abimelech and Pharaoh, because they had taken Abraham's wife to them (Genesis 12:17 and 20:3), for the Lord by frightening them caused them to change their course, lest they should be punished for their obstinacy.

Vers. 28. In the year that king Ahaz died was this burden.

This should be the beginning of the fifteenth Chapter, because the Prophet enters now into a new argument: from where it evidently appears how ill the Chapters have been divided, or rather torn asunder. For having spoken of the Babylonians, he comes to treat of the Philistines, of whom he was to speak before he came to mention other nations. Now these were the Jews' near neighbors, and hated them deadly: these were the remainder of the nations which the Israelites had spared, although the Lord had expressly commanded them to be wholly rooted out. The people's infidelity was the cause why the Lord suffered this remnant to remain even as thorns to prick their eyes; which punishment God had threatened them with before, as the Scripture teaches (Numbers 33:55; Deuteronomy 7:16). Therefore in regard there was deadly feud between these two nations, there came no sooner any damage to the Jews, but the Philistines counted it their gain. For they desired to see the Jews rooted out, neither could any news be better welcome to them, than to hear that the people of God were overwhelmed with all manner of miseries and calamities. This is the cause why the Prophet prophesies against them, as against the perpetual enemies of the Church.

Now the time is to be noted wherein this vision was represented to the Prophet: because the Philistines were very strong during the life of Ahaz: and this wretched hypocrite was punished for his disloyalty, because by forsaking God, he fled to outward helps; as namely, to men. And therefore in his time the Philistines recovered the cities that Uzziah had taken: indeed they gathered more strength after his death, because they hoped to attain their enterprises, by reason that the heir of the kingdom was but a child. For Hezekiah, who was the new king, had as yet neither wisdom, counsel, nor authority. It is needful then to observe these circumstances diligently, because Isaiah respects not the Philistines so much (although he speaks of them) as the faithful whom he would comfort by this prophecy, and fortify those with good hope, who might otherwise have thought Judah to have been laid waste, in regard it was assailed with enemies on all sides, no succor appearing from any place whatever. Isaiah then seeks to establish the faith of these poor afflicted ones, destitute of all succor; and bids them be of good courage, because God will undoubtedly help them. He calls this prophecy a burden, because it would be unwelcome and troublesome to the Philistines, who thought themselves safe in regard that the Jews were miserably oppressed; neither was there any hope left them of a better estate. He shows then that the destruction of the Philistines also draws near.

Verse 29. Rejoice not (you whole Palestina) because the rod of him that did beat you is broken: for out of the serpent's root shall come forth a cockatrice, and the root thereof shall be a fiery flying serpent.

In the very entrance, he beats back that vain confidence with which the Philistines were rashly puffed up: and in adding, you whole, he signifies that all, however many, shall have their part in this calamity. As if he should say; That region shall not be spoiled in one place only, but there is not the least corner which shall not feel it: and as far as the land does reach, so far shall the destruction and ruin thereof be perceived on all sides. As touching that which he adds of the rod broken; some refer to Ahaz but besides the purpose; for he was overcome in all the wars which he had against the Philistines. And therefore it should rather be referred to Uzziah: and yet I am loath so to restrain it to him, that it should not also be understood of the whole body of the Jewish nation. It is as much then as if he had said to Palestina, or Palestin; Do you think to take your rest, while the Jews which afflicted you in times past, are destroyed? No, you greatly deceive yourself: for ere long you shall be vexed much more. This is the cause, as I have said, why I restrain not this to one particular person; but rather as I take it, under the person of one, he points out the whole body of the Jews. He immediately adds the reason why Palestin should not rejoice; to wit, because the Jews shall be better able to trouble them than they were in former time. For if the Philistines received any harm from the Jews before, they should feel it ten times more heavy hereafter. The which he sets forth by a very fit similitude: for the cockatrice is more dangerous than the adder, and the fiery serpent more hurtful than the cockatrice. But God be thanked we are not troubled with these hurtful beasts in this country. The Prophet's meaning is nothing else than to show that the Philistines greatly beguiled themselves, in thinking that the Jews should not outmatch them. And therefore I do not agree with those who refer the name of the cockatrice, and flying serpent, to Hezekiah. For however they have great show of reason for it, because Hezekiah conquered all that the Philistines held, even to Gaza: yet the Prophet meant to stretch this promise further. Let us know then, that although we begin at Hezekiah, yet notwithstanding this favor pertains to all the Jews, as to the whole body. Now from here we may gather a general doctrine; namely, that when we are oppressed with adversities, and the wicked rejoice at it, as if we were utterly confounded, and they were the only happy men; the Lord testifies, that all this their joy is but in vain. God will evermore uphold his Church, and set her in her first estate, though all men should judge her cast away. The children of God shall get new strength, which will break the hearts of the wicked for very spite: not that the faithful wish or purpose any such thing; but because it must so come to pass: for God has so ordained it. Neither are these names of cockatrice, and fiery serpent, any names of disgrace to them; for they are not such by nature, but are so called, in regard they are deadly to the wicked, though harmless in themselves. For it comes to pass by the just judgment of God, and the malice of the wicked, that that which is in its own nature profitable and healthful to them, is turned into loss and poison. Such is the nature also even of God himself, and of his Gospel: (2 Corinthians 2:16).

Verse 30. For the firstborn of the poor shall be fed, and the needy shall lie down in safety: and I will kill your root with famine, and it shall slay your remnant.

The Prophet, as has been already said, had not respect so much to the Philistines (whom his threatenings feared nothing at all) as to the Jews, whom he meant to comfort in their afflictions: for they were so oppressed that they were now near to despair; and therefore he calls them the firstborn of the poor by a note of excellence, in regard of their miseries: for being now brought into utter extremity, they held as it were the first rank of all wretched people. Now he promises that the Lord will deliver them from such calamities, and will then feed and nourish them as at the first: whereby we may see that the Philistines were destroyed and cut off for the salvation of God's people: who also had made this promise to Abraham and his posterity, saying, I will bless those which bless you, and curse those which curse you: for they must needs have God for their enemy, who offer violence to his children. Then the Prophet compares them to sheep, whom we ought to resemble, if we mean to have God hold us under his protection. We meet with no one thing more often in Scripture than this similitude. Does the Lord correct us then? Surely we may well be compared to strayed sheep, laid open to the violence of wolves and thieves: but if contrariwise he smite our enemies, he will gather us again together, that we may rest in a quiet and safe place. This is it which the Prophet signifies by saying they shall rest in safety. The Lord then promises two things here, first good pasture, that is to say, all things needful for food and clothing: secondly safety and defense, to the end we may rest enclosed and shrouded against all dangers. These are the two duties belonging to a good shepherd: and in these two are included all things necessary for salvation.

In the second member he directs his speech again to the Philistines, whom he compares to a tree, that has his roots so deeply fixed in the earth, that it seems a thing impossible to pull it up; but yet if the root wither, it must also of necessity lose his vigor, though it be never so profoundly settled. From where we are to gather, that the estate of the wicked is never so firm, but that God will easily overturn it: for he will not only prune off the boughs, but will parch, and bring to nothing the very root that lies hidden in the earth.

That which follows, he shall slay your remnant, is commonly referred to Hezekiah; but as I have already showed, I had rather extend it generally to the whole body (of which he speaks as of one man) of the King as head, who represented Jesus Christ. We may also refer it to the Assyrian, and to all others whom God used for the rooting out of the Philistines. For the Jews are accustomed to speak thus indefinitely, when they mind to point out the officers by whom God executes his judgments.

Vers. 31. Howl, O gate, cry, O city, you whole land of Palestina are dissolved, for there shall come from the North a smoke, and none shall be alone, at his time appointed.

Here the Prophet uses amplifications to seal up the truth of his prophecies in the hearts of the faithful, and the more effectually to imprint those things therein which without these would hardly have been believed. It has been said elsewhere, that the gates signifies the places most frequented, in which they kept their meetings. He threatens then that all the cities shall lament, indeed and that extraordinarily, because the most honorable assemblies should make it. That which is added touching the smoke, may be taken for the fire, so as the thing itself should be showed by the sign, because the smoke appears before the fire burns forth. By North we may understand as well the Assyrians as the Jews, seeing both of them were situated on this side of the Philistines: yet had I rather refer it to the Jews: I mean not now to stand refuting of the contrary opinion. As we have said before then, the Philistines thought themselves great gainers by that which the Jews lost, when the Assyrians had done them any harm. Which also happened not long since to many nations, who took pleasure to see their enemies destroyed by the Turks: for they knew well enough that such victories brought heaviness and damage to them. So as when they whose ruin they thirsted after were vanquished, the way by that means was laid open for such as in the end subdued them.

Whereas he adds in conclusion that none shall be alone, it appertains to the enemies, who shall be so furnished with power and authority in the day prefixed, that is to say, when God shall have decreed the destruction of Palestina, that none shall remain idle in the house, but all shall be ready and prepared to march forward. As if any in praising the authority and power of some Prince should say, that all his subjects assemble themselves and are in a readiness as soon as he holds up but his least finger.

Vers. 32. What shall then one answer the messengers of the Gentiles? that the Lord has established Zion, and the poor of his people shall trust in it.

I had rather interpret this of all nations simply, than of any one in particular: for as soon as strangers are entered into a city, they are accustomed to inquire what is done there, to the end they may get some news. It is as much then as if he had said; What answer shall they give to strangers, when they shall inquire after news? What shall be the common talk after the Philistines be vanquished? This, The Lord has established Zion. His meaning is then, that the overthrow of the Philistines, shall be such an excellent pledge of God's mercy toward his people, that all shall thereby understand,

[2 pages missing] fugitives shall flee to Zoar, a heifer of three years old: for they shall go up with weeping by the mounting up of Luhith: and by the way of Horonaim they shall raise up a cry of destruction.

He here names other cities; for his meaning is to bundle up all the cities of this country (as it were) in one bundle, that they may be thrown into the same destruction with the rest; as if he should say, Not one shall escape. Whereas he adds a little after, Therefore the armed of Moab: although the Hebrew particle be a showing of the cause, yet others expound it otherwise; but it is a matter of no great moment. The Prophet's meaning is to show that none shall be exempted from howling, seeing the strongest and most valiant among them shall do it. Afterwards he shows that every one shall be so affected with his own grief, that he shall not mind his neighbor. In the 5th verse he takes to himself the person of a mourner, or a sorrowful person: but it may seem strange, indeed very unfitting, that the Prophet should bewail the destruction of the Moabites, for he should rather have sorrowed at the calamity of the Church, and rejoiced at the overthrow of the enemies. But the Prophets are accustomed to take upon them the person of those against whom they prophesy afflictions, to the end they may represent their estate as it were upon a stage or scaffold. And thus they moved affections more, than if they had propounded the doctrine simply without this art. And yet no doubt the Prophets trembled themselves at the judgments of God, indeed even at those which they threatened the wicked with: but that which I have said is less constrained, and agrees best, as we may easily discern by common experience. He calls them fugitives which fled from there: for his meaning is that those which shall escape from Moab shall come to Zoar, whom he compares to a heifer of three years old, which is in her full force and strength, and has not yet brought forth, nor felt labor, nor the yoke; but fetches her frisks, and plays the wanton.

Now when the forces of the enemy press near upon a place, then they flee to other cities which have not yet been assailed, and which seem to be furthest out of danger. Zoar was such a one, because the enemies had not yet overrun it: but if any had rather expound this of the whole region, I do not oppose him, because it seems Jeremiah speaks in general, who notwithstanding borrows many sentences from our Prophet: unless some had rather affirm that he there expresses as well Zoar, as Horonaim, or rather the whole region which lies between them. If it be referred to the whole nation, the sense will be, that the Moabites who were nourished up in pleasures and abundance of all good things, felt no evil till it came upon them, from where they grew proud. And therefore to tame them, it was requisite they should be driven to Zoar, which was far remote from the Moabites, thereby showing that they could not save themselves but by flying very far off.

Those whom the Lord thus tenderly fosters, are here admonished to be humble, and not to provoke the wrath of God against them by their pride and dissolutions: but to be sober; indeed even then when all things prosper with them in the best manner that can be wished: as also to prepare for all changes when God shall be pleased to visit them.

By the mount of Luhith he describes other places of the country of Moab, and sets forth the flight of this people, and the sorrow that shall be throughout the whole kingdom. Whereas we have rendered, They shall raise up the cry; others have translated, They shall break, or cleave asunder with loud cries, affirming that there is a transposition of letters, and that the letter Gnain is doubled. In this sense this verb should be derived from Raah, which signifies to break or bruise: but because this serves not much touching the principal point, I have let that stand which is most approved, so as the verb descends from another, which signifies to waken or raise up. If any had rather retain the word, To break, the sense is, that there shall be a breaking, and (as it were) a bruising of the members with sorrow and crying when one smites one arm against another.

Verse 6. For the waters of Nimrim shall be dried up: therefore the grass is withered, the herbs consumed, and there was no green herb.

The Prophet amplifies this desolation by a kind of excessive speech. He says, The grass shall wither, which falls out when God deprives a land of all helps. Also that the waters shall be dried up: for it is very likely they were exceedingly necessary for this quarter which was dry: for such countries as those bring forth nothing unless they be watered. But however this be an excessive speech, yet it contains nothing but that which is most true: for he passed not his bounds, but was obliged to lay forth these things in the more words, because of the people's slowness, to the end they might know that this land being deprived of God's blessing, should become a desert deformed, and void of all beauty.

Verse 7. Therefore what every man has left, and their substance shall they bear to the brook of the willows.

That which every one has reserved, signifies the same which we usually say, that which is left, or spared. For his meaning is to speak of riches reserved; thereby showing what happens ordinarily in those countries which the enemies invade, to wit, every one labors to transport his goods to another place, and to lay them up safe there, that so they may fetch them home afterwards. Now he says that these shall have no fortress nor refuge to put their goods in safety: so as they shall be constrained to hide them among the willows. See here an extreme misery, when we can find no place of refuge, to safeguard and keep that which we have gotten with great labor, from being a spoil to the enemies. It is very likely that these willows stood in some secret and close place remote from others. Some expound this of the enemies, which bring the riches which they have pillaged, to the river, to divide the prey among themselves.

Verse 8. For the cry went round about the borders of Moab, and the howling thereof to Eglaim, and the shrieking thereof to Beer-Elim.

The Hebrew particle Ci, was added for ornament. His meaning is, that all the quarters of this country shall be filled with cries and lamentations in every corner; because this destruction shall reach from one end to another. To the cry, he adds a shrieking or double howling, to express the excess of sorrow; it being the manner of desperate persons to become utterly desolate, and to be dissolved into tears.

Verse 9. Because the waters of Dimon shall be full of blood: and I will bring more upon Dimon, even lions upon him that escapes Moab, and to the remnant of the land.

He not only describes here the dolor, howling, flight, and trembling, or the covetousness of the enemies in raking together of riches; but the slaughter of men, which must needs be fearful, when the great and renowned rivers (as Dimon was) were filled with blood. By increasings he means that the Lord, in whose person he speaks, will augment the murders; so as the dead bodies shall be piled one upon another, and there shall be no end thereof, till they be all put to the sword. Now however the adversaries were cruel in this destruction, yet the Lord passed not measure for all that: because he justly punished the inhumanity which the Moabites unjustly exercised over the Jews; upon whom they ought to have had compassion. It was just then for them to bear the same punishment which they had laid upon others.

Which are escaped.] These are also the increasings of which he spoke; or at least part of them. For behold the highest pitch of all these calamities; that if any endeavored to save himself in battle, from out of the hands of his enemies, he should meet with lions and cruel beasts which should devour him. And this is the true meaning of the Prophet, if we narrowly weigh the whole context. He meant to express this discomfiture, and the misery thereof in lively colors, by showing that the small remnant which shall escape the slaughter, shall fall into the paws of the lion: because the hand of the Lord does so pursue the wicked, that they can no way escape: if they pass one danger, they immediately fall into another. But let us also remember, that the Prophet speaks these things for the consolation of the faithful, that they might fortify themselves by some promises against the cruelty of the enemies, who in the end should be cut off, and should find no refuge at all in their gods, fortresses, or lurking holes; neither should their flight avail them at all.