Chapter 17
Vers. 1. The burden of Damascus. Behold, Damascus is taken away from being a city, for it shall be a ruinous heap.
He prophesies against the kingdom of Syria, and mentions the head city, which was the regal seat of the kingdom. Now it was requisite that this destruction should be described as well as the rest, to the end the faithful might assure themselves that God would assist them in time convenient, and would not always suffer the wicked to molest them without ceasing. For the king of Syria was confederate with the king of Israel against the king of Judah; as we have seen before in the seventh chapter: and because the Jews were not strong enough to resist them, being destitute of sufficient means, they might also have doubted of succor from God, as if he had left them at six and seven. That he might therefore free them from this perplexity, he threatens destruction to this kingdom of Syria, from which they might well conclude, that God fought for the defense of his people.
It is not known in what time Isaiah prophesied this, neither (as I have touched before) does he observe the precise order of times when he threatens any nation with the chastisements which it deserved: but as I conjecture he foretold this, when the two kings of Israel and Syria had invaded Judah: having therewith conspired the destruction of the Church. For inasmuch as he joins the Israelites and Syrians together, he calls them both to the same judgment; to let them understand that they had so profited by this wicked and cursed league, that both of them should be enwrapped in one and the same destruction. The Prophet's meaning then is to comfort the faithful of the tribe of Judah, because he especially had regard to them (and not to the Israelites nor Syrians, whose ruin he now foretells) lest they should be left comfortless.
The demonstrative particle, Behold, seals up as it were the truth of this prophecy. Whereas he only mentions Damascus in particular, it follows not therefore that he meant to exempt the other parts of the kingdom: but this manner of speech is very usual in the Prophets, namely, to take a part for the whole, so as under the ruin of the principal city, he comprehends that which should befall the whole nation: for what could the lesser cities expect but confusion, when the fortress of the kingdom should be taken? There is also another reason why the Prophets threaten the chief cities, directing their speech against them, to wit, because they were the seminaries of all wickedness, from which as out of a fountain it dispersed itself over the whole land.
Vers. 2. The cities of Aroer shall be forsaken: they shall be for the flocks; for they shall be there, and none shall make them afraid.
It is uncertain whether by Aroer here, he means that city of which mention is made elsewhere. It should rather be the name of a region or country; however he describes the form of a country laid waste: for he says, that the places where cities were built, should now be common pastures; so as nothing should remain but the lodges and tents of shepherds: for if any inhabitants were left there, they should drive their flocks to another place.
Vers. 3. The munition also shall cease from Ephraim, and the kingdom from Damascus: and the remnant of Aram shall be as the glory of the children of Israel, says the Lord of hosts.
He now shows the cause why the Lord would cut off the kingdom of Syria. The Prophet Amos recites many: (Amos 1:3) But that which Isaiah mentions here, was the principal; to wit, that they had drawn the kingdom of Israel to the bent of their bow, to make war against the Jews. No doubt but the Israelites were enticed by the flatteries of the Syrians, to make a league with them to fight against their brethren. And the better to deceive them, the Syrians alleged that they would aid them against all their adversaries. And therefore the Israelites also rested themselves upon the strength of their confederates: so as they were persuaded, that none were too hard for them. Under the word Ephraim, he means all Israel, as in many other places; for Ephraim was the chief tribe of the people. Besides, he says, that the munition and kingdom shall cease from a place, when the strength thereof is broken, and the excellency thereof brought low.
The remnant.] That is to say, the peoples both of Syria and Israel should be brought to nothing: and the better to authorize his prophecy, he adds forthwith, that God has spoken it. Now when God punished these two kingdoms so severely, no doubt but hereby he provided for the salvation of his Church, redeeming and delivering it even by the destruction of the enemies. And for the rooting out of them both, he used the help of the Assyrians, whom the Jews themselves had called: in which fact of theirs, they sinned very grossly. Yet could not their offense hinder the Lord from being careful of his Church; delivering it, by setting his enemies together by the ears. And by this we may see how great care the Lord has of us, seeing he spares not to punish even great and mighty kingdoms for our safety. We may also observe, that although all the wicked should band and join themselves in league together to destroy us; yet the Lord will easily find a way how to deliver us out of their devouring jaws. Besides, we may note how necessary it is for us to be deprived of all human helps, wherein we often put vain confidence, and that against God himself: for being once blinded with prosperity, we begin so to pride ourselves in it, that we can give God no audience. He must therefore be compelled to remove all impediments out of our way, to the end we may come to the true sight of our poverty: as it happened to the Israelites, who were stripped of all their help, after Syria was once destroyed.
Vers. 4. And in that day the glory of Jacob shall be impoverished, and the fatness of his flesh shall be made lean. 5. And it shall be as when the harvest man gathers the corn, and reaps the ears with his arm: and he shall be as he that gathers the ears in the valley of Rephaim.
Although he had promised to speak of Syria and Damascus, yet now he joins the Israelites with the Syrians: and the reason is, because they were confederates in one and the same quarrel. The Syrians, to whom Isaiah especially directs his speech, were even as a firebrand to kindle the wrath of the Israelites, as has been said: but the Israelites were no less guilty, and therefore justly are they wrapped in the same afflictions, as if they had been yoked with them. It is uncertain whether he means all the elect people, when he speaks of Jacob; so as he should comprehend the tribe of Judah also. Yet is it very likely it should be referred to the ten tribes only, who challenged this name to themselves: so as he calls them glorious, by way of derision, because when they waxed proud of their strength, multitude, and confederacies, they despised their brethren the Jews. Whereas he threatens them afterward with leanness, he does it to tax their insolence: as on the contrary the Prophets scorn and reproach them for being become fat. For their prosperity made them proud, being puffed up with the fruitfulness of their country, even as fat horses overmuch pampered, are wont to kick with the heel; which is the cause why Amos calls them fat cows (Amos 4:1). However wanton and lusty they were then, the Lord protests, that he will take down their fat, which caused them to be so glorious.
And it shall be.] By this similitude he shows how fearful the judgment shall be. Look, says he, how reapers gather the corn into their arms, so shall this multitude (however great and mighty) be reaped by the enemies. And that he might not omit anything, he adds, that after the harvest shall be ended, some loose ears shall be gathered, which lay scattered here and there: as if he should say, After the multitude shall be gathered in, and the land made bare, even as a field that is reaped, the remainder which shall be scattered, shall not therefore rest in safety. Moreover, he uses this similitude of the harvest, because the people were grown secure upon trust of their great multitude: But as the reapers are not amazed at all when they see the corn very thick; so, says he, the great multitude shall not disable the Lord from rooting them wholly out. We may in like manner refer this to the Assyrians; but yet the sense will be the same, because they were God's servants to execute this vengeance. We need not stand to debate much about the verb 'To gather,' because it signifies nothing else but that the slaughter shall be like a harvest, which being once ended, others are permitted to glean the ears which lie scattered. For after that the ten tribes had been led captives, the Assyrians gleaned up the remnant also, when they understood of their new devices (2 Kings 17:4-5). He makes especial mention of Rephaim, because the Israelites were well acquainted with the fruitfulness of it.
Verse 6. Yet a gathering of grapes shall be left in it, as the shaking of an olive tree, two or three berries in the top of the utmost boughs, and four or five in the high branches of the fruit thereof, says the Lord God of Israel.
He had precisely affirmed that nothing should remain of the discomfiture; even as if the name of the nation should be utterly defaced. Now he adds a consolation to assuage the bitterness of the slaughter. For he shows that there shall some remain, although the enemies determined to consume and destroy them utterly. Even as a man never plucks his vine so clean but there will some grape or cluster lie hidden under the leaves: Likewise as a man never shakes his olives so thoroughly but that some one will hang still in the top of the trees: so however the enemies be enraged, and the wrath of God kindled, yet as he therein shows himself a severe Judge, so will he show himself gracious and merciful, in reserving a small number; in not suffering the spoil of the enemies to fall upon his elect. From where we may gather, that his mercy will always take place in the midst of his most fierce vengeance. For he speaks here of the children of Abraham, who albeit they were revolted from God, and had made themselves unworthy of their adoption, yet did the goodness of God overcome their malice. True it is they had deserved no such favor, but yet must the covenant of the Lord remain sure and inviolable, so as the testimony thereof appears in this remnant, although the people for their parts had abolished it wholly as much as lay in them. Which we ought diligently to observe, that when we see no face of the Church at all, but that the faithful seem to be perished, we should not think it is therefore erased out, because God is immutable, who has promised that it shall stand forever (Genesis 17:7). There shall ever be some remain then, although to outward appearance we oftentimes behold the contrary.
Verse 7. At that day shall a man look to his maker, and his eyes shall look to the holy one of Israel.
Now he sets forth the fruit of this chastisement: and this is the second consolation, which should sustain the faithful in their adversities. For however they felt nothing but the wrath of God; yet were they to think that the Lord (who never forgets his own) would still preserve his Church forever: and withal, that the corrections should be profitable to his children. Having spoken then of the perpetuity of the Church, he also adds, that afterwards men shall look to God, which is the most desirable good thing of all others. For when we return to God, then the world, which was laid waste before, begins to be brought into his right frame again. Therefore when we are estranged from him, because none of us repents willingly, we cannot be brought back again into the right way unless he use the spur and corrections to drive us forward. Hereby then we are admonished to bear our chastisements cheerfully, seeing God uses them as means to purge us from a most deadly apostasy. For to look to God, is nothing else but (having once turned out of the way) to come into his favor by turning again to him, and to put ourselves under his protection. What is the cause why men give over themselves to all lewdness? Surely because they forget God. For where the true knowledge of God is, there is also reverence of his Majesty joined with it: and wherever forgetfulness bears sway, there contempt must needs reign. Although this manner of speech appertains properly to faith, as if he should say, when the Israelites shall be once tamed by these sharp chastisements, they shall then feel by experience that there is no succor but in God alone: in which sense he presently adds the word maker. Truly it was a detestable senselessness that they rested not upon that God only who had endowed them with so many excellent gifts. The Prophet shows then that they shall become wiser by being humbled under calamities and afflictions, and shall begin to hope in him who had bound them to him by so many benefits.
He calls God their maker, not as in regard that he created all mankind, but in the same sense that he calls him the holy one of Israel. Although then that all men be created according to God's image, yet Israel was properly the work of his hands, because they were his holy inheritance and chosen people. And this repetition is used to signify the same thing according to the common custom of the Hebrew tongue. He calls God holy, not only because he is so in himself, but also in regard of the effect, for he sanctifies and chooses to himself the children of Abraham: from where it follows, that the creation of which he speaks, ought to be referred to spiritual regeneration, for so God is specially called the maker of Israel.
Vers. 8. And he shall not look to the altars, the works of his own hands; neither shall he look to those things which his own [reconstructed: fingers] have made, as groves and images.
This exposition declares more clearly, that this looking, of which he spoke in the former verse, is to be understood properly of faith and hope. For he says, that all false trusts shall vanish, when men begin once to hope in God: for the very truth is, no man beholds the Lord aright, that forsakes not all his superstitions. And therefore we are here taught to take away all impediments if we will have access to God: those therefore do foully deceive themselves, who will join him with idols; as the Jews once did, and as the Papists now do: and note we also, that this vice has not reigned for a day or two in the world, but always. Let us then utterly abandon all those obstacles, that so resting ourselves upon the only goodness of our God, we may rightly and clearly behold him, and put our whole confidence in his mercy.
Now that he might more plainly show his detestation, he calls the false gods the work of their hands: that the Israelites being ashamed of their folly, might put away and rid their hands of such a reproachful imputation. Now he spares no words in describing this sin, because they were principally defiled with it: as indeed there is no wickedness more abominable in God's sight than it. They had an infinite number of superstitions among them, and had set up idols and altars in innumerable places; so as Isaiah had just occasion to reprove and press this sin home upon them.
Objection. But it may be objected, that the Altar of Jerusalem was also erected by men; why should they not reject that, as well as the rest, to come to God? Answer. I answer, this Altar differed very much from other Altars: for albeit it were composed of lime and stone, and decked with gold and silver, and made with men's hands as others were; yet ought they not to respect either the matter or workmanship, but God himself which was the author of it, at whose commandment this Altar was set up. And therefore the essential form (as you would say) which it had received by the word of God, must be considered: and none account to be made of the rest, because God himself was the master builder of it. As for other Altars, however they somewhat resembled that at Jerusalem; yet were they detestable, because they had received no authority from God's word. And the like reckoning may we make of all the inventions of man's brain; let them have whatever goodly appearance of holiness you will: for God cannot allow anything but that which is consecrated by his word.
Vers. 9. In that day shall the cities of their strength be as the forsaking of boughs and branches, which they did forsake, because of the children of Israel; and there shall be desolation.
He goes on still with that which he began to speak of touching the destruction of the inhabitants of the land. Now because the Israelites thought themselves safe in regard of their bulwarks and strong cities, he threatens that this shall stand them in no more stead, than if the enemies walked through desert places. Whereas some think that Choresh and Azt[illegible]bath are the proper names of cities, it is far-fetched: I rather understand it that he speaks here of thorny or untilled places: as if he should say, Your defense of walls and ditches, shall serve you to no more purpose, than if you dwelt among thorns and bushes. I make no doubt but the particle Asher, stands here for a note of similitude, and therefore I have translated it, [reconstructed: As] so that the Prophet should say all with a breath (as it were) that the people shall now be scattered by a fearful flight, even as God once drove out the Canaanites before them. Those which make this particle a relative, are constrained to supply something, and to break off the course of the speech.
But the Prophet puts them in mind of an ancient example, to the end the Israelites might perceive how vain and deceivable that defense is, which is opposed against the hand of God. It is a very grievous reproach: for the Israelites considered not that God had given them this land to inherit, to the end they should obey him: that he had therefore driven the enemies out of it, to put them in possession: they had therefore made themselves unworthy of so great bounty by their own unthankfulness. Being then deprived of such a mercy, they justly felt the difference between the present evils, and the former benefits which they once enjoyed.
This text will be the easier to understand out of Moses, whom the Prophets often follow: for in the promises, he says thus in express terms; One of you shall chase a thousand: and contrariwise in the threatenings; A thousand of you shall be chased by one: (Leviticus 26:8; Deuteronomy 32:30; Joshua 13:10). Even as he had then so astonished the Canaanites, that they fled immediately before the Israelites: so also did he punish the unthankfulness of the people, by leaving them without power to resist. Thus the Lord manifested his power two ways: first, in driving out the Canaanites: secondly, in taking vengeance upon his people. The Prophet then in calling this ancient benefit to mind, does therewith upbraid this unthankful and forgetful people with their disloyalty, that so they might acknowledge their chastisement to be justly inflicted upon them: as also that it was from God's own hand that they were thus afflicted by their enemies, to whom in times past themselves were a terror and astonishment.
Vers. 10. Because you have forgotten the God of your salvation, and have not remembered the God of your strength: therefore you shall set pleasant plants, and shall graft strange vine branches.
He shows the cause why God handled the ten Tribes so severely, lest they should complain that they suffered wrongfully, or were hardly dealt with. To be short, his meaning is to say, that all these afflictions are come upon them, because they have wickedly contemned God. For their unthankfulness was too, too vile, and altogether inexcusable; that having received so many benefits, they should now prostitute their hopes, by resting upon the help of idols and profane nations: as if they had never tasted the bounty of God in anything. Indeed none of the unbelievers being called to judgment, shall be able to excuse themselves for not offering wrong to God in running after creatures. But the case was far otherwise with the Israelites, to whom God had manifested himself in such a way, that they ought to have rested in his favor alone, and to have rejected all the corruptions that reigned in the world. Justly then are they condemned of ingratitude, in that they buried the matter of true confidence in forgetfulness. And to speak the truth, after God has once caused us to taste the sweetness of his fatherly goodness, if it take deep root in our hearts indeed, it cannot possibly come to pass, that we should finally set our hearts upon the inordinate love of creatures. From where it follows, that those are very ungrateful, which trot here and there, not contenting themselves with God alone for by this means they set nothing by his inestimable bounty. Therefore it is that the Prophet expressly calls him the God of salvation, and the rock of strength. The word Tsur, signifies both the one and the other: for it was a most prodigious thing not to hold themselves faithful to God, who had so often delivered them, and that as it were by an outstretched arm.
Whereas he adds, And have not remembered: it serves for amplification; because he closely taxes them of wicked forgetfulness, in not considering how many favors God had shown them before. You shall plant. Now follows the punishment; lest they should imagine this their unthankfulness should escape scot-free; to wit, because they had forsaken the fountain of all good things. For although they should take care how to live, yet should they be consumed by penury and famine: because the enemy shall spoil and waste whatever they have gotten by their industry. This place is taken out of Moses: for this curse among others is there pronounced. (Deuteronomy 28:30, 39). From where we may see, that the Prophets borrowed many things out of Moses, and are the true expositors of the Law; as I have often showed. He speaks of pleasant vines, and of branches brought from far, because the greatness of the loss should augment their sorrow.
Vers. 11. In the day you shall make your plant to grow, and in the morning you shall make your seed to flourish: but the harvest shall be gone in the day of possession, and there shall be desperate sorrow.
You shall make to grow.] He signifies a continual husbandry employed about planting and sowing. Yet may we understand it of the success that comes of it: as if a vine newly planted, should immediately bring forth wine. This agrees with that which is presently added; where the morning is taken for the day: and thus it seems he should speak of a sudden ripening; unless any had rather refer it to diligence, because they were busy at work by break of day. There is some ambiguity in the words: for some turn it, The branch shall be gone in the day of affliction. But seeing the word Chalah, signifies Heritage, it should signify properly (as I think) in this place, a gathering together: neither do I see how the word Branch should agree. I confess indeed that when they speak of vines, the word Harvest is used; but abusively. It might also be translated, Collecting: yet would I not obstinately stand to contend about these two words, because the sense will always be one; provided that the foresaid word be taken for the gathering of fruits. Thus then the text will run well; Although you cease not from labor, holding yourself hard at it from morning to night: yet shall you gain nothing by it, because the fruit shall wither of itself, by the shaking of the boughs; or, your vines shall be spoiled.
Thus then by the figure Synecdoche, under the verb 'To plant,' he comprehends a daily labor which husbandmen and vine-dressers take in the fields and vineyards. Such a labor must needs be very irksome, and proceeds from the very curse of God. For if he that is destitute of possessions be oftentimes banished out of his country, he will not be so much grieved as he that enjoys fruitful lands, especially if he have bestowed any long time in husbanding of them: [reconstructed: the] Lord then meant to execute his vengeance upon the Israelites, because they had abused the abundance of the land, and let loose the reins to all excess. The like punishment is also threatened generally to all the wicked; to wit, that they shall rise early, and labor extremely; because it shall be without any fruit: whereas on the contrary, those which rest upon the Lord, are well assured to reap the certain fruit of their labors, because the blessing of God accompanies the work of their hands. Read Psalm 127:2 and 128:2.
Vers. 12. Ah, the multitude of many people, they shall make a sound like the noise of the sea: for the noise of the people shall make a sound like the noise of mighty waters.
Others expound 'Ah' as 'Woe,' as if it were a curse: sometimes it is used as a word of calling, as we have seen before. But as I think, it should rather signify 'Alas' in this place: for he mourns for the calamity which he foresaw would befall Israel: be it that he does it of a brotherly affection, or that he thereby would pierce the deeper into the hearts of this senseless and blockish people. No question but the Prophets feared the vengeance of God of which they were the Heralds, more than any other: and however they sharply threatened the people as in regard of the person they sustained, yet did they never so cast off the affection of love, but they always had compassion of those that should perish. Notwithstanding the consideration of the covenant which God had contracted with the seed of Abraham, was the cause of this: and we see that this affection was in Saint Paul, who desires to be accursed for his brothers the Jews (Romans 9:3). When Isaiah then sets the matter thus before his eyes, it could not be but that he was touched with extreme grief. Now in that he sets this destruction before the view of the Israelites as if he himself beheld it, it is to confirm his threatening, as we have shown elsewhere. The word 'multitude' is set down, because the army was gathered of many and diverse nations, of which the Monarchy of the Assyrians was composed. By the similitudes which he adds afterwards, his meaning is only to amplify his speech: for he compares the enemies to a sea or deluge which drowns the whole country.
Vers. 13. The people shall make a sound like the noise of many waters: but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and as a rolling thing before the whirlwind.
Although he seems to continue on the threatening which he began before, yet does he now begin to comfort the faithful, by repeating again the very same words with the former: as if he should say, It must needs be that those who have forgotten God should be chastised, and as good as overwhelmed for their wicked revolt: but the Lord according to his accustomed goodness will repress the excessive cruelty of the enemies; for having once served himself of their rough dealing, he will find a means well enough to beat them back and chase them away. See here a singular consolation, by which he meant to put the faithful which remained in good hope. Now he speaks not of the Jews only, as the most have imagined, for up to this point he has directed his speech to the ten Tribes: among whom no doubt there were some that truly feared God; who had been left in a desperate case if they had had no promise on which to rest.
By these similitudes he describes horrible storms and tempests: for when the Holy Ghost would comfort the faithful, he sets those things before them which are accustomed most of all to terrify and cast down their spirits: to the end we might learn that it is easy for the Lord to still all the violence of tempests, be they never so furious. And just as he has the sea, the winds, and tempests at his command, so easily can he curb the rage and violence of their enemies. Therefore he by and by after compares the Assyrians to straw, or stubble: for however their fury was terrible to the Israelites, yet the Prophet shows notwithstanding that they are no more in God's account than straws or rushes: because without any pains whatever he will scatter all their preparations. They were not then to judge of their forces and power according to sense. As often therefore as we see that the wicked have gotten the bridle in their necks to run upon us for our destruction, let us arm ourselves (as much as is possible) with this meditation: True it is that we see no matter of hope left, but God sees a means ready to bring all powers that are raised up against us to nothing. The word Galgal signifies a round thing which the wind drives easily away.
Vers. 14. And lo, in the evening there is trouble: but before the morning it is gone. This is the portion of them that spoil us, and the lot of them that rob us.
The sense is this, just as a tempest raised up in the evening appears not in the morning if it be immediately appeased: so also shall it come to pass that immediately after the enemies shall be driven away, you shall suddenly see (beyond all hope) a sweet and quiet calm. The Prophet meant to set down two things: first, that the rage of the enemies shall suddenly fall upon them: secondly, that the spoil which they shall make shall not last very long. For as the Assyrians rose suddenly against the Israelites, so also they were soon brought to nothing. All the faithful ought to gather great consolation from this place as often as they see things troubled and confused, and fearful changes to approach: for is all this anything else than a tempest which the Lord will easily still? Tyrants come upon us as waves and billows, but the Lord will quickly disperse their rage: let us therefore patiently wait for his help. For although he now and then suffers us to be tossed to and fro, yet will the Lord in the end bring us to the haven, and that even through the midst of all storms.
Now if the Prophet thus comforted a small handful of the remnant, we need not doubt but this promise also belongs to us. For we indeed are but a handful, and the poor Church is shut up within very narrow bounds. But if we consider the estate of this kingdom of Israel, how small a number of God's servants was to be found there? Alas there was none almost that dared open his mouth, so much was religion and godliness hated of all sorts. Although then that the Lord destroys the multitude of the wicked, yet will he always leave some plank for his Church to save herself from shipwreck, and to bring the small remnant of the poor faithful, who are tossed with others as in the same ship, to a safe haven.
This is the portion.] He speaks of the faithful which were hidden in the kingdom of Israel, and joins them to the body of the Church, although the members were scattered here and there; as it often comes to pass to the children of God. And here we may behold the end of the wicked, which have persecuted us. For however we be exposed to their rage and fury, although they spoil, rob, and tread us underfoot, offering us all the outrages in the world; yet shall they be but like to waves, which disperse themselves by their own violence, and so vanish suddenly away. We ought to wait till the like befalls all such tyrants at this day, who miserably vex and afflict the Church, and handle the children of God unkindly. Let this consolation then be engraved in the table of our hearts, being fully assured that the like judgment will overtake them.
