Chapter 18
Vers. 1. Oh the land shadowing with wings, which is beyond the river of Ethiopia.
I cannot affirm of what people Isaiah speaks; although it be apparent enough that it was some country bordering upon Ethiopia. Some refer it to the whole land of Egypt; but without any good probability, seeing he makes a particular treatise thereof in the chapter following: and therefore we must understand this as spoken to a people separate from the Egyptians. Many suppose that it should be the Troglodytes; which yet seems not very likely, because they had no familiarity with other nations: for their speech (as the Cosmographers testify) was rather a whistling or hissing, than any distinct sound of words. But as touching these here mentioned, it is plain that they had both society and league with other nations. Yet is it uncertain whether they conspired against the Jews or no, or whether they joined with the Egyptians to make war upon the Assyrians. If they were the open adversaries of the Jews, then Isaiah denounces their punishment. But contrariwise, if they did feed the Jews with deceitful promises, he shows that they were to expect no succor from them; because they did nothing but entertain time with their frivolous messages. However it be, we may gather by that which he speaks of the nations near adjoining, which he will name in this chapter, in what place this people was seated; to wit, very near to Egypt and Ethiopia. Unless any had rather affirm, that it is meant of part of the sea coast of Ethiopia; because it will appear by Chapter 37 of this book, that the Assyrians had war with the King of Ethiopia. Now when it is said, that this land makes a shadow with wings, it appears that the sea was near to it; so as it became rich in regard of much navigation. For small and poor regions cannot frequent nor occupy in strange countries. His meaning is then, that this people used to traffic much by sea.
Vers. 2. Sending ambassadors by the sea, even in vessels of reeds upon the waters, saying; Go you swift messengers, to a nation that is scattered abroad and spoiled, to a terrible people from their beginning even to now; a nation by little and little, even trodden under foot, whose land the floods have spoiled.
This is properly to be referred to the state of those times. It seems that this people had solicited the Egyptians, or Syrians, to vex the Jews: or else that the Assyrians used them to molest the country of Judea; or, that they were companions of the Egyptians, joining hand in hand to beat back the Assyrians, lest they should wax too strong and mighty. We can affirm nothing but by way of conjecture, because all histories are silent in this behalf. Seeing then that we lack witnesses in this case, we must use probable conjectures. It is very likely that these journeys were not taken in hand to go to some place near to them, but far off. Whereas he calls them ships of rushes, we are not to think it strange; because it appears by ancient histories, that the Egyptians commonly used such vessels by sea, in regard that the Nile is so steep and dangerous to those that sail in it in some places, by reason of the height from where the waters do violently fall; (which they call Catadupes) that it is impossible to bring ships of wood that way, without breaking and tearing them upon the rocks. And therefore they are constrained to use little pliable vessels. And lest the water should enter in and drown them, the histories say, that these ships were lined with pitch on the insides of them.
Go you swift couriers.] This place is obscure; yet will I follow that interpretation which I take to be most probable. The Prophet shows the end of his prophecy; that is to say, why he foretold the destruction of this people; to wit, (if we take them for the sworn enemies of the Jews) to bring some consolation to the faithful, which were miserably scattered and dispersed, that by receiving this good tidings, they might rejoice and give thanks to God. But if any had rather say that the Jews were drawn by this nation to an unlawful league, then this exhortation is by way of deriding them, so as he rebukes the folly of the elect people, who forsook God to depend upon vain and frivolous succors. For whereas some attribute these words to God, as if he should command these nations inhabiting near the sea to hasten to the destruction of the Jews: I see not how it should agree to the sense of the text. Neither is there any more appearance in that which others think, to wit, that by the words following the Prophet [reconstructed: sets] forth the destruction of this obscure and unknown people, because that by the spoiled people he means the Jews, which should be vexed and scattered after a strange manner, so as no part among them whatever should remain safe.
He calls them a terrible nation, because they should be an astonishment to all those that should behold them, being disfigured with such horrible calamities. For I cannot approve of their judgment who expound this of signs and wonders which the Lord showed among the Jews to make them feared of all: he has regard rather to that place of Moses where it is said, The Lord shall make you an astonishment and a wonder (Deuteronomy 28:28,37): also, the nodding of the head, and a proverb and derision is used in other places (Jeremiah 18:16; 19:8; 25:18). He signifies a people then whose sight shall be so fearful, that they shall be an astonishment to all: and we know that as this was foretold, so also did it come to pass to the Jews.
When it is said on every side, it is as much as if one should draw lines, and that they should be so well knit together, as there should no place be left empty between them: or as if a husbandman made such furrows in his field, that he leaves not one clot of earth unturned up, or broken. Thus was this people beaten down and broken.
By the floods, he means a great army of enemies, to wit, the Assyrians. Now he alludes to that which he said before in chapter 8, verse 6, to wit, that the people being discontented with their little river Shiloh, desired rather roaring and violent waters. After then that they had called them forth for their succor, they were overwhelmed by them as with a deluge. So that the cause of all this ill success was for that they contented not themselves with God's promises, but sought out strange helps. If now then this commandment given to the swift posts be taken as from the person of God; from there we gather that he does not always assist his elect at the first brunt, but withholds his help till things be grown to a desperate estate. For he sends not a joyful and happy message to those that were in safety, or to those that were only lightly touched with the rod, but to a nation spoiled and trodden underfoot: yet in that he commands them to hasten, his meaning is, that the judgment shall be sudden and unlooked for; so as light shall shine out of darkness (as it were) even in a moment.
Verse 3. All you the inhabitants of the world and dwellers in the earth shall see when he sets up a sign in the mountains, and when he blows the trumpet, you shall hear.
He shows that this work of God shall be so excellent, that the Jews shall not only perceive it, but all the inhabitants of the world also. These words which are put in the future tense, are by some translated in the Imperative, according to the scripture phrase: but it agrees best to take it in the time to come. As if he should say, even the people far off shall [reconstructed: be] witnesses of this calamity: because all shall behold [reconstructed: the standard], and shall hear trumpets sounding throughout the world. And from here it shall appear, that this war was not raised up by men; but that God himself will show that he is the only author of it, and that by excellent witnesses. When wars are made every man discerns what is done openly: but the greater part of men attribute both the beginnings and issues thereof to fortune. Isaiah contrariwise shows, that all these things ought to be attributed to God, because he will plainly manifest his power by a new and extraordinary means: for he works so sometimes, that his hand is hidden, and his work unknown to men. And sometimes again he shows his power in such wise that everyone is constrained to acknowledge it, and that is it which the Prophet meant to say in this place.
Verse 4. For so the Lord said to me, I will rest and behold in my tabernacle as the heat drying up the rain, and as a cloud of dew in the heat of harvest.
After he has threatened the destruction of the Ethiopians or of their neighbors; and having therewith showed that great consolation should thereby redound to the Jews; or else by way of a flout having derided the foolish confidence which deceived them: now he adds that God will so moderate these confusions, that he will in the end gather his chosen people to himself. The particle Ci, which I have translated Furthermore, is sometimes put for showing the cause; sometimes adversatively. But the latter sense in this place seems to agree best: the reason is, because the Prophet prevents a doubt which might otherwise have greatly troubled the consciences of the weak. For when we see things in an uproar, there is a veil forthwith spread as it were over our eyes which takes away from us the sight of God's providence: for the estate of this people whose destruction he threatens was such, that this prophecy might seem a fable or matter of scorn: for (as we may collect) there was no danger nor change to be expected.
Some refer this to the person of Isaiah, as if he satisfied himself, by depending upon that which God had revealed to him: that is to say, as if he had now quieted and settled his mind; which indeed we ought to do after we have heard the voice of God, waiting assuredly for the accomplishment of that which is foretold us. As Habakkuk says; I will stand in my watch-tower: Habakkuk 2:1. But I rather think, that the Prophet recites that which the Lord had revealed to him, and that the Lord himself pronounces this sentence with his own mouth: as if he should say, I will rest; that is, I will hold me still and do nothing: for the word also signifies to See. Now he who looks earnestly, acts nothing; but only contents himself with beholding that he sees with pleasure and delight.
To this end serves also the word Tabernacle; as if the Lord should rest himself on [reconstructed: the] roof of a house: on the contrary, he is said to ascend into his judgment seat, when he avenges himself upon the wicked behaviors of the unbelievers: for these phrases of speech are fitted to our capacity. Unless any had rather affirm, that the Prophet alludes to the Sanctuary: so as however the majesty of the Lord may seem to be hidden for a time from this afflicted people, yet should not his rest be utterly without fruit. The sum of all is this; that however all things should be confounded, so as one might imagine that God would meddle no more with the government of the world; yet does he take his ease on this wise, as you would say of set purpose, even as if he were shut up, and fallen asleep in a chamber, minding to manifest the fruit of this his rest in due season.
As the heat drying up.] Isaiah does yet better express that which he has said before, by this similitude. We may apply it to the Prophet's meaning two ways. First, as if God being awaked out of his sleep, would show such a gracious countenance as should rejoice the hearts of the faithful or, as if he would revive and quicken them by watering them with sweet showers: and thus the Prophet should show a diverse success. There may be also a close opposition, whereby he admonishes, that when God shall be thought to take his ease, and behold things here below as it were carelessly; that even then he may as it were sport himself in executing his judgments. Truly because the two verses following are conjoined with this, it seems that Isaiah would say; However God shows not himself careful after the manner of men, neither runs with violent heat to take vengeance; yet has he secret means in his hands to execute his judgments, and yet in the meanwhile never stir his least finger. It may be also, that he meant to show that God would use an extraordinary means in rooting out this people. But that which I touched earlier may suffice; to wit, that while men are besotted with prosperity, and drunken in their delights, thinking that God has no more to do with them; even then their destruction is at hand. The reason is, because God is able with his only look to cast down all the forces and preparations of the whole world. And therefore he says, he will be like to a fair bright day, and to the heat, drying up the rain: secondly, to a watery cloud, in the hottest day of summer. Now we know that such a rain is very fit to ripen fruits; and that the heat coming after the rain, brings them forward and makes them swell; because it disperses all the moisture that is in them, by the force of its heat.
This is it then which the Prophet meant to say, that however many miseries and calamities be prepared for the reprobates, yet all things notwithstanding falls out for a while as they would wish; so as they seem the only happy men in the world; no otherwise than if God meant to satisfy them to the full with the [reconstructed: best] of his benefits. But in conclusion, they shall find that they were only fatted up, as oxen for the slaughter: for they shall perish in an instant, and that even then, when they seemed to be come to the very top of their happiness. From this we may learn, that we are not to judge of God's judgments according to outward appearance: for when the wicked think themselves most secure, then their ruin and overthrow is at the doors. Thus does he comfort the faithful in very fit season, lest they should think the unbelievers more happy than themselves, because God winked at their faults: for albeit he seems to pamper them whom he so forbears, yet will he quickly bring them to destruction.
Now we are to apply these things to these miserable and troublesome times wherein the persecuting tyrants of the Church have their full sway, abounding in all wealth; bringing their enterprises to pass no less than if all things were in their own power: why so? Because they surpass all others in strength, counsel, and policy. But let us know for certain, that all these things are brought to pass by the determinate counsel of God, who is contented to let them go on forward with their deliberations, and lets them prosper: that so he may at the last destroy and utterly cut them off. I am not ignorant that some others draw the words of the Prophet to another sense: but I hope, that whoever shall wisely consider the whole context, will easily subscribe to my exposition.
Verse 5. For before the harvest, when the flower is finished, and the fruit is ripening in the flower, then he shall cut down the branches with hooks; and shall take away, and cut off the boughs.
Word for word it is, For the presence of the harvest: but we must a little mitigate the sharpness of the words. The Prophet's meaning is not obscure: for when harvest draws near, and that grapes be ripe, the wicked shall find themselves disappointed, and that suddenly of their whole revenue; in hope whereof they meant to delight themselves. Thus he goes on still with the same matter, and confirms that which he spoke before by the former similitudes; to wit, that the wicked are not overthrown at the first, but flourish for a time, and the Lord seems to spare them: but when the harvest is come, and that the vines have once budded and blossomed so as the juice begins to utter itself, then are the very branches cut up by the roots. So, when the wicked are near to their ripeness, they shall not only be deprived of the fruit they expected, but shall be cut up root and rind.
The Lord will give this issue to wicked men, after he has suffered them to enjoy their delights for a time: for they shall be so rooted up, that they shall never be able to revive, nor yet to be planted in any sort. From here then we gather a singular consolation, to wit, that when the Lord seems to wink at the practices of the adversaries, he thereby tries our faith, but yet suffers not things to be guided by the unbridled hand of blind fortune, as profane men think. For he is in heaven as in his Tabernacle, and is resident in his Church as in a poor tent or cottage, yet so, as he will come forth when it shall be fit and convenient time. Let us thus enter into our consciences, and lay all these things to our heart in private, that by this means we may fortify ourselves with so excellent a promise, by which only we may be enabled to overcome and surmount all temptations. Let us also think with ourselves how the Lord shows us that he sets forward and lifts up the felicity of the wicked, to the end his mercy toward his Church may be so much the more admired. For if he should cut them off as corn before it be ripe, we should neither so certainly nor clearly know his power nor his goodness, as when he suffers them to grow up to their full height, suffering them to be full eared and to flourish, to the end that their own weight may the sooner overthrow them, or that he himself may cut them up with his sickle as fat and full ears.
Verse 6. They shall be left together to the fowls of the mountains, and to the beasts of the earth: for the fowl shall summer upon it, and every beast shall winter upon it.
He shows that the wicked shall be rejected as a thing of nothing: John Baptist in like manner compares them to chaff which is cast out upon the dunghill. And Isaiah shows, that they shall be left to the beasts and birds, so as the birds shall make their nests in the midst of them in summer, and the beasts shall make their lodgings in them in the winter: as if he should say, they shall not only be a reproach to men, but even to beasts also. Such then is the condition of the wicked, who think themselves cocksure even then when they lift up themselves most against the poor Church. But the birds shall make their nests upon them on the one side, and they shall serve for houses and food for the wild beasts on the other side: so as they shall not only be in worse case than the meanest man in the world, but their condition shall be far inferior to that of the brute beasts: for being exposed to all shame and contempt, they shall manifest to the whole world that God's providence is wonderful.
Vers. 7. At that time shall a present be brought to the Lord of hosts (a people that is scattered abroad, and spoiled, and of a terrible people from their beginning until now, a nation by little and little even trodden under foot, whose land the rivers have spoiled) to the place of the name of the Lord of hosts, even the mount Zion.
The Prophet shows again why he threatened the ruin of this profane people. For inasmuch as all nations in a manner had conspired the destruction of the Church, it should seem that her utter subversion was now come. The Lord shows then that he will assist her in due season; for had he not resisted such enterprises, and repressed the plots of the enemies betimes, the Jews might have despaired: therefore he lets it be known that he has a care of his Church, so as however it pleases him to chastise her, yet shall she feel his help in time convenient. Indeed, he will oppose his strength against the power of tyrants and of her enemies, lest they should overthrow her, and so attain their long expected hopes. That the Jews then might be emboldened to wait with patience, he not only separates them from the Ethiopians, but advises them in like manner that God will moderate his judgments for their salvation.
Now he alludes to the second verse of this Chapter, where we saw the people of the Jews termed by these names and titles. He uses the verb 'To bring,' because before this they should be led away as captives, so as it should be no more lawful for them to go up to the Temple, than for foreign nations. We must also note this word 'Rent': for his meaning is that the people shall be scattered, as if he should say, However you must be brought to a small number, and shall be but a poor remnant, yet shall this little portion that remains be offered to God for a sacrifice.
From hence we are to gather a most fruitful doctrine, and exceedingly fit for our time. We see the Church at this day to be almost past recovery; for she is scattered, oppressed, overwhelmed, and trodden down on every side. What ought we to do in the midst of so great distresses? We must lay fast hold upon these and the like promises; and assure ourselves that however the world goes, yet God will defend and maintain his Church. And although she be as a body torn in pieces, and scattered here and there, yet will he easily gather her scattered members together again, by the work of his Spirit: for he will never suffer the remembrance of his name, nor the invocation thereof to perish. The Lord will so work, that of these pieces which lie now scattered here and there, there shall be a people made and gathered together. For it is easy with him to gather into one, those whom he knits together by the unity of his Spirit, although they be divided far asunder one from another. Although then that we see the Church diminished, and some of her members cut off; yet shall some gift be reserved out of her, to be presented and offered to the Lord.
To the place of the name] The Prophets are accustomed to use this manner of speech often. For when they mention the service of God, they set it forth by external exercises: as by altars, sacrifices, washings, and such like. Now the very truth is, that in regard the service of God is internal, it cannot be represented but by outward signs; whereby men testify that they serve and worship God. Now he names the mount of Zion here chiefly, because this place was consecrated to God, as the place wherein he would have sacrifices offered to him. For the Lord honored this place above all others in causing the doctrine of his word to come out from there, as we have seen Chapter 2:3, so that under this name we may rightly understand the pure and sincere worship of God. To conclude, the Prophets describe not this service in such wise as it should be after Christ his coming; but such as it was in their own times: the reason is: because it was needful for them to apply themselves to the capacity of the people whom they taught. Hence we may gather, that we belong not to the Church, unless we be offered to God in sacrifice (Romans 12:1; Romans 15:6; 2 Corinthians 5:15). Whoever he is then that challenges any interest in God, let him offer himself up such a sacrifice to him, and let him no longer live to himself, but give and consecrate himself to God. The means whereby this is done, is by the sword of God's word, (to wit, the Gospel) whereby Paul glorifies that he sacrificed and offered up men to God: as (Romans 15:6) previously cited.
By the place of the name of the Lord, he means not that the essence of God (of which we must not think in any wise as of a carnal or earthly substance) should be enclosed therein, as if he were tied to any one place: but because it was the place wherein the Lord was pleased to manifest testimonies of his power, and to be honored and called upon: where he also showed his presence by his goodness and power; especially in regard of the weakness of the people, who otherwise could not comprehend his majesty. And yet we are to note, that we cannot be acceptable to God, unless we be united to him in the same faith: that is to say, unless we be knit together as the members of his Church. It is not needful indeed that we should run to Jerusalem or to mount Zion: for Zion is now spread over all the world, and is consecrated to God in general. It remains then that we have the same faith among us, and that we be joined and linked together by the band of love. For if these be wanting in us, then is there nothing in the midst of us but pollution; neither have we any thing that is holy and consecrated to us.
