Chapter 21

Vers. 1. The burden of the desert sea. As the whirlwinds in the south use to pass from the wilderness, so shall it come from the horrible land.

The Prophet having taught the people to put no confidence in the Egyptians, but in God's mercy only; and having threatened them with the calamities which should happen to those nations that helped them, on whom they rested and relied: he now adds a consolation for the encouragement of the faithful. For he tells them that the Chaldeans, under whose power they were to be held captive, shall be rewarded according to their deserts: from which the Jews were to gather, that God had a care as touching the wrongs which they sustained.

By the desert, he means the land of the Chaldeans; not that it was inhabited, but because the Jews had a desert on that side very near to them; as if we should take the Alps for Italy, in regard they are nearer to us; as also that it is our way by which we go into that country. But the reason is to be marked; for he describes not the nature of the country, but tells the Jews that the ruin of their enemies is at hand, and that it is as certain, as if they saw it before their eyes; even as this desert was. Besides, we may note that the Prophets are accustomed sometimes to speak ambiguously and darkly of Babylon; to the end the faithful only might understand such secret mysteries. As for example, Jeremiah changes the name of the King.

Now he says, that this shall come from the south, because the south wind is tempestuous, and is moved with storms and whirlwinds. Where he adds that such tempests come from the desert; it is by way of amplification: for if any tempest arises in a place inhabited and frequented, it will not be so fearful as those which arise from the deserts. That he might express the horror then of this discomfiture, he compares it to tempests which begin to make a noise in the deserts first, and then take a violent course, and keep a great and hideous thundering. Yet notwithstanding it seems the Prophet meant to say, that even as the enemies overflowed from this side, as a tempest to spoil the land of Judah: so presently after, there should be a whirlwind raised for their overthrow. For it had not been enough to have spoken of the ruin of Babylon; unless the Jews had also been informed that it proceeded from God.

We have shown the reason in Chapter 18, why he calls it a horrible or terrible nation; to wit, because after so many examples of God's wrath executed upon it, it was a terror to all that beheld it, in regard of the deformity thereof. For the circumstance of the place will not bear that it should be called horrible, in regard of God's power, which was the protection of it. Although then Babylon was taken and spoiled by the Medes and Persians, Isaiah notwithstanding pronounces that the destruction of it shall come to the ears of Judah; because the Lord will by this means be avenged of the outrages done to his people, whose guardian he promised to be.

Vers. 2. A grievous vision was shown

the matter, or by reason of the distance of place; and afterward as the thing approaches nearer, so we judge better of it. Now it is no wonder that matters belonging to men should be referred either to the Prophets, or to the visions of God: for we know that God takes to himself the affections of men, that he may the better apply himself to our weakness.

Lastly, he saw a Lion: by which some think Darius should be signified, who conquered and sacked Babylon, as it appears by the fifth chapter of Daniel. Whereas the watchman says he is continually upon his watchtower day and night, it serves to confirm the prophecy; as if he should say, nothing is more certain than this vision: for those whom God sends to watch, are neither blind, nor sleepy. In the meanwhile he exhorts and stirs up the faithful by this example to be as attentive as himself; that by the light of the word they may discover God's power from afar.

Vers. 9. And behold, this man's chariot comes with two horsemen. And he answered and said, Babel is fallen, and all the images of her gods has he broken to the ground.

By this we plainly see that he brings not in the watchman of king Belshazzar: for this kind of speech fits not such a person; the Prophet then by God's commandment publishes what should come to pass. Now this may be referred to Darius, and also to God, as well as to the watchman; however, there is no great difference: for Darius being God's servant in this behalf, it is no absurdity to bring him in here as his herald. There would be better appearance of reason to apply it to God, in regard that Darius thought nothing less than that he was God's servant, when he caused the idols of the Babylonians to be broken down. But the matter coheres better to refer it to the watchman, even as if the angel should add an interpretation to this prophecy.

There is a close opposition in this place between the living God, and dead idols. This phrase of speech also is to be noted, in that he calls them images of God. For the Babylonians knew well enough (which all idolaters do in a manner confess) that their images were no gods: notwithstanding, they attributed to them a divine power. But when men are come to that point, they turn the truth of God into a lie; yes, they utterly renounce him. But occasion will be offered us hereafter, where we shall speak of this matter more at large. We here see that the ruin of Babylon was a just punishment for her idolatry: for the Prophet shows the cause of it, when he says, that God could not endure that she should glory in her idols.

Vers. 10. O my threshing, and the corn of my floor: that which I have heard of the Lord of hosts the God of Israel, have I shown to you.

Because the riches of this so mighty a monarchy dazzled the eyes of all, by the brightness of it, it might be esteemed but a fabulous matter whatever the Prophet foretold touching the destruction of it. That is the reason why he draws the minds of the faithful to God, that so they might know it is he alone who took in hand to root Babylon out, and that such greatness should not come to ruin at men's appetites, but by his power only. The threshing and sons of the floor, are taken for one and the same thing: for it is a common phrase of speech among the Hebrews, who are accustomed to repeat one thing often.

This place is diligently to be noted, to correct a vice naturally grafted in us; namely, when we measure God's power by our own ell. For his counsel not only far surpasses our weak reach, but we are also ill judges, and depravers of his works: neither can we be brought to see the greatness of them further forth than our own skill and wit stretches. But God's infinite power ought always to present itself before us: and then especially when our own wit and reason is brought to the last cast: as when the Church is so oppressed with tyrants, that it seems past hope of recovery, yet even then let us know that the Lord will bring them to nothing; and by treading their pride underfoot, and by breaking their power, will show that it is his threshing. For the Prophet foretold this of no mean or common person, but of the mightiest and most flourishing monarchy of the world. By how much the more then such are exalted, so much the sooner shall their destruction come upon them, and the Lord shall send his threshers among them.

We are also to know that the example of this incredible ruin which the Lord here sets before us, appertains to such as are partakers with them in their sins. When he says he heard this of the Lord of hosts, it is as it were a seal to ratify the prophecy: for he protests that he brought forth none of his own conjectures, but received them of the Lord himself. Wherein we may note that God's servants ought to be furnished with this assurance, that they speak in the name of God, as the Apostle Peter witnesses; Let him that speaks (says he) speak as the words of God (1 Peter 4:11). For seducers will brag much of the name of God, but his faithful servants are assured in their consciences that they have published nothing but that which God has commanded them. We may also observe that this confirmation was exceeding necessary, because the whole world (as it were) quaked under the puissance of so mighty a monarchy.

But it is not without good cause that he adorns God with these two epithets, calling him the Lord of hosts, and God of Israel. As touching the first, it is true that it always agrees to God: but doubtless the Prophet had a special regard therein now to the present matter; opposing the power of God against all the forces of the Babylonians. For the Lord has not one host alone, but infinite hosts for the bringing down of his enemies. He is called the God of Israel, because he showed himself to be the protector and defense of his people, in the destruction of the Babylonians: for the Jews were then set at liberty, when this monarchy was abolished. In a word, all things are done here in favor of the Church; to which the Prophet has a special eye. For he teaches not the Babylonians, who would have despised these prophecies; but the faithful, that they might be assured that God had a special care of them, however the Babylonians molested them, and had scattered them here and there.

Vers. 11. The burden of Dumah. He calls to me out of Seir; Watchman, what was in the night? Watchman, what was in the night?

It appears by Genesis 25:14, that this people came of Ishmael's son, to whom this name is given: for which cause his successors were called Dumeans. The certain cause of the destruction which is here denounced against them, is not known: and this prophecy is so much the more obscure, by reason of the brevity of it. Yet we must always remember what I touched before; to wit, that the Jews were to be fortified against the horrible offenses which were at hand. For when so many several changes fall out, especially if the world be so moved, that all things are confused; we then begin to be troubled, doubting in ourselves whether things fall out by chance, or whether they be governed by the providence of God. For this cause the Lord tells us, that he is the author of this change, and renews the face of the world; to teach us that nothing is permanent here below, that so we might with our whole heart aspire to that kingdom of Christ which only is perpetual.

In regard then that these changes were near, it was needful the Jews should be informed of it beforehand, that when they saw them come to pass, these things might be called to mind, that therein they might behold the providence of God, and so gather increase of faith. Neither is it to be doubted but the Jews were carried with diverse distractions of mind to and fro, in seeing the world so shaken on all sides, and therefore sought by all means they might, to avoid these waves and tempests. For it is our desire always to be in such a place of safety, as we may be free from all danger of gunshot, as they say. Some of them perhaps then might seek some other place of abode, the better to provide for their own affairs: but when the mischief should press them on every side, this might make them tarry at home; and admonished them that they could find no better or safer habitation than in the company of the faithful.

By this example also many might be informed, who for fear of dangers, separated themselves from the Church; thinking they could find none greater out of it. The Jews then might be solicited with such thoughts: for we have seen in the eighth chapter, that they had restless minds. Seeing then they were thus in doubt, that they ran to strangers for succor; they might easily be out of heart. And therefore as I take it, this is the principal reason why Isaiah thus denounces the ruin of the Dumeans; namely, that the Jews might willingly put themselves under God's protection, and above all things might commend the safety of the Church to him.

Let us hence learn to keep ourselves in the lap of God's Church, be it that we see her afflicted with diverse and sundry calamities; and let us rather gladly sustain those loving chastisements which are proper to her children, than to wander abroad to drink the lees and dregs which shall strangle and choke the wicked. For if the children be thus chastised, what shall become of the strangers and reprobates? It may be also that the Dumeans molested God's people, while their neighbors assailed them on all sides.

Of Seir.] It was a mountain of Idumea, as it appears (Genesis 14:6). And under the name of this mountain, he comprehends the whole kingdom. Now in this place he represents, as in a glass, those things which had need of words of vehemence. And seeing the Idumeans asked the watchman what was in the night, it is very likely they were not far off, and were in danger of the common danger: for he brings them not in inquiring, as curious to know what news; but they ask what the watch saw in the night: as when one inquires, then comes another; and the third will come and do the like. To this end tends the repetition, that it was not one alone that inquired, but many; as men are accustomed to do when things are doubtful and perplexed, when every one affrighted in himself, gives credit to nothing that is told them.

Verse 12. The watchmen said; The morning comes, and also the night: if you will ask, inquire: return and come.

His meaning is, that this fear shall not last a day only, or some little space: as if the watchman should answer, I will tell you that tomorrow which I told you today; and if you fear now, you shall also fear tomorrow. Now it is a most miserable condition, when men are so troubled, as they hang in suspense whether they shall live or die; it being that extreme curse, with which the Lord threatens the wicked by Moses, [reconstructed: Who will warrant me life till the evening?] And when the evening is come, who will let me see the morning? (Deuteronomy 28:67). True it is, that the faithful are environed about with many dangers: [2 pages missing] this note of thankfulness, he aggravates their crime; [reconstructed: that] in so great light of the heavenly truth, they ceased not to stumble, as if they had been utterly destitute of it.

What have you to do here?] He now bends his speech to Jerusalem; not that this destruction concerned that city alone, but because the whole land thought themselves secured under the shadow of the sanctuary, which was in it: also that the Jews might think what was likely to befall them, if this city which was so well furnished, should be thus dealt with. He asks by way of admiration, from where it comes that every one left his house, fleeing to the tops thereof to save their lives. Now the roofs of the Jews' houses were made otherwise than ours are: and from there it is that Jesus Christ says; What I tell you in the ear, that preach you on the housetops (Matthew 12:27). When the inhabitants of Jerusalem then fled to the tops of their houses, and left the houses themselves to the will of their enemies, it was a sign that they were exceedingly [reconstructed: frightened]. They might all get up there to chase away their enemies with darts and arrows: but his meaning rather is, that the enemy constrained them to run up there, because they were not only amazed at their coming, but also fled for fear: yet so, as their flight should not save them.

Verse 2. You that are full of noise, a city full of brute, a joyous city: your slain men shall not be slain with sword, nor die in battle.

His meaning is, that it was peopled and full of inhabitants; because there is great noise where many people are gathered together, neither can the fear there be so great. Isaiah adds this by way of amplification; to wit, that whereas being a sufficient number, they should have been upon the walls and ramparts to defend the city, they like cowards gave place to the enemies, and fled up to the tops of their houses. He therefore presses the Jews the more nearly with these words, that they might duly weigh the judgment of God: for when men's hearts are cast down with so great fear, it is certain that such an astonishment is sent of God. It is as much then as if the Prophet had said; From where comes it that you have no more courage to resist? Surely because the Lord himself chases and pursues you.

Now this doctrine is taken out of the 28th chapter of Deuteronomy: for we have often said, that the Prophets do many times borrow sentences out of Moses, to serve their turn with: only the difference is, that they apply that particularly, which Moses spoke in general. The Prophet reproaches the Jews then with this their calamity very justly: for it was fit they should be touched to the quick, to the end they might learn that all the trouble and evils which they endured, happened to them in regard of their trespasses and sins. For the Lord had promised them continual assistance: but being now left of him, they were to confess themselves unworthy of his aid, and that they had caused the Lord to recoil back from them by their rebellions.

The Lord never deceives, neither does he promise anything in vain: but these poor wretches are deprived of his love and favor by their own default: which is yet better expressed by that interrogation which follows; What have you to do here? For it is as much as if by the present act, he showed that Jerusalem is left destitute of her protector and defender: because this manner of speech signifies as much as some strange and unusual thing. And to the end he might the better set forth the vengeance of God, he [reconstructed: tells] them that those which were slain, died not like valiant men in battle; but that they died only for want of heart and courage: for this womanish and timorous heart, was a sure token to them that they were all left of God; whose assistance if they had had, they should boldly and manfully have made resistance. So then he not only affirms that this discomfiture was accompanied with shame and dishonor; but he also attributes the want of heart and courage to resist to the wrath and anger of God: neither is it to be doubted, but by the circumstance of this their flight, he beats down their vain arrogance and pride.

Verse 3. All your princes shall flee together from the bow: they shall be bound: all that shall be found in you, shall be bound together, who have fled from far.

This verse is expounded in divers ways. The matter in itself is clear enough: but there is some difficulty in the words. Now because the letter Mena signifies Before; some expound the word Merachok: They fled before others, who notwithstanding were nearer to danger, in regard they dwelt upon the borders of the country. Others thus: Although they were very far off from Jerusalem, yet they ran away as men possessed with fear, who flee without stay, thinking that they have the enemy always at their heels. But I take this sense to be better agreeing: They ran far off — that is to say, those who fled to Jerusalem, as to a sanctuary, shall be taken and bound by the enemies.

Now Jerusalem was as the common city of refuge for the whole country of Judea: and therefore after any war was begun, the inhabitants on all sides drew themselves there. But they were surprised, notwithstanding they thought it such a place of safety. Some refer this to the siege of Sennacherib: but I cannot be led by any means to expound it so, because he speaks of the destruction of Jerusalem. But we know when it was besieged by Sennacherib, the Lord delivered it immediately; neither was there any taken or bound, neither was any slain there. These things fell out then a long time after the Prophet's death: and the holy history witnesses the same: as also that the princes determined to flee when this calamity happened: but neither their flight to Jerusalem, nor their running away from it did them any good at all, because they fell into the hands of the enemies. (2 Kings 18:13; 2 Kings 39:15; 2 Kings 24:12)

In that he speaks expressly of the princes, it aggravates the indignity of the fact, for they should have been the foremost in venturing of their lives for the safety of the people, no less than if they had been their shields and bucklers to fortify and defend them. But Jerusalem being now in her flourishing estate and in great prosperity, these things might seem incredible, because it was a strong and well-fenced city: besides, it boasted chiefly in this, that it was under God's protection. For the people thought that God was fast linked (as you would say) to the Temple which was among them, of which they bragged in such a way, that they persuaded themselves they could not be hurt by any power or forces whatever, though the whole world should conspire their destruction. This prophecy therefore might seem very strange, to wit, that they should become heartless, and betake them to their heels, and yet should not escape this way neither. (Jeremiah 7:4)

Verse 4. Therefore said I, Turn away from me: I will weep bitterly: labor not to comfort me for the destruction of the daughter of my people.

To the end the Prophet might affect the hearts of the Jews the more with this calamity he takes upon him the person of a mourner: and not that only, but with bitter lamentation he bewails the desolation of God's Church. For this place must not be expounded like the former, wherein he expressed and set forth the sorrow and heaviness of foreign nations: But in regard he speaks here of the afflictions of the Church of which himself was a member, he has good cause to mourn in good earnest, and to call upon others to lament with him. That which happens to the Church then in general, ought no less to move us, than if each of us felt the misery upon himself in particular: otherwise where shall this sentence be verified, The zeal of your house has eaten me up? (Psalm 69:10). Now the Prophet mourns not apart nor in secret without witnesses, first, because he meant (as I said even now) to provoke others by his example not only to mourn and weep, but rather to repent, that so they might prevent the judgment of God which hung over their heads, and might provoke him no more for the time to come. Secondly, to the end that himself who was as the herald and messenger of God, might publish and declare the wrath that was likely to fall upon them; showing by this his own deed, that it was no vain thing which he spoke.

We may easily gather from that which is added, that the Prophet spoke that with his mouth which he felt in his heart when he says, I will weep bitterly for the daughter of my people: for himself being one of Abraham's offspring, he could not but be touched to the quick with this common calamity, and therefore testifies, that he has just cause to mourn. He calls the daughter the assembly of the people, according to the usual phrase. From where we may note, that when the Church is afflicted we ought to be moved with compassion by the example of the Prophet, unless we be more than iron-hearted. For we are utterly unworthy to be numbered among the children of God, or to be accounted among the communion of saints, unless ourselves, with all we enjoy, be in such a way consecrated to her, that nothing can separate us by any means from her. Therefore in seeing the Church so many ways, and with such divers calamities afflicted at this day, and an infinite number of souls to perish, whom Jesus Christ has redeemed with his precious blood, must we not needs be cruel and barbarous if we be moved with no sorrow at all? Especially the ministers of the word ought to be thoroughly touched with the feeling of this sorrow: for as they are held for the watchmen, and therefore can see further off, so also ought they to sigh when they perceive the signs of a scattering of the sheep to be at hand. We ought to be thoroughly touched with sorrow for the Church's affliction, unless we will prove ourselves iron-hearted.

Now the Prophet's public tears served (as we have said) to break the hearts of the people: for he had to do with men of such obstinacy, as could not easily be brought to lament. There is a place almost like to this in Jeremiah, where he bewails the destruction and scattering of the people, saying, that his soul fainted with sorrow (Jeremiah 4:31). When the Prophets perceived they labored in vain to break the hard hearts of this people, surely they could not but be overwhelmed with grief and sorrow, and therefore they endeavored by all means to mollify the hearts of the obstinate, that if it were possible they might be bowed and brought back again into the right way. And in another place, Who will grant that my head might be filled with waters, and that my eyes might be a fountain of tears to weep day and night for the slain of the daughter of my people? (Jeremiah 9:1).

Verse 5. For it is a day of trouble, and of ruin and of perplexity by the Lord of hosts in the valley of vision, breaking down the city: and a crying to the mountains.

He again signifies that the Lord is the author of this fearful judgment: and to the end the Jews might not gaze here and there, wondering that the enemies should get the upper hand, he tells them plainly that they fight against God himself. Now although we often meet with this doctrine in the holy Scriptures, yet notwithstanding it is no way superfluous, neither can it be so often repeated but we forget it when we are to practice it: therefore it is that we humble not ourselves before our judge, but cast our eyes rather upon men and external means, than upon God, who would easily remedy our evils.

By day, he means a time prefixed, according to the usual phrase of the Scripture; because it seems that God yields over his right for a time, when he winks at men's wickedness: but he forthwith recovers it again in that season that himself has appointed. Now it is not for nothing that he names the valley of vision again: for the Jews thought themselves secured from all dangers, because it pleased God to enlighten them by his word. But because they did unthankfully reject the doctrine thereof, it was but a vain confidence, to think the mere enjoying of it should any way profit them: for the Lord not only punishes the infidelity of those that are out of the Church, but that also of the Church itself. In fact, rather he begins to manifest his anger against it first; for he will not endure to have his graces abused, nor that men should boast of his titles in vain. That which is added touching.

The cry of the mountain, it may be referred to God, to the Chaldeans, and to those also which fled; because the conquerors raised up a cry to augment the terror: but the vanquished either cried for mercy and fidelity, or else testified their sorrow by tears and weepings. The singular number may also be taken for the plural, or else it is meant of that side of the city in which the Temple was built. Both expositions agree to the text; and there is no great difference whether we say, That the enemies cried from the mountain of Zion, to encourage one another: or that their cry was heard of the neighboring mountains, when they plundered and destroyed the city: or that the citizens themselves made their lamentations sound to the mountains which surrounded the plain of Jordan.

Verse 6. And Elam bore the quiver in a man's chariot with horsemen: and Kir uncovered the shield.

The expositors are of opinion that this is a continued speech, and that the prophet denounces the same judgment against the Jews, that he had done before. But when I consider all things advisedly, I am forced to be of the contrary opinion: for I think the prophet upbraids the Jews with their obstinacy and rebellion, for that they repented not, although the Lord had chastised them: and thus he repeats the history of the time past, to put them in remembrance that God's chastisements had done them no good. Thus should these things be distinguished from the former. In the other verses he foretold what should happen to the Jews: but now he shows that they are justly punished, and that they have deserved these violent blows with which the Lord smites them. For he had called them to repentance not only by his word, but also by most woeful effects: yet had they showed no amendment at all, notwithstanding that their wealth was wasted, and the Kingdom weakened; but proudly persisted in their rebellion. There remained nothing then but that the Lord should bring heavy judgments upon them, seeing they thus persisted in their obstinacy and rebellion.

Now I have translated this Hebrew conjunction Vav, by way of opposition; it being often taken in this sense. Those who think the prophet threatens in the time to come, retain the proper sense: as if the prophet having made mention of God, should by and by add the executioners of his vengeance. But I have already showed what exposition I have approved; and it shall appear hereafter by the course of the text, that my opinion is not without good reason. In that he names the Elamites, and the Kirenians, it agrees better, as I take it, to the Assyrians, than to the Babylonians. For although these nations did never make war upon the Jews by their own instinct; yet is it very likely that they were in wages with the king of Assyria, and occupied a place in his host, when he besieged Jerusalem. Now we have said already, that by the Elamites are meant the Eastern people: and under the name of Kir, it is certain that the prophet comprehends the Kirenians. And because they bore shields, he says, they discovered them; because they drew them forth of their cases, when they entered into the battle. Whereas some translate, In the chariot of horsemen; I reject it not: yet I would rather render the words of the prophet, word for word: for I think he means a chariot of war. They used then two sorts of chariots; one served to bear the baggage; and the other to fight in. Now the prophet speaks of those upon which the horsemen were mounted.

Verse 7. And your chief valleys were full of chariots: and the horsemen set themselves in array against the gates.

If this be a threat, it should be expounded in the time to come; to wit, And it shall come to pass. But because the words following are put in the time past, and that it appears the prophet speaks of things already fallen out, I have not been afraid to appropriate this beginning to that which is by and by added.

The chief of the valleys, is taken for fair and fruitful. Now he puts the Jews in mind of these distresses, into which they were brought by Sennacherib while he besieged them, and while the enemies were before the gates of the city: for then ought they to have fled to God for help. But then did these poor Jews run so much the further away from him, and the more shamefully did they manifest their rebellion herein, showing themselves utterly desperate. Therefore is it that he upbraids them with this obstinate rebellion.

Verse 8. And he discovered the covering of Judah: and you did look in that day to the armor of the house of the forest.

He shows in what anguish the Jews were when they were thus hardly besieged. Some refer this speech to God, others to the enemies, but I had rather take it indefinitely: for he has carried away, is a phrase of speech used of the Hebrews, that is, the covering of Judah was carried away. By the word covering, almost all understand the Temple, or the name of God itself, under which the Jews falsely bragged. But for my own part I take it more simply for their Armory, wherein they shut up (as in a most secret place) their instruments and furniture for the war. For he calls it not a covering, as if these things were not discovered to all, but because they were laid up in a place put apart or consecrated. And thus he sets that forth which we see to happen in great tumults, for then every one runs to his weapon, bringing out the munitions for war which were hidden before.

The latter member is joined with this, to wit, that they then searched diligently every place where they might get weapons in such an extreme necessity, because the furniture for war had been hid a long time while they enjoyed peace. Now the holy history witnesses that Solomon had built this house of the forest, that all the armor and instruments of war might be laid up there (1 Kings 7:2). The change of the person in this word you, darkens not the sense, but rather confirms that which I have said, to wit, that the Prophet recites after what manner the Jews were hindered in making preparations to defend the city.

Verse 9. And you have seen the breaches of the city of David, for they were many: and you gathered the waters of the lower pool.

He continues forth his discourse, for while matters go well, and that all things are in quiet, men care not greatly neither for munition, nor for warlike furniture: nothing but necessity awakens men, and makes them careful: peace and rest makes us become lazy and slothful. As long then as they thought themselves free from gunshot, they neglected to make up the breaches of the walls: but when the drum once struck up, then they gave themselves to the care of these things, and to take order for letting the enemy from getting passage. By the city of David, he means the middle of the city, which was divided into two parts, which we may see in many cities. Jerusalem was surrounded with walls, and ditched round about, but this middle place was the strongest fortress they had, and it was called the city of David. The Temple also was fortified, so as the city was divided as it were into three. Now Isaiah meant to say that the Jews had almost lost all hope of saving the city when they thus retired into the innermost, which was stronger than all the rest. And it appears very well by the holy history that their case was very desperate. Thus we may also gather, that the prophecies were not gathered in order, so as they which put them into one volume did not stand much upon the circumstance of the time. He adds, the waters were gathered for their necessity, that the necessities of those which were besieged might be supplied therewith, and thus the pool served them for a cistern.

Verse 10. And you numbered the houses of Jerusalem, and the houses have you broken down to fortify the wall.

His meaning is, that they viewed the city narrowly and on every side, that no house nor building might hinder the defence of it. Others say that the houses were numbered that they might have watchmen out of them: but the first exposition seems the most fitting, for it is confirmed by that which is added after, that there were houses broken down to repair the walls of the city. We make no [reconstructed: reckoning] of these things in the time of peace: and oftentimes men of mean estate will build houses even upon the very ramparts, therefore they must be pulled down in time of war, that from there they may fight and repulse the enemy; and also lest any should have any secret speech with the enemy, if houses were so near the walls.

Verse 11. And have also made a ditch between the two walls for the waters of the old pool, and have not looked to the maker thereof, neither had respect to him that formed it.

The first part of this verse is joined with that which has been expounded heretofore; for his meaning is that they were put to their plunges, and so frightened with imminent danger, that they were driven to use all means possible to fortify themselves against the enemy. In the second part of the verse he taxes their senselessness, in being so taken up with seeking after worldly helps, that they forsook that which was the principal. For whereas they should first have had their recourse to God, they neglected it, in contriving of ditches, ramparts, walls, and other defenses of war, and yet did their chief defense all this while rest in God. Now then it appears that that which I said in the beginning is true, to wit, that he foretells not here the destruction of the Jews, but only puts them in mind of that they had felt in former time: that from there he might take occasion to show how justly the Lord was angry with them, because no chastisement nor correction whatever could amend them. For their extreme dangers into which they were fallen, ought to have admonished them of their impiety and contempt of God, but they became so much the more hardened. And yet there is scarcely any man so obstinate, who in time of adversity, and especially in the middle of great dangers, but comes to himself, and by himself alone considers that he is justly punished, that he has offended God, and provoked his wrath against him. But the Prophet says, that not so much as one of the Jews remembered God in these great calamities, and that therefore the Lord had good cause to leave them, without thinking any more upon them.

From here let us gather, that it is a sign of a desperate impiety, when men amend not for the rods and scourges which are laid upon them. First of all we ought to follow God cheerfully, and to yield him voluntary obedience: secondly, as soon as he chastises and corrects us, we are forthwith to repent. But if his rod does us no good, what remains but that God must double his blows, and make us feel them in such severity, that we at the last be brought to utter destruction by them? This doctrine is most fitting for this season, wherein God calls us to repentance by so many of his scourges and afflictions. But seeing there is no repentance, what are we to look for, but that God should utterly cut us off, having before used all means possible?

To him that made it.] He closely confesses by these words, that God absolutely condemns not the care we have to resist our enemies, and to avoid dangers; but that false confidence which we put in external means. For our inconsiderate hastiness is justly condemned of disloyalty and high treason; when we forsake God, to fly to swords and spears, to fortresses and bulwarks. Let us learn then to fly to him alone when dangers environ us on all sides; and let us run with all the powers of our soul, to the assured fortress of his holy name. This being done, then is it lawful to use those means which he gives us: but all things will work to our destruction, unless we first of all put the hope of our safety in his protection.

He calls God the workman and maker of Jerusalem, because he had his habitation there, and would there be called upon. Now seeing this city was the image of the church, this title also belongs to us: for the Lord is called the Creator of the Church in a special regard. For however this title pertains to the creation of the whole world; yet this second creation whereby he delivers us from death by regenerating and sanctifying us, is a benefit which is peculiar to the elect: others have no part of this. Now this title imports not a sudden act; but such a one as is constant and perpetual: neither is the Church created once, to be left by and by; but the Lord defends and conserves it even to the end: You will not despise the work of your hands, says the Psalmist: so Paul testifies, that he who has begun a good work, will accomplish it to the day of Christ.

And besides, this title contains in it a wonderful consolation: for if God be the maker, then need we not to fear, if so be we depend upon his power and goodness. But we cannot cast our eyes upon him, unless we be endowed with true humility and confidence; that being dispossessed of all haughtiness, and so brought to nothing, we be ready to attribute the whole glory to him alone. Now this cannot be done, unless therewith we be fully persuaded that our salvation is in his hand, being assured that we cannot perish; no, not although a thousand deaths should surround us about. Well, their fault then was the greater, in regard the prerogative of this city, which had been approved by so many evident signs, could not yet provoke the Jews to commit themselves to God's protection. As if he should say; What folly is it for you to think to keep the city, when you despise the workman that made it?

Long ago.] The Hebrew word signifies as well distance of place, as length of time. If we refer it to the place, the sense will be, that the Jews are doubly unthankful that they [reconstructed: looked] not to God; no, not afar off. Wherein we are to note, that we ought not only to look to God when he is near to us, but also when it seems he is far distant from us. Now we think him absent when we feel not his present help, and when he assists us not as soon as we stand in need. To be short, he shows what is the nature of true hope; for it is a gross and carnal kind of looking to God, when we acknowledge his providence no further than we [reconstructed: can] see it before our eyes; hope you know must mount above the skies. I grant the Lord is always properly and truly present; but he is thought absent and far off in regard of the weakness of our sight. This must be construed then according to our sense, and not as the thing is indeed. Therefore albeit that he seems to be absent in these calamities with which the Church is now afflicted, yet let us lift up our minds to him; let us awaken our hearts, and shake off all sloth, that so we may give ourselves to the calling upon his name. But the other sense agrees better; to wit, that they looked not to God who created and made his Church; not yesterday, or the day before it, but a great while since; as one who showed himself the maker of it many ages off. He is called then the ancient maker of his Church: because that if the Jews would but have called to mind the long progress of time; they should have known him to have been a perpetual conserver of his work; wherein their ingratitude is yet the less excusable.

*Verse 12.* And in that day did the Lord God of hosts call to weeping and mourning, and to baldness, and girding with sackcloth.

The Prophet further amplifies this wicked rebellion of the people. For this circumstance cuts off all replies: for in the midst of such extreme dangers, they had despised the holy exhortations of the [reconstructed: Prophets], and had rejected the favor of God, when he was ready to have healed and restored them to their former happiness. Here we see a sign of desperate malice, when men are so besotted that they proudly despise instruction and correction, kicking obstinately against the [reconstructed: spurs]: then (I say) may we evidently perceive that they are given up into a reprobate sense. Whereas he says the Lord called them, we may expound it two ways: for although he should not speak at all, yet he calls us sufficiently by his rods and chastisements. Put the case we had no Scripture at all, no Prophets nor Teachers, and that there were none to admonish us: yet does God notwithstanding instruct us by afflictions and calamities, so as we may easily conclude that every chastisement is a summons to repentance. But doubtless the Prophet meant to express somewhat more, to wit, that in despising the holy admonitions which were sent to them, they were not ashamed to rise up as it were even against God himself, who after a fatherly manner beckoned them to him. There is yet greater weight in that he says, it was in the day of affliction, wherein the danger pressed hard upon them: for they were admonished both by words and blows. The signs of God's anger appeared, the Prophets cried without ceasing, and yet they became never the better.

In that he names sackcloth, and plucking of their hair, he notes out repentance by the signs of it: for it consists neither in sackcloth, in ashes, nor in any external thing, but it consists in the heart. Those who repent in good earnest, and are displeased with themselves, they hate their sins, and are touched to the quick with such a sense and feeling of sorrow, that they abhor and detest themselves and their life past: but because this cannot be done unless therewith they confess the same before men, therefore he names the outward signs, whereby we give testimony of our conversion: now the Jews used such gestures and customs at that time when they meant to show signs of repentance. Isaiah means then that they were called to repentance, to the end they should first humble themselves before God, and then that they should therewith show testimonies of that displeasure they had conceived in themselves before men. The signs indeed alone are nothing, seeing conversion begins at the heart: and to this purpose Joel says, Rent your hearts, and not your clothes: not that he would have these signs neglected; but he shows that they were not sufficient nor acceptable to God of themselves. Let us hence gather what is our duty when the signs of God's anger appear to us, namely, that our repentance ought not only to be known to God, but also to men.

The ceremonies indeed are indifferent; neither have we any commandment to put on sackcloth nor to pluck off our hair, but we ought willingly and in good earnest to put the truth of these signs in practice: to wit, an unfeigned displeasure in ourselves that we have so displeased God: a confession of our offences; a broken heart, and a new life. For if we judge not ourselves worthy of punishment, we cannot come into favor with God. [reconstructed: To be short], even as the poor malefactor bows [reconstructed: down] his face, and clothes himself in vile raiment; to bow the heart of the judges, so ought we to run in all humility to God's mercy in our Lord Jesus Christ, with unfeigned testimonies of our inward repentance.

Yet are we by the way, to note the profit of these outward signs of repentance, to wit, that they serve as goads to prick us forward to the acknowledgement of our guiltiness, and to the loathing and detesting of our sin. And thus as they are spurs to quicken us to this duty, they may be called causes of repentance: and as they are signs, they may be called effects. For the tokens of our condemnation that we bear upon us, provoke us to a more thorough acknowledgement that we are sinners and guilty persons: and they are also effects; because if repentance went not before, we should never be brought to use them of a sincere affection.

Vers. 13. And behold joy and gladness, slaying oxen, and killing sheep, eating flesh and drinking wine, eating and drinking, for tomorrow we shall die.

The Prophet condemns not joy simply: for we see that Saint Paul himself exhorts the faithful to rejoice with a true joy; to wit, in the Lord (Philippians 4:4). But he here reproves that joy which is contrary to that sorrow which proceeds of repentance; whereof also the same Apostle speaks in 2 Corinthians 7: for indeed, none can be touched with repentance, nor with the true feeling of God's wrath; but being sorrowful, he willingly afflicts himself. The joy then opposite to this sorrow, is naught; because it proceeds from a brutish blockishness, and is justly reproved, because the Lord accursed it.

Hence it appears then sufficiently why the Lord upbraids them with the killing of oxen, and butchering of sheep: for this is not evil in itself, neither does it displease God: but because fasting is a solemn part of repentance which we show before men; it is therefore a sign of obstinacy and contempt of God, to kill beasts, and to make great merriments when we ought rather to fast. Thus do men despise God's threats, and flatter themselves in their vices: and this is the sum of Isaiah's speech.

But the Papists are worthily reputed ridiculous, who think this place warrants abstinence from flesh. Why did they not as well forbid wine also, seeing the Prophet speaks of that too? But they are so far from abstaining from wine, that contrariwise they easily permit men for want of flesh, to recompense the same with taking in of their liquor. But let these trifles pass. For Isaiah condemns neither the use of flesh nor wine simply, but the abuse; the dissolution and pride also whereby men so harden themselves, that with an obstinate heart they reject all God's threats, and judge whatever the Prophets say to be but fables.

We are to observe this point diligently: for although we put not on sackcloth, nor cover ourselves always with ashes; yet if true repentance be wrought in us, we shall manifest the same by such fruits as it necessarily brings forth in them that have it. In a word, as he had described repentance by the signs, so he now sets forth their inward obstinacy and hardness of heart, by the outward testimonies of it. For even as we witness our sorrow for sin by abstinence and other exercises; so by our dissolutions and superfluities, we show evident signs of a stiff neck, by which we provoke God's wrath more and more against us: as we read they did in the days of Noah (Genesis 6:5; Luke 17:27). Therefore after the Prophet had censured the excess and intemperance of the people in general; he names eating and drinking, as the special: wherein the Jews wholly overflowed: as if by this means they had been able to give God the [reconstructed: repulse], and to tread his threats underfoot.

For tomorrow we shall die.] This particle shows sufficiently why the Prophet so sharply rebuked them for drinking wine, and eating of flesh; to wit, because they scoffed and turned all the Prophets' threats into jests and matter of derision. Some think that Saint Paul in alleging almost the very same words in (1 Corinthians 15) had respect to this place: but I am not of their opinion. For he there recites the phrase of speech which Epicures used; who holding it as a principle to spend their time in jollity while it lasted, never thought of eternal life: and therefore they said; we must be merry, and take our pleasure while life endures. But Isaiah in this place brings in the wicked, who proudly contemned the Prophets' threats; neither could they endure that any should forewarn them of afflictions, banishments, slaughters, and ruins. For in scorn they took up the Prophets' words, and at their banquets would say in derision; Ho, we shall die tomorrow: These Prophets foretell a speedy destruction that is ready to overtake us: well, let us yet rejoice and make good cheer one day more.

Thus obstinate minds cannot be touched with any remorse at all, but rather lift up themselves against God and his Prophets, and so much the more overflow in all dissolutions and disorders. Truly it was a monstrous fury in them, thus to vomit forth these blasphemies in disdain, indignation, and despite, which ought not only to have rent their hearts, but to have shaken even heaven and earth also. But it were to be wished, we at this day had not many such examples: for God no sooner threatens, but the most part spew out their poison, or else scoff at all things which proceed out of God's sacred and blessed mouth.

Vers. 14. And it was declared in the ears of the Lord of hosts: Surely this iniquity shall not be purged from you till you die, says the Lord of hosts.

As if he should say; Do you think to play the bedlams, and not be punished for it, seeing God by this means seeks to draw you to repentance? But some may imagine that the Prophet only repeats the same thing he had said before: for doubtless all things are naked and manifest in his sight. But he adds this as an alarm to awaken the blockishness of the wicked, who never durst advance themselves thus proudly against God, but that they think they can beguile him: for whoever knows he has God for a witness of his doings, ought of necessity therewith to confess that the same God must be his Judge. It follows therefore, that the wicked in their cups, do quite and clean bereave God of his power. What marvel is it then, if they be summoned to appear before his tribunal seat, to the end they may know that there they must give an account.

It is a terrible threatening when he says that this wickedness shall never be pardoned. Now the conditional particle, If, contains a negative in the Hebrew tongue: as if the Lord should say; Think me not to be true, think me not to be God, if I be not avenged of so execrable an impiety. The cause why the Hebrews conceal something in their oaths, is to accustom us to be modest and sober in this behalf: for we therein crave that God would judge and be avenged of us, if we lie. We had need of some bridle therefore to restrain us from making oaths rashly. The sum of the Prophet's speech is to teach us, that nothing is more displeasing to God than obstinacy, whereby we treasure up wrath against the day of wrath, as the Apostle says (Romans 2:5), and deprive ourselves of all hope of [reconstructed: pardon].

Vers. 15. Thus says the Lord God of hosts; Go get you to the treasurer, to Shebna the steward of the house, and say.

This prophecy is particularly addressed against one man. For having spoken to all the people before, he now turns his speech to Shebna, whom he will mention again in Chapter 37. The Prophet gives him two titles, to wit, of Scribe, or Chancellor; and steward of the house: and whereas he gives the title of steward here, he will call him by the name of Chancellor in the other place. And therefore some are of opinion touching these words, that he was put from his office of stewardship, and that Eliakim was put in his room. But this is uncertain: yet we may conjecture by the Prophet's words, that Shebna was so carried away with envy, that he endeavored to supplant Eliakim. It is no less probable that this prophecy was written after Jerusalem was miraculously delivered, and Sennacherib's host discomfited. In the mean while, many things doubtless happened that are unknown to us: and not unlike but this perfidious wretch being in some credit, did his worst to suppress Eliakim. For it appears by the history of the second book of Kings, Chapter 19:2, that Shebna was one of the principal Secretaries, whom we now call Chancellor. But there is yet a little more difficulty in the word Socen: for some think it signifies a Treasurer, because the verb Sacan signifies to lock: but seeing he calls him Chancellor in another place, I think he was not Treasurer. Besides, the Prophet does sufficiently witness, that this man had such command in his hands, that others in comparison of him were little esteemed. Now this authority and dignity could not well agree to a Treasurer: and therefore as I take it, the Prophet meant something else. For seeing this verb signifies sometimes to entertain, and to warm; it seems the aforesaid word is taken for one that sustains and upholds, whom we in our common speech call an entertainer.

It is also certain that this Shebna had intelligence with the enemy. In a word, he was a treacherous and subtle fellow: for he held secret amity with the Egyptians and Assyrians, and conspired mischievously with them, to the end he might make sure on all sides, for upholding his own authority. Others think it was a name of some of his predecessors, and that he was called Socnite, because of the city wherein he was born: for they say he was an Egyptian. I reject not this opinion, but the other pleases me better; the reason is, because he played the Ambodexter in pleasing both parts; thinking by this fetch to hold his own, whatever should fall out.

It may be clearly discerned, that the particle Hazzeh, is put for contempt: as if he should say; Go to that same cunning and subtle fellow that works upon the vantage, holding with the hare, and running with the hounds, as they say. This word Socen, is taken in that sense which I have touched before in the first book of Kings, Chapter 1:2, where there is speech of a young virgin that should be brought to the King to cherish him. Notwithstanding, if any had rather take it for a man that hurts, and wrongs men, I dislike it not, because the verb also signifies to impoverish.

Vers. 16. What have you to do here? and whom have you here, that you should here hew yourself out a sepulcher, as he that hews out a sepulcher in a high place, or that engraves a habitation for himself in a rock?

This Shebna caused a sepulcher to be built in Jerusalem, as if there he must of necessity always live, and there be buried also. The Prophet therefore asks to what purpose he had prepared himself so rich and sumptuous a tomb in so high a place above others, as those are wont to do, which mean to eternize their remembrance in this world. Now he seems to tax the ambition of a stranger, and one unknown, for desiring to be thus honorably buried out of his own country: and yet in the mean while, conspired with the enemy to destroy Judea. What greater folly could be imagined, than to erect a sepulcher in that land, whose ruin and destruction he practiced? And therefore he adds,

Vers. 17. Behold the Lord will carry you away with a great captivity, and will surely cover you.

As if he should say: You shall be driven hence out of this place into a far country, where you shall die ignominiously. It is better to translate the Hebrew word Gaber, in the genitive; namely, you shall be driven hence with the casting out of a man. Now because this word also signifies a valiant and strong man; some expound. You shall be driven hence with a sure and strong shaking. Others take it in the vocative, O man; as if he should say to Shebna by way of derision, O glorious fellow, that brag so much of your greatness, it cannot be but you take yourself for some petty God! But the first reading fits best. And yet the expositors consent not in this behalf: for besides my exposition, they have brought another; to wit, that men shall be carried away further off than the women. But I rather think he alludes to Shebna's pride, who intended to build so sumptuous a sepulcher, that after his death he might be thought some excellent and worthy personage. As if he should say: You will be taken for a noble man after you are dead; but I will ennoble you after another manner: I will carry you hence with a notable captivity into a far country, where you shall be strangely buried.

But first let us note in this word, Intertainer, how much a double heart and a deceiver, is displeasing to God, who above all things recommends simplicity and plain dealing to us. Shebna was called the Provost, because the glory of his prosperous estate did dazzle his eyes, in regard he was advanced above others: which often befalls them, who being proud and puffed up with their greatness, fear no adversity at all; as if they were exempt out of the common order of men. But the Lord shows us, that he will be the judge of such fellows.

We must also consider that Isaiah could not publish this prophecy without incurring great ill will; especially in regard he directs it to a man so proud, and in so high a place. Yet he dared not refuse this charge, neither made he any difficulty to tell this man his own, and to threaten him as God had bidden him.

As touching a sepulcher, we know that the care of burying the dead is not utterly to be condemned: and albeit to be deprived of burial, be a matter of no great consequence, as one says; yet it is [reconstructed: an] honest thing to be interred, neither ought it to be despised. It was not the Prophet's meaning then [reconstructed: to reprove] Shebna for his care to be honestly [reconstructed: interred]; but his ambition, in making himself so sumptuous a tomb: and herein he taxes his desire and affectation of vain glory.

There is yet one thing more to be observed in Shebna: for inasmuch as he was minded to deliver the city into the Assyrians' hand by treason, he thought to reign for ever: hoping by that means to receive the government of the kingdom of the enemies, as a reward of his treachery; if they became the stronger; and if it happened they had the repulse, he yet notwithstanding looked to continue in his dignity and authority always.

But this will be the better understood by the words themselves; What have you to do here? For he was a stranger born. I deny not but he might well have obtained fellowship with the people of God; yet in regard he was both a traitor and a stranger, he had no part nor portion in this region nor city, which God had specially assigned to his chosen. The Prophet asks him then; From where are you? You are linked with the people of God neither by blood nor affinity; and yet you will not only reign in this country while you live, but you are also plotting how to establish your seat here, after your death. You will deliver us into the hands of the Assyrians, and mean to turn out the true lords: so as yourself, who are but a stranger, intend to enjoy this land, in which you have no right to one pike of dust. Hence we may gather, that this ambition is exceedingly odious to God, when men are not content with the honors with which they were glutted while they lived; but they must build them perpetual monuments of their name in the world when they are gone. For they covet to be exalted after their death, and to live again as it were in the mouths of men: and albeit things by death are abolished; yet are they besotted notwithstanding with this foolish hope, that their memory shall endure for ever. But the Lord avenges himself of their pride and presumption, causing that which they erected for a witness and remembrance of their glory, to turn to their dishonor and ignominy. For their very name is so accursed, that men can neither hear nor see any mention thereof, but it is with detestation. In fact, it sometimes falls out, that the Lord suffers them not to be buried in their tombs, but sends them to the gallows, and to the ravens; of which we have many examples in the histories: neither want we some spectacles thereof even in our own times.

But as often as I read this place, a like example to this comes to my mind, and is the nearest in affinity to it of all others; to wit, of one Thomas Moore, who had such an office as this Shebna had. For (as it is well known) he was Chancellor to the King of England: he was a sworn enemy of the Gospel, and persecuted the faithful with fire and faggot. This man also meant to get himself a name, and to set up a monument of his cruelty and impiety. To which end he caused the praises of his virtues, to be engraved in a fair sepulcher which was built in most stately manner. Then he sent his Epitaph, which himself had made, to Erasmus, to Basel, to get it printed; and withal, sent him a palfrey for a present. So covetous was he of glory, that he meant to taste the renown and the praises in his lifetime, which he thought should have lasted when he was dead. Among other praises, this was the chief; that he had been a great persecutor of the Lutherans: that is to say, of God's children. But what became of him? He is first of all accused of treason, then condemned, and lastly beheaded: and thus instead of a tomb, he had a scaffold. Would we desire a more manifest judgment of God than these, by which he punishes the pride of the wicked; their insatiable desire of vain glory; their brags that are so full of blasphemies? Truly we ought no less to acknowledge and reverence the admirable providence of God, in this cruel enemy of his people: than in Shebna, of whom the Prophet here speaks. This circumstance also that Shebna was a stranger, is to be observed: for from here we may see, that all tyrants and enemies of God's children, would with all their hearts root out the right heirs from off the earth, themselves being but strangers; that so they might reign as lords and kings over the whole world. But the Lord in the end will chase them out, and deprive them of all possession: so as they shall not have one foot of ground to be buried in. An infinite number of such examples are extant everywhere in histories. I grant it falls not out thus always, but such examples as the Lord sets before us, ought to draw our thoughts further off, to the end we may consider of his judgments against tyrants and infidels; who when they think to exalt themselves to the highest estate of honor, are made famous by some notable kind of death, that so their infamy may be admirable to posterity. He then opposes as it were under hand, that shame which was to follow, to that glory of this sumptuous tomb which Shebna caused to be made.

Vers. 18. He will surely roll and turn you like a ball in a large country: there you shall die, and there the chariots of your glory shall be the shame of your Lord's house.

Isaiah continues the very same speech still, in which he derided the pride of Shebna, who had been at such cost in building his sepulcher. For this verse depends upon the first member of the verse before going, and as he said there, the Lord shall carry you from here with a notable shaking: so also he says now, he will cast you as a bowl in a plain place. By this similitude his meaning is, that nothing shall hinder the Lord to carry Shebna away into a far country, however steady he takes his strength to be. And inasmuch as he had been so careful of his tomb, and had appointed it out; as if he had been most certain of the manner of his death, Isaiah tells him, that he shall not die in Jerusalem, but in a strange country, where he shall be driven.

By the word chariot, he includes all the glory and dignity of Shebna: as if he should say; This ignominy shall be famous among strangers. Thus the Lord scorns the furious pride of those which think only of the world, judging of their happiness according to the glory of things earthly and transitory. He also calls it the shame of your King's house, either because he had polluted that holy place, which was as the sanctuary of God; or else because Hezekiah had been unadvised in promoting him so highly. And to the end the outward appearance of his dignity might not obscure this prophecy, Isaiah expressly notes, that the place which Shebna occupied, augments and makes his wickedness the more detestable. And therefore princes had need to be careful how they establish officers, unless they mean to make themselves and their houses, matter of derision and scorn.

Vers. 19. And I will drive you from your station: and out of your dwelling will he destroy you.

He pronounces no new thing here, but concludes the former prophecy, although he will mention Shebna again in the last verse: but now he comprehends that in a brief sum, which he had said before. Now Shebna thought nothing less, than not to have a sure abode in Jerusalem; even as if it had been impossible for him to be driven from there, whatever had happened: but the Lord tells him, that he will thrust and drive him from there into a far country. And thus is the Lord accustomed to overthrow the thoughts of the wicked; who thinking to rest upon their policies and subtle wits, order the commonwealth at their pleasures. The change of the person, shows that the Prophet speaks sometimes in the person of God, and another while in his own.

Vers. 20. And in that day will I call my servant Eliakim, the son of Hilkiah.

It is not certainly known in what time Eliakim was put into Shebna's place: for in the 37th Chapter, verse 2, we shall see that Eliakim was the steward of the King's house, at that time when Shebna was Chancellor. Now it is hard to affirm certainly, whether any change happened during this time. Yet it is most likely, as I have touched before, that Eliakim was deposed from his estate, by the cunning dealing of this wicked Shebna, whose inklings were then disclosed and punished when he made his triumphs: and being banished from Judea, he fled to the Assyrians, and there received the reward of his treachery. Which usually befalls those that are traitorous; who when they are unable to perform that which they have promised, become hateful and odious to them whom they have deceived. For as they have been rash and bold in promising; so is it of necessity that they be found false and perfidious. The Jews say, that in the end he was quartered for his treason: but this is not approved by any history. But to let that hang in suspense, it is certain notwithstanding, that he was banished and expelled into a foreign country, and there died shamefully; and not in Jerusalem. Now it is very likely that after his banishment, Eliakim was placed in his room.

I will call.] It is most certain that all princes and magistrates are called by the Lord: indeed, even such as are heathen and unbelieving; for all power, as Saint Paul says, is of God (Romans 13:1). But the Prophet speaks here of a particular vocation, whereby the Lord manifests his goodness towards his people, when he gives them such governors; as this people might acknowledge that God himself meant to be ruler over them by their ministry: who also for their parts ought to be well assured, that the purpose for which God has put them in that place, is to execute that office faithfully, which is committed to them. Shebna was called indeed for a time, but as he was God's rod: because he thought nothing less than to serve God in that place. But it was far otherwise with Eliakim: for he acknowledged himself the servant of God, and willingly obeyed his holy calling. So that, I will call him then, signifies as much as if he should have said; I will give a sign to my servant, whereby he shall know that it is I who have put him into this estate of honor. There is here then a particular relation between the Lord and the servant; which at no hand belongs to the unbelievers, because they serve their own imaginations and wicked lusts: but Eliakim acknowledged the Lord, and served him truly. To be short, this mark puts a difference between the true servant of God, and the perverse and hypocritical, who climbs to honor by evil practices.

Verse 21. And with your garments will I clothe him, and with your girdle will I strengthen him: your power also will I commit into his hand, and he shall be a father of the inhabitants of Jerusalem, and of the house of Judah.

He now more plainly expounds that which he had set down briefly in the former verse; to wit, that Shebna shall be deposed by God's just judgment, to the end Eliakim may succeed him. Doubtless God by his providence disposes of all the changes which happen in the world: for as Job says, he girds the loins of kings with a girdle, and loosens it again when it pleases him (Job 12:18). It was pleasantly said in old time of the Emperors of Rome; That it was the tragedy of kings: for as players that represent some great personage upon the stage, having ended their part, in stead of kings become poor wretches, as they were before: so these being cast down from their high estate, are now and then led to shameful deaths. And yet is it most certain, that things were not then thus confused by haphazard, neither yet by men's devices only, nor by the violence of men of war; but by the counsel of God which overrules all. The Prophet affirms then, that men shall see a special note of God's judgment in the banishment of this same Shebna: and on the other side a right form of government in the restoring of Eliakim.

By the garments and girdle, are understood part of that attire which belong to magistrates. The girdle was a kingly ornament: and no doubt but the chief governors wore it by a special privilege of honor. But in Rome the Praetors used such a kind of ornament ordinarily. Job also says (as we alleged before) that God loosens the girdle from kings, when they are stripped out of their dignities. Now the Prophet foretold this, to the end every one might not only behold the admirable counsel and providence of God in this example; but to the end they might also know, that this wretched fellow, who was thus advanced by unlawful means, was justly deposed.

And he shall be a father.] No doubt but heathen magistrates are established by God; but so, as it is in his wrath: that is to say, when we are unworthy he himself should bear rule over us. For he gives the reins to tyrants and pagans; thereby avenging himself upon our unthankfulness: as if he rejected us, and regarded not how nor by whom we are governed. On the other hand, when good magistrates bear rule, we therein see God coming near to us, commanding us that by them which himself has ordained. This is that which the Prophet meant now to say; to wit, that Eliakim will show himself a father, because he shall be endowed with the Spirit of God. In the meanwhile he admonishes all the faithful, that it was their duties to sigh earnestly after the advancement of Eliakim, in regard his preferment should tend to the common good of the Church. By the name of father, he teaches what is the duty of a good magistrate: and the very profane authors have affirmed as much; to wit, that a good king is in stead of a father. And when they would flatter tyrants which oppressed the commonwealth, nature itself put this title of honor into their mouths, to call them fathers of the country. So likewise when the Philosophers say that a family is an image of a kingdom, they mean that a king ought to be a father to his subjects. The ancient titles also which they gave kings witnesses the same: as for example, Abimelech: that is to say, My father the King: and such other like. Whereby is shown, that the kingly power cannot be separated from the affection of a father. Let them then which would be esteemed true and lawful princes, and would be taken for God's servants, let them, I say, show themselves fathers of the people.

Vers. 22. And the key of the house of David will I lay upon his shoulder: so he shall open, and no man shall shut, and he shall shut, and no man shall open.

This is a figurative kind of speech; and therefore we shall not need to seek out an allegorical sense of it, as many do: for this phrase is taken from the usual dealings of men. The keys of the house are given to such as are appointed the distributors of necessary things; so as they open and shut at their pleasure. The house of David signifies the kingly house: and this was a common speech among the people, because a promise was made to David, that his kingdom should last forever (2 Samuel 7:12; Psalm 132:11): this is the reason why it was usually called the house of David. The word key is put in the singular number for many keys. Now although they were accustomed to bear the keys in their hands; yet it is said here, that they were laid upon his shoulder; because he was to undergo a heavy burden. And yet he means nothing else, but that the care and governance of the house is committed into Eliakim's hands, to order it as he thinks best. We also know, that to give the keys, signifies as much as to put one into possession. Some refer this to Christ, but with what reason I see not: for the Prophet here compares two men together; namely, Shebna and Eliakim. Shebna was banished, and Eliakim was placed in his room: wherein does this concern Jesus Christ? For Eliakim was no figure of him; neither does the Prophet describe some hidden mystery here, but borrows a similitude from the dealings of men; as if one should give the keys to some steward placed over his house, (as has been said.) There is also the same reason to be given of it, where Christ calls the office of teaching, The keys of the kingdom of heaven (Matthew 16:19): those therefore that weary themselves to find out some secret and hidden mystery in this place, which is so plain and manifest, show themselves but too sottish and ridiculous, seeing there is no need at all of any such devices. Why so? Because the ministers open heaven by the preaching of the word, and bring men to Christ, who is the only way. He takes the keys in this place therefore, for the governance of the king's house, in regard the chief trust of it was committed to Eliakim in his time.

Vers. 23. And I will fasten him as a nail in a sure place, and he shall be for the throne of glory to his father's house.

We must supply a particle of similitude here, and therefore I have put this word "as" in the text. By faithful, he means a sure and firm place; for this word is derived of the word truth, which is always accompanied with steadfastness and assurance. And for that cause the Hebrews take truth for a thing sure and certain. The Prophet uses an elegant similitude, out of which the faithful magistrates (who are but a few) ought to gather a singular consolation. For thus they may conclude with themselves, that they are not only raised by the Lord to this degree of honor, but that they are confirmed and fastened in it, as if they were fixed to it by his immediate hand. And to say the truth, look where the fear of God bears sway, there must needs be steadfastness. For the power and thrones of kings is established by justice; as Solomon says (Proverbs 16:16). Neither does it serve to comfort princes only, to the end they may be able to pass through all dangers with a resolute mind: but also that they may execute their office constantly, and without distraction, so as they need not quail nor faint for any cause, nor to fear any danger.

But alas how few are there that taste this doctrine truly? All are almost like Jeroboam, thinking that religion ought to stoop to them, which they like and allow of no further than they see it to be for their benefit: or rather they stick not at all to disguise and alter it at their pleasure: as for God and his true religion, they set the care of it in the last place. What wonder is it then that they are always in fear of themselves in their affairs, being never at peace and quiet: for they seldom or never set any time apart to think upon him, from whom proceeds all strength and power. From there come treasons, from there arise cruelties, avarice, violence, and all manner of frauds and oppressions, wherein princes now overflow more impudently than any other.

Yet are there some, in whom we may perceive that which is said here touching Eliakim: the Lord keeps, maintains, and blesses the duties of equity and justice, with which he has adorned them. For if he suffers the very tyrants to reign for a time, in regard they observe some form of governance: how much more will he bless princes, when with a good and upright heart they maintain truth and equity, and promote God's true worship and service? He that is the perpetual maintainer of justice, will he not defend and establish such a prince more and more?

Vers. 24. And they shall hang upon him all the glory of his father's house, even of the nephews and posterity; of small vessels, from the vessels of the cups, even to all the instruments of music.

This is as much as if he said, that Eliakim shall discharge his duty in good sort; so as he shall not deal negligently in it. From there we gather, that God advances not princes to honor, to the end they should be idle, and give the reins to their lusts and affections. For dominion and authority is a burden of great weight and labor, if so be men perform their duties as they ought to do: far from the practice of these dumb idols, who think God has lifted them up into the seat of honor, to no other end but to fare deliciously, and to wallow themselves at their ease in all manner of pleasures. But if a prince will execute his office aright, he must prepare himself to undergo much turmoil. Neither must we think that this similitude of the nail should not suit well in regard of governance: for hereby is signified, a burden full of businesses and troubles. I also know well enough, that similitudes agree not always in every thing, but in the special drift at which they aim.

Now in that he speaks of the house of his father, doubtless Eliakim was of the royal blood. And therefore by successors, I not only understand his next kinsfolk, but the whole family of David. He then shall have the charge of all that shall be in the king's house. When he adds the children's children, he therewith teaches that this government shall be of long continuance, so as it shall not last one man's life only, but it shall be extended to those that shall come a long time after. For good princes not only profit the Church and commonwealth for their own time, but those also which come after them, to whom they leave such wholesome laws, ordinances, statutes, and marks of good and just government, that the successors dare not (although they be wicked) break out into all licentiousness at the first — indeed they are compelled, in spite of themselves, to retain something that is good for modesty's sake. This he shows shall come to pass in Eliakim, whose government shall be so upright that his very successors shall feel some fruit of it. Princes should not only care for the welfare of the Church for their own times, but for the posterity after them.

From the smallest vessels.] Under a figure he shows that justice shall be administered with equity, and the right advanced: and it is as much as if he had said, that Eliakim shall not only deal well with the great ones, but that he shall have respect to the meanest also. But because this is very rare in a prince, he is much more worthy of praise than if he should only favor the rich and mighty. For the rich have means enough to keep themselves from hurt, but the weakest are put to the walls, as they say, and the poor are a prey and spoil to others — and who is it almost that will defend the innocence of their cause? By vessels, the Hebrews understand all manner of instruments, and this signification extends very far. When he mentions instruments of music, he explains that which he had said in a word: for this serves to the exposition of the word small or little, as if he should say, There is nothing so little or contemptible which he will not have care of. Or, [reconstructed: bagpipes].

Verse 25. And in that day, says the Lord of hosts, shall the nail that is fastened in the sure place depart, and shall be broken and fall: and the burden that was upon it shall be cut off, for the Lord has spoken it.

This might seem to contradict that which has been said heretofore, but he speaks no longer now of Eliakim, but returns again to Shebna, who should be put out of his office, as Isaiah had foretold. Otherwise what way or means were there left for Eliakim to come to this honor, unless Shebna were put out? But he had laid his plot in such exquisite manner that he never imagined any man whatever should be able to supplant him. Thus when he took himself to be in best case, and furnished with many means, so as it seemed he was furthest out of danger — even then must he be turned out of all, and Eliakim must succeed him. In that he calls it a faithful or sure place, it must be understood as in regard of men, who think that things fortified on every side must needs continue always: but God with his only blast overthrows all these munitions. He speaks then by way of granting, when he says that this was a sure and stable place. From where we are to gather how foolishly such glory and trust in their greatness, who are advanced into high places of honor, seeing they may be stripped out of all, and abased in the twinkling of an eye.

It follows. And the burden.] When the wicked begin once to fall, then those who were upheld by their authority must needs fall together with them. For is it not good reason that such as were brothers in evil with them, and had furthered this wretch as far as they could, that they should also partake with him in his punishment? Very hard it is for them then, who shroud themselves under the protection of the wicked, and employing all their means for their service, that such should not also therewith be guilty of their wicked courses: and be it they should be guiltless (which yet falls out very seldom, or rather indeed never) yet notwithstanding they are justly punished, because they have placed their hopes in the wicked, as in a sure fortress, and have wholly relied upon their command and authority. It is not safe to serve such masters as are not God's servants.