Chapter 25
Vers. 1. O Lord, you are my God: I will exalt you, I will praise your name: for you have done wonderful things, according to the counsels of old, with a stable truth.
Hitherto Isaiah has prophesied of God's judgments, which hung not over the head of one people alone, but almost of the whole world. Now it was impossible that the consideration of so many calamities which he foresaw would fall upon them, should not work great sorrow and trouble of mind in him. For those that are of an upright heart, desire that all the world might be saved. And as they thirst after God's glory, so they cannot but love all the works of his hands: by how much the more then a man is possessed with the true fear of God, the more nearly is he touched to the quick with the feeling of his judgments. In the meanwhile, the wicked are besotted when he manifests the same, and will not be moved for any terrors whatever: the godly on the contrary quake at the least sign of his displeasure. If we have experience of this, what think we the Prophet felt, who saw all these calamities which he foretold, before his eyes as in a glass? For the ministers of the word must needs be much more effectually affected with the sight of such things, than the common sort, that the same may be as it were a seal to them of the truth of their doctrine.
The Lord then having set these horrible desolations before the Prophet as in a table, it was necessary, that being moved with sorrow and grief, he should turn his eyes to the Lord; for otherwise he might have been entangled with confused passions, and great disquietness of mind. And therefore being assured that the Lord would provide for his Church in the midst of these tempests, and that he would gather in those under the wings of his power, which before were scattered far off, he takes courage to him. We see then that Isaiah continues constant in his vocation, without being daunted or any way discouraged: but rather relying always upon the assurance of obtaining mercy; and therefore he continues to celebrate the praises of the Lord his God.
By this we may see, that this thanksgiving depends upon the former prophecies; and that Isaiah respects not that which he has foretold alone, but also what end the Lord aimed at, in this execution: that is to say, why he afflicted so many nations with such diversities of punishments; namely, that he might bring under those which were before unruly, and overflowed in a brutish sensuality; who as they had no fear of God before their eyes; so had they no sense of religion or godliness at all.
You are my God.] Being perplexed and confounded in himself, he suddenly turns his thoughts to God, as we have said. From where we may gather a very profitable doctrine; to wit, that when our minds are tossed to and fro with diverse cogitations, in regard of the many miseries and calamities which daily happen; that we by and by flee to God, resting ourselves upon his only providence: for we shall be at our wits' end even for the wagging of a straw, if we have not this doctrine for our refuge, by sustaining our hearts therewith. But the better to see the Prophet's meaning, we may well add a particle adversative here, in this sense; Although I be now oppressed with many temptations on every side, yet will I still acknowledge you to be my God. And thus he vows to give to God that praise, which to him appertains; which none of us can do, unless an assured persuasion of God's grace does reign and bear sway in our hearts: from where springs that joy, which affords us exceeding ample matter of praises, when being certain of our salvation, we are assured that the Lord is our God. For all those that are not carried with an affection to magnify God's goodness in the midst of their sorrows, know not what faith is, neither yet did they ever taste the sweetness of his mercy: for if we have a sure confidence in God, we must of necessity extol his name with joy and gladness of heart.
A wonderful thing.] The singular number is put for the plural. Now the Prophet rests not in the contemplation of present things, but rather looks to the end of them: for you shall have even profane men that will be affected at the wonderful events of things which fall out in the government of the world, and will stand amazed thereat; as no doubt the Tyrians, Sidonians, Babylonians, and Moabites did. But none could benefit themselves by this sight, but such as therewith had a taste and feeling of God's wisdom and goodness: for without that, men do rather scorn and despise such works, than apprehend the excellency of them: because they look not to the end that God aims at; to wit, that by drawing light out of darkness, he is accustomed after a wonderful manner, to raise up and revive his Church in the midst of death; and orders and disposes rightly and to good use, those things which the wit of man conceives to be exceedingly confused.
But the better to set forth the commendation of God's providence, he adds, The counsels ordained of old: as if he should say, Nothing falls out suddenly, or at random, in respect of God. And indeed, albeit to us it often seems he does things utterly unawares, yet is it most certain that he has foreseen and appointed all of them so to come to pass before the creation of the world. By these words then the Prophet meant to say, that all the wonders which happen beyond the expectation of men, flow from the order of this moderation which God keeps in the government and disposition of all things from the beginning, to the end.
Now because we are not able to attain to his secret counsels, and that our wits cannot mount so high, we must be brought to the manifestation of that which for the present is hidden from us, and is above our reach, till such time as the Lord discover the same to us by his word: by which he applies himself to our weakness, because his secret counsel is incomprehensible. Isaiah therefore descends by and by from these hidden ordinances of God to the doctrine of the word and the promises therein contained, which doubtless he comprehends under the word Truth. For this repetition should be to little purpose unless he had had some relation in this word: for after God has by it revealed his counsel to us, then he properly appears to be true if we believe and credit his sayings. Thus then the Prophet commends the stability and certainty of the word when he calls it a stable truth, as if he should say, All things which God pronounces, and proceed from him, are stable and immovable.
Vers. 2. For you have made of a city a heap, of a strong city a ruin: even the palace of strangers of a city, it shall never be built.
Some refer this to Jerusalem: but I rather think it to be a change of the number only, which is a thing very usual among the Prophets: for Isaiah speaks not of one city alone, but of many, which he foretells should be laid upon heaps. Whereas others take it, that Jerusalem served for a palace to the Romans, they come nothing near the Prophet's meaning; which will plainly appear if we call to mind what has been said before, to wit, that the Prophet busies not himself in thinking of the scourges wherewith God has afflicted diverse nations, but rather aims at the end and issue of them. For by them the Lord purposed to subdue and tame the pride and rebellion of men, whom he could never have subdued to himself, unless they had been smitten with diverse calamities. Moreover, Isaiah says not only that strangers shall inhabit the surprised cities, out of which they were driven that dwelt in them: for so that which he by and by adds would not agree, to wit, that the palace shall be no more a city: but his meaning is, that vagabonds who should have no place of abode at all, shall find sufficient room there, because the inhabitants shall betake them to their heels. Now because Armon signifies goodly houses, he says by way of derision, that thieves shall dwell there as in palaces, in regard of the great space which should lie waste like a desert.
Vers. 3. Therefore shall the mighty people give glory to you: the city of the strong nations shall fear you.
See here the end, of which I have spoken in the first verse: for if the Lord should destroy the world, no fruit would come of it, such a desolation could engender nothing but horror; neither would it ever bring us nearer to God to praise him: in fact, contrariwise we must needs remain as blocks when we only feel his wrath: for praises proceed from the feeling of his favor and goodness. It is all one then as if he had said, Lord, you will not only smite and afflict, but will also effect, that the wounds which you make shall not be without fruit. For by them you will beat down the pride of men, to the end that those which in times past were strangers from you, may now stoop under your obedience. Hence we learn how necessary chastisements are, for by them we are taught to glorify God; whereas prosperity puffs us up in such a way that we dishonor him, and think we may do what we please: we also run out and range over all the fields when God deals lovingly with us.
The Prophet adds the word fear, to show, that this praise consists neither in words nor outward gestures, but in the sound and sincere affection of the heart. From where we gather, that he here speaks of the whole worship of God. Now because many think themselves well discharged when they have made confession with their lips only, Isaiah the better to expound his own meaning adds, The nation shall fear you. Now in calling them strong and mighty, by such epithets he means the pride and loftiness of those who are puffed up with their prosperity: for they exalt themselves against God, so as they cannot possibly be humbled and brought down, unless they be quite stripped of all things. You see now whether our thoughts are to retire in the calamities which we see to fall out daily: men's pride must needs be repressed and abated, that they may be prepared to embrace holy doctrine, and to walk in sound obedience. While they are besotted with their riches and vain hopes, they fear not to condemn the judgments of God, and hold him out at the stave's end, as they say.
Vers. 4. For you have been a strength to the poor, even a strength to the needy in his trouble, a refuge against the tempest, a shadow against the heat: for the blast of the mighty is like a storm against the wall.
Behold here the fruit of conversion. How? The Lord raises us from death, delivers us from the grave, by stretching out his hand from heaven to pluck us out of the jaws of hell. This is the first entrance he gives us, for he finds nothing but our misery for his mercy to work upon. We must therefore feel ourselves poor and helpless, before we can see what need we have of his power: indeed, it is necessary that we be stripped of all confidence and self-trust, before he will reveal his strength in us. For this cause he fits and frames us by rods and chastisements, as by instructions, to come to the feeling of his favor and assistance. It is not without good cause then that Isaiah decks this description with so many similes: for he thereby meets with many and great temptations, under which weak man would never be able to stand, were he not fortified and sustained with such props.
And therefore he says, that God will be strength to the poor, a refuge against the tempest, and a shadow against the heat: for whatever dangers befall us, the Lord will defend his own against them, and will arm us with all kinds of armor to resist them. The Spirit in this place, as in many others, signifies wind, and it is taken for a violent storm wherewith the wicked are carried to rush against the children of God: for they not only threaten and terrify, but also spit out fire itself, as to consume them all. Hereunto pertains that which is added of the tempest, or, overflowing against the wall: by which figure his meaning is, that the wicked run with such force, when they have liberty to do evil, that they overthrow whatever stands in their way: for it is a greater matter to break down and overthrow walls, than if water should only spread itself over the earth.
Vers. 5. You shall bring down the noise of the strangers, as the heat in a dry place: he will bring down the song of the mighty, as the heat in the shadow in a cloud.
If the Lord were not on our side, when violent men set themselves against us, we should be utterly swallowed up: for we see how great the rage of the wicked is. Alas, if they be able to overturn stone walls, how can a poor man be able to stand against them? This is added then to set forth the goodness of almighty God, that we might know in what an ill case we should be in, if God did not succor us. The expositors take the similitude two ways: some think that as the vehement heat burns up the fields, which of themselves are dry and barren; so the wrath of God shall consume and burn up the wicked: others translate, As the heat; and then the sense is; However the wicked rely upon their power, and therefore are thus boisterous, the Lord notwithstanding will bring them down in a moment, as if they were surprised with heat in a dry place.
But I take the sense to be otherwise: for having showed how great the rage of the wicked is against the faithful, he adds Lord you will humble them. But how? He alludes to the deluge; which similitude he used before, (Chapter 24:18). You will bring down their heat, he says, which otherwise must needs consume us: even as the rain falling from heaven, cools the heat which would burn up the fields for want of moisture. And thus the text hangs well together; whereas the other exposition is constrained, and offers violence to the very letter, as they say.
The latter part of the verse is expounded in various ways: some translate the word Zemir, Seed: others, a Root: as if the Prophet had said, The Lord will not only cut off the wicked, but will pluck them up by the very roots. This were probable, if the similitude of heat would bear it: and therefore those who turn it song, cry, or, waste; in my judgment, do come nearest the Prophet's meaning, albeit they touch it not fully. Well, he confirms the former sentence; to wit, that the violence or cry of the wicked, who proudly exalt themselves, shall suddenly fall, even as the heat of the sun when any rain follows: which is signified by the shadow of the cloud.
Vers. 6. And in this mountain shall the Lord of hosts make to all the people a feast of fat things, even a feast of fine wines and of fat things full of marrow, of wines fine and purified.
They also variously interpret this place: for some think the Prophet threatens the Jews, and that in such sort, as if he called various nations to the feast: which phrase of speech is often found in other places; because it is said, that the Lord feeds the wicked far against the day of slaughter. They think then that the Gentiles are called to the banquet, the Jews being made their prey: as if the Lord should say; I have prepared a goodly banquet for the Gentiles; to wit, the Romans shall sack and spoil the Jews. But as I think, this sense cannot stand, neither shall there need any long refutation, when I shall have acquainted you with the true meaning. Others expound it, as if Isaiah should speak of God's wrath thus; The Lord will make a feast to all people, he will make them drink the cup of his wrath, till they be drunken with it. But the Prophet meant nothing less: for he goes on still to set forth the grace of God, which should be manifested at the coming of Christ. Using the very same similitude with that in Psalm 22:26, where David describes the kingdom of Christ, saying; that the poor as well as the rich, shall partake of this banquet, and shall eat their fill: by which, he signifies that no nation shall be exempt from having part in this benefit. At the first, it seemed that the Lord only feasted the Jews, because they alone were his adopted people, and entertained at this banquet as those of his own household: but now he accepts of the Gentiles also, and sheds forth his graces upon all nations. There is here then a close opposition when he says to all people, for formerly he was known but to one nation.
The feast of fat things is to be understood of fat beasts. Some translate the word Shemanim, lees, or dregs, but very improperly: for by this word he means old wines, which we commonly call old store, which are better than ordinary, but especially in the East, where they bear their age best. He calls the liquors wherein no lees appear, neat and fine wines. To be short, it appears sufficiently that neither Jews nor Gentiles are threatened in this place, but that both of them rather are invited to a goodly banquet. This may the better be understood by the words of Christ himself, where he compares the kingdom of heaven to a marriage feast which the King prepared for his son, to which all were indifferently called, because they which were bidden before would not come (Matthew 22:2). For my own part, I make no question but Isaiah speaks here of the preaching of the Gospel. Therefore in as much as the doctrine thereof came from the mountain of Zion, he says, that all nations shall come to feast there: for when God offered the heavenly food wherewith men's souls are fed, to all the world; it was as if he had erected a table for all comers.
The Lord now daily invites us to fill and enrich our souls with all good things: and to that end he raises up faithful teachers, by whose ministry he prepares his dainties for us, and withal gives force and power to his word, that we might be replenished and satisfied. As touching the word Mountain, albeit God's messengers come not from Mount Zion to give us food, yet by this word we are to understand the Church, out of which none can partake of these benefits; for such dainties are not to be found in the streets nor high ways; this table is not spread everywhere, neither does every place afford us this banquet. The Church is the place then where we must come to keep this feast. Now the Prophet notes this mountain especially, in regard God was there worshipped, and nowhere else: indeed both these revelations, as also the Gospel came from there. Whereas he says this banquet shall be sumptuous and royally furnished, it appertains to the praise of the doctrine of the Gospel; for it is a spiritual food to nourish and refresh our souls, indeed, so wholesome and excellent, that we need seek no further.
Vers. 7. And he will destroy in this mountain the covering that covers all people, and the veil that is spread over all nations.
The interpreters also vary upon this place, for some by the word covering understand the shame with which the faithful are so covered in this world, that the glory of God seems not to shine in them: as if he should say, Albeit the faithful be overwhelmed with many disgraces, yet the Lord will deliver them from them all, and make their estate glorious. I let pass other expositions: but the true meaning as I think is, that the Lord here promises to take away that veil which held them in ignorance and blindness. These obscurities then were scattered and driven away by the light of the Gospel. Now he says that this shall be done in the mountain of Zion, from where the light of the word in very deed shined throughout the world, as we have seen previously.
This text then must be referred to the kingdom of Christ: for the light shined not upon all men till Christ the sun of righteousness arose, who took away all veils, coverings and wrappings. Here we have then another commendation or praise of the Gospel, to wit, that all darkness shall be dispersed by the light thereof, indeed and all veils of error shall be taken from our eyes. From where it follows that we are enwrapped and blinded with darkness of ignorance till we be enlightened with the doctrine of the Gospel, which only is of force to give both light and life, and perfectly to frame us new. This place also confirms the calling of us Gentiles: for the Jews are not only bidden to this banquet, but all nations, who before were overwhelmed as it were in all manner of errors and superstitions.
Verse 8. He will destroy death forever: and the Lord will wipe away the tears from all faces, and the rebuke of his people will he take away out of the earth: for the Lord has spoken it.
The Prophet goes on still with the matter in hand, for in sum, he promises that there shall be perfect felicity under the kingdom of Christ. And the better to express it, he uses many figures very fitting and agreeable for his present purpose. True felicity stands not in earthly nor transitory things, but in that which can not be taken from us by death: for in the chiefest delights the pleasure thereof is much diminished, because they can not last always. He joins two things together then which make happiness full and complete: first, that a man may live ever (for it is a miserable thing for them to die which otherwise were once happy for a time) secondly, that this life be joined with joy, for without that death seems better than a life full of trouble and calamities. Further he adds, that all rebuke being taken away, this life shall be glorious: for otherwise the woeful oppression of the people which they endured might have seemed to contradict this prophecy. Question. But some may ask to what time these promises should be referred: for while we are in this world we must fight against many assaults, and that without any intermission: so as we are not destined to die once only, but every day. To which purpose Saint Paul complains, that he and the chief pillars of the Church in his time were gazing-stocks to all the world sustaining all sorts of reproaches, being esteemed no better than the offscouring and refuse of the same. In what time, or when are these things fulfilled then? Answer. No doubt they are to be referred to the whole kingdom of Christ: and I do expressly say to his whole kingdom, because we must not only consider the beginnings of it, but also the end and full accomplishment thereof. So that we are to stretch these promises to the second coming of Christ; which for this cause is called the day of redemption; and of restoration; in regard that those things which as now seem confused, shall then be restored to full perfection, and shall put on a new form.
I grant that it appertained also to the deliverance from Babylon; but in as much as that was but the beginning and entrance into this, it is certain that this promise must be prolonged till the last day. Let us bend all our senses and hopes to that then, and we may be well assured that the Lord in the end will perfect all things in us, after we have finished our course. Be it that we now sow in tears, we shall then doubtless reap with joy and gladness. Let us not fear the scorns nor threats of the mighty ones; for God uses this as a means by which in the end he will bring us to eternal glory. And seeing we have here already tasted the beginnings of this felicity and happiness, as soon as God adopts us, and that we begin to bear the image of Christ; let us with constancy and patience wait the accomplishment thereof till the last day.
But in regard the matter might seem incredible after so many horrible calamities, Isaiah tells them that this proceeded not from man, but from God. For after the Temple was [reconstructed: razed] to the ground, Jerusalem destroyed, the service of God abolished, and the small remnant of the people that remained were oppressed under tyranny; who would ever have believed that these things could have been restored to their first perfection? He prevents this incredulity therefore, to which men are overmuch inclined, and confirms, indeed and seals up these promises with this conclusion; Know you for certain, that the Lord is the author of this my message: in him therefore repose all your thoughts, and not upon me: rest your faith on him, who never was, nor never will be found false of his word (Titus 1:2).
Verse 9. And in that day shall men say; Lo, this is our God: we have waited for him, and he will save us: This is the Lord, we have waited for him: we will rejoice and be glad in his salvation.
And they shall say.] The verb is indefinite, and should be translated, He shall say: but because he speaks of that which all, and not one or two, should say: I had rather turn it, Men shall say. This is a very good conclusion, seeing thereby they show that these benefits of God are not stinted nor scanted to a few; but that men both receive and feel them by effect. His meaning is then, that God prepares not this banquet (mentioned verse 6.) in vain; in regard men are satisfied therewith, and rejoice with an eternal joy. For this glad voice which he foretells should be public, is a real sign and testimony (as you would say) of God's grace. This place ought to be diligently observed by us; for the Prophet therein shows, that there shall be such a manifestation, that it shall retain men's minds in the word of God, so as they shall wholly rest in it, without any doubting at all.
But if these things appertain to Christ's kingdom, as they do indeed, we receive great fruit thereby. What? Christians have now that certain truth, in which they may boldly rest; unless they forget themselves, and reject the grace of God. For it is manifested to all, and has taken from them all occasion of doubting; so as they may safely boast, that they truly know what his will is: indeed, we may say, and that truly, as Jesus Christ said to the woman of Samaria, We worship that which we know (John 4:22). Therefore, inasmuch as we are assured by the Gospel, of that grace which is offered us in Jesus Christ, we wander not any more in uncertain conjectures, as many do, but we embrace God and his pure service; so as we boldly bid adieu to all human inventions.
The opposition also is to be noted between the little and obscure knowledge which the fathers had under the law, and that fullness of knowledge which shines now in the Gospel: for albeit God vouchsafed the people of old, the light of his heavenly truth; yet it did appear more familiarly by Christ, as it is said in the first of Saint John, 14:18. The Prophet therefore now extols and sets forth that assured confidence which the only Son of God revealing his Father, has brought to us at his coming. Besides, as in this behalf we have a much greater prerogative than the ancient people had, in regard that the reconciliation made by Christ, sets the Lord more at one with us: so God cannot be otherwise known but in Christ, who is his lively image, and the engraved form of his substance (Hebrews 1:3). He who does not know the Son does not know the Father. However the Turks, Jews, and other infidels boast, that they worship God the Creator of heaven and earth; yet in so doing, they worship nothing but the device of their own brain. And albeit they be obstinate, yet they follow nothing but uncertain and false opinions, in place of the truth: they grope in darkness, and worship their own imaginations in place of God. In a word, all religion outside of Christ is false and deceitful; all services are detestable, and ought boldly to be condemned.
But it is not without cause that the Prophet uses these two words, Behold, this is, etc. For therein he testifies, that God is surely present, and a little after, in mentioning faith, and assurance, he sets forth the constancy of those who worship God in Christ. It is certain that we cannot comprehend the Lord in his Majesty, for he dwells in light which no man can attain to, the which would certainly overwhelm us, if we should presume to aspire to it. And therefore he applies himself to our weakness, communicating himself to us in Jesus Christ, by whom he makes us partakers of his wisdom, righteousness, and all other his benefits.
This is also an excellent point, for in calling Christ the God of the faithful, he gives him the title of the eternal: from where we gather, that the true eternity of God is comprehended in his person. Moreover, seeing Christ is thus manifested by the Gospel, it reproves the wicked unthankfulness of those who being discontented with this perfect manifestation of him, have dared to add vain speculations of their own, as we may see in the Papacy.
We have waited for him.] Now he expresses that constancy and perseverance which those should have that have once embraced God in Christ: for this was not to be a temporary knowledge, but such, as wherein we must steadfastly persevere to the end. Now Isaiah speaks in the person of the ancient Church which then had her proper seat only among the Jews. And therefore contemning all other gods which were worshipped in other places, he confidently affirms that he only which was manifested to Abraham, and published in the law by the ministry of Moses, is the true God: for other nations which were plunged in darkness and ignorance waited not for him: in regard that this waiting proceeds from faith, which is accompanied with patience; and faith is never separate from the word. He admonishes the faithful then that their salvation hangs upon expectation and hope, because the promises of God were somewhat deferred till Christ's coming. Furthermore we have also to consider what the condition of these times were, for it seemed that God's promise was either annulled; or that he had rejected the posterity of Abraham. Truly, however they beheld the promise a far off, yet God did in no sort reveal himself to them at that time: it was needful therefore that they should be endowed with a wonderful patience, to sustain so heavy afflictions and temptations. This is the cause why he commands them to wait patiently for the coming of Christ, for then they should perfectly feel how near the Lord is to them that serve him.
Now this very doctrine ought to quiet and calm our troubled spirits at this day, to the end we may wait for the Lord with a sure and invincible hope; although our salvation be yet hidden, and that we say of him when he seems to be far off, Behold him. Let us learn also in the midst of the greatest confusions, to discern him by this mark, This is the Lord. For the words themselves, although he speaks in the time past, to wit, We have rejoiced, and are glad, yet the words import a continual act: and a little before he spoke in the time to come, He will save us. The sum is, that Christ will never disappoint those who are his, of their hope, provided that they call upon him with calm and quiet affections.
Verse 10. For in this mountain shall the hand of the Lord rest, and Moab shall be threshed under him, even as straw is threshed in Madmenah.
I doubt not but the Prophet's intent in the beginning of this verse is to comfort the Jews: who wanting this, might have thought that God had utterly forsaken and cast them off. For whereas some expound it of the affliction which the Lord would bring upon the Jews, I see no reason of it at all. But it is rather as if the Prophet should say, The Lord will always assist his Church. I know well that the hand of the Lord is also said to rest upon the reprobate, when without ceasing he continues to press them with his vengeance till he has utterly overthrown them: but hand in this place is rather taken for succor, than for corrections: for the verb, shall rest, signifies a perpetual watch and defense.
Hence we gather a very profitable doctrine, to wit, that although God does shed forth an infinite store of his benefits over all the earth, so as the unbelievers themselves have their part of them, yet notwithstanding his hand helps not continually, neither does it rest anywhere but upon his holy mountain, that is to say, upon his Church where he is served and worshipped. We are also to observe, that Jerusalem was brought under the rod before she felt these graces: for before he denounced the judgments of God against her; and now he adds a consolation to it.
In the second part of the verse he redoubles this mercy of God as it were. Why? Because in correcting the enemies of his Church he testifies how dear and precious the salvation thereof is to him. The Jews had scarcely any greater enemies to them than the Moabites, as may be seen throughout the books of the Prophets; notwithstanding there was some alliance between them. Now under the name of the Moabites he comprehends all the enemies of the Church, but specially those with whom they had any affinity, which commonly prove the worst of all. He shows then, that although for a time they played rex, and oppressed the Church by tyranny, yet themselves at last should be brought down. His purpose in this is to prevent the worst, lest the faithful should be discouraged in adversity, thinking their case miserable while the wicked every way triumphed over them: for the threshing of which he here speaks, shall follow soon after. If we therefore at this day see the Church of God afflicted and troubled by those that in show have some acquaintance and league with us, indeed such as take upon them the name and title of the Church, yet let us sustain and comfort our hearts by this promise.
Whereas we have turned the Hebrew word Madmena, a Dunghill; some take it to be the name of a city; of which Jeremiah makes mention (Jeremiah 48:2). But what if we say, that the Prophet alludes to this city, which stood (as it is very likely) in a fat and fertile soil, and that he thus galls and presses the Moabites the more? As if he should say; Even as straw is threshed in their fields, so the Lord will thresh the Moabites. I reject not the other interpretations; yet I see no inconvenience if we say, that he had respect to the fruitfulness of the land in which this city stood. And in reading it so, I have not feared to follow the common consent.
Vers. 11. And he shall stretch out his hand in the midst of them, (as he that swims stretches them out to swim) and with the strength of his hands shall he bring down their pride.
Now the Prophet both expounds and confirms the former sentence; yet it is by way of another similitude: by which he gives them to understand, that the Lord will stretch out his hand into the very midst of Moab's country, and will not lightly touch some corners or outlying places thereof. Some expound this similitude thus; Even as men stretch forth their arms in swimming, so the Lord will chastise the Moabites on this side and on that.
Others think he speaks of inflicting manifold punishments upon them: as if he should say; The Lord will not correct the Moabites once only, but will be revenged on them the second, indeed the third time, for the cruelty which they exercised upon his children. But we may expound this similitude another way; They that swim we know use not to cast themselves in violently, but they go gently to work, and spread out their arms very softly; and yet in the meanwhile, they cut and pass through the water: So the Lord will not often use his greatest forces to confound the wicked, but will easily, without weapons or great tumults, bring them to destruction, however valiant or well furnished they seemed to be. This exposition of the similitude pleases me best, because it does in nothing deprave the former sense, and gives us to understand, that God oftentimes brings the wicked to nothing by his power, although he does not ever and anon thunder from heaven in the sight of all the world. Whereas he says, he will do this in the midst of it; he shows that there is no corner so close, into which this vengeance of God shall not pierce.
Vers. 12. The defense also of the height of your walls shall he bring down and lay low, and cast them to the ground, even to the dust.
Now he directs his speech against the country of Moab. Moab was well fortified and swelled with pride, in regard of their walls and bulwarks: therefore he says, that the high towers, and other strong and impregnable places should serve them to no purpose. They of old used another kind of fortification than we do now at this day, as is well known. It is not without cause that he here uses three words for the better expressing of his own meaning; to wit, I will bring down, lay low, and cast to the ground: for it was needful that this pride of the Moabites with which they were puffed up, should be beaten down, because they had become intolerable; as we have seen in Chapter 15, verse 6. The Prophet then derides them: as if he should say; Oh, it seems the Lord cannot bring down this height of yours, in which you so much glory. The particle, To the dust, is as much as if he had said; He will not only raze to the ground, but will bring it to dust, that there shall not remain so much as any mention of the old ruins. This place contains in it therefore an excellent and very apt consolation: for our enemies at this day are so bold, that they despise not men alone, but even God himself: they are so proud, and so puffed up in regard of their power, that they think themselves invincible. But it is our part to oppose this sentence of the Prophet against them and all their forces and munitions; to wit, the Lord will easily bring all these things to nothing. In the meanwhile, we must patiently bear the hurt that comes to us by reason of their power and strength, until the certain and prefixed time of their ruin approaches.
