Chapter 29
Vers. 1. Ah altar, altar of the city that David dwelt in: add year to year: let them kill lambs.
It seems this should be another Sermon: in which Isaiah threatens Jerusalem. He calls it Ariel, that is to say, the Altar of God; because the whole strength of the city depended upon the Altar. For however the citizens trusted in other means whereof they had great store; yet they chiefly relied upon the Temple and the altar, more than upon any other defenses. They thought themselves invincible indeed, by reason of their power and forces: but above all, they held themselves in a fort utterly impregnable, in regard that the Lord covered them under his wings. Now they imagined that God was with them as long as they retained the Altar, and the sacrifices. Some think that the Temple is here called Ariel, because it was proportioned like a lion; to wit, broad before, and narrow behind: but I had rather understand it simply of the Altar; and the rather, for that Ezekiel also gives it this name (Ezekiel 43:15). This prophecy doubtless was directed to the whole city; but we must note the Prophet's drift, which is to pluck away from the Jews this fond trust, because they thought God would surely help them, as long as the Altar and sacrifices lasted. For they bragged of them, as those who untruly persuaded themselves that they had served God to the full, although their lives were vile and wicked.
In the next place he bends his speech against the city, which he adorns with a goodly title, by calling it the city that David once dwelt in, and yet only by way of yielding so much to them: for he will afterwards refute this their vain pretext, so full of vanity.
Some by this word understand little Jerusalem; that is to say, the innermost city, which was also compassed about with walls: for two cities were comprised in one as it were, because it was enlarged and extended the confines thereof further off than at the beginning: but as I think this place should be understood of the whole city. He mentions David, in regard they gloried as much in his name, as if God's blessing had been continually tied to the palace royal: for God indeed had promised that David's kingdom should endure forever.
Hence we may gather how foolish and ridiculous the Papists are now become, who will needs link the Church to Saint Peter's chair; and thus would make the world believe, that God can nowhere find a place to dwell in, but in the chair of Rome. We dispute not with them now, whether Peter was ever Bishop of Rome or no: but let us grant it were undoubtedly so, yet dare they affirm that Rome had at any time the like promise that Jerusalem had? "This is my rest, here will I do all, for I have a delight therein" (Psalm 132:14). But what if God had made them such a promise? Do we not see how Isaiah threatens Jerusalem; to wit, that God is driven from there, when his word was rejected, and his pure worship corrupted. What shall become of Rome then that has no promise at all? Dare she compare with Jerusalem? If God cursed that holy city which he had specially chosen; what will he say, think you, to other cities, who have overthrown all his holy laws and ordinances?
Add year to year. The Prophet joins this with the former, because the Jews thought themselves clear aboard, as they say, when they had a little breathing and respite given them: for the wicked imagine that there is a truce between God and them, when they see no signs of his wrath likely to seize upon them: for this cause they promise to themselves nothing but peace, peace; while the Lord suffers them to enjoy ease and prosperity. Against such security the Prophet threatens, that God is ready to execute his vengeance; notwithstanding they offered their sacrifices ordinarily, and renewed them year after year. Hence we may learn, that although the Lord defers his chastisements, and the execution of his vengeance, yet we ought not therefore to defer our repentance. For what if he spares and bears with us for a time, has he therefore forgotten our sins? No such matter. Let us beware how we build our peace then upon so slippery a foundation. Let us at no hand abuse his patience and long suffering, but let the same rather draw us to repentance, and to the seeking of free reconciliation with him.
Vers. 2. But I will bring the Altar into distress: and there shall be heaviness and sorrow; and it shall be to me like an Altar.
I think that the letter Uau, should be taken here for a particle adversative; as if he should say, Yet will I execute my judgments upon you, and will avenge my quarrel, although it seem for a time, that in thus sparing of you, I am at one with you. In the next place he threatens them with sorrow and lamentation, in stead of their festival days. Some think the word sorrow to be an adjective: but I am not of their mind; for it is taken in the same sense in the Lamentations of Jeremiah (Lamentations 2:5). The Prophet shows then that the Lord will bring this city into such distress, that the Jews shall well perceive they have not to do with men, but with God: so that however the Assyrians made war upon them, yet they should know to their cost, that God was their chief Commander and Captain.
Where he adds, that it shall be to him like Ariel, it cannot agree to the Temple only: for his meaning is, that the city and all shall be sprinkled with the slaughter which the enemies shall make in Jerusalem; which he compares to an altar, whereupon beasts are slain to be sacrificed: for as often as the wicked are destined to destruction, the Prophets compare the same to a sacrifice. In a word, in that he alludes thus to the altar, he affirms that the whole city shall be like Ariel, because it shall overflow with the blood of the slain. From which it is manifest enough, that an outward profession of God's worship, together with the external ceremonies and tokens of his favorable presence are to little purpose, unless a frank and cheerful obedience be joined therewith. And thus in taunting the hypocrites (who profanely presented their beasts in sacrifice to God, as if by such means they thought to appease his anger) he says, that all their labor is lost: for having polluted the Temple and the Altar, he tells them that none can sacrifice rightly to God, but in killing and sacrificing those that were appointed to the slaughter throughout the city; as if he should say, You shall be murdered and killed in every place. He calls this sacrifice a violent slaughter, by an improper phrase of speech; because they refused to offer themselves willingly to God.
Vers. 3. And I will besiege you as a circle, and fight against you on a mount, and will cast up ramparts against you.
By the verb Chaddur, he alludes to the roundness of a ball; and signifies as much as if in our usual speech we should say, I will compass him about: and thus shows, that they can no way escape. Where it is added, I will fight against you on a mount, it concerns the second means by which a city is to be taken: for they use to make incursions here and there, or to lay a standing siege. Now he confirms the doctrine of the former verse, and shows that God should be the chief leader in this war, and that the Assyrians should undertake nothing but by his commandment, notwithstanding themselves were thrust forward with an inordinate lust and desire of reigning over the poor Jews. For it was very requisite that this people should be fully persuaded, that God was the author of all the calamities with which they were oppressed, to the end they might thereby come to a narrow examination of their impieties. Now the oftener we meet with this doctrine in the holy Scriptures; so much the more careful ought we to be in imprinting the same well in our hearts: for the blessed Spirit of God is not used to repeat one thing again and again without just cause.
Vers. 4. So you will be humbled, and shall speak out of the ground, and your speech shall be as out of the dust: your voice also shall be out of the ground, like him that has a spirit of divination, and your talking shall whisper out of the dust.
He derides the pride of the Jews, who as long as they were in prosperity (as hypocrites are used to do) despised all admonitions and threats. The Prophet therefore says, that they should one day be humbled: to wit, after their pride shall be taken down. Not that they shall change their manners, but because shame shall constrain them to turn their accustomed mirth into mourning. And therefore here must be a close opposition supplied: for he speaks to those jolly fellows, who seemed to have the world at will, who with big looks disdained everyone, as if they had been subject to no God at all. In fact, they feared not to load him with blasphemies and injuries, and contemned his holy word. This pride, says Isaiah, shall be brought down well enough, and this intolerable arrogance shall cease.
In the next words he expresses this further by a similitude, saying, that they shall whisper and speak, as it were, out of the holes of the earth. For he compares the voice of those which in times past was so loud and high, to the speech of conjurers, who give their answers out of some hollow cave dug under the earth, mumbling out I know not what confused noise; for they speak with no distinct voice. His meaning is then that these haughty ones shall be like to them.
Some expound this as if the Prophet meant to say, that their chastisement should nothing profit them: but the text crosses that sense; and besides, he will by and by show that the Jews should be brought to repentance. But first of all he terrifies them, to the end he may beat down their pride, because they did stoutly and rebelliously despise all the threats of the Prophets. The humbling therefore of which he speaks signifies nothing else but that they should be covered with shame, in such a way, that they should not dare to advance themselves, nor to utter forth their swelling words of vanity.
Vers. 5. Moreover, the multitude of your strangers shall be like small dust, and the multitude of strong men shall be as chaff that passes away, and it shall be in a moment even suddenly.
I will first recite the opinions of others, and then that which to me seems most probable. All (in a manner) do think that this should be spoken of the enemies of the Jews; for they take the word strangers for enemies, and so they affirm that the multitude of those who should oppress the Jews shall be like the dust, that is to say, infinite. But considering all things circumspectly, I incline rather to another opinion, to wit, that the Prophet speaks by way of contempt of the fortresses and garrisons on which the Jews relied. For they had soldiers out of foreign countries that were valiant under their pay. And thus I interpret the word Aritsim, which properly signifies so much; neither do I wonder a little that some of the Rabbis should take it for the heathen or wicked. In regard the Jews then drew to themselves various garrisons out of strange countries, they thought they were cock-sure, and out of danger. The Prophet on the contrary threatens that their garrisons shall skirmish in vain, notwithstanding their companies be many in number, for they shall be but as dust or chaff, that is to say, like unprofitable offscourings, so as they shall have neither strength nor activity. Hence may we observe, that be our riches or abundance never so much, yet all shall turn to smoke as soon as the Lord shall but blow upon it. The preparations which men make last awhile it may be, but when the Lord shall once but lift up his hand, all strength must vanish, and become like chaff.
In the end of the verse some expound, that a sound shall arise suddenly, and as in a moment from the invasion of the enemies: but I rather refer this word, shall be, to the time that this shall endure, which shall be but short, as says the Prophet: for his meaning is, that these garrisons shall not hold out long, but shall vanish away in a moment. Men shall boast but in vain therefore, seeing God is their enemy.
Vers. 6. You will be visited by the Lord of hosts with thunder and shaking, and a great noise, a whirlwind, and a tempest, and a flame of devouring fire.
He adds the cause why all these multitudes of garrisons shall be like stubble, setting it forth by a contrary similitude. For he opposes the wrath and visitation of the Lord of hosts against these soldiers: For alas, how will straw and stubble be able to resist the flame of a devouring fire? How shall dust be able to abide the force of the whirlwind? His meaning is then that the vengeance of God shall be so great, that no preparations shall be able to withstand it. And in this sense I think the text concurs well; the parts of which would not answer proportionably one to another if we should follow another exposition. Now by this we learn, that our enemies which assail us shall never attempt more against us than the Lord shall permit. If he then is pleased to defend us, our adversaries cannot hurt us, although they should stir up all the world against us. On the contrary, is he minded to correct us? We can resist his wrath neither by weapons nor any fortresses whatever, for he will sweep them away as with a whirlwind; indeed, he will consume them like a devouring flame, that leaves nothing behind it.
Verse 7. And the multitude of all the nations that fight against the Altar shall be as a dream or vision by night: even all they that make the war against it, and lay siege to it.
I expound this verse otherwise than some do, who think that the Prophet meant to comfort the faithful, which I confess is not without great show of reason. And so it contains a very excellent doctrine, to wit, that the enemies shall be like those that dream, when the Lord shall disappoint them of their hope, even while they imagined they were sure of the prey. But this interpretation (for what I see) seems not to agree very well with the text. Sometimes it falls out that a sentence sounds so goodly in show, that we are drawn to such a liking of it that it steals from us the true and natural meaning thereof, so as we neither advisedly consider the text itself, nor yet take any great pains to seek out the author's intent and purpose.
Let us see then whether the Prophet's meaning be as they say, for seeing he still continues to denounce threatenings in the verses following, I doubt not but he prosecutes his speech in this place, which otherwise should be broken off abruptly in this sentence. For he rebukes and taxes the Jews for their obstinacy, in that they dared be so bold to despise God and all his threatenings. To be short, he reproves their false trust and confidence by a very fit similitude, saying, that the enemy should suddenly come upon the Jews even at that time when they thought themselves [2 pages missing] hope of the resurrection, indeed the doctrine of the immortality of souls was utterly abolished: how could it be I pray you, but the people must become like beasts or swine? For take away the hope of the eternal and blessed life from men, and what shall we make of them? And yet it sufficiently appears by the testimonies of the Evangelists, that such they were when our Lord Jesus Christ came into the world. For at that time these things were truly accomplished, according as our Prophet foretold; to let us see that these things were not uttered by him at random, but that they assuredly came to pass, though the wicked no doubt in his time made light account of his words.
Their unbelief and blindness therefore fully appeared when this true light came to lighten the world; to wit, Jesus Christ the only light of truth, the soul and spirit of the law, and the end at which all the Prophets aimed. Then, I say, the Jews especially had a veil laid over their eyes; which was figured before in Moses, when the people could not endure to behold him, because of the brightness of his countenance. But this is truly fulfilled in Christ, to whom it pertains to take away and abolish this veil, as Saint Paul teaches (2 Corinthians 3:16).
Until Christ then, the veil remained over their hearts untaken away in reading of Moses: for they rejected Christ, to whom Moses ought to have been referred. Now in this place under the word Moses, the whole law is to be understood; which being referred to Christ, the true end thereof, this veil shall then be taken away. These judgments of God we ought so to behold, that we at this day acknowledge him to be the same Judge he was wont to be, and that the same vengeance is prepared for us, if we give not ear to his holy admonitions.
In that he expressly mentions them that are learned and ignorant, observe that we comprehend not the mysteries of salvation by the quickness of our wits, or because we have been well trained up in schools; for this could not privilege such from the imputation of being blind. God's word then must be embraced with our whole affection, if we mean to be freed from this vengeance, with which not the rude and ignorant alone are threatened, but those also which are book learned, as they say.
Verse 13. Therefore the Lord said; Because this people come near to me with their mouth, and honor me with their lips, but have removed their heart far from me; and their fear toward me was taught by the precept of men;
The Prophet shows that the Lord shall have very just occasion to correct his people thus severely, albeit it was a hard and horrible punishment, that their minds should be so besotted by God's revenging hand. But as men are bold and rebellious, so they are easily drawn to plead with him, as if he dealt over rigorously with them: the Prophet declares that God has performed the office of a Judge; and that the cause thereof rested wholly in men, who stirred him up by their impiety and rebellion. Also he shows that the people have well deserved this chastisement; but especially by their hypocrisy and superstitions.
He notes their hypocrisy, in telling them that they drew near with their mouth and lips: for so I expound the verb Nagash, which I take to be most probable, although others are of a contrary opinion: for which cause some translate, To shut up; others To magnify oneself: but the antithesis (to wit, the verb to withdraw) which is added presently after, shows that this is the true exposition, which also is most received.
But he taxes their superstitions and idolatries, when he says, that their fear which they had, was taught by the commandments of men. Now these two things are for the most part joined together. Indeed, more than that, for hypocrisy is never without impiety or superstition; and on the other side, impiety and superstition is always accompanied with hypocrisy.
By the mouth and lips, he means the external profession, which is common both to good and bad: but they differ in this, that the wicked have only a vain outward show, thinking themselves discharged, if they have opened their lips in God's worship and service: but the good present themselves before God in the truth of their hearts, and in yielding him obedience with all their power, they acknowledge and confess how far off they are from performing their duties as they ought to do.
He uses then the figure called Synecdoche, a thing very frequent in Scriptures; when a part is taken for the whole. But he made choice of that part which was very fit for his purpose; seeing men are wont to make most show of godliness by the tongue and lips. The Prophet then comprehends all the other parts of God's worship, whereby hypocrites are wont to counterfeit and deceive, for they are every way bent to lying and vanity.
We need seek no better expositor of these words than Jesus Christ, who upon the speech of washing of hands, (with which the Pharisees reproached the Disciples, because they had omitted so holy an act in their conceit) that he might convince them of hypocrisy, says, Isaiah prophesied well of you, O you hypocrites, saying, This people honors me with their lips, but their heart is far off from me (Matthew 15:7-8). To the lips and mouth therefore the Prophet opposes the heart; the integrity whereof God chiefly requires of us. For if we want that, he rejects all our works, carry they never so goodly a show in the eyes of men. For as himself is a Spirit, so also will he be adored and worshipped of us in heart and spirit: at which end, if we begin not, we may do what we will in outward show, but it shall every bit be accounted nothing else but vain ostentation.
Hence we may easily judge, what estimation the religion of popery ought to have among us, who put all their service of God in ringing, piping, singing, mumblings, in setting up candles, in copes, censings, crossings, and a thousand such fooleries: for we see that God not only rejects these things, but also detests them.
Now for the second point: when God is served according to men's inventions, he condemns this superstitious fear, albeit men endeavor to cover the same with a fair pretext of religion, devotion, and fear. He gives a reason why this is in vain; to wit, because this people was taught it by the precepts of man. For I read the word Melummadah, (which signifies taught) passively; because the Prophet's meaning is, that all order is overthrown, if men's precepts (and not the rules of God's word) be taken for the right manner of his service. For the Lord would have our fear, and the honor which we give him, to be squared according to the rules of his word, and demands nothing but a sound obedience, by which we dispose of ourselves and all our actions, according to this rule, without turning either to the right hand or to the left. From which it sufficiently appears, that all those who are taught to serve God after men's traditions, are not only senseless, but do also weary themselves in a pernicious labor: for what do they else but provoke God's wrath against them, who cannot more plainly discover how much he hates these will-worships, than by this so heavy a punishment?
Flesh and blood I grant thinks it strange that God not only makes no account of this trash, but also severely punishes men's endeavors, who through error and folly, take much pains to appease him. But we are not to wonder if he maintains his own authority after this sort. Jesus Christ himself expounds this place, saying; In vain do they serve me, teaching for doctrines men's precepts (Matthew 15:9).
Some would supply a conjunction thus; And precepts: as if the sense were not otherwise clear enough. But it appears he meant another thing; to wit, that they take a wrong course, who follow men's commandments for the rule of their faith and life.
Verse 14. Therefore behold, I will again do a marvelous work in this place, even a marvelous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.
He not only threatens the ignorant and common multitude with blindness, but also the wise, who drew the people into an admiration of them. Now by this punishment we may judge how odious and detestable this sin of hypocrisy is (before God) of which he spoke in the former verse. Is there any punishment more to be feared than blindness and giddiness of spirit? Men commonly perceive not the greatness of this mischief; and yet it is of all other the greatest and most woeful. He speaks not of the rude ones then, but of the teachers themselves, who ought to be in stead of eyes to the people. For the multitude are always blind of themselves, as the rest of the common sort are: but if the eyes be blind, what shall become of the rest of the parts of the body? If the light, as Jesus Christ says, be turned into darkness, how great is that darkness? (Matthew 6:23). This is added therefore by way of amplifying this judgment.
From this place also we may gather, how foolish and vain the boasting of the Papists is, who think they have put all the world to silence, if they once allege the authority of their Bishops, Doctors, and Priests of the Apostolic See. It may be they think they have better knowledge than the Jews. But from where have they drawn it? They will say, from God. But we see the Prophet speaks not here of the wise, among the Chaldeans or Egyptians: but of that order of Priesthood, which God himself had ordained: yea, of the Teachers and chief heads, and of the standard bearers of the elect people, and of the only Church of God in those times. In a word, of that high Priest who was a figure of the Son of God, Christ Jesus. For under this name of the wise men, he comprehends whatever was excellent and in account among the people.
Verse 15. Woe to them that seek deep to hide their counsel from the Lord: for their works are in darkness, and they say; Who sees us? and who knows us?
The Prophet once again sets himself against the wicked and profane contemners of God, whom before he called mockers; who thought themselves wise in nothing more, than in setting light by the word of the Lord. For religion was become a thing too base for them: and therefore they shrouded themselves under their crafty inventions, as in a labyrinth; because of which, they boldly despised all the admonitions and threats of the Prophet: indeed, not only that, but even the whole doctrine of salvation. It sufficiently appears by this verse then, that this plague (which afterwards spread itself further) was then in the world; to wit, hypocrites were wont pleasantly to scorn God in their hearts, and to despise the prophecies. Isaiah cries out against them therefore, and calls them Hammaamikim, that is to say, Diggers: even as if they dug themselves caves and hiding places, thinking thereby to deceive God's sight.
The words following of hiding their counsels may serve us for an exposition. Some expound this verse as if the Prophet condemned the curiosity of such who are too bold in diving into the secret judgments of God: but this exposition has no good foundation. The Prophet makes it clear enough of whom it is he speaks, when he adds their scoffing speeches, in that they thought to commit their wickedness so covertly and privately as if none were able to discover them: now this hiding of their counsels signifies nothing else but a bold persuasion of escaping God's hand. And thus the wicked obscure the light, by putting their mists before it, lest their secret perversity should be espied.
From there proceeds this shameless question of theirs, Who sees us? for albeit they seemed in outward appearance to serve God, yet they thought themselves able not only to put the Prophets to silence by their shifts and devices, but even to overthrow the judgments of God. I grant they did not this openly, for such will always hold an outward show of profession, that they may the better deceive others thereby: but in their hearts they acknowledge no God, but that which themselves have forged in the shop of their own brain. Isaiah then compares these subtle practices of the wicked, in which they so much please and flatter themselves, to dens or caves, for they think themselves to be so covered over with a veil that even God himself can neither see nor surprise them in their wickedness.
Now in regard that the great ones are for the most part tainted with this vice, I think the Prophet meant specially to rebuke them: for they think themselves too too simple and dull witted, unless they can despise God, and reject his Law, believing no more thereof than that which pleases their own humors. They dare not for shame reject religion wholly, but are constrained whether they will or no to subject themselves to some one worship or other. But this they do only because they think it will bring them in some profit and commodity; but are never touched inwardly with any true fear of God at all.
This impiety discovers itself in too many in these times, but especially since the Gospel was revealed. We see how easily men might be brought to be at one with God under the Papacy, for had not the Pope forged such a god as would change his shape according to men's several dispositions? What man was there among them that had not a device by himself to purge his sins; and various services with which to appease his god? Therefore it is no marvel if gross impieties appeared not then, seeing they were hidden under such coverings; but now they be removed and taken away, men have plainly showed what they were before.
In the mean while the evil of which Isaiah complained in his time is no less incident to those of our age: for men think that God sees never a whit when they have put their shifts between, as if all things were not naked and bare before his (all seeing) eyes, or as if any were able to hide themselves out of his sight, or to deceive him. You see the cause then why the Prophet for a more ample declaration says, that their works were done in darkness, referring it to the vain confidence with which the wicked are bewitched, who have their sight so dazzled (notwithstanding the light before them) that in not seeing it, they labor to flee from the presence of God. In fact, which is worse, they promise themselves freedom from all punishment, and give themselves the reins to all disorder, as if God lay so closely hid, that he could be no way able to find them out.
To this pertains that which they say, Who shall see us? Not that the wicked utter such words with their mouths, as has been said, but because they thought or spoke thus in their hearts, as their boldness and vain confidence witnessed, for they were so plunged in iniquities, that they rejected all admonitions, even as if they should never have had anything to do before God's Judgment seat. The prophet then we see had to deal against such wicked ones, who albeit in outward show they seemed to have some knowledge of God, yet they denied him by their works, and persecuted the pure doctrine with all extremity. Now thus to speak, what is it else but to affirm that God is not the judge of the world, and so to pluck him down from his throne of judgment? for he cannot be known but by his word, which being once suppressed, or rejected, it cannot be but himself, who is the author of it, must also therewith be forsaken and rejected.
Verse 16. Your turning of devices shall it not be esteemed as the potter's clay? for shall the work of him that made it say, he made me not? or the thing formed say of him that fashioned it, he had no understanding?
This verse is diversely expounded; and there is also some difficulty in regard of two Hebrew particles, Im, and Ci. Im is often taken for an interrogation, sometimes for an affirmation, which is the cause that some take it for Truly. Moreover, they take the word Haphac for Subversion, as if he should say, Your subversion shall be esteemed as the clay. Others, for Thought, that is to say, for the counsels which are working in the brain. But the exposition most received is, to take this word for Subversion or destruction: as if he should say, It will be no more mastery for me to root you out, than for a potter to turn his clay in his hand: for you are like to it, in regard that I have formed you: yet because the Prophet seems to oppose the two foresaid particles one to the other, I incline to another opinion, but so, that I reject not the former exposition, which in itself contains a very profitable doctrine. Thus I understand it then, Your turning, or removing; that is to say, the counsels and devices which run to and fro in your minds, shall they not be esteemed as the potter's clay? For is it not as if the vessel should say to him that made it, Have you formed me? Your pride is strange therefore, for you do as if yourselves were your own Creators, and as if you had all things at your beck. But it is my proper office to appoint what I think good: and if you dare usurp my right and authority, be it known to you, that you have forgotten your condition, no less than if you thought yourselves gods rather than men.
This diversity of expositions alters the Prophet's meaning nothing at all; whose purpose was to confirm the doctrine of the former verse: for he again reproves these proud ones, who attributed so much power to themselves, that they would by no means be brought under God's yoke, being in such wise bewitched with a false opinion of their own wisdom, that they despised all good admonitions, as if they had been [reconstructed: some petty] gods. Thus you see how it is said, that they denied God that formed them: for whatever it be that men attribute to themselves, therein they rob God, and take away that honor which belongs to him.
The exposition should be a little differing in the first member only: those which take the particle Im affirmatively, draw this sense; Certainly I will break you, as if a potter should break the pot which he has made. But because the Prophet had to deal against great ones, who sought coverts to hide themselves from the Lord, I rather take it by way of an interrogation, as if he should say; Are you such subtle-headed fellows indeed, that by the turnings and discourses which you plot in your minds, you think you can bring this and that to pass, as the Potter does his clay, who by turning it upon his wheel, makes it receive what shape pleases him? But let every man choose which sense he likes best: for my own part, I have followed that which I think to be most probable.
Vers. 17. Is it not yet but a little while, and Lebanon shall be turned into Carmel? And Carmel shall be counted as a forest?
Now the Lord shows that he will let these wicked ones see what they are: as if he should say; You rock yourselves asleep in your pride; but I will wake you before it be long. For men are wont to take liberty to themselves to do evil, till they feel the heavy hand of God: for which cause, the Prophet threatens that his judgments are ready to seize upon so brutish a boldness. Under the names of Lebanon and Carmel, he meant to express a renewing of the world as it were, and a change of things therein. But the doubt is, to what end: in which regard, the expositors disagree much one from another: for mount Libanus being replenished with trees and forests, and Carmel being a fat and fruitful soil: many think that the Jews are compared to Carmel, because they should become barren: and the Christians to Lebanon, because they should bring forth great plenty of fruit. This opinion has a goodly show, and men are usually very much tickled and delighted with the like devices: but we find a like place to this in the end of Chapter 32, verse 5, which will make it manifest, that the Prophet does here by way of comparison, set forth the greatness of God's favor: for when he shall begin to bless his people, the abundance of all benefits shall be such, that Mount Carmel shall lose the report that it had for fruitfulness. He says then, that he will make Lebanon to be like Carmel: that is to say, of a woodland, it should be made pasturage to sow corn in: so as they should gather as much fruit of plowed land, as if their present estate being compared with that which it should be afterwards, it might well be esteemed barren and desert. But this manner of speech shall be more fully expounded when we come to Chapter 32.
Others take Carmel for a noun appellative: but I had rather take it for a proper noun: for his meaning is, that these so fruitful fields might well be counted barren and desert, in comparison of this new and extraordinary fruitfulness. Others expound it allegorically, and take Lebanon for the proud, and Carmel for those of mean estate: which is too far fetched; and for my own part, I always prefer to follow the most natural sense; and that is it which I have touched before. Moreover, to the end the faithful might not be discouraged, he descends from threatenings to mercy; assuring them that after they shall have showed their obedience of faith in bearing the cross, which for a time was to be imposed upon them, they should behold a sudden change to approach, which would cause them to rejoice. And yet in taking away this hope from the wicked, he signifies that vengeance is then nearest to them, when they think least of it, and while they promise themselves all prosperity: for when they shall say, peace, peace, then shall sudden destruction overwhelm them, as Saint Paul says (1 Thessalonians 5:3).
Vers. 18. And in that day shall the deaf hear the words of the book: and the eyes of the blind shall see out of obscurity, and out of darkness.
He promises, as has been said, that the Church of God shall continue safe in the midst of these storms: for although the world should be shaken with infinite tempests, and laid in heaps, as if heaven and earth went together, yet the Lord would preserve a little flock, and raise up his Church again, as out of the midst of death. This place ought greatly to refresh the weary spirits of the saints, and to confirm their faith: for is it not a miracle of miracles, that so small a handful of the faithful (among whom remains the one and the same religion, worship, faith, and means of salvation) should be preserved among so many wrecks of empires which happened here and there?
But it seems that Isaiah contradicts himself; for before he foretold that God's people should be so besotted, that they should have no understanding: verses 11 and 12. And now on the contrary he says, that the deaf shall hear, and that the blind shall see. His meaning is then, that the Church must first be chastised and purged; not after an ordinary or common fashion, but so strangely, that she should seem as good as utterly extinct.
And therefore he says, In that day: that is to say, after God has punished the wicked, and cleansed his Church, he will not only enrich the earth with store of fruits, but with the renewing of the face thereof, he will also restore hearing to the deaf, and sight to the blind, to the end they may understand his law. For men had neither eyes to see, nor ears to hear withal, as long as so horrible a judgment lasted: for all were so terrified and amazed, that none could understand. But when the plagues and miseries should cease, then the Lord would open the eyes of those that were his, to the end they might see and embrace the goodness of God. For this is the true way to effect the restoration of the Church; namely, in giving sight to the blind, and hearing to the deaf: which Jesus Christ, as we know, not only effected upon men's bodies, but especially upon their souls (John 9). We through God's infinite mercy have had experience thereof even in our times, who have been drawn out of that gross darkness of ignorance into which we were plunged, and has brought us out into the true light: for our eyes have received sight, and our ears, which before were close stopped up, have been opened to understand, because the Lord has pierced them, to fit us for his service.
True it is that the blessing which he mentioned in the 17th verse, concerning the renewing of the earth, was to them a good testimony of their reconciliation: but the illumination of which he now speaks, is much more excellent; for without that, all the gifts of God will not only vanish away, but will also turn to our ruin and destruction. Now the Lord justly attributes to himself alone, so excellent and great a work: for it is not possible that those which are blind and deaf, should recover their sight and hearing by their own power. It appears therefore that this is promised in particular to the elect only; because the greatest part of men do always lie wallowing and weltering in darkness.
Verse 19. The meek in the Lord shall receive joy again; and the poor men shall rejoice in the Holy One of Israel.
Then the humble shall again be glad in the Lord.] I translate this place thus: whereas others expound; The meek shall continue to rejoice: for the Prophet speaks not of the continuance of joy, but rather of a new joy. As if he should say; Notwithstanding they be heavy and sorrowful now, yet I will give them cause of gladness, that they shall be once again filled with joy.
He speaks of the humble: in which, note that we are prepared by afflictions to receive God's grace: for the Lord casts us down and humbles us, that he may afterwards raise us up. When he corrects his children then, we ought not to be discouraged; but rather to meditate on this and the like sentences, and to hope still above hope. And to conclude, that after we have suffered a little while, God will in the end give his Church joy and consolation. Moreover, we hence gather that which I touched before; to wit, that the grace of illumination is not common to all indifferently: for although all drank of the same cup of affliction, yet affliction humbled but a few, to make them truly poor in spirit.
Verse 20. For the cruel man shall cease, and the scornful men shall be consumed: and all that hastened to iniquity shall be cut off.
Now he expounds that more fully, which was said in the former verse; to wit, that the restoration of the Church should consist in rearing up those that were humbled, and in showing compassion to the poor. But first of all that purgation of the Church of which we have spoken, was necessary: for as long as God defers to execute his judgments upon the wicked, that are mingled among the good; they bear all the sway in the Church, all things are corrupt and out of order, God is neither worshipped nor served as he ought, and religion itself is trodden under foot. When the wicked then are either taken away, or repressed, then the Church recovers her first beauty; and the faithful feeling themselves disburdened of so many miseries and calamities, do begin to leap for joy.
In the first place he calls the cruel, Artsim: which word is diversely expounded: but the Prophet, as I think, makes a distinction between those who were not ashamed to commit their wickedness openly; and such, who although they had some show of goodness, yet in the meantime were no better than the rest, because they despised God in their hearts. It may be also that he gives them two differing titles, in regard that as thieves among men, they spoiled, oppressed, and vexed, giving themselves leave to commit what they pleased. And thus they were not restrained by any fear or awe of God, because they esteemed of religion but as a fable. He also comprehends other wickednesses in adding, that they rose early to do evil: for he speaks not of the Chaldeans or Assyrians, but of such as would be held to be of the number of the faithful, and boasted, that they were the children of Abraham.
Verse 21. Which made a man to sin in the word, and took him in a snare: which reproved them in the gate, and made the just to fall without cause.
We have told you heretofore with whom the Prophet had to deal; namely, with hypocrites, and profane contemners, who esteemed all the reprehensions and threatenings of the Prophet but as wind, and had forged to themselves a god of their own devising. For such who only sought liberty to live as they listed in their lusts and wicked courses, were utterly unable to bear the sharp reproofs of the Prophets, neither would they be touched nor repressed by their good wills. For which cause they were diligent in noting and observing their words, either to snarl at them, or to wrest something or other to their purpose. Neither do I doubt but he here taxes the wicked who were offended at the plainness of the Prophets, and with their sharp and vehement rebukes, as if they meant to bring the necks of the people, princes, and priests under their girdles.
From there it is that these calumniations and false accusations are raised up against the faithful servants of God at this day: from there is it also that such doubtful and curious questions are propounded to them, even as nets and snares to put the innocent in hazard of their lives, or else to plunge them into some imminent danger. And we see that the Scribes and Pharisees did the like even to Jesus Christ himself (Matthew 21:23 and 22:17; John 8:6). The last member of the verse which is added by way of exposition shows that this is not to be understood of slanders and other cunning devices in general, by which the subtle are wont to entrap the simple: for the Prophet rather more plainly condemns the wicked conspiracies by which the unbelievers endeavor to exempt themselves from all reprehensions and censures. Now in regard that their assemblies were kept openly for giving sentence in judgment, and that the gates were always replenished with people, the Prophets took opportunity from there to reprove all sorts, so as they spared not the judges themselves. For the matters of life and death at that time were in the hands of such wicked and godless wretches, that it was needful to rebuke them very sharply. But instead of making any good use of these admonitions to come to amendment of life, they became so much the worse, and raged against the Prophets, and laid snares to catch them, for as Amos says, they hated him that reproved in the gate, and abhorred him that spoke uprightly (Amos 5:10).
This appertains to all, and especially to judges and rulers in commonwealths, who are the most impatient, and will by no means abide the least reproof. They love to reign as kings, and would be so esteemed of others also, albeit they be worse indeed than the meanest good subject.
The expositors do not agree in the exposition of the verb Iekoshun, which signifies to spread nets: for some take it to chide, others, to do wrong, as if the Prophet accused the [reconstructed: impertinence] of those who gave over themselves to violence, and by means thereof banished such out of their presence as should any way touch them in their reputations. But I hope the readers will approve of that reading which I have followed.
He also says that the just was overthrown without cause, for they did what they could by craft and wicked practices to bring the just into hatred, as if they had been the only wicked men in the world: but after they have borne their scoffs and reproach for a while, their enemies at length shall come to destruction. For this is the consolation which the Lord gives the faithful, to wit, that he will not suffer the wicked to escape so scot-free but they also shall smart for it, and in the end shall be suppressed, however for a time they had the world at will. But we must have patience to wait for the accomplishment of these and the like promises.
Vers. 22. Therefore says the Lord to the house of Jacob, even he that redeemed Abraham: Jacob shall not now be confounded, neither now shall his face be pale.
This is the conclusion of the former sentence, for he comforts the people, to the end they should not despair in this poor and woeful estate into which they should be brought. It is also needful to note the time to which these things ought to be referred, to wit, to the time of the captivity when the Temple was overthrown, the sacrifices abolished, so as it seemed religion was wholly rooted out, and all hope of deliverance taken from them. There was great cause therefore why the hearts of the people should be sustained and upheld by these prophecies, to the end that the wreck and ruin of all things being come upon them, they might have this plank (as it were) to save themselves from shipwreck, upon which if they kept themselves firmly, they might by means thereof come safe to the shore. By this let us be warned also to embrace the like promises by faith, and when all things shall seem desperate, yet let us rest upon them with our whole hearts.
Now he speaks of the house of Jacob, in which we are to note that the virtue of God's word is perpetual, and of such efficacy, that it brings forth fruit as long as there is a people in the world which adores and stands in awe of him. For there are always some whom God reserves, because he will not suffer the race of the faithful to perish. Has the Lord spoken it then? Let us believe him, and doubtless the time will come in which we shall reap the fruit of our faith. For as his truth is firm and stable in itself, so if we rest constantly upon him, we shall never be destitute of comfort.
It is not without cause also that he adds, that God who now promises to be merciful to Jacob, says, that he redeemed Abraham: for he therein brings the people to the beginning of the Church, that considering God's power, which from time to time was manifested by so many famous examples, they might have no occasion at all to call his truth into question. If so be then they gloried in that they were the children of Abraham, they were also with that to think from what place the Lord did first deliver him, to wit, from the service of idols which he and his father worshipped (Joshua 24:2). But he redeemed him often besides that; to wit, when he was in danger in Egypt and in Gerar (Genesis 12:17; 20:14). Also when he discomfited the kings (Genesis 14:16). Lastly, when God granted him issue even at the time when he was past power to beget any (Genesis 21:2). For albeit the Prophet had a special respect to God's adoption, when he commanded him to go out of his father's house: yet under this redemption, he comprehends also all the benefits which God bestowed upon him: for we see that Abraham was not redeemed only once: that is, from extreme dangers and perils of death. Now if the Lord raised up his Church in the only person of Abraham, and that in such a time as he had lost all strength to beget any children to conserve the same after him; will not the Lord preserve it for the time to come, when in man's judgment it was as good as forlorn? What a miserable waste was there of the Church, at the coming of Christ? How many enemies were there which opposed the same? Yet did he set up this his kingdom in despite of them all: the Church flourished and made all the world to wonder at the glory of it. Let us not doubt then but that the Lord will in his due time manifest his power both in avenging himself upon the enemies of his Church which oppress it, and in restoring of her to her first beauty.
When he says, Jacob shall not be confounded; we often see that the faithful are constrained to hang down their heads with shame, as Jeremiah witnesses; I will put my mouth in the dust (Lamentations 3:29). Also Micah says; The time is come, in which the wise shall put their hands upon their mouth, and lick the dust (Micah 7:16): for when the Lord corrects his people so sharply, the faithful must needs be confounded with that. But the Prophet afterward shows, that this shall not endure for ever. Let us not despair then in adversity: for albeit the wicked make us their laughing stocks, and load us with all the indignities in the world, yet will the Lord in the end draw us out of this shame and confusion of face.
Yet the Lord with that shows, that this favor belongs not to such proud ones, who either are obstinate, or oppose their hard heads against God's blows that he lays upon them; but that it only belongs to the humble, who are bowed with shame, walking humbly with their heads bowed down.
But may some object, how can it be said that Jacob shall not be confounded, seeing he was dead long before? It seems he attributes some feeling to the dead, and then they know what we do in this world: from there the Papists argue, that the dead know all that we do. I answer, there is here the feigning of a person; which is often found in the Scriptures: in which sense Jeremiah says; That a voice was heard in Ramah, Rachel weeping for her children and would not be comforted for them, because they were not (Jeremiah 31:15). For in that place he sets forth the destruction of the tribe of Benjamin, by the lamentation of Rachel, which was the grandmother as it were. So Isaiah brings in Jacob covered with shame and confusion, in regard of the vices and wickednesses of his posterity. For as a wise son is the glory of his father, so a fool is a heaviness to his mother (Proverbs 10:1). Although mothers do coddle their children most, yet are they ashamed when they see them offend. How much more fathers then, whose love being guided by discretion, are chiefly careful for the well ordering and instructing of their children. Must they not needs be much more grieved, in seeing them grow wicked and dissolute? But the Prophet meant here to touch the people to the quick, in setting Jacob their father before them; who being adorned with such rare graces of God, was now dishonored by his successors: so as if himself had been present to have seen them, it would have constrained him to blush for shame. He therefore taxes the unthankfulness of the people, who instead of honoring, dishonored their father.
Verse 23. But when he sees his children, the work of mine hands in the midst of him, they shall sanctify my name, and sanctify the holy one of Jacob, and shall fear the God of Israel.
The particle Chi, is here to be read in its proper signification; to wit, For; because the Prophet gives a reason why the shame of Israel should be taken away: that is, he should have children raised up to him again, as it were from death to life. In that the Lord calls them the work of his hands; I nothing doubt but he therein meant to express the admirable work of their redemption: for he makes those new men, (as it were) whom he adopts and joins to him for his children; as it is said, Psalm 102:19. The people that shall be created, shall praise the Lord: in which place the Holy Ghost does in like manner speak of the restoration of the Church. For there is no mention here of that universal creation of mankind, under which all good and bad are comprehended, as we have often said: but he now brings us to the knowledge of his power, to the end we should not judge of the salvation of the Church, by viewing her present estate. Here therefore we must note diverse oppositions: first, between the deformity of the Church, and her beauty or excellency between glory and shame: secondly, between the people of God, and other nations: thirdly, between the work of God's hands, and the work of men, (for the Church can no way be reestablished but by the only hand of God:) fourthly, between her flourishing estate, and that miserable waste by which she was pitifully rent in pieces before. For he calls the midst of her a perfect restoration; by which the people shall be so reunited and joined together, that she shall not only possess the borders of the land, but the midst and the chief place thereof also. Lastly he shows what the end of our redemption is, when he says, That they shall sanctify his name: for we are all created to the end God's goodness may be magnified among us. But because the most part of men do shun this end, God has chosen his Church, in which his praises do sound and continue, as it is said in Psalm 65:2. Praise waits for you, O God in Zion. Now because many sheep in the flock grow corrupt, the Prophet assigns this office to the faithful, whom God miraculously had preserved.
Moreover, because the hypocrites honor God with their lips, and are far from him in their hearts, as we have seen in verse 13, Isaiah adds fear to praises: showing by this, that praises are of no account with God, unless we truly and with our whole hearts do subject ourselves to him: neither yet, unless our whole life testifies for us that we take not up his holy name insincerely nor hypocritically.
Verse 24. Then they that erred in spirit shall have understanding, and they that murmured shall learn doctrine.
He yet again repeats this promise which he touched in the 18th verse: for while men's understandings are possessed with ignorance and blindness, destruction besieges and environs them about, although they otherwise flow in abundance of all worldly wealth. The Lord therefore intending to prepare for the restoration of his Church, begins to clear and enlighten the understandings of those who before erred in darkness by the light of his word. And this he does by the secret instinct of the Holy Ghost: for it is to little purpose to be taught by the external ministry, unless he is pleased to teach us by his working inwardly in our hearts.
In the second member some translate detractors; others vagabonds: but the word signifies, that those who resisted the Prophets before, and could not bear their reproofs, should now become teachable and obedient, and therefore I have turned it murmurers. By this we see how admirable God's mercy is, in that he thus brings such home into the right way, which deserved no such favor: and not only that, but makes them partakers of his greatest benefits. But let every one lay this to his own heart: for which of us is it that has not sometimes or other murmured against God, and despised his holy doctrine. Indeed, if God should not pacify our murmuring thoughts and affections by stilling and fitting them for his service, the most of us would perish in our own follies.
