Chapter 30

Vers. 1. Woe to the rebellious children, says the Lord, that take counsel but not of me; and cover with a covering, but not by my spirit, that they may lay sin upon sin.

The Prophet here denounces a woe against the Jews, who being impatient in suffering the assaults wherewith the Assyrians and other enemies pressed them, did straightway run down into Egypt to require help of them. But this reprehension may seem somewhat too sharp, if we shall only consider how lawful it is for the distressed and weak to ask help even of the wicked; especially when they are unjustly vexed: for it is natural to all men to seek protection and defense in time of danger. But if we look to the first cause of this, we shall find that the fault which the Jews committed in this behalf, was not small, nor yet to be endured. For first of all it is not a light sin, but rather a wicked rebellion for a man so to be the governor of himself, that he despises and contemns to be under the yoke of God's government. Now the Lord had strictly forbidden them to have any familiarity, or to make any leagues with the Egyptians, of which there were two principal causes.

The first was general, and likewise had reference to other nations, with whom the Lord would not have his people to converse, nor to make any confederacies with them, lest they should be corrupted by the superstitions of the Gentiles. For it often falls out (I know not how) that by little and little we learn the vices of those with whom we converse and are familiar. And as we naturally imitate their vices rather than their virtues, so are we by and by infected therewith, and afterwards the infection grows to spread itself instantly. This is come to pass in this realm of France, which has conversed with other nations: for having been too diligent in framing themselves to follow their evil example, they have now freighted themselves full of filthiness. Indeed, this inordinate desire of leagues and confederacies has opened the door for the Turks to enter into Asia, and now has given him passage into Europe: and however they still retain their wonted frugality in meats and drinks, yet nothing remains to all countries which they have overcome by force, but the villanies and pollutions which they have left behind them. The same may well be said of our country of France, by having familiarity with diverse other nations.

The other cause was special and peculiar to this people only: for the Lord having delivered them out of Egypt, meant that they should ever retain the remembrance of so great a benefit, and for that end gave them in charge to have no familiarity with the Egyptians, fearing lest if they should fall into league with them, the memory of so famous a deliverance might easily slip from them: by means whereof also, they might be in danger to lose that freedom, in continuing to be thankful for the same, which thankfulness was enjoined them by God. Was it not an unworthy thing then to entertain friendship with so profane a nation, and that to the dishonor of the Almighty? But especially seeing it was his will that his people should acknowledge him alone sufficient to preserve them in safety, they should have relied upon this his promise, and freely have disclaimed all other helps. You see then that it was a very horrible sin thus to defraud God of the honor which to him belonged, and to labor after acquaintance from all parts with all profane nations; for had they satisfied themselves with God's only protection, they needed not to have been so ready to run down into Egypt.

They were therefore justly to be convinced of their infidelity, in that they bestowed so much pains this way, and made such a stir in procuring their help. Neither is it to be doubted, but that the Prophet also was the more quick and sharp in speech against so sacrilegious a sin; because thereby they bereaved God of the praise of his almighty power, in trotting thus up and down to get succor at the hands of strangers: for which cause the Holy Ghost in another place compares this lust to an inordinate love; indeed to most brutish whoredoms. For Ezekiel shows that their conjunction with the Egyptians in this behalf, was no less than if a man's wife in her excessive heat of lust, should not only run after adulterers, but should even desire to have company with asses and horses.

I grant our Prophet does not simply condemn all leagues with idolaters in this place, but he respects that prohibition which was expressed in the very law of God itself; to wit, that they should have no association with the Egyptians at all. He is thus moved to indignation against the Jews therefore, chiefly in regard of this prohibition, because it could not be but God's dishonor must of necessity be joined with this their running down, as desperate men into Egypt.

This is the cause why he calls them perverse and rebellious children, which phrase we have expounded in the first Chapter. His meaning is, that either they were men sunk deep in their obstinacy, wittingly and willingly revolting from God; or that they were so rooted in obstinacy, that there was no soundness nor integrity left in them. In the very entrance then he charges them that they were men given up to their own counsels, and therewith did cast off the Lord. Although some expound, To spread the effusion or shedding; and that it agrees with the Prophet's meaning: yet others in my own opinion, have turned it better; to wit, who cover the secret: and this reading I have followed. The reason is, because he speaks here of counsels and privy plots, by which, in thinking to deceive the Prophets, their meaning was indeed to flee from God's presence.

Those which translate, That they may cover themselves with a covering, are grossly mistaken: for albeit the Jews sought to the Egyptians for security; yet does the Prophet rather aim at their wily plottings; of which I spoke earlier, and both the expositions come all to one sense.

Now he repeats one and the same thing by three phrases of speech: first, that they covered their counsels from God; secondly, that they asked not counsel at his mouth; and thirdly, that they would not be governed by his Spirit. For those that are carried away with a conceit of their own wit, do willingly give themselves to cunning devices, whereby they may cover their infidelity and rebellion: and forasmuch as it was not their meaning to obey God's word, therefore they never craved the direction of his Spirit. From there comes that sorrowful and woeful event: for it cannot be avoided, but those counsels and determinations which the Lord governs not, must come to a miserable and fatal end. What wisdom is there but that which proceeds out of his mouth? Let us seek to it then; that is to say, let us ask counsel of his word: so shall we also have the direction and government of his Spirit, from where proceeds all wisdom and counsel.

But we are to note that the word and the Spirit are matched together: which crosses those fantastical spirits, who leave the word indeed, to aspire to oracles and secret revelations. And thus they would come to God, but they will not keep the king's highway, as they say; or rather, despising it. What do they else then, but strive to fly without wings, as the proverb is? Let us therefore hold us fast to this principle, that whatever we consult or enterprise in the whole course of our life, without warrant from God's word, will in the end deceive us, because we begin at the wrong end; for that only ought to be our guide. And surely if we do but well think carefully of our own ignorance, or rather our great brutishness, we may easily be brought to confess that our madness is worthy to be condemned; to wit, if we shall think ourselves so wise as not to bother to inquire at God's mouth.

Objection. If any object, that all things are not comprehended in the holy Scriptures; neither does it in every small circumstance resolve our doubts: Answer. all things whatever that concern the well ordering of our life, is fully contained therein. Let us then once conclude in ourselves, that the word of God shall have the rule over our thoughts and actions, and that we seek to square them according to that; then may we be sure that God will never suffer us to hang long in suspense, but will give us a way and passage out of all difficulties and encumbrances. And yet it may be we shall wait long for the accomplishment of this work; but in the end it is certain the Lord will deliver and draw us out of them all, if we be willing and ready to obey him. Be it therefore that we are careful in laboring and seeking after such means as may serve God's providence: yet must we always nourish this meditation in our breast, to wit, that we begin nothing, till we be assured that the thing is well-pleasing and acceptable in his sight.

The Prophet we see then condemns the boldness of such who seek to succor themselves by unlawful causes, thinking that way to prosper best, when they use all means be it right or wrong, even as if they meant thereby to be their own saviors. Now it is certain that this proceeds from infidelity and distrust, because they think God to be insufficient to save them, unless they yet run to seek help of strangers, although it be flatly forbidden them. From there comes those unlawful contracts and crafty conveyances, by means of which men think their affairs shall have better success, than if they walked honestly and uprightly one with another. We for our parts do see infinite examples of this unbelief in all the parts of men's lives: for they think themselves as good as undone, if they should make it their resolution to be content with the only blessing of Almighty God, and to deal truly and justly with men.

But let us know that we are not only cast off and forsaken, but cursed of God, as soon as we bend ourselves to seek defense from unlawful helps. Let all our enterprises, counsels and studies therefore begin at God's revealed will. It is our duty always to weigh with ourselves what he commands or forbids, that so being wholly devoted to his service, and to the obedience of his commandments, we may suffer ourselves to be guided by his Spirit, which if we refuse to do, then shall our presumption cost us the setting on, as they say.

He says, that they laid sin upon sin, because the Jews did nothing else by their goodly preparations with which they thought to furnish themselves, but dashed their foot against the same stone, and of one evil made two, which was too great already: for the fault is much more blameworthy and to be condemned when by unlawful shifts we labor to flee from under the hand of God.

But we are here to observe one thing more special as touching the Jews, who by the help of the Egyptians would put the Assyrians to flight, and yet themselves had called the Assyrians to help them against the Israelites and Syrians. Assyria pressed the Jews very sore, and doubtless it was a just punishment of God upon them for their incredulity, who sought for help of men rather than of God. And this we see has been the practice of many others also, who have not stuck to seek help even from the Turk. Well, the Jews were so far off from repenting themselves of their sin, or acknowledging God to be just in the punishment thereof: that they added sin to sin, as if the committing of one offense had made amends for the committing of another. These are the causes then why our Prophet deals so roughly with them: for those that go on so in their wickedness, and do violently rush against God himself, and will not suffer themselves to be brought into the right way, neither by admonitions nor corrections, are worthy to be punished with the greater severity and rigor.

Verse 2. Which walk forth to go down into Egypt, (and have not asked at my mouth) to strengthen themselves with the strength of Pharaoh, and trust in the shadow of Egypt.

We have told you before why the Prophet blames this descent, or going down. But because so gross a rebellion did much amplify their sin, he once again repeats it, that they did this without consulting with his mouth, nay expressly against his prohibition. He also brings them to the fountain of this evil, when he tells them that they did it to strengthen themselves, because they relied upon the strength of the Egyptians. From here then sprang that perverse desire of theirs to make a league with them, in which they sufficiently showed that they made slight account of God's power, not much caring whether they trusted in him or not; and thus made their impiety manifest to all the world. Objection.

But some might object, that men are God's servants, and that every man may lawfully use their help when he needs the same. I answer, man's help must be used, yet so, that in the meantime we rest and depend upon the alone help of God. But there was a special cause to blame the Jews, in regard they knew well that God had forbidden them to seek for any help of the Egyptians: and therefore in this their fact they took so much from God, as they attributed to Pharaoh and his host. It is not without cause therefore that our Prophet does here make a flat opposition between Pharaoh and God: for the creatures are set as opposite against him in battle, either when they exalt themselves against him, or when men abuse them, and trust in them, or desire them more than is permitted to them.

Vers. 3. But the strength of Pharaoh shall be your shame: and the trust in the shadow of Egypt your confusion.

Now he shows what the end of the wicked shall be that despised God and his word, and followed such counsels as themselves liked: to wit, that all their enterprises whatever should turn to their overthrow. He also threatens them that they shall not only be left frustrated of their hope, but that they shall also go to seek that with great loss and confusion, which should bring them nothing in the end but shame and sorrow.

This must always be the lot of the wicked, for however for a time they seem to be wholly at their ease, and that all things fall out according to their desire; yet in the end the same things shall turn to their ruin. This is the just reward of their presumption, when they dare to pass the bounds of God's word: for things attained by unlawful means, shall never bring profit to the possessors. He speaks of the strength of Pharaoh, by way of yielding or granting: as if he should say; You verily think Pharaoh's strength is your safety: but be better advised, for it shall bring you nothing but shame and dishonor. The shadow of Egypt under which you hope to shroud yourselves, shall cause you to be cast down with confusion of face. These two words of confusion and ignominy, are to be taken both in one sense; but the latter is added by way of amplification, because it carries greater weight with it than the former.

Vers. 4. For his Princes were at Zoan, and his Ambassadors came to Hanes.

We may see by the Prophet's words, that the Jews not only desired the aid of the Egyptians, calling them to aid and succor them: but he expresses somewhat more — to wit, that they obtained not the same without great cost and labor. For it could not be avoided, but they must needs make long journeys, take much pains, and be at extraordinary charges, to go laden with their presents to the furthest cities of Egypt, which he here names. For they sent no common persons on these embassies, but Lords and great Princes. The reprehension therefore is the sharper, because they had basely sought succor of the Egyptians, trotting up and down like poor suitors. We are also to note the antithesis here which we spoke of before; to wit, that God was ready at hand, and near to be found; so as they needed not to travel far, nor to be at any great expenses to call upon his name: for he tied himself to them by this promise; This is my rest (Psalm 132:14); and had told them that in that place he would be found of them. But these poor wretches in despising God, did rather choose to vex themselves, by running to the uttermost parts of the world, than to enjoy that present help which was offered them within the walls of their own city.

Vers. 5. They shall be ashamed of the people that cannot profit them, nor help nor do them good; but shall be a shame and also a reproach.

He confirms the former sentence: for it was a wonderfully hard matter to persuade the obstinate sort among the Jews, that all things which they took in hand without the express warrant of God's word, should turn to their overthrow. Now to the end they might be the more severely punished, God suffered them sometimes to prosper in their wicked courses; that so, being more and more seduced, they might in the end break their own necks: for it came to pass by his just judgment, that Satan drew them on by little and little with his sweet baits, till he had caught them fast in his nets. But in the end it was evident that they were not only deprived of that succor which they expected, but were also sharply corrected for their presumption and unbelief.

The Prophet threatens them then that the Egyptians shall not only deceive them, (as it often falls out that the wicked either give us the slip when we have most need, or do treacherously betray those whom they have set agog with fair promises) but that they should stand them in no stead, although they did their best endeavors to keep that faith which they had promised. For let men do the utmost they can for us, yet inasmuch as the issues of all things rest in the hands of God, we shall receive no benefit thereby, unless God be pleased to add his blessing. When the Prophet spoke this, it was very doubtful and hard to be believed, that so mighty a people should be unable to give them help: but we ought to hold it for a sure principle, that all the comforts which the world is able to set before us, shall turn but to smoke, unless the Lord be favorable and merciful to us.

Vers. 6. The burden of the beasts of the South in a land of trouble and anguish, from where shall come the young and old Lion, the Viper, and fiery flying Serpent against them that shall bear their riches upon the shoulders of the colts, and their treasures upon the humps of the camels, to a people that cannot profit.

Having inveighed against the consultations of the Jews, in seeking help from the Egyptians, he now scorns them for the large expenses, and great pains which they were at to bring this about: and therefore he denounces the same curse which he did in the beginning of the Chapter; because they foolishly busied themselves much in transgressing God's commandment. He mentions the South, because they passed through the South Country, wherein Egypt was situated from Judea. And in regard of the way to it, he calls the beasts, and speaks to them: the rather to shame men, who had become senseless, and would hear no admonitions at all. He therefore shows that the effect of this prophecy shall extend itself to the very brute beasts, seeing men did shut their ears against it. For seeing this people did proudly contemn these threatenings, the Prophet does for good cause direct his speech to the horses and camels, who though they were destitute of reason, yet should they perceive that God spoke not in vain.

Furthermore, the Prophet shows that Egypt (upon which this people thought to build their perfect happiness) should prove a land of trouble and affliction, even to the very beasts. The way was long and tedious, yet they spared no cost to satisfy their inordinate lusts: indeed they were so violently overswayed and carried away with it, that no distance of place, nor length of way could possibly cool or abate the same.

Now Isaiah threatens them with a special judgment, (besides the former encumbrances) which should catch hold upon them; to wit, that wild and cruel beasts, that is, the young and old lion, should meet them. Which was no new nor extraordinary accident to them that traveled between Judea and Egypt. Therefore he here notes out something more rare and dangerous; to wit, that besides the sore travail, discommodities, and charges which they should be at, God in his justice would meet them with such misfortunes, that in the end they should miserably perish. This doctrine ought to be applied to us, who are too much wedded to the very same vice: for as soon as any show of danger arises, we immediately hasten to unlawful shifts, imagining that they shall do us good, although we know they be condemned of God. Is it not great reason then, that if we will needs partake with this people in their sin, that we also should share with them in their punishment, unless we prevent the same by repressing our stubbornness and unbelief by God's word? We ought also to observe and take heed of this folly, which carries us away in such wise, that we care for no cost, nor refuse any pains whatever, to satisfy and accomplish our overly great fond and furious lust. While we were captives under the Papacy, we had too woeful experience of this, trotting here and there, and made long and wearisome pilgrimages to various saints, when yet the most tedious journeys were easy and light to us: but now when we should yield obedience to God, and bear the light yoke of Christ, we can endure no pains at all.

Vers. 7. For the Egyptians are vanity, and they shall help in vain. Therefore have I cried to her: their strength is to sit still.

This verse contains in it the exposition of the former sentence; for he denounces and repeats but the same thing as it were; to wit, that the Egyptians shall stand the Jews in no stead, although they weary their bodies, and empty their purses never so much in seeking help at their hands. As if he should say; Egypt's strength shall be unprofitable to you, notwithstanding they should do their uttermost, and employ all their power to that end. Thus the Jews should be utterly frustrated of their hopes, and to their great grief should find themselves much deceived. The letter Vau, here signifies For, or, Surely, as I have translated it.

In the next place he shows that the Jews have nothing to say for themselves, in that they were thus giddy-headed to run into Egypt, and that they were utterly unworthy of pardon, in regard they would not repent, but willfully and wittingly posted down there, although they had been admonished to tarry at home. For I refer this crying to Jerusalem, to the person of God: wherein he complains that he did but lose his labor, in seeking to reclaim them by so many and plain admonitions: therewith showing, that it was not without good cause that he had forewarned them to sit still; for he therein sought to prevent the afflictions and calamities which otherwise he foresaw would surely fall upon them. But from where, I pray you, sprang this unquietness? Truly from this, that Jerusalem would not believe the word of the Lord. In a word, he shows that mere rebellion of heart pricked them forward to trot into Egypt. Why so? Because they might have lived in safety, if they would have tarried at home.

The verb to cry, signifies that they were not only admonished by words, but also by stripes: from where it appears, that their obstinacy and rebellion was the greater. He takes sitting still here, to remain and to rest quietly in the house: for he will show afterward, that it had been their parts to have been of a quiet spirit. See now the fountain from where this unquietness and stirring, indeed, this their madness and giddiness of head sprang. Oh! They thought that the Lord was too weak for their defense, unless the strength of Egypt were also added to it. For it is the property of infidelity, to solicit the hearts of such as give not honor enough to the power of God, to be in continual vexation of spirit, without any rest at all.

Vers. 8. Now go, and write it before them in a table, and note it in a book; that it may be for the last day for ever and ever.

Having convinced the Jews of manifest incredulity, now he would have it signed and sealed as it were upon perpetual record for a witness to all posterity, to the end those which should succeed might know both how obstinate and rebellious this people were; as also how justly God inflicted his punishments upon them. We have told you before that the Prophets were wont to gather their Sermons into certain chief heads, and afterwards to fasten them upon the gates of the Temple: which being read and viewed of all at leisure, the Ministers took them from there and laid them up safely in Chests in the Temple: and thus the book of the Prophets were conserved, and afterward gathered orderly into volumes. But when among the rest there was some rare and excellent prophecy and worthy of memory; then the Lord commanded that it should be written in greater letters, the better to draw the people to the reading of it, that they might mark it the more diligently. The Lord now commands the Prophet to do the like, thereby showing that this was no ordinary matter, but the whole to be carefully written, and very attentively read. Yes, that it should not only be read, but also so engraved as it were in men's memories, that it might never be erased out.

No doubt but the Prophet got great hatred of all hands by this prophecy, in regard he was not afraid to bring them thus upon the open stage, not only to shame them among those that then lived, but among the posterity also, and that from generation to generation. For what can men less endure, than to have their wickednesses published, or that the same should stand as it were upon record in the minds of men? Oh! they cannot abide that; they detest and abhor it, accounting it a most unworthy fact. Yet the Prophet notwithstanding was to go through with it, and to yield obedience to God, albeit he thereby got the hatred of men, indeed and it may be put his life also in danger: which constancy of his we are carefully to observe, in regard that he nothing feared the fear of men when the question was of his obedience to his God, and the discharge of his duty. Then he condemned hatreds, envy, commotions, threats, false alarms, and all dangers, that so he might the more freely and boldly perform that charge which was imposed upon him. In which respect it is our parts to follow and imitate his worthy example if we mean to give ear and to follow God's call.

Before them.] Others translate, with them. But the word Before, agrees best, for he meant to provoke the Jews in the sight of all, by setting forth this prophecy written in a Table. And hence may we gather that wicked men ought to be severely reprehended, and that in the presence of all, albeit they storm never so much at it; as being a thing which at no hand they can away with: for however such reprehensions and threatenings do them little or no good, yet others perhaps may be warned thereby, when they shall see them so branded with perpetual shame and infamy.

That which is recorded elsewhere, to wit, the sin of Judah is written with the pen of a diamond, and engraved upon the table of their hearts, shall be fulfilled in them. Neither ought they once to imagine that they shall escape, albeit they contemn the prophecies by stopping their ears at the publishing of them: for their wickedness shall be manifest to the view of men and Angels. Furthermore, in regard they did never willingly repent themselves, nor were ashamed of their sins, the Lord commands a spectacle of their infamy to be erected, and set up before the eyes of all: for as they were wont to engrave victories, or some notable things in tables of brass, so would God have their shame noted in public tables, which the Jews notwithstanding labored to hide and cover by their cavils. For this was an extraordinary matter as I said before, that the Prophet was charged to defame his own nation by so solemn an edict, for which cause it is added, that it should be for the last day, that so they might be had in detestation forever; or, because that when the great Judge shall appear and sit in Judgment, and that all books shall be opened, then the sins of the wicked shall be truly discovered: for then the things which before lay hidden and buried as it were in obscure darkness, shall be discovered and brought to light.

Let us here observe diligently that the prophecies were not written for the men of one age alone, but also for their children and all posterities which should be instructed, to the end they might learn to shun that hardness of heart which was in their forefathers (Psalm 78:6-8) and (Psalm 95:8). And that which Saint Paul says of the whole Scripture, that it is profitable to teach, to admonish and comfort, agrees also to this prophecy: for we know that these points are needful to be known in all times (2 Timothy 3:16). Let us reject then the imaginations of those frantic spirits and bad companions, who affirm, that this doctrine was fit for that time, and not for this. Let the faithful, I say, learn to stop their ears at such blasphemies, and to drive them far away from them: for albeit our Prophet be now dead, yet must his doctrine still live and bring forth fruit among us.

Vers. 9. That it is a rebellious people, lying children, and children that would not hear the law of the Lord.

The particle For, serves as an exposition, in regard the Prophet now explains that which the Lord would have published to all posterity, namely, that the obstinacy of this people was past cure, because they would not suffer themselves to be brought into any good order, notwithstanding they were daily taught and instructed. Besides, we may from their vain brags gather how much these goodly epithets did pierce and gall the hearts as well of small as great: for they gloried they were the holy posterity, and how they issued out of Abraham's loins, as if God's adoption had served for a veil to cover all their gross and palpable wickednesses, though they were never so manifest. Indeed, God meant to lay them open, and to publish their wickednesses with sound of trumpet, as it were. For in accusing them to be such as refused to hear the law of the Lord, he therein opens the fountain from where all presumption flows, to wit, the contempt of the word, which discovered their impiety in despising even of God himself: for they lie who say they will serve God, and yet will not be in subjection to his Commandments.

Isaiah also aggravates their offense for rejecting the medicine that should have cured their maladies, which medicine was offered them in his wholesome doctrine. For this cause he calls them rebellious, untamed, or wild; as also liars, or disloyal, in regard that whoever will not submit himself to God's word, does openly turn his back upon him, no less than if God played the tyrant in exacting some unreasonable thing at his hand: and therewithal does also show, that he is bewitched with the illusions of the devil, and given up to the vanity of his own heart, so as he hates all integrity.

Vers. 10. Which say to the Seers, See not; and to the Prophets, Prophesy not to us right things: but speak flattering things to us; prophesy errors.

He how in plainer terms, sets forth and shows as in lively colors, what that obstinacy and contempt of the word is, of which he spoke before: for the wicked not only scorn all instruction, but do also furiously resist it; yes, they wish it were utterly abolished and buried in everlasting forgetfulness. This is it which Isaiah meant to say; to wit, that they did not only turn their ears, eyes, and all their senses from holy doctrine, but could very well have found in their hearts that it had been utterly extinct and abolished: for the wicked are evermore pricked forward with such rage, that they would have no mention at all made of that which they cannot abide to hear of. For the power and efficacy of the word so galls and stings them, that they show themselves to be no better than furious wild beasts in rage and cruelty. Fain would they escape, but they are compelled in despite of them to hear God speak; yes and to tremble before his Majesty.

Now it usually falls out that after this bitterness against the word, in the next place they fall to hate the Prophets that have been the Ministers of it: and not only that, but to lay snares, and to vex them with persecutions, banishments, and often times with death itself. By means of which, they think utterly to root out and raze from off the earth, both the doctrine, and Doctors also that teach it. For men had rather hear dreams and fables, than to be faithfully taught.

The Prophet sets not down here the very words which they spoke; to wit, as if they had openly pronounced them; but he shows what was in their hearts: for he had not to deal with such fools as would go blaze their impieties to the whole world: no, they were grown to the height of hypocrisy. For they made the world believe, they were such as served God devoutly, and therefore complained as if the Prophets did them great wrong, so to defame them. But Isaiah plucks off this visor with which they covered themselves, and lets the world see what they were indeed; seeing they would not be brought to give place to the truth. For from where (I pray you) proceeded their murmurings against the Prophets, but that they neither could nor would hearken to the voice of God?

The Prophets were called Seers, because the Lord revealed that to them, which they were afterwards to reveal to others: for they were as beacons set upon a hill, and as watchmen, from there to discover a far off tidings either of that good or evil which was by and by to ensue. But the people could not abide to hear of troubles; and therefore they hated the Prophets, who by laying their sins close to their consciences, were therewithal proclaimers of God's vengeance which was ready to seize upon them. To this appertains these words, see not, prophesy not right things: not that they uttered these things indeed, as we have showed before; but because they thought thus in their hearts, in which they wished the Prophets would be less severe. For it went against the grain (as they say) to be so sharply dealt with. Doubtless none of them would once show themselves so impudent, as in plain terms to desire they might be seduced; or to say, that they would resist the truth: for in outward profession, they made the world believe they sought to promote the same with all diligence, as all our adversaries the Papists do at this day: but they denied that the sermons of Isaiah, or of the other Prophets, were the word of the Lord. They were not afraid to tell Jeremiah, that he was a liar; and not only that, but gave him threatening words saying, You shall not prophesy in the name of the Lord, lest you die by our hands (Jeremiah 11:21). Thus we see the publishing of the truth was to them a thing intolerable. Now in turning their ears from it, what could they else believe but lies? See then how they sought to be seduced and deceived wittingly.

But he discovers the fountain from which all this sprang, when he says, they desired to be flattered. For they would have been most ready to have heard and received flattering words, and could well have found in their hearts that their ears might have been tickled in the name of the Lord forsooth. What is the reason then why the world is not only subject to be gulled by impostures, but also that it earnestly seeks and receives the same? Surely because all men naturally desire nothing more, than that they might be suffered to rot in their filthiness, through flatteries. But the messengers of God must of necessity be sharp in their reprehensions for all that, if they mean to approve themselves to God. From where it follows, that worldly men cavil foolishly and childishly when they say, we could be content to be God's disciples with all our hearts, if he would not deal too severely with us. Which is all one, as if for their sakes they would cause him to alter his nature, and to deny himself: as also Micah says, that the Jews cared for no Prophets, but such as would prophesy to them of wine and strong drink (Micah 2:11).

Vers. 11. Depart out of the way: go aside out of the path: cause the holy one of Israel to cease from us.

The sum is; that when the Prophets are despised, God himself is there as well despised and rejected, so as he has no more audience. This the wicked cunningly dissemble, because they are ashamed to confess so great a wickedness against themselves: but it goes no better with them for all that. For God will be heard by those to whom he has given commandment to speak to us, and to publish that doctrine which is contained in his word. Ought he then to be heard? Is any reverence due to him? Let us show it in embracing his word, as it is contained in the writings of the Prophets and Evangelists. Which I wish should be well noted, to uphold the credit of the word: for those that reject it, do as much as if they denied God to have any being.

Again, the cause of such impiety is here touched, which doubles the fault; to wit, because God flatters us not in our sins, but performs the office of a good and expert Physician. Men desire to be flattered, and cannot willingly endure that God should threaten them: from there proceeds this hatred and rejection of the word: from there comes that furious war which they raise up against the Prophets, whose threats and reprehensions they can by no means endure. For what cause should men have to revolt from God, and from under his rule and government; were it not that they please themselves with the mists of errors, and hate the right way? The Prophet therefore fitly joins these two things together: first, the contempt of heavenly doctrine: secondly, the hatred of uprightness.

Verse 12. Therefore thus says the holy one of Israel; Because you have cast off this word, and trust in violence and wickedness, and stay thereupon:

He adds the chastisement of this impiety; to wit, that they should not escape unpunished, because they refused to hear the Lord speaking to them: which contempt he expresses the more fully by the verb to Reject, or, to disgorge. He calls it this word, using therein a word demonstrative, in regard that men willingly forge to themselves a word agreeable to the manner and course of their own life: but they will give God no audience when he speaks. Afterwards he opposes God's mild summoning of them, and an exhortation to a [reconstructed: quiet] rest, against their turbulent enterprises, saying; You trust in violence and stay thereupon. The word Oseq, signifies rapine and extortion, in things pertaining to men's substance: others translate, Riches ill gotten: others, Slander, or, misreporting: but they express not the Prophet's meaning sufficiently. For my own part I refer it not to Riches gotten by wicked practices; but rather to the pride and rebellion, with which this people were puffed up.

The word iniquity, afterwards added, is not to be restrained to judgment; because as I think, it has a larger scope: for by these two words, the Prophet meant to set forth the impudence of the wicked, who proudly and insolently exalted themselves against God. Why so? Because they would always do what pleased them, and withstood him and his sacred will. And as the Poets feigned that the Giants made war with God, so these resisted him when he threatened, persuading themselves that they were able to make his force to recoil by their pride and overweening.

Verse 13. Therefore this iniquity shall be to you as a breach that falls, or a swelling in a high wall, whose breaking comes suddenly in a moment.

This is the sentence touching their punishment, which Isaiah sets forth by a fine similitude: for he compares the wicked to a wall that is cracked or swollen. Now as the swelling of a wall, shows that it is ready to fall, because it cannot long stand upright, unless all the parts be equally knit together; so the pride and insolence of the wicked, is an infallible sign and token of their present destruction: for the more they are puffed up, the more sudden shall their downfall be. And as they are full of wind, so it is not possible, but being overcharged with it, they must immediately break asunder. He bids them therefore to exalt themselves and to behave themselves impudently against God, if they will: but in conclusion, he will quickly overturn your pride and presumption; for it is nothing else but a bubble full of wind. Hence we are to be admonished, that there is nothing better for us, than that we wholly submit ourselves under God: and so to gather in all our spirits, that we bind ourselves perpetually to do him service. For whoever he be that shakes off this humility, and grows proud, must needs break asunder with gathering in too much wind. The Lord indeed for a time suffers the wicked to swell, and make their great risings and overflowings appear, that in the end they might pull ruin and destruction upon themselves, by their pride and vain boastings.

Verse 14. And the breaking thereof is like the breaking of a Potter's pot, which is broken without pity: and in the breaking thereof, there is not found so much as a shard to take fire out of the hearth, or to take water out of the pit.

When a wall falls down, yet there remains some remnants of the ruins thereof; and besides, the stones will serve for some good uses; indeed, that which is fallen may be rebuilt. But our Prophet prophesies here, that those which shall behave themselves thus rebelliously and proudly against God, shall perish in such sort, that they shall never be healed; so that the remainder shall be utterly unprofitable. He therefore uses a similitude taken from an earthen vessel, whose broken pieces can neither be made up, nor gathered together again. Which threatenings ought greatly to move us to embrace the word of God with all reverence, when we hear that so horrible punishments are prepared for those which despise the same: for the Prophet shows that they shall be wholly destroyed and utterly confounded, and takes away all hope of their restoration. And good reason: For we see how the contemners of God cease not daily to set up their Crests, notwithstanding they have had the foil three or four times: Why so? Because nothing is more difficult than to pluck from out of their hearts that false confidence which was fast rooted therein.

Verse 15. For thus says the Lord God the holy one of Israel, In rest and in quietness shall you be saved; in quietness and in confidence shall be your strength: but you would not.

Here the Prophet shows one special instance touching the contempt of God. For when hypocrites are generally admonished, it touches them little or nothing at all: the Prophets therefore add to their general doctrines particular applications; touching in a special manner the conversation of those with whom they had to do, and so always aimed at some certain mark, or end. For his adversaries might thus cavil and say, Why do you accuse us of so great an impiety, as if we meant to reject the word of the Lord?

This particular therefore is alleged to press upon their consciences, and to cut off all occasions of vain caviling. As if he should say, Did not the Lord tell you that in rest and silence should be your confidence? Why did you not stay upon this counsel of God? To what purpose have you kept such fiskings to and fro? Thus the Prophet convinced them with such forcible arguments, that without extreme impudence they were unable any way to excuse themselves: or if they did, yet he went away with the victory, as they say.

He calls the Lord the holy one of Israel, the rather to reproach them the more for their unthankfulness, that so they might the better know what succor they might have had from him who would have been their guardian, and as their protector. But having once despised him, their distrust carried them away to seek help of the Egyptians; which undoubtedly was a wickedness utterly insupportable. This epithet then contains under it a bitter complaint, in regard they had stopped up the passage against the Lord, who drew near to them for their good.

Some translate the word Shuuah Repentance; others, whom I had rather follow, Rest: for I think the Prophet meant often to tell the people that the Lord required nothing of them but to rest themselves quietly in him. Neither is it superfluous that he recites one and the same thing in two words: for of set purpose he has put these words rest and silence together, that he might the better reprove the distrust and incredulity of the people.

Moreover this sentence contains two parts, to wit, a Commandment, and a promise: for he commands the people to sit still; in the second place he promises an assured deliverance. In regard the people gave no credit to this promise, they therefore obeyed not the commandment: for how should they obey him, in whom they believe not, or upon whose promises they rest not themselves? We need not marvel then if they be deprived of peace and rest, which without faith can have no place; neither can faith be without the promises: which being received, then, and not before, the troubled and perplexed minds come to be quieted. Infidelity then only is it that begets this trouble, and therefore the Prophet has just cause to reprove it, showing, that it is the fountain from which all their misery sprang.

Now although our condition be not altogether like to that of the Jews; yet God would have us quietly to wait for his succor, to the end we should not be troubled or perplexed, but to hope in his promises. This doctrine ought to be common to all the faithful, for Satan invents nothing else but how to trouble and vex them, and to cause them to fall from that happy estate in which they are. Moses long since gave this admonition, stand you still, and the Lord shall fight for you (Exodus 14:14). Not that he meant they should fall asleep, or be idle, but he only required they would keep this peace in their hearts (Colossians 3:15). Which if we enjoy, we shall find by experience that it alone will suffice us for our succor; but without it we shall be sure to be punished for our lightness and presumption.

Vers. 16. For you have said, No, but we will flee away upon horses, therefore shall you flee: We will ride upon the swiftest, therefore shall your persecutors be swifter.

He shows how they would by no means quietly wait for the salvation of the Lord, for they chose rather to have help from the Egyptians. But there is here a goodly meeting together of words, whereby he turns against themselves their own speeches that were so full of vain confidence: for in the first place he takes the word to flee, to escape, and in the second place, to take their flight. The Jews said it was much better for them to prevent the present danger in fit and convenient time, and therefore promised themselves good success if they used the aid of the Egyptians. Truly says Isaiah, I deny not but you shall flee, yet not for your safety; for you shall turn your backs upon your enemies, and shall be pursued by horses much swifter than your own.

But we shall perceive yet more clearly what vice it is which Isaiah here taxes the Jews with, by their presumptuous answer, No: to wit, that they obstinately refused to yield obedience to that counsel which God gave them by his Prophets, and thought it safer for them to provide for their own defense by some other means. Thus in despising God, they esteemed the false notion touching the means of their salvation, which they had forged in their own heads, before that which he had prescribed them.

Let us in any way therefore turn away our eyes from beholding present things, and from relying upon human helps, that so we may wholly depend upon God; for then we show whether we trust in him or not indeed, when outward means fail us. I grant it is very lawful for us to use the things of this life: but alas, we are of such a crooked nature, that in using of them, for the most part we leave and forsake God, and wholly abuse those his good gifts. Besides, we are to observe how woeful their end is, who trust more in outward helps than in God. For all things must needs go backward, and fall out against their expectations: for example, we see that while these Jews imagined to save themselves, they are constrained to flee away with shame and disgrace, and in the mean while did themselves no good at all. It may so fall out, I grant, that things may have some outward show of good success in the beginning; but it is only to the end, that the change when it comes, might be the more cumbersome and heavier to bear. Isaiah denies not but Egypt might afford them some help: but he also tells the Jews, that God would find means enough so to cross and overthrow that help, that they should no way escape his hand. For though the whole world should do their utmost, yet shall they never be able to defeat God of that which he has determined.

Verse 17. A thousand as one shall flee at the rebuke of one: at the rebuke of five shall you flee, till you be left as a ship's mast upon the top of a mountain, and as a beacon upon a hill.

Because the Jews trusted in their strength, in regard of their multitude, (which men are apt to do when they see and behold their power) the Prophet plainly tells them, that all the strength they are able to make at home, shall do them no more good, then if it were far remote from them. Why so? Because the Lord would so break and so daunt their courage, that all their forces should stand them in no stead. For to what purpose serve weapons or a host of men; indeed what good can garrisons or fortresses do, when men's hearts are appalled in them with fear? Alas! all our power is but weakness, except the Lord fortify and strengthen us with the power of his holy Spirit. This sentence is often found in the law; to wit, that when they have forsaken the Lord, many of them shall be put to flight before a few of their enemies (Deuteronomy 28:62). But the diversity between the Law and the Prophets, is this; the Prophets apply that to some particular use, which Moses delivered generally, as we have showed elsewhere.

We have therefore to note three things here. First, that we shall have no more strength than that which is given us of God. For if he sustain us not by his almighty power, we shall immediately be out of heart. Secondly, it comes to pass by God's just judgment, that men should make us afraid, when he cannot obtain so much of us, as to write his fear in our hearts. For it is equal that men's words and threats should quail us, when we despise the voice and threats of the Lord. We may also note in the third place, that the Lord has no need of any great preparations to correct us; for if he lift up but his least finger against us, we are immediately undone: he needs not a host of men to overthrow us, however well fitted and furnished we may be to withstand him. Moreover, he tells them that their calamity shall last until they be brought to nothing: so as there shall only remain some small marks of God's mercy, amidst so great a waste and destruction of the land.

Where he says, as the mast of a ship in the top of a mountain, it may be expounded two ways. Some think the similitude is taken from a wood or forest cut down: for when men do so, they leave certain fair and high trees standing, which may serve for ships. But the word Har, is taken for a rock, or rocky place against which ships are used to wreck themselves; after which, there is espied a mast, or some such thing, as witness of that shipwreck. The Prophet yet adds another similitude taken from the signs of victory, which are usually erected and set up after the discomfiture of the enemy. In a word, he shows that there shall be so small a remainder of men, that it shall much resemble a general waste and desolation. As if he should say; This great multitude now dazzles your eyes, but there shall come such an ebb and scattering of them, that there shall not be left so much as the face of any people. By this are we admonished, how humble, modest, and meek we ought to be notwithstanding our great riches and strength: for if we lift up our hearts, the Lord has skill to take us down immediately, and to make us become more dastardly than women or little children: so as we shall not dare to look one of our enemies in the face; and if we do, yet all our forces shall melt away as snow (before the sun.)

Verse 18. Yet therefore will the Lord wait, that he may have mercy upon you: therefore will he be exalted, that he may have compassion upon you: for the Lord is the God of judgment. Blessed are all they that wait for him.

The Prophet now adds a consolation: for up to this point he has so terrified them, that all the faithful among them might have been driven to despair. His meaning is therefore, to comfort their hearts; that so having tasted how pitiful and gracious the Lord is: in the midst of these their calamities they might notwithstanding possess their souls in patience, and uphold their faith by the power of the promises. This waiting he opposes then to that over-great haste, against which he cried in the beginning of the chapter. For there he reproved the people for their posting down into Egypt, and condemned therein their infidelity: but now contrariwise to their reproach he tells them, that the Lord will not render like for like, although they have much dishonored him; neither will he hasten to punish them. Others expound, He commands you to wait; or, He will make you wait. But as I think the sense which I have given agrees best.

Now that we may the better clear this sentence, we must lay this foundation, to wit, that God always keeps a measure in his corrections: the reason is, because he is inclined to mercy, which we gather from the word judgment: for the Prophet's meaning therein is, that the Lord not only chastises, but also evermore uses a moderation in his chastisements, according to that in Jeremiah, Correct me, O Lord, not in your wrath, but in judgment, lest I be consumed and brought to nothing (Jeremiah 10:24). Also in another place, I will not utterly cut you off, but will correct you in judgment (Jeremiah 30:11). Thus judgment is opposed to severity; the Lord so moderating his blows in smiting the faithful, that he cuts not off from them all hope of their salvation, for of that he always has a most tender respect. And therefore as Habakkuk says, In the midst of his wrath he evermore remembers mercy. He is not like one of us then, to take the advantage immediately, and to fly upon us. Alas! so we should be brought to nothing immediately. No, he attends us with patience.

Moreover, it is a confirmation of no small weight, when he adds, that God will show a sign of his glory in pardoning his people. Where I have translated, He will be exalted, that he may be merciful; others turn it, When he shall be merciful. But I think the first translation suits best. It seems to us sometimes that the Lord either sits idle in heaven, or sleeps when he permits the wicked to offer violence to his people: and the ordinary phrase of the Scripture is, that he sits still, or is far off when he defends not his Church. When therefore he had let loose the reins to the Chaldeans to oppress the Jews, they might have thought he had been asleep. Therefore the Prophet says, that the Lord will exalt or raise himself again, and will go up into his judgment seat. What to do? That he may show you mercy.

Where he says, Blessed are all those that wait for him, this flows from the former part of the sentence, wherein he called the Lord the God of judgment. When the Prophet speaks thus graciously of him, it is that he might persuade and exhort the Jews to hope and patience, for the people were full of diffidence, and were tossed to and fro with a marvelous unquietness, and vexation of spirit: Why so? Their unbelief pestered them so miserably, that they were not able with quiet minds to wait upon God. Well, to remedy this vice, he exhorts them to wait, that is, to hope. Now hope is nothing else but the perseverance of faith, when we peaceably wait for the accomplishment of God's promises. Where he says, Those shall be blessed that wait for him, on the contrary he signifies, that such as suffer themselves to be overswayed with impatience, and have their refuge to wicked shifts, shall be accursed, and in the end shall perish: for without hope in God, there is neither salvation nor happiness.

Vers. 19. Surely a people shall dwell in Zion and in Jerusalem: you shall weep no more: he will certainly have mercy upon you at the voice of your cry: when he hears you, he will answer you.

He confirms the former sentence, to wit, that the people shall indeed be afflicted, but yet that in the end they shall return to Zion. But this was a matter very incredible, especially after the ruin of Jerusalem and the whole land, for then it seemed that all the people were consumed: yet the Prophet gives them a promise that the Church shall continue safe. He begins at Mount Zion where the Temple was erected, and says, that the Lord shall yet be there called upon: then he adds, that it shall be also in Jerusalem: thereby understanding the spreading and increasing of the Church; together with the restoration of such things as before were ruined. In the meantime he advertises them that Jerusalem shall be repeopled, because God had his dwelling there.

When he adds, you shall weep no more, it is to show that their lamentations should not last always. The Church, that is, all the faithful, should be in great heaviness while they remained in so miserable and in so woeful an estate; but Isaiah tells them that this their sorrow shall have an end: and in this sense is it said in (Psalm 126:9), that those which sow in tears shall reap in joy. The Lord often suffers us to be pressed with wonderful anguishes, but in the end he will relieve us, and give us matter of gladness, to wit, when he turns the captivity of Zion: for this is the true joy of the faithful. Moreover, inasmuch as it is a thing very difficult to rejoice while the tokens of God's judgments present themselves to our view on every side, the Prophet sets the cause of joy before us in his mercy: for we may assure ourselves that all joy and rejoicing shall return and abound as soon as God's anger shall be appeased towards us, according as we have before alleged that famous saying of the Prophet Habakkuk, that in the midst of wrath the Lord remembers mercy: and never so far afflicts his Church, but he limits, moderates, and measures his blows by judgment.

Our Prophet likewise shows by what means we may obtain this grace, in saying, it shall be when God shall hear the voice of your cry. For in these words he incites and provokes the faithful to prayers, and ardent sighs and groans: for if we ask pardon of God, and be not touched with repentance and remorse for our sins; from which indeed this cry ought to proceed, we are utterly unworthy to have any mercy shown us. Would we then have the Church delivered from death, and restored to a prosperous estate, no less than if she were raised up out of her grave? Oh let us cry to the Lord that he may hear the voice of our cries, sighs, and groans. For alas! if we be void of the affection of prayer, how can we look for any succor of him?

To answer here signifies nothing else but that God will cause us to feel by experience, both his help and favor: for the Lord answers us not by voice, but by the effects. And yet let us not think he will forthwith answer our cry. Why so? Many times there is much weakness of ours mingled with them; so as they be disordered by reason of our unbridled passions: he will assist us when it shall be expedient for us; so as we shall prove by experience that he has respected our salvation.

Vers. 20. And when the Lord has given you the bread of adversity, and water of affliction, your rain shall be no more kept back, but your eyes shall see your rain.

He continues on his former speech, confirming the hearts of the faithful, lest they should faint: for patience always begets hope of a better issue. He therefore instructs them patiently to bear the chastisement to come, because they should only feel God's wrath therein for a time; but soon after, the storm shall be blown over; he promises them that joy and deliverance shall be at hand, because God will turn his anger away from them.

I expound the latter Vav, After that: as if he should say; After you have been thus afflicted, then the Lord will bless you; for he will change your mourning into joy. Whereas some take the word Rain, for Instructor, it agrees not with the text: for although the principal fruit of our reconciliation with God, stands in the enjoying of faithful teachers, yet because the common people had suffered much want, Isaiah fitting his speech according to their weakness, gives them therein a taste as it were of God's fatherly goodness in mentioning great plenty of all things.

By the words bread and water, he signifies an extreme poverty and want of outward things: and therefore he adds adversity and affliction. Now instead of this penury, he promises to send them fruitful increases, which he expresses under the word Rain. For he takes the cause for the effect: as if he should say; The earth shall be exceeding fruitful: in which phrase of speech, the Prophet also had respect to the situation of that country; which waited for no other means to make it fruitful, but the rain which fell from heaven; for it was not watered by the overflowing of rivers or fountains, but only with rains. Isaiah therefore shows that the Lord will send abundance of those fruits, which otherwise he could have diminished or taken away by barrenness. In any wise therefore let us learn to comfort our souls with these and the like promises, when we shall in any sort feel the hand of our God heavy upon us.

Vers. 21. And your ears shall hear a voice behind you, saying; This is the way, walk in it, when you turn to the right hand, and when you turn to the left.

The fruitfulness of the land, of which he spoke before, ought to be esteemed a good blessing of God. But behold here the chiefest cause of joy and gladness; to wit, when God vouchsafes to us the wholesome and sincere milk of the word (for our souls.) For there is no famine of bread that ought so much to affect us with fear and perplexity, as the famine of God's blessed word. And indeed look how much more precious the soul is than the body, so much the more ought we to fear that famine above all other famine: as also another Prophet tells us (Amos 8:11). Our Prophet then promises to the Jews a benefit, above all benefits the greatest. What is that? They shall now be fed with the word of God, which had been exceeding scarce among them before. The false Prophets I deny not will boast, that they also have the word; indeed with greater boldness many times than the faithful teachers themselves. They forsooth will be taken and held for good guides, even while they lead men into error, and at last, plunge them with themselves into everlasting perdition. But the word which shows us the direct way, comes of God alone. And yet if he did not therewith also promise to give ears to hear it, the word of itself should little avail us: for so he should indeed speak but to deaf ears, neither should we perceive anything but a confused sound.

When he says therefore that he will be behind us as a guide, we may thereby perceive, that God will not suffer his word to be spoken to us in vain, but will so work inwardly upon our judgments and affections, that they shall be bowed to a true and willing obedience. For all of us naturally are unteachable, so that we stand in need to be wholly reformed by the work of the Spirit. And therefore the word, shall hear, is of great weight in this place.

Now he compares God to a schoolmaster, who sets his scholars before him that he may the better teach them, and keep them in order: wherein undoubtedly, he shows the great affection and exceeding care which he has over us, in that he contents not himself to go before us, but also to watch us at every turn with his gracious eye.

Moreover, the Prophet shows, that those which follow God, shall never go out of their way. For by the verb exhortative, walk in it, he adds some relief to help our perseverance lest some difficulty or other might slacken our course, as it often falls out.

Objection. But that which he adds of the right hand and the left, may seem absurd, in regard that when Moses showed the people the way in which they should walk, he therewith also forbade them to turn either to the right hand, or the left (Deuteronomy 5:32 and 17:20). For that way is straight, and no man ought to seek out any by-ways. What might be the meaning of our Prophet then? Answer. I answer, he mentions the right hand and the left in this place, in another sense than Moses does. For it is taken here for all sorts of counsels which we ought to advise of; which are diverse in regard of the diversity of occasions that we meet with: and according as every one meets with sundry difficulties, and agreeable to his affairs and occasions, he is to take advice and deliberation.

Thus he calls right hand and left, all the actions of life whatever; to the end that in all our enterprises, we might have the Lord for our guide, and that we might put nothing in execution, till we have called upon his name, whether we turn to the right hand, or to the left. Hence we gather an exceeding comfort and consolation; to wit, that the Lord will be with us in our enterprises, and will direct our way before us, wherever we turn, provided that we willingly stray not out of that path which he has laid before us.

Vers. 22. And you shall pollute the covering of the images of silver, and the rich ornaments of your images of gold, and cast them away as a menstruous cloth, and you shall say to it, get you hence.

Hence it appears, that this direction which God will give to his Saints, shall not be in vain: for having abandoned their false worship, they shall give themselves to the true. And the Prophet plainly mentions their external profession of piety, when they shall make it appear to all, that they have renounced idols, and all idolatry. For seeing images are instruments of idolatry and superstition; therefore those who are truly converted to God, must needs abhor and detest them: indeed, and as much as in them is, profane and pollute them; as we read Jehu did, who profaned the altars of Baal, and made a [reconstructed: latrine] of his temple (2 Kings 10:27). Faithful princes and magistrates ought to follow his example, and such as have done the like, if they will give any true testimony of their sound conversion. I grant repentance has its seat in the heart, and has God for a witness of it; but we can discern it no way but by the fruits. And here under one kind, Isaiah comprehends all. For in general he touches one note of true repentance; to wit, when men make it appear, that they count all things contrary to God's true worship abominable.

When he says, that the idols are profaned, his meaning is not, that ever they were holy. For how can that be esteemed holy, which is erected to God's dishonor; which also pollutes men with the filthiness of it? But in regard that men (being besotted with a false opinion) attribute some holiness to them, therefore he says, they are polluted, and that they ought to be rejected and cast away as filthy things of no worth.

Also in calling them images of gold and silver; he shows, that the faithful cease not to abhor idolatry, whatever loss or disadvantage come to them thereby. For many are loath to abandon idols, because they think thereby they shall lose gold, silver, or some such like thing; and therefore had rather retain them, than to sustain the least inconvenience. Covetousness so holds and hampers them, that they think it safer wittingly to offend God, and to defile themselves with such abominations, than to lose the paring of this or that trifle. But we ought to prefer God's pure worship and service, before the most precious things in the world. Let us despise gold, let us cast pearls from us, and abhor whatever is dear to us, rather than to suffer ourselves to be polluted with such vile trash. In a word, there is not the thing to be named for price and excellency, which we ought not to esteem base and vile, when we are to overturn the kingdom of Satan, and to set up the kingdom of our Lord Jesus Christ, which consists in his pure worship. For thus shall we indeed make it manifest to all the world, whether the love of true religion has taken any place in our hearts, yes or no; namely, when having indeed shown our detestation against our own perverse ignorance, we be also provoked to put far away from us all pollutions and defilings.

Verse 23. Then shall he give rain to your seed, when you shall sow your ground; and bread of the increase of the earth; and it shall be fat and as oil: in that day shall your cattle be fed in large pastures. 24. The oxen also and the young asses that till the ground, shall eat clean provender, which is winnowed with the shovel and with the fan.

Again he shows by the effects, how desirable a thing it is to be converted to God; seeing this is the fruit of true repentance, that God will receive into his favor the repentant; and will so bless them, that nothing shall be wanting: indeed, rather they shall be satisfied to the full with all sorts of blessings. For as miseries and calamities proceed from the wrath of God, which we set on fire by our sins; so when he is at one again with us, all things fall out well, we are enriched every way; as we may plainly see in the Law (Deuteronomy 28; Leviticus 26).

He spoke before of the rain which should make the earth fruitful, but because he observed no order in beginning with earthly and temporal benefits, therefore he now adds to that doctrine which concerned the spiritual life, those things which appertain to the use of our natural and corruptible life. For although godliness has the promise both of this life and of that which is to come, yet in the first place it first aspires to the kingdom of God.

Here let us learn, that men do but lose their labor in tilling the earth, unless the Lord send his rain from heaven. It is he that must water the labors of our hands, and add increase to them, or otherwise we shall but tire and vex ourselves in vain. From his blessing only must our rain come, and to it must we ascribe the abundance of the fruits of the earth which from time to time we receive.

Let us further note that nothing shall be wanting to us, but we shall reap the fruit of our labors in most ample manner, if we convert to God. Let us also know that our sins make us often suffer want, because we by our own rebellion repel and beat back God's blessing. Let us no more then attribute the cause of famine and the barrenness to anything else but to our own unthankfulness. For the multitudes of people cannot be so great, but the earth will be able to nourish and feed them: but we shut up her womb by our misdemeanors, which without them would be opened to give us all fruits in abundance, so as we should live both peaceably and happily.

That which he adds of the cattle, serves much to set forth the goodness of God, for he sheds forth the same upon the very brute beasts. How much more think we will he do it upon men, whom he has created after his own image? Now we need not marvel that beasts ordained for the use of man do endure famine as well as their masters: and that on the contrary they fare well when God is favorable to men being reconciled to them, which the Prophet repeats and likewise confirms in the words following, in promising that oxen and asses shall eat clean provender. For this sentence is taken out of the Law: and the Prophets usually do so, that in the evil plight and death of cattle, we might behold God's wrath: and from the sight thereof might be stirred up so much the more earnestly and speedily to be at one with him, that our houses might be filled with his liberality.

Verse 25. And upon every high mountain and upon every high hill shall there be rivers and streams of waters in the day of the great slaughter, when the towers shall fall.

When the Prophets describe the kingdom of Christ they are accustomed to borrow similitudes from things appertaining to the life of man: for they could not otherwise express the true felicity of God's children unless they had done it by setting the same before us in the image of those things which are subject to our senses, by which men are accustomed to measure out a happy and flourishing estate. The sum then is, that such as obey God, and submit themselves to Christ their King, are happy people. But we must not judge of this happiness by the abundance of outward things, whereof the faithful many times have little enough, and yet cease not to be happy notwithstanding. But these kinds of speech are allegorical, by which the Prophet applies himself to our capacity, that by the things which our senses can comprehend, we might conceive somewhat of those things which are beyond our comprehension, which being of such an excellent nature, our understandings are too shallow to conceive the least part of them.

When he says the rivers in the mountains, it is further to set forth this overflowing of God's liberality, with which he would enrich his chosen. Waters usually issue not out of the tops of mountains, where nothing is seen but barrenness: I grant that valleys are moistened and watered with the springs; but you shall seldom see fountains in the tops of hills, yet the Lord promises to bring this to pass, however it seems a thing impossible: But by this phrase of speech he means that we shall be most happy who live under the kingdom of Christ, so as there shall be no place whatever but he will replenish the same with all sorts of benefits: Nothing so barren, but he by his goodness will make it fruitful, so as felicity shall abound in all places. Our eyes should see the performance of this promise if Christ might have the full government over us, for we should behold his blessing on every side if we obeyed him with a pure and perfect heart. All things would then fall out to our wish: the world, and the utmost bounds thereof should be subject to us: but because we are far off from such a kind of obedience, therefore we receive but a small taste of these benefits, and so much thereof do we enjoy, as we feel the growth of the new man in us.

By the day of the great slaughter, he signifies and sets before them another sign of God's favor. How? He will maintain those that are his in safety, against the rage of the enemy: and thus the Prophet goes about to procure credit and authority to his former prophecy: for otherwise it had been almost incredible, that poor banished exiles should have enjoyed so many benefits. He speaks here then of the slaughter of the wicked: as if he should say; The Lord will not only do you good in saving you, but he will also destroy your enemies.

All the expositors almost think the Prophet speaks here of the discomfiture of that wicked King Sennacherib, when he came to besiege Jerusalem: but when I weigh all things advisedly, I had rather refer it to the destruction of Babylon. For although there was a great slaughter when Sennacherib was with shame put to flight: yet this people was not at that time delivered. By this we are admonished, that we be not heartless, though our enemies be many in number, and have greater strength, fortresses, and more garrisons than we: for the Lord can easily destroy them, and yet conserve his Church, although for the time he suffers them to triumph and to have all things at their wish. Let neither their power nor rage daunt us then: neither let our hearts fail us, though we be but a small number: for neither their munitions nor fortresses, neither yet their fury nor pride shall be able to save them from falling into the hands of the Lord.

Verse 26. Moreover, the light of the moon shall be as the light of the sun; and the light of the sun shall be sevenfold, and like the light of seven days in the day that the Lord shall bind up the breach of his people, and heal the strokes of their wound.

The Prophet contents not himself to describe a usual or ordinary state of happiness, except thereto he adds somewhat that is extraordinary. For he says, that the Lord will work far above the order of nature, in this his liberality. We never read that the light of the sun was augmented, unless it were when it stayed itself in the days of Joshua, that he might have leisure to pursue his enemies (Joshua 10:13). Also in the days of Hezekiah, at whose request the dial went back ten degrees (2 Kings 20:11). But our Prophet alludes now to none of these miracles. No, more than that, he meddles not with the lengthening of the course of the sun upon our horizon; but of the augmentation of the light thereof to sevenfold more. For he shows what the state of the faithful shall be under the reign of Christ: otherwise, we know that the Lord makes the sun to shine, no less upon the wicked than upon the good: but the question is here, of such a felicity as the wicked cannot attain to. There is difference between God's liberality, which extends itself to all, and that which is only proper and peculiar to the faithful; as it is said in Psalm 31:20, Great are the benefits which you have laid up for those that trust in you.

Isaiah speaks of this particular favor: which that he might the better express, he takes similitudes from things common to every man's eye. And thus shows, that God will enlighten the faithful with such a light, that the beams of seven suns put together, shall be far inferior thereto. But to the end the sharpness of their miseries, with which this people were soon after overwhelmed, might not lessen the authority of this prophecy, he adds yet another promise; to wit, that God will (as a good physician) bind up, or heal the stroke of his children's wounds. From which it follows, that there was a necessity of this correction; that so by these rods, the people might be prepared to come to repentance: indeed, it was necessary that they should be bruised and broken, till they were in a manner brought to nothing.

He mentions their stroke then, to show that the wound shall be great; for the people resembled a body hurt with many wounds. If at any time then the Lord deals more roughly with us than he is wont, think, I pray you, upon these prophecies: for the Lord will bind up our wounds, which may otherwise seem mortal and deadly. Question: Now if any ask why the Lord deals thus severely with his children: I answer, Answer: we seldom profit in his fear, when he uses us mildly: for our vices are so rooted in us, and cling so fast to our bones, that they cannot be cut off, unless God whets his razor very sharp and keen.

Verse 27. Behold, the name of the Lord comes from far, his face is burning, and the burden thereof is heavy: his lips are full of indignation, and his tongue is as a devouring fire.

He foretells the destruction of the Assyrians, which were then the principal enemies of the Church. I grant the Jews had almost no neighbors that were borderers, but they were against them: notwithstanding in respect the Assyrians were the richest and mightiest of all others, the Prophet scarcely mentions any but them and the Babylonians, who had been monarchs over nations: although sometimes by a figure called synecdoche, the Chaldeans are signified under the name of the Assyrians.

By the name of God, he means God himself: but he uses this circumlocution, in regard the Assyrians and the rest of the nations served gods of gold and silver. For they mocked the Jews, as if they had worshipped a God in name only. Why so? Because they represented him not forth by some shape or image: as we read of a certain profane Poet, who used to say of them in scorn, that they worshipped the clouds, and a divinity that was shut up in heaven. See how infidels and profane persons judge of God according to their outward senses: but our Prophet brings the faithful to this name of God. As if he should say; This God which has manifested himself to you by his name; this God whom you neither touch nor see, shall come, and shall avenge the wrongs done to you.

From far.] He adds this by way of yielding or granting so much as it were to the idolaters. For as long as the wicked feel not the hand of God, they think him far off, and in the mean while deride the faithful, as if they trusted in vanity. The prophet therefore speaking according to the opinion of the unbelievers, shows that that same God whom they esteem so far off, shall come: or rather that he is already come, and is hard at hand. This he signifies by the particle Behold; which he opposes to the word far off: and therein admonishing the faithful also to pass over all impediments, that they may come to the hope of this promised redemption.

Now to show that God's name is not worshipped in vain nor without fruit in Judea, the Prophet sets before them his fearful power, which he will manifest for the overthrow of the enemies of his Church. For when he speaks to the faithful, he sets him forth gentle, loving, patient, slow to anger, and pitiful, to put life as it were into them: but to the unbelievers he proposes nothing but horrors and terrors. So that where the wicked tremble at the very naming of God, the faithful being allured by the sense of his bounty and goodness, do sweetly repose themselves under the shadow of his wings, and are not oppressed with such fears. Hence we are taught always to keep our hearts in a reverent awe of God, lest we find him such a one to us, as the Prophet here describes him to the wicked.

Where he says, the burden of the Lord is heavy to bear, his meaning is, that God will bring such heavy calamities with him when he comes, that the wicked shall sink under them: for by this weight, he understands the strokes which they shall receive. He also expresses the same thing in mentioning the lips and tongue. Question: But why did he rather name them than his hands? Answer: Surely the wicked mock at all the threatenings which are published to them out of God's word, and esteem whatever the Prophets say, no better than fables. But they shall feel one day to their cost that this sound which proceeds out of God's sacred mouth is no vain word, neither yet a thunder which only strikes the ears, but they shall in the end feel the force of this word which they have despised.

Verse 28. And his spirit is as a river that overflows up to the neck: it divides asunder to fan the nations with the fan of vanity, and there shall be a bridle to cause them to err in the chariots of the people.

He goes on with the denunciation which he began in the 27th verse, as if he should say, The Church indeed must pass under the rod, yet so, as the Assyrians in the end shall utterly come to nothing. For he says, that they shall be swallowed up of the Spirit of the Lord, which he compares to a deep river. Others take the word Spirit for Breath, so as it should be an allusion to the whirlwind, or to some boisterous tempest. In the next place he uses the similitude of a fan, which is very frequent in the Scriptures; and says, that he will fan the Assyrians to shake them out, and to scatter them. For this cause also he adds the word vanity, that is to say, an unprofitable Fan, which cannot retain or keep anything, but loses whatever is put within it. For we know God is accustomed sometimes to sift and fan his own dear children, but it is to gather them into his floor as good wheat.

The third similitude is taken from a bridle, whereby the Lord uses sometimes to tame the pride and fierceness of the wicked: in a word, to show that he is their Judge. I deny not but he also bridles and curbs his servants and children, but it is to bring them to tractableness: for the wicked, he reins them up so hard that he tumbles them into perdition, and that is the meaning of this clause where he says it is a bridle to cause them to err. For fierce horses are tugged this way and that way by their riders; and the more they wince the more they spur them: God likewise keeps the wicked short, and handles them so roughly, that they err at every blow he gives them, as David well describes it (Psalm 32:10). Now the end of these similitudes is to teach us, that there is no dallying with God. For although he forbears us for a time, yet at the last we shall prove the Prophet's words true, to wit, that his spirit or breath shall be enough to swallow up the wicked, and suddenly to consume them, no less than if a flood had passed over their heads. To conclude, seeing he shows that the nations were to be fanned in the fan of vanity, let us fear lest if the Lord find nothing in us but chaff, he also cast us upon the dunghill. Note also the difference between the children of God and the wicked, both are chastised alike, but yet diversely. How so? The one to be kept and preserved as pure gold, the other as dross to be burned up and consumed.

Verse 29. But there shall be a song to you as in the night when a solemn feast is kept: and gladness of heart, as he that comes with a pipe to go to the mount of the Lord, to the mighty one of Israel.

He shows that all the evils with which he threatened the Assyrians should turn to the salvation of the Church. Why so? Because God would no less severely punish the injuries done to his children than if they had been done to himself. And thus he sets forth his fatherly love and his inestimable good will towards us, in that he vouchsafes to take arms even in his own person as it were for our defense. From where we may gather that all the menaces so frequent in the holy Scriptures serve much for the consolation of the faithful.

In the next place he says that this shall be a holy song, and compares it to those that were used in solemn feasts: the rather to stir the faithful up to thanksgiving, and to teach them how to order their joy and rejoicing. For it is not enough to rejoice, unless our joy be directly in the Lord, whose glory should always be the mark and end we aim at therein: otherwise, our joy should neither be good, nor acceptable to him, but rather profane and vain.

Now because the Jews began their feast days at the sun setting, and therefore began to celebrate them as soon as it was evening, he says that this song shall be as in the night. And he yet further expresses the manner of their joy; to wit, that they shall not leap nor skip after the custom of profane persons; but shall lift up their hearts to God, resting in him alone, whom they shall acknowledge the sole author of all benefits.

By the mount, he means the Temple which was built upon it. He calls God the strength of Israel; because the Jews received their redemption from his outstretched arm; as also because they dwelt in quietness under his mighty protection: herein advertising them that they could have no safety for the time to come, but by putting their trust in his strength. For alas! as soon as we persuade ourselves that we have any strength of our own, we immediately bereave God of this title; which indeed, none but the humble and meek can give to him, who are stripped of all their own strength and power.

Verse 30. And the Lord shall cause his glorious voice to be heard, and shall declare the lighting down of his arm, with the anger of his countenance and flame of a devouring fire, with scattering and tempest, and hailstones.

He confirms that which he said before of the judgment of God against the Assyrians, and describes it under a figure, as he and the rest of the Prophets are wont to do. For while God seems to hold his peace, and punishes not the wicked immediately, either we think he sleeps, or that he wants sufficient power: and thus we are distracted with various and doubtful thoughts. And although he shows us some one example of his judgment, yet by reason of this sottishness, or rather unthankfulness, which naturally possesses us, we wittingly put a veil between, by one device or other, to darken the glory of God. For either we attribute it to fortune, or to the policies and subtle inventions of man's brain: so as we will never in good earnest ascribe the same wholly to God, unless he constrains us to it by force. This is the cause why the Prophet contents not himself to have once affirmed that God's vengeance should fall upon the Assyrians, but also in this place is diligent to paint out the same in lively colors, repeating the same thing with greater vehemence.

His meaning is then that this destruction of the enemy shall be so famous that men shall be constrained to hear the voice of God: that is to say, to acknowledge his judgments, and to confess that this desolation indeed was from his hand, even as if himself had uttered the same from heaven with his lively voice in all men's hearing. The sum is then that the matter shall be so evident that all shall confess this destruction came from the mouth of God; to wit, from his ordinance.

He begins with the voice of God, to the end we might know that he governs whatever is done in the earth. And therewith he extols the efficacy of his doctrine, in which the people were to rest, till it should bring forth these effects in the appointed time. But for as much as the effect immediately follows this ordinance and voice of God, therefore the Prophet adds, the lighting down of his arm. For these two things must always be joined together, it being unlawful once to imagine that God is like to men, who suddenly taking a thing in hand, in the end leave it unperfected. No, look what he ordains, that he executes: for his hand or arm is never separated from the words of his mouth. On the contrary, he never does anything rashly, but that which he has ordained before: so as all the crosses which he sends, are so many documents to us of his equal and just dealing.

In the end of the verse, he sets forth this vengeance of God under figures; that by the horror thereof, the Jews might raise up their faith on high with so much the more courage: for it was a great consolation to them (notwithstanding the sharp scourges which they felt) to know that their enemies soon after should drink off this cup, even to the very dregs. But away with the dreams of the Rabbis, who from this place gather that the Assyrians were indeed smitten with thunder; for such a conjecture is most frivolous. The Prophet keeps his ordinary course, and by these similitudes describes God's fearful judgments, in regard that we are too slow; yea altogether unfit to comprehend them. Therefore to awaken our dullness, we had need to hear of devouring fire, of thunders, floods, and deluges of water: which because they are things abhorring to nature, they usually touch us the more to the quick: in which respect the Prophets do the more willingly draw their similitudes from them, to the end we may apprehend the fearful revenging hand of God against the wicked.

Verse 31. For with the voice of the Lord shall Ashur be destroyed, which smote with the rod.

He adds this for two causes: first, to show why the Assyrian was to be broken. For seeing he behaved himself cruelly and savagely towards others, it was good reason he should receive like for like. This we know is the usual course which God takes with tyrants, as our Prophet will tell us, Chapter 33: "Woe to you that spoiled, when you were not spoiled, &c." Secondly, the Assyrian's power seemed too great to be vanquished. But although he was every way so well fortified, that he was not only able to defend himself, but also to annoy others; yet the Prophet tells him, God's only voice shall shake him in pieces. By this we may learn, how vain the confidence of the wicked is, who have nothing to trust to but their outward forces; altogether despising God, as if they were not liable to the strokes of his hand. But the Lord needs no better weapons than his voice to scatter all their munitions; for he will consume them with the very beck of his countenance. Neither are we to doubt but the Prophet also meant by this means, to withdraw the senses of the faithful from looking to these helps, lest they should stand to inquire how it might come to pass, but should only content themselves with God's promise, who is of power sufficient to execute his counsels as soon as he has spoken the word.

Vers. 32. And in every place that the staff shall pass, it shall cleave fast, which the Lord shall lay upon him with tabrets and harps: and with battles, and lifting up of hands shall he fight against it.

His meaning is, that the Assyrians will try all means to flee from God's hand, but all in vain; for it shall pursue them wherever they shall turn them, be it forwards or backward. Touching these words of the staff digging; I willingly consent to their opinion, who think it to be a similitude taken from those that have laid on so long, till the traces and prints thereof appear a great while after: as if a whip or staff had been let into the flesh. Unless any had rather understand that the plague should cleave fast to the backs of the Assyrian, even as a foundation is laid fast into the earth. For that which is not rooted in the ground, may be taken away and transported to another place: but he shows that this staff shall cleave so fast, that there shall be no removing of it; neither shall any be able to pluck it away. For God suffers the weight of his wrath to fall upon the reprobates which utterly overcharges them: and lest they might dream of any starting holes, the Prophet cuts off all hope thereof in this word every place. For so ought the text to be resolved; to wit, wherever the staff shall light, it shall cleave fast.

When he mentions the tabrets, it is to show, that the issue of the war shall not be uncertain, as it is when forces are of equal strength; but his meaning is, that the Lord shall have the victory. Why so? Because he shall no sooner undertake the war, but he brings that with him that shall do the deed. For tabrets, harps, and hands lifted up, do signify the joy which they make that have gotten the conquest, while they cry, victory, victory.

Some refer that to the host, which he adds in the feminine gender, shall fight against it: but the truth is, he meant to express a greater thing than it; to wit, Babylon, the head city of the kingdom, opposing it to Jerusalem, which he had noted out before by a like relative, verse 29. From where we may gather, that the wicked must needs be consumed at the last, notwithstanding the great show of means which they have to escape the same: for whichever way they turn them, or wherever they flee, yet the staff of the Lord shall pursue them, yea and cleave fast to their backs: they shall never be able to shun his hand, nor beat back his blows.

We also are now and then corrected by this hand of God, but his blows shall not always cleave to us; our wounds shall be mollified and eased, and our sorrow shall be turned into joy. Moreover, the Lord so fights against the wicked, that they are not able to make their party good, nor yet gain anything by their resistance. He fights with them, but as one that is sure of the victory before he gives the first blow: sometimes he gives them a little scope indeed, but he takes down their pride whenever it pleases him. If we then fight under his ensign, we may assure ourselves of a prosperous victory: for under his leading, we shall be safe from danger, and shall have certain hope of conquest in the end.

Vers. 33. For Topheth is prepared of old: it is even prepared for the King: he has made it deep and large: the burning thereof is fire and much wood; the breath of the Lord like a river of brimstone does kindle it.

Isaiah continues his description of God's severe punishments, wherein he shows, that the wicked shall not only have their portion of plagues in this life, but shall be vexed with it for ever and ever. Why so? Because hell is prepared and made ready for them; not for the poorer sort alone, but for those in great places, even for kings and princes. By Topheth, no doubt he means hell: not as though we should imagine there were some place where the wicked are shut up after their death as in a prison, there to suffer the torments which they have deserved: but he thereby signifies their miserable condition and extreme torments. In the book of Kings, this word Topheth is taken for the place where the Jews sacrificed their sons to Moloch (2 Kings 23:10), of which Jeremiah also makes mention (Jeremiah 19:6). Now this place was destroyed by Josiah, in regard of the horrible murders and superstitions which were there committed.

For my own part, I am out of doubt that the Prophets meant to apply the name of this place, to those exquisite torments which the wicked endure; to the end the faithful might shudder and shake at the only hearing of it: as also that every one might learn to have idolatry in the greater detestation.

This very etymology agrees to the word Hell: for the valley of Hinnom was taken for hell itself, because of the execrable sacrileges which were there committed. Now because we think the wicked shall escape scot-free, when we see them prosper and have all things at their wish, the Prophet to take away this conceit, says, that before yesterday, that is to say, from the foundations of the earth, the Lord has foreordained what punishments he will inflict upon the ungodly. For however this decree be hidden from us for a time; yet it is stable and immovable. Let us not then judge of the estate of the wicked by outward appearances, but let us wait upon our God, who will take them tardy well enough in mischiefs which they plot, and that in his appointed hour. In the mean while let us not be overly hasty to think God has forgotten to be just, for he concluded that which he meant to do, and that long before we had ability to think of it: neither can we possibly be so swift in wishing the speedy cutting off of the wicked, but the Lord has prevented our thoughts and desires long before, because he has concluded in himself from the beginning what pains and torments he will lay upon them.

Some think this place should answer to that in the Hebrews, Christ yesterday, and today, etc. (Hebrews 13:8). But for my own part, I simply oppose yesterday here to our thoughts, to the end we should not take ourselves wise enough to foresee and prevent God: for none of his counsels are conceived rashly, but were established and grounded in himself from all eternity. Now he speaks as I have already said of the torments to come, wherewith the wicked shall be plagued; besides those which are inflicted upon them in this life. In which regard we may justly wonder how the Sadducees should be so besotted and blockish as to restrain the rewards and due punishments of sins to the afflictions of this life present, as if God's judgments reached only to this life present. For thus, the phrases of speech which follow would not agree to bodily and temporal punishments: and the name of Topheth taken by a figure, should only extend itself to some extreme curse of God.

Now he shows that even kings themselves (whom men commonly think to be privileged in regard of their majesty and power) shall not be exempt from this punishment. Their greatness dazzles the eyes of the simple, but this shall be no shelter to keep them from God's just avenging hand in plaguing them according to that which they have deserved. He says, they shall be cast into a deep place, to give us to understand that they shall be safe enough for ever crawling out from there. He also calls Hell large to teach us, that whoever they be that consult together in mischief shall perish, although their number be infinite: for the Lord will not grow weary in punishing them, neither shall he be constrained of sufficient room to shut up all his enemies in.

His heap is fire.] Under a figure he speaks of the ruin of the wicked, because we cannot otherwise sufficiently comprehend the same: as on the other side, without some borrowed speeches, we were not able to conceive of that blessed immortality which is reserved for us in heaven: by such similitudes these things must be applied to our senses. From where it appears how fondly and ridiculously the Sophisters deal, who go about too subtly to dispute indeed of the nature and quality of this fire, and busy their brains very much to make it appear what it should be. But let us reject such gross imaginations, seeing we know that the Prophet speaks here figuratively, as hereafter we shall see that to this fire he joins the worm that never dies (chapter 66:24).