Chapter 31
Vers. 1. Woe to them that go down into Egypt for help, and stay upon horses, and trust in chariots because they are many, and in horsemen because they be very strong: but they look not to the holy one of Israel, nor seek to the Lord.
He now returns to that which he handled in the beginning of the former chapter: for he lifts up his voice again against the Jews, who were accustomed when they were in any danger to flee rather to Egypt for succor than to the Lord. We have declared before why this was so displeasing a thing in God's sight. And to be short, there are two reasons why the Prophet does so sharply reprove this sin. First, because it is impossible we should put our trust in creatures and in God together, touching the means of our safety: for as soon as we once fix our eyes upon them, it follows by good consequence that we therewith turn them away from God. Besides, God had strictly forbidden them to make any contract or league with the Egyptians. Thus there was rebellion mixed with a disloyal confidence, as if they meant wittingly and willingly to provide for their own welfare, by despising and forsaking of God. It behooves us therefore to consider from where this sin sprang if we would understand the Prophet's meaning aright.
Here is a second reason which is more particular (which we have touched before) why the Lord would not have the Jews to be acquainted with the Egyptians, to wit, lest so unlawful leagues might in the end abolish the memory of their deliverance out of Egypt; as also lest they should mar and corrupt themselves with the superstitions and idolatries of the Egyptians. But these reasons could bear no sway with them: God's forbidding of them could not hinder them from running down to their confederates, providing a buckler thereof to run against the hand of God. In which respect it is no marvel that our Prophet is so earnest in rebuking of them for so monstrous an outrage. Their very going down into Egypt simply considered in itself deserved a sharp reprehension, because God had forbidden them so to do (Deuteronomy 17:16, 28), but the offense was much more intolerable through a false trust they had in bereaving God of that glory which appertained to him, to give it to mortal men.
Now that he might the better show how God was robbed of his right by this their fact, he not only accuses them that they leaned and stayed themselves upon the Egyptians, but also he reproaches them on the other side, that they looked not to the holy one of Israel. From where we may more evidently perceive the cause therefore Isaiah does so sharply tax this disloyalty of the Jews. For otherwise the Lord forbids us not to use lawful means; as bread, and other sorts of meats, which he has appointed to serve for our use. And thus if a man being in danger, shall seek those helps which are not forbidden, but ordinary and lawful, such a one deserves no reproof, if so be he therein derogates nothing from God's power. But it is utterly abominable and damnable, if we suffer ourselves so to be entangled in these outward helps, as thereby utterly to neglect seeking to God: and in distrusting his gracious promises, to desire to trust in unlawful means.
The word to look, signifies often in the Scriptures, this trust and confidence; because we are wont to look wishly towards them, from whom we look for succor (Acts 3:5). To be short, we are here taught to put the trust of our salvation in none but in God alone: that so wholly resting ourselves upon his promises, we may go with boldness, and ask whatever is to be desired. He permits us lawfully to use all things which he has ordained for our good; yet so, that all the powers of our souls do stay upon him alone.
In calling him the holy one of Israel, he sets forth the frowardness and unthankfulness of this people, that being received into God's faithful protection, they cared not to contemn so gracious a protector and guardian of their salvation, but chose rather to run after the lusts of their own hearts. In adding forthwith the name of God, he shows that they could not be kept in awe, neither by the power nor goodness of so loving a Father. Now since it pleases him at this day to allure us by no less favorable kindnesses to come to him, we shall play the rebels egregiously, if we look any other way, or if we refuse to rest in him only. Whatever it is then that turns the eyes of our minds from looking directly to God, shall be the same to us as Egypt was to the Jews.
Vers. 2. But yet he is wisest. Therefore he will bring evil, and not turn back his word: but he will rise against the house of the wicked, and against the help of them that work vanity.
Where he calls God wise, he adorns him not with a perpetual epithet, but taxes the craft and subtlety of those whom he saw to please themselves in their wisdom more than was fitting. He told them a little before, that they dug deep to cover their counsels, when by their close and secret practices they thought to flee; and yet to blur the eyes of the Lord. Now in taunting wise he derides their folly: as if he should say; No doubt but you thought yourselves to be jolly wise men in so doing: indeed, but you have to deal with a God that has wisdom also to espy your plots well enough. Wherein he secretly taxes them for such as imagined that God could not charge them with anything, or as if he had been one that was utterly unacquainted with their doings. In a word, it is as much as if he should have said; What will become of this goodly wisdom of yours in the end; will it bereave God of his Spirit? Nay, contrariwise in reproving you for your deceit and vanity, he will show by the effects, that he catches the wise in their craftiness (1 Corinthians 3:19).
Hence we may gather a doctrine that is well enough known; to wit, that whoever they be that cover their doings by crafty and close practices, shall be so far off from benefiting themselves any thing at all thereby, that they shall so much the more inflame the just displeasure of God against them. An evil conscience always flees from the judgment of God, and seeks out corners wherein to bury itself (if it were possible) out of his sight. The wicked devise many ways to defend their sins, and to make their part good against God; pleasing themselves in their wisdom and subtleties, albeit in so doing, they have no cloak or mask to hide themselves under that is of any value. Others being blinded with their own greatness, are bold to despise God and all his threatenings. And therefore when the prophet says, that God is wise also, he touches the sore to the quick, to the end they might nourish no such good conceit of their crafty devices, as if they could thereby overreach the Lord.
Now in regard they were unworthy that Isaiah should stand over-long to plead the case with them: therefore he tells them flatly, that God has store of arguments ready to snare these politic heads withal. For first of all, they imagined that God took little or no heed how things went in the world, because they, forsooth, were left to sink or swim (as they say) in the midst of so many dangers. And secondly, they esteemed his menaces to be nothing else but so many scarecrows. Taking it as a thing granted therefore, that it was lawful for every one to provide for his own safety: from here sprang this headiness to run any way; and that boldness to be still plotting new devices. The Prophet shows then that God will avenge the wrongs which were done to him, and that all things are in a readiness for the execution thereof: moreover, that his word could not be violated or overthrown by any devices nor subtle practices of men.
He calls them workers of vanity, because they endeavored to fortify themselves against God's vengeance, with a vain and unlawful defense: that is to say, with the help of the Egyptians. In the first clause of this verse he seemed after a sort to yield them the title of wise men, because he opposed thereto the wisdom of God: but now having dispersed their mists, he discovers to the whole world their just shame and reproach. Hence we are taught, that it is safest for us to renounce our own reason, and to subject it only to the will of God. Why so? Because there is no stability nor steadfastness at all in the plottings of unbelievers: no, they rather wittingly incense and provoke God's wrath to burn against them by these their witty devices.
Verse 3. Now the Egyptians are men, and not God; and their horses flesh, and not spirit: and when the Lord shall stretch forth his hand, the helper shall fall, and they shall altogether fail.
It seems that Isaiah utters nothing here but that which every one knows, neither would any man stand to call the truth thereof into question. For who would be so mad as to affirm either that the Egyptians were God, or to deny that they were men? This was out of controversy; and therefore every one would willingly assent to it for the general. But to come to particulars; there, they were so blockish, or stood in such a hesitation, that they called that truth into question, of which before they were fully resolved.
Thus they grew proud, taking themselves to be no more men; and that they might utterly free themselves from yielding obedience to God. For this cause we are often admonished in the holy Scriptures, not to trust in man, because nothing is more vain than he (Psalm 146:3). Cursed be he (says Jeremiah) that trusts in man, and makes flesh his arm (Jeremiah 17:5). Yet we see that all, none excepted, determine and conclude of matters in themselves, as if they were able to bring their designs to pass a hundred years after, which they have plotted in their brain: yes, as if they could rule both heaven, earth, and seas, and could govern all things even as they pleased. Seeing there is such pride in all of us, let us not marvel that the Prophet proclaims, that the Egyptians are not God, but men. For the Jews attributed to them, what appertained to God. What is that? Even the protection and safeguard of the Church; which he so reserves to himself, that he will have none to meddle with this office. Isaiah does therefore tauntingly tax the Jews in this place with the contempt of God, and their false confidence with which they were puffed up.
And thus we may see how great difference there is between God and men. Men can do nothing of themselves, but so far forth as God shall give them power. Come we to speak of the nature and excellency of man, we may well praise the great graces which he has received of God; but oppose him once against his Creator, then must he be accounted less than nothing. For is it possible to attribute anything to man, but we shall thereby take so much honor from God? This is the cause why we can never consent to the Papists, when we come to dispute of the cause of our salvation, of free will, and of the dignity of merits and works: for inasmuch as man and God, are in these things opposed one against the other, it must needs be, that whatever is attributed to man, is taken from God. But they divide the stakes in such wise, as they give part to God, and part to men: we on the contrary affirm, that the sole and whole cause of our salvation, ought to be attributed to God: as also, that it cannot be given to any other, but we shall therein commit most abominable sacrilege. In a word, let us know that in this opposition, nothing can be left to man which is worthy of any praise.
By the word flesh, he means imbecility and weakness: for what is in flesh but only corruption? He speaks of horses, but the same or the like weakness agrees also to the Egyptians. As if he should say; They and all the forces they can make, are not worth a rush. For albeit the Egyptians had a soul as well as a body, yet because they were earthly creatures, and dwelt in houses of clay, they must come down. As if he should say; I am sure you have no spiritual nor celestial power. To which purpose the Prophet says (Psalm 146:3), Trust not in Princes, nor in any child of man: for his breath departs, and then all his thoughts perish.
Now albeit this word flesh, properly belongs to horses; yet it is no marvel if men be sent to take a view of the rottenness thereof, there to learn their own transitoriness. But from the threatening that is added, to wit, that this wickedness shall not go scot-free; we may learn a general doctrine. For the Lord will not endure to have that given to the creature, which belongs to himself: nor, that any should repose that trust in men, which ought to be reserved for him alone. He threatens then as well those which should give their succor, and should be the cause of this vain confidence, as those which should be succored, and should stay the hope of their safety thereupon. Now if the Lord cannot abide this perverse trust, as touching things belonging to our temporary salvation; how insupportable are those, think we, who to obtain eternal salvation, forge diverse trusts, according to their own fantasy? For in so doing, they exalt the power of men, to set it up in the place of God.
Vers. 4. For thus the Lord has said to me; As the lion and the lion's whelp roar after their prey; against whom if a multitude of shepherds lift up their voice, they will not be moved, nor will humble themselves at their cry: so the Lord of hosts will come down to fight for mount Zion, and for the side of it.
The Prophet adds this verse, to show that the Lord is not minded to leave his [illegible] punish the Jews for their wickednesses, and chiefly for their Idolatry; so God also promises that this enemy shall be cut off when they shall cease to sin and to serve Idols. Thus we see that our obstinacy is the cause why the Lord adds plague to plague, and doubles his blows in pursuing us more and more. For we still give him new occasions of inflaming his wrath against us. If we desire that God should strike us more softly, and that our enemies might at once be destroyed and never trouble us more; let us study by newness of life to enter into his favor again, for he will by and by lay down his rods, and take away the force and power of our enemies that they shall not hurt us.
When it is said that it shall not be by the sword of man: the Prophet thereby means that the deliverance of the Church is the peculiar work of God: giving the Jews to understand, that albeit there appeared no help in earth, yet God's secret power should be sufficient to redeem them. Are our enemies confounded then; is their force repressed? Let us know that this proceeds from the hand of God. Indeed he repels the force and fury of the wicked in diverse ways; but it is his only hand notwithstanding whereby the Church is saved. For he so works by human helps, that yet he keeps his chosen after a wonderful and extraordinary manner, as may be seen even since the beginning of the world: and it is no less easy to perceive it now, if we were not hoodwinked. And yet this hinders not, but the Lord may employ some of his servants in the deliverance of his Church, but so, that still his own hand especially shines in such a work.
We know this prophecy of Isaiah was fulfilled when the host of the Assyrians was discomfited, and when Sennacherib fled. For men commonly see not God's hand therein, but the Lord manifests his power to the end we might know that he is the deliverer of his Church. And when he freed Jerusalem from the siege which was after laid before it, he did therein as in a glass present also to the Jews an image of their spiritual deliverance. It is he alone then which will destroy our spiritual enemies. In vain therefore shall we seek other helps and remedies, and in vain shall we rest upon our own strength which is nothing: for we shall never overcome nor be conquerors but by the leading and help of our God.
His young men.] His meaning is, that the Lord will so manifest his might against the Assyrians, that the hearts of young men which are wont to be courageous shall quail and melt as wax. For inasmuch as young men have less experience than those that are old, they are more rash and headstrong. But the Lord will easily cool their heat when the hour is come in which he will deliver his servants. This is the cause why Isaiah made special mention of young men, as if he had said, the flower, or strength.
Vers. 9. He shall flee for fear into his fortress, and his Princes shall be feared with the banner, says the Lord who has a fire in Zion, and a furnace in Jerusalem.
Now he speaks of Sennacherib, who being swallowed up with fear, should shamefully flee into his fortress in Nineveh, as into his nest. He adds, that his Princes who should encourage the rest of the soldiers, shall be so surprised with astonishment, that they shall neither dare to take up their weapons, nor to join issue, as they say, but shall flee the Standard. To conclude, he shows that he is God's Herald to proclaim this Edict, that the Jews might in no wise doubt nor dispute of the event as they were wont: as also that they might not afterward forget so great a benefit; neither attribute it to fortune.
In the end of the verse, if we read as some translate, Whose fire is in Zion, the sense will be, that God has a power of fire to devour his enemies. Notwithstanding I think the relative Asher is superfluous: or ought to be translated in the nominative Qui, because God is properly called fire, in respect of the Assyrian whom he will consume. Now because he speaks of fire, some refer it to the Sacrifices: but this interpretation is far-fetched, neither has it any good ground. For my own part I doubt not but his meaning is to say, That the Lord has a fire to consume the Assyrian, or that God himself is as a fire, so as he closely compares the Assyrian to straw, or stubble.
He also says, that this fire is kindled and maintained in Zion, and in Jerusalem, that is to say, in the midst of his people, to show that the wicked shall not escape unpunished, for persecuting the church of God. For they shall one day feel him their Judge, who stands in the midst of his church, which for the most part is thought to be destitute of all help. The sum is, that God's vengeance is prepared for the wicked which have not ceased to molest his people, and that the Lord will not revenge for his own sake only, but for his elect's sake also. Let us rejoice in this consolation, and however we seem destitute of succor and exposed to all dangers, yet let us evermore assure ourselves that our God will be as a consuming fire against our adversaries.
