Chapter 46
Vers. 1. Bel is bowed down: Nebo is fallen: their Idols were upon the beasts, and upon the cattle: they which did bear you were laden with a weary burden.
Isaiah continues forth his former argument; for we must not stand over-strictly upon the dividing of the Chapters, in regard they were not always aptly observed: but we are rather to consider of the sentences which cohere very well, as I have said; notwithstanding, if any had rather have it the beginning of a new Sermon, in regard that he forthwith speaks of the ruin of Babylon, I do not much contradict him. Bel and Nebo, were Idols which the Chaldeans worshipped, and it is very likely they were their chief patrons, for Idolaters always make choice of some principal gods, under whose protection they think to be safe. We may also conjecture that this Nebo was an inferior god, added to the great god Bel, as Mercury was to Jupiter. And under the names of these two the Prophet also comprehends all other Idols, foretelling by the spirit of prophecy that all the abominable Idolatries and superstitions of the Gentiles should be abolished, when God (having subdued the Idolaters under his feet) shall in triumph lead them captives, for then it should be manifest to all that he was the just avenger of his Church. The Chaldeans proudly boasted of the protection they had under their false gods; but the Prophet refutes this vain confidence, saying, that the God of Israel will not content himself only to root out the profane people, but will also overthrow all their gods to their utter shame and disgrace.
And therefore he says, that they shall be borne upon mares, in regard they should be thrown into some cart, or other to be transported and tumbled upon heaps together as it pleased the carters to dispose of them: that is it which he signifies by the word put down, because the soldiers should lay all the gods on heaps which were so highly advanced before. And no doubt but this was accomplished when the Medes and Persians took Babylon: for the Monarchy being translated to them, these Idols also were taken away as part of the spoil. Now however Isaiah prophesied these things in respect of the Babylonians, yet doubtless he specially aimed at the coming of Christ in the flesh, at whose appearance all Idolatries and superstitions should be abolished. For when his kingdom is once established, all Idols forthwith fall to the ground, for it is not possible that false religion and superstitions can stand with his true knowledge: he expels all darkness by his brightness, so as he leaves no room neither for the false gods, nor any of their services: for what communion has light with darkness, or Christ with Belial? as Saint Paul says (2 Corinthians 6:15).
But with all we must observe that the Prophet respected the time in which the Jews were held prisoners: for they saw the Chaldeans perfume their Idols, and attributed to them a sovereign power, as if the issue of all things had been at the beck of these puppets, and in the mean while they scorned the God of the Jews, as if he had been insufficient to defend his people, (or if he were) yet that he did not much regard them. He shows then that there shall be such a change, that the gods of the Chaldeans which were highly exalted should fall, and that the true God who seemed to be thrown to the earth shall be exalted, and shall revenge the outrages done to his servants.
Vers. 2. They are bowed down, and fallen together, for they could not rid them of the burden, and their soul is gone into captivity.
The Prophet derides the vanity of these goodly gods, who had neither strength nor motion, neither were they able to stand upon their feet, nor to defend themselves, seeing the poor beasts were fain to carry them. Here is a close opposition then between their Idols, and the true God, who stands in no need of any help at all. But the Prophet to their further disgrace adds, that the mares (whereof he speaks in this verse) were bowed down with the burden, of which they would gladly have rid themselves. And thus these false gods, after they suffered their worshippers to be deprived of them, were now become troublesome to the poor brute beasts.
Their soul.] It is a Hebrew phrase; by which the Prophet mocks these gods who had neither sense, nor any understanding at all. He speaks it then by way of contempt against the vain and dumb Idols; to wit, that they and their soul were led into captivity.
Object. But let us see if this may not as well be retorted upon the true God, whose Ark was taken by the Philistines (1 Samuel 4:11), which was the sign of his presence: for thus it seemed, that the Lord himself was in a manner led prisoner.
The answer Ans. to this objection is easy. For however the Lord meant that the Ark should be a testimony of his presence, yet he forbad the Jews to rest in it, but commanded them to lift up their eyes to heaven, and there to seek and adore him: for as he is a spirit, so meant he always to be served spiritually. The Ark then was not worshipped in God's stead, but was a sign by which the people were led as by the hand, to set their affections on things above, even upon the Lord himself: contrariwise, the Gentiles doted only upon their puppets, and attributed to them a divine power. We may also affirm, that the Philistines were at last well scourged for their presumption; so as they felt how they had to deal with the true God (1 Samuel 5:7).
Object. But this answer may seem insufficient, because the Lord suffered his Ark to be in contempt for a time, as it plainly appears by the course of the history: Ans. (1 Samuel 5:6). Thus then the true solution is; that however the Lord communicates himself with us by signs and sacraments, yet he will be sought of us in heaven. Moreover, himself had foretold by memorable prophecies, that the Philistines in their conquest led him not prisoner, but that he willingly exposed his Ark as a prey to his enemies, to avenge him of the wickednesses of the people. Also when the Temple was destroyed and burnt, and the vessels carried into Babylon, the Jews could not be ignorant but the same God which they had worshipped in Jerusalem, was the author of this chastisement, in regard he had so often foretold that by his Prophets, which then came to pass.
Vers. 3. Hear you me, O house of Jacob, and all that remain of the house of Israel, which are born of me from the womb, and brought up of me from the birth.
The Prophet here elegantly shows what great difference there is between the true God and Idols: for he said before, that the gods of the Babylonians should be carried on carts, and drawn by beasts, because they were dead stocks: here he attributes a far higher property to the God of Israel; to wit, that he carried his people, as the mother carries the child in the womb; which being born, she always carries in her bosom. Now he calls the Jews to give ear, that they might make answer from their own experience; for they ought to be the more affected, in regard they had felt by the effects, that God had continually supported both them and their burdens. He uses a very fit opposition then, and from the former words thus concludes; Acknowledge and confess indeed that I am the true God, and in nothing like to Idols, which are vain things, and dead burdens: add also, that in regard of my continual benefits, which I have never ceased to pour on you from your birth, you cannot be ignorant, but must needs know the greatness of my power. For the Lord is not only powerful for himself, but extends it to all his creatures, that we might truly feel the efficacy thereof.
Which are born of me from the womb.] This similitude, by which God compares himself to a mother that bears her child in her womb, is very fitting for his purpose. Now he speaks of the time past, in which he began to give to his people testimonies of his grace: unless any had rather expound these words more strictly; to wit, that God has in mercy advanced them, and borne them in his arms as a child born of his mother (Psalm 22:9-10). But because God began not only to be a nursing father to this people from their natural birth, but also begat them spiritually; it is not amiss to extend his speech even to that, to wit, that they issued as it were out of God's womb, into newness of life, and to the hope of the eternal inheritance.
If any object that God is everywhere called a Father (Jeremiah 31:9; Malachi 1:6), and that this title properly belongs to him: I answer, that God's love is so incomprehensible to his Church, that all the similitudes in the world are insufficient to express the same. For it is a thing that has many branches, indeed infinite and unmeasurable; so as if all the benefits that witness true friendship, were gathered into one, yet this affection, for the greatness of it, far exceeds all that can be thought or spoken of: there is no similitude therefore that can express his inestimable love.
If we only understand it, that from the time God begat them, he has borne and tenderly nourished them in his bosom: this will well suit with that which is written in the song of Moses; He nourished and carried them, as the Eagle does her little ones upon her wings (Deuteronomy 32:11). To be short, the Prophet's meaning is, that unless the Jews forget their original, they must of necessity conclude, that they were not begotten in vain, but that God, who has performed to them the office of a loving father and mother, will never leave them, but always will assist them. And besides, that by continual succession of time, they so felt his power, that they were at no hand to do any homage to Idols.
When he mentions the remainder, it is to show, as we noted before, that the greater part by their rebellion, made a defection from the Church: and thus the hope of the redemption, appertained but to a small handful. For this cause he craves audience, because the unbelievers were become no less deaf at his voice, than the profane nations. Now however the estate of the people at that time was far from perfection, and that the remnant of this dispersed people was exceeding small, yet the Lord commands them to consider how miraculously they were preserved and kept to that instant; that so they should not doubt but he would continue a loving father and mother to them in like manner for the time to come. And in that he requires them to hearken to his speech, he shows that the true and only remedy of all our miseries consists in depending upon God's mouth, and in hearkening to the promises of his grace: for then we shall have strength enough to bear all our afflictions. As on the contrary, there is a wide gate set open to rush us into despair: indeed, and to expect nothing but ruin and destruction, when we stop our ears, and will not hear his voice.
Verse 4. Therefore to old age I am the same, even I will bear you until the hoar hairs: I have made you, I will also bear you, and I will carry you, and I will deliver you.
I expound this particle Uau, Therefore: which we are diligently to observe. For thus he concludes; I have begotten you and brought you forth; indeed I have borne you in my arms, while you were yet in your swaddling clothes: and therefore I will be the protector of your life even to the end. And thus David reasons; You, O Lord, did draw me out of the womb, you gave me hope even at my mother's breasts. I was cast upon you even from the womb: you are my God from my mother's belly (Psalm 22:9-10). God promises the Jews then, that he will always be a father to them. The Lord, says David, will finish the good work he has begun in me: your mercies, O Lord, endure for ever; therefore you will not forsake the work of your own hands (Psalm 138:8).
This word, I; (six times repeated) is of great weight in my judgment, although the interpreters expound it simply as a pronoun demonstrative. But it signifies here not only God's eternal essence, and that he will ever be like himself; but it is also spoken in regard of us, showing that we shall always find him one and the same.
Where he says to old age: this might seem a strange speech, seeing we grow to be perfect men, after God has once drawn us out of our childhood. But let every one examine his own strength as he ought, and we shall easily perceive, that none of us have so profited, but we shall still feel that God had need to uphold us daily by his power: for otherwise the most perfect would fall down flat at every turn. Which David also expresses in (Psalm 71): Cast me not off O Lord in the time of my old age, forsake me not when my strength fails.
I have made you, I will also bear you. He renews the same argument again: as if he should say; God will not look to your deserts, but to his own work: and therefore will continue forth his grace towards you. Hence we may thus conclude; Seeing you have not only created us to be men, but also to be your children, you will doubtless continue to bear that affection to us, which fathers and mothers do towards their children, and will always have care over us.
Verse 5. To whom will you make me like, or make me equal, or compare me, that I should be like him?
The Prophet brings in the Lord here complaining of the Jews, for distrusting his power and goodness; as also for comparing him with idols: nay, for abasing him beneath them. For in seeing the Chaldeans to have the world at will, they judged themselves hopeless, and that the memory of the covenant was so abolished, as if there had been no God left in heaven to have taken care of them. The Lord takes up a complaint therefore against them, in that he perceived they attributed some power to the idols, and in so doing, obscured his regal authority. He handled the same argument in chapters 42 and 43, and in those that follow: and therefore we have the less need now to insist any longer upon every word. That they should not measure God's power then, by the view of things present, he commands them to raise up their minds higher. The like advertisement were fit to be made to us at this day, if in beholding the prosperity of the Papists, we should therefore imagine that they had the true religion on their side: for otherwise, what were it but to compare the living God with idols? This circumstance is diligently to be noted, because many expositors baulking, and neglecting it, do lessen the weight of this sentence: for they think the Prophet cries out only against the superstitious, who attribute some divinity to wood and stone, because God's glory is defamed, when he is compared to dead images. I nothing doubt therefore but he taxes their perverse judgment, and crooked conceits, wherewith the people were transported and carried away in adversity, to think that God respected the Babylonians above them. For, if God had favored the Babylonians, it would thereupon have followed, that he had also approved of their idolatry: and thus his glory should have been given from him, to senseless creatures. To conclude, hence we may gather a general doctrine (as Saint Paul fitly applies it, Acts 17:25) that God is robbed of his honor, when we liken him to dumb and vain idols.
Verse 6. They draw gold out of the bag, weigh silver in the balance, and hire a goldsmith to make a god of, and they bow down and worship it. 7. They bear it upon the shoulders; they carry him and set him in his place: so does he stand, and cannot remove from his place. Though one cry to him, yet he cannot answer, nor deliver him out of his tribulation.
The Prophet told us the same thing before, which he now repeats again, that he might engrave this doctrine the more deeply in our minds: for superstition has taken such rooting in our hearts, that it cannot be plucked up, unless God wholly alter and change our nature. All that we have heard against the folly of idolaters, will by and by slip out of our memories, because we always retain in us some seeds of superstition, there being nothing to which we are more inclined, than to file ourselves in this dunghill. He says then that to forge idols, one provides stuff, another employs his art and skill to fashion it: and thus there must be two fathers of whom these idols are begotten: first, the rich churl, who disburses the gold, or silver: secondly, the goldsmith, who gives a form to them. And now behold a new forged god.
Wherein he plainly taxes the senselessness of those that seek a godhead in their purses, and in the hands of the artificer. For who would imagine that from so sudden a change, men would prostrate themselves before a piece of metal, having put some shape to it, according to their own fantasies? For it is such a god, as stands them in so much the stuff, and so much the fashioning.
The particle Aph, put before the verb To worship, sets out this their madness: for there might be some excuse which deserved to be pardoned, if being suddenly overtaken with this error, they should fall down and worship some false god: but these persisted obstinately in their frenzy.
This bowing and worshipping being added after the former circumstances, does much aggravate the obstinacy, and shows that they were utterly bewitched. This blockishness then, as I have said, is too gross, when men will worship a god forged with their own hands.
The same amplification is added in the verse following; They bear it upon the shoulders, etc. For being deprived of all common sense, they run and cry for help to such gods: and must they not needs be stark bedlams then?
Verse 8. Remember this, and be ashamed: bring it again to mind, O you transgressors.
This verse is expounded two ways; to wit, that God speaks both to the Jews and Gentiles. For such as are but meanly instructed in the law, are easily deceived, in that they quench the knowledge which God has kindled in their understandings. Again, there is no man but has some seeds of religion sown in his heart by the very light of nature: but he either chokes it by his infidelity, or corrupts and mars the same by his own inventions. In this sense then we may refer it to all mankind in general. But I had rather retain the other sense, and the very scope of the text requires it. For by and by after, he adds such things as appertains to none but to the Jews, whom he here calls transgressors. For they were thrown down with a very little blast of temptation, and were revolted from the true God: as if their seventy years captivity must needs have blotted all the benefits of so many hundred years out of their hearts. In regard then that they had trodden under foot all right affection of piety, he sharply taxes their ingratitude, in that they were so easily slid into superstitions.
When he commands them to return into their heart, it is to show that they were not well in their wits before. Others translate, Bring back; which is nothing at all to the purpose, because even now he commanded them to remember, and will repeat it by and by in the verse following. He brings them now then to their own hearts, in regard the forgetfulness of God's former benefits proceeded from a kind of folly.
Be ashamed.] Others translate, Be strong, or of good courage: and thus they draw it from the word Ish, which signifies to behave himself valiantly. Others, from Ashish: which is as much to say, as foundation. As if he should say; Be of good courage; think not that I will destitute you of convenient succour. But I rather agree with Saint Jerome, who draws it from the word Esh, which signifies fire: for it better suits after their shame is discovered, that they should blush as red as fire, than to be valiant or of good courage. And yet I give everyone leave to choose which of the readings he likes best. He would they should blush for shame then, in regard of their carelessness, unthankfulness, and wickedness, that afterwards they might turn to God.
Vers. 9. Remember the former things of old: for I am God, and there is nothing like me.
This is the exposition of the former sentence, for he shows more fully that which he was speaking of before; to wit, that God has showed sufficient testimonies of his power and majesty; not only for two or three years past, but of old. For he had continued his benefits, and had made them to feel the tokens of his favor in a constant course continually. From this he gathers that the signs of his Deity were sufficient to hold them from turning out of the right way. We have also to observe that he contents not himself to be called God, but to be acknowledged the only God; as we have said before. He will therefore be separated from all gods that men forge, that we may wholly rest ourselves in him: for he no sooner receives any to be a companion with him, but his throne will be made either to totter, or to fall quite down: for there must be one only God, or none at all.
Vers. 10. Which declare the last things from the beginning, and from of old the things that were not done, saying, My counsel shall stand, and I will do whatever I will.
Now he shows more at large after what manner he would have the Jews to think of the time past, to wit, because they were daily instructed by continual prophecies so far forth as was expedient. But having made this preface, he comes in the next place to mention the hope of their deliverance. Neither are we to wonder that he repeats one thing so often, because it was a matter whereof they could hardly be persuaded, for the people were not only slow to believe, but with their infidelity they joined rebellion. He admonishes them then that they had been often taught for a long time together, how safe a thing it is to trust in God, who does not so much commend his foreknowledge to them, as to show what he had ordained to fall out by the ministry of his Prophets. Neither had there been any truth nor steadfastness at all in the prophecies, unless the same God which had foreordained this or that to come to pass, had not also the events thereof in his own power. And withal he advertises them that in all prophecies he spoke nothing but the truth: for he published his decrees, to the end they should not doubt to rest boldly therein as soon as the Prophets had spoken. But because I have handled these things largely before, therefore I touch them the more briefly for the present.
Vers. 11. I call a bird from the East, and the man of my counsel from far; as I have spoken, so will I bring it to pass: I have purposed it, and I will do it.
The Prophet having spoken of the prescience and power of God, now applies his general speech to a particular use, for he means to comfort the Jews: to wit, that they were not in such perpetual slavery under the Babylonians, as that no hope were left them touching their deliverance. He now comes to a specialty then, and promises that Cyrus shall come with haste, however it seem impossible in the eyes of flesh and blood. Where I have translated the word Aait, thought, almost all the interpreters translate Bird, which is the true signification of the word: but because we may gather out of Daniel 2:14 that it is sometimes taken for counsel, or thought, I had rather follow this interpretation, which is also approved by certain Hebrews: yet it may be, the Prophet therein alludes to a bird; as if he should say, It shall be a swift thought or counsel; neither do I deny but he notes the swiftness of Cyrus his voyage.
Where he calls Cyrus, the man of his counsel, it is a repetition much used among the Hebrews, whereby also it appears, that the word Aait is put in the first member for thought, or decree. Now he calls him a man of his counsel, because he shall be the executioner of this judgment. Notwithstanding if any had rather retain the word Bird, I will not gainsay him, in regard of the near affinity that is between the similitudes: for Cyrus his coming was so sudden and unexpected, as that he seemed to come [reconstructed: swift] as a Bird. He besieged and took Babylon while the Chaldeans thought all passages were shut against him. Also, if this interpretation be better liked, we may say that Isaiah alludes to those divinations which they made from the flying of Birds, to which the Chaldeans were exceedingly given: for as they practiced judicial astronomy, so they observed the flying and chirping of Birds, thinking that herein consisted a certain knowledge of things to come, but the Lord tells them he will send a bird which they could not foresee. Notwithstanding, the first exposition contents me best, to wit, that he has respect to the swift passage of Cyrus, signifying, that the ways cannot be so shut up, nor the fortresses so strong, that they should hinder him from approaching suddenly to Babylon.
Where he adds from the East, it serves not only to make the promise certain, but also to assure the Jews that no distance of way should be able to hinder or delay this work of God, and therefore by way of exposition he adds in the second member, from far. Hence let us learn to what end we ought to refer all that which we read of God's prescience or power in the holy scriptures, for these things are not said to hold us in suspense, but to the end we might the better apply them to our use.
He also closely opposes God's counsel to our thoughts. Why so? Because he will so deliver his Church, that men shall not be able to conceive the reason thereof in their minds. However then that which God promises seems incredible, yet he shows that he will easily open himself a way, to the end we should not measure his incomprehensible counsels within the [narrow scantling] of our reason.
I have thought it. Others translate, I have formed it: but I think the verb Iatser agrees best, being taken here for to think. He therefore confirms that which he said before, to wit, that this was thus ordained of him before, and therefore should remain steadfast and inviolable. And whereas he adds, As I have spoken, so will I bring it to pass, it is as much as if he had said, that he foretold nothing in vain, and that this prophecy which was published at his commandment, ought to be accounted of, as if it were already accomplished. He has put this first member then to gain credit to his words: and then he adds in the second, his thoughts, with his word preached: which we are diligently to observe, because we are tossed with various distractions, doubting whether God has spoken in good earnest or no; because we imagine him to be such a one as ourselves; that is to say, [in plain English] a hypocrite, or a dissembler. But he protests that nothing proceeds from him, but that which has issued from his mature deliberations: so as the preaching of the word, is no other thing but an assured testimony of his secret counsels, which he has purposed to manifest to us. As often then as the Lord utters his voice, we ought to build upon the assured accomplishment of it.
Vers. 12. Hear you me, you stubborn-hearted that are far from justice.
He sharply rebukes the Jews again, who would neither give credence to God, nor receive any consolations at all in their adversities. This was a galling reprehension, which no doubt went very near the quick: but they well deserved it, in regard neither threatening, nor promise of God, were it never so sweet and amiable, was available to tame them. These two epithets which he here uses, are to be noted: whereby he gives us to understand, that the afflicted and miserable, shut up the passage of God's help from them by their own rebellion. For by their murmurings and grudgings, they shake off the fear of God, and in thus doing, rush themselves headlong into such desperate courses, that they make open war upon him. Now he speaks to the Jews, who were ready to burst with malice and pride: notwithstanding afflictions oppressed them to the utmost. And thus having shaken off the fear of God, they fell into open raging, which [I would to God] many among us were not guilty of, who grow worse by their calamities. Thus then they would accept of no remedy nor medicine at all to cure their evils. If any would have the word justice to be taken here for God's succor, as in the verse following; I leave it free for them so to do: for it is no strange thing to see the obstinate, who repel God, and reject his grace, to be unable to rest upon his sweet promises, or not to suffer that any should do them good, albeit help be offered them.
Vers. 13. I will bring near my justice: it shall not be far off, and my salvation shall not tarry: for I will give salvation in Zion, and my glory to Israel.
If any had rather retain that which I was saying; to wit, that such as are far from justice, and incapable of God's grace, are here called to repentance, the sense will be all one: but if we say that the Jews were far from justice, in regard they were given up to a dissolute behavior as men past grace, then there is an apt opposition between the justice of God, and the justice of men. Although the Jews then were far from justice, and had cast off all study of piety; yet God affirms, that his justice is near. As if he should say; I must confess unbelief is a main hindrance, yet shall it not hinder me in the end from manifesting the force of my truth. What though some did not believe, says Paul? shall their unbelief make the truth of God without effect? God forbid. Romans 3:3. Indeed, let God be true, and every man a liar. And to say the truth, if he did not overcome men's stubbornness by his goodness, we should incontinently perish. For which of us receives the bounty of God, or his grace when he offers the same, as we ought? Does he withdraw his mercy or his truth from us? It is for no other cause, but for that we be far from justice. On the contrary, though we resist him, yet he draws near to us, that he may manifest his justice, albeit we be utterly unworthy of it. Yet he does this in such wise, as the wicked receive no fruit at all by it. For the Prophet comprehends not those cursed apostates, as if this salvation promised belonged to them; but only affirms, that God has means ready to make his justice appear.
But here it is needful for us to consider in what state this people stood, to whom this speech was directed. They were all in a manner tainted with the sin of unbelief, and those that rested upon the promises were but very few: even the elect sometimes showed themselves but too obstinate; so as they seemed to be no less infected with this contagion than the rest. He taxes them all in general then, as well to convince the reprobates, as to gall the elect, and to bring them into the right way. But he chiefly sets himself against the rebels, as I have said, who obstinately and stubbornly rejected all hope of grace.
And my salvation.] Hereby it appears what he meant by the word justice; to wit, the help and succor of God promised in fit and due season to his people. He takes justice and salvation then, for one and the same thing, because it is an excellent testimony of God's justice, when he conserves and protects his distressed ones. It is not added superfluously, that it shall not be far off, and shall not tarry: for herein he expresses God's exceeding great mercy, in that he will finish the course of his justice, albeit the people should resist the same.
And will put.] The letter Vau, is here put for a particle of rendering the cause, thus; For I will put. Now this is a confirmation of the former sentence: as if he should say; Seeing the Lord has once determined to save Jerusalem, she cannot be disappointed of such a benefit. He joins his glory with the salvation of the faithful: as also Saint Paul takes the word glory, for mercy: Ephesians 1:6 and 3:16. For then God's glory shines fully, when he draws his children out of the bands of death, and sets them at liberty, because he will have the salvation of his Church and his justice, to be conjoined with an indissoluble knot.
