__________________________________________________________________ Title: Commentary on Isaiah - Volume 3 Creator(s): Calvin, John (1509-1564) (Alternative) (Translator) Rights: Public Domain LC Call no: BS491 LC Subjects: The Bible Works about the Bible __________________________________________________________________ COMMENTARY ON THE BOOK OF THE PROPHET ISAIAH BY JOHN CALVIN TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH THE LATEST FRENCH VERSION BY THE REV. WILLIAM PRINGLE VOLUME THIRD CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI [1]http://www.ccel.org __________________________________________________________________ CHAPTER 33 __________________________________________________________________ Isaiah 33:1-24 1. Woe to thee that spoilest, and thou wast not spoiled; and dealest treacherously, and they dealt not treacherously with thee! when thou shalt cease to spoil, thou shalt be spoiled; and when thou shalt make an end to deal treacherously, they shall deal treacherously with thee. 1. Vae qui spolias, nec fuisti spoliatus; qui inique agis, nec inique actum in to fuit! Ubi desieris spoilare, spoliaberis; ubi tinem inique agendi feceris, inique in to agetur. 2. O LORD, be gracious unto us; we have waited for thee: be thou their arm every morning, our salvation also in the time of trouble. 2. Iehova, miserere nostri; in to speravimus; esto, qui fuisti brachium eorum in matutinis, etiam salus nostra in tempore tribulationis. 3. At the noise of the tumult the people fled; at the lifting up of thyself the nations were scattered. 3. A voce tumultus fugerunt pcpuli; ab exaltatione tua dissipatae sunt gentes. 4. And your spoil shall be gathered like the gathering of the caterpillar: as the running to and fro of locusts shall he run upon them. 4. Et colligetur praeda vestra collectione bruchorum; secundum discursum locustarum pergens illuc. 5. The LORD is exalted; for he dwelleth on high: he hath filled Zion with judgment and righteousness. 5. Exaltatus est Iehova, qui habitat in excelsis. Implevit Sion judicio et justitia. 6. And wisdom and knowledge shall be the stability of thy times, and strength of salvation: the fear of the LORD is his treasure. 6. Et erit stabilitas temporum tuorum fortitudo, salutes, sapientia, et scientia; timor Jehovae ipse thesaurus ejus. 7. Behold, their valiant ones shall cry without: the ambassadors of peace shall weep bitterly. 7. Ecce nuncii eorum vociferabuntur foris; legati pacis amare flebunt. 8. The highways lie waste, the wayfaring man ceaseth; he hath broken the covenant, he hath despised the cities, he regardeth no man. 8. Desolatae sunt viae, cessavit viator; irritum fecit foedus, sprevit civitates, nihil reputavit hominem. 9. The earth mourneth and languisheth: Lebanon is ashamed and hewn down: Sharon is like a wilderness; and Bashan and Carmel shake off their fruits. 9. Luxit, emarcuit terra; pudefactus est Libanus et succisus; facta est Saron instar deserti; excussus est Basan et Carmelus. 10. Now will I rise, saith the LORD; now will I be exalted; now will I lift up myself. 10. Nunc surgam, dicit Jehova; nunc exaltabor, nunc extollar. 11. Ye shall conceive chaff; ye shall bring forth stubble: your breath, as fire, shall devour you. 11. Concipietis quisquilias, parietis stipulas; spiritus vestri ignis devorabit vos. 12. And the people shall be as the burnings of lime: as thorns cut up shall they be burned in the fire. 12. Et erunt populi combustiones calcis, (vel, calx combusta,) tanquam spinae abscissae igni exurentur. 13. Hear, ye that are far off, what I have done; and, ye that are near, acknowledge my might. 13. Andite, qui longe abestis, quid fecerim; cognoscite, vicini, potentiam meam. 14. The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings? 14. Expaverunt in Sion impii; terror apprehendit hypocritas (vel, sceleratos.) Quis ex nobis (vel, pro nobis) habitabit cam igne devorante? Quis ex nobis habitabit cum ardoribus aeternis? 15. He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from holding of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil; 15. Ambulans injustitiis, loquens recta, aspernars lucrum ex vi et calumnia, excutiens manus suas a susceptione muneris; obturans aurem suam, ne audiat sanguines; comprimens oculos suos, ne videat malum. 16. He shall dwell on high: his place of defence shall be the munitions of rocks: bread shall be given him; his waters shall be sure. 16. Hic in excelsis habitabit; propugnacula petrarum asylum ejus; huic panis dabitur, et aquae ejus certae (erunt.) 17. Thine eyes shall see the king in his beauty: they shall behold the land that is very far off. 17. Regem in decore suo videbunt oculi tui; videbunt terram procul remotam. 18. Thine heart shall meditate terror. Where is the scribe? where is the receiver? where is he that counted the towers? 18. Cor tuum meditabitur terrorem. Ubi scriba? Ubi appensor? Ubi qui annotat domos insigniores? 19. Thou shalt not see a fierce people, a people of a deeper speech than thou canst perceive; of a stammering tongue, that thou canst not understand. 19. Popalum trucem non videbis, populum abstrusi labii, ut non intelligas; linguae balbae, ut non capins. 20. Look upon Zion, the city of our solemnities: thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed, neither shall any of the cords thereof be broken. 20. Aspice Sionem civitatem solennitatum (vel, conventuum) nostrarum; oculi tui videbunt Ierusalem, habitaculum tranquillum, tentorium quod non transferetur; cujus paxilli non amovebuntur in seculum, et cujus funes cuncti non rumpentur. 21. But there the glorious LORD will be unto us a place of broad rivers and streams; wherein shall go no galley with oars, neither shall gallant ship pass thereby. 21. Adeo (vel, quia si) illic fortis nobis Iehova locus fluminum, rivorum spatiis amplorum, per quem non transibit navis remigum, et per quem navis magnifica non pertransibit. 22. For the LORD is our judge, the LORD is our lawgiver, the LORD is our king; he will save us. 22. Quia Iehova judex noster, Iehova legislator noster, Iehova rex noster; idem servabit nos. 23. Thy tacklings are loosed; they could not well strengthen their mast, they could not spread the sail: then is the prey of a great spoil divided; the lame take the prey. 23. Laxati sunt funes tui, ut non solidaverint malum suum, neque expanderint velum; tunc divisa est praeda spolii multi, claudi quoque dirlpuerunt praedam. 24. And the inhabitant shall not say, I am sick: the people that dwell therein shall be forgiven their iniquity. 24. Nec dicet habitator, AEgrotus sum; populus habitans in ea solutus est ab iniquitate. 1. Wo to thee that spoilest. If these words shall be expounded as relating to the Babylonians, the strain will flow easily enough; for, after having promised freedom to the prisoners, (Isaiah 32:15,) he now appropriately taunts the conquerors. Besides, they needed to be peculiarly confirmed, that they might give credit to a prediction which appeared to be incredible; for they could not think it probable that such vast power would be destroyed and overthrown, and that, the wretched prisoners who were now in a state of despair would speedily be permitted to return to their native country. Amidst such distresses, therefore, they might have fainted and given up all hope of safety, if the Prophet had not met them with these exhortations. Accordingly, he anticipates those doubts which might have tormented their minds and tempted them to despair, after having been carried away by the Babylonians, and reduced to slavery; for they saw none of those things which are here promised, but everything entirely opposite. Yet, as it is almost universally agreed that this is the beginning of a new discourse, and that it is addressed to Sennacherib and his army, I am not unwilling to believe that the Prophet pronounces against the Assyrians, who unjustly oppressed all their neighbors, a threatening which was intended to alleviate the distresses and anxieties of the people. He therefore means that there will be a wonderful revolution of affairs, which will overthrow the flourishing condition of Nineveh, though it appears to be invincible; for the Babylonians will come in a hostile manner to punish them for that cruelty which they exercised on other nations. In order to impart greater energy to this discourse, he addresses the Assyrians themselves, "Wo to thee that plunderest; you may now ravage with impunity; no one has power to resist you; but there will one day be those who in their turn shall plunder you, as you have plundered others." He speaks to them in the singular number, but in a collective sense, which is very customary. Others read it as a question, "Shalt thou not be spoiled? Dost thou think that thou wilt never be punished for that violence? There will one day be those who will render to thee the like." But we may follow the ordinary exposition, according to which the Prophet exhibits in a striking light the injustice of enemies, who were so eager for plunder that they spared nobody, not even the innocent who had never injured them; for that is a demonstration of the utmost cruelty. I am therefore the more disposed to adopt this exposition, according to which he describes in this first clause what the Assyrians are, shews them to be base and cruel robbers, and gives a strong exhibition of their cruelty in harassing and pillaging harmless and inoffensive persons; so that, when the Jews beheld such unrestrained injustice, they might consider that God is just, and that such proceedings will not always pass unpunished. When thou shalt have ceased to plunder. This is the second clause of the sentence, by which the Prophet declares that the Assyrians now plunder, because God has given loose reins to them, but that he will one day check them, so that they will have no power to do injury. If we were to understand him to mean, "when they would no longer wish to plunder," that would be a feeble interpretation; but the Prophet advances higher, and declares that the time will come "when they shall make an end of plundering," because the Lord will restrain and subdue them. The meaning is therefore the same as if he had said, "When thou shalt have reached the height;" for we see that tyrants have boundaries assigned to them which they cannot pass. Their career is rapid, so long as they keep their course; but as soon as the goal, their utmost limit, has been reached, they must stop. Let us cheer our hearts with this consolation, when we see tyrants insolently and fiercely attack the Church of God; for the Lord will at length compel them to stop, and the more cruel they have been, the more severely will they be punished. The Lord will destroy them in a moment; for he will raise up against them enemies who will instantly ruin and punish them for their iniquities. Here we ought also to acknowledge the providence of God in the overthrow of kingdoms; for wicked men imagine that everything moves at random and by the blind violence of fortune; but we ought to take quite another view, for the Lord will repay their deserts, so that they shall be made to know that the cruelty which they exercised against inoffensive persons does not remain unrevenged. And the event shewed the truth of this prediction; for not long afterwards Nineveh was conquered by the Babylonians, and lost the monarchy, and was even so completely destroyed that it lost its name. But as Babylon, who succeeded in her room, was not less a "spoiler," the Prophet justly foretells that there will be other robbers to rob her, and that the Babylonians, when their monarchy shall be overthrown, will themselves be plundered of those things which they seized and pillaged from others. 2. O Jehovah, have pity upon us. This sentiment was added by the Prophet, in order to remind the godly where they ought to go amidst such distresses, even when they shall appear to be deprived of all hope of safety; that they ought to betake themselves to prayer, to supplicate from God the fulfillment of these promises, even when they shall be most wretched, and when the power of the enemy to oppress them cruelly shall be very formidable. And here we ought carefully to observe the order which the Prophet has followed, in first exhibiting the promise of God and immediately exhorting to prayer. Not only so, but he breaks off the stream of his discourse, and suddenly bursts out into prayer; for although the Lord hastens to perform what he has promised, yet he delays for a time, in order to exercise our patience. But when we ought to wait, there is found in us no steadfastness or perseverance; our hearts immediately faint and languish. We ought, therefore, to have recourse to prayer, which alone can support and gladden our hearts, while we look earnestly towards God, by whose guidance alone we shall be delivered from our distresses. Yet let us patiently, with unshaken hope and confidence, expect what he has promised to us; for at length he will shew that he is faithful, and will not disappoint us. At the same time the Prophet bids us not only consider in general the judgment of God against the Assyrians, but God's fatherly kindness towards his chosen people; as if he had said that the Assyrians will be destroyed, not only that they may receive the just reward of their avarice and cruelty, but because in this manner God will be pleased to provide for the safety of his Church. But while he exhorts us to pray for mercy, he likewise declares that we shall be miserable. In thee have we hoped. In order to cherish the hope of obtaining favor, believers next declare that they "have hoped in God," on whom they now call; and indeed our prayers must be idle and useless, if they are not founded on this principle. "Let thy mercy be upon us," saith David, "according as we have hoped in thee." (Psalm 33:22.) For to go into the presence of God, if he did not open up the way by his word, would be excessively rash; and, therefore, as he kindly and gently invites us, so we ought to embrace his word, whenever we approach to him. Besides, patience must be added to faith; and, therefore, when faith is taken away, we do not deserve that the Lord should hear us, for it is by faith that we call upon him. Now faith alone is the mother of calling on God, as is frequently declared in many passages of Scripture; and if faith be wanting, there can be nothing left in us but hypocrisy, than which nothing is more abhorred by God. (Romans 10:14.) And hence it is evident that there is no Christianity in the whole of Popery; for if the chief part of the worship of God consists of prayer, and if they know not what it is to pray, (for they bid us continually doubt, and even accuse of rashness the faith of the godly,) what kind of worshippers of God are they? Can that prayer be lawful which is perplexed by uncertainty, and which does not rely with firm confidence on the promises of God? Do not those Rabbins, who wish to be reckoned theologians, shew that they are mere babes? Certainly our children excel them in knowledge and in the true light of godliness. [1] Let us also learn from these words that our faith is proved by adversity; for the actual trial of faith is when, with unshaken patience in opposition to all dangers and assaults, we continue to rely on the word and the promises. Thus we shall give practical evidence that we have sincerely believed. Be what thou hast been, their arm in the morning. Others render it as if it were a continued prayer, "Be our arm in the morning, and our salvation in tribulation." As to believers speaking in the third person, they consider it to be a change which is frequently employed by the Hebrews. But I think that the Prophet's meaning is different; for he intended to express that desire which is rendered more intense by benefits formerly received; and, therefore, in my opinion, that clause is appropriately inserted, "their arm in the morning," in which I supply the words "who hast been," in order to bring forward the ancient benefits bestowed by God on the fathers. "Thou, Lord, didst hearken to the prayers of our fathers; when they fled to thee, thou gavest them assistance i now also be thou our salvation, and relieve us from our afflictions." "Arm" and "salvation" differ in this respect, that "arm" denotes the power which the Lord exerted in defense of his Church, and that before she was afflicted; while "salvation" denotes the deliverance by which the Lord rescues the Church, even when she appears to be ruined. He therefore places on record ancient benefits which the Lord formerly bestowed on the fathers, that he may be moved to exercise the same compassion towards the children. As if he had said, "O Lord, thou didst formerly turn away the dangers which threatened thy Church; relying on thy favor she flourished and prospered. Thou didst also deliver her when oppressed. In like manner wilt thou act on our own account, especially since it belongs to thy character to render assistance when matters are desperate and at the worst." [2] The particle 'ph, (aph,) even, is very emphatic for confirming our faith, that we may not doubt that God, who always continues to be like himself, and never degenerates from his nature or swerves from his purpose, will also be our deliverer; for, such have believers found him to be. We ought, therefore, to place continually before our eyes the manner in which the Lord formerly assisted and delivered the fathers, that we may be fully convinced that we also shall not fail to obtain from him assistance and deliverance. 3. At the voice of the tumult the peoples fled. He now returns to the former doctrine, or rather he continues it, after having inserted a short exclamation. He had already shewn that the Assyrians would be defeated, though they appeared to be out of the reach of all danger; and now he bids the Jews look upon it as having actually taken place; for their power was vast, and all men dreaded them and reckoned them invincible. Isaiah therefore places before the eyes of the Jews the dreadful ruin of the Assyrians, as if it had been already accomplished. He makes use of the plural number, saying that they were peoples; for the kingdom of the Assyrians consisted of various "peoples," and their army had been collected out of various nations; and therefore he affirms that, although their number was prodigious and boundless, yet they would miserably perish. At thy exaltation. The word "exaltation" is explained by some to mean the "manifestation" by which the Lord illustriously displayed what he was able to do. But I explain it in a more simple manner, that the Lord, who formerly seemed as it were to remain at rest, when he permitted the Babylonians to ravage with impunity, now suddenly came forth to public view; for his delay was undoubtedly treated with proud scorn by the enemies, as if the God of Israel had been humbled and vanquished; but at length he arose and sat down on his judgmentseat, and took vengeance on the crimes of the ungodly. There is therefore an implied contrast between the "exaltation" and that kind of weakness which the Lord appeared to exhibit, when he permitted his people to be afflicted and scattered. [3] By "the voice of the tumult" some suppose to be meant that the Lord will put the enemies to flight by merely making a noise; but that interpretation, I fear, is more ingenious than solid. I therefore willingly interpret the word "voice" to mean the loud noise which would be raised by the Medes and Persians. 4. And your prey shall be gathered. Here he addresses the Assyrians, if it be not thought preferable to refer it to the Jews, and to take the word "prey" in an active sense. But the former opinion is more appropriate; and this sudden turn of direct address imparts great vehemence to the prediction, when he openly and expressly taunts the proud adversaries. Yet it is doubtful whether it denotes the final ruin of the nation, or the defeat of King Sennacherib, when his army was destroyed by the hand of an angel before the walls of Jerusalem. (2 Kings 19:35.) The latter opinion has been adopted by almost all commentators, but it appears to me to be too limited; for I think that the Prophet, from the beginning of the chapter, intended to express something more, when he spoke of the destruction of that nation, The prophecy might even be still farther extended, as I suggested a little ago, so as to include likewise the Babylonians, who were the latest enemies of the Church; but, passing this, it is sufficiently evident that his pen is directed against the monarchy of Nineveh. By your gathering of caterpillars. He compares that warlike nation to "caterpillars," because they will have no power to resist, but will all tremble and faint, so that they shall be gathered into large heaps to be destroyed. The comparison is highly appropriate, and is employed also by the Prophet Nahum, (Nahum 3:15,) though in a somewhat different sense; for that insect, we know, is exceedingly destructive to trees, and exceedingly hurtful, so that it may justly be called The calamity of the earth. But as their vast number gives no power to defend themselves, even children can easily shake off, and gather, and slay them in heaps wherever they meet with them. This also, the Prophet declares, will befall those insatiable robbers; for, although they did much injury by plundering for a long period, they will at length be slain and destroyed without the smallest effort; because, deprived of manly vigor, and almost of life, they will fall into the power of their enemies; and the wealth of Nineveh, amassed by robbery, shall be carried to Babylon. According to the running of locusts. He now adds another comparison, that the Babylonians will "run like locusts," to devour the whole country; for those creatures, being exceedingly voracious, and moving forward without interruption, and leaping with astonishing rapidity, consume all the fruits of the earth. Some refer it to the same Assyrians, as if the Prophet compared them to "locusts," because they will be easily dispersed; but that interpretation does not apply, for the Prophet draws up an army of "locusts," so as completely to cover in its march the whole land; and he beautifully draws a comparison between the "caterpillars" and the "locusts," on account of their insatiable avarice and vast numbers. 5 Jehovah is exalted. He explains more fully what we briefly noticed a little before, about the exaltation of God, and follows out the subject which we formerly mentioned, that the destruction of a monarchy so powerful will make it evident how highly God values the salvation of his Church, for whose sake he will utterly ruin Nineveh, the queen of cities, and her inhabitants. This lesson is highly useful, that God does not spare reprobate and irreligious men; for, by opposing their unlawful desires, his object is to testify how much he loves his elect; and it is no ordinary consolation that the glory of God shines most brightly in the salvation of the Church. Who dwelleth on high. First, he declares that God is raised "on high," whereas wicked men imagine that he was cast down and humbled by the destruction of the people. Again, lest any one should think that God has only recovered what he lost, as it frequently happens in the world that they who have been vanquished, as soon as a favorable change takes place, again put forth fresh vigor, he expressly declares that God is "exalted" before the eyes of men, because this is due to him on account of his greatness, for he inhabiteth the heavens. Hence it follows, that although he frequently conceals his power, yet he never loses his right, but, whenever he thinks proper, openly displays his exalted rank; for to dwell "in the heavens" denotes, as we know, supreme authority, to which the whole world is subject. (Psalm 115:3.) In this manner he not only shews that God can easily and readily cast down all that is lofty in the world, but argues from God's eternal nature, that when God is despised by wicked men, he cannot, at length, do otherwise than manifest his glory; for otherwise he would "deny himself." (2 Timothy 2:13.) He hath filled Zion with judgment and righteousness. Thus he again confirms the statement, that it will be a proof of God's wonderful kindness, when the Jews shall be delivered from the tyranny of the Babylonians. It was proper to place before their eyes the Author of so great a blessing; for we see how basely his glory is obscured by our ingratitude. Now, "the fullness of righteousness and judgment" means, that God will largely and copiously pour forth his kindness in restoring the Church. Yet it will not be unsuitable to view these words as referring to lawful order, when everything is justly and properly administered; for without this the Church will never enjoy prosperity, though everything else may succeed according to the wish. Holy and welladjusted order, therefore, and not corruptible riches, is the standard by which our prosperity should be judged. 6. And the stability of thy times shall be. He promises that the state of the kingdom under the reign of Hezekiah will yet be happy and prosperous, especially when he contrasts it with the wretched, destructive, and ruinous aspect which it exhibited under the reign of Ahaz; for, although the enemy had been driven out, hardly any one would have expected that the Jews, who had been so heavily oppressed, would be restored to their former order. As to the words, some translate them, "Truth, and strength, and salvation shall be in thy times;" as if the Prophet described the prosperity which the nation should enjoy under a pious king; and they think that each of those terms denotes so many of God's benefits. Others think that 'mvnt (emunath) denotes "fidelity," as if the Prophet said that it would be "salvation and strength." Others draw from it a somewhat different sense, that "strength, salvation, and knowledge" will be "stable" under the reign of Hezekiah. But when I examine closely the words of the Prophet, I choose rather to make a different distinction, that "stability, strength, and salvation will be established by wisdom, and knowledge," during the reign of Hezekiah. The fear of Jehovah is his treasure. When he says that "the fear of God is the treasure" of a pious king, this accords with the explanation which we have now given; for during peace all men wish to lead a safe and easy life; but few care how they shall enjoy such distinguished benefits. Indeed the greater part of men would desire to fatten like a herd of swine; and thus while all are eagerly directed by blind lust to seek outward benefits, the light of heavenly doctrine, which is an invaluable blessing, is almost set at nought. He therefore means that the prosperity of the Church will be "stable," [4] when "wisdom and knowledge" shall reign in it; that its "strength" will be lasting, when the "knowledge" of God shall prevail; and that its salvation will be eternal, when men shall be well instructed in the knowledge of God. This is a very remarkable passage; and it teaches us that our ingratitude shuts the door against God's blessings, when we disregard the Author of them, and sink into gross and earfifty desires; and that all the benefits which we can desire or imagine, even though we actually obtained them, would be of no avail for our salvation, if they were not seasoned with the salt of faith and knowledge. Hence it follows that the Church is not in a healthy condition unless when all its privileges have been preceded by the light of the knowledge of God, and that it flourishes only when all the gifts which God has bestowed upon it are ascribed to Him as their author. But when the knowledge of God has been taken away, and when just views of God have been extinguished or buried, any kind of prosperity is worse than all calamities. For these reasons I consider stability, strength, and salvations, to denote the same thing, that the condition of the Church will be secure, when men shall have been cured of blindness and ignorance, and shall begin to know God. And hence we see what kind of Church the Papists have, distinguished, indeed, by pomp and splendor, but they want this "knowledge," and, therefore, it cannot be stable or secure, and is not a Church of God. If, therefore, the Lord shall grant to us this blessing, that the brightness of faith shall actually shine in the midst of us, other blessings will follow of their own accord, and if we are shaken and tossed about by various tempests, we shall always be supported by the arm of God. Of thy times. He addresses Hezekiah, not as a private individual, but as the head of the whole people; and he includes the whole people in this description. But since the kingdom of Hezekiah was but a slender shadow of the kingdom of Christ, as we formerly remarked, these words must be referred to Christ, in whom is found true wisdom and knowledge. (Colossians 2:3.) It is proper to observe the designations which are here employed in order to commend the word of God and the gospel. They are likewise employed by Paul, when he speaks of "teaching in all wisdom and knowledge;" for by this commendation he extols the dignity of the gospel. (Colossians 1:9, 28.) Hence also it ought to be inferred that, where Christ is not known, men are destitute of true wisdom, even though they have received the highest education in every branch of learning; for all their knowledge is useless till they truly "know God." (John 17:3.) The fear of Jehovah is his treasure. [5] I think that the expression, "the fear of Jehovah," was added by the Prophet for the sake of explanation, in order to state more fully that the knowledge of which he spoke is the teacher of piety, and is not cold or lifeless, but penetrates powerfully into our heart, to form us to "the fear of God." Hence also, in other passages of Scripture, this "fear" is called "wisdom," or rather "the beginning of wisdom," that is, the substance and chief part of it. (Proverbs 1:7, and 9:10.) It is a mistake to suppose that the word "beginning" denotes rudiments or elements, for Solomoil means by it the chief part and design; and the reason is, that, as men are fools till they submit to the word of God, so the perfection of wisdom springs from the docility or obedience of faith. "The fear of God" is therefore called a "treasure," without which all prosperity is miserable; and this shews more fully the scope of the passage, that the full perfection of a happy life consists in the knowledge of God, which we obtain by faith. Thus, in the person of the king he shews that it is an invaluable blessing to worship God with due piety and reverence. They who are destitute of "the fear of God" are pronounced by him to be miserable and ruined; and, on the other hand, they who "fear the Lord" are declared to be very happy, even though in other respects they be reckoned in the judgment of men to be very miserable. He speaks of that "fear" which contains within itself true obedience, and renews our hearts; for it is a different kind of fear which influences even wicked men, and leads them to dread God as criminals dread a judge. That "fear" does not deserve to be so highly applauded; for it springs neither from a true knowledge of God, nor from a cheerful desire to worship him, and therefore differs widely from that wisdom which Isaiah describes. These statements were made by him in reference to Hezekiah, but, as we have already said, they related to the whole body of the people; and hence we infer that they apply both to men of ordinary rank and to the king, but more especially to Christ, who was filled with "the Spirit of the fear of the Lord," as we formerly saw, [6] (Isaiah 11:2,) that he might make us partakers of it. 7. Behold, their messengers [7] shall cry without. It is difficult to determine whether Isaiah relates historically the fearful perplexity and imminent danger to which the Jews were reduced, in order to exhibit more strikingly the favor of deliverance, or predicted a future calamity, that the hearts of the godly might not soon afterwards faint under it. For my own part, I think it probable that this is not the history of, a past transaction, but that, as a heavy and sore temptation was at hand, it was intended to fortify the hearts of believers to wait patiently for the assistance of God when their affairs were at the worst. However that may be, the sad and lamentable desolation of the Church is here described, that believers may not cease to entertain good hope even in the midst of their perplexity, and that, when they have been rescued from danger; they may know that it was accomplished by the wonderful power of God. The ambassadors of peace wept bitterly. It is given as a token of despair, that the ambassadors who had been sent to appease the tyrant were unsuccessful; for every way and method of obtaining peace was attempted by Hezekiah, but without any success. Accordingly, "the ambassadors" returned sad and disconsolate, and even on the road could not dissemble their grief, which it was difficult to conceal in their hearts, when matters were in so wretched a condition. He undoubtedly means that Sennacherib has haughtily and disdainfully refused to make peace, so that "the ambassadors," as; if they had forgotten their rank, are constrained to pour out in public their grief and lamentations, and, ere they have returned to their king and given account of their embassy, openly to proclaim what kind of answer they have obtained from the cruel tyrant, [8] Others think, that by "the ambassadors of peace" are meant those who were wont to announce peace; but that interpretation appears to me to be feeble and farfetched. By "the ambassadors of peace," therefore, I understand to be meant those who had been sent to pacify the king, that they might purchase peace on some condition. 8. The roads are deserted. He now adds, that "the roads" will be shut up, so that no one shall go in or out; which commonly happens when war has been declared. The Prophet appears to represent the ambassadors as declaring that henceforth there will be no opportunity of carrying on merchandise, and even that the highways will not be safe. [9] It is immediately added, -- They have violated the treaty. These words are viewed by some commentators as a complaint made by hypocrites that God does not fulfill his promises. If it were thought proper to view them as referring to God, still it would not be necessary to say that such a complaint proceeds from none but wicked men; for sometimes believers also quarrel with God in this manner. But I cannot approve of that interpretation; and, therefore, consider this to be a part of the description which the Prophet gives of the cruelty and insatiable rage of Sennacherib, in treacherously breaking the treaty which he had formerly made with Hezekiah; for, although he had promised that he would maintain peace, yet as soon as an opportunity presented itself for invading Judea, he violated his promise and made preparations for war. Such is also the import of the conclusion of the verse, that he hath despised the cities, he hath regarded no man, which means that his cruelty will be so great that he will not be restrained by shame or fear. 9. The earth hath mourned and languished. Here he describes more fully how wretched and desperate the Jews would perceive their condition to be, that their confidence might nevertheless come forth out of a deep gulf. The places are also specified by him, Lebanon, Bashan, and Carmel, which are widely distant from each other, and which form almost the farthest boundaries of the holy land, in order to shew that no part of it; will remain safe or uninjured. He describes this calamity in such a manner as to assign to each place what peculiarly belongs to it. To "Lebanon" he assigns confusion, because it is elsewhere mentioned as beautiful and glorious, in consequence of having been covered with lofty and valuable trees. He declares that "Sharon," which was a level and fertile district, will be "like a wilderness," and that "Bashan and Carmel," which abounded in "fruits," will be "shaken." Thus he alludes to the natural character of each place, and describes the misery and distress in such a manner as to magnify and illustrate the kindness of God, by whom they would be delivered, even though they appeared to be utterly ruined; for here we may see the hand of God openly displayed, if it be not thought preferable to view the Prophet as relating a past transaction in order to excite them to thankfulness. 10. Now will I rise. There is great force in the particle now, and likewise in the repetition which is added, "I shall be exalted, I shall be lifted up on high." We ought to observe the time to which these statements relate, that is, when the Church appeared to be utterly ruined; for God declares that he will judge that to be the most suitable time for rendering assistance. This is, therefore, a comparison of things which are contrary to each other; for he exhibits to believers the heavy and grievous calamities by which they should be oppressed, and under which they would easily sink, if they were not upheld by some consolation. As if he had said, "The Lord will suffer you to be brought very low, but when your affairs shall be at the worst, and when you shall have in vain tried every remedy, the Lord will arise and succor you." Thus even when we are afflicted and brought very low, we ought to acknowledge that our safety cometh from God alone. Accordingly, the word now denotes a period of the deepest distress. Men might think it exceedingly strange, but we plainly see the best reason why God thus delays to render assistance. It is, because it is useful to exercise the patience of the godly, to try their faith, to subdue the desires of the flesh, to excite to earnestness in prayer, and to strengthen the hope of a future life; and, therefore, he lays a restraint, that they may not with headlong eagerness anticipate that period which God has already marked out for them. The repetition is very emphatic, and is added for the purpose of confirming the statement; for when our affairs are desperate, we think that we are ruined, but at that very time we ought especially to hope, because the Lord generally selects it for giving a display of his power. For this reason, by extolling his loftiness, he arouses believers to the exercise of courage, that they may boldly defy the insolence of their enemies. [10] 11. Ye shall conceive chaff. He now addresses his discourse to the enemies of the Church, whose insolence, he says, is foolish and to no purpose; for when God shall have brilliantly displayed his power, they shall know that their efforts will be fruitless, and that they will accomplish nothing, even though they be leagued together in vast crowds. The Lord laughs at their madness, in thinking that everything is in their power, when he can instantly, by the slightest expression of his will, restrain and destroy them, though they may be defended by a very powerful army. It is customary in the Scriptures to employ the word conceptions for denoting the designs and efforts of men. (Job 15:35; Psalm 7:14; Isaiah 26:17, and 59:4.) The metaphor is taken from pregnant women. Men are said to "conceive" and to "bring forth," when they attempt anything; but he declares that their "conception" shall be fruitless, and that they shall also "bring forth" to no purpose, for whatever they undertake shall be unsuccessful. There is nothing, therefore, in the brilliant military forces of our adversaries that ought to alarm us; for, although God may permit them for a time to bustle, and toil, and rage, yet God will at length turn into "chaff" all their rash and daring attempts. Let us learn that what Isaiah foretold about Sennacherib relates to all the adversaries of believers and of the Church. The fire of your breath shall devour you. That they "shall be devoured by the fire of their breath" is usually explained to mean, "Your breath, like fire, shall devour you." But that is an unsuitable and even absurd comparison, and the true meaning readily suggests itself, "The fire kindled by your breath shall devour you." We commonly kindle a fire by blowing, and therefore he declares, that the fire which wicked men have blown by their wicked contrivances shall be destructive to them, because it shall consume them. It is the same statement which is often conveyed by a variety of metaphors in Scripture. "They shall fall into the pit which they have digged. They are entangled in a net which they had prepared for others. The sword which they had drawn hath entered into their own bowels. Their arrow hath been turned back to pierce their own hearts." (Psalm 7:15; 37:15; 57:6.) Thus the Prophet shews that the wicked tyrant who laid waste Judea and besieged Jerusalem with a numerous army, and all others who in like manner are adversaries of the Church, bring down destruction on themselves, and will at length be destroyed; and, in short, that they will be consumed by that "fire" which they have kindled. 12. And the peoples shall be the burnings of lime. He compares them to "the burning of lime," because their hardness shall be bruised, as fire softens the stones, so that they shall easily be reduced to powder; and, undoubtedly, the more powerfully wicked men are inflamed with a desire to commit injury, the more do they bruise themselves by their own insolence. As thorns cut up. [11] This metaphor is not less appropriate; for although they hinder men from touching them by the painful wounds which they inflict on the hands, yet there is no kind of wood that burns more violently or is more quickly consumed. Something of the same kind, we have said, may be observed in "lime," which at first is hard, but is softened by the fire. The Prophet declares that the same thing will happen to the Babylonians, whom the Lord will easily destroy, though at first they appear to be formidable, and though it may be supposed to be unlikely that they shall be consumed by any conflagration. Whenever, therefore, we behold the enemies of the Church collecting all sorts of wealth and forces, and military preparations, in order to destroy us and set on fire the whole world, let us know that they are kindling a fire which shall miserably destroy them. We know that this was fulfilled in Sennacherib, for the event proved the truth of these predictions, though they appeared to be altogether incredible. Let us hope that the same thing shall happen to all others who shall imitate the actions of this tyrant, and let us comfort ourselves by that example, and innumerable others, amidst our distresses and afflictions, which shall be followed by certain deliverance and dreadful vengeance on our enemies. 13. Near, ye that are far off. Isaiah here makes a preface, as if he were about to speak on a very weighty subject; for he bids his hearers be attentive, which is commonly done when any important and remarkable subject is handled. He addresses both those who are near, who would be eyewitnesses of this event, and the most distant nations to whom the report would be communicated; as if he had said that the power of God will be such as to be perceived not only by a few persons, or by those who are at hand, but also by those who shall be at a very great distance. Thus he means that it will be a striking and extraordinary demonstration of the power of God, because wicked men, who formerly were careless and unconcerned, as if they had been free from all danger of distress or annoyance, shall be shaken with terror. 14. The sinners in Zion are afraid. But some one might object that the subject here treated is not so important as to need that lofty preface intended to arouse the whole world. Was it a matter of so great importance that wicked men were struck with fear? But by an attentive examination it will be found that it is no ordinary exhibition of divine power, when wicked men are aroused from their indolence, so that, whether they will or not, they perceive that God is their judge, especially when contempt of God is accompanied by hypocrisy, For although it is difficult to arouse irreligious men, when a veil is spread over their hearts, [12] yet still greater is the obstinacy of hypocrites, who imagine that God is under obligations to them. Thus we see that men are so bewitched by madness, that they despise all threatenings and terrors, and mock at the judgments of God, and, in short, by witty jesting, set aside all prophecies, so that it ought to be regarded as a miracle that men who make such resistance are overthrown. Hence Isaiah, with good reason, kindles into rage against them;for, when he employs the word Zion, he undoubtedly reproves the degenerate Jews, because, when they were covered with the shadow of the sanctuary, they thought that they were in possession of a fortress which could not be stormed; and undoubtedly, as I remarked a little before, the haughtiest and proudest of all men are they who shelter themselves under the name of God, and glory in the title of the Church. Terror hath seized the wicked, hnphym (chanephim) is translated hypocrites, but still more frequently it may be viewed as denoting "treacherous revolters and men utterly worthless." Since, therefore, they were so wicked, and mocked at God and the prophets, he three, tens that God will be a judge so sharp and severe, that they shall no longer find pleasure in their impostures. Next is added a conression which wears the aspect of humility, in order to shew more clearly that hypocrites, who do not willingly obey God, at length find that experience is their instructor how dreadful is the judgment of God. As soon, therefore, as their "laughing" is turned into "gnashing of teeth," they begin to acknowledge that their whole strength is chaff or stubble. (Luke 6:25; Matthew 8:12.) Which of us shall dwell with the devouring fire? As to the meaning of the words, some translate them, "Who shall dwell instead of us?" Others, "Which of us shall dwell?" If we view them simply as meaning "to us," or "for us," the meaning may be thus explained, "Who shall encounter the fire, or place himself between, so that the flame may not reach us?" There are also other interpretations which amount to the same thing; but commentators differ in this respect, that some view the words as relating to the king of Assyria, and others as relating to God. I prefer the latter opinion, as has been already shewn; for although the king of Assyria might be regarded as a "fire" that would burn up the earth with his heat, yet the Prophet intended to express something far more dreadful, namely, the inward anguish by which ungodly men are tormented, the stings of conscience which cannot be allayed, the unquenchable burning of crimes which exceeds every kind of torments; for whatever is the course pursued by ungodly men, such will they find the dispensations of God to be towards them. On their account, therefore, God is called a devouring fire, as we may learn from Moses, (Deuteronomy 4:24, and 9:3,) from whom the prophets, as we have frequently remarked, borrow their doctrines, and who is also followed by the Apostle. (Hebrews 12:29.) This exposition is confirmed by the Prophet himself, who shews what was the cause of that terror. It might be objected that God was excessively severe, and that he terrified them beyond measure; but he is usually kind and gentle to the godly, while wicked men feel that he is severe and terrible. Some think that the Prophet intended to convince all men of their guilt, in order that they might abandon all confidence, in their works, and in a lowly and humble manner betake themselves to the grace of God, as if he had said, "None but he who is perfectly righteous can stand before the judgmentseat of God, and therefore all are accursed." But he rather speaks in the name, and agreeably to the feelings, of those who formerly scorned all threatenings; and he now represents those very persons as inquiring with trembling dismay, "Who shall dare to go into the presence of God?" This mournful complaint is a manifestation of that terror which hath lately seized them, when, being convinced of their frailty, they cry out in sorrow, "Who shall endure the presence of God?" But since they still murmur against God, though he compels them reluctantly to utter these words, the Prophet, on the other hand, in order to restrain their wicked barkings, replies that God is not naturally the object of terror or alarm to men, but that it arises through their own fault, because conscience, which God does not suffer to lie idle, terrifies them with their crimes. 15. He that walketh in righeousness. Now, therefore, he explains more fully what we briefly remarked a little before, that they who provoke his anger, and thus drive away from them his forbearance, have no right to complain that God is excessively severe. Thus he convinces them of their guilt and exhorts them to repentance, for he shews that there is a state of friendship between God and men, if they wish to follow and practice "righteousness," if they maintain truth and integrity, if they are free from all corruptions and act inoffensively towards their neighbors; but because they abound in every kind of wickedness, and have abandoned themselves to malice, calumny, covetousness, robbery, and other crimes, it is impossible that the Lord should not strike them down with fear, by shewing that he is terrible to them. In short, the design of the Prophet is to shut the mouths of wicked babblers, that they may not accuse God of cruelty in their destruction; for the whole blame rests on themselves. By evasions they endeavor to escape condemnation. But the Prophet declares that God is always gracious to his worshippers, and that in this sense Moses calls him "a fire," (Deuteronomy 4:24, and 9:3,) that men may not despise his majesty and power; but that every one who shall approach to him with sincere piety will know by actual experience that nothing is more pleasant or delightful than his presence. Since, therefore, God shines on believers with a bright countenance, they enjoy settled peace with him through a good conscience; and hence it follows that God is not naturally terrible, but that he is forced to it by our wickedness. This discourse is directed chiefly against hypocrites, who throw a false veil of piety over their hidden pollutions and crimes, and make an improper use of the name of God, that they may indulge more freely in wickedness. By the examples which he adduces in illustration of "righteousness," the Prophet more openly reproves their crimes. He enumerates the principal actions of life by means of which we shew what sort of persons we are. Here, as in many other passages, he treats of the second table of the Law, by which the sincerity of godliness is put to the test; for, as gold is tried in the fire, so the dispositions which we cherish towards God are ascertained from the habitual course of our life, when our sincerity comes to be seen by the duties which we owe to each other. The word walketh is the wellknown metaphor of a road, which is frequently employed in Scripture for describing the manner of life or habitual conduct. By righteousness he means not the entire keeping of the Law, but that equity which is included in the second table; for we must not; imagine that subtle disquisitions about "righteousness" are here intended. Who speaketh what is right. He now enumerates the chief parts of that uprightness which ought to be maintained; and as the tongue is the chief instrument by which a man regulates his actions, he places it in the second rank after "righteousness." He who restrains it from slander and evilspeaking, from deceit, perjury, and falsehood, so as not to injure his brother in any matter, is said to "speak what is right." Next is added another department, Who despiseth the gain arising from violence and calumny. He might have said in a single word, "who despiseth money;" but he employed more homely language, and accommodated himself to the ignorance of men. He who is desirous of riches, and does not refrain from robbery or from base and unlawful means of making gain, harasses and oppresses the poor and feeble, and cares for nothing else than to lay hold on money in every direction, and by every method either right or wrong. He next proceeds farther, and describes corruptions of every sort. Who shaketh his hands from accepting a bribe. Under the name of bribes, by which judges are corrupted, he likewise includes everything else. There is nothing by which the dispositions of men and righteous judgment are so much perverted; and therefore he bids them "shake their hands," so as to intimate in what abhorrence they should be held, and with what care they should be avoided by all, lest, if they only handled or were tainted by barely touching them, they should be drawn aside kern what is just and right; for "bribes" have wonderful powers of fascination, so that it is very difficult for judges to keep their hands altogether clean and uncorrupted by them. What, then, can we think of those who always have their hands stretched out and ready to receive, and crooked nails ready to catch; and not only so, but, like harlots, openly hire themselves out for gain? Need we wonder if God thunders against them with unrelenting vengeance? Who stoppeth his ear that it way not hear blood. At length he demands that the manifestation of uprightness shall be made in the ears. By blood he means murder and manslaughter, but he likewise includes wicked conspiracies of every kind, that the "ears" may not be open to hear them, so.as to give our consent.. He does not mean that our "ears" should be shut against the cries of the poor, when they suffer injuries and oppression; but he means that we should detest wicked devices by which unprincipled men contrive the ruin of the innocent, that we may not even lend our "ears" to their discourses, or allow ourselves to be solicited in any way to do what is evil. Who shutteth his eyes. At length he demands the same holiness in the "eyes." In short, he teaches that we ought to restrain all our senses, that we may not give to wicked men any token of our approbation, if we wish to escape the wrath of God and that terrible burning of which he formerly spake. 16. He shall dwell in high places. That the Jews may know that the chastisements which God had inflicted on them were righteous, and may endeavor to be restored to his favor, he says that his blessing is ready to be bestowed on good and upright men, such as he described in the former verse, and that they are not subject to any danger, and have no reason to dread that burning which he mentioned, because they shall be made to dwell in a place of the greatest safety. As to wicked men, slanderers, robbers, and deceitful persons, on the other hand, who cannot restrain their tongue, and hands, and ears, and eyes from base and wicked actions, the Prophet shews that we need not wonder if God treat them with severity, and that, while God is their judge, their own conscience is at the same time their executioner; and consequently, that the only means of hindering them from dreading the presence of God, is to keep themselves voluntarily in the fear of God. By "high places," he means a very safe place, and free from all danger, which ns attack of the enemy can reach, as he declares plainly enough immediately afterwards by assigning to them a habitation among "fortified rocks." Bread shall be given to him. To a safe dwelling he adds an abundance of good things; as if he had said that the holy and upright worshippers of God shall lack nothing, because God will not only protect them so as to keep them safe from all danger, but will also supply them abundantly with all that is necessary for the support of life. By the words "bread" and "water" he means all the daily necessaries of life. And his waters shall be sure. Though wicked men have abundance for a time, they shall afterwards be hungry; as God threatens in the Law, that they shall have famine and hunger. (Leviticus 26:19; Deuteronomy 28:23, 48.) The same remark may be made with regard to "bread," for the word "sure" relates to both; as if he had said, that all believers shall have their food made "sure." "Lions are hungry, and wander about; but they that fear God shall not want any good thing," (Psalm 34:10;) because God, who is by nature bountiful, is not wearied by bestowing liberally, and does not exhaust his wealth by acts of kindness. Besides, as the life of men is exposed to various dangers, and as abundance of meat and drink is not all that is necessary for our support, unless the Lord defend us by his power, we ought, therefore, to observe carefully what he formerly mentioned, that believers are placed in a safe abode. The Lord performs the office of a shepherd, and not only supplies them with food, but also defends them from the attacks of robbers, enemies, and wolves; and, in short, keeps them under his protection and guardianship, so as not to allow any evil to befall them. Whenever, therefore, it happens, that enemies annoy us, let us consider that we are justly punished for our sins, and that we are deprived of God's assistance because we do not deserve it; for we must reckon our sins to be the cause of all the evils which we endure. Yet let not those who are conscious of their integrity imagine that God has forsaken them, but let them to the latest day of their life rely on those promises in which the Lord assures his people that he will be a very safe refuge to them. No man, indeed, can be so holy or upright as to be capable of enduring the eye of God; for "if the Lord mark our iniquities," as David says, "who shall endure?" (Psalm 130:3.) We therefore need a mediator, through whose intercession our sins may be forgiven; and the Prophet did not intend to set aside the ordinary doctrine of Scripture on this subject, but to strike with terror wicked men, who are continually stung and pursued by an evil conscience, [13] This ought to be carefully observed in opposition to the Popish doctors, by whom passages of this kind, which recommend works, are abused in order to destroy the righteousness of faith; as if the atonement for our sins, which we obtain through the sacrifice of Christ, ought to be set aside. 17. The king in his beauty. Although the Prophet changes the person, yet this verse must be connected with the preceding verse; for he addresses the sincere worshippers of God, to whom he promises this additional blessing, Thou shalt see the king in his beauty This promise was highly necessary for supporting the hearts of believers, when the state of affairs in Judea was so lamentable and so desperate. When Jerusalem was besieged, the king shut up within the city and surrounded by treacherous counsellors, the people unsteady and seditious, and everything hastening to ruin, there appeared to be no hope left. Still the royal authority in the family of David was a remarkable pledge of the love of God. Isaiah, therefore, meets this danger by saying, that though they behold their king covered with filthy garments, yet he shall be restored to his former rank and splendor. First, it ought to be observed how invaluable is the kindness of God, when the commonwealth is at peace, and enjoys good princes, by whom everthing is administered justly and faithfully; for by their agency God rules over us. Since, therefore, this happiness is not inconsiderable, the Prophet was unwilling to leave out this part, in promising prosperity to the worshippers of God. Yet it, ought also to be observed, that that kingdom was a type of the kingdom of Christ, whose image Hezekiah bore; for there would be a slight fulfillment of this promise, if we did not trace it to Christ, to whom all these things must be understood to refer. Let no man imagine that I am here pursuing allegories, to which I am averse, and that this is the reason why I do not interpret the passage as relating directly to Christ; but, because in Christ alone is found the stability of that frail kingdom, the likeness which Hezekiah bore leads us to Christ, as it were, by the hand. I am, therefore, disposed to view Hezekiah as a figure of Christ, that we may learn how great will be his beauty. In a word, Isaiah here promises the restoration of the Church. The land very far off. The restoration of the Church consists of two parts; first, that "the king shall be seen in his beauty;" and secondly, that the boundaries of the kingdom shall be extended. We know that the appearance of Christ is so disfigured as to be contemptible in the eyes of the world, because "no beauty or loveliness" (Isaiah 53:2) is seen in him; but at length, his majesty and splendor and beauty shall be openly displayed, his kingdom shall flourish and be extended far and wide. Although at present wicked men have everything in their power, and oppress the true servants of God, so that they scarcely have a spot on which they can plant their foot in safety, yet with firm hope we ought to look for our King, who will at length sit down on his bright and magnificent throne, and will gloriously enrich his people. 18. Thy heart shall meditate terror. Believers are again informed what calamities are at hand, lest, by being suddenly overtaken with such heavy afflictions, they should sink under them. yhgh (yehgeh) is translated by some in the preterite, "meditated," and by others in the future, "shall meditate;" because such an exchange of tenses is customary in the Hebrew language. For my own part, believing that he warns the people of approaching distresses, instead of relating those which had been formerly endured, I willingly retain the future tense, which is also the tense employed by the Prophet, "shall meditate." Where is the scribe? He relates in a dramatic and lively manner (mimetikos) the speeches of those who, overcome by terror, break out into these exclamations: Where is the scribe? Where is the weigher? thus expressing the powerful impression made on their minds. If any one suppose that the line of thought is suddenly broken off, because the Prophet, having in the former verse spoken of "the kings beauty," now brings forward terrors, I have no doubt that he magnifies the kindness of God by means of comparison, in order that believers, when they have been delivered, may set a higher value on the condition to which they have attained. Men are forgetful and niggardly in judging of God's favors, and, after having been once set free, do not consider what was the depth of their misery. Such persons need to be reminded of those wretched and disastrous times, during which they endured great sufferings, in order that they may more fully appreciate the greatness of the favor which God has bestowed on them. We ought also to observe another reason why it was advantageous that the people should be forewarned of that terror. It was that, after having heard of the kings magnificence, they might not promise themselves exemption from all uneasiness, but might be prepared to undergo any kind of troubles and distresses, and that, even while they were subject to tribute and placed under siege, they might, know that the kingdom of Judah was the object of God's care, and would be rescued from the hands of tyrants. It is a very wretched condition which the Prophet describes, that a free people should be oppressed by such cruel tyranny as to have all their property valued, and an inventory taken of their houses, possessions, families, and servants. How grievous this slavery is, many persons formerly unaccustomed to it actually know by experience in our times, when their property is valued to the very last farthing, and a valuation is made not only of their undoubted incomes but also of their expected gains, and not only their money and possessions, but even their names are placed on record, while new methods of taxation are contrived, not only on food but on the smallest articles, so that tyrants seize on a large portion of those things which are indispensably necessary to the wretched populace; and yet those calamities do not restrain men from insolence, licentiousness, and rebellion. What then will happen when they shall be free and at full liberty? Will they not, forgetful of all their distresses, and unmindful of God's kindness, abandon themselves more freely than before to every kind of indulgence and licentiousness? It is not without good reason, therefore, that the Prophet places before the eyes of the people that wretched condition, that they may not, when delivered from it, giveway to their unlawful passions, but may acknowledge their deliverer and may love him with all their heart. Some have falsely imagined that Paul (1 Corinthians 1:20) quotes this passage; for that would spoil the Prophet's meaning and torture his words to a different purpose. They have been led into a mistake by the mere use of the word "scribe," which there denotes a Teacher. Isaiah gives the name of "the scribe" to the person who took account of persons, families, lands, and houses, and, in short, who kept the registers of the taxes. By "the weigher," he means the person who received the taxes, for he "weighed" the money which was paid. That office is discharged in the present day by those who are called treasurers. Where is he who singles out the principal houses? He now.adds a very troublesome and exceedingly disliked class of men, "the describers of the towers," that is, of the more remarkable buildings; for they visit and examine each person's house, in order to know who are more wealthy than others, that they may demand a larger sum of money. Such men,like huntinghounds, are commonly employed by tyrants to scent the track of money, for the sake of laying on some unusual impost in addition to the ordinary taxes. The arrival of such persons must have been exceedingly annoying to the people, for they never cease till they have sucked all the blood and marrow. If any one prefer to view this term as denoting the servants of the king himself, whose business it was to destroy the houses adjoining to the walls of the city, let him enjoy his opinion. For my own part, I think it probable that the Prophet speaks of the receivers of taxes, whom conquerors appoint over vanquished nations for the sake of maintaining their authority. 19. Thou shaft not see a fierce people. The word nvz (nognaz) is translated by some "strong," and by others "impudent;" but, undoubtedly, he intends to express the fierceness of the Assyrians, which he afterwards affirms by saying that they would have no intercourse with them, because they spoke a different language. Nothing is more fitted to excite men to compassion than the intercourse of speech, by which men explain their distresses to each other. When this is wanting, there can be no means of gaining their hearts; each party is a barbarian to the other; and nothing more can be obtained from them than if one were dealing with wild and savage beasts. The Prophet, therefore, dwells largely on the wretched condition of the people, in order to shew, on the other hand, how great was the kindness of God in delivering them from so great terror. In like manner, the Holy Spirit magnifies the grace of God, in preserving his people in Egypt, though "they did not understand the language of that nation." (Psalm 131:5.) 20. Behold Zion. Some read it in the vocative case, "Behold, O Zion;" but it is preferable to read it in the accusative case. He brings forward a promise of the restoration of the Church, which ought to have great weight with all godly persons; for when the Church shakes or falls, there can be no hope of prosperity. That the Church will be restored he shews in such a manner that he places it before our eyes as having actually taken place, though he speaks of what is future; and his object is to give greater energy to his style, as if he had said, "Again you will see Zion restored and Jerusalem flourishing." Although believers see everything destroyed and scattered, and although they despair of her safety, yet in Jerusalem there shall be a quiet and safe habitation. The city of our solemnities, or of our assemblies. By this designation he shews that we ought to judge of the restoration of Zion chiefly on this ground, that the people "assembled" there to hear the Law, to confirm the covenant of the Lord, to call upon his name, and to offer sacrifices. When the people were deprived of these things, they were scattered and nearly lost, and appeared to be separated from their head and utterly abandoned. Accordingly, nothing was so deeply lamented by godly persons, when they were held in captivity at Babylon, as to be banished from their native country and at the same time deprived of those advantages; and that this was the chief complaint of all believers is very manifest from many passages. (Psalm 137:4.) "Zion" is called by him "a city," because it formed the middle of the city, and was also called "the city of David." (Isaiah 22:9.) The extent of Jerusalem was different and larger; for, as we mentioned in the explanation of another passage, [14] there was a double wall, which is customary in many cities. Here it ought to be observed that the restoration of the Church is the most valuable of all blessings, and ought above all things to be desired; that everything else, even though it should be most abundant, is of no avail, if this single blessing be, wanting; and, on the other hand, that we cannot be unhappy, so long as Jerusalem, that is, the Church, shall flourish. Now, it is restored and flourishes, when God presides in our assemblies, and when we are assembled in his name and thus cleave to him. Wicked men indeed shelter themselves under the name of God, as if they were assembled at his command; but it is an empty mask, for in their heart they are very far from him, and attempt nothing in obedience to his authority. Jerusalem a peaceful habitation. He says that believers, who had long been agitated amidst numerous alarms, will have a safe and "peaceful habitation" in the Church of God. Although God gave to his people some taste of that peace under the reign of Hezekiah, yet it was only in Christ that the fulfillment of it was manifested. Not that since that time the children of God have had a quiet habitation in the world; even in the present day this peacefulness is concealed; for we lead an exceedingly wandering and uncertain life, are tossed about by various storms and tempests, are attacked by innumerable enemies, and must engage in various battles, so that there is scarcely a single moment that we are at rest. The peace which is promised, therefore, is not that which can be perceived by our bodily senses, but we must come to the inward feelings of the heart, which have been renewed by the Spirit of God, so that we enjoy that peace which no human understanding is able to comprehend; for, as Paul says, "it goes beyond all our senses." (Philippians 4:7.) The Lord will undoubtedly bestow it upon us, if we dwell in the Church. A tent which shall not be carried away, the stakes of which shall never be removed. By these metaphors of "a tabernacle" and of "stakes," he describes accurately the condition of the Church. He might have called it a well-founded city, but he says that it is "a tabernacle," which, by its very nature, is such that it can be speedily removed to a different place, in order that, though we may consider the condition of the Church to be uncertain and liable to many changes, yet we may know that it cannot be moved or shaken; for it will remain in spite of storms and tempests, in spite of all the attacks of enemies, and in opposition to what appears to be its nature, and to the views of our understanding. These two statements appear to be inconsistent with each other, and faith alone reconciles them, by maintaining that it is safer to dwell in this "tabernacle" than in the best defended fortresses. We ought to employ this as a shield against temptations,which otherwise would speedily destroy our faith, whenever we perceive the Church to be not only shaken, but violently driven about in all possible directions. Who would say that amidst that violent storm the "tabernacle" was safe? But since God does not wish his people to be wholly fixed on the earth, that they may depend more on himself alone, the protection which he promises to us ought to be reckoned better than a hundred, better than a thousand supports. 21. Because there the mighty Jehovah will be to us. The two particles ky ym (ki im) often serve the place of a double affirmative, but here a reason is assigned, and they might even be appropriately rendered, For if; but I willingly retain what is more clear. The Prophet assigns the reason why the Church, which appears to resemble a movable "tent," exceeds in stability the best founded cities. It is because "the Lord is in the midst of her," as it is also said, (Psalm 46:5,) and "therefore she shall not be moved." If we separate the Church from God; it will immediately fall without any attack; for it will consist of men only, than whom nothing can be more weak or frail. Will be to us a place of rivers. When God dwells with us, he confirms and supports what was naturally feeble, and supplies to us the place of a very strong fortress, a very broad ditch, and walls and "rivers" surrounding the city on every side. He alludes to the situation of the city Jerusalem, which had only a small rivulet, and not large and rapid rivers, like those of Babylon and other cities; for in another passage (Isaiah 8:6) he enjoined them to rest satisfied with the power of God alone, and not to covet those broad rivers. As if he had said, "Our strength shall be invincible, if God rule over us; for under his guidance and direction we shall be abundantly fortified." There shall not pass a ship with oars. Large rivers are attended by this inconvenience, that they may give access to enemies, so as to enable them to approach with their ships nearer than is desirable; and thus, very frequently, what appeared to be of service is found to be injurious. But while the Lord says that he will be "a river," he says also that there will be no reason to dread such an inconvenience, and that enemies will not be allowed to approach, he mentions two kinds of ships, long ships, and ships of burden, in order to shew that enemies will be shut out in every possible way. Hence we ought to draw a very useful doctrine, that the hope of safety should not be sought from any other than from God alone, and that it is in vain to collect various means of defense, which will be useless, and even hurtful, if He be not on our side. 22. For Jehovah is our judge. The Prophet now explains the manner in which God dwells in the Church. It is, that he is there worshipped and acknowledged as Judge, Lawgiver, and King; for they who obey God and yield subjection to him as their King, shall know by experience that he is the guardian of their salvation; but they who falsely glory in his name, vainly hope that he will assist them. Let us only yield to his authority, hear his voice, and obey him; and, on the other hand, he will shew that he is our protector and most faithful guardian. But when we despise his voice and disobey his word, we undoubtedly have no reason to wonder that he abandons and forsakes us in dangers. Hence, also, we ought to observe what is the true Church of God. It is that which acknowledges God to be a "Lawgiver" and "King." With what effrontery, therefore, do the Papists dare to boast that they are the Church of God, seeing that they reject that lawful government of it which was enjoined by Moses, and the Prophets, and Christ, and substitute in the room of it inventions and base traffic? They exert a cruel tyranny over consciences, and, by taking away all the liberty which Christ has bestowed on us, they wretchedly harass souls and lead them to perdition; but God alone has the right to rule the conscience, because he alone is "Lawgiver" and "Judge," and he alone ought to rule and guide us by his word. He combines here the three words, "Judge," "Lawgiver" and King," because the subject is of very great importance, and ought not to be lightly set aside. If, therefore, we permit ourselves to be guided by his word, he will never fail us; and this is the only way of obtaining salvation. 23. Thy cords were loosed. He directs his discourse to the Assyrians, in whose person he likewise addresses all the enemies of the Church. After having promised to the Church such stability as shall never be disturbed, he rebukes the foolish confidence with which ungodly men are puffed up; as if they had been so deeply rooted as to reach the center of the earth. Although, during the intoxicating influence of prosperity, they imagine that their wealth is exceedingly secure, he foretells that ruin will quickly overtake them, because they are not supported by the hand of God. He follows out the comparison which he had employed at the commencement. Having said that the Church resembles a place that is fortified and surrounded by very broad rivers which do not admit the approach of enemies, he now compares the condition of wicked men to ships; by which he means that they have no solid foundation, though they appear to be formidable, and though they are madly eager and fiercely cruel, and imagine that none can resist their rage. Although, therefore, they have long ships and ships of burden, by which they may be said to form a union between countries placed at great distances from each other, and to make themselves masters of sea and land, still they shall have no permanency or stability. The Lord will sink their ships, will take away their ropes and masts, and will involve them in a universal shipwreck. Let us not therefore be terrified by their fury and insolence, but let us look for the day of the Lord, when he shall make their rage and violence to fall on their own heads. 24. And the inhabitant shall not say, I am sick. The Prophet again returns to the Church; for the destruction which he threatened against the Assyrians tended also to the consolation of the godly, since the safety of the Church could not be maintained unless the Lord granted his protection against so many adversaries who attack and molest her on every hand. Accordingly, having briefly remarked that all the reprobate who annoy the children of God shall be defeated, he appropriately follows out his subject by affirming that God will leave nothing undone that could promote the salvation of the godly. He says, therefore, that the citizens of the Church shall be freed from every inconvenience, because through the favor of God they shall enjoy prosperity. The people that dwell in it have been freed from iniquity. This latter clause of the verse explains the former; for it shews that there is nothing to prevent the blessings of God from being largely enjoyed by us, when our sins have been pardoned. Hence, also, we conclude, that all the miseries which press upon us spring from no other source than from our sins. On any other ground the reason which he assigns might appear to be, farfetched and inappropriate; but we must hold this principle, that all the evils which God inflicts upon us are so many tokens of his anger. Hence it follows that, when guilt has been removed, nothing remains but that God will regard us with the affection of a father, and will graciously bestow upon us all that we need. If, therefore, we desire to be delivered from afflictions, we ought to observe this order, to seek first to be reconciled to God; for the removal of the cause would be speedily followed by the removal of the effect. But seeing that our desires, are illregulated, and that, in consequence of being anxious merely to avoid punishments, we shut our eyes against the root of our distresses, we need not wonder that we obtain no alleviation of them. Those persons, therefore, are mistaken who indulge in their vices, and yet wish to be exempted from every kind of afflictions. If they do not suffer and adversity, still they will not cease to be miserable, and cannot enjoy peace of mind so long as they are pursued by the consciousness of their crimes. Consequently, true happiness consists in this, that we have obtained pardon from God, and sincerely believe that all the blessings which we receive from his hand are the results of his fatherly kindness. Let us also learn that there is no other way in which we can please God, or obtain the honor of being accounted his children, than when he ceases to impute to us our sins; and therefore it is only the reconciliation which we obtain by free grace that pacifies God toward us, and opens up the way to the enjoyment of his goodness. That there is no visible evidence of that exemption from afflictions does not lessen the truth of the promise, because believers are abundantly satisfied with this comfort in their afflictions, that even when they are chastened by the hand of God, still they are his beloved children. So far as they have been renewed by his Spirit, they begin to taste the blessing which was in full perfection before the fall of Adam; but because they are burdened with many sins, they constantly need to be cleansed. Still, however, through compassion on their weakness, God mitigates their punishment, and, if not by removing altogether, yet by abating and soothing their grief, shews that he promotes their happiness; and therefore it is not without good reason that the Prophet declares the Church to be exempted from ordinary calamities, so far as they proceed from the curse of God. Hence, also, we see clearly how childish is the distinction of the Papists, that the removal of guilt is of no avail; as if we had to satisfy the judgment of God. But far otherwise do the prophets teach, as may be easily learned from various passages; and if there had been nothing more than this single passage, can anything be plainer than that sicknesses come to an end, because iniquity has been pardoned? The meaning is undoubtedly the same as if he had said, that punishment ceases because sin has been pardoned. True, indeed, though God has been pacified towards them, [15] he sometimes inflicts punishment on believers; and the object is, that by fatherly chastisement he may instruct them more fully for the future, and not that he may take vengeance on them, as if he had been but half reconciled. But Papists think that their punishments are of the nature of satisfactions, and that by paying them the sinner in some measure redeems himself, and puts away his guilt; which is absolutely inconsistent with a free pardon. Thus their abominable inventions, both about satisfactions, and about the fire of purgatory, fall to the ground. It is also worthy of observation, that none but the citizens of the Church enjoy this privilege; for, apart from the body of Christ and the fellowship of the godly, there can be no hope of reconciliation with God. Hence, in the Creed we profess to believe in "The Catholic Church and the forgiveness of sins;" for God does not include among the objects of his love any but those whom he reckons among [he members of his onlybegotten Son, and, in like manuel', does not extend to any who do not belong to his body the free imputation of righteousness. Hence it follows, that strangers who separate themselves from the Church have nothing left for them but to rot amidst their curse. Hence, also, a departure from the Church is an open renouncement of eternal salvation. __________________________________________________________________ [1] "Certainement nos enfans sont plus savans et religieux qu'eux." "Certainly our children are more learned and religious than they are." [2] "Puis que ton naturel est d'assister aux tiens, quand tout est reduit au desespoir." "Since thy disposition is to assist thy people when all is reduced to despair." [3] The rising meant is not the ascent of the Judge to the judgmentseat, (Piscator,) nor the exaltation of the Assyrian power, (AbenEzra.) but the act of rising from a state of seeming inaction, as when one rouses himself to strike, (Barnes.)" -- Alexander. [4] This word is rendered by Calvin and our own translators, "stability." [5] "Here Judah is spoken of in the third person, though mentioned in the second just before; an enallage frequent in Hebrew poetry." -- Stock. [6] See Commentary on Isaiah, [2]vol. 1, p. 374. [7] "Their valiant ones, or messengers." -- (Eng. Ver.) "The Targum and some other ancient versions seem to treat 'r'lm, (erellam,) as a contraction of 'r'h lm, (ereh lam, or eraeh lam.) Thus Aquila has horathesomai autois Symmachus,ophthesomai; the Vulgate, videntes But there is no example of the form lm (lam) for lhm (lahaem). -- Alexander. [8] "Eliakim, with the rest, who returned to Hezekiah, with their clothes rent, in despair at the rejection of all conditions of peace. Isaiah 36:2, 22." -- Stock. [9] "These are not the words of the ambassadors reporting the condition of the country (Grotius), but of the Prophet himself describing it. The scene presented is not that of Protestant cities seized by Antichrist, and a stop put to a religious course and conversation (Gill), but the actual condition of Judea during the Assyrian invasion. (Compare Judges 5:6)." -- Alexander. [10] "The emphasis is not upon the pronoun (Barnes), which in that case would have been expressed in Hebrew, but upon the adverb now, which is twice repeated to imply that the time for the divine interposition is arrived, and that there shall be no more delay." -- Alexander. [11] "In the Chaldee ksch (chasach) signifies "to prune," and in the Syriac it denotes "the pruning of vines," as in Asseman. Bibl. Orient., tom. 1, p. 374. The meaning therefore is, as thorns lopped off and dried are quickly consumed, with a crackling noise, by the fire laid under them." -- Rosenmuller. [12] "Quand leurs coeurs sont endureis." "When their hearts are hardened." [13] "D'un remords de mauvaise conscience." "By the remorse of a bad conscience." [14] Commentary on Isaiah [15] "Encore qu'il leur air pardonne." "Though he has forgiven them." __________________________________________________________________ __________________________________________________________________ CHAPTER 34 __________________________________________________________________ Isaiah 34:1-17 1. Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. 1. Accedite gentes ad audiendum, et populi attendite. Audiat terra, et plenitudo ejus; orbis, et cuncta germina ejus. 2. For the indignation of the LORD is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. 2. Quia indignatio est Iehovae super omnes gentes, et furor super omnem exercitum earum; vastavit eas, tradidit eas in mactationem. 3. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. 3. Interfecti earum abjicientur, et e cadaveribus eorum ascendet foetor earum, ac liquefient montes prae sanguine eorum. 4. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. 4. Et tabescent omnes exercitus coelorum, et complicabuntur ut liber. Coeli et onmes exercitus eorum defluent, sicut defiuit folium e vite, et sicut defiuit ex ficu. 5. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. 5. Quoniam inebriatus est in coelis gladius meus. Ecce, super AEdom descendet, super populum, inquam, anathematis met in judicium. 6. The sword of the LORD is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the LORD hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. 6. Gladius Iehoae impletus eat sanguine, impinguatus est ab adipe; sanguine, inquam, agnorum et hircorum, adipe renum arietum. Quoniam victima Iehova in Bozra, et mactatio magna in terra AEdom. 7. And the unicorns shall come down with them, and the bullocks with the bulls; and their l.and shall be soaked with blood, and their dust made fat with fatness. 7. Et descendent unicornes cum eis, et juvenci cum tauris; et inebriabitur terra eorum sanguine, et pulvis adipe impinguabitur. 8. For it is the day of the LORD'S vengeance, and the year of recompences for the controversy of Zion. 8. Quoniam dies ultionis Iehovae, annus retributionum in causam Sion. 9. And the streams thereof shall be turned into pitch, and the dust thereof into brimstone, and the land thereof shall become burning pitch. 9. Et convertentur flumina ejus in picem, et pulvis ejus in sulphur; eritque terra ejus in picem ardentern. 10. It shall not be quenched night nor day; the smoke thereof shall go up for ever: from generation to generation it shall lie waste; none shall pass through it for ever and ever. 10. Noctu et die non extinguetur, perpetuo ascendet fumus ejus; a generatione in generationem devastabitur, perpetuis aeternitatibus nemo transibit per cam. 11. But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness. 11. Itaque accipient eam in possessionem pelicanus et ulula; noctua et corvus habitabunt in ea; extendetque super earn funiculum inanitatis et lapides perpendiculares vantratis. 12. They shall call the nobles thereof to the kingdom, but none shall be there, and all her princes shall be nothing. 12. Nobiles ejus sine regno vacabunt, et cuncti principes ejus erunt nihilum. 13. And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof: and it shall be an habitation of dragons, and a court for owls. 13. Proferet in palatiis ejus spinas, et urticam, et carduum in arcibus ejus; eritque habitaculum draconum, et mansio pullis struthionis. 14. The wild beasts of the desert shall also meet with the wild beasts of the island, and the satyr shall cry to his fellow; the screech owl also shall rest there, and find for herself a place of rest. 14. Et occurrent bestiae sylvestres satyris, et stryx ad socium suum vociferabur;etiam Lamina ibi per noctabit, invenietque sibi mansionem quietam. 15. There shall the great owl make her nest, and lay, and hatch, and gather under her shadow: there shall the vultures also be gathered, every one with her mate. 15. Ulula faciet ibi nidum, et incubabit, et excludet, et congregabit in umbra ejus; quinetiam vultures ibi congregabuntur, unaquaeque cum socia sua. 16. Seek ye out of the book of the LORD, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his spirit it hath gathered them. 16. Sciscitamini ex libro Iehovae, et legite. Nunquid unum ex illis substractum; nullum sociae suae deerit; quoniam os ejus praecepit, et spiritus ejus congregavit eas. 17. And he hath cast the lot for them, and his hand hath divided it unto them by line: they shall possess it for ever, from generation to generation shall they dwell therein. 17. Et ipse projecit eis sortem, etmarius ejus divisit illis in perpetuum, quasi per funiculum. Ideo haereditabunt eam, in generationem et genereationem illic habitabunt. 1. Draw near, ye nations. Hitherto the Prophet, intentding to comfort the children of God, preached, as it were, in the midst of them; but now, directing his discourse to the Gentiles, he pursues the same subject, but in a different manner. Having formerly shewn (Isaiah 33:6, 20) that the Lord takes such care of his people as to find out the means of preserving them, he now likewise adds, what we have often seen in earlier parts of this book, that, after having permitted wicked men to harass them for a time, he will at length be their avenger, He therefore pursues the same subject, but with a different kind of consolation; for he describes what terrible vengeance the Lord will take on wicked men who had injured his people. Hearken, ye peoples. In order to arouse them the more, he opens the address by this exclamation, as if he were about to discharge the office of a herald, and summon the nations to appear before the judgmentseat of God. It was necessary thus to shake off the listlessness of wicked men, who amidst ease and prosperity despise all threatenings, and do not think that God will take vengeance on their crimes. Yet amidst this vehemence he has his eye principally on the Church; for otherwise he would have spoken to the deaf, and without any advantage. Let the earth hear. He addresses the Edomites who would haughtily despise these judgments, and therefore he calls heaven and earth to bear witness against them; for he dedares that the judgment will be so visible and striking, that not only all the nations but even the dumb creatures shall behold it. It is customary with the prophets thus to address the dumb creatures, when men, though endued with reason and understanding, are stupid, as we have formerly seen. (Isaiah 1:2; Deuteronomy 32:1.) 2. For the indignation of Jehovah is on all the nations. He undoubtedly means "the nations" which were hostile to the Jews, and at the same time were contiguous to them; for, being surrounded on all sides by various nations, they had almost as many enemies as neighbors. Though this hatred arose from other causes, such as envy, yet the diversity of religion very greatly inflamed their rage, for they were exceedingly offended at having their superstitions condemned. So much stronger was the reason why God proraised that he would be a judge and avenger. On all their army. This is added because the Jews were few in number when compared with the rest of the nations. Although, therefore, "the nations" were proud of their vast numbers, and despised the Jews because they were few, yet he declares that God will easily diminish and crush them, in order to preserve, his little flock, of which he is the guardian. He hath destroyed them. Though he speaks of future events, yet he chose to employ the past tense, in order to place the event immediately before the eyes of those who were lying low and overwhelmed with adversity. These predictions were made, as I briefly noticed a little before, not on account of the Edomites, who paid no regard to this doctrine, but for the sake of the godly, whom he wished to comfort, because they were wretchedly harassed by their enemies. 3. Their slain shall be cast out. By this circumstance he shews that it will be a great calamity, for if a few persons are "slain," they are committed to the earth; but when so great a multitude is slain at one time, that there are not left as many as are necessary for burying them, there is no thought of interment, and therefore the air is polluted by the stench of their carcases. Hence it is evident, that God is sufficiently powerful to lay low innumerable armies. Perhaps, also, the Prophet intended to heighten the picture of the judgment of God, because to the slaughter of the nations there will be added shame and disgrace, so that they shall be deprived of the honor and duty of burial And the mountains shall melt on account of their blood. Another figure of speech is employed to shew more fully the extent of the slaughter, for the "blood" will flow from "the mountains," as if the very mountains were melted, just as when the waters run down violently after heavy showers, and sweep away the soil along with them. Thus, also, he shows that there will be no means of escape, because the sword will rage as cruelly on the very mountains as on the field of battle. 4. And all the armies of heaven shall fade away. Isaiah employs an exaggerated style, as other prophets are accustomed to do, in order to represent vividly the dreadful nature of the judgment of God, and to make an impression on men's hearts that were dull and sluggish; for otherwise his discourse would have been deficient in energy, and would have had little influence on careless men. He therefore adds that "the stars" themselves, amidst such slaughter, shall gather blackness as if they were ready to faint, and he does so in order to show more fully that it will be a mournful calamity. In like manner, as in a dark and troubled sky, the clouds appear to be folded together, the sun and stars to grow pale and, as it were, to faint, and all those heavenly bodies to totter and give tokens of ruin; he declares that thus will it happen at that time, and that everything shall be full of the saddest lamentation. These statements must be understood to relate to men's apprehension, for heaven is not moved out of its place; but when the Lord gives manifestations of his anger, we are terrified as if the Lord folded up or threw down the heavens; not that anything of this kind takes place in heaven, but he speaks to careless men, who needed to be addressed in this manner, that they might not imagine the subject to be trivial or a fit subject of scorn. "You will be seized with such terror that you shall think that the sky is falling down on your heads." It is the just punishment of indifference, that wicked men, who are not moved by any fear of God, dread their own shadow, and tremble "at the rustling of a falling leaf," (Leviticus 26:36,) as much as if the sun were falling from heaven. Yet it also denotes a dreadful revolution of affairs, by which everything shall be subverted and disturbed. 5. For my sword is made drunken in the heavens. He says that the "sword" of the Lord is bloody, as extensive slaughter makes the "swords" wet with gore; and, in order to give greater weight to his style, he represents the Lord as speaking. But why does he say that it is in heaven? for God does not call men to heaven to inflict punishment on them, but executes his judgments openly in the world, and by the hand of men. [16] Here the Prophet looks at the secret decree of God, by which he appoints and determines everything before it is executed; and he does not mean the act itself, but extols the efficacy of the prediction, because the certainty of the effect is manifest from the unchangeable purpose of God; that unbelievers may know that the Lord in heaven takes account of the crimes of wicked men, although for a time they may pursue their career of iniquity without being punished, and that, although they enjoy profound peace, still the sword by which they shall be slain is even now bloody in the sight of God, when he determines to inflict punishment on them. In like manner Sodom (Genesis 19:28) was already burning in the sight of God, while it freely indulged in wine and feasting, and in satisfying its lust; and the same thing must be said of other wicked men, who, while they are wallowing in pleasures, are held as appointed by God to be slain. We ought not, therefore, to fix our attention on the present state when we see wicked men enjoy prosperity and do everything according to their wish. Though no one annoys them, still they are not far from destruction when God is angry with them and is their enemy. So it shall come down on Edom. He expressly mentions the Edomites, who were hostile to the people of God, though related to them by blood, and distinguished by the same mark of religion; for they were, as we have formerly mentioned, [17] descended from Esau, (Genesis 36:8,) and were the posterity of Abraham. At the present day, in like manner, we have no enemies more deadly than the Papists, who have publicly received the same baptism with ourselves, and even profess Christ, and yet cruelly persecute and would wish utterly to destroy us, because we condemn their superstitions and idolatry. Such were the Edomites, and therefore the Prophet has chiefly selected them out of the whole number of the enemies. On the people of my curse. By giving them this appellation he confirms the sentence which he had pronounced, for in vain would they endeavor to escape that destruction to which they were already destined and devoted. By this term he declares that they are already destroyed by a decree of heaven, as if they had been already separated and cut off from the number of living men. That it may not be thought that God has done it unjustly, he adds, to judgment; for there is nothing to which men are more prone than to accuse God of cruelty, and the greater part of men are unwilling to acknowledge that he is a righteous judge, especially when he chastises with severity. Isaiah, therefore, shews that it is a just judgment, for God does nothing through cruelty or through excessive severity. 6. The sword of Jehovah is filled with blood. He follows out the same statement, but by a different description, which places the matter in a much stronger light, in order to shake off the drowsiness of wicked men, who are wont to laugh and scoff at all doctrine, as we have formerly remarked. It is therefore necessary that the judgments of God should be set forth as in a lively picture, that it may not only make a deep impression on their dull minds, but may encourage believers by holy confidence, when they learn that the pride and rebellion of their enemies cannot at all hinder them from being dragged like cattle to the slaughter, whenever it shall be the will of God. He compares it to sacrifices, for animals are slain in sacririce for the worship and honor of God, and in like manner the destruction of this people will also tend to the glory of God. And here he confirms what was formerly said about judgment, for when God executes his judgments, he shews forth his glow; so that the destruction of wicked men is justly compared to "sacrifices," which belonged to his worship. "Sacrifices," indeed, were undoubtedly not very pleasant and agreeable to behold, for the revolting act of taking away life, the reeking blood, and the stencil of the smoke, might have a repulsive effect; and yet in these things the honor of God shone brightly. Thus, also, this slaughter was hideous to behold, and little fitted to obtain regard; but believers, in order that they may hallow the name of God in this respect, are commanded to lift up their eyes to heaven; because, in executing such punishment, God erects altars to himself for slaying sacrifices. Because they unjustly oppressed the Church of God, and, forgetful of all humane feelings, treated the children of God with cruelty, Isaiah declares that in their blood is offered a sacrifice of sweet savor, and highly acceptable to God, because he executes his judgment. With the blood of lambs and of goats. Under this appellation he describes metaphorically the people that were to be slain, and, alluding to the various kinds of victims, includes not only all men of ordinary rank, but all the nobles, in order to intimate that the Lord will punish his enemies in such a manner that no man of any class whatever shall be exempted he mentions Bozrah, the chief city and metropolls, as it were, of the nation, where the greatest slaughter shall take place; and next, he adds, the country of Edom, through the whole of which this calamity shall take its course. [18] 7. And the unicorns shall come down with them. This verse is closely connected with the former, for he adds nothing new, but proceeds with the same figure, amplifying what he had said about "rams" and "goats," to which he adds not only bullocks but wild and savage beasts. It amounts to this, that the vengeance of heaven will be so unrelenting as to spare neither age nor rank, and to mark; for slaughter even cruel giants, notwithstanding their silly fierceness, just as if one were preparing a sacrifice which consisted indiscriminately of every kind of animals. It ought not to be thought strange that lambs are mingled with cruel beasts, for the term "lambs" is not employed in commendation of their mildness or harmlessness, but is applied comparatively to those who are feeble and who belong to the ordinary rank, which lays them under the necessity of having some appearance of modesty. Although God may appear to be harsh in thus directing his hostility against all classes, yet, by the use of the word "sacrifice," he claims for himself the praise of justice; and indeed no man, when he comes to the trial, will be found to be without blame, so that on good grounds all, without exception, are irrecoverably ruined. Such is the destruction which awaits all the reprobate, who of their own accord refuse to devote themselves to the service of God; irreligious hands shall offer them in sacrifice. [19] 'vrym (abbirim) is translated strong by some commentators; I have preferred to follow those who explain it to mean bulls, which it means also in Psalm 50:13, though in this passage the Prophet employs the word bulls to denote metaphorically those who are very strong and powerful. 8 For it is the day of vengeance of Jehovah. This verse must be viewed as closely connected with the preceding verses, for it points out the object which the Lord has in view in punishing the Edomites with such severity; and that object is, that he wishes to avenge his people and defend their cause. If, therefore, he had not also assigned this reason, the former statements might have appeared to be obscure or inappropriate; for it would, have been an uncertain kind of knowledge if we did not consider that God, in punishing wicked men, testifies his unceasing affection and care to preserve his own people. What was formerly said about the Edomites must undoubtedly be extended to the enemies of the Church, for all of them were included by the Prophet under a particular class; and, therefore, in adversity our hearts ought to be supported by this consolation, that the attacks which we now suffer shall come into judgment before God, who justly claims for himself this office. The Prophet does not only mean that it is in his power to punish wicked men whenever he thinks proper, but, that he reigns in heaven, in order to punish every kind of injustice at the proper time. But we must attend to the words day and year, by which he reminds us that God does not sleep in heaven, though for a little time he does not come forth, but delays his vengeance till a fit season, that believers may in the meantime "possess their souls in patience," (Luke 21:19,) and may leave him to govern according to his inscrutable wisdom. 9. And its streams shall be turned into pitch. What the Prophet now adds contains nothing new, but describes more fully this desolation. We have formerly explained the reason wily the prophets employ these lively pictures in representing the judgments of God. It is for the purpose of leading men to view them as actually present, and of compelling them to acknowledge those things which their eyes and minds do not discern, or which, as soon as they are beheld and known, are immediately forgotten. But it ought also to be observed that the Prophets spoke of things which were dark and secret, and which were generally thought to be incredible; for many persons imagined that the Prophets uttered them at random. It was, therefore, necessary to add many confirmations, such as those which he employs in this and in other passages; and thus he denotes a horrible change, which shall destroy the whole face of Judea. Moreover, he alludes to the destruction of Sodom and Gomorrah, (Genesis 19:24,) as the prophets very frequently do. In that destruction, as Jude informs us, we have a perpetual representation of the wrath of God against the reprobate, (Jude 7;) and it is not without good reason that the prophets call it to our remembrance, that all may learn to dread the judgments of God. To the same purpose is what he adds, -- 10. By night and by day it shall not be quenched. The Prophet's language is undoubtedly hyperbolical; but the Lord is compelled to act towards us in this manner, for otherwise plain words would produce no impression on us. When he declares that the wrath of God against the Edomites will resemble a fire that burns continually, he cuts off from them all hope of pardon, because, having never ceased to provoke God, they find that he is implacable; and Malachi also pronounces this expression of reprobation, that the curse of God will for ever rest on that nation. (Malachi 1:4.) The contrast must be supplied, because some mitigation is always held out to the people of God for their comfort. But this does not need a lengthened interpretation. It is enough that we understand the meaning and design of the Prophet. 11. Therefore the pelican and the owl shall possess it. As to these animals there are various opinions, and Hebrew commentators are not agreed about them; but the design of the Prophet is evident, which is, to describe a desert place and an extensive wilderness. He undoubtedly mentions dreadful beasts and hideous monsters, which do not dwell with men, and are not generally known by them, in order to shew more fully how shocking will be this desolation. The former clause therefore is plain enough, but the latter is attended by some difficulty. He shall stretch over it the cord of emptiness. Some view the phrase "an empty cord" as bearing an opposite sense, and apply it to the Jews; but I take a more simple view, and think that, like all the preceding statements, it must relate to the Edomites. Anti to make it more clear that this is Isaiah's natural meaning, we read the same word in the Prophet Malachi, who lived a long time afterwards. That passage may be regarded as an approbation of this prophecy. "If Edom shall say, We have been diminished, we shall therefore return and rebuild the desolate places; thus saith the Lord of Hosts, They shall indeed build, but I shall pull down, and they shall call them the borders of wickedness, and the people against whom the Lord is angry for ever. And your eyes shall see, and ye shall say, Let the Lord be magnified on the borders of Israel." -- (Malachi 1:4, 5.) What Isaiah had foretold more obscurely, Malachi explains with greater clearness. The latter declares that "the Edomires shall build in vain," and the former that "they shall stretch an empty cord." As if he had said, "In vain shall the masterbuilders bestow their exertions on rebuilding the cities;" for builders make use of cords and plummets in all their measurements. He therefore shews that the efforts of those who shall intend to restore the land of Edom will be fruitless; for his meaning is, that they shall be destroyed in such a manner that they cannot at all recover from that destruction, though God usually alleviates other calamities by some consolation. And hence we ought to draw a very profitable doctrine, that when cities are in some measure restored after having been thrown down, this arises from the distinguished kindness of God; for the efforts of builders or workmen will be unavailing, if he do not put his hand both to laying the foundation and to carrying forward the work. Fruitless and unprofitable also will their work be, if he do not conduct it to the conclusion, and afterwards take it under his guardianship. In vain shall men bestow great expense, and make every possible exertion, if he do not watch over and bless the work. It is only by the blessing of God, therefore, that we obtain any success; and hence also it is said that "his hands have built Jerusalem." (Psalm 147:2; Isaiah 14:32.) What Isaiah threatens in this passage against the Edomites, the Holy Spirit elsewhere declares as to the house of Ahab, meaning that it shall be razed to the very foundation. (2 Kings 21:13.) 12. They shall call her nobles without a kingdom. This passage has received various interpretations, which I do not quote, because it would be tedious to refute them. One of the most probable is, "They shall call his nobles to reign, but in vain." As if he had said, "In their wretched condition none will be found willing to rule over them, and to undertake the charge of the commonwealth." A statement of the same kind is found elsewhere, and we have formerly (Isaiah 3:6,7) seen one that is almost alike; but the words do not correspond. When the Prophet speaks thus, "They shall call her nobles, and they shall not be there," he employs, I doubt not, witty raillery to censure the pride of that nation which had been cherished by longcontinued peace and abundance. When the Edomites, therefore, out of their mountains breathed lofty pride, the Prophet declares that they shall be disgracefully cast down, so that they shall have no nobility and no government; just as, when a kingdom has been overturned, government is taken away, so that the general mass of the people resembles a maimed or disfigured body, and there is no distinction of ranks. To those stately nobles who vaunted themselves so much, he says in mockery, that they shall be princes without subjects. And all her princes shall be nothing. The meaning of the former clause is still more evident from this second clause, in which he adds for the sake of explanation, that her princes "shall be reduced to nothing.' It amounts to this, that the land of Edom shall resemble a mutilated body, so that nothing shall be seen in it but shocking confusion. This is the utmost curse of God; because, if men have no political government, they will hardly differ at all from beasts. Indeed, their condition will be far worse, for beasts can dispense with a governor, because they do not make war against their own kind; but nothing call be more cruel than man, if he be not held by some restraint, for every one will be driven by the furious eagerness of his own passions to every kind of vicious indulgence. 13. In her palaces she shall bring forth thorns. He pursues the same subject; for he describes a frightful desolation, by which splendid houses and palaces are levelled to the ground, or reduced to a state so wild that they are of no use to men, but produce only briers, thorns, and nettles; which is more disgraceful than if they had been turned into fields and meadows. In this manner does the Lord punish the insolence of those who built lofty and magnificent houses and costly palaces, that the remembrance of them might be handed down to the latest posterity. Having banished men, he turns those dwellings into nests of birds and dens of wild beasts, that, instead of being, as they expected, the trophies of their name and renown, they may stand as monuments of foolish ambition. Thus the place of men is nearly supplied by beasts, which represent the dispositions of those who reared those goodly edifices. This overthrow of order is likewise a sad token of the wrath of God, when the earth, which was created for the use of man, beholds its natural lords banished, and is compelled to admit other inhabitants; for then, undoubtedly, it is cleansed from the defilements with which it was polluted. 14. And the wild beasts shall meet with the satyrs. [20] These animals are thought by some commentators to mean fauns, by others screechowls or goblins, and by others satyrs; and it is not fully agreed what is the exact meaning of the Hebrew words; but it would serve no good purpose to give ourselves much uneasiness about them, for it is quite enough if we understand the meaning and design of the Prophet. He draws a picture of frightful desolation, as if he had said that Idumea shall be destroyed so as to be without inhabitants, and instead of men it shall be inhabited by frightful beasts. This reward is most justly reaped by the ambition of those who built costly palaces to be, as we have already said, monuments of their name and reputation. Yet this is also a punishment threatened against the cruelty of a wicked nation, which was eagerly bent on the oppression of neighbours and brethren. Though we cannot absolutely determine whether the Prophet means witches, or goblins, or satyrs and fauns, yet it is universally agreed that these words denote animals which have the shape of men. We see also what various delusions are practiced by Satan, what phantoms and hideous monsters are seen, and what sounds and noises are heard. But of these we have already spoken under the thirteenth chapter. [21] The sin which God punished so severely in a single nation, is common to almost every nation; for hardly ever are those splendid buildings reared without committing much violence and injustice against the poor, and giving great and numerous annoyances to others; so that the lime, and stones, and timber, are filled with blood in the sight of God. Therefore, as Habakkuk says, "the stone shall cry out of the wall, and the beam out of the timber shall bear witness to it." (Habakkuk 2:11.) Let us not wonder, therefore, at those dreadful changes, when ambition lays hold on plunder and wicked extortions, but let us contemplate the righteous judgments of God. 16. Inquire at the book of Jehovah. By "the book of the Lord" some understand this prophecy, as if he had enjoined them to read attentively this prediction; for not even in the minutest point will it fail at the appointed time, as he will afterwards add. Others explain it more ingeniously as denoting the eternal decree of God; "inquire if such be not the purpose of God;" but this exposition is not sufficiently natural. I willingly interpret it as denoting the Law itself, which by way of eminence is called "the book of the Lord;" for from the Law, as from its source, the Prophets drew their doctrine, as we have frequently remarked. Lest the strangeness of the event should prevent the prediction from being believed, Isaiah says that the Jews had been warned of it long before; and thus he indirectly censures the unbelief of those who stared at the announcement, as if it had been something uncommon. He appropriately brings them back to the Law, in which God frequently declares that he will take care of his people, and that he will punish the wicked and reprobate. Moses having long ago spoken in this manner, the Prophet says that there is no reason why it should be difficult to believe what he foretells, since he brings forward nothing new, but only confirms now what Moses declared and testified. Such appears to me to be the natural meaning of the Prophet, and by these words he intended to fortify the Jews, patiently to look for what the Lord promised, and fully to believe that all that had been foretold about the Edomites and the other adversaries of the Church would at length be actually fulfilled, since Moses was a credible witness, that God would always be the avenger of his people. Besides, it was proper that they should be reminded of this, in order that, when these things should befall the Edomites, they might not think that they had happened by chance, but might know that they were brought about by the judgment of God. Such is the rebellion of men, that they do not believe God when he forewarns them, and what afterwards takes place by the judgment of God is ascribed by them to fortune. Isaiah therefore meets this, and bids them inquire at Moses, whose authority they all revered. Not one of those; that is, of the animals; for the Hebrew writers employ these terms, 'ys (ish) and 'sh, (ishshah,) not only for men and women, but for males and females of any species. For his mouth hath commanded. He confirms what he formerly said; for although the works of God are sufficiently plain, yet by his mouth, that is, by the word, he makes them plainer to us, that we may see them more clearly. And this is the true contemplation of the works of God, when we keep our eye fixed on the mirror of the word; for otherwise our boldness is carried to excess, and we tke greater liberty than is proper, if heavenly doctrine do not guide us like a lamp. This ought therefore to restrain the boldness and rashness of men, who, despising the doctrine of the word, wish to dispute and form opinions about the judgments of God and all his worlds. If they "inquired at the book," and asked at the mouth of the Lord, we should see greater piety and religion among them. Yet by "the mouth of the Lord" the Prophet intended to confirm the vengeance which he had foretold, because nothing that has come out of God's holy mouth can fail of its effect. Isaiah affirms that what God has once decreed, and published in his own name, cannot be reversed. By this shield he thus wards off all the doubts which quickly arise, whenever the promises of God go beyond our senses. Sometimes, indeed, he threatens conditionally, as he threatened the Ninevites, (Jonah 1:2,) Pharaoh, (Genesis 12:17,) and Abimelech, (Genesis 20:3,) whom he spared, because they repented; but when he has once determined to revenge and punish, he gives actual proof that he is not less true and powerful than when he promised salvation to his people. The agreement of the words Mouth and Spirit makes it still more evident. And his Spirit hath gathered them. Although "the breath of the mouth" often means the same thing as "speech," and although it is customary with the Hebrew writers to repeat the same thing twice, yet here he alludes elegantly to the breath, from which the words proceed, and by which they are formed; as if he had said that this prediction is abundantly powerful, because the same God who by his voice commanded the brute animals to possess the land of Edom, will bring them by merely breathing. He speaks of a secret influence; and we ought not to wonder that the slightest expression of the will of God causes all the animals to assemble, as happened at the flood, (Genesis 7:15,) and likewise at the very creation of the world, when, as Moses relates, all the animals were gathered together, by the command of God, to the first man, that they might be subject to his authority. (Genesis 2:19.) And undoubtedly they would have continued to be subject and obedient to him, had not his own rebellion deprived him of that power and authority; but when he revolted from God, the animals at the same time began to refuse subjection and to attack him. 17. And he hath cast the lot for them. He says that to those wild beasts and monsters there hath been granted a secure and permanent habitation, from which they cannot be easily banished or driven out; because God hath allotted it to them as.their portion by inheritance. This means that the whole of Idumea is at the disposal of the Lord, to drive out the inhabitants, and to grant possession of it to whomsoever he pleases, either wild beasts, or birds, or monsters. Hence infer that it is vain for men ever to promise themselves a permanent abode, unless so far as every person has obtained his place "by lot," and on the express condition that he shall instantly leave it, whenever God calls. We lead a dependent life wherever he supports us; and either on our native soil, or at a distance from our fatherland, we are strangers. If he shall be pleased to give us a peaceable habitation for a long time in one place, it will only be by his special favor that we shall dwell there; and as soon as he thinks proper, he will constrain us to change our abode. Besides, if we acknowledge that a residence in this or that country has been appointed to us by God, we may dwell in it with safety and composure; for if he keeps wild beasts in possession of the place which he has allotted to them, how much more will he preserve men, for whose sake he created heaven, earth, the seas, and all that they contain? __________________________________________________________________ [16] Nothing is more customary among Eastern poets than to employ a sword drunken with blood' to denote extensive slaughter. (Schurrer on Habakkuk 3:9.) Or, perhaps, in this verse the sword in heaven ought rather to be understood to be drunk with the divine anger, before it is let down on the earth to be glutted with the blood of enemies; in which case the following verse would fifty describe that sword as glutted with blood in the land of the Edomites." -- Rosenmuller. [17] Commentary on Isaiah, [3]vol. 1 p. 393. [18] "Au travers de la quelle ceste desconfiture passera sans espargner endroit quelconque." "Across which this overthrow shall pass without sparing any place whatever." [19] "Ils seront sacrifiez par les mains d'aussi mecans qn'eux." "They shall be sacrificed by the hands of persons as wicked as themselves." [20] "Les bestes sauvages (assavoir Ziim avec Iim,) s'y rencontreront." "The wild beasts (that is, the Ziim with the Iim) shall meet there." [21] Commentary on Isaiah, [4]vol 1, p. 429. __________________________________________________________________ __________________________________________________________________ CHAPTER 35 __________________________________________________________________ Isaiah 35:1-10 1. The wilderness and the solitary place shall be glad for them; and the desert shall rejoice, and blossom as the rose. 1. Laetabuntur solitudo et desertum; exultabit locus squalidus, et florebit quasi lilium. 2. It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the execellency of Carmel and Sharon, they shall see the glory of the LORD, and the excellency of our God. 2. Florens florebit, et exultabit adhuc (vel, etiam) exultatione, at. que jubilabit; gloria Libant dabitur ei, decor Carmel et Saron. Ipsi videbunt gloriam Iehovae, majestatem Dei nostri. 3. Strengthen ye the weak hands, and confirm the feeble knees. 3. Confortate manus remissas, genua labantia roborate. 4. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompence; he will come and save you. 4. Dicite eis qui trepidi sunt corde: confortemini, ne timeatis. Ecce Deus vester cum ultione veniet; cum retributione Deus (vel, Dei) ipse veniet, et salvabit nos. 5. Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped: 5. Tunc aperientur oculi caecorum, et antes surdorum aperientur. 6. Then shall the lame man leap as an hart, and the tongue of the dumb sing: for in the wilderness shall waters break out, and streams in the desert. 6. Tunc saliet instar cervi claudus, clare personabit lingua muti; quoniam effodientur in deserto aquae, et flumina in solitudine. 7. And the parched ground shall become a pool, and the thirsty land springs of water: in the habitation of dragons, where each lay, shall be grass, with reeds and rushes. 7. Vertetur locus aridus in stagnum, et regio siticulosa in scaturigines aquarum; in habitaculo draconum, cubili, inquam, ejus locus erit arundini et junco. 8. And an highway shall be there, and a way, and it shall be called The way of holiness; the unclean shall not pass over it; but it shall be for those: the wayfaring men, though fools, shall not err therein. 8. Et erit illic semita et via, et via suncta vocabitur. Per cam non transibit immundus; et erit illis ambulans in via, ut stulti non errent. 9. No lion shall be there, nor any ravenous beast shall go up thereon, it shall not be found there; but the redeemed shall walk there: 9. Non erit illic leo, nec fera bestia ascendet per eam, neque ibi invenietur, ut redempti ambulent. 10. And the ransomed of the LORD shall return, and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away. 10. Itaque redempti Jehovae redibunt, et venient in Sion cum exultatione; et gaudium perpetuum erit super caput eorum; et apprehendent gaudium et laetitiam, fugientque tristitia et gemitus. 1. The wilderness and the solitary place shall be glad. Here the Prophet describes a wonderful change; for having in the former chapter described the destruction of Idumaea, and having said that it would be changed into a wilderness, he now promises, on the other hand, fertility to the wilderness, so that barren and waste lands shall become highly productive. This is God's own work; for, as he blesses the whole earth, so he waters some parts of it more lightly, and other parts more bountifully, by his blessing, and afterwards withdraws and removes it altogether on account of the ingratitude of men. This passage is explained in various ways. I pass by the dreams of the Jews, who apply all passages of this kind to the temporal reign of the Messiah, which they have contrived by their own imagination. Some explain it as referring to Judea, and others to the calling of the Gentiles. But let us see if it be not more proper to include the whole world along with Judea; for he predicted the destruction of the whole world in such terms as not to spare Judea, and not only so, but because "the judgment of God begins at his house or sanctuary," (1 Peter 4:17,) the singularly melancholy desolation of the Holy Land was foretold, that it might be a remarkable example. Thus beginning appropriately and justly with Judea, he calls the whole world a wilderness, because everywhere the wrath of God abounded; and, therefore, I willingly view this passage as referring to Judea, and afterwards to the other parts of the world. As if he had said, "After the Lord shall have punished the wickedness and crimes of men, and taken vengeance on Jews and Gentiles, the wilderness shall then be changed into a habitable country, and the face of the whole earth shall be renewed." Now this restoration is a remarkable instance of the goodness of God; for, when men have provoked him by their revolt, they deserve to perish altogether, and to be utterly destroyed, especially they whom he has adopted to be his peculiar people. Isaiah has his eye chiefly on the Jews, that in their distressful condition they may not faint. Let us now see when this prophecy was fulfilled, or when it shall be fulfilled. The Lord began some kind of restoration when he brought his people out of Babylon; but that was only a slight foretaste, and, therefore, I have no hesitation in saying that this passage, as well as others of a similar kind, must refer to the kingdom of Christ; and in no other light could it be viewed, if we compare it to other prophecies. By "the kingdom of Christ," I mean not only that which is begun here, but that which shall be completed at the last day, which on that account is called "the day of renovation and restoration," (Acts 3:21;) because believers will never find perfect rest till that day arrive. And the reason why the prophets speak of the kingdom of Christ in such lofty terms is, that they look at that end when the true happiness of believers, shall be most fully restored. After having spoken of dreadful calamities and predicted the lamentable ruin of the whole world, the Prophet comforts believers by this promise, in which he foretells that all things shall be restored. This is done by Christ, by whom alone they can be renewed and made glad; for he alone renews everything, and restores it to proper order; apart from him there can be nothing but filth and desolation, nothing but most miserable ruin both in heaven and in earth. But it ought to be carefully observed, that the world needed to be prepared by chastisements of this nature, in order that it might be fit and qualified for receiving such distinguished favor, and that the grace of Christ might be more fully manifested, which would have been concealed if everything had remained in its original state. It was therefore necessary that the proud and fierce minds of men should be cast down and subdued, that they might taste the kindness of Christ, and partake of his power and strength. 2. Flourishing it shall flourish. He describes more fully how great, will be the effect of the grace of Christ, by whose power and might those places which had been overgrown with filthy and noxious weeds "flourish" exceedingly and regain their vigor. This repetition is used for the sake of amplification. The doubling of the word "flourish" may be taken in two senses; either to denote the prolongation of time in incessant vegetation; as if he had said, "It shall not flourish with a passing or fading blossom, so as to return immediately to the foul condition in which it once was, but with a continual, uninterrupted, and long-continued bloom, which can never fade or pass away;" or to denote the increase and daily or yearly progress of improvement; for Christ enriches us in such a manner as to increase his grace in us from day to day. The glory of Lebanon, the beauty of Carmel and Sharon. These metaphors display more fully the fertility already described; for the Prophet is not satisfied with saying that where formerly there was a gloomy wilderness smiling fields will be seen, and that dry places will be clothed with the beauty of flowers, but adds that there will be such luxuriant beauty as "Lebanon, Carmel, and Sharon" were celebrated for possessing. Though Carmel denotes a cultivated and fertile field, yet here it is a proper name, like the other two. We have seen in other passages [22] that these mountains were highly celebrated, and throughout the whole of Judea held the undisputed preeminence both for delightfulness and for abundance of fruits. They shall see the glory of Jehovah. What he had formerly spoken metaphorically he now explains clearly and without a figure. Till men learn to know God, they are barren and destitute of everything good; and consequently the beginning of our fertility is to be quickened by the presence of God, which cannot be without the inward perception of faith. The Prophet undoubtedly intended to raise our minds higher, that we may contemplate the abundance and copiousness of heavenly benefits; for men might be satisfied with bread and wine and other things of the same kind, and yet not acknowledge God to be the author of them, or cease to be wretched; and indeed men are often blinded and rendered more fierce by enjoying abundance. But when God makes himself visible to us, by causing us to behold his glory and beauty, we not only possess his blessings, but have the true enjoyment of them for salvation. 3. Strengthen ye the weak hands. We might explain this passage generally, as if he had said, "Let those who have feeble hands strengthen them, let; them whose knees tremble and totter compose and invigorate their hearts." But the following verse shews that the whole of this passage relates to the ministers of the word; for he addresses the teachers of the Church, and enjoins them to exhort, arouse, and encourage weak men whose hearts are broken or cast down, that they may be rendered more firm and cheerful. This exhortation is seasonably introduced, because he saw that so many tokens of God's anger, of which he had spoken, could not do otherwise than fill even the strongest minds with alarm and dread; for, seeing that we are always enfeebled by adversity, when God himself proclaims what may be called open war against us on account of our sins, who would not tremble? But the Prophet commands that they who are cast down and almost lifeless shall be enlivened, and the manner of doing it is explained by him in the following verse. 4. Say to them that are faint hearted. That strength of which he spoke is breathed into our hearts by God through his word, as "by faith alone we stand" (2 Corinthians 1:24) and live; and therefore he adds the promise of grace yet to come. Behold, your God will come. First, it ought to be observed that God does not wish that his grace should remain concealed and unknown, but rather that it should be proclaimed and imparted, that they who totter and tremble may compose and invigorate their hearts. And this is one method by which our hearts may be cheered amidst heavy distresses; for if we are not supported by the word of the Lord, we must faint and despair. This, then, is the office assigned to the teachers of the word, to raise up them that are fallen down, [23] to strengthen the feeble, to upheld the tottering. We ought also to observe how great is the efficacy of the word in "invigorating the feeble hands and strengthening the tottering knees;" for if it had not been a powerful instrument in communicating this strength, the Prophet would never have spoken in this manner; and, indeed, if God struck only our ears by his word, and did not pierce our hearts, these words would have been spoken in vain. Since, therefore, the Lord assigns this office to the word, let us know that he also imparts this power to it, that it may not be spoken in vain, but may inwardly move our hearts, not always indeed or indiscriminately, but where it pleases God by the secret power of his Spirit to work in this manner. And hence we infer that the same word makes us disposed to obey him; for otherwise we shall be indolent and stupid; all our senses shall fail, and we shall not only waver, but shall be altogether stupified by unbelief. We, therefore, need to receive aid from the Lord, that the removal of our fear and the cure of our weakness may enable us to walk with agility. Fear not; behold, your God will come. This warning deeply fixed in our minds will banish slothfulness. As soon as men perceive that God is near them, they either cease to fear, or at least rise superior to excessive terror. "Be not anxious," says Paul, "for the Lord is at hand." (Philippians 4:5, 6.) On this subject we have spoken largely on other occasions; and the Apostle to the Hebrews appears to allude to this passage, when, after having charged them not to be wearied and faint-hearted, he quotes the words of the Prophet. (Hebrews 12:3, 12.) Yet he directs this discourse to every believer, that they may be excited to perseverance, and because they have many struggles to maintain, may advance steadfastly in their journey. Nor is it superfluous that he adds your God; for if we do not know that he is our God, his approach will produce terror, instead of giving cause of joy. Not the majesty of God, which is fitted to humble the pride of the flesh, but his grace, which is fitted to comfort the fearful and distressed, is here exhibited; and, therefore, it is not without reason float he is represented as a guardian, to shield them by his protection. If it be objected that he brings terror when he comes to take vengeance, I reply that this vengeance, is threatened against wicked men and enemies of the Church. To the latter, therefore, he will be a terror, but to believers he will be a consolation; and accordingly he adds that he will come to save them, because otherwise it might be objected, "What is it to us if our enemies be punished? What good does it do to us? Must we take delight in the distresses of enemies?" Thus he expressly declares that it will promote our "salvation;" for the vengeance which God takes on wicked men is connected with the salvation of the godly. In what manner the godly are delivered from anxiety and dread by the favor of God and by the expectation of his aid, has been explained at a former passage). [24] (Isaiah 7:4.) At present it ought to be observed, that God is prepared and armed with vengeance, that believers may learn to lean on his aid, and not to fancy some deity unemployed in heaven. Such is also the object of the repetition of the words, "he will come;" because distrust is not all at once banished from the hearts of men. The end of the verse may either be rendered, God himself will come with a recompense, or He will come with the recompense of God; but as the meaning is the same, the reader may make his choice Yet if it be thought preferable to view 'lhym (elohim) as in the genitive case, "of God," then by "the recompense of God" is emphatically meant that which belongs peculiarly to God, that believers may be fully convinced that he is a "rewarder" as truly as he is God. [25] 5. Then shall the eyes of the blind be opened. [26] He continues the promise about the restoration of the Church, in order to encourage the hearts of the godly, who must have been grievously dismayed by the frightful calamities which he foretold. Since a true restoration is accomplished by Christ, we must therefore come to him, if we wish to know the meaning of the words which Isaiah employs in this passage; and indeed it is only by his kindness that we rise again to the hope of a heavenly life. Isaiah probably alludes to a former prediction, (Isaiah 29:10,) in which he threatened against the Jews dreadful blindness, madness, and total stupefaction of the soul. He now promises that, when Christ shalt shine forth, those senses of which they were deprived for a time shall be renovated and brightened to a new life. There is weight in the adverb Then; for we ought to infer from it that, so long as we are alienated from Christ, we are dumb, blind, and lame, and, in short, that we are destitute of all ability to do what is good, but that we are renewed by the Spirit of Christ, so as to enjoy real health. By the tongue and ears and feet he means all the faculties of our soul, which in themselves are so corrupt that nothing that is good can be obtained from them till they are restored by the kindness of Christ. The eyes cannot see what is right, and the ears cannot hear, and the feet cannot guide us in the right way, till we are united to Christ. Though the senses of men are abundantly acute wherever they are impelled by sinful passions; though the tongue is eloquent for slander, perjury, lying, and every kind of foolish speaking; though the hands are too ready for thefts, extortions, and cruelty; though the feet are swift to do injury; and, in short, though the whole of our nature is not only willing but strongly bent on doing what is evil; yet we are altogether slothful and dull to do what is good, and therefore every part of us must be created anew by the power of Christ, that it may begin to understand aright, to feel, to speak, and to perform its offices; for "no man can say that Jesus is the Lord but by the Holy Spirit." (1 Corinthians 12:3.) This renewal proceeds from the grace of Christ alone, and, therefore, sound strength is regained by those who are converted to Christ, and who formerly were in all respects useless, and resembled dead men; for, while we are separated from Christ, we either are destitute of everything that is good, or it is so greatly corrupted in us, that it cannot be applied to its proper use, but on the contrary is polluted by being abused. Christ gave abundant proofs and examples of this, when he restored speech to the dumb, eyes to the blind, and perfect strength to the feeble and lame; but what he bestowed on their bodies was only a token of the far more abundant and excellent blessings which he imparts to our souls. 6. For waters shall be dug. He next adds other blessings with which believers shall be copiously supplied, as soon as the kingdom of Christ is set up; as if he had said, that there will be no reason to dread scarcity or want, when we have been reconciled to God through Christ, because perfect happiness flows to us from him. But he represents this happiness to us under metaphorical expressions; and, first, he says that "waters shall be dug;" because, where formerly all was barren, there the highest fertility shall be found. Now, we are poor and barren, unless God bless us through Christ; for he alone, brings with him the blessing of the Father, which he bestows upon us. Wicked men, indeed, have often a great abundance of good things, but their wealth is wretched; for they have not Christ, from whom alone proceeds a true and salutary abundance of all blessings. Death unquestionably would be more desirable than that abundance of wine and of food with which we, at the same time, swallow the curse of God. When, therefore, Christ shall gloriously arise, rivers and waters shall flow out and yield true and valuable advantage. 7. The dry place shall be changed into a pool. He confirms the former statement, that Christ will come in order to enrich his people with all abundance of blessings; for waters shall flow out of "dry places." [27] We must keep in remembrance what we mentioned a little before, that the Prophet delineates to us what may be called a picture of a happy life; for although this change was not openly visible at the coming of Christ, yet with good reason does the Prophet affirm that, during his reign, the whole earth shall be fruitful; for he had formerly said that without Christ all things are cursed to us. In the habitation of dragons. The whole world, therefore, shall resemble a parched wilderness, in which lions, "dragons," and other wild beasts prowl, till the kingdom of Christ shall be set up; and, on the other hand, when he is established on his throne, the godly shall lack nothing. An instance of this was given, when the Lord delivered his people and brought them out of Babylon; but the accomplishment of this prophecy must be looked for in Christ, through whom their ruinous condition is amended and restored; for that deliverance was but a feeble representation of it. And yet the full accomplishment of this promise ought not to be expected in the present life; for as it is through hope that we are blessed, (Romans 8:24,) so our happiness, which is now in some respects concealed, must be an object of hope till the last day; and it is enough that some taste of it be enjoyed in this world, that we may more ardently long for that perfect happiness. 8. And a path shall be there. Here it is promised to the Jews that they shall be allowed to return to their native country, lest, when they were carried into Babylon, they should think that they were led into perpetual banishmerit. Yet this statement is, in my opinion, extended much farther by the Prophet; for, as he promised a little before, that there would be plenty and abundance of provisions where there had been barrenness, so now he says that those places where formerly no man dwelt shall be occupied with the.journeys and habitations of a vast multitude of men; and, in short, that the whole of Judea shall enjoy such harmony and peace with other countries, that men shall pass from the one country to the other without fear; for where there are no inhabitants, there can be no intercourse and no roads. He therefore means that the Jews will carry on intercourse and merchandise with other nations, after having been brought back and restored to their own land. And it shall be called, The holy way. Not without reason does the Prophet add that "the way shall be holy;" for wherever there is a great multitude of men, innumerable vices and corruptions abound. What else is done by a crowd of men than to pollute the land by infecting each other with mutual contagion? The Prophet therefore means that not only the earth, but also the minds of men are renewed by the kindness of Christ, so that they sanctify the earth which they formerly were wont to corrupt by their pollution. Yet what I stated briefly ought to be remembered, that the Jews, to whom the way shall be consecrated, will return to their native country, that they may worship their Redeemer in it in a holy manner; as if he had said that the land will be cleansed from the disgraceful rabble of a wicked people, that it may be inhabited by the true worshippers of God. The unclean person shall not pass through it. He now adds a more full explanation; for polluted persons shall not tread the land which God hath set apart for his children; as if he had said, that the Lord will separate believers in such a manner that they shall not be mingled with the reprobate. This ought, unquestionably, to be reckoned among the most valuable blessings of the Church; but it is not fulfilled in this life; for both despisers of God and hypocrites rush indiscriminately into the Church and hold a place there. Yet some evidence of this grace becomes visible, whenever God, by various methods, cleanses his Church; but the full cleansing of it must be expected at the last day. Even the worshippers of God, whom he has regenerated by his Spirit, are attended by much uncleanness. Though they have been sanctified by God, yet their holiness cannot be perfect; their flesh is not wholly dead, but subdued and restrained so as to obey the Spirit. Now, it is because the Lord reigns in them, and subdues their natural dispositions, that, on account of that part of them which is the most important, they are called Saints. And he shall be to them one that walketh in the way. This clause has been tortured in various ways by commentators. Some render it "This shall be their road; they who have been used to the road, and they who are unacquainted with it, shall not go astray." Others render it, "This shall be the road for the children of Israel, and they who walk shall not go astray, though they be unacquainted with it." But the demonstrative pronoun hv', (hu,) he, is more correctly, in my opinion, viewed as referring to God; as if he had said, that God will go before them to lead and direct the way. And the context absolutely demands it; for it would not be enough to have the way opened up, if God did not go before to guide his people. The Prophet therefore extols this inestimable kindness, when he represents God as journeying along with his people; for, if he do not point out the road, our feet will always lead us astray, for we are wholly inclined to vanity. Besides, though the road be at hand, and though it be plain before our eyes, yet we shall not be able to distinguish it from the wrong road, and if we begin to walk in it, our folly will quickly lead us off on the right hand or on the left. But the Prophet shews that we shall be in no danger of going astray, when we shall follow God as the leader of the way; for he condescends to perform this office; and he probably alludes to the history of the first redemption, for at that time God directed his people "by means of a cloud by day, and of a pillar of fire by night." (Exodus 13:21.) At the same time he points out how necessary it is that God should govern us, in directly laying folly to our charge, when he adds -- Fools shall not go astray; for they who are wise in their own eyes, and who rely on their own guidance, will be permitted by God to wander in uncertain courses; and therefore, if we wish that he should walk along with us, let us know that we need his guidance. Yet he offers us this most excellent reward, that they who follow him, even though they did not formerly possess any wisdom, shall be in no danger of going astray. Yet the Prophet does not mean that believers, after the Lord has taken them by the hand, will be ignorant; but he shews what they are before the Lord becomes their leader. 9. There shall not be there a lion. He adds another favor of God, that the people, though they travel through a wilderness, will be protected against every hostile attack. Formerly he mentioned it (Isaiah 34:14) as one of the curses of God, that wild beasts would meet the Jews wherever they went; but now he declares that, when they have been received into favor, no lions and no beasts of prey shall attack them; because the Lord will ward them off, so as to open up a way for his people free from all danger and from all fear. For although they had received liberty to return, yet they might have met with many obstacles; and therefore he says that the Lord will remove every annoyance and obstruction. We may draw from this a profitable doctrine, namely, that God not only begins, but conducts to the end, the work of our salvation, that his grace in us may not be useless and unprofitable. As he opens up the way, so he paves it, and removes obstacles of every description, and is himself the leader during the whole journey. In short, he continues his grace towards us in such a manner that he at length brings it to perfection. And this ought to be applied to the whole course of our life. Here we walk as on a road, moving forward to that blessed inheritance. Satan presents numerous obstructions, and dangers surround us on every side; but the Lord, who goes before and leads us by the hand, will not leave us in the midst of the journey, but at length will perfectly finish what he has begun in us by his Spirit. (Philippians 1:6.) Yet it ought to be observed that the very beasts, through God's kindness, shall be tamed, so as not to direct their rage and cruelty against us, as it is said, "I will make a covenant for you with the fowls of heaven, and with the beasts of prey." (Hosea 2:18.) 10. Therefore the redeemed of Jehovah shall return. The Prophet confirms the former doctrine, that God hath determined to redeem his people, and therefore that nothing can resist his decree. He calls them "the redeemed of God," that they may consider his power, and may not estimate by human means the promise which he has made about their return. He says also, that they will come to Zion, because God does not in vain wish to bring them out of Babylon, and to leave them when they have commenced their journey. At the same time, it ought to be observed, that we have no means of entering the Church but by the redemption of God; for under the example of the ancient people, a general representation is placed before our eyes, that we may know that no man is rescued from the tyranny of the devil, to which we are all subject, till the grace of God go before; for no man will redeem himself. Now, since this redemption is a gift peculiar to the kingdom of Christ, it follows that he is our only deliverer, as is also attested by the declaration, "If the Son shall make you free, you shall be free indeed." (John 8:36.) Yet it is not enough that we have once been redeemed; for the design is, that we should dwell in the Church of God, and make progress from day to day. Since therefore we have been delivered by Christ, we ought to labor with all our might, and continually to strive to gain that end. If it be said that we do not need to perform a long journey, in order to be admitted into the Church of God, (for we are received into it by baptism,) I reply, that here the Prophet discourses metaphorically about the whole course of life; because the time when" the redeemed of God" shall actually "come to Zion," is when the course of life is closed, and they pass into a blessed life. And it ought also to be observed, that the greater the progress which we make in the grace of God, and the more close our alliance to the Church, the nearer do we approach to Zion. And they shall obtain joy and gladness. By the words "joy and gladness," he means that there will be so great happiness under the reign of Christ, that we shall have abundant reason to rejoice. And indeed the true and only ground of rejoicing is, to know that we are reconciled to God, whose favor is sufficient for our perfect happiness, "so that we may glory even in tribulation," (Romans 5:3;) and, on the other hand, when Christ does not enlighten us, we must, be darkened by sorrow. Besides, it is certain that the godly do not rejoice in a proper manner without also expressing grafftude to God; and therefore this spiritual joy must be distinguished from that ordinary joy in which irreligious men indulge; for the reprobate also rejoice, but their end at length shews how pernicious is the wantonness of the flesh, which leads them to take delight in despising God. This kind of "joy" Paul justly (Romans 14:17; Galatians 5:22) calls spiritual; for it does not depend on fading things, such as honor, property, riches, and other things of that nature which quickly perish; but this joy is secret and has its seat in the hearts, from which it cannot be shaken or torn away in any manner, though Satan endeavors by every method to disturb and afflict us; and therefore the Prophet justly adds -- Sorrow and sighing shall flee away. The joy is everlasting, and all "sadness flees away;" for although many bitter griefs are daily endured by the children of God, yet so great is the power and strength of their consolation, that it swallows up all sorrow. "We glory," says Paul, "in our tribulations," (Romans 5:3;) and this glorying cannot be without joy. The Apostles "departed from the presence of the council, rejoicing that they were accounted worthy of suffering dishonor for the name of Jesus." (Acts 5:41.) Yet the godly often suffer heavy distresses, and are not exempt from grief. This is undoubtedly true, but they are not overwhelmed; for they look straight towards God, by whose power they become victorious, just as if a person, elevated on a lofty mountain, looking at the sun, and enjoying his brightness, beheld others in a low valley, surrounded by clouds and darkness, whom that brightness could not reach. __________________________________________________________________ [22] Commentary on Isaiah, [5]vol 2, pp. 330 and [6]420. [23] "Fortifler ceux qui sont prests a tomber." "To support those who are ready to fall." [24] Commentary on Isaiah, [7]vol 1, p. 232. [25] "Vengeance shall come. The meaning is the same as if he had said, God will come in vengeance, or as an avenger.' Again, the retribution of God shall come against your enemies and deliver you." -- Jarchi. "The construction of the second clause is greatly perplexed by making 'lhym (elohim) the subject of yvv' (yabo.) The true construction as given by Junius, Cocceius, Vitringa, and most later writers, makes behold your God an exclamation, and vengeance the subject of the verb." -- Alexander. [26] "That is," says Jarchi, "who have hitherto been blind so as not to know the reverence (or fear) of me upon them." Or, as explained by his annotator Breithaupt, "Who have hitherto shaken off the yoke of the fear of God, and have not manifested the reverence that is due to God." [27] "Instead of the general meaning put upon srv (sharab,) by the older writers following the Septuagint (anudros) and the Vulgate (quoe erat arida) it is now agreed that the word denotes the illusive appearance caused by the unequal refraction in the lower strata of the atmosphere, and often witnessed both at sea and land, called in English, looming, in Italian, fata morgana, and in French, mirage In the deserts of Arabia and Africa, the appearance presented is precisely that of an extensive sheet of water, tending not only to mislead the traveler, but to aggravate his thirst by disappointment. The phenomenon is well described by Quintus Curtius, in his Life of Alexander the Great." -- Alexander. The same view is given by Vitringa, who speaks of it as held by other learned men, and illustrates it very happily. It is also maintained by Rosenmuller, who supports it by curious and instructive extracts from Arabic scholiasts, and from the Koran, and by a host of other authorities. -- Ed __________________________________________________________________ __________________________________________________________________ CHAPTER 36 __________________________________________________________________ Isaiah 36:1-22 1. Now it came to pass in the fourteenth year of king Hezekiah, that Sennacherib king of Assyria came up against all the defenced cities of Judah, and took them. 1. Accidit anno decimo quarto regis Ezechiae, ut ascenderet Sennacherib rex Assur contra omnes urbes Iuda munitas, et caperet eas. 2. And the king of Assyria sent Rabshakeh from Lachish to Jerusalem unto king Hezekiah with a great army. And he stood by the conduit of the upper pool in the highway of the fuller's field. 2. Tum misit rex Assur Rapsacen e Lachis Ierosolymam ad regem Ezechiam cum manu valida, qui stetit in aquae ductu piscinae superioris, in via agri fullonis. 3. Then came forth unto him Eliakim, Hilkiah's son, which was over the house, and Shebna the scribe, and Joah, Asaph's son, the recorder. 3. Et egressus est ad eum Eliacim filius Helchiae praefectus domus, et Sobna cancellarius, et Ioach filius Asaph secretarius. 4. And Rabshakeh said unto them, Say ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest? 4. Et dixit illis Rapsaces: Dicite agedum Ezechiae, Sic dicit rex magnus, rex Assur, Quae fiducia haec qua confisus es? 5. I say, sayest thou, (but they are but vain words,) I have counsel and strength for war: now, on whom dost thou trust, that thou rebellest against me? 5. Dixi: (tantum verbum labiorum:) Consilium et fortitudo ad bellum. Nunc super quo confisus es, quod rebellasti adversum me? 6. Lo, thou trustest in the staff of this broken reed, on Egypt; whereon if a man lean, it will go into his hand, and pierce it: so is Pharaoh king of Egypt to all that trust in him. 6. Ecce confiusus es super baculo isto arundineo confracto, super AEgypto; eui si quis innititur, penetrabit in manum ejus, et perforabit eam. Talis est Pharao rex AEgypti erga omnes qui fiduciam habent in eo. 7. But if thou say to me, We trust in the LORD our God: is it not he, whose high places and whose altars Hezekiah hath taken away, and said to Judah and to Jerusalem, Ye shall worship before this altar? 7. Quod si dixeris mihi, In Iehova Deo nostro confidimus; annon hic est enjus abstulit Ezechias excelsa et altaria, dixitque ad Iuda et Ierusalem, coram altari hoc adorabitis? 8. Now therefore give pledges, I pray thee, to my master the king of Assyria, and I will give thee two thousand horses, if thou be able on thy part to set riders upon them. 8. Nunc age, da obsidem domino meo regi Assur. Dabo tibi duo millia equorum; an tibi erunt equites quos illis imponas? 9. How then wilt thou turn away the face of one captain of the least of my master's servants, and put thy trust on Egypt for chariots and for horsemen? 9. Et quomodo aspernaris faciem ducis unius e servis domini mei minoribus, et fiduciam tibi statuis in AEgypto ob currus et equites? 10. And am I now come up without the LORD against this land to destroy it? The LORD said unto me, Go up against this land, and destroy it. 10. Et nunc an absque Iehova ascendi ad terrain hanc, ut perdam eam? Iehova mihi dixit: ascende in terram hanc, ut perdas eam. 11. Then said Eliakim and Shebna and Joah unto Rabshakeh, Speak, I pray thee, unto thy servants in the Syrian language; for we understand it: and speak not to us in the Jews' language, in the ears of the people that are on the wall. 11. Et dixit Eliacim, et Sobna, et Ioach, ad Rapsacem: loquere quaeso ad servos tuos Syriace, quoniam nos intelligimus, et non loquaris nobiscum Iudaice, audiente populo qui est super murum. 12. But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you? 12. Et dixit Rapsace: Nunquid ad dominum tuum et ad to misit me dominus meus, ut loquar verba ista? Annon ad viros sedentes super murum, ut comedant stercora sua et bibunt lotium suum vobiseum? 13. Then Rabshakeh stood, and cried with a loud voice in the Jews' language, and said, Hear ye the words of the great king, the king of Assyria. 13. Stetit ergo Rapsace, et cla--mavit voce magna Iudaice, ac dixit: Audite verba regis magni, regis Assur. 14. Thus saith the king, Let not Hezekiah deceive you: for he shall not be able to deliver you. 14. Sic dicit rex: Ne vobis imponat Ezechias, quia non poterit vos liberare. 15. Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us: this city shall not be delivered into the hand of the king of Assyria. 15. Neque vos confidere faciat Iehovae Ezechias, dicens, Liberando liberabit nos Iehova; non tradetur haec urbs in manum regis Assur. 16. Hearken not to Hezekiah: for thus saith the king of Assyria, Make an agreement with me by a present, and come out to me: and eat ye every one of his vine, and every one of his fig tree, and drink ye every one the waters of his own cistern; 16. Ne audieritis Ezechiam; quoniam sic dicit rex Assur: Facite mecum benedictionem, et egredimini; et comedant singuli e ficu sua, et bibant singuli aquas putei sui. 17. Until I come and take you away to a land like your own land, a land of corn and wine, a land of bread and vineyards. 17. Donec veniam et assumam vos in terrain similem terre vestrae, terrain frumenti et vini, terrain panis et vinearum. 18. Beware lest Hezekiah persuade you, saying, The LORD will deliver us. Hath any of the gods of the nations delivered his land out of the hand of the king of Assyria? 18. Ne forte decipiat vos Ezechias, dicens, Iehova eripiet nos. An eripuerunt dii Gentium quisque terram suam e mann regis Assur? 19. Where are the gods of Hamath and Arphad? where are the gods of Sepharvaim? and have they delivered Samaria out of my hand? 19. Ubi est Deus Amath et Arpad? ubi Dens Sepharvaiim? An liberaverunt Samariam e manu mea? 20. Who are they among all the gods of these lands, that have delivered their land out of my hand, that the LORD should deliver Jerusalem out of my hand? 20. Quis est in omnibus diis istarum terrarum qui liberaverit terram suam e manu mea; ut eruat Iehova Ierusalem e mann mea? 21. But they held their peace, and answered him not a word: for the king's commandment was, saying, Answer him not. 21. Tacuerunt, nec responderunt ei verbum; quoniam praeceptum hoc regis erat, qui dixerat: Ne respondeatis illi. 22. Then came Eliakim the son of Hilkiah, that was over the household, and Shebna the scribe, and Joah the son of Asaph, the recorder, to Hezekiah with their clothes rent, and told him the words of Rabshakeh. 22. Venit antem Eliacim praefectus palatii, et Sobna cancellarius, et Ioach, filius Asaph, secretarius, ad Ezechiam scissis vestibus, et nuntiaverunt illi verba Rapsace. 1. It happened in the fourteenth year. In this and the following chapter the Prophet relates a remarkable history, which may be regarded as the seal of his doctrine, in which he predicted the calamities that would befall his nation, and at the same time promised that God would be merciful to them, and would drive back the Assyrians and defend Jerusalem and the Holy Land. What had already been accomplished made it evident that he had not spoken in vain; but God intended that it should also be testified to posterity. Yet to the men of that age it was not less advantageous that such a record should be preserved. He had often threatened that the vengeance of God was near at hand, and that the Assyrians were ready at his bidding to be employed by him as scourges; and st the same time he promised that he would assist Jerusalem even when matters were come to the worst. Both were accomplished, and the greater part of the nation passed by, as with closed eyes, those evident judgments of God, and not less basely despised the assistance which was offered to them. So much the more inexcusable was their gross stupidity. But to the small number of believers it was advantageous to perceive such illustrious proofs of the hand of God, that greater credit might afterwards be given to Isaiah. The Prophet also might pursue his course more ardently and with unshaken firmness, since God had given so splendid an attestation of his doctrine from heaven. And because the truth of God scarcely obtains from us the honor due to it, unless it be supported by strong proofs, God has provided not less largely for our weakness, that we may perceive as in a mirror that the power of God accompanied the words of Isaiah, and that what he taught on earth was confirmed from heaven. More especially has calling was manifestly sealed, when God delivered Jerusalem from the grievous siege of Sennacherib, and when no hope of safety remained; so that believers saw that they had been rescued from the jaws of death by the hand of God alone. For this reason I have said that it was a seal to authenticate the prophecies which might otherwise have been called in question. In the fourteenth year. Not without reason does he specify the time when these things happened; for at that time Hezekiah had restored the worship of God throughout the whole of his dominions, (2 Kings 18:4;) and, not satisfied with this, sent messengers in various directions to invite the Israelites to come with speed from every place to Jerusalem, to offer sacrifices, and, after long disunion, again to unite in holy harmony of faith, and to worship God according to the injunctions of the Law. While such was the condition of the kingdom that superstitions were removed and the Temple cleansed, and thus the true worship of God was restored, Judea is invaded by the king of Assyria, fields are pillaged, cities are taken, and the whole country is subject to his authority. Jerusalem alone, with a few inhabitants, is left; and in that city Hezekiah was shut up as in a prison. We must now consider what thoughts might occur to the pious king and to other persons; for if we judge of this calamity according to the perception of the flesh, we shall think that God was unjust in permitting his servant to be reduced to such extremities, whose piety seemed to deserve that the Lord would preserve him in safety and free from all molestation, since his whole desire was to maintain the true worship of God. This was no small trial of the faith of Hezekiah, and ought to be continually placed before our eyes, when we are subjected to the same temptations. The Lord did not punish Hezekiah for carelessness, pleasures, or luxury, and much less for superstitions, or unholy contempt of the Law; for as soon as he began to reign, he labored with the utmost zeal and carefulness and industry to restore the purity of religion. God therefore intended to try his faith and patience. 2. Then the king of Assyria Rent Rabshakeh. The order of the narrative may here have been altered; for he had formerly said that Sennacherib had taken all the cities of Judea, and now he says that he sent Rabshakeh [28] from Lachish, implying that he was besieging it, and consequently he had not yet stormed them all. But it ought to be observed that historical connection is frequently disturbed, and that what was first in the order of time, comes last in the narrative. Besides, the Scriptures frequently make use of a figure of speech in which a part is taken for the whole, and by which it might be said that all the cities were taken, because those which had been left were few, and Hezekiah had no means of intercourse with them. It appeared, therefore, that the king of Assyria had brought the whole of Judea under his dominion, because nearly all that remained was Jerusalem alone, in which Hezekiah was shut up. This history is more fully related in the Books of Kings, where it is shewn how eager for peace Hezekiah was; for he labored to obtain it on any terms. He had delivered up "three hundred talents of silver and thirty talents of gold," which that tyrant had demanded; and he found it necessary to seize the vessels of the Temple, and the golden plates which had been attached to its doors, to make up that sum, because his treasury was exhausted. (2 Kings 18:14.) But as such gulfs are insatiable, when he had received that money, he next demanded more, and sought to enforce harder conditions. This was done partly, in order to provoke and torment Hezekiah, (for, having once abused the ready compliance of the pious king, he thought that he would obtain anything,) and partly because he sought an occasion of renewing the war. Yet it ought to be observed that the people were justly punished for their iniquities, as had been foretold; for although true religion flourished as to external worship, yet their life was not changed for the better, and their wickedness was not removed, nor was the inward pollution cleansed from their hearts. Accordingly, because the people did not repent, it was necessary that their obstinate depravity should be severely chastised. But because the measure of their iniquities was not yet full, God abated the fierceness of his anger, and suddenly, when matters were desperate, brought such assistance as could not have been believed. 3. And Eliakim went to him. Eliakim was formerly mentioned. It was he to whom the Lord promised that he would give him the chief power in the kingdom after the banishment of Shebna. (Isaiah 22:20.) It now appears as if that promise had failed, when he is sent to an enemy as a suppliant, and as one who is about to surrender himself and his companions, and to undergo cruel tyranny. This might also fill the hearts of believers with anxiety, and lead them to doubt the promises of God. Besides, the godly king had such a scarcity of good men, that, along with Eliakim, he was compelled to send Shebna, whom he knew well to be deceitful and treacherous. sphr (sopher) means scribe; and accordingly it often denotes learned men or doctors, and sometimes those who took charge of writings and those who had the custody of the royal records. I have translated it chancellor, for unquestionably it does not relate to legal skill; and we may infer that this Shebna held a high rank, though he had been deprived of his office as governor. mzkyr(mazkir) denotes a secretary or recorder. 4. Say now to Hezekiah. He relates that the three ambassadors, though they were attended by all the magnificence that yet remained in the kingdom, were not only repulsed, but disdainfully treated by the tyrant's delegate, and loaded with disgraceful reproaches; for, as if Hezekiah had been convicted of wicked revolt, Rabshakeh asks how he had dared to rebel. The particle n' (na) is supposed by some to denote entreaty, and is rendered by them I pray; but it would be unsuitable to a proud and insolent man to entreat in this manner. He speaks in the ordinary language of those who lay conditions on the vanquished, or on those who are overwhelmed with fear, whom they wish to compel to make an unconditional surrender, or, as we commonly say, (sommer) to summon. Thus saith the great king. In order to give greater validity to the summons, that general speaks in the name of his king, whose greatness he extols to the skies, in order to terrify Hezekiah, when he learns that he has to do with a king of such vast resources. He does not only mean that the first monarch in the world was far superior to Hezekiah, who in comparison of him was but a petty prince; but he calls the king of Assyria great, because by his power he eclipsed all others, so that he stood alone in his lofty rank. By these thunderbolts of words Hezekiah might have been overthrown and subdued, especially since he was so far from being able to resist the power of that tyrant that he was shut up in the city and unable to move out of it. 5. I have said (only a word of the lips.) In the sacred history (2 Kings 18:20) the word employed is, Thou hast said This may be explained as a declaration what kind of courage Rabshakeh thinks that Hezekiah possesses; as if he had said, "Such are thy deliberations." In this passage the use of the first person, "I have said," does not alter the sense; because Rabshakeh, as if he had examined the counsels of Hezekiah and fully understood them all, ironically reproaches him; "I see what thou art thinking, but they are words of the lips." This passage is explained in various ways. Some interpret it, "Thou sayest, that thou hast not merely words of the lips," that is, "Thou boastest that thou excellest not only in the use of words, but likewise in courage and wisdom." Others interpret it, "Thou hast words indeed, but wisdom and courage are necessary in war." Some think that by "words" are meant "prayers." I do not approve of that exposition; for it is excessively farfetched and unnatural, and therefore I view it thus: "Hezekiah has words of lips, that is, he employs a beautiful and elegant style, to keep the people in the discharge of their duty, or, as we commonly say, He has fine speeches; [29] but it is not by these that war can be begun or carried on." He therefore means, that he perfectly understands what Hezekiah is doing, and what it is on which he places his chief reliance, namely, on words and eloquence; [30] but these are of no use for war, in which wisdom and courage are needed. It might also be appropriately viewed as relating to the Egyptians, as if he had said that Hezekiah acts foolishly in allowing himself to be cheated by empty promises; and undoubtedly the Egyptians were liberal in promising mountains of gold, though they gave nothing in reality. But as we shall find that he speaks of the Egyptians, soon afterwards, in a particular manner, I have no doubt that here he ridicules Hezekiah, as if he fed the expectation of the people by empty boasting, while he was not provided with military preparations. 6. Behold, thou hast trusted in, that broken staff of reed. This is probably separate from the former verse; for, having formerly said that the eloquence by which he flatters the people is all that Hezekiah possesses, and having inferred from this that his confidence is exceedingly foolish, he now comes to other particulars. He employs every method for shaking the hearts of the people, that all, being stunned, may absolutely surrender. Accordingly, after having represented Hezekiah to be contemptible as to his internal resources, he next adds, that the external resources are idle and useless, and says that they are greatly mistaken in expecting any assistance whatever from the Egyptians. And, first, he compares the Egyptians to "a staff of reed" on account of their weakness; secondly, for the sake of amplification he calls them "a broken staff;" thirdly, he says that it is so far from supporting that it pierces the hands that lean upon it. The meaning may be thus summed up, "the hope which the Jews entertain of receiving aid from the Egyptians is not only false and unfounded, but pernicious." And indeed with truth might Rabshakeh have said this, if it had been true that Hezekiah relied on the Egyptians; but he slanderously and falsely accuses the pious king of this vain confidence Yet God justly rewarded a rebellious and disobedient people by allowing this filthy dog to reproach them with their wicked revolt. Isaiah had formerly (Isaiah 30:1, and 31:1, 6) condemned this crime in severe terms, but their deaf ears refused to admit the reproof; and therefore the Jews, who had wickedly despised a Prophet that spoke to them in the name of God, deserved to have Rabshakeh for their instructor. We are therefore warned by this example, that there is no reason to wonder if unbelievers, who do not obey the counsel of God for their salvation, and reject all prophecies, are subjeered to the jeers of their enemies, as Rabshakeh, the captain of the Assyrian king, now haughtily taunts the rebellious Jews. Yet it is of importance to consider how great a difference there is between the warnings of God and the mockeries of Satan. When God wishes to dissuade us from sinful confidence in the flesh, he declares in general terms, "Cursed be he that trusteth in man," (Jeremiah 17:5.) that the whole world may be reduced to nothing, and that thus we may be satisfied with himself alone; and therefore, when he has brought us low, he instantly imparts courage to us by holding out a remedy. But when Satan deceitfully blames any vain hope, he drives us to despair, and urges us to many other hopes equally bad or still worse, and tempts us to adopt unlawful methods; as Rabshakeh does not smite the hope which the Jews entertained from the Egyptians, in order that they may rely on God alone, but substitutes the king of Assyria, as if safety ought not to be expected from any other quarter, tie names Pharaoh, but likewise includes the whole nation. 7. And if thou shalt say to me. Rabshakeh employs an argument which consists of three parts. Either Hezekiah thinks that he has sufficient strength to resist, or he expects assistance from Egypt, or he trusts in God. If he trusts in himself, he is mistaken; for what is he when compared to my king? As to Egypt, it will render him no assistance, but on the contrary will inflict serious damage. It remains therefore that he expects some assistance from God. But he has thrown down his altars and curtailed his worship; will he not rather be punished on that account? In short, this Rabshakeh takes away from the pious king all assistance, both divine and human. By this slander Satan attempted not only to wound the heart of the king, that it might sink under the weight, of affliction, but to make an impression on the light and fickle multitude; because hitherto in the hearts of many there remained an attachment to superstition, and there was a strong tendency to fall back into this imposture, because the religion which was ancient, and to which they were long accustomed, had been changed, and, in their opinion, [31] Hezekiah was about to be chastised for his own rashness. In like manner, the Papists in the present day, whenever any adverse event befalls us, maintain that we are punished by God, because we have ventured to set aside ancient ceremonies. [32] 8. Now come, give a hostage. [33] He concludes that there will be nothing better for Hezekiah than to lay aside the intention of carrying on war, to surrender himself, and to promise constant obedience to the king of Assyria. To persuade him the more, Rabshakeh again reproaches him with his poverty. "If I shall give thee two thousand horses, thou wilt not find among all thy people men to ride on them. What then is thy strength; or with what confidence dost thou dare to oppose my king?" He does not offer him horses for the sake of respect or of kindness, but in order to terrify and shake still more the heart of Hezekiah. The future tense ought therefore to be explained by the subjunctive mood, "Although I give thee two thousand horses, yet thou wilt not find an equal number of riders." I am aware of what is alleged by other commentators; but whoever examines the matter fully will quickly perceive that this is ironical language. [34] 9. And how dost thou despise? [35] He confirms the preceding statement, and shews that ttezekiah is so far from being able to endure the presence of his king, that he ought not to be compared to the very smallest of his captains. In this insolent manner does he taunt him, that the Jews may not derive courage from the absence of Sennacherib, who was still detained by the siege of Lachish. Although, therefore, Sennacherib does not yet appear before them with his whole army, Rabshakeh boasts that his lieutenants are sufficiently powerful, so that Hezekiah ought not to hesitate to make submission. 10. And now have I come up without Jehovah? He now attacks Hezekiah in another manner, by telling him that it will serve no purpose to assemble his forces and to make other warlike preparations. For he alleges that Hezekiah has not to do or to contend with a mortal man, but with God himself, at whose suggestion, and not at his own, he camo hither to destroy the country; and therefore that they who oppose him will fight against God, and consequently all their efforts will be fruitless. Hence we ought to learn that however earnestly we may be devoted to godliness, and however faithfully we may labor to advance the kingdom of Christ, still we must not expect to be free from every annoyance, but ought rather to be prepared for enduring very heavy afflictions. The Lord does not always recompense our piety by earthly rewards; and indeed it would be an exceedingly unsuitable recompense that we should possess abundant wealth and enjoy outward peace, and that everything should proceed to our wish; for the world reckons even wicked men to be happy on this ground, that they do not endure bad health or adversity, and are free from the pressure of poverty, and have nothing to disturb them. In this respect our condition would not differ at all from that of the reprobate. This example of Hezekiah, who labored with all his might to restore religion and the true worship of God, and yet endured calamities so heavy and violent that he was not far from despair, ought to be constantly placed before our eyes, in order that, when we shall think float we have discharged our duty, we may nevertheless be prepared to endure conflicts and troubles of every kind, and may not be disturbed if enemies gain an advantage at the first onset, as if all at once they would swallow us up. Those proud and haughty minds will quickly fall, when the first ardor has boiled over and spent its foam, and their eagerness and pride will speedily disappear Rabshakeh boasted of the greatness and power of his king, in order to terrify Hezekiah. Such is the manner in which wicked men act towards us. By threatening words they attack us, and by various terrors they try our patience, or rather through their agency Satan labors, whom we plainly see speaking by the mouth of Rabshakeh. Nay, Satan assumes the character of God himself, and "is transformed into an angel of light." (2 Corinthians 11:14.) Thus also the Spirit of God himself declares, that the strength of man is frail and fading, and that every one who leans on it seeks his own destruction. (Jeremiah 17:5.) Rabshakeh says the same thing, and discourses as if he were discharging the prophetical office by the command of God. We ought therefore to distinguish wisely when God speaks, and when, on the other hand, his name is falsely assumed by men; for Satan resorts to various artifices to make himself appear to be like God. All these reproaches were unjustly, as we have said, brought by Rabshakeh against Hezekiah, who did not place his hope in his own strength, and did not vaunt himself through reliance on the Egyptians; but godly men, even when they do well, must be exposed to evil reports. By these stratagems Satan attacks our faith, and unjustly slanders us among men. This temptation is highly dangerous, for we are desirous that our integrity should be well known; and when we are well disposed, we take it ill if other men put a different interpretation on our conduct. Thus Satan endearours by slander to overturn all that has been done out of a good conscience, or accuses us of something with which we are not at all chargeable, or loads us with unfounded slanders, or contrives what never came into our mind; but an upright conscience ought to be like a brazen wall to us, that, imitating the example of Hezekiah, we may stand unshaken against such accusations and slanders. So far as relates to the last clause, in which Rabshakeh reproaches him with having overturned the worship of God, [36] every person must plainly see how slanderous is that charge; for Hezekiah had taken away false gods and superstitious [37] worship, which God abhors. (2 Kings 18:4.) But we need not wonder that wicked men cannot distinguish between the true God and the false, between superstition, and religion. And the same thing is practiced amongst us every day; for the Papists, who are delighted with nothing but their own superstitions, accuse us of having taken away innumerable inventions of men, and complain that we have impaired and almost abolished the worship of God. They taunt us also in the same manner as that Rabshakeh, "Would God assist those who have taken away his worship, profaned the holy temples, and everything that was established in that beautiful order?" The reason is, that in Popery everything had a dazzling appearance, and drew the admiration of men; while we retain no ceremonies but those which are plain and simple, and free from all pageantry, and therefore they think that we have taken away the worship of God, which they estimate by outward appearances. If any adverse event befalls us, they exclaim that it; is richly deserved, that all the blame attaches to us, that the whole world is punished for our ungodliness, and if we ourselves suffer any calamity they taunt us still more. Yet with resolute faith we must stand out against such ungodly speeches, by shewing that what they call the worship of God is not his worship, but that we have taken away, and have justly taken away, mere trifles, and that all the contrivances of men do not belong to the worship of God, but are delusions of Satan, and that nothing is more destructive. We must therefore stand out with unshaken faith against reproaches of every kind, by which Satan endeavors to throw a shade over the practice of godliness. At first sight it appears to be shameful that he overthrew many altars and left but one, that he profaned many temples that one might remain. (2 Kings 18:4.) But Hezekiah was fully acquitted by this single defense, that he undertook nothing but by the word of God; and therefore that he was satisfied with a single altar, because God had forbidden him to erect more, and that he had thrown down all images, because they had been unlawfully set up in opposition to the instructions of the Law. (Exodus 20:4.) We have the same dispute with the Papists in the present day, because they blame us on no other ground than that we have set aside a huge mass of ceremonies, and retain only what God has enjoined. In such cases, however, we must not argue about what pleases men, but what is approved by God. 11. Then said Eliakim. This circumstance again shews how deeply Hezekiah was depressed, when by his ambassador he entreats so humbly the servant of his enemy. It shews also with what pride Rabshakeh was puffed up, when he rejected so insolently all entreaties; and the refusal was the more shameful, because what was requested was not of great value. From these matters we learn that it was not owing to Hezekiah that he did not pacify the rage of the enemy; for forgetful almost of his royal rank, Hezekiah endearours with all possible modesty to soothe him. If at any time we happen to be oppressed by unjust violence, let us not be ashamed to yield up our rights and to supplicate with humility. Now, when Hezekiah was so submissive, because he saw that he was unable to resist the king of Assyria, this tends powerfully to magnify the glory of God in preserving a nation which was nearly ruined. For that deliverance would have been less remarkable, if they had been rescued only from an ordinary danger; but when they were not far from destruction, so much the more manifest is the hand of God, who by an extraordinary miracle subdued and ruined an enemy that had already set his feet on their neck. (2 Kings 19:31.) Speak, I pray thee, to thy servants in the Syrian language. [38] They request that he will not speak in this manner in the presence of the people; because it is difficult to restrain a people naturally giddy and fickle, for they are easily moved, and tremble at the smallest alarm. [39] They would have wished that Rabshakeh should not speak to them in the Jewish language, because they were desirous to enter into any moderate terms of peace. For that good king tried every method of allaying the rage of that tyrant, but without any success. [40] These ambassadors therefore gain nothing from Rabshakeh; when he is entreated, he grows worse, and (as is usually the case with haughty men) becomes moro insolent. 12. And Rabshakeh said. Hence we see the fierceness and insolence of the enemy, and hence also it is evident that Hezekiah's kingdom was on the brink of ruin; for here Rabshakeh speaks like a conqueror, and does not address Hezekiah as a king, but as if he had been his slave. When therefore we see Rabshakeh swelled with so much pride, we ought at the same time to recollect that Hezekiah was entirely overwhelmed and destitute of all confidence, so that he was looked upon as ruined. Hence we also infer that Rabshakeh was not sent for the purpose of offering any conditions of peace, but rather to obtain an unconditional surrender, and to strike the people with alarm; for Sennacherib had sent him for this purpose with a powerful army. Hence also he boasts that he has nothing to do with the king, that he addresses the people for their advantage, and, in order to terrify them still more, mentions the distress and calamities into which they will throw themselves if they choose to obey Hezekiah; that they will perish through hunger, and will be compelled to eat and drink what is revolting; and therefore, that their wisest course will be to surrender in good time, and to provide for their safety. 13. Therefore Rabshakeh stood, and cried with a loud voice in the Jewish language. The Prophet shews by what expedients Rabshakeh endeavored to shake the heart of the people, and first relates that he spoke in the Jewish language, though the ambassadors entreared him not to do so. It was, indeed, exceedingly shocking that the holy language, which had been consecrated to the mysteries of heavenly wisdom, was profaned and prostituted to wicked blasphemies; and this must undoubtedly have been a sore temptation to weak minds. But this should lead us to remark, that no enemies are more destructive than those who speak the same language as ourselves. At the present day we find this to be true in many who learn our language, that is, our way of speaking, that they may be able to insinuate themselves into the ears of weak and ignorant persons, so as to draw them aside from the true faith. Thirty years ago, the Papists had a language which was barbarous and totally at variance with the style of the Holy Spirit; scarcely were they heard to utter a word which breathed of Christian piety; but now they have succeeded in acquiring such skill as to know how to cloak their impieties under the ordinary language of Scripture, as if they were speaking in a Christian manner. Thus we see that it was Satan who framed that style; for he is their teacher and instructor as truly as he formerly was the teacher and instructor of Rabshakeh. When the Prophet says that he stood, he expresses the fierceness and insolence of the wicked man; for the very attitude shews how haughtily he conducted himself. Formerly he stood, but now he placed himself in such an attitude as to be better seen, and strike greater terror into the Jews. Hear the words of the great king. Having already spoken of the greatness of his king, he repeats his commands. It is customary with Satan to exaggerate in words the power of the enemies, and to represent the dangers as greater than they really are, in order to compel us to lose courage; for when our eyes are dazzled by the vain splendor of earthly objects, we faint. We ought therefore to contrast the power of God with all dangers; and if we have that power constantly placed before our eyes, there is nothing that can do us injury. With high disdain and great insolence the enemies will boast of their greatness and strength, and, on the other hand, will meek at our feebleness and our small numbers; but if the Lord is with us, we have nothing to fear. 14. Thus saith the king. While he claims for his master the name of king, he speaks of Hezekiah as a private individual, without adding any title. Let not Hezekiah impose upon you. He goes on to utter impudent calumnies against him, and at the same time vomits out his venom against God himself; for he calls it "imposture" and "deception" for Hezekiah to rely on his favor, and to exhort his subjects to cherish the same confidence. But with similar calumnies are we now assailed by the Papists, who say that we bewitch the minds of men and lead them to destruction, and who have no pretext for saying so, except that we teach them that they ought to hope in the true God. But we have no reason to wonder that the same things which were spoken against the good king are likewise brought forward against us, since they proceed from the same inventor and teacher of slander, Satan. For he will not be able to deliver you. Rabshakeh's assertion, that they cannot be delivered by the hand of Hezekiah, is indeed true, unless God assist; and Hezekiah did not lay claim to this or rob God of the honor due to him, but, on the contrary, testified that his own safety and that of the people were in the hand of God. But the enemy found it necessary to employ some pretext, as wicked men commonly do at the present day, when they slander our doctrine; for they employ pretexts which give high plausibility to what they say, and which actually deceive men, when they are not closely examined. 15. And let not Hezekiah make you trust in Jehovah. He quotes the exhortation by which Hezekiah encouraged the people, and speaks lightly of it as an idle and unfounded speech. Hence we see plainly that wicked men, though they assert the power of God, treat it with contempt; for although he does not openly deny that God can assist, if he choose, yet, by sapping the foundations of their faith, he does all that he can to reduce the power of God to nothing. His intention is, to discourage the hearts of the people in such a manner that they may be constrained, as if in despair, to submit and receive laws from a victorious tyrant. But in order to destroy their confidence in the assistance of God, he employs also another expedient, by flattering their hearts with the allurements of a more comfortable life; for there is nothing to which we are more prone than to revolt from God, when we are drawn away by the appearance of advantage. If the world flatter and caress, the hope of eternal salvation quickly passes away; for our senses are always fixed on the present state of things. Fortified by this resource, Rabshakeh advises, "Do not depend on an uncertain hope, but rather receive what is certain." And this discourse is powerfully fitted to persuade; for nothing is more agreeable to men than to have in hand what they consider to be desirable; and they are so impatient of delay that they prefer an immediate advantage to what is very distant. Rabshakeh, therefore, reasons thus: "Hezekiah promises to you the assistance of God, but we do not see it; he holds you in suspense about what is uncertain; but my king proraises to you those things which are at hand, and will assuredly bestow them." This might appear to be a strong argument; but we must observe the sophistry; for by the same stratagem does Satan frequently attack us, and lead us aside from confidence in God. The Lord calls us to the hope of eternal life; that hope is concealed, "for we hope (Romans 8:25) for what we do not see;" he promises that he will be our deliverer, and yet allows us to languish and hint.; so that it appears that our hope is vain, if we look at the present condition of things. On this ground Satan attacks us. "Why dost thou hope in vain? What is the fruit of thy faith? What dost thou expect beyond the world?" In short, this is our daily lamentation. When Christ calls us to heaven, Satan endeavors to keep us still on the earth; and therefore we must adhere firmly to the promises, that, "hoping against hope," (Romans 4:18,) we may trust in God, and not suffer ourselves to be drawn away from him by any allurements. 16. Do not listen to Hezekiah. While he labors to turn away the hearts of the people from Hezekiah, he at the same time invites them to pleasures, that they may forget God and not expect anything from him. It is as if he had said, "Do not believe God, but rather believe my king." Thus Satan deals with us; for, darkening the goodness of God by his clouds, and holding out to us the masks of false hope, he secretly and indirectly creeps into the place of God, or employs creatures to entangle us in his nets. He holds out pleasures, and some kind of more agreeable life, with this boast, "God shews it to you at a distance, I present it to you." Though Hezekiah is mentioned, yet the comparison is actually made between God and the king of Assyria; for Hezekiah, as he was the servant of God, made no false pretensions, and did not boast of any vain confidence, but, relying on true and most certain promises, faithfully exhorted the people to seek God; but Rabshakeh adorned his king by robbing God, and yet was the servant of Satan, to withdraw the people from confidence in God to all impiety. Make with me a blessing. [41] "To make a blessing" is to conduct themselves in a friendly manner; as if he had said, "Do not give any hostile indication, or risk a battle. Surrender, make your submission to my king." Sennacherib does not merely demand that he shall be heard, but likewise that the people shall swear allegiance to hint; and, in order to allure them to him the more powerfully, he makes use of the word blessing as a cloak to that bondage which was in itself hateful. He bids them purchase a quiet life, and other conveniencies which they formerly enjoyed, by that miserable revolt; that is, by forsaking Hezekiah and going out to him; for to revolt from a pious king, whom God had appointed, and who was a type of Christ, was more wretched and miserable than anything else that could befall them, and could not take place without denying God himself, who had set up in Judea that token of heavenly favor. 17. Till I come and take you away. He now adds another condition far harder than the former; for he declares that peace cannot be made with Sennacherib in any other way than by the people going into banishment. This was nothing else than to abandon the worship of God and degenerate into superstition, and voluntarily to quit the inheritance which God had given them. But because he addresses a people whose distressed condition and extreme danger had struck them with terror, he insolently commands them to save their lives. Into a land of corn and wine. Here we see more clearly that Rabshakeh's speech is nothing else than an image of the temptations by which Satan daily attacks our faith; for there is nothing which Satan more constantly attempts [42] than to withdraw us from confidence in God by the allurements and pleasures of this world; that we ought to enjoy peace and quietness, and to purchase them at any price; and that happiness consists in plentiful abundance of good things. But most of all, he makes a wicked use of adversity to press upon us, and more eagerly urge us to shake off the yoke of God. Gently indeed, and by secret and unseen methods, he insinuates himself; but, after having once inveigled and caught us in his net, so as to lead us to value present advantages more highly than those which are future, he adds this condition, that he shall hold us entirely bound and devoted to him; which we certainly cannot avoid, when he holds us entangled by his plausible hopes, and by the relish of present objects. Into a land like your own land. Because the word banishment was harsh and disagreeable, and it was not easy to part with the delightfulness of their native country, in order to shew that they sustain no loss by leaving it, he says, that the country into which they are about to be conveyed is equally fertile and productive. [43] Thus he draws a veil over their eyes, that they might not think that they were losing anything. Yet he cunningly passes by what ought above all other things to be valued by them, the worship of God, the temple, the kingdom, the order of holy government, and everything else that belonged to the heavenly inheritance. Without these what happiness can there be? Let every one therefore learn diligently to apply his mind to spiritual blessings; "for to dwell in the house of God," is justly pronounced to be a far more valuable blessing than all the luxuries and prosperity of the world. (Psalm 84:4, 10.) Thus shall we guard against being led away by the hope of present objects and deprived of true happiness; for this is a dreadful punishment by which the Lord takes vengeance on the unbelief of men, and which all godly persons ought to dread, that they may not faint or give way under any distresses and calamities. 18. Lest perhaps Hezekiah deceive you. This is another argument different from the former, by which he endeavors to withdraw the people from Hezekiah and from confidence in God. Formerly he boasted that he was God's servant, and that God had sent him to destroy Judea, and on that ground he assured himself of certain victory; but now he openly insults God himself. At the first onset wicked men do not usually betray their scorn and impiety, but at length the Lord makes known their dispositions, and constrains them to discover the venom of their own heart. Now therefore the wicked Rabshakeh bursts forth with greater violence, and boasts that he will gain the victory over God himself. Have any of the gods of the nations rescued their land? He speaks in the person of his master, that he had obtained great victories over many and powerful nations. They had their "gods," by whose protection they thought that they were defended; and therefore Sennacherib thought that he had vanquished the "gods" themselves, because he had vanquished the nations which relied on their aid. The consequence is, that he breaks out into such insolence as not to hesitate to compare himself to the living God, and is impelled by such rage that he brings his own strength into conflict with the power of God. Thus, although at first wicked men conceal their contempt of God, yet they afterwards shew that they claim everything for themselves, and that they are "without God." [44] (Ephesians 2:12.) In words, indeed, they pretend to ascribe victories to their idols; but afterwards, as Habakkuk says, they "sacrifice to their net, and offer incense to their drag." (Habakkuk 1:16.) We see hypocrites do this also at the present day; for they run to do honor to their idols after having obtained a victory, but immediately afterwards boast of their plans, and wisdom, and courage, and military forces; which plainly shews that they ascribe to themselves and not to their idols all that has happened. By such insolent boasting, therefore, he shewed that it was a lie, when he said that he acknowledged God to be the author of his victories. Besides, it was impossible that these words should not give dreadful agony to the heart of the good king, when he was informed that the promises of God were condemned as false, when that wicked man openly insuited God and linked their cause with idols. And these things are related, in order that we may behold the patience of the good king, and may resolve to imitate him when anything of the same kind shall take place. Have they delivered? When he sets himself in opposition to all the gods, and declares that he is more powerful than they are, this is so much at variance with common sense, that it is abhorred even by wicked men themselves; yet if the Lord press hard upon them, if he put them to the torture, he speedily extorts from them such language. When they make a premeditated speech, they pretend that they are worshippers of God, but afterwards God constrains them to bring out and acknowledge what was lurking within. Let us therefore learn, that superstition is always accompanied by pride; so that they who do not know God, do not scruple to rise up against everything that is called God; and let us not be astonished at the rebellion and insolence of wicked men, for nothing but the pure knowledge of God can teach us humility. And yet that wicked man cannot be excused as if he justly reproached idols with their weakness and uselessness; for we ought to observe his sentiments and the purpose of his heart, since he does not ridicule the superstition and vain confidence of the nations, but in the idols themselves he pours contempt on the power of God. In like manner, when Dionysius the tyrant ridiculed his gods, he fought with God and defied him to a contest; for he attacked, in opposition to his conscience, such a deity as his mind could comprehend. The same observation might be made on all other infidels who treated with scorn false religions which they supposed to be from God. Here we ought also to observe another kind of blasphemy, by which the majesty of God is wickedly dishonored; which is, that Rabshakeh confounds God with idols, and represents him to be one of the multitude. For what blasphemy is it to confound the immortal God and creator of all things with what is most detestable, to confound truth with falsehood, glory with shame, heaven with earth? "The Lord is great," says David, "and worthy of the highest praise; he is to be feared above all gods. For all the gods of the nations are nothing; but the Lord made the heavens. Majesty and honor are before him; strength and beauty are in his sanctuary." -- (Psalm 96:4-6.) 19. Where are the gods of Hamath and Arpad? It is supposed that Hamath was Antioch in Syria, that Arpad was that city from which colonies were brought to Damascus, and that Sepharvaim was a city situated in the country of Damascus. If this be true, Rabshakeh mentions the ancient names of cities, from which many nations had formerly come, and which afterwards lost not only their celebrity, but likewise their distinctive names, and aims at producing in them greater alarm, by reminding them of so great revolutions. However that may be, he mentions chiefly the neighboring cities, the destruction of which might affect them more deeply on account of their being better known to the Jews. And I have no doubt that these places belonged to Syria and Israel; as if he had said, "Look at these two kingdoms subdued, which were presided over by their gods as their guardians. Will your God resist me?" 20. That Jehovah should rescue Jerusalem out of my hand? [45] The particle ky (ki) is taken by commentators in both places interrogatively, "Did the gods of the nations deliver? And will your God deliver?" But in order to make the meaning flow more smoothly, I have preferred to render the second clause, "that your God should deliver;" for the repetition of the same word marks a resemblance. Yet the words appear also to contain irony; as if he had said in mockery, "Yes; as the gods of the nations delivered their worshippers, so will your God assist you." This insolence of ungodly men arises from their not understanding that God punishes the sins of men when they suffer any adversity. And first they go wrong in this respect that they institute a wicked and absurd comparison, "I have conquered that nation, and therefore I am better or stronger." They do not perceive that they were appointed to be the executioners of God's anger for the punishment of iniquities; for, although they say that they have received something from God, they do it hypocritically, and do not consider his will or his justice. They afterwards rise higher, for they venture to make a comparison between them and God himself, "I have conquered those over whom God presided, and therefore I have conquered God himself." And here we see painted in a lively manner what was formerly expressed, -- "Ah! Assyria, the rod of my indignation; but he thought not so." (Isaiah 10:5.) In that passage God forewarned believers, that although Sennacherib, in blind madness, lifted himself up and attempted to overthrow all divine power, still they should continue to believe this doctrine, that he could do nothing more than what he was permitted by heaven to do. It is our duty to acknowledge that God inflicts punishment by the hand of wicked men, who may be regarded as the instruments of God's anger; and therefore we ought to turn away our eyes from them, that we may look directly at God, by whom we are justly punished. If wicked men are more powerful, let us not think that the arm of God is broken, but let us consider that we do not deserve his assistance; for he arms enemies for our destruction, supplies them with vigor and with armies, drives them backwards and forwards whenever he thinks proper, and gives us up into their hands when we have turned away from him. Accordingly, when the Turk now rises up haughtily against us, because he has already vanquished so great a multitude of Christians, we need not be alarmed on that account, as if the power of God were diminished, and as if he had not strength to deliver us. But we ought to consider in how many ways the inhabitants of Greece and of Asia provoked his anger, by the prevalence of every kind of base and shocking licentiousness in those countries, and by the dreadful superstitions and wickedness which abounded. On this account very severe chastisement was needed for restraining the crimes of those who made a false profession of the name of God. Hence came the prosperity of the Turk, and hence was it followed by a shockingly ruinous condition throughout the whole of the east. Yet we see him insolently raising his crest, laughing at our religion, and applauding his own in a strange manner; but still more does he applaud himself, and "sacrifice to his net," (Habakkuk 1:16,) as we have already said of other infidels. We ought, therefore, to direct our minds towards the judgments of God, that we may not think that the Turk acquired such extensive dominion by his own strength. But the Lord allowed him greater freedom, for the purpose of punishing the ungodliness and wickedness of men, and will at length restrain his insolence at the proper time. Now, although prosperity is a token of the blessing of God, yet we must not begin with it if we wish to form right views of God himself, as Mahometans and Papists infer from the victories which they have gained, that God is in some respects subject to their control. But when we have known the true God, blessings are added in the proper order to testify his grace and power. Yet we ought always to beware of making the smallest claim for ourselves, for as soon as foolish confidence has gained admission, we shall immediately be seized with such fury as to believe that even God is not equal to us. At first, even wicked men will be shocked at anything so grossly irreligious; but when we are maddened by such diabolical pride as to rob God and adorn ourselves with the spoils, we easily fall into the practice of open insult. Sennacherib still retained some form of piety, for we shall afterwards read (Isaiah 37:38) that "he was slain in the temple of his god, while he was worshipping there;" and he undoubtedly wished that God would be gracious to him; but, as in this passage he treads under his feet the Creator of heaven and earth along with the gods of the nations, so he would not have hesitated, when an opportunity occurred, to act in the same manner towards his own idol. 21. And they were silent. This is added in order that we may more fully understand how deep was the affliction which prevailed throughout the whole of Judea; for the good king, having hardly any strength or means of defense, is therefore struck dumb even when an enemy insults him. Ambassadors were sent to soothe the enemy; when they are unsuccessful they are enjoined to be silent, that they might not provoke that savage beast, which already was too much excited, to cruelty. Yet it is uncertain whether these words relate to the ambassador or to the people, against whom Rabshakeh threw out these reproaches; and indeed it is probable, that it rather refers to those who guarded the walls, who, though they were sharply piqued by the taunts of the enemy, yet were not provoked to quarrels or disturbance, because they obeyed the kings command. Hence, also, we infer that it arose from the peculiar kindness of God, that they were so much disposed to yield obedience when matters were desperate. It will perhaps be objected that they ought not to have been silent when such blasphemies were uttered against God; for we ought not to conceal our sentiments when wicked men mock, and jeer, and reproach God, even though our life should be put in danger. We ought, at least, to testify that we cannot patiently endure that his honor and glory should be attacked. But it is not said that they were silent because they expressed their assent, or cared nothing about the reproaches which were cast on God, and which, though not a word was uttered by them, gave deep pain to the ambassadors, and prompted them to the attitudes and tokens of grief; for afterwards, such is the bitterness of their sorrow that they tear their garments, and by this token they shew that they hold such blasphemies in abhorrence and detestation. But as it would have been of no avail for the ambassadors to debate with Rabshakeh, they returned peaceably and without any tumult; and the people, because it was useless to make any disturbance, reckoned it enough to meet the wicked man's impertinence by silent groans. And it is no despicable courage, even when we have it not in our power to utter a syllable, still not to shrink or flinch, but to remain quietly in our place. Hence we are also reminded, that we ought not always to contend with wicked men when they reproach and tear in pieces the name of God; for amidst bitter strife and confused noise the truth will not be heard. And yet we must not on that account give way to cowardice, by thinking that we ought to be excused for being silent, whenever wicked men rise up against God; for our silence will have no excuse if we do not in some way testify that it is highly displeasing to us, and if we do not, as far as lies in our power, declare that nothing is more distressing to us than that the name of God should be dishonored. We must, therefore, give expression to our zeal, that wicked men may not think that we have no regard for the honor of God, and that we are not moved when they blaspheme it. 22. Then came Eliakim. We now see that Eliakim and the other ambassadors were not silent as if they either approved of the impiety of Rabshakeh, or through dread of danger connived at such blasphemies; for they tear their garments, and in that manner give visible display how highly they are offended at those wicked slanders. I except Shebna, who was destitute of piety, and was only driven by shame to assume the dress of mourning along with others as a matter of form. It was customary among the Jews and other eastern nations, when they viewed anything with strong abhorrence, to tear their garments; for those nations, having much greater warmth of temperament than we have who inhabit cold countries, display greater vehemence in gesture, deportment, dress, and other outward signs. Here it ought also to be observed, that they who took no notice of the insults offered to them as private individuals, whenever they hear reproaches uttered against God, "tear their garments;" for they who are ready to take offense at an insult offered to them in their private, capacity, where patience was needed, and who are unmoved when they learn that the name of God is dishonored, give evidence that they have no zeal or piety. __________________________________________________________________ [28] "The Hebrew doctors will have it that this Rabshakeh was an apostate Jew, and Procopius is of the same opinion, which is not altogether improbable, both because he could speak readily in the Hebrew tongue, and when he blasphemed the Divine Majesty, the king and nobles rent their clothes, which was not usual unless he that uttered such blasphemous words was an Israelite. Some think his name imports that he was the principal cupbearer to the king of Assyria, who assumed to himself the title of the Great King, because of his great conquests and large dominions." -- White. [29] Il a de belles paroles. [30] "Assavoir, sur belles paroles." "Namely, on fine speeches." [31] "A leur advis." [32] "Pource que nous avons ose abolir les traditions et ceremonies qui estoyent en usage de long temps." "Because we ventured to abolish the traditions and ceremonies which had been long used." [33] "Now therefore give pledges or hostages." -- Eng. Ver. [34] "He seems to challenge him to come out and fight with his master, and if he would give security to make that use of them, he would furnish him with two thousand horses, provided he was able to find so many men to set upon them, which are words of the highest contempt and undervaluing of his power; or the meaning may he, he would lay a wager with him he could not find men to sit on so many horses, for few were good horsemen in Judea, where horses were scarce." -- White. "He taunts Hezekiah on account of the want of cavalry. These words do not refer to the small number of men, but to the very small number of Jews who were skilled in horsemanship; for after Jotham the kings of Judea did not maintain any cavalry, and hence we have already seen (Isaiah 30, 31.) that a part of the Jews sought cavalry from the Egyptians." -- Rosenmuller. [35] "How then wilt thou turn away?" -- Eng. Ver. [36] Our author refers to the [8]charges contained in the 7^th verse of this chapter. -- Ed. [37] "Les idols et l'idolatrie." "Idols and idolatry." [38] "In Aramean. This request implies an apprehension of the bad effect of his address upon the multitude. Aramean corresponds very nearly to Syrian in latitude of meaning; but the language meant is not what we call Syriac, but an older form, which was probably current, as the French is now, at the courts and among the educated classes of an extensive region. Jewish is Hebrew, so called by the Jews, as the language of the whole British empire is called English, or as German is sometimes called Saxon." -- Alexander. [39] "I suppose Eliakim perceived the people to be frightened with big words, and therefore entreated him in the name of the other commissioners sent to treat with him, to speak no longer in the Jews' language, but in his own; for he was not sent to treat with the people, but with them who understood the Syrian tongue very well." -- White. [40] "Mais c'estoit temps perdu." "But it was time thrown away." [41] "Make [an agreement] with me [by] a present, or seek my favor by a present. -- Hebrews Make with me a blessing. -- Eng. Ver. ei boulesthe sulogethonai "if you wish to be blessed." -- Sept. "Come out to me for the sake of peace, and bless me, and bring me a peace-offering." -- Jarchi. vrkh (berachah,) blessing is here figuratively used for peace; for since blessings commonly ran in this form, Peace to thee, to you, it appears that peace was called blessing. The Chaldee interpreter has therefore rendered it correctly, -- vdv my slm', (guabdu gnimmi shalma,) make peace with me." -- Rosenmuller. [42] "Car tonte son etude est." "For his whole study is.'" [43] "It has been disputed what particular land is here meant, some saying Mesopotamia, to which others object that it was not a winegrowing country. But, as Knobel observes, there its no need of supposing that the Assyrian's description was exactly true he may indeed have intended merely to promise them in general country as abundant as their own." -- Alexander. [44] "Et n'ont que faire de luy" "And have nothing to do with him." [45] "And (when or where was it) that they delivered Samaria out of my hand? ky (ki) is not an interrogative pronoun, (Who have delivered?) nor an interrogative particle, (Have they delivered?) but a connective particle, dependent upon something not expressed." -- Alexander. __________________________________________________________________ __________________________________________________________________ CHAPTER 37 __________________________________________________________________ Isaiah 37:1-38 1. And it came to pass, when king Hezekiah heard it, that he rent his clothes, and covered himself with sackcloth, and went into the house of the LORD. 1. Factum est autem ut, hoc audito, rex Ezechias scinderet vestimenta sua, et sacco opertus veniret in domum Iehovae. 2. And he sent Eliakim, who was over the household, and Shebna the scribe, and the elders of the priests covered with sackcloth, unto Isaiah the prophet the son of Amoz. 2. Simul misit Eliacim praefectum palatii; et Sobnam cancellarium, et seniores sacerdotes, saccis opertos, ad Isaiam filium Amoz, prophetam. 3. And they said unto him, Thus saith Hezekiah, This day is a day of trouble, and of rebuke, and of blasphemy: for the children are come to the birth, and there is not strength to bring forth. 3. Qui dixerunt illi: Sic dicit Ezechias: Dies angustiae et increpationis et blasphemiae dies hic, quia filii venerunt ad partum, neque est vis pariendi. 4. It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left. 4. Si forte audiet Iehova Deus tuus verba Rapsacae, quem misit rex Assur dominns ejus, ad maledicendum Deo viventi, et arguendum ver. bis, quae audivit Iehova Deus tuus. Tu ergo levabis orationem pro reitquiis quae adhuc extant. 5. So the servants of king Hezekiah came to Isaiah. 5. Venerunt servi regis Ezechiae ad Isaiam. 6. And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me. 6. Et dixit illis Isaias: Sic dicetis domino vestro: Sic dicit Iehova, Ne timeas a verbis quae audiisti quae mihi exprobrarunt servi regis Asstir. 7. Behold, I will send a blast upon him, and he shall hear a rumour, and return to his own land; and I will cause him to fall by the sword in his own land. 7. Ecce apponam illi ventum; audiet enim rumorem, et revertetur in terrain suam; et faciam ut cadat gladio in terra sua. 8. So Rabshakeh returned, and found the king of Assyria warring against Libnah: for he had heard that he was departed from Lachish. 8. Reversus autem Rapsaces invenit regem Assur oppugnantem Lobnam. Audivit enim profectum a Lachis. 9. And he heard say concerning Tirhakah king of Ethiopia, He is come forth to make war with thee. And when he heard it, he sent messengers to Hezekiah, saying, 9. Audiens autem a Thirhaka rege AEthiopiae, egressus est, ut pugnet contra to; ex quo audivit, misit nuntios ad Ezechiam, dicens: 10. Thus shall ye speak to Hezekiah king of Judah, saying, Let not thy God, in whom thou trustest, deceive thee, saying, Jerusalem shall not be given into the hand of the king of Assyria. 10. Sic dicetis Ezechiae regi Iuda: Non to decipiat Deus tuus, in quo tu confidis, dicens: Non tradetur Ierusalem in manum regis Assur. 11. Behold, thou hast heard what the kings of Assyria have done to all lands by destroying them utterly; and shalt thou be delivered? 11. Ecce tu audiisti quae fecerunt reges Assur universis terris, quomodo vastaverunt eas; et tu liberaberis? 12. Have the gods of the nations delivered them which my fathers have destroyed, as Gozan, and Haran, and Rezeph, and the children of Eden which were in Telassar? 12. An liberaverunt dii gentium, quos perdiderunt patres mei, Gozam, et Harum, Rezeph, et filios Edom, qui fuerunt in Bithlassar? 13. Where is the king of Hamath, and the king of Arphad, and the king of the city of Sepharvaim, Hena, and Ivah? 13. Ubi rex Amath, rex Arpad, rex civitatis Sepharvaiim, Hena et Ira? 14. And Hezekiah received the letter from the hand of the messengers, and read it: and Hezekiah went up unto the house of the LORD, and spread it before the LORD. 14. Accepit Ezechias literas e manu nuntiorum, et legit eas, et ascendit in domurn Iehovae, et expandit eas coram Iehova. 15. And Hezekiah prayed unto the LORD, saying, 15. Tum oravit Ezechias ad Deum, dicens: 16. O LORD of hosts, God of Israel, that dwellest between the cherubims, thou art the God, even thou alone, of all the kingdoms of the earth: thou hast made heaven and earth. 16. Iehova exercituum, Deus Israel, qui habitas inter cherubin: tu ipse Deus solus super omnia regna terrae; tu fecisti ccelos et terrain. 17. Incline thine ear, O LORD, and hear; open thine eyes, O LORD, and see: and hear all the words of Sennacherib, which hath sent to reproach the living God. 17. Inclina Iehova aurem tuam, et audi; aperi Iehova oculos tuos et vide; et audi cuneta verba Sennacherib, qui misit ad exprobrandum Deo vivo. 18. Of a truth, LORD, the kings of Assyria have laid waste all the nations, and their countries, 18. Sane Iehova, perdiderunt reges Assur cunctas terras terrain, inquam, eorum, 19. And have cast their gods into the fire: for they were no gods, but the work of men's hands, wood and stone: therefore they have destroyed them. 19. Posueruntque deos earum in ignem, quoniam non sunt dii, sed opus manuno hominis, lignum, et lapis; ideo perdiderunt cos. 20. Now therefore, O LORD our God, save us from his hand, that all the kingdoms of the earth may know that thou art the LORD, even thou only. 20. Et nunc Iehova Dens noster, serra nos e mann ejus; ut cognoscant omnia regna terrae quod tu Iehova es solus. 21. Then Isaiah the son of Amoz sent unto Hezekiah, saying, Thus saith the LORD God of Israel, Whereas thou hast prayed to me against Sennacherib king of Assyria: 21. Tunc misit Isaias filius Amoz ad Ezechiam, dicens: Sic dicit Iehova Deus Israel; Quoniam me precatus es de Sennacherib rege Assur; 22. This is the word which the LORD hath spoken concerning him; The virgin, the daughter of Zion, hath despised thee, and laughed thee to scorn; the daughter of Jerusalem hath shaken her head at thee. 22. Hoc est verbum quod loquutus est Iehova de eo: Sprevit to, subsannavit to, virgo filia Sion; movit post to caput filia Ierusaleto. 23. Whom hast thou reproached and blasphemed? and against whom hast thou exalted thy voice, and lifted up thine eyes on high? even against the Holy One of Israel. 23. Quem probris affecisti? et quem contumeliose aggressus es? Super quem exaltasti vocem tuam, et in sublime extulisti oculos tuos? nempe, super sanctum Israelis. 24. By thy servants hast thou reproached the Lord, and hast said, By the multitude of my chariots am I come up to the height of the mountains, to the sides of Lebanon; and I will cut down the tall cedars thereof, and the choice fir-trees thereof: and I will enter into the height of his border, and the forest of his Carmel. 24. In manu servorum tuorum exprobrasti Domino ac dixisti: Ego in multitudine curruum meorum ascendam in excelsa montium, ad latera Libani, succidam summa cedrorum ejus, electas ejus abietes; tum veniam ad summum extremitatis, sed sylvam ejus campestrem, (vel, planitiei ejus.) 25. I have digged, and drunk water; and with the sole of my feet have I dried up all the rivers of the besieged places. 25. Fodiam, et bibam aquas; exsiccabo planta pedum meorum cunctos lacus obsidionis. 26. Hast thou not heard long ago, how I have done it; and of ancient times, that I have formed it? now have I brought it to pass, that thou shouldest be to lay waste defenced cities into ruinous heaps. 26. Annon audiisti quod a longinquo tempore fecerim eam; a diebus antiquis formaverim ipsam? Nunc vero adducerem earn, ut sit in desolationem, in acervos ruinarum, quemadmodum urbes munitas. 27. Therefore their inhabitants were of small power, they were dismayed and confounded: they were as the grass of the field, and as the green herb; as the grass on the housetops, and as corn blasted before it be grown up. 27. Nam incolae earurn manu fuerunt mutilati, territi et confusi sunt; facti sunt tanquam gramen agri, olus viride, herba tectorum, quae ante maturitatem exarescit. 28. But I know thy abode, and thy going out, and thy coming in, and thy rage against me. 28. Sessionem tuam, exitum tuum, et introitum tuam novi, et iracundiam tuam contra me. 29. Because thy rage against me, and thy tumult, is come up into mine ears, therefore will I put my hook in thy nose, and my bridle in thy lips, and I will turn thee back by the way by which thou camest. 29. Quoniam iratus es contra me; ideo tumultus tuns ascendit in auras mens. Itaque ponam hamum (vel, circulum) meum in narem tuam, et framum meum in labia tua; et reducam to per viam ubi venisti. 30. And this shall be a sign unto thee, Ye shall eat this year such as groweth of itself; and the second year that which springeth of the same: and in the third year sow ye, and reap, and plant vineyards, and eat the fruit thereof. 30. Hoc autem erit tibi signum: Comedes hoc anno quae sponte nascuntur, secundo etiam sponte provenientia, in tertio vero anno seminabiris et metetis, et plantabitis vineas, et comedetis fructum earurn. 31. And the remnant that is escaped of the house of Judah shall again take root downward, and bear fruit upward: 31. Et adjiciet quod servatum erit e domo Iuda, quodque residuum erit, radicem jacere deorsum, et fructum proferre seorsum. 32. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion: the zeal of the LORD of hosts shall do this. 32. Nam e Ierusalem egredientur reliquiae, et quod serratum erit e monte Zion. Zelus Iehovae exercituum hoc faciet. 33. Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it. 33. Propterea sic dicit Iehova de rage Assur: non ingredietur urbem hanc, neque projiciet illuc sagittam, et non occupabit eam clypeo munitus, neque fundet contra earn ballstam. 34. By the way that he came, by the same shall he return, and shall not come into this city, saith the LORD. 34. Per viam qua venit revertetur, neque ingredietur urbem hanc dicit Iehova. 35. For I will defend this city to save it for mine own sake, and for my servant David's sake. 35. Et protector ero super hanc urbem, ut servem eam, propter me et propter David servum meum. 36. Then the angel of the LORD went forth, and smote in the camp of the Assyrians a hundred and fourscore and five thousand: and when they arose early in the morning, behold, they were all dead corpses. 36. Et egressus angelus Iehovae percussit in castris Assyriorum centum octaginta quinque millia; et cum mane surrectum esset, ecce omnes cadavera mortuorum. 37. So Sennacherib king of Assyria departed, and went and returned, and dwelt at Nineveh. 37. Tum profectus abiit, et reversus est Sennacherib rex Assur, et habitavit in Nineve. 38. And it came to pass, as he was worshipping in the house of Nisroch his god, that Adrammelech and Sharezer his sons smote him with the sword; and they escaped into the land of Armenia: and Esarhaddon his son reigned in his stead. 38. Et accidit quum adoraret in templo Nisroch deum suum (vel, dei sui,) Adrammelech et Sarrezer filii ejus percusscrunt eum gladio, fugeruntque in terram Armeniae, et regnavit Essaradon filius ejus pro eo. 1. And it came to pass. The Prophet declares that the only hope of safety that was left to the pious king was to bring his complaints before God as a righteous judge; as it is said in the Psalm, that "in the same manner as servants or handmaids, when they are injured, look to the protection of their master or mistress, so the eyes of believers are fixed on the assistance of God." -- (Psalm 123:2.) Thus, when Jerusalem appears to be completely ruined, Hezekiah, being bereft of earthly assistance, betakes himself to the protection of God, and thus acknowledges that there is no other remedy for heavy distresses. Hence also the grace of God shone more brightly, so that it was evidently miraculous, when the pious king was rescued from the jaws of that lion. We ought, therefore, to observe this circumstance, that we may better understand the great excellence of the work of God. Here we are also taught what we ought to do in the most desperate circumstances, not to be indolent or sluggish in supplicating the assistance of God, who himself invites us to come to him. We must not tremble or despair, but, on the contrary, ought to be stimulated by the necessity which presses upon us to seek his aid; as we see what Hezekiah did, who immediately betook himself to the temple in the same manner as to a place of safety, that he and all his people might take refuge under the shadow of God. That King Hezekiah rent his clothes. He likewise adds the outward expressions of repentance, the "rending of the clothes and wearing sackcloth," sprinkling of ashes, and other things of the same kind; for these were the ordinary signs of repentance, when, under the weight of any calamity by which they were afflicted, they confessed their guilt before God and implored pardon from him. Wonderful is the modesty of the holy king, who, after having performed so many illustrious works, and after having been adorned by the excellence of so many virtues, does not hesitate to prostrate himself humbly before God; and, on the other hand, wonderful is his courage and the steadfastness of his faith, in not being hindered by the weight of so heavy a temptation from freely seeking God by whom he was so severely smitten. Scarcely do we find one man in a hundred who does not murmur if God treats him with any degree of severity, who does not bring forward his good deeds as a ground of complaint, and remonstrate that he has been unjustly rewarded. Other men, when God does not comply with their wishes, complain that their worship of God has served no good purpose. We perceive nothing of this kind in Hezekiah, who, though he is conscious of possessing uncommon piety, does not shrink from a confession of guilt, and therefore if we desire to turn away God's anger, and to experience his favor in adversity, we must testify our repentance and sincerely acknowledge our guilt; for adversity does not fall out to us by chance, but is the method by which God arouses us to repentance. True, indeed, sackcloth and ashes will be of little avail, if they be not preceded by the inward feelings of the heart; for we know that hypocrites are abundantly liberal in the use of ceremonies; but as we have formerly said, the Holy Spirit justly commends those exercises, when they are directed to their proper object. And indeed it was a proof of uncommon piety and modesty, that the pious king and the whole nation excited themselves in this manner to fear God, and that he made a voluntary acknowledgment of guilt in a form attended by wretched filthiness; for we know how unwilling kings are to let themselves down from their rank. 2. And he sent Eliakim. This message was not intended merely to invite Isaiah to join with him in lamentation, but to request some consolation from his doctrine. And indeed to no purpose shall prayers be poured into the air, if they do not rest on the word of God. Thus we see that unbelievers are exceedingly noisy in their prayers, and yet they flee from God by despising or disregarding his promises. It was therefore a proof of sincere piety in Hezekiah, that, while he was earnestly employed in prayer, he at the same time added a confirmation of his hope, that he might not yield to temptation. To Isaiah, the son of Amos the Prophet. He follows the method appointed by God, when he wishes to hear God speaking by the mouth of "the Prophet." (Deuteronomy 18:15; Malachi 2:7.) Though he relies on God alone, he does not reject the testimony of a mortal man; and therefore not without reason does he expressly add the designation Prophet; for he sends to Isaiah, that he may be confirmed by some new prediction, and names him, not as a private individual, but as the servant of God, whose duty it was to soothe the pious king by some consolation. There are therefore two remedies that deserve our attention, by which we are soothed in affliction. First, we ought to call on God to deliver us; and, secondly, we ought to consult the prophets, at least, if we can obtain them, that they may bring us some comfort out of the word of God; for it is their duty to encourage and comfort the afflicted by promises, and if they fail to do so, still abundant consolation is communicated to us from the word. And we ought to consult the prophets, who were appointed, not only for their own age, but also for posterity and for every age; for although the men are dead, yet their books survive; their doctrine lives and shall never die. We shall never, therefore, be destitute of true remedies, if we do not reject them; but, in a word, we ought always to consult God. It may be asked, "Was not Hezekiah abundantly supplied and fortified by the promises of God? Was it not a sign of distrust to seek new promises from the Prophet?" I reply, it ought not to be ascribed to unbelief or distrust, that he seeks a new promise; for, being conscious of his weakness, he does not scruple to ask new confirmations. The flesh always excites us to distrust, and therefore we ought not to despise additional aid; on the contrary, we ought always to seek every kind of assistance, by which we may resist various temptations; for on all sides Satan attacks and besieges us in such a manner that, if we are not strongly fortified, we shall scarcely be able to escape his snares and devices till the end. Although, therefore, we have been taught by the word of God that he will assist us in adversity, yet when we are engaged in any arduous contest, it is proper that we should again and again ask at the mouth of the Lord, and seek new confirmations for the purpose of strengthening our faith. There are indeed no prophecies of the same kind that are given to us in the present day; but we ought to apply to our use the general prophecies, which were also written for our benefit. (Romans 15:4.) As to the reason why Hezekiah sent ambassadors, and did not himself go to Isaiah, it was obviously because he was praying in the Temple; for the circumstance, that all the elders and counsellors were clothed with sackcloth, shews clearly that the mourning was general; and it is probable that prayers were publicly offered by the command of the king. Yet it ought to be observed, that the Prophet did not remain at home for his own ease or pleasure, but by his absence God intended to try the faith of the pious king. 4. If perhaps Jehovah thy God will hear. Hezekiah appears to doubt whether, or not the Lord is willing to hear him; for the particle 'vly (ulai) is translated perhaps, and this is the meaning which it frequently bears in Scripture. But it ought to be observed that believers, even though they know with certainty that the Lord will assist them, yet, in consequence of being perplexed by the difficulty of the case, often speak in this manner. Hezekiah had reasons for hesitating, if we look at the matter itself; but when he turns his eyes to the word, he is made certain as to the will of God, so that he ceases to tremble. But as it is impossible that the flesh should not retard believers by making them walk in a halting and staggering manner, [46] they sometimes accommodate their language to the present appearances of things. It may also be observed, in other passages of Scripture, that the saints, even while speaking of what was certain, spoke in this manner; for Peter, in exhorting Simon, says, "If perhaps this thought of thy heart may be forgiven thee." (Acts 8:22.) He does not advise Simon to tremble and hesitate in prayer; for such a supplication would have been vain; but he points out the heinousness of the offense; that he may strike his mind more forcibly, and may at length constrain him to rouse himself that he may approach God with true repentance. This word perhaps, therefore, does not imply doubt, but is equivalent to an expression which we commonly use, if it be possible, when we venture to hope and promise to ourselves something. And Hezekiah did not speak as if God were deaf to the words of the ungodly, or as if anything escaped his notice; but because it was a fixed principle in his heart that "God is near to all that truly call upon him," (Psalm 145:18,) he determines to strive against despondency, and arms himself by prayer; and because he does not expect to gain the conquest without difficulty, he says, If perhaps. [47] Besides, he mentions two kinds of hearing, which in some measure removes the difficulty. If perhaps Jehovah, thy God shall hear the words which Jehovah thy God hath heard. At first sight there is some apparent contradiction in these words; but the manner of speaking is highly appropriate, because Hezekiah was assuredly and beyond all controversy convinced that nothing is hidden from God; only he argues with himself on this point, whether or not, God determines to call in question the blasphemy of this filthy dog; because frequently he delays and conceals vengeance for a time, and thus seems to shut his eyes and overlook it. In short, taking for granted that "all things are open and manifest to God," (Hebrews 4:13,) he only asks with earnestness whether or not God actually shews that he is so highly offended by the blasphemies of Rabshakeh that he determines not to allow them to remain unpunished. In a word, he wishes God to hear effectually, that is, by restoring those things which were scattered and confused, and shewing himself to be a judge; for then do we know that he actually sees and observes all things. In this manner Hezekiah asks, "Hath not the Lord heard the blasphemies of Rabshakeh, to take vengeance on them, and to shew that he hath a regard to the glory of his name?" Jehovah thy God. By calling him "the God of Isaiah," Hezekiah does not mean that there is only one man who worships God, nor does he exclude himself from the number of the godly; but because prayers flowed from doctrine, the pious king wished to speak in commendation of the ministry of the Prophet, and to testify that he was a true servant of God. That relation is somewhat more extensive; for all believers call on God, and, on the other hand, God reckons them among his people; but God is reckoned in a peculiar manner to be the God of Isaiah and Paul, because they have a special calling. In a word, these words expressly contain praise and commendation of Isaiah's calling. Thou wilt therefore lift up a prayer. This is the second reason why Hezekiah sent messengers to Isaiah; namely, that he also would pray along with others. Hence we learn that it is the duty of a prophet, not only to comfort the afflicted by the word of the Lord, but also to offer his prayers for their salvation. Let not pastors and ministers of the word, therefore, think that they have fully discharged their duty, when they have exhorted and taught, if they do not also add prayer. This indeed is what all ought to do; but Hezekiah sent to Isaiah in a particular manner, because he ought to lead the way to others by his example. Besides, "to lift up a prayer" is nothing else than "to pray," but the mode of expression deserves attention; for it shews how our feelings ought to be regulated when we pray. Scripture everywhere enjoins us to "lift up our hearts to heaven," (Lamentations 3:41;) for otherwise we would have no fear of God. Moreover, our stupidity is so great that we are immediately seized by gross imaginations of God; so that if he did not bid us look to heaven, we would choose rather to seek him at our feet. "To lift up a prayer," therefore, is to pray in such a manner that our hearts may not grovel on the earth, or think anything earthly or gross about God, but may ascribe to him what is suitable to his majesty, and that our warm and earnest affections may take a lofty flight. In this sense it is said in the Psalm, "Let my prayer come up before thee as incense, and as the evening sacrifice." (Psalm 141:2.) For the remnant that is still left. When he desires that prayer should be offered "for the remnant of the people that was left," this circumstance was fitted powerfully to move the Lord; not that he is moved after the manner of men, but he acts towards us in this manner, and accommodates himself to our weakness. Thus when our affairs are brought to such an extremity that we are not far from destruction, we ought to spread our misery before God, that our minds may receive some consolation; for God declares that he hath regard to "the poor and afflicted." (Psalm 22:24.) And the nearer we appear to be to destruction, so much the more warmly and earnestly ought we to implore that he would render assistance to us, as we see here that Hezekiah did when matters were desperate. 5. And the servants of King Hezekiah came to Isaiah. As the Prophet formerly related that the pious king had no other refuge than to consult the mouth of the Lord, so he now shews that he did not consult in vain; for he received the consolation which he desired. Instructed by this example, if we seek relief from him by pouring our cares and anxieties into the bosom of God, our hope shall never be disappointed; and although there will not always be prophets in the world, such as Isaiah was, yet he will come forth seasonably to render assistance in an appropriate manner. 6. Thus saith Jehovah. Isaiah begins by saying that he gives the reply in the name of God, and expressly declares that the oracle comes from God, both because prophets ought always to beware of bringing forward anything of their own, and because in so difficult a matter the authority of God was needful. In this manner also, the Prophet shewed that he met the prayers of the pious king. Even false prophets, indeed, boast of the name of God, but falsely. Isaiah was truly the organ of the Holy Spirit, and therefore he has a right to mention the holy name of Him that sent him. Fear not. When he bids him "not fear," he exhorts Hezekiah to be of a courageous or, at least, a calm disposition. Whenever we hear this word, let us be reminded that we are enjoined to cultivate that peace which faith produces in our hearts; for all who trust in God, and expect from him deliverance from their distresses, rise superior to all fears by the exercise of patience, so that even in the midst of affliction they have peace. Besides, in order that the pious king may continue cheerfully to expect a joyful issue, he plainly declares that God conducts his own cause which he has undertaken to defend, because he cannot permit wicked men unpunished to dishonor his name without making it appear at length that he is a righteous judge. [48] The servants of the king of Assyria. By calling them servants, he presents in a stronger light the baseness of the action; for although the king himself had spoken in this manner, still it would have been intolerable that the Lord should be despised and so shamefully attacked by a mortal man. Hence it might easily be concluded that much less would he endure to be so highly insulted by "servants," [49] and therefore the rank of the person increases the heinoushess of the attack. 7. Behold, I will bring a wind upon him. Others translate it, "I will put my Spirit in him," as if the Prophet were speaking of a secret influence of the heart; but that is a forced interpretation. It is a highly appropriate metaphor that there is in the hand of God a wind or whirlwind to drive Sennacherib in another direction. To compare wicked men to "straw or chaff,' (Psalm 1:4) is a mode of expression frequently employed in Scripture, because God easily drives them wherever he thinks proper, when they think that they are standing very firm. The commotion that arose in the kingdom of Sennacherib is compared by the Prophet to a "wind" or "storm" which drove him out of Judea, and then he shews that the Lord will find no more difficulty in repelling that enemy than if he wished to move straw or chaff; and the very same thing might be said of all tyrants, however powerful. For he shall hear a report. The words "and he shall hear" are evidently added for the sake of explanation, and therefore I have chosen to interpret them as assigning a reason, "For he shall hear." [50] This is the wind by the raising of which Sennacherib was suddenly driven away; for a report which he heard about the kings of Egypt and Ethiopia constrained him to return to his own country. And I will cause him to fall by the sword in his own land. This means as if he had said, "He now annoys and harasses others, and endeavors to extend widely the limits of his empire; but I will raise up enemies to him, in the very bosom of his own land, who shall discomfit him." Some expound it to mean the land of Israel, but that is an excessively forced interpretation; for he speaks of the land of the king of Assyria himself, and there is an implied contrast, "He who subdued other men's cities and kingdoms shall not be able to defend his own country, but shall be destroyed and perish in it." 8. And Rabshakeh having returned. He now declares how Rabshakeh, without doing anything, returned to his king, not to the same place where he had left him; for he understood that he had raised the siege of Lachish, and had departed into Egypt for the purpose of attacking Libnah. Some think that this city is Pelusium, others choose rather to assign it to Judea. It is, indeed, probable that, in consequence of a report that reached him about the approach of enemies, he moved his camp towards Egypt, that by meeting them he might prevent them from advancing. Though God restrained the violence of the tyrant by a new war, in order to give some relief to the Jews, yet he did not wish to conquer the tyrant by the hand of man, but only to shew openly and, as it were, to display on a theater his unconquerable pride; because, even when he was in great danger, he did not cease to vomit out the same blasphemies, as we shall soon see. 9. And hearing concerning Tirhakah king of Ethiopia. From what follows we may conjecture the reason why the king of Assyria suddenly departed from Judea; for the kings of Egypt and Ethiopia had formed a league with each other against Sennacherib, because they saw that his power was becoming excessive, and that his invasion of other countries had no limit, and therefore they readily concluded that, unless they opposed his violence at an early period, they also would be in imminent danger from him. These kings did not intend to provide for the safety of Judea at their own loss, but looked to themselves; for so great power possessed by one individual is commonly and deservedly viewed with suspicion by other princes and nations. They therefore act wisely in joining their forces and meeting him early; for separately they would easily have been subdued and destroyed. For this reason these two kings took arms together, in order to repel the power and violence of that tyrant. He sent messengers to Hezekiah. The king of Assyria, being involved in so hazardous a war, "sends messengers to Hezekiah," to induce him by terrors and threatenings to surrender; for tyrants are maddened by ambition and by a false opinion of their own greatness, and therefore imagine that their words, the report of their name, and even their shadow, will strike terror into all men. Entangled in a hazardous war, he thinks of subduing Judea, from which he had been compelled to withdraw, ashamed of not having continued the siege, but perhaps thinking that he will gain in his absence what he could not accomplish by his presence. But the Lord miraculously assisted his people who appeared to be very near destruction. And, first, in order to restrain the violence of this tyrant, he presented hinderances and obstructions, from which he could not so speedily extricate himself; just as if one should "lay a bridle on the mouth or a hook on the nose" of a wild and savage beast, as the Prophet will afterwards say. (Isaiah 37:29.) His rage and cruelty, indeed, are not abated, but are restrained so that they can do no harm. We see the same thing in the present day. How many cruel tyrants would wish that the Church of God were destroyed! What schemes are employed for the accomplishment of it! How diversified are the plans which they form! What forces do they assemble from every quarter! But when they think that they will accomplish anything, the Lord suddenly raises up enemies against them, sometimes even brings them to fight with each other, and turns against themselves that cruelty which they wished to exercise against the children of God. Yet they go on in their cruelty, and cease not to attempt this or that; as this Sennacherib, though he is surrounded by difficulties, ceases not to annoy Hezekiah, and addresses him from his royal throne, as if he were a despicable slave, and commands him as if he were his vassal, and even to God himself addresses insolent and opprobrious language, and goes beyond his agent Rabshakeh in arrogance; for, although Rabshakeh's words had the same meaning, still this man, in a more impudent manner, and, as we may say, with more open mouth reviles God. 10. Let not thy God deceive thee. How shocking is this blasphemy, to speak of God the Author of truth, and to accuse him of falsehood and deceit, as if he actually imposed on his people! What is left to God when his truth is taken away, for nothing is more absolutely his own? God extorted this word from the wicked man, although he formerly pretended to revere some deity; for such impiety, as we have formerly said, God does not permit to remain any longer concealed. Saying, Jerusalem shall not be delivered. This quotation of the words uttered by God himself, that "Jerusalem would be preserved," has led some to conjecture that Isaiah's prediction had been disclosed to the king of Assyria by the traitor Shebna. But there is no need of such conjectures; for the Assyrian knew well that Hezekiah placed his hope in God, and was not ignorant of the promises which were made both to him and to David, "This is my rest; here will I dwell for ever and ever." (Psalm 132:14.) Not that he gave himself any trouble about heavenly oracles, but because every person knew and talked of them, and the Jews gloried in them wonderfully, and often boasted of the assistance and protection of God in opposition to their enemies. These promises, therefore, the tyrant meets by this blasphemy, -- "Let not thy God deceive thee." And thus he exalts himself against God, as if God were not sufficiently powerful to defend Jerusalem, and as if his own power were greater, not only than all the power of men, but even than the power of God himself. He endeavors to prove this by examples, because he has vanquished nations which were under the protection of other gods, and draws an argument from the power of his ancestors, -- "They conquered the gods of other nations, and I am far superior to my ancestors; therefore the God of Israel will not conquer me." Thus do wicked men commonly exalt themselves more and more in prosperity, so that at length they forget that they are men, and not only claim for themselves, but even think that they surpass, Divine Majesty. Setting aside all distinction between right and wrong, satisfied with the mere power of doing injury, they glory in their own crimes and those of their ancestors, and egregiously flatter themselves on the ground of their being descended from robbers and infamous men; for frequently the most powerful of monarchs is the best entitled to be called the rich son of a great robber. This tyrant does not consider whether it was in a right or a wrong manner that so many countries came into the power of his ancestors; for they have no regard to justice or injustice, when they aim at greatness; it is enough for them if in any way, either lawful or unlawful, they can bring others under their yoke. Thus they think that they are at liberty to do whatever they can. They hold by that proverb, (ei adiketeon turannidos peri adiketeon) "if justice ought to be violated, it ought to be violated for the sake of reigning;" and this vice was not peculiar to a single age, but even now we feel it to be excessive. 11. Behold, thou hast heard. Here we ought to observe a twofold comparison; for he compares Hezekiah to other kings of Judah who preceded him, because he was inferior to them, and yet they were vanquished by the kings of Assyria; and Sennacherib, on the other hand, having obtained greater power than all the rest, is more daring and insolent. It followed, that Hezekiah could not resist him. The other comparison is that of the kings of Assyria, and Sennacherib himself, with the idols of the nations; for if the idols could not protect the nations that adored them, consequently neither will the God of Israel defend the nation by which he is adored. When we thus read that singular assaults of temptations were directed against the faith of Hezekiah, let us prepare ourselves for the contest by being equipped with the same armor. Even while leisure is granted to us, let us endeavour to fortify ourselves early, in order that, when we come into such a field of battle, we may fight courageously. And if Satan taunt us with the destruction of many nations, we must attend to the difference of our condition; because, although we are liable to similar calamities, still we have assured hope of our salvation, of which they are destitute. 12. Gozan. This place is mentioned in 2 Kings 17:6, and 18:11. We may infer that it was a town in Media, though some think that it was situated elsewhere; but it is enough that, with regard to Jerusalem, it lay in an easterly direction. Haran is often mentioned in Scripture. Pliny places this town in Arabia; but it is more generally believed to have been in Mesopotamia, and this is confirmed by the journeyings of Abraham, who came to it along with his father, after having left his native country Chaldaea. (Acts 7:24; Genesis 11:31.) It is called Charrae, in the plural number, by heathen historians, who also mention that Crassus and his son were killed there. 14. Hezekiah took the letters. The Prophet now shews what kind of refuge Hezekiah had amidst so great calamities. He immediately went into the Temple, to lament before the Lord the calamity which: he could not remove, and to "cast upon him" (Psalm 55:22) his grief and his anxieties. [51] Nor was this a blind or confused lamentation, but the pious king wished to move God by his tears and complaints to render assistance. We are taught by his example that, when we are sore pressed, there is nothing better than to east our burden into the bosom of God. All other methods of relief will be of no avail, if this single method be wanting. And spread them before Jehovah. In "spreading the letters before the Lord," he does not do this as if the Lord did not know what was contained in the letters, but God allows us to act in this manner towards him in accommodation to our weakness Neither prayers, nor tears, nor complaints make known to God what we need; for he "knows our wants and necessities before we ask anything from him." (Matthew 6:8.) But here we ought rather to consider what is necessary for us, that is, that God should manifest that he knows the blasphemies of adversaries, and that they who have uttered them will not remain unpunished. The reason and design, therefore, why Hezekiah "spread before the Lord the letters" of the wicked tyrant was this, that he might excite his own earnestness, and inflame his own ardor, in prayer. 15. Then Hezekiah prayed to God, saying, O Jehovah of hosts. Because Sennacherib was the agent employed by Satan to shake the faith of Hezekiah, he defends himself by this rampart, that God possesses infinite power; for, by bestowing on God those lofty praises, he undoubtedly encourages himself to confidence in supplication. That out' prayers may not be unsuccessful, we ought always to hold it as certain that God "is the rewarder of all who seek him." (Hebrews 11:6.) It was especially necessary for the pious king, that he might boldly and undauntedly remove the obstruction by which Satan had attempted to stop the progress of his confidence, to believe that although wicked men mock and undervalue the power of God, still it remains undiminished. The heroic, courage of the pious king appeared by not only contending with a wicked king in maintaining the power of God, but by exalting it in his own heart and appealing to God as the witness of his inward feelings. Accordingly, before forming any prayer, he overturns the delusions by which Satan had endeavored to shake his courage. 16. Thou alone art God over all the kingdoms of the earth. Not only does he assert God's almighty power, but likewise maintains the authority which he exercises over the whole world. And these statements are made by the pious king for the purpose of strengthening himself in the faith which he entertained about the providence of God, by which he governs the world and every part of it. All believers ought above all to believe this, that they may not think that they pray in vain. Nor would the prayer of the king have had so much efficacy if he had only said, "Incline thine ear, O Lord," or something of that sort, as when he believes that the Lord takes care of his works. He persuades himself that God will undertake that cause. If it belongs to God to rule and govern the whole world, he will not permit this tyrant to act in this insolent manner without restraining his insolence; for Sennacherib claims for himself what belonged to God, and at length would not pass unpunished. The statement, that all the kingdoms of the earth are under the power and authority of God, applies especially to the present subject. Yet while this title always belongs to God alone, that he "rules over all kingdoms," Still the Prophet does not deny that kings also, and princes, and magistrates hold their dominion, but so as to be subject to God, and to owe to him all their power and authority. In like manner, when Paul asserts that government belongs to God alone, (1 Timothy 6:15,) he does not overthrow princes and magistrates, but shews that all, how great and powerful soever they may be, depend on God alone, that they may not imagine themselves to be his equals or companions, but may acknowledge him as their Lord and Prince. Thus will kings, therefore, retain their authority, if they keep an intermediate position between God and men, and do not wish to rise higher. Thou hast made heaven and earth. Hezekiah draws the same inference from creation itself; for it is impossible that God, who is the Creator of heaven and earth, should forsake his work; on the contrary, he governs by his providence the human race, which is the chief part of the world. It would be absurd to confine creation within such narrow boundaries as if it were a proof of a sudden and transitory exercise of the power of God; but we must extend it to perpetual government. Hence it is evident that tyrants who wish to rule at their pleasure rob God of his honor, and therefore are justly punished for their insolence. O Jehovah of hosts, God of Israel, who dwellest between the Cherubim. Here are other titles employed by Hezekiah for the confirmation of his faith. And, first, by calling him "Jehovah of hosts," he again extols his power. But when he adds "God of Israel," he brings him near, and on familiar terms; for it was no ordinary token of love to take that nation under his protection. Such is also the import of "sitting between the cherubim;" as if he had said, "Thou hast here placed thy seat, and promised that thou wilt be the protector of those who call upon thee before the ark of the covenant. Relying on this promise, I flee to thee as my guardian." Hezekiah had in view, I have no doubt, the form of the ark, which was surrounded by two cherubim. Others interpret Cherubim to mean angels, as if it were said, that God reigneth in heaven and sitteth among the angels. But this interpretation is unsuitable; for he is said to "sit between the cherubim," on account of the form of the ark, which was constructed in this manner. (Exodus 25:18.) We know that it was a symbol of the presence of God, though his power was not confined to it; and Hezekiah, by mentioning it, intended to express his firm belief that God was present with him, and had designed to gather a people to himself by spreading, so to speak, his wings over them. There being a wide distance between God and us, Hezekiah embraced that token of adoption. Yet there was nothing gross or earthly in his conceptions of God, as superstitious men would desire to bring him down from heaven, but, satisfied with the promise which he had received, he expresses his firm belief that we do not need to go far to seek the grace of God. This mode of expression, therefore, deserves our attention, and teaches us, that while we gradually ascend to heaven by the light of the word which leads the way, still, in order to obtain assistance, we must not think of God as absent; for he has chosen his dwelling in the midst of us. Since his majesty far exceeds heaven and earth, we must not limit him within the capacity of our understanding; and yet, as he has revealed himself to us by the word, we may comprehend him in proportion to the small ability and measure of our understanding, not that we may bring him down from his heavenly throne, but that our understandings, which are naturally feeble and sluggish, may approach to him by degrees; for it is proper that we should strive to approach to his loftiness, since he invites us by the Word and sacraments. If we are skillful interpreters, the spiritual knowledge of God will always flourish among us; we shall not give the name of God to stones, or wood, or trees; there will be nothing earthly or gross in our conceptions of him; but the nearer he comes down to us, the more earnestly shall we labor to make a proper use of those aids which he holds out, that our minds may not grovel on the earth; since God accommodates himself to our weakness for no other reason than that the sacraments may serve to us the purpose of ladders, [52] which superstition abuses for a contrary purpose. 17. incline thine ear, O Jehovah. From these words we conclude how great was the perplexity of Hezekiah; for the earnestness that pervades the prayer breathes an amazing power of anguish, so that it is easily seen that he had a struggle attended by uncommon difficulty to escape from the temptation. Though his warmth in prayer shews the strength and eminence of his faith, yet at the same time it exhibits, as in a mirror, the stormy passions. Whenever we shall be called to sustain such contests, let us learn by the example of the pious king to combat our passions by everything that is fitted to strengthen our faith, so that the very disturbance may conduct us to safety and peace, and that we may not be terrified by a conviction of our weakness, if at any time we shall be powerfully assailed by fear and perplexity. It is, indeed, the will of the Lord that we shall toil hard, and sweat and shiver; for we must not expect to gain the victory while we repose in indolence, but after diversified contests he promises to us a prosperous issue, which he will undoubtedly grant. But why does Hezekiah demand that God should listen? Does he think float he is asleep or does not hear? By no means; but in a matter of such difficulty we frequently speak in such a manner as if we thought that God was absent or did not attend to our afflictions. He shews that he was oppressed by so great perplexity that he almost thought that God had forsaken him; that is, according to the eyes of the flesh; for if he had not by the eyes of faith beheld God as present, he would have lost courage. Open thine eyes, O Jehovah, and see. It is as if Hezekiah had prayed that the assistance of God, which he had long kept in his heart committed to the guardianship of hope, would be actually and publicly manifested; and therefore he prays that Jehovah would "open his eyes and see;" that is, would shew that he cares about these matters. Hezekiah shews plainly what was the subject about which he was most anxious, namely, that God would revenge the insults offered to him; for although he was deeply affected by anxiety about his kingdom and people, yet he set a higher value on the glory of God than on all other sources of uneasiness. The advancement of that glory ought, indeed, above all things, to move and impress our hearts, and the more especially because we know that it is closely connected with our salvation. Thus Hezekiah here represents this tyrant as an enemy of God, who dishonors him by reproaches and curses because Jerusalem glories in his name and protection, and concludes that God cannot forsake the city which he hath undertaken to defend, without at the same time abandoning his own name. Since, therefore, God in his infinite goodness chooses to connect our salvation with his glory, we ought to lay held on those promises for the purpose of strengthening our hearts, that although the wicked, while they reproach God and pour and vomit out the venom of their breast, harden themselves in the vain hope that they shall not be punished, still there will not be a syllable which the Lord does not hear, and which he does not at length call to account. 18. and 19. Truly, O Jehovah. Here Hezekiah begins to distinguish between the false gods and the true God, which we also ought to do very carefully. Wicked men, who have no light, indulge in some confused imaginations about God, which quickly pass away, so that they think that there is no God, or care nothing about him. [53] But God does not wish that his people shall be moved by a slight and passing opinion, but that he shall be acknowledged by them as the true God, who drives away all superstitions by the brightness of his power. [54] It is not; enough, therefore, that we believe in something which heathens imagine to be a deity, but we must believe in God in such a manner as to distinguish him from pretended gods, and to separate truth from falsehood; and, indeed, when he has once shone into our hearts, those false religions which formerly occupied our minds immediately give way. This doctrine ought to be the more carefully held, because many persons rest satisfied with dark speculations, and think that it is enough if they acknowledge some deity. They evidently do not know whether they ought to worship the God of the Mahometans or of the Jews; and fly in the air, so that, as the saying is, they neither touch heaven nor earth. Nothing can be more destructive than this imagination; for it mingles and confounds idols with God, whose majesty does not hold its due rank if it does not reign in solitary grandeur over the ruins of all the false gods. Thus the beginning of true piety is, that from the whole multitude of false gods we shall wisely distinguish that one God to whom we ought to be entirely devoted. For they are not gods, but the work of the hands of man, wood and stone. By two arguments Hezekiah shews that "they were not gods;" first, because they consisted of matter, [55] and secondly, because they were formed by the hands of men. Nothing can be more absurd than for a man to assume the right to create a god, not only because he had a beginning, while God is eternal, but because not even for a single moment does he subsist by his own power. Let the whole world collect all its strength into a single man, [56] he will not even be able to create a fica. What presumption is it, therefore, that every mortal man shall make for himself either one god or many! [57] Since, therefore, there is nothing in us but what is frail and fading, we shall never be able to produce a deity. Besides, it is in the highest degree absurd to attempt, as an exercise of skill, to frame some deity out of matter which is corruptible and devoid of feeling, as if "wood or stone," whenever it received a shape, began to be a god. In this manner, therefore, all the superstitions that men have ever invented are speedily overturned; for the existence of those gods can be found nowhere but in their own brains, and, indeed, all that they have of themselves contrived is condemned as empty and false. 20. And now, O Jehovah our God. At the conclusion of his prayer, the pious king now rises above that fear with which he had struggled; for the aids by which he had hitherto fortified himself undoubtedly encouraged him boldly to add this short clause. Although God does not always deliver his people from temporal evils, yet as he had promised that he would be the protector of the city, Hezekiah could firmly believe that all the efforts of that wicked tyrant, which were directed to the destruction of that city, would be fruitless. May know that thou alone art Jehovah. When he pleads it as an argument with God that the deliverance of the city will be an occasion of promoting his glory, we conclude that nothing is more desirable than to make his name glorious in every possible way; and this is even the chief design of our salvation, from which we are not at liberty to depart, if we desire that God should be gracious to us. Hence we conelude that those men are unworthy of his assistance, who, satisfied with their own salvation, disregard or forget the reason why God chooses to preserve them. Not only do they dishonor God by this ingratitude, but they likewise inflict grievous injury on themselves, by separating those things which God had joined; for in saving his people he glorifies his name, which must be, as we have already said, our highest consolation. Besides, Hezekiah does not only desire that the God of Israel shall hold a certain rank, but that all idols shall be abolished, and that he shall reign alone; for at that time many idolaters would have allowed him to be worshipped along with others, but, since he does not admit companions, every deity framed by the hand of man must be destroyed, that He may hold the undivided sovereignty. 21. Then Isaiah sent to Hezekiah. This shews the result of the prayer; for, as soon as matters have come to an extremity, God suddenly holds out his hand to assist the pious king by the Prophet Isaiah. (2 Kings 19:20.) Not that he immediately stretches out his arm to drive away the enemies, but he promises deliverance by the mouth of the Prophet, and thus calls even now into exercise the faith of his servant. Isaiah undoubtedly could not of himself render any assistance, and therefore it would have been foolish for him to promise this or that, if Hezekiah had not been convinced that God had sent him. Thus, until God should give a manifestation of his power, he rested satisfied with this consolation. Thus saith Jehovah the God of Israel. Here we are taught that we ought always to ask at the mouth of God, if we wish to obtain any alleviation in our anxieties and distresses; for if we reject the doctrine which he communicates to us by the hand of faithful teachers, we are utterly unworthy of receiving any consolation. Fed and nourished by it, we ought to make continual progress, and to seek from it new confirmations, that new remedies may be constantly found for new distresses, and that we may never be destitute of consolation even amidst the sharpest afflictions; for even they whose resources and means of defense are most extensive cannot be too abundantly supplied with this doctrine. In Hezekiah a striking instance of faith and steadfastness is here exhibited; and yet the Lord does not merely comfort him once or only by a single prophecy, but confirms him by many prophecies, in order that we, who are far removed from such steadfastness, may know that we need many and various aids, to give uninterrupted support to our faith. Since thou hast prayed to me. In the sacred history (2 Kings 19:20) the word I have heard, is used; and consequently in that passage 'sr (asher) is a relative pronoun; but here, as in many other passages, it is introduced either for the sake of explanation or in assigning a reason. [58] To supply the word I have heard, as some commentators do, is harsh and unnatural; and the sentence flows on in unbroken connection, when God declares that he grants it as an answer to the prayers of Hezekiah, that he will frustrate all the efforts of the tyrant, and restrain his violence and rage; as if he had said, that God's answer corresponded to the prayers of the pious king. And, indeed, whoever addresses prayers to him will at length experience how ready he is to answer; but very frequently he is silent, and offers no consolation from his word, because amidst our distresses we are dumb. Concerning Sennacherib king of Assyria. The prediction amounts to this, that there is no reason why Hezekiah, under a consciousness of destitution and weakness, should faint or despair, when he sees the insolence of this haughty tyrant; because God will interpose between them. Sennacherib having offered those insults to the wretched Jews, God declares that he takes this cause into his own hands, because the affront was directed against himself. By these words he shews that he will take vengeance, when his grace is despised by unbelievers; and he advises believers not to be greatly distressed on account of their being despised by the world, provided that their weakness finds assistance ready prepared in heaven. 22. The virgin daughter of Zion. There is greater emphasis in this address to the whole Church than if he had said the same tiring to Hezekiah as a private individual; for this circumstance heightens the baseness of treating with scorn the defencelessness of a wretched people, as if the aid of heaven had been of no avail. Thus he censures the blindness of Sennacherib, in disregarding God and haughtily despising an afflicted Church. Cities are frequently called daughters. (Psalm 9:14.) Sometimes also, as we have formerly seen, delicate cities are called virgins. (Isaiah 1:8, and 23:12.) But here he intended to express the weakness of the city of Jerusalem, because she was like an orphan and destitute virgin, who was insulted by this base ruffian and infamous robber; while God, as the father to whom this insult is offered, declares that he knows well what are the schemes of that wicked man, and what is the condition of the whole of Judea. 23. Whom hast thou reproached? In the former verse he describes the fact, such as it might be seen and beheld by all; but now he raises their minds higher, by shewing that this tyrant insults not only Jerusalem but God himself. Let this passage be brought to our remembrance, whenever we see ourselves exposed to the taunts and insolence of wicked men; for, though we have no armor, and though no one undertakes our defense, and though our weakness prompts our enemies to growing insolence, yet the Lord is near and will defend us as with an ample shield, for they who fight against us wage war with the living God. Nor were these words spoken merely for the sake of a single age, but on the contrary, as this promise is perpetual, "I will be thy God and thy shield," (Genesis 15:1, and 17:7,) "I will be a friend to thy friends, and an adversary to thy adversaries," (Genesis 12:3; Exodus 23:22,) so the less strength that is left to us, let us be more fully convinced that the power of God is close at hand. Since therefore the Lord hath entered into covenant with us on the condition of undertaking our cause, let us not doubt that he will actually fulfill it, and will shew that the insults which are offered to us are offered to himself. In a word, he is joined to us in such a manner that he wishes all that belongs to him and to us to be in common. Besides, those reproaches which Sennacherib had thrown out against the Church God applies to himself, in order to shew that wicked men are greatly mistaken when they are proud of their greatness, as if they would escape punishment for treading on the Church, because she is lying at their feet. We know that they treat with contempt the providence of God; and especially when they see believers groaning under the yoke, they think them unworthy of receiving assistance from God, who therefore rises up and testifies that the contempt shewn to his poor flock grieves him as much as if his majesty were openly dishonored. Although, therefore, enemies think that we are forsaken by God when they see us destitute of earthly resources, and on that account commit grosser outrage, as if we were given to them for a prey, yet, on the other hand, God declares that our salvation is dear and precious to him. Against whom hast thou raised thy voice? The Prophet employs a variety of terms in describing the disdain and insolence of this haughty man, as one who in speech, in face, in gesture, in his eyes, and, in short, in the whole attitude of his body, was absolutely intolerable; for tyrants, having such an opinion of themselves, assume such airs and look down on every one else as if they had fallen down from heaven. Against the Holy One of Israel. At length he adds, that, although the affairs of the nation are at a low ebb, still God, under whose protection they are placed, remains in heaven as powerful as ever, he thus censures the madness of Sennacherib in judging of a nation from earthly appearances, and not considering that they were dedicated and consecrated to God. In order, therefore, that we may remain safe through the power of God: and that his arm may give us seasonable aid, we must be his Israel; which will be the case if, relying on his word, we "recline under the shadow of his wings." (Psalm 36:7.) 24. By the hand of thy servants. This also heightens the baseness and cruelty of the insult, for it is harder to bear reproaches from a servant than from his master, the insult being rendered more grievous by the meanness of the person. Renee also proud and insolent men, in order to render their threatenings more galling and offensive, boast that they will do this or that by one of their servants or footmen, for the purpose of testifying more strongly their contemptuous feelings towards those whom they hate. The Prophet therefore intended to represent more strongly the baseness of the blasphemy by this circumstance, that Sennacherib had not only vomited it out of his own mouth, but had employed "his servant" Rabshakeh to utter scornful language against the holy name of God. I will ascend the heights of the mountains, the sides of Lebanon. What he now repeats as having been spoken by Sennacherib, some understand to relate generally to former victories which he had gained, and by which, as we have already said, he had vanquished many nations. But I choose rather to take a more simple view, and to interpret it as relating to the present siege. Perceiving almost the whole of Judea subjected to his power, having taken possession of the hills which surrounded that country on all sides, he swells with insolence as if he had gained a complete victory, and threatens that he will take within his grasp those battlemerits and Mount Lebanon, with its cedars and firs and ether attractions; as if he had said that nothing shall hinder him from taking possession of the bulwarks, castles, and best fortified places, and wielding the whole of Judea at his pleasure. Thus do tyrants, though they acknowledge that war is doubtful, still dream of having in their power the successful results of battles. 25. I shall dig and drink water. The tyrant still goes on to boast of his strength, and threatens that e will bring so powerful an army that by means of their numbers he will dry up all the fountains and rivers. Yet, when he says, "With the sole of my feet I shall dry up all the lakes of the siege," by the lakes of the siege [59] some understand the fountain of Siloah, and the cisterns and pools of which the besieged Jews could not be deprived without being consumed by thirst. And, indeed, in the former clause he appears to say that, though the whole country were dry, still he does not dread a scarcity of water, because his vast military forces will be abundantly able to dig wells. In the second clause he adds, that he will have at his command the means of drying up all the waters of the city, so as to slay the Jews by thirst. In short, he means that Jerusalem will be unable to resist the siege, and will not be able to stand out any longer, but must immediately surrender. But while wicked men thus vaunt, God sits in heaven, from which he will at length execute judgment against them; for this narrative of the Prophet is intended to lead us to consider the stupendous judgment of God against that tyrant. 26. Hast thou not heard? The greater part of commentators explain this verse as if the Lord declared that nothing was now done, or had formerly been done by this tyrant, which he had not foretold by the mouth of the Prophet, and thus affirmed that he was the author of those things. But I explain it in a different manner, which is, that Jerusalem will be preserved by the assistance of God, because he is the protector of it. That I made it long ago. For the sake of giving greater emphasis, he suppresses the name of the city, and employs the demonstrative pronoun it, as if all other cities had been of no value in the sight of God. [60] Others view the pronoun it as referring to the deliverance which depended on the secret decree of God; but whoever examines judiciously the design and words of the Prophet, will acknowledge that it rather denotes Jerusalem. God had complained that he was dishonored by base reproaches; and yet, in repeating the words of Sennacherib, he mentioned only "Lebanon" and the adjacent country. In order now to shew that under the name "Lebanon" war has been declared against himself, he affirms, as in many other passages of Scripture, that Jerusalem was founded by his own hand and built by his direction, and therefore that, until he was conquered, Sennacherib could not overthrow it. This doctrine is found everywhere, and frequently repeated in the Scriptures, (Psalm 48:8; 67:5; 78:69; Isaiah 14:32,) and contains a remarkable consolation, by which the godly may be sustained amidst the severest afflictions that can befall them; and that consolation is, that they will continually be under God's protection, because he has elected them. He employs this argument, "I have founded the Church, and therefore the salvation of the Church shall always be my care; because I will not leave unfinished the work which I have begun, but will carry it forward to perfection." In short, the Lord testifies that he defends and preserves his work, because it involves his honor and our salvation. Yet he is called "the maker of the Church," in a different sense from that in which he is commonly called the Creator of heaven and earth; for we are his peculiar work, "his workmanship, (to poiema,) created anew by his Spirit," as Paul speaks, and as we have formerly explained on other passages. [61] This work is, therefore, more excellent than the whole creation of the world; that no one may ascribe it to his own exertions or power that he has been adopted into the Church of God; for it is not without good reason that we are called "his workmanship." It may be asked, "Why does the Lord say that he formed Jerusalem from ancient days? for there were other cities far more ancient." I reply, this must not be viewed as referring to the outward form or structure of the city, but to that eternal decree by which he chose it to be his dwelling-place; for although it was declared, even when the ark was built, "This is my rest, here will I dwell," (Psalm 132:14;) and again by Moses, "Wherever I shall record my name, I will come to thee and will bless thee," (Exodus 20:24;) yet it had been ordained by God long before. "We were chosen," as Paul also informs us, "before the foundations of the world were laid," (Ephesians 1:4;) and James declares that "we were begotten by the word of truth, that we might be as it were the first-fruits of all the creatures." (James 1:18.) He will, therefore, preserve us above all creatures, and will never allow us to perish; and indeed, for the same reason that Christ is called "the firstborn of every creature," (Colossians 1:15) "the Church, which is his body," (Ephesians 1:22, 23,) possesses the highest honor and dignity in the whole world. I leave to the Rabbins their dreams, that God created the Messiah and Jerusalem with a throne of glory before he created heaven and earth. But we must maintain this doctrine, that God will be the faithful guardian of his Church, because he has deigned to prefer her to the whole world. And should I now bring it to be desolation? Others take these words in a different sense. I acknowledge that the Prophet's words are in the past tense, Now have I brought and placed it; but as the change of tenses is frequent in the Hebrew language, the Prophet, after having said that God is the founder of his Church, and that it is the most illustrious of all his works, undoubtedly argues from it that it is impossible that he shall involve his Church in the same ruin as ordinary things. We must therefore read it as a question, "Shall I now bring it?" or, "Shall I now have brought it?" As if he had said, "Should I allow it to be ruined, like other cities that have been destroyed and razed?" [62] For he compares Jerusalem to other cities which had been overthrown by the king of Assyria, and subjected to his power, that no one may think that the tyrant can so easily overturn it; because it holds a different position from other cities which have been destroyed and levelled with the ground. It ought not therefore to be compared even to the best fortified cities, for they quickly fall with their earthly strength; but the Church, though small and feeble, has a firm and solid foundation.in the election of God, and cannot be overturned by any billows or tempests. We see wonderful changes that have often taken place throughout the whole world, republics subverted, empires overthrown, very powerful nations subdued, their name extinguished, and their glory effaced. Where is now the majesty of the Roman Empire? Where is the grandeur of that nation which was mistress of the whole world? If there are any remains of it, (and they are few,) do they not aid the wretched bondage of that detestable monster, Antichrist, whose tyranny is exercised over the whole world? Where is now the liberty of Rome? Where is the beauty of that illustrious republic? May not Rome be justly called the workshop of iniquity, and the lodginghouse of every crime? But amidst those frightful changes, the Lord declares that he will assist Jerusalem, that is, his Church, and that although amidst those changes she may be afflicted and tossed in various ways, yet she shall stand erect, or at least the shaking and oppression which she may suffer shall not hinder her from being renewed and multiplied from age to age by various resurrections. Although there are not always in the world the same members of the Church, yet it is the same body joined to the same head, that is, Christ. The Lord will therefore defend his city, and will cause "the children of his servants to continue, that their seed may be established for ever." (Psalm 102:28.) 27. For their inhabitants were maimed. [63] Here the Prophet expresses more fully what he had formerly glanced at briefly, that we ought not to judge of the condition of the Church from the stability of this world; for although fortified cities are taken, and the strongest men lose courage and fall into the hands of their enemies, yet the Church shall stand and flourish, because it does not rest on its own strength, and has its foundation not on the earth but in heaven. There is thus an implied contrast between fortified cities, which alarmed and terrorstruck inhabitants are unable to defend, and the Church of God, which rests on his grace alone, and therefore resists every attack, so that it never fails; for the Church refers everything to God alone, from whom she receives the commencement of life, uninterrupted strength, perseverance, every part of salvation, and every blessing. Hence we learn that all fortresses are of no avail, if the hand of the Lord do not assist. All human strength will be broken and decay, if it be not supported by his power; castles, bulwarks, and the most powerful armies will be of no use without him. This is expressed more fully by the following metaphors, Like the grass of the field and the green herb. It is of importance that believers should be led to admire the wonderful grace which God exercises towards them, that they may not envy the earthly wealth possessed by irreligious men. Although their power be dazzling and magnificent, yet he shews that they are like "the green herb and the grass," which indeed flourish for a time, but quickly wither. He dwarfs them still more by another metaphor which he adds, The grass of the housetops. It is indeed lofty and seen by all, but the more elevated its position, it is the nearer to the heat, and withers more quickly, and is of no use whatever; and it is said also in the psalm, that "they who pass by do not bless it." (Psalm 129:8.) Though the enemies of the Church [64] are high, and as it were exalted to heaven, though they flourish and have abundant wealth, yet they quickly fall. In like manner, therefore, as the corn which lies on the ground at our feet is more valuable than the unfruitful herb that grows on the housetops; so the Lord shews that the low condition of his servants is far more desirable than that of those who, leaning on their own strength, vaunt themselves above others, and boast against God himself. [65] Which withereth before it is ripe. Some think that this is a fourth comparison, but I think that the Prophet added it for the sake of exposition; as if he had said, that grass of this kind withers before it come into the stalk, that is, before it is fully ripe; in the same manner as it is said in the psalm, "Before it is grown up, it withereth." (Psalm 129:6.) 28. I know thy sitting down and thy rising up. He returns to the insufferable pride of that tyrant, who claimed everything for himself, as if he had not been subject to any one, and dared to despise God as compared to himself, and to load him with reproaches. He rebukes that man's pride and insolence, "But I know thy sitting down." This being the cause of the fierceness of wicked men, that they think that no one is above them, and that they are not even subject to the providence of God, he shews that they can absolutely do nothing except so far as he permits them. By sitting down, and rising up, are here denoted deliberations, plans, and schemes. Wicked and irreligious men enter into various deliberations how they may be able to oppress and destroy the people of God; but to whatever hand they turn, and which way soever they pursue, they will accomplish nothing without the will of God. The providence of God restrains them, and drives them hither and thither, so that frequently, contrary to their intention, they are conducted to a very good end, as God thinks fit, to whom it peculiarly belongs to "direct the steps of men." (Proverbs 16:9.) And thy indignation against me. He warns Sennacherib that he is well aware of his rage, and declares that, while wicked men storm on the earth, he preserves calm silence, and laughs at their madness; and because Sennacherib was furious, and thought that he would not be punished for it, the Prophet expressly adds this, that believers may not think that this is new or unknown to God, or that he pays no attention to them. 29. Because thou wast angry against me. The more furiously wicked men rise up against God, and the more outrageous the violence by which they are actuated, so much the more is he wont eventually to set himself in opposition to them. For a time, indeed, he permits them to domineer and to have everything that they wish, but after long forbearance he restrains them, and, as it were, puts a bridle on their neck, that they may not imagine that they have everything in their power. Sennacherib was a remarkable instance of this, for in his rage against God, the more insolently he vaunted, the heavier did he find the wrath of God to be against him; which all wicked men ought also to expect. Therefore will I put my hook (or, my ring) in thy nose. This is pleasant mockery of stupidity and wantonness; as if he had said, "I see how it is, by treating thee mildly and gently, I would gain nothing; for thy rage is insatiable. But since thou canst not be tamed, I will curb thee like a savage beast." And in this manner he declares more plainly, that God not only sees and knows what is proposed or contrived by wicked men, but also subdues and restrains their fierceness in such a manner, that he drags them reluctantly where ever he pleases, as one would lead a wild beast held by a bridle or a ring. chch (chach) [66] is translated by some a hook, but I have preferred to translate it a ring; because a hook is used for catching fishes, and would not so well apply to a beast. Sennacherib was compelled to return by the way by which he came, because, while he was revolving the project of subduing every part of Judea and Egypt, he hastily, without having accomplished anything, took the speediest method of returning, which he would net have done of his own accord, if God had not drawn him back by unseen methods. 30. And this shall be a sign to thee. He now directs his discourse to Hezekiah and the whole nation; for he did not address Sennacherib as if he expected him to listen, but in order that, by contemptuously mocking at the absent tyrant, he might more powerfully stimulate the minds of believers to stronger confidence. If he had simply said, "Take courage, Hezekiah; though Sennacherib is insolent, yet in due time I will restrain him;" that discourse would have been less impressive, than when he addresses the tyrant, and, by thundering against him, encourages believers to despise his presumption. [67] Accordingly, the speech directed to the tyrant is now followed by a seasonable address to Hezekiah and the nation, and a promise of deliverance to them; not only that he will rescue them from the jaws of a savage beast, but also that Hezekiah shall enjoy a peaceful reign, and that the rest of the people shall have everything necessary for leading a prosperous and happy life. Thus he enlarges on the benefit derived from the deliverance in such a manner as to shew that he intends, not in one way only, but in a variety of ways, to promote the interests of his people; for not only does he once and instantaneously rescue them from dangers, but largely and bountifully bestows his kindness upon them, so that the fruit is seen long afterwards. But there is an apparent impropriety in putting as "a sign" an event which occurred later than the deliverance itself; for if he intended to encourage the besieged to entertain favorable hopes, he ought to have made some exhibition beforehand, instead of relating what he would do afterwards. [68] I reply, there are two kinds of signs. Some go before the event, and lead us to it as by the hand; while others follow for the purpose of confirming the event, that it may be more strongly impressed upon our minds, and may never be effaced from our remembrance. For instance, when the Lord brought back his people out of Egypt, he gave many signs to Moses beforehand; but he also appointed another that should be after the deliverance, "You shall sacrifice to me three days afterwards." (Exodus 3:12, 18.) The design was, that they should not forget so great a blessing, but should give thanks to God after having received this additional favor. It is a sign of this nature which Isaiah here describes; and certainly it tends greatly to confirm our faith, to place before our eyes the uninterrupted course of God's favours towards us, that we may consider how various they are. When the enemy had been repelled, there was danger from famine, which most commonly comes after war; for the wasting and pillaging of the fields must have been followed by great scarcity of provisions. Amidst so great scarcity as seemed likely to ensue, the Lord promises that there will be no lack of food, and holds out this as a very evident sign of deliverance, in order to convince them the more that he will be the author of the deliverance, or, at least, to fix it more deeply on their hearts. This was indeed incredible, and exceeded all expectation and belief; but it was necessary that the faith of Hezekiah and of the people should be excited in such a manner that, after having heard of so great kindness, they might be more ready to hope well, and next, that the event might shew that those illustrious works of God could not be ascribed to chance. The meaning therefore is, "After having driven out the enemy, God will restrain him so that he cannot bring fresh troops, and thou shalt peacefully possess thy country; he will also supply thee with food and nourishment, so that thou shalt be in want of nothing." But because, as usually happens, they had consumed a large portion of the crop, and destroyed a part of it, and because they who were besieged or fugitives had it not in their power to attend to agricultural labors, he promises that they shall have food without sowing till they sow on the third year. 31. And that which shall be preserved of the house of Judah. He follows out the former statement; for he declares that the Lord will deliver Jerusalem so as not to east away his care of her afterwards, but will be her savior to the end. And indeed all the blessings that the Lord bestows upon us are a sign and testimony of continued kindness towards us, that we may know that we shall never be forsaken by him. But here we ought chiefly to remember what we formerly remarked, that the defense of Jerusalem belonged to God, because he had chosen it to be his sanctuary, and because the Messiah would proceed from it. And that which shall be left. phlyth (peletah) literally signifies deliverance; but here it is a collective noun for "men delivered," in the same manner as in other passages, "captivity" is put for "captives." (Psalm 14:7, and 53:6; Jeremiah 29:14.) And it is not without reason that he promises increase to a small remnant; for although the siege had been raised, still the people, being greatly diminished, had slight cause of joy, and full restoration could scarcely be expected by so small a number of persons. For the purpose of soothing this grief, therefore, he declares that the land will be full of inhabitants, as if a very abundant harvest would fill the granaries which had formerly been empty. Nor was it merely the desolation of the land of Judah that might have discouraged the hearts of believers or pierced them with sorrow, but likewise that greater diminution which arose from the ten tribes being led into captivity. (2 Kings 15:29, and 17:6.) Although they have been thus cut down, Isaiah declares that the Lord will cause them to recover their former condition, and a vast multitude to spring up; for the Lord permits his people to be thus diminished and brought very low, that his glory may afterwards be illustriously displayed in their deliverance. What he accomplished at that time ought also to be expected in the present day; so that in proportion as we see the strength of the Church weakened and brought low, we may be more fully convinced that. God has in his power the means of multiplying a small number; for this restoration must not be measured by our powers of judging. Shall strike root downward. He declares that there will be so great desolation that it shall seem as if the Church had been uprooted, and had utterly perished; and indeed the destruction of the kingdom of Israel was a very sad spectacle of cutting off. But the Prophet says, that there shall be such an increase that the tree which had been nearly torn up shall "strike its roots" deep; for although the Church does not make professions of towering greatness, as is commonly done by the rulers of this world, yet the Lord imparts a secret vigor which causes it to spring up and grow beyond human expectation. Let us not be terrifled, therefore, when no roots are seen, or when we think that they are dead; for he hath promised that he will cause it to "strike root downwards." And bear fruit upwards. This is added, because the Church does not only flourish like grass, (which was formerly said of the condition of the wicked, [69] ) but brings forth abundant fruit; and thus the Lord completes in her what he hath once begun. 32. For out of Jerusalem shall go forth a remnant. Formerly by the metaphor of a root and of fruits he foretold the deliverance of the Church; he now declares the same thing without a figure. He alludes to the siege by which a small number of people, who had been left in the city, were shut up as in a prison and reduced to very great straits; he says that they shall now go out, and that the whole country shall be open to them, and that they shall be at liberty to move wherever they please without fear. The going forth is thus contrasted with the narrow limits within which the trembling Jews had been forced by the dread of enemies to confine themselves. Yet by this word he expresses not only liberty to go out, but the increase of the nation, which had been reduced to a small number. When not only was Judea again covered by a multitude of men, but from the remnant there sprung vast multitudes who were spread over the various countries of the world, this could not have been done, unless out of that small number the Lord had created not merely a single nation, but many nations. The zeal of Jehovah of hosts will do this. Not only does he contrast "the zeal of God" with the purposes of men, in order to extol the excellence of the work, but he states that it is sufficient for every purpose, that God may give an astonishing demonstration of his power. At first sight, as we have said, the thing was incredible; there were obstacles on every side, and no means of relief; and therefore he declares that God regards his Church with such fervent love, that he does not hesitate to work in an extraordinary manner for promoting her salvation. The same mode of expression was employed by him on a similar occasion. (Isaiah 9:7.) 33. Therefore thus saith Jehovah. He now returns to the deliverance of which he had formerly spoken; for God proraised, first, that he would drive out Sennacherib; secondly, that he would grant food and nourishment for the sustenance of the people, though the country had been wasted and pillaged; and, thirdly, that he would cause flint small number to grow into a vast multitude. Having made these declarations, he returns to the first, because without it all the rest might appear to be useless; that is, if the people were not rescued from the hands, of that tyrant. He shall not enter into the city. God threatens that he will be as a fortress, to hinder him from "entering into the city," and that he will even meet him, so as to hinder him from coming nearer or fighting against it; for he says that he shall not cast an arrow nor a balister. I think that in this passage sllh (solelah) denotes a balister, or some such machine for throwing darts, rather than a mound; for "mounds" are not thrown or poured. 34. By the way that he came shall he return. We have formerly explained what it is to return by the same way, that is, to depar without having accomplished anything, as we commonly say, (Il s'en est retourne comme il est venu,) "he returned as he came," when nothing has been accomplished, and the efforts are unsuccessful. To confirm this, he adds, that "thus hath the Lord spoken;" for as soon as he "who cannot lie" (Titus 1:2) hath spoken, we ought to embrace and kiss his word, as if the result were rendered certain by the removal of every obstruction. 35. And I will be a protector. This is the reason of the preceding statement, why Sennacherib should not enter into the city; because the Lord will protect it. The Prophet therefore bids Hezekiah and the whole nation turn their eyes towards God, because the sight of that tyrant was so alarming that they might tremble at it. In like manner, if we now contemplate the power of our enemies, we shall be overpowered by fear, and there will scarcely be any room for hope; but we ought to look directly to God, and embrace his promises, by which we are defended as by a shield; and since God is sufficiently powerful to restrain a mortal man, to him ought we to turn our eyes; for this promise must not be limited to that time, but ought to be extended to all times. Yet the expression used by the Prophet is more extensive, and conveys fuller meaning; for God affirms that he will be the guardian and protector of the city; that is, because he had pledged himself to defend it. Hence he infers that it will be preserved, because God's protection renders its preservation certain. For my own sake. When he says that he will do this "for his own sake," he calls on Hezekiah and all believers to remember his gracious covenant For the Jews, though often and severely chastised, had obstinately provoked the wrath of God against them, and therefore deserved not only that he should deprive them of all assistance, but that he should execute against them the highest examples of dreadful vengeance. In order therefore to prevent them from despairing, he shews that God will be their defender, not because he finds any cause in them, but rather because he looks to himself first, that he may adhere firmly to his purpose, not to cast away the posterity of Abraham which he adopted, not to abolish religious worship, not to blot out the remembrance of his name on the earth by destroying his sanctuary; and, secondly, not to expose his name to the jeers and blasphemies of the nations. And these words contain an implied reproof which that nation ought to have felt to be severe, and justly; because the good king had more difficulty in pacifying them than in repelling the enemy; for they distrusted, and stormed, and thought that no hope of safety was left for them. The Lord, therefore, did not look at the merits of the people or of any other person, but only had regard to his own glory; for the contrast which is expressed by Ezekiel must here be understood, "Not for your sakes, O house of Israel, will I do this, but for my own sake." [70] (Ezekiel 36:22.) Now, since we have the same argument to plead in the present day, let us not hesitate to make use of this shield against our sins, "Though we most highly deserve a thousand deaths, yet it is enough for God to look to his goodness and faithfulness, that he may fulfill what he hath promised." Though it is of no advantage to hypocrites that God is the continual protector of his Church, yet the elect will always have this as a very safe refuge, that although they bring nothing of their own to appease the wrath of God, yet since God, moved by nothing else than his infinite goodness, built his Church and determined to defend it, he will never suffer it to perish. And for my servant David's sake. This is highly worthy of observation; for although God needed not to seek in any one but in himself the reason why he embraced that nation with a gracious regard, yet it is not without good reason that he brings forward, as a very sure pledge of his love, David, by whose hand he had made a covenant, and to whom he, had promised to be a Father. (2 Samuel 7:12.) The Prophet does not speak of David as a private individual, but as a holy king whose throne was established by the hand of God, under whose guidance the Church would continue to be safe, and, in short, who would be the mediator between God and the Church; for in this capacity he surpassed even the angels themselves, so far as he represented the person of Christ. His throne was, indeed, soon afterwards cast down, and his crown torn in pieces, yet this was no unmeaning confirmation, that God intended to protect the city for a time, because he determined not to make void what he had testified to David concerning the eternity of his kingdom. And we know that the captivity of the people did not wholly set aside the kingly power in the posterity of David till at length Christ came, who on this account is called David in other passages. (Jeremiah 30:9; Ezekiel 37:24; Hosea 3:5.) This shews the great absurdity of the Papists in alleging that it is through the merits of the saints that God pardons us; for here the case of David is widely different from that of other saints, on account of the promise which had been made to him. He might have named Abraham, or any other person, who possessed no small authority in the Church; but since he was now speaking of the preservation of the Church, and of the eternity of the kingdom of Christ, he named in a peculiar manner him who expressly, along with others, received that promise, "This is my rest, here will I dwell." (Psalm 132:14.) Since therefore this passage has regard to the promise, and not to the person, the Papists are doubly foolish in thinking that it affords support to the intercession of the saints, which is of their own contrivance. On the contrary, what they plead in their own behalf absolutely contradicts their error; because David is here represented as the type of the only Mediator, who sets aside the intercessions which they have invented. 36. And the angel of Jehovah went out. The Prophet now relates what happened to the Assyrian, that we may not think that the Lord spoke in vain. He shews, therefore, that his prediction was proved by the event, that it might clearly appear that God had sent him, and that he had not uttered anything rashly. Yet we ought not to limit so remarkable a work of God to a single prediction; but the authority of the Prophet was sustained, and his calling sanctioned, as to the whole course of his doctrine. He has related a singular and wellknown event which had recently happened, in order to prove, by means of it, to the end of the world, that God had spoken by his mouth. Where that slaughter was carried into effect by the angel is not very evident. The opinion generally entertained is, that it happened at the siege of Jerusalem; but it is also possible that it may have happened during the march of Sennacherib's army; that is, while he was coming to besiege the city. I leave that matter uncertain, because it is of little importance. From the context, certainly, we may clearly learn that the tyrant did not approach so near as to be able to throw a dare into the city. We must indeed reject that invention by which Satan, through profane historians, has attempted to obscure this extraordinary judgment of God, that, in consequence of a part of the army having been destroyed by a plague during the war in Egypt, Sennacherib returned into his own dominions. So great a number of persons dying in one night cannot be attributed to a plague; and the father of lies, with his wonted cunning, has turned aside into Egypt the blessing which God bestowed on his Church. The event itself cries aloud that Jerusalem was miraculously rescued, as it were, out of the midst of destruction; especially since Isaiah had already delivered that message by which God testified, in a manner which could not be mistaken, that God would bestow this deliverance on the Jews and not on the Egyptians. And slew in the camp ofthe Assyrians. That no one may ascribe the miracle to natural causes, it is expressly added, that so great a multitude was slain by the hand of the angel. Nor is it a new thing for the Lord to make use of the ministractions of angels to promote the safety of believers, for whose advantage he appointed all the armies of heaven; and it tends greatly to confirm our faith when we learn that an infinite number of guardians keep watch over us. (Psalm 91:11.) The Lord alone, indeed, is of himself able, and undoubtedly he alone preserves us; for the angels may be regarded as his hand, and on that account they are called "principalities and powers." (Romans 8:38; Ephesians 1:21.) But it contributes much to aid our weakness that he hath appointed heavenly messengers to be our defenders and guardians. Yet all the praise is due to God alone, of whom the angels are only instruments; and therefore we must beware of falling into the superstition of the Papists, who, by their absurd worship of angels, ascribe to them that power which belongs to God; an error with which we know that some very learned men in all ages have been chargeable. Whether it was done by the hand of one angel or of many angels, we cannot absolutely ascertain, nor is it a matter of great importance; for the Lord can do it as easily by one angel as by a thousand, and does not make use of their agency as if he needed the assistance of others, but rather, as we have formerly said, in order to support our weakness. Yet it is more probable, and agrees better with the words of the Prophet, that a single angel was commissioned to execute this judgment, as in the ancient redemption an angel passed through the whole of Egypt to slay the firstborn. (Exodus 12:29.) Although God sometimes executes his vengeance by means of evil angels, yet he chose one of his willing servants, that by means of him he might provide for the safety of the Church. A hundred and eighty-five thousand. That the army was so vast need not make us wonder, as ignorant people do, who reckon it to be incredible and fabulous when they are told that so great a multitude went into the field of battle, because we are accustomed to carry on war with much smaller troops. But that the case was very different with eastern nations, is fully testified by historians and by wellknown transactions of the present day. Nor ought we to be astonished at the vast forces which they led into battle, for they are much more capable of enduring heat, and toil, and hunger, and are satisfied with a much smaller portion of food, and do not care about those luxuries by which our soldiers in the present day are corrupted. As to the way and manner of the slaughter, this passage gives no definite statement. The Jews conjecture that the soldiers were struck by thunder, but they do so without any authority or probable evidence; for, being bold in contriving fables, they unwarrantably affirm as certain whatever comes into their mind, as if it were supported by some history. Behold, they were all dead corpses. That the slaughter was not done so openly as the Jews allege is very evident from this narrative, which states that they were lying dead. Now, if they had been struck by a thunderbolt, every person must have known it, and it would not have been omitted by the Prophet. This might serve to refute the conjecture of the Jews, but I choose rather to leave the matter doubtful. It is enough that the Lord, having determined to save Jerusalem from the hand of the Assyrian, cut off his army by a sudden death, without any agency of man. 37. Then Sennacherib, king of Assyria, went away and returned. He now shows how disgraceful was the retreat of this haughty tyrant, who in the wishes of his heart had already devoured the whole of Judea, and formerly dared to pretend to be more powerful than God himself. By employing a variety of words to express his departure, the Prophet indirectly censures the shameful flight; for the repetition is not superfluous, "He set out, he went away, he returned." The title of king is added for the sake of greater disgrace. "Lo, this is the great king of whose power Rabshakeh boasted so highly." And dwelt in Nineveh. He did not come into Judea, that: he might depart from it in that disgraceful manner; and therefore the hand of God throws him back, even as straw is driven by the wind. The circumstance of his dwelling in Nineveh reminds us also that he had lost his courage as well as his forces; for he would not willingly have remained at rest, if despair had not held him like a chain. This means, therefore, that he was satisfied with his ancient domains, of which Nineveh was the chief city and royal residence. At a later period, when the Assyrians were conquered by the Chaldeans, the seat of government was removed to Babylon, that is, ten years after the death of Sennacherib, and during the reign of Esarhaddon, his successor, who is here mentioned, for since parricides did not want defenders, a nation torn by factions was easily subdued and conquered by foreign enemies. Availing himself of this opportunity, Merodach invaded the Assyrians, and subjected them to his power. 38. While he was worshipping. Here the Jews allow themselves that liberty of conjecture in which they are always accustomed to indulge. They contrive a stow, that Sennacherib consulted an oracle, and asked why he could not conquer the Jews; that the answer was, that Abraham wished to sacrifice his son to God; that the tyrant, following that example, then determined to slay his son, in order to appease his god; and that his sons, enraged at the cruel design of their father, slew him in the temple of his idol. But it is unnecessary to spend time in such conjectures, in which the Jews display excessive impudence. Here it is highly important to behold, as in a picture, the unhappy death of tyrants, whom the Lord destroys without the agency of men, when everything appears about to be overthrown by their violence, and whom he exposes with all their power to universal scorn. Sennacherib, who had come into Judea with a vast army, returns home with few soldiers, and is led in triumph, as it were, by God as a conqueror. But the matter does not end here; for in the very heart of his empire, in the metropolis, in the temple itself, the reverence for which defended the meanest persons from the mob, he is slain, not by a foreign enemy, not by a people in a state of sedition, not by traitors, and in a word, not by servants, but by his own sons, that the murder may be more disgraceful. It ought to be observed, that those insatiable gluttons, who freely wallow in the blood of others, are slain by their own followers, and are punished by those from whom above all others they ought to have been safe. This is more shocking than if they had been put to death by strangers; but God thus punishes the cruelty of those who, in their eagerness to enjoy power, did not even spare the innocent. Even in profane historians we find various examples of this kind, in which we may easily behold the judgments of the Lord. Besides, the insatiable ambition of Sennacherib receives its just reward, because, while he is intent on the wide extension of his territories, he cannot secure the peace of his own family, by leading his children to live at peace; for out of his neglect of some, and undue attachment to others, the conspiracy arose. And not only was this tyrant slain, but his kingdom also was soon afterwards overthrown, as we have already said; and, in the meantime, that his successor might not dare to make any attempt against the Jews, God kept him also within the country by internal broils. __________________________________________________________________ [46] "Tellement qu'ils ne marchent qu'en trainant les jambes ou a clochepied," "So that they walk only by dragging their limbs or limping." [47] "Paraventure, ou possible." "Perhaps, or possible." [48] "En les punissant." "By punishing them." [49] "The word translated servants, is not the same with that in the preceding verse, but strictly means young men or boys, and is so translated in the Targ. and Vulg. Many interpreters regard it as a contemptuous description, and it is so translated by Hitzig, (knappen, attendants.) Umbreit, (buben, boys or lads,) Henderson, (striplings,) and in other modern versions." -- Alexander. [50] akousas angelian, "having heard a message." "Havendo inteso un certo grido," "having heard a certain noise." -- Ital. "Uno foll etmas heren," "and shall hear something." -- Luth. Germ. [51] "Et jetter au sein d'iceluy sa tristesse et soliciltude." "And to pour into his bosom his grief and anxiety." [52] D'escheles. [53] "Encor qu'il y en air un." "Though there be a God." [54] "Dechassant par la splendeur de sa vertu toutes tenebres d'ignorance." "Who drives away by the brightness of his power all the darkness of ignorance." [55] "D'autant qu'ils estoyent de matire corruptible." "Because they were of corruptible matter." [56] "En un seul homme." [57] "Quel orgueil estce donc que le premier qui voudra mettre la main a la besogne se face autant de dieux que bon luy semblera!" "What presumption is it then that whoever shall first put his hand to the work shall make as many gods as he thinks proper!" [58] That is, it means either since or because. -- Ed. [59] The rivers of besieged places. -- (Eng. Ver.) [60] "Comme si toutes les autres villes n'estoyent rien derant Dieu au pris de cesteci." "As if all other cities were nothing before God in comparison of this." [61] Commentary on Isaiah, vol. 2, pp. [9]26 and [10]83. [62] "The marginal reading of the English version runs thus, "Hast thou not heard how I have made it long ago, and formed it of ancient times? Should I now bring it to be laid waste, and defenced cities to be ruinous heaps?" The coincidence with the version given by Calvin is striking. Was it accidental? -- Ed. [63] "Their inhabitants were of small power. Heb., short of hand." -- (Eng. Ver.) "Their inhabitants are short of hand, that is, I have made them weak, they are ashamed and confounded. By these and the following expressions he shews how easily the nations were vanquished by the king of Assyria, when it had been so determined by Jehovah." -- Rosenmuller. [64] Les ennemis de l'Eglise. [65] "On the flat roofs of the east, if they be not carefully kept clean, herbage grows from seeds, which perhaps had been left there while they were in process of being dried, or had been brought thither by the wind. But in consequence of the want of soil it quickly withered." -- Rosenmuller. [66] "chh (chach) denotes a ring inserted in the nose pierced for that purpose, by means of which the Arabs and neighboring nations are wont to tame and guide buffaloes and camels, and which is so much the more powerful instrument in curbing the camel, that by drawing a rein which hangs from it on both sides, the obstinate and refractory animal is prevented from breathing." -- Rosenmuller. [67] "A ne tenir conte des menaces d'iceluy." "To pay no attention to his threatenings." [68] "Il devoit (ce semble) monstrer la vertu de bonne heure, et non pas declarer ce qu'il feroit apres le siege leve." "He ought (one would think) to have shewn his power at an early period, and not to have declared what he would do after the siege had been raised." [69] See [11]verse 28. [70] "Pour l'amour de mon sainct nom," "For the love of my holy name." __________________________________________________________________ __________________________________________________________________ CHAPTER 38 __________________________________________________________________ Isaiah 38:1-22 1. In those days was Hezekiah sick unto death. And Isaiah the prophet the son of Amoz came unto him, and said unto him, Thus saith the LORD, Set thine house in order: for thou shalt die, and not live. 1. In diebus illis aegrotavit Ezechias usque ad mortem. Et vemt ad eum Isaias filius Amoz Propheta, dixitque illi: Sic dicit Iehova, Praeeipe quoad domum tuam; (vel, domui tuoe;) quia tu morieris, et non rives. 2. Then Hezekiah turned his face toward the wall, and prayed unto the LORD, 2. Tunc vertit Ezechias faciem suam ad parietem, oravitque Iehovam. 3. And said, Remember now, O LORD, I beseech thee, how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. And Hezekiah wept sore. 3. Ac dixit: Obsecro, Iehova, recordare nunc quod ambulaverim coram to in veritate, in corde perfecto, et recte fecerim in oculis tuis. Flevitque Ezechias fletu magno. 4. Then came the word of the LORD to Isaiah, saying, 4. Tunc factum fuit verbum Iehovae ad Isaiam, dicendo: 5. Go, and say to Hezekiah, Thus saith the LORD, the God of David thy father, I have heard thy prayer, I have seen thy tears: behold, I will add unto thy days fifteen years. 5. Vade, et dic Ezechiae: Sic dicit Iehova Deus David patris tui: Audivi orationem tuam, et vidi lachrymas tuas: Ecce ego adjicio ad dies tuos annos quindecim. 6. And I will deliver thee and this city out of the hand of the king of Assyria: and I will defend this city. 6. Et eruam to de manu regis Assur, atque urbem hane; et protector ero huic urbi. 7. And this shall be a sign unto thee from the LORD, that the LORD will do this thing that he hath spoken; 7. Erit autem hoc tibi signum ab Iehova, quod Iehova hanc rem facturus sit, de qua loquutus est: 8. Behold, I will bring again the shadow of the degrees, which is gone down in the sundial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down. 8. Ecce ego reduco umbram graduum, quibus descendit in horologio Achaz per solem decem gradibus; et reversus est sol decem gradibus in horologio, quibus jam descenderat. 9. The writing of Hezekiah king of Judah, when he had been sick, and was recovered of his sickness: 9. Scriptum Ezechiae regis Iuda, cum aegrotasset, ac convaluisset a morbo Suo. 10. I said in the cutting off of my days, I shall go to the gates of the grave: I am deprived of the residue of my years. 10. Ego dixi in successione dierum meorum, vadam ad portas sepulchri; privatus sum residuo annorum meorum. 11. I said, I shall not see the LORD, even the LORD, in the land of the living: I shall behold man no more with the inhabitants of the world. 11. Dixi, Non videbo Deum, Deum in terra viventium; non aspiciam hominem ultra cum incolis seculi. 12. Mine age is departed, and is removed from me as a shepherd's tent: I have cut off like a weaver my life: he will cut me off with pining sickness: from day even to night wilt thou make an end of me. 12. Habitatio mea discessit, et convoluta est a me, quasi tabernaculum pastoris; succidi quasi textor vitam meam; ab elevatione (vel macie ant morbo) succidet me; a die usque ad noctem conficies me. 13. I reckoned till morning, that, as a lion, so will he break all my bones: from day even to night wilt thou make an end of me. 13. Supputabam ad auroram; sicut leo, its contrivit ossa mea; ab aurora ad noctem conficies me. 14 Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O LORD, I am oppressed; undertake for me. 14. Sicut grus aut hitundo garriebam, gemeban, quasi columba. Elevabantur ocnli mei in sublime, Domine, vim fecit mihi, recrea me. 15. What shall I say? he hath both spoken unto me, and himself hath done it: I shall go softly all my years in the bitterness of my soul. 15. Quid loqusr? Qui dixit mihi, ipse fecit: Movebor (vel, trepidus incedam) omnibus diebus vitae meae in amaritudine animae meae. 16. Lord, by these thing men live, and in all these things is the life of my spirit: so wilt thou recover me, and make me to live. 16. Domine, etiam omnibus qui ultra eos vivent, vita spiritus mei in illis (nota erit,) et me quod dormire feceris, et vivificaveris me. 17. Behold, for peace I had great bitterness: but thou hast in love to my soul delivered it from the pit of corruption: for thou hast cast all my sins behind thy back. 17. Ecce in pace amaritudo mihi amara, et tibi placuit animam meam (eruere) a fovea; (vel, amasti animam meam a fovea interitns;) quia projecisti post tergum omnia peccata mea. 18. For the grave cannot praise thee; death can not celebrate thee: they that go down into the pit cannot hope for thy truth. 18. Quoniam non infernus confitebitur tibi neque mors laudabit to; nec expectabunt qui in foveam descendunt veritatem tuam. 19. The living, the living, he shall praise thee, as I do this day: the father to the children shall make known thy truth. 19. Vivens, vivens, ipse confitebitur tibi; sicur ego hodie. Pater filiis notam faciet veritatem tuam. 20. The LORD was ready to save me: therefore we will sing my songs to the stringed instruments all the days of our life in the house of the LORD. 20. Iehova ad me servandum; et cantica nostra cantabimus omnibus diebus vitae nostrae in domo Iehovae. 21. For Isaiah had said, Let them take a lump of figs, and lay it for a plaister upon the boil, and he shall recover. 21. Dixit autem Isaias, Accipient massam ficuum, et adhibebunt ulceri, et vivet. 22. Hezekiah also had said, What is the sign that I shall go up to the house of the LORD? 22. Dixerat enim (vel, autem) Ezechias, Quod signum, quod ascensurus sim in domum Iehovae? 1. In those days. The Prophet now relates that the pious king was violently assailed by a different kind of temptation, namely, that he was seized with a mortal disease and despaired of life; and not only so, but likewise that he suffered dreadful agony, in consequence of having received from God a warning of his death, as if in a hostile manner God had thundered on his head from heaven. At what time that happened, whether after the siege, or during the siege, is not very evident; but it is unnecessary to give ourselves much trouble on that subject. It may be easily inferred from the sacred history, that this event happened about the fourteenth year of his reign, either while he was invaded by the Assyrian, or after he was delivered, for he reigned twenty-nine years, (2 Kings 18:2;) in the fourteenth year of his reign the Assyrian attacked Judea, (2 Kings 18:13,) and fifteen years were added by the promise which is here related by the Prophet, (2 Kings 20:6,) and this makes up twenty-nine years. Hence it appears that it must have been about the fourteenth year of his reign that Hezekiah was afflicted by this disease. The only doubtful point is, whether it was during the time of the siege, or afterwards, that he was sick. For my own part, I look upon it as a more probable conjecture, that he was attacked by this disease after the siege had been raised; for if he had been sick during the time of the siege, that circumstance would not have been left out by the Prophet, who, on the other hand, has related that Hezekiah sent messengers, went into the temple, spread a letter before the Lord, and sent for the Prophet. These circumstances do not at all apply to a man who was suffering heavy sickness; and if disease had been added to so many distresses, that circumstance would not have been omitted. In doubtful matters, therefore, let us follow what is more probable, namely, that the pious king, having been delivered from the enemy, is attacked by disease and is in great danger. Yet it is not without reason that our attention is also directed to an almost uninterrupted succession of events, that we may know that he scarcely had leisure to breathe, but, after having scarcely reached the shore from one ship-wreck, suddenly fell into another equally dangerous. Let us therefore remember that believers must endure various temptations, so that they are assailed sometimes by wars, sometimes by diseases, sometimes by other calamities, and sometimes one calamity follows another in unbroken succession, and they are laid under the necessity of maintaining uninterrupted warfare during their whole life; so that, when they have escaped from one danger, they are on the eve of enduring another. They ought to be prepared in such a manner, that when the Lord shall be pleased to add sorrow to sorrow, they may bear it patiently, and may not be discouraged by any calamity. If any respite be allowed, [71] let them know that this is granted for their weakness, but let not a short truce lead them to form a false imagination of a lengthened peace; let them make additional exertions, till, having finished the course of their earthly life, they arrive at the peaceful harbor. Even unto death. The severity of the disease might be very distressing to the good man. First, mortal disease brings along with it sharp pains, especially when it is attended by an inflammatory boil. But the most distressing of all was, that he might think that God opposed and hated him, because, as soon as he had been rescued from so great a calamity, he was immediately dragged to death, as if he had been unworthy of reigning. Besides, at that time he had no children; and there was reason to believe that his death would be followed by a great disorder of public affairs. (2 Kings 21:1.) This dread of the wrath of God occasions far more bitter anguish to the consciences of believers than any bodily disease; and if they lose their perception of the favor of God, it is impossible that they should not be immediately grieved. But God, as if he expressly intended to add oil to the flame, absolutely threatens death, and, in order to affect him more deeply, takes away all hope of life. For; thou shalt die, and shalt not live. The clause, thou shalt not live, is not superfluous, but is added for the purpose of giving intensity or confirmation, as if it had been said that there will be no hope of remedy. Men practice evasion, even though death is at hand, and eagerly seek the means of escape; and, therefore, that Hezekiah may not look around him as if he were uncertain, he is twice informed that he must die. Give charge concerning thy house, [72] or, to thy house. [73] In order that he may bid adieu to the world, the Prophet enjoins him speedily to order what he wishes to be done after his death; as if he had said, "If thou dost not wish that death shall seize thee, give immediate orders about thy domestic affairs." Here we see in passing, that the Lord approves of a practice which has been always customary among men, namely, that when they are about to die, they give orders to their neighbors or servants, and arrange the affairs of their family. Jonathan renders it, "Give up thy house to another;" but the construction conveys a different meaning. Every person, when he must depart from this life, ought to testify that he pays regard to his duty, and that he provides even for the future interests of his family. But his chief care ought to be, not about testaments and heirs, but about promoting the salvation of those whom the Lord has committed to his charge. 2. Then Hezekiah turned his face to the wall. He now relates the manner in which Hezekiah was affected when he received this message, that we may see his piety and faith. He does not break out into rage or indignation like unbelievers, but bears this affliction patiently. He does not debate with God, as if he had already endured enough of distresses from enemies, and ought not to be again chastised so severely by a new kind of afflictions. And this is true patience, not merely in a single instance to endure patiently any distress, but to persevere to the end, and always to be prepared for enduring new troubles, but, above all, to bow to the judgments of God in calm silence, and not to murmur at his severity, though it appear to be great; as David acknowledges that "he was dumb, because he saw that he had to deal with God." (Psalm 39:9.) And such is the import of "turning the face to the wall;" for, in consequence of being overwhelmed by shame and grief, as if he shunned the face of men, he summons up his energy, and turns wholly to God, so as to rely entirely upon him. The mere attitude, indeed, is immaterial; but it is of very great importance to us, that nothing should be presented to our eyes or senses which would drag us away from prayer, that we may pour out our desires more freely before God. We are naturally unsteady, and easily drawn aside; and therefore we cannot be too diligent in fixing our attention. If we must pray in public, we are restrained by shame, lest, if we manifest excessive vehemence, we should be thought to do so for the sake of ostentation; or we are afraid of falling into improper attitudes; and therefore we ought to remove everything that would lead us aside. Hezekiah, therefore, does not turn away his face, as if he were overwhelmed, or as if he bitterly and obstinately rejected the message that had been brought to him, but in this manner sharpens his eagerness for prayer. That he does not present his prayers openly, as when he formerly went up into the temple, followed by the rest of the multitude, (Isaiah 37:14,) is an indication of the deepest anxiety, as if grief had seized his whole frame. Yet it is a remarkable pattern of piety, that, when he has received the sentence of death, he does not cease to call upon God. These words, Thou shalt die, and shalt not live, tended not only to startle him, but deeply to wound and pierce his heart, as if God were rushing upon him in a hostile manner to destroy him. It was an alarming token of wrath to be thrown headlong out of life in the very flower of his age, and to be cast out of the world, as if he were unworthy of the society of men; and therefore he had to contend not only with death, but with hell itself and with frightful torments. Hence it follows that he attached to the Prophet's words more meaning than they actually conveyed; for, although he could not all at once disentangle himself, yet the Holy Spirit suggested to his dark and confused heart "groanings that could not be uttered." (Romans 8:26) And indeed it would have been a foolish message if God had not supported him by secret influence, when he appeared to have been slain by the external voice of his servant. But since he would never have aimed at repentance if he had been seized with despair, the slaying came first, and was next followed by that secret energy which dedicated the dead man to God. 3. And said, I beseech thee, Jehovah. He appears here to expostulate with God, and to remonstrate with him about his own past life, as if he were undeservedly distressed; but the case is far otherwise. On the contrary, he strengthens and fortifies himself against a heavy and dangerous temptation, which might otherwise have been suggested. For the great severity with which the Lord chastised him might lead him to think that the Lord had cast off, forsaken, and disapproved him, and had rejected all that he had formerly done. On this account he strengthens and encourages himself, and declares that whatever he did was done by him with a good conscience. In short, he concludes that, although he must die, still his services have not been displeasing to God, that he may thus open up for himself a path to prayer and good hopes. Remember now that I have walked before thee in truth. He does not plead his merits against God, or remonstrate with him in any respect, as if he were unjustly punished, but fortifies himself against a sore temptation, that he may not think that God is angry with him for correcting the vices and removing the corruptions which prevailed throughout the whole of his kingdom, and especially in regard to religion. Yet the Lord permits his people even to glory, in some degree, on account of their good actions, not that they may boast of their merits before him, but that they may acknowledge his benefits, and may be affected by the remembrance of them in such a manner as to be prepared for enduring everything patiently. But sometimes the unreasonable conduct of their enemies constrains them to holy boasting: that they may commend their good cause to their judge and avenger; as David boldly meets the wicked slanders of enemies by pleading his innocence before the judgment-seat of God. (Psalm 7:8; and 17:2.) But here Hezekiah intended to meet the craftiness of Satan, which believers feel, when, under the pretense of humility, he overwhelms them with despair; and therefore we ought earnestly to beware lest our hearts be swallowed up by grief. With a perfect heart. We learn from his words what is the true rule of a pious life; and that is, when integrity of heart holds the first place, for nothing is more abhorred by God than when we endeavor to deceive either him or men by our hypocrisy. Although the eyes of men are dazzled by the splendor of worlds, yet pretended holiness, which is as it were a profanation of his name, provokes his anger; and, because "he is a Spirit," (John 4:24,) he justly demands spiritual obedience, and declares that he abhors "a double heart." (Psalm 12:2.) Most properly, therefore, does Hezekiah begin with sincerity of heart. The Hebrew word slm, (shalem,) which is translated perfect, means nothing else than integrity as contrasted with hypocrisy, which is also evident from the use of the word truth; as Paul affirms that "the end of the law is brotherly love, out of a pure heart and a good conscience and unfeigned faith." (1 Timothy 1:5.) And have done what is good in thine eyes. He brings forward also the fruits which spring from an upright heart as from a root, not only to confirm himself, but likewise to confirm others, in reference to those things which might have given any occasion of offense. Hezekiah therefore did not hesitate or waver, but wished to take away what might have given offense to many persons. But again, it ought to be observed in what manner we must regulate our life, if we desire that God shall approve of our conduct. We must do nothing but what is agreeable to his command; for, as he rejects and condemns all the pageantry of which hypocrites boast, so he likewise reckons of no value all the false worship in which foolish men weary themselves in vain, while they labor to obtain his favor by disregarding his word. Accordingly, Hezekiah, who knew that "obedience is of greater value than sacrifice," (1 Samuel 15:22,) says not only that he ran, (which is often done in a disorderly manner,) but that he regulated his life in obedience to God, who alone is competent to judge. Hence we may conclude how great was his earnestness in prayer; for though he sees on every hand nothing but the tokens of God's anger, yet he does not cease to fly to him, and to exercise faith, which all believers ought earnestly and diligently to do amidst the heaviest afflictions. 4. Then came the word of Jehovah. Isaiah had departed, leaving the sting, as the saying is, in the wound, reckoning as abandoned him on whom he had pronounced sentence in the name of God himself. Yet with what trembling uneasiness he was tormented, and even with what terror he was seized, may be partly learned from the song. What interval of time elapsed between the Prophet's departure and return we know not, but it is certain that the glad tidings of life were not brought until, after long and severe struggles, he perceived that he was utterly ruined; for it was a severe trial of faith that he should be kept plunged in darkness by the hiding of God's face. We have said that, while the doctrine of consolation was taken away, still the faith of the good king was not extinguished so as not to emit some sparks, because, by the secret influence of the Spirit, "groans that could not be uttered" (Romans 8:26) arose to God out of the gulf of sorrow. Hence also we conclude that, while "in the day of trouble" (Psalm 50:15) God heareth believers, yet the favor of God does not all at once shine on them, but is purposely delayed till they are sincerely humbled. And if a king so eminent in piety needed almost to suffer anguish, that he might be more powerfully excited to seek the favor of God, and, being almost wasted by grief, might groan from hell to God; let us not wonder if he sometimes permits us for a time to be agitated by fears and perplexities, and delays longer to bestow consolation in answer to our prayers. But it may be thought strange that God, having uttered a sentence, should soon afterwards be moved, as it were, by repentance to reverse it; for nothing is more at variance with his nature than a change of purpose. I reply, while death was threatened against Hezekiah, still God had not decreed it, but determined in this manner to put to the test the faith of Hezekiah. We must, therefore, suppose a condition to be implied in that threatening; for otherwise Hezekiah would not have altered, by repentance or prayer, the irreversible decree of God. But the Lord threatened him in the same manner as he threatened Gerar for carrying off Sarah, (Genesis 20:3,) and as he threatened the Ninevites. (Jonah 1:2; and 3:4.) Again, it will be objected, that it appears to be inconsistent with the nature of God to threaten what he does not intend to execute, and that it takes away from the authority of the word, and causes the promises and threatenings to have less weight. But what we have already said as to the sentence must likewise be maintained as to the form of the words. God threatened the death of Hezekiah, because he was unwilling that Hezekiah should die; and, indeed, it would have been unnecessary and even useless to predict it, if a remedy had not been provided. Now, as it was the purpose of God to humble his servant by fear and terror, that he might voluntarily condemn himself, and might thus escape punishment through prayer; so by harsh language and an absolute threatening of death, he intended to slay him, that, rising like a dead man out of the grave, he might feel that life had been restored to him. And thus we must suppose an implied condition to have been understood, which Hezekiah, if he did not immediately perceive it, yet afterwards in good time knew to have been added. Nor are we at liberty to infer from it that God used dissimulation by accommodating his discourse to the capacity and attainments of man; for it is no new thing if he "kill before he make alive." (Deuteronomy 32:39; 1 Samuel 2:6.) In order to prepare Hezekiah by a spiritual resemblance of death, and gradually form him to a new life, he keeps back a part of the discourse. 5. Thus saith Jehovah the God of David thy father. At first, when he struck terror alone, he reckoned it enough to mention the bare and simple name of God, to whose heavenly judgmentseat he summoned him as a criminal; but now, when he brings consolation, he distinguishes God by a peculiar and honorable title in order to point out the cause and origin of grace; as if he had said that, from a regard to his covenant which he made with David, he is inclined to mercy, so that he does not deal rigorously with Hezekiah. (2 Samuel 7:12.) We know that nothing is more difficult than for hearts that have been greatly alarmed by the conviction of God's anger to be encouraged to entertain favorable hope, so as to perceive that God is reconciled to them. That confirmation was therefore necessary, that the pious king, who in himself was ruined, might know that he could be again raised up to that life from which he had fallen; for the prophecy concerning the eternity of that kingdom could not fail. Since, therefore, he fainted when he thought that he had no hope of living, in order that he may breathe again, he is reminded of a promise, which at that time was universally known, that kings of the seed and posterity of David would always reign over the elect people, "as long as the sun and moon should shine in the heavens." (Psalm 89:36, 37.) That was the plank which he seized, and by which he escaped shipwreck. David is not mentioned in this passage as a private individual, but as an eternal king, to whom had been committed the promise which might support Hezekiah; eternal, I say, not in himself, but in his blessed seed. Now, since that eternity was at length to be manifested in Christ, of whom Hezekiah along with other kings was a type, it must have been a solid ground of favorable hope that he was a son of David. [74] Whenever, therefore, we feel that our own sins hinder us from drawing near to God, in order that we may obtain his favor, let us think of this preface, that, although we have been estranged from him by our own fault, still he is the Father of Christ, who is our head, and "in whom our salvation always remains hidden." (Colossians 3:3.) In a word, God had lately spoken in the character of a judge, but now he is reconciled, and points out a Mediator who comes forth to appease him. I have heard thy prayer. Having opened the door of hope, he tells Hezekiah that God "has heard his prayers." This ought greatly to encourage us to earnestness in prayer; for, although God of his own accord takes a deep interest in our salvation, and anticipates us by his kindness, not only while we are asleep, but "before we were born," (Romans 9:11,) yet, when he testifies that all the benefits which he bestows are granted in answer to our prayers, our negligence is altogether inexcusable, if, after having received such large invitations, we neglect to perform the duty of prayer, [75] And yet we must not imagine that prayers, to which God so graciously listens, are meritorious; but, in giving freely what he freely promised, he adds this as the crowning excellence of his kindness, in order more strongly to stimulate our faith. It is no ordinary privilege to be able to approach to him freely, and in a familiar manner to lay our cares in his bosom. If Hezekiah had not prayed, God would undoubtedly have secured that, in one way or another, some government of the kingdom should be preserved in the posterity of David; but what he would do from a regard to his truth, he says that he will give in answer to the prayers of Hezekiah, that he may acknowledge that he has obtained very abundant fruit from his faith which he exercised in prayer. And I have seen thy tears. He mentions tears as a sign of repentance, and likewise of warmth and earnestness; not that in themselves tears procure favor, or have any power of appeasing God, but because they distinguish sincere prayers from those which are offered in a careless manner. Behold, I add to thy days fifteen years. At length he adds that God has prolonged the life of Hezekiah to the extent of "fifteen years." This might, indeed, at first sight, appear to be absurd; for we were created on the condition of not being able to pass, by a single moment, the limit marked out for us; as Job also says, "Thou hast appointed his bounds which he cannot pass." (Job 14:5.) But the solution is easy. What is said about an extended period must be understood to refer to the views of Hezekiah, who had been excluded from the hope of life, and, therefore, must; have justly reckoned to be gain what was afterwards added, as if he had been raised up from the grave to a second life. 6. And I will deliver thee. Those who think that Hezekiah was sick during the time of the siege found an argument on this, that otherwise this promise would appear to be superfluous. But there is little force in that reasoning; for the Assyrian might have recruited his forces, and mustered a fresh army, at a later period, for the purpose of again invading Judea and attacking Jerusalem. The very defeat of which we have now read might have been a provocation to his rage and cruelty, so that the Jews had good reason for being continually alarmed at any reports which they heard. [76] That promise, therefore, is far from being superfluous, because along with life it promises protection from the enemy, against whom he would not otherwise have been secured, and may be regarded as an enlargement and increase of that blessing which the Lord promised to Hezekiah; as in the former chapter he promised abundance of fruits to accompany the deliverance. (Isaiah 37:30.) 7. And this shall be a sign to thee. The sacred history relates in the proper order that Hezekiah asked a sign from the Lord, (2 Kings 20:8,) and that it was granted to him; which the Prophet will likewise mention at the end of this chapter. But it is no new thing for Hebrew writers to reverse the order of the narrative. God gives some signs of his own accord, without being asked; and he grants other signs to his people who ask them. Signs being generally intended to aid our weakness, God does not for the most part wait till we have prayed for them; but at first he appointed those which he knew to be profitable to his Church. If at any time, therefore, believers wished to have their faith confirmed by a sign, this circumstance, being rare, ought not to be produced as an example. Thus, to Gideon, whom he called from the sheepfold to govern Israel, he gave one sign and then another, when he asked them, (Judges 6:17, 37, 39,) that he might be more fully convinced of his calling. He commonly gave, as we have said, other signs, in accommodation to the weakness of men; as to Adam the tree of life, (Genesis 2:9,) to Noah the bow in heaven, (Genesis 9:12,) and next the cloud and pillar of fire, (Exodus 13:21,) and the serpent of brass in the wilderness. (Numbers 21:8.) The same remarks apply to the passover, (Exodus 12:8,) and to all the sacraments, both those which were formerly observed, and those which have now been appointed by Christ, [77] and which no one asked from God. But it may be thought that Hezekiah insults God, by refusing credit to his word, when he asks a sign. I reply, we must not accuse him of unbelief, because his faith was weak; for we shall not find any person who ever had faith which was perfect and complete in every respect. In seeking some assistance to support his weakness, he cannot, be blamed on that account; for, having embraced the promise made to him by the Prophet, he shews his confidence in God by seeking a remedy for distrust. And if there had been no weakness in man, he would not have needed any signs; and consequently we need not wonder that he asks a sign, since on other occasions the Lord freely offers them. Yet it is proper also to observe, that believers never rushed forward at random to ask signs, but were guided by a secret and peculiar influence of the Spirit. The same thing might be said about miracles. If Elijah prayed to God for rain and for drought, (James 5:17, 18,) it does not follow that others are at liberty to do the same. We must, therefore, see what God permits to us, lest, by disregarding his word, we bargain with him according to the foolish desires of our flesh. 8. Lo, I bring back the shadow of degrees. The sign which is here given to Hezekiah is the going back of the shadow on the sundial, along with the sun, ten degrees by which it had already gone up, [78] that is, had advanced above the horizon. And this sign bears a resemblance to the event itself, as all other signs generally do; for it is as if he had said, "As it is in my power to change the hours of the day, and to make the sun go backwards, so it is in my power to lengthen thy life." As to the shadow not going back as many degrees as there were years added to his life, that was impossible, because there were not more than twelve degrees on the sundial; for the day was divided by them into twelve hours, either longer or shorter, according to the change of the season. We need not, therefore, give ourselves any uneasiness about the number; it is enough that there is a manifest correspondence and resemblance. On the sundial of Ahaz. [79] Here the Jews make fables according to their custom, and contrive a story, that the day on which Ahaz died was shorter than ten hours, and that what God had justly inflicted on him as a punishment for his sins was reversed for the benefit of Hezekiah; because the shortening of one day was the lengthening of another. But there is no history of this, and it is entirely destitute not only of evidence but of probability; nor is there anything said here about the death of Ahaz, or about the change which took place when he died, but about the sundial which he had made. 9. The writing of Hezekiah. Though sacred history gives no account of this writing, yet it deserves to be recorded, and is highly worthy of observation; for we see that Hezekiah was unwilling to pass in silence, or to bury in forgetfulness, so remarkable a blessing which he had received from God. By his example he shews what all believers ought to do, when God miraculously and in an unusual manner exerts his power on their behalf. They ought to make known their gratitude, not only to their contemporaries, but also to posterity; as we see that Hezekiah did by this song, which may be regarded as a public record. We see that David composed many psalms on this subject, when he had been delivered from very great dangers, so that he took care to celebrate till the end of the world what was worthy of being remembered by all ages. (Psalm 18:2, and 27:1.) Especially, the more eminent any man is, and the higher the station which he occupies, the more is he bound to consider himself as placed by God on a theater, and enjoined to perform this duty. [80] Yet all men, whether they be of ordinary rank or nobles and great men, ought to beware of ambition, lest, while they profess to imitate Hezekiah and David, they magnify their own name more than the name of God. [81] 10. I said in the cutting off of my days. This is a very melancholy song; for it contains complaints rather than prayers. Hence it is evident that he was oppressed by so great perplexity, that he was weary with groaning, and sunk in lamentations, and did not venture to rise up freely to form a prayer. Murmuring thus within himself, he expresses the cause and intensity of his grief. As to the cause, it might be thought strange that he had so strong an attachment, and so ardent a longing for this fading life, and that he so much dreaded death. The tendency of the first elements of heavenly doctrine is, that we may learn to sojourn in this world, and to advance swiftly towards the heavenly life. Hezekiah appears to be as warmly devoted to the earth as if he had never had the smallest particle of piety; he shuns and abhors death, as much as if he had never heard a word about heavenly doctrine. Now, what purpose did it serve to commit to writing those stormy passions which would rather prompt readers to the same excess than induce them to obey God? For we are too prone to rebellion, though there be no additional excitements of any kind. But when it shall be minutely, and wisely, and carefully examined, we shall find that nothing could have been more advantageous to us than to have this picture of a man overwhelmed with grief painted to the life. It was not the object of the good king, in proclaiming his virtues, to hunt for the applause of the world. His prayer was undoubtedly a proof both of faith and of obedience; but, as if he had been overcome by fear, and dread, and sorrow, he leaves off prayer, and feebly utters complaints. He unquestionably intended to make known his weakness, and thus to give a lesson of humility to all the children of God, and at the same time to magnify the grace of God, which had brought out of the lowest depths of death a ruined man. As to the manner in which he deplores his lot, when he is near death, as if he placed his existence on the earth, and thought that death reduced men to nothing, we must attend to the special reason. For while death is not desirable on its own account, yet believers ought to "groan continually," (Romans 8:23,) because sin holds them bound in the prison of the flesh. They are forbidden also to "mourn as unbelievers usually mourn," (1 Thessalonians 4:13,) and are even commanded to "lift up their heads," when they are about to depart from the world, because they are received into a happier life. (Luke 21:28.) Nor was the ancient Church under the Law destitute of this consolation; and, although the knowledge of a blessed resurrection was less clear, yet it must have been sufficient for mitigating sorrow. [82] If that impostor Balaam was forced to exclaim, "Let my soul die the death of the righteous," (Numbers 23:10,) what joy must have filled the hearts of believers, in whose ears resounded that voice, "I am the God of Abraham!" (Exodus 3:6.) But although with steady and assured hope they looked forward to the heavenly life, still we need not wonder to see in Hezekiah what David confesses as to himself, (Psalm 30:9,) who yet, when his time was come, full of days, calmly left the world. (1 Kings 2:10.) It is therefore evident that both of them were not assailed by the mere dread of death, but that they prayed with tears to be delivered from death, because they saw in it manifest tokens of God's anger. We ought to remember that the Prophet came as a herald, to announce the death of Hezekiah in the name of God. This messenger might naturally have plunged all the senses of Hezekiah into a frightful deluge of grief, so that, thinking of nothing but God's wrath and curse, he would struggle with despair. Thus the piety of Hezekiah already begins to shew itself, when, placing himself before the tribunal of his judge, he applies his mind to meditation on his guilt. And, first, there might occur to him that thought by which David confesses that he was tempted: "What did God mean by treating his servants with cruel severity and sparing profane despisers? (Psalm 73:3.) Next, he saw that he was exposed to the jeers of the wicked, by whom true religion also was basely reviled. He saw that it was scarcely possible that his death should not shake the minds of all good men; but especially, he was oppressed by God's wrath, as if he had been already condemned to hell and to the eternal curse. In a word, because our true and perfect happiness consists in having fellowship with God, Hezekiah, perceiving that he was in some measure alienated from him, had good reason for being so greatly alarmed; for that word, "Thou shalt die, and shalt not live," had seized his mind so completely, that he believed that he must die. [83] This is expressed by the phrase I said; for in Hebrew it does not mean merely to speak, or to pronounce a word, but to be persuaded or convinced in one's own mind. Even though hypocrites receive a hundred threatenings from God, still they look around them on all sides, so that if they see any opening by which they think that they can escape, they may mock God, and give themselves up to luxury and indifference. But Hezekiah, being a sincere worshipper of God, did not resort to subterfuges; but, on the contrary, believing the words of the Prophet, he concluded that he must prepare for dying, because it was God's good pleasure. In this sense he speaks of the cutting off of his days, because he believed that an angry and offended God had broken off the course of his life; for he does not merely say in the ordinary manner that his life is cut short by a violent disease, but recognises that undoubted judgment of God as the cause of "the cutting off." Now, life is "cut off," whether we die at the entrance of life, or in middle life, or in old age; but they who are hurried away in the very flower of their age are said to be "cut off" from life, because they appear to die too soon, and before they have finished their course. The case was different with Hezekiah; for he perceived that the remaining part of life was "cut off" by the sword of God, because he had provoked God's wrath by his offenses. Thus he complains that, as if he had been unworthy of enjoying it, God suddenly deprives him of life, which otherwise would have lasted longer. Such is the import of the phrase, "the residue of the years;" for although, being born mortal, we have reason to expect death every moment, yet since it was threatened as a punishment, he has good reason for saying that those years had been taken from him which he might have lived, if it had been the good pleasure of God. 11. I said, I shall not see God. Amidst such earnest longing for an earthly life, Hezekiah would have gone beyond bounds, if his grief had not been aggravated by the conviction of God's wrath. Since, therefore, he is violently dragged away by his own fault, as if he were unworthy of enjoying the ordinary light of the sun, he exclaims that he is miserable, because henceforth he shall never see either God or man. Among believers the statement would have been regarded as liable to this exception, that, so long as we dwell on the earth, we wander and are distant from God, but that, when the entanglements of the flesh shall have been laid aside, we shall more closely "see God." In the land of the living. These words are indeed added as a, limitation; but in this way Hezekiah appears to limit "the seeing of God" to the present life, as if death extinguished all the light of understanding. We must therefore keep in view what I formerly remarked, that when he received the message of God's vengeance, it affected him in such a manner as if he had been deprived of God's fatherly love; for if he was unworthy of beholding the sun, how could he hope for what was of higher value? Not that hope was altogether effaced from his mind, but because, having his attention fixed on the curse of God, he cannot so soon or so quickly rise to heaven, to soothe present grief by the delightfulness of a better life. Thus it sometimes happens that godly minds are overclouded, so that they do not always receive consolation, which for a time is suppressed, but still remains in their minds, and afterwards manifests itself. Yet it is an evidence of piety, that, by the proper and lawful object of life, he shews how grievous and distressing it is to be deprived of it. Even to cattle it gives uneasiness to die, but they have almost no use for their life except to feed and eat to the full; while we have a far more excellent object, for we were created and born on the express condition, that we should devote ourselves to the knowledge of God. And because this is the chief reason why we live, he twice repeats the name of God, and thus expresses the strength of his feelings; "I shall not see God, God in the land of the living." [84] If it be objected that here we do not "see God," the answer is easy, that he is visible in his works; because "through the visible workmanship of the world," as Paul says, "his eternal power and Godhead are known." (Romans 1:20.) Hence also the Apostle calls this world a mirror of invisible things. (Hebrews 11:3.) The more nearly he manifests himself to be known by believers, the more highly did Hezekiah value that spiritual beholding; as David also says that they see the face of God who confirm their faith by the exercises of piety in the sanctuary. (Psalm 42:2; 63:2.) So far as relates to men, he grieves that he is withdrawn from their society, because we were born for the purpose of performing mutual kind offices to each other. 12. My dwelling is departed. He proceeds in his complaints, by painting his life under a beautiful metaphor; for he compares it to a shepherd's tent. Such indeed is the condition of human life in general; but he does not relate so much what happens to all universally as what has befallen himself as an individual. The use of tents is more common in those countries than in ours, and shepherds often change their residence, while they drive their flock from one place to another. He does not therefore say absolutely that men dwell in a frail lodginghouse, while they pass through the world, but that, after he had dwelt at ease in a royal palace, his lot was changed, just as if "a shepherd's tent" were pitched for two days in one field and afterwards removed to another. I have cut off, as a weaver, my life. It is worthy of observation, that he indiscriminately ascribes the cause of his death, sometimes to himself, and sometimes to God, but at the same time explains the grounds; for when he speaks of himself as the author, he does not complain of God, or remonstrate that God has robbed him of his life, but accuses himself, and acknowledges deep blame. His words are equivalent to the proverbial saying, "I have cut this thread for myself, so that I alone am the cause of my death." And yet it is not without reason that he soon afterwards ascribes to God what he had acknowledged to have proceeded from himself; for although we give to God grounds for dealing severely with us, yet he is the judge who inflicts punishment. In our afflictions, therefore, we ought always to praise his judgment; because he performs his office when he chastises us as we deserve. From lifting up he will cut me off. Some translate mdlh (middallah) "through leanness," or "through sickness," and others translate it "by taking away." The former derive this noun from dll (dalal) which means "to diminish," and the latter from dlh (dalah) which means "to carry off by lifting up." But let my readers consider if the word "lifting up" be not more appropriate; for Hezekiah appears to complain that his life, while it tended to advance farther, was suddenly cast down; just as if God should cause the sun to set, while it was still ascending in the sky. From day even to night. He now adds that in a short space of time he was brought down; and by this circumstance again expresses the severity of God's wrath; because he consumes men by the breath of a moment; for to be laid low in a single day means that men die very rapidly. 13. I reckoned till the dawn. Others translate it "I determined," or "I laid down." Here it means what we express by the ordinary phrase, (Je fasoye mon compte,)" I laid my account." From this verse it may be inferred that Hezekiah labored two days at least under the disease; for in the preceding verse he pronounced its severity to be so great that he expected immediate death. And now, when one day was past, he still waited till the dawn, and again, from day even to night, so that he said that he would die every moment. The meaning therefore is, that though he reached "the dawn," still through constant tossings he was hastening to death, because, having been struck by a terrible judgment of God, he cared nothing about his life; and as the Greeks, when they intended to say that nothing is more vain than man, said that he was (ephemeron) "an ephemeral animal," that is, "the creature of a day," so Hezekiah means by "the life of a day" that which is fading and has no duration. As a lion, so hath he broken my bones. The comparison of God to a lion ought not to be reckoned strange, though God is naturally "gracious, merciful, and kind." (Exodus 34:6.) Nothing certainly can more truly belong to God than these attributes; but we cannot be aware of that gentleness, when we have provoked him by our crimes and urged him to severity by our wickedness. Besides, there is no cruelty and fierceness in wild beasts that is fitted to strike such terror as we feel from the bare mention of the name of God, and justly; for the Lord's chastisements must have sufficient power to humble and cast us down to hell itself, so that we shall be almost destitute of consolation and regard everything as full of horror. In like manner also, we see that David has described these terrors, when he says that "his bones are numbered, his couch is moistened with tears, his soul is troubled, and hell is opened." (Psalm 6:3-6; 22:17; 38:6.) Thus must the godly be sometimes terrified by the judgment of God, that they may be more powerfully excited to desire his favor. 14. As a crane, or a swallow. Hezekiah cannot satisfy himself in explaining the severity of his anguish. He now says that he was reduced so low that he could not utter an articulate voice, but muttered some confused sound, like persons who are almost at the point of death. Hence it is evident that his distress was excruciating; for the severity of the pain took away his voice, and his voice, he says, stuck in his throat; nothing was heard but indistinct groans. Such is the import of these metaphors of "the crane and the swallow," which the Prophet employs. Still it is certain that this indistinct sound of the voice is nevertheless heard by God; though all our senses are oppressed by pain, and our throat is choked by grief, still God beholds our hearts and listens to godly sighs, [85] which will be even more powerful than plain and direct words, provided that the Spirit is present, who produces in us those "groanings that cannot be uttered," of which Paul speaks. (Romans 8:26.) There is no believer who does not feel that in prayer, when his heart is oppressed by any heavy sorrow, he either stammers or is almost dumb. My eyes were lifted up on high. These words are translated by some, "My eyes are weakened;" but that would not agree with the phrase, "on high." [86] On this account we must adopt a simpler meaning, that, although Hezekiah's eyes were nearly worn out with weakness, so that he almost fainted, yet he did not cease to lift up his eyes to heaven; and that he never was stupified to such a degree as not to know that he ought to ask assistance from God. Let us therefore learn by the example of Hezekiah to lift up our eyes to heaven, when our hearts are afflicted and troubled; and let us know that God does not demand from us great eloquence. O Lord, it hath oppressed me; [87] comfort me. He confirms the sentiment already expressed, by immediately directing his discourse to God and imploring his aid. Being oppressed by the violence of disease, he desires that God would be present to assist him. Some render the words, "Be surety for me;" [88] and the verb rv (gnarab) is often used in this sense; but it is more appropriate to say, "Comfort me," or "Cheer me." Or perhaps it will be thought preferable to translate, as some have done, "Cause me to rest." Undoubtedly he asks comfort from God, that he may not sink under the violence of disease; and we ought to be assured of this, that the greater the weight of afflictions that oppresses us, the more will God be ready to give us assistance. 15. What shall I say? This is generally supposed to be an exclamation, such as frequently bursts forth in a season of joy, as if he congratulated himself on having already obtained his wish. But I think differently. Hezekiah appears to proceed in his complaints; for he speaks as men commonly do when they are overcome by grief; "What shall I say? for he who said it hath also done it;" that is, "life and death are in his hand; it is useless for me to argue or contend with him; it is useless for me to complain." In the book of Job also words and sayings of this sort are often found. (Job 7:4.) I think that this is the true meaning; for Hezekiah previously looked around on all sides to see if any assistance appeared, and now, when he sees that he is about to die, and that God has threatened it, he concludes that he ought no longer to resist but to obey. Yet we ought to mark the emphatic statement, that God hath actually fulfilled what he had threatened by his word. They who explain it to mean simply, "what God said to me by the Prophet he hath fulfilled," express a part of the truth, but not the whole; for Hezekiah does not coldly relate that he has perceived the effect of the word, but, by bringing forward the power of God, he cuts off every occasion to murmur or complain. Thus also David says, "I am dumb, because thou hast done it." (Psalm 39:9.) We never cease to complain until we are restrained by the fear of the power of God. Thus also Job, considering that he has to deal with God, says, "I will lay my finger on my mouth," (Job 40:4,) and "I will humbly make supplication to my judge." (Job 9:15.) Hezekiah, therefore, enjoins silence on himself on this ground, that it is useless to contend with God. At the same time, he means that he has no hope of life, because the Lord gives actual demonstration that it was a serious threatening; and hence he infers that he gains nothing, because there are no means of evasion. This sentiment, it is true, proceeds from despair; because in this manner, thinking that God is his enemy, he shuts the door against his prayers. But that in very severe distresses words of this kind should escape our lips, which deter us from confidence in prayer, is neither new nor strange, provided that, on the other hand, we rely on that calling upon God which the views of the flesh pronounce to be of no avail. There is reason to believe that the pious king labored under such perplexity that he fainted through weakness; but that he chiefly considered what I have said, that there was nothing preferable to silence, because that it would serve no purpose to dispute with God, will appear more clearly from what immediately follows. I shall walk trembling [89] all my life. Hence we may infer that he now holds out to his view the dreadful power of God, in order to dispose himself to true humility. As ddh (dadah) sometimes signifies "to move," and sometimes "to walk softly," 'ddh (eddaddeh) is translated by some commentators, "I shall be moved," or "I shall be troubled," and by others, "I shall walk softly." For my own part, I have no doubt that it denotes a trembling and feeble step; for Hezekiah had been reduced to so great weakness that he despaired of ever afterwards recovering his former strength. This trembling must be attributed to fear, for it immediately follows, in bitterness; which means, that the sorrow which he had endured was so deeply rooted in his heart, that it could never be removed. Hence arose that weakness which he mentioned. 'ddh (eddaddeh) is translated by the Vulgate, "I will call to remembrance," on which account this passage has been tortured by Papists to support auricular confession, but so absurdly that even old wives can laugh at it. But the plain meaning is, that Hezekiah does not speak of calling to remembrance, but of that agitation and trembling with which he says that he will be struck during the whole period of his life. 16. O Lord, even to all who shall live after them. The concise style of the Prophet has given rise to various interpretations. The interpretation most commonly received is "O Lord, they shall live beyond those years, [90] " that is, "they shall lengthen their life." This is equivalent to saying, "When thou shalt have lengthened my life, thou wilt grant that others also shall enjoy the same favor." But that meaning does not agree with the text, and I look upon it as forced. I rather think that Hezekiah's meaning was this" O Lord, whosoever shall live beyond those years, to them also will the life of my spirit be known." We must therefore supply the relative 'sr, (asher,) who, as the Hebrew writers frequently do, and there will be nothing forced in this interpretation; for there can be no doubt, and nobody denies it, that he speaks of the years which the Lord had lengthened out to him. Thus he means that, this favor will be acknowledged not only by the men of that age, but also by posterity. And didst cause me to sleep, and didst make me alive. In this way he magnifies the greatness of the favor, because it will also be well known to a future age, and will continue to be engraven on the remembrance of all, even when Hezekiah himself is dead, and not only so, but will be reckoned to be a kind of resurrection. By the word sleep he means death, as the Scriptures frequently do. (1 Corinthians 11:30; 1 Thessalonians 4:14; 2 Peter 3:4.) Thus he compares this mortal disease to death; for he was so near death that he utterly despaired of life. 17. Lo, in peace ray bitterness was bitter. [91] Again, another circumstance aggravates the severity of the distress; for sudden and unexpected calamities disturb us more than those which come upon us in a gradual manner. The grievousness of the disease was the more insupportable, because it seized him suddenly while he enjoyed ease and quietness; for nothing was farther from his thoughts than that he was about to depart from this life. We know also that the saints sometimes rely too much on prosperity, and promise to themselves unvarying success, which David too acknowledges to have happened to himself, "In my prosperity I said, I shall never be moved; but thou didst hide thy face, and I was troubled." (Psalm 30:6, 7.) Nothing more distressing, therefore, could happen to Hezekiah than to be taken out of life, especially when the discomfiture and ruin of his enemy left him in the enjoyment of peace; for I think that Hezekiah fell into this disease after the defeat of Sennacherib, as has been already said. Amidst that joy and peace which smiled upon him, lo, a heavy sickness by which Hezekiah is fearfully distressed and tormented. This warns us that, since nothing is solid or lasting in this life, and since all that delights us may be speedily taken away, we ought not to grow sluggish in prosperity, but, even while we enjoy peace, we ought to think of war, and adversity, and afflictions, and, above all, to seek that peace which rests on God's fatherly kindness, on which our consciences may safely repose. And thou hast been pleased (to rescue) my soul from the pit. This part of the verse admits of two meanings. Since the verb chsq (chashak) signifies sometimes "to love," and sometimes "to wish," that meaning would not be unsuitable, "It hath pleased thee to deliver my soul." But if nothing be understood, the style will be equally complete, and will flow not less agreeably, "Thou, O God, didst embrace my soul with favor and kindness, while it was lying in the grave." [92] It is well known that "soul" means "life;" but here the goodness of God is proclaimed, in not ceasing to love Hezekiah, even when he might be regarded as dead. In this way the copulative particle must be translated But. For thou hast cast behind thy back all my sins. By assigning the reason, he now leads us to the fountain itself, and points out the method of that cure; for otherwise it might have been thought that hitherto he had spoken of nothing else than the cure of the body, but now he shews that he looks at something higher, namely, that he had been guilty before God, but by his grace had been forgiven. He affirms, indeed, that life has been restored to him, but reckons it of higher value that he has been reconciled to God than a hundred or a thousand lives. And, indeed, "it would have been better for us never to have been born" (Matthew 26:24) than by living a long life to add continually new offenses, and thus to bring down on ourselves a heavier judgment. He therefore congratulates himself chiefly on this ground, that the face of God smiles cheerfully upon him; for to enjoy his favor is the highest happiness. At the same time he declares that all the distresses which God inflicts upon us ought to be attributed to our sins, so that they who accuse God of excessive severity do nothing else than double their' guilt; and he does not only condemn himself for one sin, but confesses that he was laden with many sins, so that he needed more than one pardon. If, then, we sincerely seek alleviation of our distresses, we must begin here; because when God is appeased, it is impossible that it can be ill with us; for he takes no pleasure in our distresses. It often happens with us as with foolish and thoughtless persons, when they are sick; for they fix their attention on nothing but (sumptomata) symptoms or accidental circumstances, and the pains which they feel, and overlook the disease itself. But we ought rather to imitate skillful physicians, who examine the causes of disease, and give their whole attention to eradicate those causes. They know that outward remedies are useless, and even hurtful, if the inward cause be unknown; for such remedies drive the whole force of the disease inward, and promote and increase it, so that there is no hope of cure. Hezekiah therefore perceived the cause of his distress, that is, his sins; and when he had received the forgiveness of them, he knew that punishment also ceased and was remitted. Hence we see how absurd is the distinction of the Papists, who wish to separate the remission of punishment from the remission of guilt. But Hezekiah here testifies that punishment has been remitted to him, because guilt has been remitted. We ought carefully to observe the form of expression which Isaiah employs, thou hast cast behind thy back; for it means that the remembrance of them is altogether effaced. In like manner, a Prophet elsewhere says that God "casteth them into the depths of the sea." (Micah 7:19.) It is likewise said in another passage, that he casteth them away "as far as the east is distant from the west." (Psalm 103:12.) By these modes of expression God assures us that he will not impute to us the sins which he has pardoned; and if, notwithstanding of this, he chastise us, he does it not as a judge, but as a father, to train his children and keep them in the discharge of their duty. Papists are mistaken in dreaming that punishments contain some kind of satisfaction, [93] as if God exacted vengeance, because he would not bestow a free pardon. But when God chastises his people, he promotes their future advantage. 18. For hell shall not confess thee [94] When he says that he would not have celebrated the praises of God, if his life had been taken away, he promises that he will be thankful and will keep it in remembrance, and at the same time declares that the highest and most desirable advantage that life can yield to him is, that he will praise God. But although it is a sign of true piety to desire life for no other reason than to spend it in the unceasing praises of God, yet Hezekiah appears to employ language which is too exclusive; for the death of believers declares the glory of God not less than their life, and, being after death perfectly united to God, they do not cease to proclaim his praises along with the angels. Again, another question arises, "Why was Hezekiah so eager to avoid death and so earnestly desirous of an earthly life?" And though even this second question were answered, still the reader will likewise call to remembrance, that this terror was not produced by death alone, for the same Hezekiah, when his life was ended, did not resist, but willingly yielded to God; but that the pious king, when he had been struck by God's wrath, grieved only on this account, that by his sins he had excluded himself from life, as if he would never afterwards enjoy any favor or blessing. On this also depends the answer to the first question; for we need not wonder if the pious king, not only supposing that he must depart out of life, but thinking that death is the punishment of sins and the vengeance of God, groan and weep that he is condemned as unworthy of devoting himself to the advancement of the glory of God. All who have been struck by this thunderbolt are unable, either living or dead, to celebrate the praises of God, but, being overwhelmed with despair, must be dumb. In the same sense also David says, "In death there is no remembrance of thee; in the grave who shall praise thee?" (Psalm 6:5.) And the whole Church says, "The dead shall not praise thee, nor those that go down into silence." (Psalm 115:17.) The reason is, that they who are ruined and lost will have no ground of thanksgiving. Yet it ought likewise to be observed that the saints, when they spoke in this manner, did not consider what kind of condition awaited them after death, but, under the influence of the pain which they now felt, looked only at the end for which they were created and preserved in the world. The chief object of life, as we said a little before, is that men should be employed in the service of God; and with the same design God protects his Church in the world, because it is his will that his name shall be celebrated. Now, he who sees himself cast down, because he does not deserve to be reckoned, or to hold a place, among the worshippers of God, does not calmly and attentively, consider what he shall do after death, but, under the darkening influence of grief, as if after death all the exercise of piety would cease, takes from the dead the power of praising God, because the glory of God appears to be buried along with the witnesses of it. 19. The living, the living, he shall confess thee. He does not include all men without exception; for many live, who yet extinguish the glory of God by their ingratitude, as far as lies in their power, and undoubtedly have nothing farther from their thoughts than that they were born to praise God. But he simply declares that men, so long as God supports them in this life, may justly be regarded as the lawful heralds of his glory, when he invites them, by his kindness, to the discharge of that office. And this contrast shews that the statement which he made a little before, that "in death or in the grave there is no remembrance of God," is a general declaration, that they who would willingly be employed in praising God are deprived of this favor, when they are driven out of the world. As I do this day. He solemnly declares that he will be one of the witnesses of the glory of God, and thus gives a manifest indication of gratitude towards God; for he declares that he will not be forgetful, but will continually give thanks to God, and will make known the favor which he has received; and that not only to the men of his own age, but also to posterity, that they too may celebrate those praises and adore the author of so great a favor. The father shall make known to the sons thy truth. Hence we ought to learn a useful lesson, that children are given to men on the express condition, that every man, by instructing his children, shall endeavor, to the utmost of his power, to transmit the name of God to posterity; and, therefore, the fathers of families are chiefly enjoined to be careful in this respect, that they shall diligently mention the benefits which God has bestowed on them. By the word truth he means that faithfulness which God exercises towards his people, and all the testimonies of his grace by which he proves that he is true. 20. Jehovah to save me. [95] He acknowledges that he was delivered, not by the aid or industry of men, but solely by the kindness of God. The rendering given by some, "It belongs to the Lord to save me," does not express enough, and appears to be more remote from the literal meaning; for he praises not only the power of God, but also the work by which he hath given an evident proof of it. In a word, he contrasts God's keeping with the death to which he had been sentenced; because, having formerly dreaded him as a severe judge, he now avows him as his deliverer, and leaps with joy. [96] And we will sing our songs. For the reason now stated, he not only prepares himself for singing in token of gratitude, but also calls on others to join and accompany him in this duty, and on this account mentions the Temple, in which the assemblies of religious men were held. Had be been a private individual and one of the common people, still it would have been his duty to offer a public sacrifice to God, that he might encourage others by his example. Much more then was the king bound to take care that he should bring others to unite with him in thanksgiving; especially because in his person God had provided for the advantage of the whole Church. All the days of our life. He declares that he will do his endeavor that this favor of God may be known to all, and that the remembrance of it may be preserved, not only for one day or for one year, but as long as he shall live. And indeed at any time it would have been exceedingly base to allow a blessing of God so remarkable as this to pass away or be forgotten; but, being forgetful, we continually need spurs to arouse us. At the same time, he takes a passing notice of the reason why God appointed holy assemblies. It was, that all as with one mouth might praise him, and might excite each other to the practice of godliness. 21. And Isaiah said Isaiah now relates what was the remedy which he prescribed to Hezekiah. Some think that it was not a remedy, becausefigs are dangerous and hurtful to boils; but that the pious king was warned and clearly taught by this sign that the cure proceeded from nothing else than from the favor of God alone. As the bow in the sky, [97] by which God was pleased to testify that mankind would never be destroyed by a flood, (Genesis 9:13,) appears to denote what is absolutely contrary to this; (for it makes its appearance, when very thick clouds are gathering, and ready to fall as if they would deluge the whole world;) so they think that a plaster, which was not at all fitted for curing the disease, was purposely applied by the Prophet, in order to testify openly that God cured Hezekiah without medicines. But since figs are employed even by our own physicians for maturing a pustule, it is possible that the Lord, who had given a promise, gave also a medicine, as we see done on many other occasions; for although the Lord does not need secondary means, as they are called, yet he makes use of them whenever he thinks proper. And the value of the promise is not lessened by this medicine, which without the word would have been vain and useless; because he had received another supernatural sign, by which he had plainly learned that he had received front God alone that life of which he despaired. 22. Now, Hezekiah had said. Some explain this verse as if this also had been a sign given to Hezekiah, and therefore, view it as connected with the preceding verse, and look upon it as an exclamation of astonishment. But it is more probable that in this passage the order has been reversed, as frequently takes place with Hebrew writers, and that what was spoken last is related first. Isaiah did not at the beginning say that Hezekiah had asked a sign, though the sacred history (2 Kings 20:8) attests it; and therefore he adds what he had left out at the proper place. That I shall go up. He means that it will be his chief object throughout his whole life to celebrate the name of God; for he did not desire life for the sake of living at ease and enjoying pleasure, but in order to defend the honor of God and the purity of his worship. Let us therefore remember that God prolongs our life, not that we may follow the bent of our natural disposition, or give ourselves up to luxury, but that we may cultivate piety, perform kind offices to each other, and frequently take part in the assembly of the godly and the public exercises of religion, that we may proclaim the truth and goodness of God. __________________________________________________________________ [71] "S'ils ont quelque loisir de reprendre haleine." "If they have any leisure to draw breath." [72] "Set thine house in order. Heb., Give charge concerning thy house." -- Eng. Ver. [73] Quoad domum taam, vel, domui tuae. [74] "Puis qu'il estoit ills et successeur de David." "Since he was a son and successor of David." [75] "Si nous ne daignons ouvrir la bouche pour prier." "If we do not deign to open our mouth in prayer." [76] "Quand on leur apportoit nouvelles de l' ennemi." "When news were brought to them about the enemy." [77] "Tant sous le vieil que sous le nouveau testament." "Both under the Old and under the New Testament." [78] This is evidently an oversight, but the author's reading is "ascenderat." which corresponds to the French version, "qu'il estoit monte" In Calvin's [12]version, prefixed to the commentary on this chapter, yrdh (yaradah) is correctly rendered "descenderat," that is, "had gone down." -- Ed [79] See [13]Note at the end of this volume -- Ed. [80] "Doit considerer et savoir que ce que fait ici Ezechias, luy est enjoint en cas semblable." "Ought to consider and know that what Hezekiah does here is enjoined on him in a similar case." [81] "The conjecture of Grotius, that Isaiah dictated the psalm, or put it into Hezekiah's mouth, is perfectly gratuitous. That Hezekiah should compose a psalm is not more strange than that he should make a collection of proverbs. (Proverbs 25:1.) It would have been far more strange if one so much like David, in character and spirit, had not followed his example in the practice of devotional composition." -- Alexander. [82] "Pour adoucir la tristesse des fideles de ces tempsla." "For soothing the grief of the believers of that age." [83] "Qu'il faisoit son conte de mourir." "That he laid his account with dying." [84] "yh yh (Yahh Yahh) is not an error of the text for yhvh (Yehovah) (Houbigant,) but an intensive repetition similar to those in verses 17, 19. Or the second may be added to explain and qualify the first. He did expect to see God, but not in the land of the living." -- Alexander. [85] "Et exauce les souspirs faits en foy." "And listens to sighs heaved in faith." [86] The sense of "lifting-up" belongs not to dll (dalal) but to dlh (dalah) Jerome adopted the sense of "weakened," and brought out the meaning by a supplement, in which he has been followed by almost all modern commentators. "My eyes were weakened (looking) on high." This rendering has been almost literally adapted in diodati's Italian version. "I mici occhi erano scemati (riguardando) ad alto." Professor Alexander translates thus, "My eyes are weak (with looking) upward, or, on high.)" -- Ed. [87] "Le mal m' oppresse." "Disease oppresses me." [88] "Undertake for me; rescue me out of the hand of the angel of death, and answer for me, to deliver me. The word signifies answering,' or, as we say, suretiship;' as in that passage, Answer (or, be surety) for thy servant for good. (Psalm 119:122.)" -- Jarchi. "Or, contend for me, undertake my cause; for thus, according to Jarchi, svq (gnashuk) must be translated, if we read it with Sin, (not Schin,) as he appears to have done; and in the Hebrew copy which I have used the point is on the left horn of the letter." -- Breithaupt. [89] I shall go softly. -- Eng. Ver. [90] Outre ces ans-ci. [91] "Behold, for peace I had great bitterness," or, "On my peace came great bitterness." -- Eng. Ver. [92] "Thou hast loved my soul, from the pit of destruction. (This exactly agrees with our authors marginal reading.) "We have here another instance of pregnant construction, to love from, that is, so to love as to deliver from. This sense is expressed in the English Bible by a circumlocution." -- Alexander. [93] "Satisfaction ou recompenses." "Satisfaction or compensations." [94] "For the grave cannot praise thee." -- Eng. Ver. "For the grave shall not confess thee." -- Alexander. [95] "Le Seigneur m'a delivre." "The Lord hath delivered me." [96] "The obvious ellipsis in the first clause may be variously filled with came, hastened, commanded, was ready, be pleased,' or with the verb is,' as an idiomatic periphrasis of the future, is to save' for will save." -- Alexander. [97] "L'arc en la nuce." "The bow in the cloud." __________________________________________________________________ __________________________________________________________________ CHAPTER 39 __________________________________________________________________ Isaiah 39:1-8 1. At that time Merodachbaladan, the son of Baladan, king of Babylon, sent letters and a present to Hezzekiah: for he had heard that he had been sick and was recovered. 1. Tempore illo misit Merodach Baladan, filius Baladan, rex Babel, ad Ezechiam literas et munus, ex quo audieret eum aegrotasse, et convaluisse 2. And Hezekiah was glad of them, and shewed them the house of his precious things, the silver, and the gold, and the spices, and the precious ointment, and all the house of his armour, and all that was found in his treasures: there was nothing in his house, nor in all his dominion, that Hezekiah shewed them not. 2. Laetatus est autum de iis Ezechias, et ostendit illis domum thesauri sui, argentum et aurum et aromata, unguentum pretiosum, et omne armamentarium suum, et quicquid inveniebatur in thesauris suis: non fuit res ulla, quam non ostenderit Ezechias in domo sua, totoque regno suo. 3. Then came Isaiah the prophet unto king Hezekiah, and said unto him, What said these men? And from whence came they unto thee? And Hezekiah said, They are come from a far country unto me, even from Babylon. 3. Tum venit Isaias propheta ad regem Ezechiam, dixitique illi: Quid dixerunt viri isti? Et unde venerunt ad te? Respondit Ezechias, E terra longinqua venerunt ad me, e Babel 4. Then said he, What have they seen in thine house? And Hezekiah answered, All that is in mine house have they seen: there is nothing among my treasures that I have not shewed them. 4. Tunc dixit: Quid viderunt domi tuae? Et dixit Ezechias: Cuncta quae domi meae sunt viderunt; nec res ulla est, quam non illis ostenderim in thesauris meis. 5. Then Isaiah to Hezekiah, Hear the word of the LORD of hosts: 5. Tunc ait Isais Ezechiae: Audi verbum Iehovae exercituum. 6. Behold, the days come, that all that is in thine house and that which thy fathers have laid up in store until this day, shall be carried to Babylon: nothing shall be left, saith the LORD. 6. Ecce dies veniunt, ut tollatur in Babylonem quicquid est domituae, et quicquid recondiderunt patres tui ad hunc usque diem; nec residuum quicquam manebit, dicit Iehova. 7. And of thy sons that shall issue from thee, which thou shalt beget, shall they take away; and they shall be eunuchs in the palace of the king of Babylon. 7. E filiis tuis qui egressi fuerint ex te, quos genueris, tollent; eruntque eunuchi in palatio regis Babel. 8. Then said Hezekiah to Isaiah, Good is the word of the LORD which thou hast spoken. He said moreover, For there shall be peace and truth in my days. 8. Dixit Ezechias Isiae: Bonus est sermo Iehovae quem pronumtiasti. Et dixit: Saltem erit pax et stabilitas in diebus meis. 1. At that time. Some think that this was the first king of the Chaldee nation; for his father, Baladin, had held the government over the Babylonians without the title of king. This Merodach, therefore, after having reigned twelve years, subdued the Assyrians, and made them tributaries to the Chaldeans; for it is a mistake to suppose that the war was begun by Nebuchadnezzar. It is indeed possible that he completed the subjugation of them; but it is probable that already they were half subdued, so that nothing else remained than to establish the royal power gained by the victory of his predecessor. Sent letters and a present to Hezekiah Although the Prophet simply relates that messengers were sent, yet it is of importance to observe that this was done craftily by the Babylonian, in order to flatter and cajole Hezekiah. He was at this time threatening the Assyrians, whom he knew to be justly disliked by the Jews on account of their continual wars; and therefore, in order to obtain Hezekiah as an ally and partisan in the war which was now waging against him, endeavors to obtain his friendship by indirect methods. The mind of the good king was corrupted by ambition, so that he too eagerly accepted the false blandishments of the tyrant, and swallowed the bait. The pretence was, to congratulate Hezekiah on having recovered from his disease. And yet sacred history appears to assign another reason, which was, that Merodach was induced by a miracle. (2 Chronicles 32:31.) There is certainly no doubt that the report of that prodigy, which took place when the sun went back, was yew widely spread; and it might have produced an impression on many nations. Yet it can hardly be believed that a heathen had any other object in view than to draw Hezekiah into his net; but since, by a remarkable sign, God had shewn that he cared for the safety of Hezekiah, and since wicked men commonly apply to a base purpose all the proofs of God's favor, Merodach thought that, if he could obtain the alliance of Hezekiah, he would carry on war under the protection and favor of heaven. [98] The consequence was, that he sent messengers to Hezekiah with presents, for the sake of expressing his good-will; for he wished to obtain his favor, believing that his friendship would be useful and advantageous to him; and his intention was, to make use of him afterwards against the Assyrians, to whom he knew well that the Jews entertained a deadly hatred. Such are the designs of kings and princes, to transact their affairs by fraud and craftiness, and bysome means to gain as many allies as possible, that they may employ their exertions against their enemies 2. And Hezekiah was glad The Prophet performs the part of the historian; for he merely relates what Hezekiah did, and will afterwards explain why he did it; that is, that Hezekiah, blinded by ambition, made an ostentatious display to the messengers; while he censures an improper kind of joy, which afterwards gave rise to an eager desire of treating them in a friendly manner. Any person who shall barely read this history will conclude that Hezekiah did nothing wrong; for it was an act of humanity to give a cheerful and hospitable reception to the messengers, and to shew them every proof of good-will; and it would have been the act of a barbarian to disdain those who had come to him on a friendly visit, and to spurn the friendship of so powerful a king. But still there lurked in his heart a desire of vain ostentation; for he wished to make a favorable display of himself, that the Babylonian might be led to understand that this alliance would not be without advantage to him, and might ascertain this from his wealth, and forces, and weapons of war. He deserved to be reproved on another ground, that he directed his mind to foreign and unlawful aid, and to that extent denied honor to God, whom he had recently known to be his deliverer on two occasions; for otherwise the Prophet would not have censured this act so severely. This is a remarkable example; and it teaches us that nothing is more dangerous than to be blinded by prosperity. It proves also the truth of the old proverb, that "it is more difficult to bear prosperity than adversity;" for when everything goes on to our wish, we grow wanton and insolent, and cannot be kept in the path of duty by any advices or threatenings. When this happened to Hezekiah, on whom the Prophet had bestowed the high commendation, that "the fear of God was his treasure," (Isaiah 33:6,) we ought to be very much afraid of falling into the same dangers. He is carried away by idle boasting, and does not remember that formerly he was half-dead, and that God rescued him from death by an extraordinary miracle. Formerly he made a solemn promise that he would continually celebrate the praises of God in the assembly of the godly, (Isaiah 38:20,) and now, when he sees that his friendship is sought, and that a powerful monarch sends to salute him, he forgets God and the benefits which he had received from him. When we see that this good king so quickly falls and is carried away by ambition, let us learn to lay upon ourselves the restraint of modesty, which will keep us constantly and diligently in the fear of God. 3. Then came Isaiah the Prophet He continues the same narrative, but likewise adds doctrine. Although he does not say that God had sent him, yet it is certain that he did this by the influence of the Holy Spirit and by the command of God; and, therefore, he bestows on himself the designation of the Prophet, by which he intimates that he did not come as a private individual, but to perform an office which God had enjoined on him, that Hezekiah might clearly see that he had not to deal with a mortal man. Now, when he says that he came, we ought to infer that he was not sent for, but was allowed to remain quietly at home, while Hezekiah was making' a boastful display of his treasures; for prophets are not usually invited to consultations of this sort. But formerly, while he was weighed down by extreme distress, while Rabshakeh insulted him so fiercely, and uttered such daring blasphemies against God, he sent, to Isaiah, and requested him to intercede with God, and to soothe his anguish by some consolation. (Isaiah 37:2, 3, 4.) Thus in adversity and distress the prophets are sought, but in prosperity are disregarded or even despised; because they disturb our mirth by their admonitions, and appear to give occasion of grief. But Isaiah came, though he was not invited; and in this we ought to observe and praise his steadfastness, and are taught by his example that we ought not to wait till we are sent for by men who need the discharge of our duty, when they flatter themselves amidst the heaviest distresses, and bring danger on themselves either by levity, or by ignorance, or even by malice; for it is our duty to gather the wandering sheep, and we ought to do this diligently, even though we be not requested by any person. Though Hezekiah may be justly blamed for having been corrupted by the flatteries of the king of Babylon so as not to ask counsel of God, yet it is a manifestation of no ordinary modesty, that he does not drive away or despise the Prophet, as if he had found fault without reason, but replies gently, and at length receives calmly and mildly a very severe reproof. It would have been better that he had, from the beginning, inquired at the mouth of God, as it is said in the psalm, "Thy commandments are the men of my counsel," (Psalm 119:24;) but, having committed a mistake, it was his next duty to receive submissively the remedy for the fault. What did those men say? The Prophet does not immediately inflict on him the pain of a severe reproof, but wounds him gently, so as to lead him to a confession of his sin; for Hezekiah flattered himself, and thought that all was going well with him, and, therefore, needed to be gradually aroused from his slothfulness. Still these words gave a sharp wound; as if he had said, "What have you to do with those men? Ought you not to keep at the greatest distance from a plague so contagious?" He likewise inquires about the contents of the message, in order to make Hezekiah ashamed of not having perceived the deceit that was practiced on him; for there is reason to believe that he would not have censured the congratulation, if there had not been some poison mingled with it, but he points out those snares in which the Babylonians wished to entangle him. And yet it is evident from the reply, that Hezekiah was not yet struck by that gentle reproof; for he is still on good terms with himself, and boasts that those men came from a distant country, from Babylon. There is reason to believe that Isaiah was not ignorant of that country, so that Hezekiah did not need to express the distance in such magnificent language; but he boasts in this manner, because he was under the influence of ambition. It was therefore necessary that he should be more keenly pressed, and that sharper spurs should be applied. 4. Then he said. Isaiah proceeds in his indirect admonition, to see if Hezekiah shall be moved by it and displeased with himself. But still he does not succeed, though it can hardly be believed that the king was so stupid as not to feel the punctures of the spur; for he knew that the Prophet had not come, as persons addicted to curiosity are wont to do, for the purpose of hunting out news; and he knew also that the Prophet had not come to jest with him, but to state something of importance. However that may be, we ought to put a favorable construction on his mild reply; for he does not break out against the Prophet, but modestly confesses the state of the fact, though he does not yet acknowledge that he has sinned, or at least is not brought to repentance; for he does not judge of his sin from that concealed disposition. Ambition deludes men so much, that by its sweetness it not only intoxicates but drives them mad, so that, even when they have been admonished, they do not immediately repent. When, therefore, we see the godly Hezekiah struck with such stupidity as not to perceive that he is reproved, or at least not to be stung by it so as to know himself, we ought carefully to guard against so dangerous a disease. 5. Then Isaiah said to Hezekiah. From this judgment of God we perceive that the sin of Hezekiah was not small, though common sense judges differently; for since God always observes the highest moderation in chastising men, we may infer from the severity of the punishment that it was no ordinary fault, but a highly aggravated crime. Hence also we are reminded that men judge amiss of words or actions, but that God alone is the competent judge of them. Hezekiah shewed his treasures. Had they been heaped up, that they might always lie hidden in the earth? He received the messengers kindly. Should he have driven them away? He lent an ear to their instructions. But that was when the rival of the Assyrian voluntarily desired his friendship. Ought he to have rejected so valuable an advantage? In a word, so far as appearances go, we shall find nothing for which an apology may not be offered. But God, from whom nothing is hidden, observes in Hezekiah's joy, first, ingratitude; because he is unmindful of the distresses which lately pressed him down, and, in some respects, substitutes the Chaldeans in the room of God himself, to whom he ought to have dedicated his own person and all that he possessed. Next, he observes pride; because Hezekiah attempts too eagerly to gain reputation by magnificence and riches. He observes a sinful desire to enter into an alliance which would have been destructive to the whole nation. But the chief fault was ambition, which almost entirely banishes the fear of God from the hearts of men. Hence Augustine justly exclaims, "How great and how pernicious is the poison of pride, which cannot be cured but by poison!" For he has his eye on that passage in one of Paul's Epistles, in which he says that "a messenger of Satan had been given to buffet him, that he might not be puffed up by the greatness of revelations." (2 Corinthians 12:7.) Hezekiah was unshaken, when all was nearly ruined; but he is vanquished by these flatteries, and does not resist vain ambition. Let us, therefore, attentively and diligently consider what a destructive evil this is, and let us be so much the more careful to avoid it. Hear the word of Jehovah of hosts Being about to be the bearer of a harsh sentence, he begins by saying that he is God's herald, and a little afterwards, he again repeats that God has commanded him to do this, not merely for the purpose of protecting himself against hatred, [99] but in order to make a deep impression on the heart of the king'. Here again we see his steadfastness and heroic courage. He does not dread the face of the king, or fear to make known his disease, and to announce to him the judgment of God; for although, at that time as well as now, kings had delicate ears, yet, being fully aware that God had enjoined this duty upon him, he boldly executes his commission, however much it might be disliked. Prophets were, indeed, subject to kings, and claimed nothing for themselves, unless when it was their duty to speak in the name of God; and in such cases there is nothing so lofty that it ought not to be abased before the majesty of God. And if his object had been to gain the good graces of his prince, he would have been silent like other flatterers; but he has regard to his office, and endeavors to discharge it most faithfully. 6. And nothing shall be left It is proper to observe the kind of punishment which the Lord inflicts on Hezekiah; for he takes from his successors those things of which he vaunted so loudly, in order that they may have no ground for boasting of them. Thus the Lord punishes the ambition and pride of men, so that their name or kingdom, which they hoped would last for ever, is blotted out, and they are treated with contempt, and the remembrance of them is accursed. In a word, he overthrows their foolish thoughts, so that they find by experience the very opposite of those inventions by which they deceive themselves. If it be objected that it is unreasonable, that the sacking of a city and the captivity of a nation should be attributed to the fault of a single man, while the Holy Spirit everywhere declares (2 Chronicles 36:14-17) that general obstinacy was the reason why God delivered up the city and the country to be pillaged by the Babylonians; I answer, that there is no absurdity in God's punishing the sin of a single man, and at the same time the crimes of a whole nation. For when the wrath of the Lord overspread the whole country, it was the duty of all to unite in confessing their guilt., and of every person to consider individually what he had deserved; that no man might throw the blame on others, but that every man might lay it on himself. Besides, since the Jews were already in many ways liable to the judgment of God, he justly permitted Hezekiah to fail in his duty to the injury of all, that he might hasten the more his own wrath, and open up a way for the execution of his judgment. In like manner we see that it happened to David; for Scripture declares that it was not an accidental occurrence that David numbered the people, but that it took place by the fault of the nation itself, whom the Lord determined to punish in this manner. "The anger of the Lord was kindled against the nation, and he put it into the heart of David to number the people." (2 Samuel 24:1.) Thus in this passage also punishment is threatened against Hezekiah; but his sin, by which he provoked God's anger, was also the vengeance of God against the whole nation. 7. Of thy sons It might be thought that this was far more distressing to Hezekiah, and therefore it is put last for the sake of heightening the picture. Even though any calamity spread widely in a nation, it is commonly thought that kings and their families will be exempted, as if they were not placed in the same rank with other men. When he understood, therefore, that his sons would be made captives and slaves, this must have appeared to him to be exceedingly severe. Hence again we may learn how much God was displeased with Hezekiah for seeking aid from earthly wealth, and boasting of it in the presence of wicked men, when God by a dreadful example punishes it as an unpardonable crime, that Hezekiah made an ambitious display of his wealth in presence of unbelievers. 8. Good is the word of Jehovah From this reply we learn, that Hezekiah was not a stubborn or obstinately haughty man, since he listened patiently to the Prophet's reproof, though he was little moved by it at the commencement. When he is informed that the Lord is angry, he unhesitatingly acknowledges his guilt, and confesses that he is justly punished. Having heard the judgment of God, he does not argue or contend with the Prophet, but conducts himself with gentleness and modesty, and thus holds out to us an example of genuine submissiveness and obedience. Let us therefore learn by the example of the pious king' to listen with calmness to the Lord, not only when he exhorts or admonishes, but even when he condemns and terrifies by threatening just punishment. When he says that "the word of God is good," he not only gives him the praise of justice, but patiently acquiesces in that which might have been unwelcome on account of its harshness; for even the reprobate have sometimes been compelled to confess their guilt; while their rebellion was not subdued so as to refrain from murmuring against their Judge. In order, therefore, that God's threatenings may be softened to us, we must entertain some hope of mercy, otherwise our hearts will always pour forth unavailing bitterness; but he who shall be convinced that God, when he punishes, does not in any degree lay aside the feeling of a father's affection, will not only confess that God is just, but will calmly^ and mildly bear his temporary severity. In a word, when we shall have a powerful conviction of the grace of God, so as to believe that he is our Father, it will not be hard or disagreeable to us to stand and fall according to his pleasure; for faith will assure us that nothing is more advantageous to us than his fatherly chastisement. Thus David, having been very severely reproved by Nathan, humbly replies, "It is the Lord, let him do whatever is right in his eyes;" [100] for undoubtedly the reason why he is dumb is, not only because it would be of no use to murmur, but because he willingly submits to the judgment of God. Such is also the character of Saul's silence, when he is informed that the kingdom shall be taken from him. (1 Samuel 28:20.) But because it is only punishment that terrifies him, and he is not moved by repentance for his sin, we need not wonder if he be full of cruelty within, though apparently he acquiesces, because he cannot resist, which otherwise he would willingly do, like malefactors who, while they are held bound by chains or fetters, are submissive to their judges, whom they would willingly drag down from the place of authority and trample under their feet. But while David and Hezekiah are "humbled under the mighty hand of God," (1 Peter 5:6,) still they do not lose the hope of pardon, and therefore choose rather to submit to the punishment which he inflicts than to withdraw from his authority. Which thou hast spoken. It is worthy of notice that he acknowledges not only that the sentence which God has pronounced is just, but that the word which Isaiah has spoken is good; for there is great weight in this clause, since he does not hesitate to receive the word with reverence, though it is spoken by a mortal man, because he looks to its principal Author. The freedom used by Isaiah might undoubtedly be harsh and unpleasant to the king; but acknowledging him to be the servant of God, he allows himself to be brought to obedience. So much the more insufferable is the delicacy of those who are offended at being admonished or reproved, and scornfully reply to teachers and ministers of the word, "Are not you men as well as we?" As if it were not our duty to obey God, unless he sent angels from heaven, or came down himself. Hence also we learn what opinion we ought to form concerning fanatics, who, while they pretend to adore God, reject the doctrine of the prophets; for if they were ready to obey God, they would listen to him when he spoke by his prophets, not less than when he thundered from heaven. I admit that we ought to distinguish between true and false prophets, between "the voice of the shepherd (John 10:3, 5) and the voice of the stranger;" but we must not reject all without distinction, if we do not wish to reject God himself; and we ought to listen to them, not only when they exhort or reprove, but also when they condemn, and when they threaten, by the command of God, the just punishment of our sins. At least [101] there shall be peace The particle ky (ki) sometimes expresses opposition, but, here it denotes an exception, and therefore I have translated it at least; for Hezekiah adds something new, that is, he gives thanks to God for mitigating the punishment which he had deserved; as if he had said, "The Lord might have suddenly raised up enemies, to drive me out of my kingdom; but he now spares me, and, by delaying, moderates the punishment which might justly have been inflicted on me." Yet this clause may be explained as a prayer, [102] expressing Hezekiah's desire that the punishment should be delayed till a future age. But it is more probable that what the Prophet had said about the days that were to come, Hezekiah applied for soothing his grief, to encourage himself to patience, because sudden vengeance would have alarmed him still more. This exception, therefore, is highly fitted to induce meekness of spirit, "At least God will spare our age." But if any person prefer to view it as assigning a reason, "For there shall be peace," [103] him enjoy his opinion. Peace and Truth. Some think that 'mt, (emeth,) Truth, denotes the worship of God and pure religion, as if he were thanking God that, when he died, he would leave the doctrine of godliness unimpaired. But I consider it to denote "permanency," or a peaceful condition of the kingdom; if it be not thought preferable to view it as denoting, by the substitution of one word for another, that there will be certain and long-continued prosperity. But it may be thought that Hezekiah was cruel in taking no care about posterity, and not giving himself much trouble about what should happen afterwards. Such sayings as, (emou thanontos gaia michtheto puri,) "When I am dead, let the earth be committed to the flames," that is, "When I am dead, all are dead;" and other sayings of the same kind, which are now in the mouths of many swine and Epicureans, are profane and shocking. But Hezekiah's meaning was quite different; for, while he wished well to those who should live after him, yet it would have been undutiful to disregard that token of forbearance which God gave by delaying his vengeance; for he might have been led by it to hope that this mercy would, in some degree, be extended to posterity. Some reply that he rejoiced at the delay, because "we ought not to be anxious about to-morrow, seeing that sufficient for the day is its own affliction." (Matthew 6:34.) But this does not apply to the present passage; for Hezekiah does not disregard posterity, but, perceiving that God moderates the punishment by forbearance, he gives thanks to God, as we have already said; for although this punishment awaited a future age, still it was his duty to acknowledge the present favor. And indeed we ought to labor most for our own age, and to pay our chief regard to it. The future ought not to be overlooked; but what is present and immediate has stronger claims on our services; for we who live at the same time are bound by God with a stronger tie, in order that, by mutual intercourse, we may assist each other, as far as shall be in our power. It ought likewise to be observed that, while the Lord had formerly promised a lengthened life to hezekiah, when he was very near death, there was now strong reason to fear that he would again cut short his life on account of that sin. When he is informed that the promise is ratified, he gives thanks to God, and bears more patiently the calamity which was to come, though he felt it to be grievous and distressing. __________________________________________________________________ [98] "Que la guerre qu'il entreprendoit de faire auroit heureuse issue, et seroit benite du ciel." "That war which he carried on would have a successful result, and would be blest of heaven." [99] "Non pas que pour crainte d'estre mal voulu, il se descharge sur le Seigneur." "Not that, through fear of bringing ill-will on himself, he throws the blame on the Lord." [100] Our author, quoting from memory, relates the words, not of David to Nathan, (2 Samuel 12:12,) but of Eli to Samuel. (1 Samuel 3:18) -- Ed. [101] "For there shall be peace." -- Eng. Ver. [102] "Au moins qu'il y ait paix." "At least let there be peace." [103] Car il y aura paix. __________________________________________________________________ __________________________________________________________________ CHAPTER 40 __________________________________________________________________ Isaiah 40:1-31 1. Comfort ye, comfort ye my people, saith your God. 1. Consolamini, consolamini populum meum, dicit Deus rester. 2. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the LORD'S hand double for all her sins. 2. Loquimini secundum cor Ierusalem, et clamate ad eam, quod impleta sit militia ejus, quod remissa sit iniquitas (vel, miseria) ejus, quoniam accepit e manu Iehovae duplicia in onmibus peccatis suis. 3. The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. 3. Vox clamans in deserto: Parate viam Iehovae; Dirigite in solitudine semitam Deo nostro. 4. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: 4. Omnis vailis exaltabitur, et onmis mons et collis humiliabitur; et erit praeruptum in rectitudinem, et loca confragosa in planiciem. 5. And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it. 5. Et revelabitur gloria Iehovae, videbitque omnis caro pariter, quod os Iehovae loquutum sit. 6. The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: 6. Vox dixit (vel, dicebat): Clama. Et dixi, Quid clamabo? Omnis caro herba, et omnis gratia ejus quasi flos eampi. 7. The grass withereth, the flower fadeth: because the spirit of the LORD bloweth upon it: surely the people is grass. 7. Exaruit herba, emarcuit flos, quia spiritus Iehovae sufflavit in co. Sane herba est populus. 8. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. 8. Arescit herba, emarcet flos. At sermo Dei nostri stabit in aeternum. 9. O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! 9. Ascende in montem excelsum, annuntiatrix Sion; attolle fortiter vocem tuam, annuntiatrix Ierusalem. Attolle, ne timeas. Die civitatibus Iuda: Ecce Deus rester. 10. Behold, the Lord GOD will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. 10. Ecce Dominus Iehova in robore veniet; et brachium ejus sibi potens. Ecce merces ejus cure co, et opus ejus coram ipsius facie. 11. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. 11. Sicuti pastor gregem suam pascet, brachio suo colliget agnos, sinu suo portabit, foetus suaviter ducet. 12. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? 12. Quis mensus est pugillo suo aquas, et coelos palma mensus est, et comprehendit tribus digitis pulverem terrae, et appendit montes in statera, et colles in trutina? 13. Who hath directed the Spirit of the LORD, or, being his counsellor, hath taught him? 13. Quis erudivit Spiritum Iehovae, aut consilio eum instruxit, et eum docuit? 14. With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and shewed to him the way of understanding? 14. A quo petlit consilium, ut eum moneret? et docuit eum semitam judicii, erudivit scientia, et viam prudentiae ostendit ei? 15. Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. 15. En gentes quasi gutta situlae, et quasi pulvisculus trutinae reputantur; en insulas quasi rein minimam tollit. 16. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. 16. Nec Libanus sufficeret ad incendium, nec bestiae ejus ad holocaustum. 17. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. 17. Omnes gentes quasi nihilum sunt corameo, et praeipso reputantur minus quam nihil, et quod non est. 18. To whom then will ye liken God? or what likeness will ye compare unto him? 18. Cui igitur similem fecistis Deum, aut quam similitudinem ordinabitis ei? 19. The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains. 19. Artifex parat sculptlie, aurifaber aurum aptat illi, et catenas argenteas (conflat) aurifaber. 20. He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved. 20. Pauper oblationi eligit lignum quod non putrescat; artificem peritum quaerit sibi qui sculptlie praeparet, ne moveatur. 21. Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth? 21. An nescitis? An non audistis? An non vobis annuntiatum est ab initio? An non edocti estis a fundamentis terrae? 22. It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in: 22. Is sedet super gyrum terrae, cujus habitatores sunt vehti locustae, extendit coelum ut cortinam; expandit, inquam, quasi tentorium, ut inhabitetur. 23. That bringeth the princes to nothing; he maketh the judges of the earth as vanity. 23. Redigit potentes in nihilum, gubernatores terrae quasi non slut. 24. Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble. 24. Perinde ut non plantati, perinde ut non sati, perinde acsi non radix in terra stirps eorum. Etiam dum sufflat in eos arescunt, et turbo quasi stipulam aufert eos. 25. To whom then will ye liken me, or shall I be equal? saith the Holy One. 25. Et cut assimilabitis me, ut similis sim? dicit Sanctus. 26. Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth. 26. Tollite in sublime oculos vestros, et aspicite quis creaverit ea producens ad numerum exercitum eorum; omnibus nominatim acclamabit; a magnitudine virium et robore fortitudinis nullum deficiet (vel, deerit). 27. Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? 27. Quare dices, Iacob, et loqueris Israel? Abscondita est via mea ab Iehova, eta Deo meo judicium meum transit. 28. Hast thou not known, hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. 28. An non scivisti? An non audiisti (quod) Deus seculi sit Iehova, qui fines terrae creavit? Non laborat, nec lassitudine fatigatur; et non est investigatio intelligentiae ejus. 29. He giveth power to the faint; and to them that have no might he increaseth strength. 29. Dot lasso virtutem, et cui nihil est virium robur suppeditat. 30. Even the youths shall faint and be weary, and the young men shall utterly fall: 30. Fatigantur adolescentes et lassantur; juvenes cadendo cadunt. 31. But they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. 31. At expectantes Iehovam vires novas colligent; sustollent alas ut aquibe; current, nec fatigabuntur; ambulabunt, nec deficient. 1. Comfort ye. The Prophet introduces a new subject; for, leaving the people on whom no favorable impression was made either by threatenings or by admonitions, on account of their desperate wickedness, he turns to posterity, in order to declare that the people who shall be humbled under the cross will experience no want of consolation even amidst the severest distresses. And it is probable that he wrote this prophecy when the time of the captivity was at hand, that he might not at his departure from life leave the Church of God overwhehned by very grievous calamities, without the hope of restoration. Though he formerly mingled his predictions with threatenings and terrors for this purpose, yet he appears to have contemplated chiefly the benefit of those who lived at that time. What will afterwards follow will relate to the future Church, the revival of which was effected long after his death; for he will next lay down a perpetual doctrine, which must not be limited to a single period, and especially when he treats of the commencement and progress of the reign of Christ. And this prophecy must be of so much the greater importance to us, because it addresses us in direct terms; for, although it may be a spiritual application of what goes before, so as to be doctrine that is common both to the Jews and to us, yet, as he leaves the Jews of that age, and addresses posterity down to the end of the world, it appears to belong more especially to us. By this exhortation, therefore, the Lord intended to stir up the hearts of the godly, that they might not faint, amidst heavy calamities. First, he addresses the Jews, who were soon after to be carried into that hard captivity in which they should have neither sacrifices nor prophets, and would have been destitute of all consolation, had not the Lord relieved their miseries by these predictions. Next, he addresses all the godly that should live afterwards, or that shall yet live, to encourage their heart, even when they shall appear to be reduced very low and to be utterly ruined. That this discourse might have greater weight, and might mere powerfully affect their minds, he represents God as raising up new prophets, whom he enjoins to soothe the sorrows of the people by friendly consolation. The general meaning is, that, when he shall have appeared to have forsaken for a time the wretched captives, the testimony of his grace will again burst forth from the darkness, and that, when gladdening prophecies shall have ceased, their proper time will come round. In order to exhibit more strongly the ground of joy, he makes use of the plural number, Comfort ye; by which he intimates that he will send not one or another, but a vast multitude of prophets; and this he actually accomplished, by which we see more clearly his infinite goodness and mercy. Will say. First, it ought to be observed that the verb is in the future tense; and those commentators who render it in the present or past tense both change the words and spoil the meaning. Indircetly he points out an intermediate period, during which the people would be heavily afflicted, as if God had been silent. [104] Though even at that time God did not cease to hold out the hope of salvation by some prophets, yet, having for a long period cast them off, when they were wretchedly distressed and almost ruined, the consolation was less abundant, till it was pointed out, as it were with the finger, that they were at liberty to return. On this account the word comfort must be viewed as relating to a present favor; and the repetition of the word not only confirms the certainty of the prediction, but applauds its power and success, as if he had said, that in this message there will be abundant, full, and unceasing cause of joy. Above all, we must hold by the future tense of this verb, because there is an implied contrast between that melancholy silence of which I have spoken, and the doctrine of consolation which afterwards followed. And with this prediction agrees the complaint of the Church, "We do not see our signs; there is no longer among us a prophet or any one that knows how long." (Psalm 74:9.) We see how she laments that she has been deprived of the best kind of comfort, because no promise is brought forward for soothing her distresses. It is as if the Prophet had said, "The Lord will not suffer you to be deprived of prophets, to comfort you amidst your severest distresses. At that time he will raise up men by whom he will send to you the message that had been long desired, and at that time also he will show that he takes care of you." I consider the future tense, will say, as relating not only to the captivity in Babylon, but to the whole period of deliverance, which includes the reign of Christ. [105] To the verb will say, we must supply "to the prophets," whom he will appoint for that purpose; for in vain would they have spoken, if the Lord had not told them, and even put into their mouth what they should make known to others. Thus there is a mutual relation between God and the prophets," whom he will appoint for that purpose; for in vain would they have spoken, if the Lord had not told them and even put into their mouth what they should make known to others. Thus there is a mutual relation between God and the prophets. In a word, the Lord promises that the hope of salvation will be left, although the ingratitude of men deserves that this voice shall be perpetually silenced and altogether extinguished. These words, I have said, ought not to be limited to the captivity in Babylon; for they have a very extensive meaning, and include the doctrine of the gospel, in which chiefly lies the power of "comforting." To the gospel it belongs to comfort those who are distressed and cast down, to quicken those who are slain and actually dead, to cheer the mourners, and, in short, to bring all joy and gladness; and this is also the reason why it is called "the Gospel," that is, good news, [106] Nor did it begin at the time when Christ appeared in the world, but long before, since the time when God's favor was clearly revealed, and Daniel might be said to have first raised his banner, that believers might hold themselves in readiness for returning. (Daniel 9:2.) Afterwards, Haggai, Zechariah, Malachi, Nehemiah, Ezra, and others, down to the coming of Christ, exhorted believers to cherish better and better hopes. Malachi, the last of them that wrote, knowing that there would be few prophets, sends the people to the law of Moses, to learn from it the will of God and its threatenings and promises. (Malachi 4:4.) Your God. From this passage we learn what we ought chiefly to seek in the prophets, namely, to encourage the hopes of godly persons by exhibiting the sweetness of divine grace, that they may not faint under the weight of afflictions, but may boldly persevere in calling on God. But since it was difficult to be believed, he reminds them of the covenant; as if he had said that it was impossible for God ever to forget what he formerly promised to Abraham. (Genesis 17:7.) Although, therefore, the Jews by their sins had fallen from grace, yet he affirms that he is their God, and that they are his peculiar people, both of which depended on election; but, as even in that nation there were many reprobates, the statement implies that to believers only is this discourse strictly directed; because he silently permits unbelievers, through constant languishment, to be utterly wasted and destroyed. But to believers there is held out an invaluable comfort, that, although for a time they are oppressed by grief and mourning, yet because they hope in God, who is the Father of consolation, they shall know by experience that the promises of grace, like a hidden treasure, are laid up for them, to cheer their hearts at the proper time. This is also a very high commendation of the prophetic office, that it supports believers in adversity, that they may not faint or be discouraged; and, on the other hand, this passage shews that it is a very terrible display of God's vengeance when there are no faithful teachers, from whose mouth may be heard in the Church of God the consolation that is fitted to raise up those who are cast down, and to strengthen the feeble. 2. Speak ye according to the heart of Jerusalem. Here God commands his servants the prophets, and lays down the message which he wishes them to deliver publicly, when believers shall be called to change their strain from mourning to joy. And yet he does not exhort and encourage them to the cheerful and courageous discharge of their office, so much as he conveys to the minds of believers an assured hope that they may patiently endure the irksomeness of delay, till the prophets appear with this glad and delightful message. To speak to the heart [107] is nothing else than "to speak according to the wish or sentiment of the mind;" for our heart abhors or recoils if any sad intelligence is communicated, but eagerly receives, or rather runs to meet, whatever is agreeable. Now, in consequence of the people having been apparently rejected, nothing could be more agreeable than a reconciliation [108] which should blot out all offenses. By a figure of speech in which a part is taken for the whole, Jerusalem, as is well known, denotes the Church. And cry to her. The word cry means that the promise of this grace will be open and manifest, so as to resound in the ears of all and be understood; for if prophets only muttered or spoke indistinctly, the belief of this consolation would be doubtful or weak, but now that they publish it boldly and with open mouth, all doubts are removed. That her warfare is accomplished. This is the desirable message, that the Lord determines to put an end to the warfare of his people. I consider ky (ki) to be used for introducing an explanation. Some think that tsv'h, (tzebaahh,) which we have translated "her warfare," simply denotes "time," as if it had been said, "her time is accomplished." [109] Others think that it expresses the time of visitation, but this is incorrect; for among the Hebrews it literally denotes a time previously appointed and set apart for lawful work or labor. (Numbers 4:23.) But here unquestionably the metaphor is taken from the discharge of soldiers; for it means that the end and issue of their vexations is at hand, and that God does not wish to harass his people continually, but to set a limit to their afflictions. He therefore compares the time of the captivity in Babylon to a righteous warfare, at the end of which the soldiers, having obtained an honorable discharge, will return home to enjoy peace and quietness. That her iniquity is pardoned. This means that God is so gracious to them that he is unwilling to treat them with the utmost severity. These words, therefore, assign a reason; for, as physicians, in curing diseases, first remove the causes from which diseases arise, so does the Lord deal with us. The scourges by which he chastises us proceed from our sins; and therefore, that he may cease to strike, he must first pardon us; and consequently, he says that there will be an end of punishments, because he no longer imputes sin. Others think that vnh (gnavonahh) means "her misery," and that it denotes that her misery is ended. This meaning also is highly appropriate, and thus the Prophet will make the same announcement in two ways; for to finish her warfare, and to put an end to her miseries, mean the same thing. Yet we must hold this principle, that God ceases from inflicting punishment when he is appeased, so that pardon and the forgiveness of sins always come first in order, as the cause. But the word nrtsh (nirtzah) demands, in my opinion, the former meaning; as if he had said, that God has been appeased in such a manner that, having pardoned and forgiven their sins, he is ready to enter again into a state of favor with his people. Double for all her sins. This passage is explained in two ways. Some say that the people, having deserved a double punishment, have obtained a double favor; and others, that they have received enough of punishment, because God is unwilling to exact more. The former interpretation, though it contains an excellent and profitable doctrine, does not agree with the text, and must therefore be set aside; and it is evident that the Prophet means nothing else than that God is abundantly satisfied with the miseries which have befallen his Church. I could have wished, therefore, that they who have attacked Jerome and other supporters of this interpretation, had been more moderate; for the natural meaning belongs to this interpretation, and not to the more ingenious one, that the Lord repays double favor for their sins. The general meaning is, that God is unwilling to inflict more severe or more lengthened punishment on his people, because, through his fatherly kindness, he is in some sense displeased with the severity. Here the word double denotes "large and abundant." It must not be imagined that the punishments were greater than the offenses, or equal to them; for we ought to abhor the blasphemy of those who accuse God of cruelty, as if he inflicted on men excessively severe punishment; for what punishment could be inflicted that was sufficiently severe even for the smallest offense? This must therefore relate to the mercy of God, who, by setting a limit to the chastisements, testifies that he is unwilling to punish them any more or longer, as if he were abundantly satisfied with what had gone before, though that nation deserved far severer chastisements. God sustains the character of a Father who, while he compassionates his children, is led, not without reluctance, to exercise severity, and thus willingly bends his mind to grant forgiveness. 3. A voice crying in the wilderness. He follows out the subject which he had begun, and declares more explicitly that he will send to the people, though apparently ruined, ministers of consolation. At the same time he anticipates an objection which might have been brought forward. "You do indeed promise consolation, but where are the prophets? For we shall be in a wilderness,' and whence shall this consolation come to us?" He therefore testifies that "the wilderness" shall not hinder them from enjoying that consolation. The wilderness is employed to denote metaphorically that desolation which then existed; though I do not deny that the Prophet alludes to the intermediate journey; [110] for the roughness of the wilderness seemed to forbid their return. He promises, therefore, that although every road were shut up, and not a chink were open, the Lord will easily cleave a path through the most impassable tracts for himself and his people. Prepare the way of Jehovah. Some connect the words "in the wilderness" with this clause, and explain it thus, "Prepare the way of Jehovah in the wilderness." But the Prophet appears rather to represent a voice which shall gather together those who had wandered and had, as it were, been banished from the habitable globe. "Though you behold nothing but a frightful desert, yet this voice of consolation shall be heard from the mouth of the prophets." These words relate to the hard bondage which they should undergo in Babylon. But to whom is that voice addressed? Is it to believers? No, but to Cyrus, to the Persians, and to the Medes, who held that people in captivity. Having been alienated from obedience to God, they are constrained to deliver the people; and therefore they are enjoined to "prepare and pave the way," that the people of God may be brought back to Judea; as if he had said, "Make passable what was impassable." The power and efficacy of this prediction is thus held up for our applause; for when God invests his servants with authority to command men who were cruel and addicted to plunder, and who at that time were the conquerors of Babylon, to "prepare the way" for the return of his people, he means that nothing shall hinder the fulfillment of his promise, because he will employ them all as hired servants. Hence we obtain an excellent consolation, when we see that God makes use of irreligious men for our salvation, and employs all the creatures, when the case demands it, for that end. A highway for our God. When it is said that the way shall be prepared not for the Jews, but for God himself, we have here a remarkable proof of his love towards us; for he applies to himself what related to the salvation of his chosen people. The Lord had nothing to do with walking, and had no need of a road; but he shews that we are so closely united to him that what is done on our account he reckons to be done to himself. This mode of expression is frequently employed elsewhere, as when it is said that God "went forth into battle with his anointed," (Habakkuk 3:13,) and that "he rode through the midst of Egypt," (Exodus 11:4,) and that he lifted up his standard and led his people through the wilderness. (Isaiah 63:13.) This passage is quoted by the Evangelists, (Matthew 3:3; Mark 1:3; Luke 3:4,) and applied to John the Baptist, as if these things had been foretold concerning him, and not unjustly; for he held the highest rank among the messengers and heralds of our redemption, of which the deliverance from Babylon was only a type. And, indeed, at the time when the Church arose out of her wretched and miserable condition, her mean appearance bore a stronger resemblance than the Babylonish captivity to a "wilderness;" but God wished that they should see plainly, in the wilderness in which John taught, the image and likeness of that miserably ruinous condition by which the whole beauty of the Church was injured and almost destroyed. What is here described metaphorically by the Prophet was at that time actually fulfilled; for at an exceedingly disordered and ruinous crisis John lifted up the banner of joy. True, indeed, the same voice had been previously uttered by Daniel, Zechariah, and others; but the nearer the redemption approached, the more impressively could it be proclaimed by John, who also pointed out Christ with the finger. (John 1:29.) But because, in the midst of a nation which was ignorant and almost sunk in stupidity, there were few that sincerely grieved for their ruinous condition, John sought a wilderness, that the very sight of the place might arouse careless persons to hope and desire the promised deliverance. As to his denying that he was a Prophet, (John 1:21,) this depends on the end of his calling and the substance of his doctrine; for he was not sent to discharge apart any continued office, but, as a herald, to gain an audience for Christ his Master and Lord. What is here said about removing obstructions, he applies skilfully to individuals, on this ground, that the depravity of our nature, the windings of a crooked mind, and obstinacy of heart, shut up the way of the Lord, and hinder them from preparing, by true self-denial, to yield obedience. 4. Every valley shall be exalted. He confirms and asserts the preceding statement; for he shews that no difficulties can prevent the Lord from delivering and restoring his Church whenever he shall think fit. These words might with propriety be rendered in the imperative mood, "Let every valley be exalted," [111] so as to be placed in immediate connection with the command which God gives by his prophets to prepare and level the way for himself; but it makes hardly any difference in the meaning. Let us be satisfied with understanding the Prophet's design, "that, although many and formidable difficulties are started to hinder the salvation of the Church, still the hand of God will be victorious and will prevail." And every mountain and hill shall be laid low. It ought to be observed that many obstructions always arise whenever God makes provision for our deliverance, or wishes to aid the afflicted; and although his glory is more fully displayed by these obstructions, yet we suffer no loss; for we behold more clearly his wonderful power when no strength, or efforts, or contrivances of men can prevent him from gaining his object. He conducts his people through "mountains" and steep places in such a manner as if the road were perfectly level; and by the words mountains and hills, the Prophet undoubtedly intends to denote metaphorically obstructions of every kind; for Satan attempts in every way to hinder our salvation. When we come, therefore, to spiritual redemption, these words undoubtedly include both internal and external obstacles, -- lusts and wicked desires, ambition, foolish confidence, and impatience, which retard us wonderfully, but the Lord will break them all down; for when he stretches out his hand, nothing can restrain or drive him back. 5. And the glory of Jehovah shall be revealed. He means that this work of redemption will be splendid, so that the Lord will shew that he is the Author of it, and will illustriously display his majesty and power. This, indeed, is very openly manifested in all places and in all events, but he promises that he will do this especially in protecting and delivering his Church, and not without good reason; for the deliverance of the Church, from its commencement down to the coming of Christ, might be called a renewal of the world. [112] And because the power of God, which he had formerly been accustomed to display, was almost extinguished, so that scarcely the slightest traces were discernible, as it is said in the Psalm, "We do not see our signs," (Psalm 74:9;) this was a very seasonable warning, that a new and striking demonstration is promised, by which they may perceive that God has in his power various methods of giving relief, even when he conceals them for a time. And all flesh shall see. He now heightens the miracle by an additional circumstance, that it will be known not only in Judea, but in foreign and distant countries; for by these words "All flesh shall see," he means that there will be no nations that do not see clearly that the return of the people is a heavenly work, and that God did not speak in vain by the Prophet. Thus he censures the unbelief of men, who never rely on the promises of God, and who treat as fables whatever is said by the prophets, till by beholding the actual fact they are constrained to yield. That the mouth of Jehovah hath spoken. Here we are taught what is the true method of correcting our unbelief; that is, to be employed in meditating on the promises of God, and to have our faith strengthened by all the proofs of them which he exhibits. Thus it is proper to join doctrine with experience; for since the sight of God's works would produce little impression on us, he first enlightens us by the torch of his word, and next seals the truth of it by the actual accomplishment. 6. The voice said, Cry. He now describes a different "voice" from that of which he formerly spoke; for hitherto he had spoken about the "voice" of the prophets, but now he means the "voice" of God himself commanding the prophets to cry. Although the voice of the prophets is also the voice of God, whose instruments they are, (for they do not speak of themselves,) (2 Peter 1:20, 21,) yet this distinction is necessary, that we may know when the Lord commands, and when the prophets and ministers execute his commandments. There is also a beautiful comparison between the two "voices," that we may receive with as much reverence what the prophets utter as if God himself thundered from heaven; for they speak only by his mouth, and repeat as ambassadors what he has commissioned them to declare. Besides, this preface gives notice that the Prophet is about to speak of something highly important; for, although he everywhere testifies that he faithfully delivers from hand to hand what he has received from God, yet, in order to obtain closer attention, he states that the voice of God has expressly enjoined the mode of speaking which he shall employ. Such is also the import of the word Cry, as if he had said that he must proclaim this commandment in a clear and loud voice, that it may make the deeper impression. And I said, What shall I cry? The addition of this question has great weight; for the Prophet means that he does not break forth at random, and boast of what he appeared to have heard in a confused manner; but that he received clear and undoubted instruction, after having waited for it with composure. Besides, from the fact itself we may learn that there is nothing here that is superfluous, because two chief points of heavenly doctrine were to be briefly handled; that, although man is smoke and vanity, and all his excellence is deceitful and fading, yet believers have the best reason for glorying, because they seek salvation not from themselves; and that, although they are strangers on the earth, (Hebrews 11:13,) yet they possess heavenly happiness, because God unites himself to them by his word; for by renouncing ourselves we are led to desire the grace of God. The Prophet knew, indeed, what he ought to say; but by this question he intended to make a stronger impression on their minds, in order to shew that he and all the other servants of God are constrained by necessity to utter this sentiment, and that they cannot begin to teach in any other manner, though they should put a hundred questions and inquiries; as indeed they will gain nothing by choosing to adopt any other method. As to the word Cry, I have no objection to view it as denoting both boldness and clearness; because prophets ought not to mutter in an obscure manner, but to pronounce their message with a distinct voice, and to utter boldly and with open mouth whatever they have been commanded to declare. Let every one, therefore, who is called to this office constantly remember and believe, that he ought to meet difficulties of every sort with unshaken boldness, such as was always manifested both by prophets and by apostles. "Wo to me," says Paul, "if I do not preach the gospel; for necessity is laid on me." (1 Corinthians 9:16.) All flesh is grass. First, it ought to be observed, that he does not speak merely of the frailty of human life, but extends the discourse farther, so as to reduce to nothing all the excellence which men think that they possess. David indeed compares this life to grass, (Psalm 103:15,) because it is fading and transitory; but the context shews that the Prophet does not speak only of the outward man, but includes the gifts of the mind, of which men are exceedingly proud, such as prudence, courage, acuteness, judgment, skill in the transactions of business, in which they think that they excel other animals; and this is more fully expressed by that which immediately follows -- All the grace of it. Some translate chsdv (chasdo) "his glory;" others, "his kindness;" but I have preferred the word "grace," by which I mean everything that procures honor and esteem to men. Yet a passive signification may also be admitted; as if the Prophet had said, that all that is excellent and worthy of applause among men is the absolute kindness of God. Thus David calls God "the God of his kindness," (Psalm 59:10, 17,) because he acknowledges him to be the author of all blessings, and ascribes it to his grace that he has obtained them so largely and abundantly. It is indeed certain that chsd (chesed) here denotes all that is naturally most highly valued among men, and that the Prophet condemns it for vanity, because there is an implied contrast between the ordinary nature of mankind and the grace of regeneration. Some commentators refer this to the Assyrians, as if the Prophet, by extenuating their power and wealth, and industry and exertions, or rather by treating these as they had no existence, freed the minds of the Jews from terror. They bring out the meaning in this manner, "If you are terrified at the strength of men, remember that they are flesh, which quickly gives way through its own weakness. But their error is soon afterwards refuted by the context, in which the Prophet expressly applies it to the Jews themselves. We ought carefully to observe that man, with his faculties, on account of which he is accustomed to value himself so highly, is wholly compared to a flower. All men are fully convinced of the frailty of human life, and on this subject heathen writers have argued at great length; but it is far more difficult to root out the confidence which men entertain through a false opinion of their wisdom; for, if they imagine that they have either knowledge or industry beyond others, they think that they have a right to glory in them. But he shews that in man there is nothing so excellent as not to fade quickly and perish. As the flower of the field. The Prophet seems, as if in mockery, to add a sort of correction; for a flower is something more than grass. It is, therefore, an acknowledgment, that, although men have some shining qualities, like flowers in the fields, yet the beauty and lustre quickly vanish and pass away, so that it is useless for them to flatter or applaud themselves on account of this idle and deceitful splendor. 7. The grass is withered. This might be understood to relate to the beauty of the fields, which is spoiled by a single gust of wind, as it is said, (Psalm 103:16,) "As soon as the wind passeth over it, it is gone;" for we know that the wind is called "the Spirit of God" in other passages. But I am more inclined to think that the metaphor is adapted to the present subject; for otherwise the application of it would be somewhat obscure. The Prophet therefore explains what object he has in view, by saying that men, with all their glory, are nothing else than grass; theft is, because the Spirit of God will quickly carry them away by a single breath. Because the Spirit of Jehovah hath blown upon it. The meaning may be thus explained, "However illustrious are the gifts with which men are endowed, yet as soon as the Spirit of God shall blow upon them, they shall feel that they are nothing." For the false confidence with which they intoxicate themselves springs from this source, that they do not appear before God, but, in order to indulge freely in flattering themselves, creep into places of concealment. That they may no longer deceive themselves by a foolish delight in falsehood, the Prophet drags them into the presence of God, and admits that apparently they flourish, when they have been withdrawn from God; but as soon as the Lord has breathed upon them, all their strength and beauty perish and decay. But it may be thought that he assigns to "the Spirit of God" an office which is greatly at variance with his nature; for it belongs to him "to renew by his power the face of the earth." (Psalm 104:30.) On the other hand, if the Lord withdraw his Spirit, all is reduced to nothing. Here Isaiah asserts what is exceedingly different, and appears to contradict David. But there is no absurdity in saying that all things are renewed by the power of the Spirit, and again, that what formerly appeared to be something is reduced to nothing; for we are nothing but in God, and, in order that we may begin to be something in him, we must first be convinced, and made thoroughly to know, that we are vanity. Therefore does the Lord breathe upon us, that we may know that of ourselves we are nothing. Surely the people is grass. The Prophet added this, that all might know that he was not speaking of foreigners, but of that people which gloried in the name of God; for the Jews might have thought that they were more excellent, and held a higher rank than other men, and that on this account they ought to be exempted from the common lot. He therefore addresses theta expressly and by name, that they may not claim anything for themselves above others; as if he had said, that they would act wisely if, through a conviction of their poverty, they should cast away all confidence in themselves. In a word, the Prophet, after having mentioned consolation, shews in what way men must be prepared to receive it; for they are not capable of it till they have formerly been reduced to nothing. Our hardness must therefore be softened, our haughtiness must be east down and laid low, our boasting must be put to shame, and our hearts must be subdued and humbled, if we wish to receive with any advantage the consolations which the prophets bring to us by the command of God. 8. The grass withereth. This repetition is again added for the purpose of bringing to nought the glory of the flesh, but at the same time contains within itself a highly valuable consolation, that God, when he has cast down his people, immediately raises up and restores them. The context therefore runs thus: "The grass indeed withereth and perisheth, but the word of the Lord endureth for ever." After having learned how empty and destitute we are of all blessings, how transitory and fading is the glory of the flesh, the only consolation left for us, that we may be raised up by the word of the Lord, as by an outstretched hand, is, that we are frail and fading, but that the word of the Lord is durable and eternal, and, in a word, that the life which we need is offered to us from another quarter. But the word of our God shall stand for ever. This passage comprehends the whole Gospel in few words; for it consists of an acknowledgment of our misery, poverty, and emptiness, that, being sincerely humbled, we may fly to God, by whom alone we shall be perfectly restored. Let not men therefore faint or be discouraged by the knowledge of their nakedness and emptiness; for the eternal word is exhibited to them by which they may be abundantly supported and upheld. We are likewise taught that we ought not to seek consolation from any other source than from eternity, which ought not to be sought anywhere else than in God; since nothing that is firm or durable will be found on the earth. Nothing is more foolish than to rest satisfied with the present state, which we see to be fleeting; and every man is mistaken who hopes to be able to obtain perfect happiness till he has ascended to God, whom the Scripture calls eternal, in order that we may know that life flows to us from him; and indeed he adopts us to be his children on this condition, to make us partakers of his immortality. But this would be of no avail, if the manner of seeking him were not pointed out; and therefore he exhibits the word, from which we must not in any respect turn aside; for if we make the smallest departure from it, we shall be involved in strange labyrinths, and shall find no way of extricating ourselves. Now, the word is called eternal, not merely in itself, but in us; and this ought to be particularly observed, because otherwise we could obtain no consolation. And thus Peter, a faithful expounder of this passage, applies it to us, when he says that "we are regenerated by this incorruptible seed, that is," says he, "by the word which is preached." (1 Peter 1:23, 25.) Hence we infer, what I mentioned a little before, that life is prepared for the dead who shall come thirsting to the fountain that is exhibited to them; for the power which is hid in God is revealed to us by the word. 9. Ascend on the high mountain. He proceeds with the same subject; for the Lord, having formerly promised that he would give prophets who should soothe the grief and fear of the people by promises, now commands that this consolation shall be more widely spread; because it is his pleasure to diffuse his grace throughout the whole of Judea. Lift up thy voice aloud, O Jerusalem. Formerly he had given to Jerusalem, and Zion the hope of this joyful message; now he commands that the same voice shall be spread and shall be heard through other cities, and, for this reason, gives orders that the loud voice shall be lifted up, and proclaimed from a lofty place. Although by the words "Zion" and "Jerusalem" he means the same thing, yet the repetition is emphatic; for he shews that one city excels all other cities, for no other reason than because God hath chosen it to be his sanctuary. That bringest tidings. He gives to the city this appellation, because there the priests and Levites were instructed according to the injunctions of the Law, that they might be the teachers of the whole people, and by their labors might spread the doctrine of salvation. (Malachi 2:7.) Yet we ought carefully to observe this commendation which God bestows on his Church, that it may not be without a clear mark of distinction; for an assembly in which the preaching of heavenly doctrine is not heard does not deserve to be reckoned a Church. In this sense also, Paul calls it (1 Timothy 3:15) "the pillar and foundation of the truth;" for although God might have governed us by himself, and without the agency of men, yet he has assigned this office to his Church, and has committed to it the invaluable treasure of his Word. For the same reason it will be called in another passage, "the mother of all believers." (Isaiah 54:1; Galatians 4:26.) Hence it follows that nothing is more absurd and wicked than for dumb idols to boast of the name of the Church, as is done in Popery. We are likewise taught, that the Church has not been instructed by God, in order that she may keep her knowledge hidden within herself, but that she may publish what she has learned. Besides, he commands that grace shall be freely and boldly proclaimed, that prophets and teachers may not speak with timidity, as if it were a doubtful matter, but may shew that they are fully convinced of the certainty of those things which they promise, because they know well that "God, who cannot lie," (Titus 1:2,) is the Author of them. He enjoins the witnesses of his grace to proceed from Zion, that they may fill with joy the whole of Judea. Behold your God! This expression includes the sum of our happiness, which consists solely in the presence of God. It brings along with it an abundance of all blessings; and if we are destitute of it, we must be utterly miserable and wretched; and although blessings of every kind are richly enjoyed by us, yet if we are estranged from God, everything must tend to our destruction. From this circumstance it ought also to be remarked, that nothing is more opposite to faith than to estimate by the present appearances of things what God declares by his prophets, who at that time must have been struck dumb, had they not raised their views above the world, and thus, through the power of unshaken boldness and perseverance, dared to draw others along with them, that they might cherish good hopes when matters were at the worst. And indeed when wicked men and wickedness prevail, the greater the terror that is spread all around, and the greater the seeming wretchedness of the Church, the more ought we to extol the grace of God, and to point out his presence to believers. [113] 10. Behold, the Lord Jehovah. He adorns this short sentence by many words, because some explanation was needed; and he again uses the word Behold for the sake of certainty, in order to impart greater confidence to the hearts of good men. Thus he shews more clearly how great advantage they derive from the presence of God. And first, he says, that he will come with strength, and that strength not unemployed, but accompanied by such an effect as we shall perceive. And his arm shall be powerful to him [114] lv (lo), which we have translated to him, is translated by others of himself; or, perhaps, it will be thought preferable to translate it, "He is powerful, or reigns for himself." The meaning is, that God is sufficient for himself, and does not need the assistance of any one. Behold, his reward is with him, and his work before his face. By the repetition of the words "reward" and "work," he states more clearly what has been already expressed; for it is very customary with Hebrew writers to express the same thing in two different ways. "Reward" does not here denote what is due to merits, but the justice of God, by which he testifies that he is a rewarder to all who truly and sincerely call upon him. (Hebrews 11:6.) That this is the signification of the word skr (sachar) is known to all who are moderately acquainted with the Hebrew language. The meaning may be thus summed up: "God will not come to be beheld by us as unemployed, but to display his power, and to make us feel it;" and thus, instead of the word "work," the word "effect" would not be inapplicable. Many persons attempt an ingenious exposition of these words, and enter into childish discussion about the words "work" and "reward," as if the "work" were a merit on which a "reward" is bestowed. But nothing was farther from the view of the Prophet; for he repeats the same thing, as we have already said, and declares the result of the coming of the Lord, from which believers will derive the highest advantage. 11. As a shepherd. In this verse he declares what is the nature of that work of the Lord; for since he works in various and, indeed, in innumerable ways, the hearer might have been kept in suspense as to the work which God intended to accomplish; and thus the general doctrine would have been less efficacious in exciting hope. Though he does not describe every part, yet he states in a few words that God has determined to protect and guard his Church. On this account he compares him to "a shepherd;" and under this designation he expresses his infinite love towards us, when he does not refuse to stoop so low as to perform towards us the office of "a shepherd." In other passages, and even a little before, (Isaiah 34:2, etc.,) he described himself as armed with terrible power for the defense of his people, and a little after this he repeats the same statement; but here he ascribes to him a more amiable character, that believers may sweetly repose under his protection. He will feed his flock. Now, although by the word "flock" he describes an elect people, whom he had undertaken to govern, yet we are reminded that God will be a shepherd to none but to those who, in modesty and gentleness, shall imitate the sheep and lambs. For this reason we ought to observe the character of the flock; for he does not choose to feed savage beasts, but lambs. We must therefore lay aside our fierceness, and permit ourselves to be tamed, if we wish to be gathered into the fold of which God promises that he will be the guardian. He will carry them in his bosom. These words describe God's wonderful condescension; for not only is he actuated by a general feeling of regard to his whole flock, but, in proportion to the weakness of any one sheep, he shews his carefulness in watching, his gentleness in handling, and his patience in leading it. Here he leaves out nothing that belongs to the office of a good shepherd; for the shepherd ought to observe every sheep, so as to treat it according to its capacity; and especially they ought to be supported, if they are exceedingly weak. In a word, God will be mild, kind, gentle, and compassionate, so that he will not drive the weak harder than they are able to bear. 12. Who hath measured? After having spoken of God's friendly care in defending his people, he now proclaims his power, and bestows upon it all possible commendations, which, however, would produce less impression upon us, if we did not attend to the Prophet's design. At first sight, ignorant readers would think that the Prophet crowds together unfinished sentences, which would be absurd. But if we look at his object, he adorns the power of God by a seasonable and elegant discourse, which is a true support of our faith, that we may not hesitate to believe that he will do what he has promised. Not without reason does Paul say that Abraham did not hesitate, because he believed that God who had promised was able to perform what he had said. (Romans 4:20, 21.) In the same sense also he testifies of himself in another passage, "I know whom I have believed; God is able to keep what I have committed to him." (2 Timothy 1:12.) Such is also the import of those words of Christ, "My Father who gave you to me is greater than all." (John 10:29.) Since, therefore, we ought continually to strive against distrust, and since Satan attacks us by various contrivances, it is of great importance that the promises of God should be believed by us, to give to his power the praise which it deserves. Now, because the restoration of the people was beyond belief, it was necessary that godly minds should he raised above the world, that they might not view the grace of God as limited to human means. We see that the Prophet does not merely teach that God is the Creator of heaven and earth, but applies to the present subject all that he relates concerning God's infinite power; and in like manner it is fitted for our guidance. When any adversity befalls us, our salvation is hidden, and, as if a cloud had come between, the power of God is concealed; we are held in astonishment, as if the Lord had forsaken and overlooked us. Let us not, therefore, think that the Prophet speaks of some ordinary matter; for if this conviction of the power of God were deeply seated in our hearts, we would not be so much alarmed, and would not be disturbed by any calamity whatever. On this power, as we have said, Abraham leaned, that he might cordially embrace what was otherwise incredible; and, accordingly, Paul affirms (Romans 4:18) that "he hoped against hope;" for he believed that God was able to do what he had said, and did not waver or stagger in his mind. We are thus taught to raise our eyes above this world, that we may not judge by outward appearances, but may believe that what God hath spoken will come to pass; because all things are at his disposal. While this conviction is necessary for all, I have said that the Jews had very great need of it; for they were pressed hard by very powerful enemies, they had no means of escape and no hope of freedom, and nothing was to be seen on every hand but a large and frightful wilderness. In vain, therefore, would consolation have been offered to them, had they not, at the suggestion of the Prophet, raised their minds to heaven, and, disregarding the appearances of things, fixed their whole heart on the power of God. When he names "measures," which are used by men in very small matters, he accommodates himself to our ignorance; for thus does the Lord often prattle with us, and borrow comparisons from matters that are familiar to us, when he speaks of his majesty; that our ignorant and limited minds may better understand his greatness and excellence. Away, then, with all gross conceptions of God; for his greatness far exceeds all creatures, so that heaven, and earth, and sea, and all that they contain, however vast may be their extent, yet in comparison of him are nothing. 13. Who instructed the Spirit of Jehovah? What the Prophet had formerly taught concerning the Lord's goodness and power he now adds concerning his wisdom. And we ought to observe the connection; for, us carnal sense wickedly limits the power of God to human means, so it improperly subjects his inscrutable counsel to human reasonings. Till God be exalted above all creatures, many difficulties present themselves to interrupt the course of his works; and, therefore, if we form a judgment according to our own opinion, various scruples will immediately arise. Thus, whenever we do not see how God will do this or that, we doubt if it will take place; because what surpasses our reason appears to be impossible. Consequently, as we ought to contrast the power of God with our weakness, so our insolence ought to be repressed by his incomparable, wisdom. By inquiring who guided or directed the Spirit of God, he means that God had no need of a teacher, to go before and inform him about things unknown. Spirit here denotes reason, judgment, or understanding; for he borrows a comparison from the nature of men, that he may more fully accommodate himself to them; and I do not think that this ought to be understood as denoting the essential Spirit of God. 14. From whom took he counsel? The Prophet expresses the same thing in many ways; that we may know that nothing is more foolish than man, [115] when he ventures to lift himself up into heaven, to examine or judge by his own ability the works of God. In these words, therefore, Isaiah intended to repress more and more the insolence and rashness of men. Paul quotes this proof for the same purpose, to deter us from judging of the unsearchable counsel of God; for God does not wish us to inquire concerning his wisdom but in a sober and becoming manner. (Romans 11:34.) There is one difference, that Paul affirms that the spiritual mystery of the gospel cannot be fathomed by the human understanding, while the Prophet pronounces a commendation, in general terms, on the providence of God. But on both points we ought to learn humility, and to bring all our senses captive to obedience. All the reason or understanding that we have is mere darkness, till we have been enlightened by Christ. 15. Behold, the nations are as a drop of a bucket. If we wish to understand the Prophet's meaning, and to read these words with advantage, we must (as I remarked a little before) understand his design. He does not celebrate the greatness of God in a detached manner, but extols it with the utmost possible adaptation to the present subject, that Israelites may know that this shield alone is sufficient to protect them, and that they will have no reason to dread the efforts, or rage, or violence of the world, if God be reconciled to them, and that they may thus learn to betake themselves to God's protection; for if they were not fully convinced of this, there would arise at every moment various causes of despair. Isaiah thus continues the subject, when he says that all nations and peoples are nothing when compared with God; for, by simply breathing on them, he will scatter like small dust all the inhabitants of the earth. In consequence of our being excessively prone and foolishly ingenious in devising reasons of distrust, we imagine that everything that Satan does for the purpose of hindering our salvation blocks up the path of God. For the purpose of correcting this error, the Prophet declares that all the creatures are nothing before God, and that all the nations resemble small and inconsiderable drops of water. Hence we infer that nothing can be more contrary to reason than to exalt creatures for the sake of diminishing the power of God, which is high above all, and ought to be so acknowledged. 16. And Lebanon would not be sufficient. That is, "If we must sacrifice to God according to what he deserves, neither the whole of Lebanon, nor the beasts that graze upon it, would be sufficient for a sacrifice." By various forms of expression he dwells largely on this power of God, that men, being convinced of it, may care nothing about creatures and all their might. Yet the Prophet appears to speak expressly of the worship of God, in order to lead readers to cherish deeper reverence for him; as if he had said, "Will you dare to measure by your own judgment the power of God, whom you will not be prepared, for worshipping aright, even though you should amass all the beasts and all the wood that are on Lebanon?" Hence some infer that no man can entitle himself to the favor of God by sacrifices. This, indeed, is true; but we ought, as has been already said, to consider the design of the Prophet, who, for the purpose of encouraging the Jews to cherish stronger confidence, shews that in comparison of God all things are nothing. 17. All nations. He repeats what he had said, that it is in the power and at the disposal of God to destroy "all nations," whenever he shall think proper; and that, even while they remain in their present condition, they are reckoned as nothing before him. But it may be thought absurd for him to say, that "the nations are nothing," since God created them, that they might be something. I reply, this is said by comparison; for the depravity of the human mind is such that it obscures the divine majesty, and places above it those things which ought to have been subject to God; and, therefore, when we come to that contest, we may boldly declare that everything that is compared with God is worthless. Nor does Isaiah speak merely about the nature of men, such as it was created by God; but his aim is to abase and restrain their pride, when they venture to exalt themselves against God. We know that we cannot subsist but in God, in whom alone, as Paul declares, "we live, and move, and are." (Acts 17:28.) Nothing is more vain than man; and, as David says, "If he be laid in the balance with vanity, he will be found to be even lighter than vanity." (Psalm 62:9.) In the same manner does Isaiah affirm that "the nations" are not only "nothing," but "less than nothing." in order to exhibit more fully their feebleness and vanity. [116] 18. To whom then have ye likened God? The Jews were in great danger from another temptation; for there was reason to believe that the Assyrians and Babylonians would not have obtained so many victories without their assistance; and hence they might naturally conclude, "Of what avail is it to us to have a peculiar manner of worshipping God which differs from other nations; for our enemies fight under the favor and protection of heaven, while we are not cheered by any assistance from the God whom we worship?" Neither can there be any doubt, that the captives were taunted by unbelievers, as is evident from other passages. (Psalm 137:3; Lamentations 2:15.) That true religion may not be ruined among the Jews on account of the calamity which they had sustained, God rises up, and proclaims that a grievous injury is done to him, if believers, discouraged by adversity, turn aside to the idols and superstitions of the Gentiles. Thus he confirms them in the faith of the promises, that they may not sink under the weight of the punishments which they endure. The Prophet, as we formerly suggested, does not address merely the men of his own age, but posterity, who would have a still severer contest with the mockeries of the nations whose captives they were, and likewise with bad examples and customs; for when, in consequence of being mingled with heathen nations, they daily beheld many corruptions of piety, it was more difficult for them steadily to persevere. That they might not entertain any foolish notion that high prosperity attended the worshippers of false gods, the Prophet meets this error, and reminds them that God, whom they and their fathers worshipped, ought not to be compared with the gods of the Gentiles; for these were made by men, and were composed of gold or silver, wood or stone; but God created all things; and therefore that the highest injury is done to God, not only by comparing his majesty with things of no value, but even by not, placing him far above all the angels and everything that is reckoned divine. When Paul employs this passage (Acts 17:29) as a proof against idolaters, or at least quotes the words of the Prophet, he does not wrest them from their true meaning. He infers, indeed, from them that to frame any image of God is exceedingly wicked, while the Prophet, in guarding the Jews against distrust, at the same time condemns the superstitions of the Gentiles, and declares that it is inconsistent with the nature of God to be represented by painting or by any kind of likeness. This shews clearly that Paul's doctrine fully agrees with it; for the Prophet, after having shewn that the power of God is infinite, since he holds all things in his fist, at length concludes, "To whom then will ye liken me? for no image that is formed will have any likeness or resemblance to me." Or, what resemblance will you appoint to him? This is a useful doctrine, and worthy of observation; for were there nothing more than this single passage, it would be perfectly sufficient for refuting the inventions by which Papists deceive themselves, when they think that they have a right to represent God by outward figures. The Prophet declares that it is impossible to frame out of dead matter an image which shall have any resemblance to the glory of God. He openly rejects idols, and does not even speak of the worship of them, but affirms that to manufacture and set them up before God is wicked and abominable. The Scripture is full of such proofs. Moses warned a people prone to this vice, "Thou sawest no image or shape in the mountain, thou only heardest a voice. See then and beware that thou be not led astray so as to frame for thyself any image." (Deuteronomy 4:12, 15.) In order to know God, therefore, we must not frame a likeness of him according to our own fancy, but we must betake ourselves to the Word, in which his lively image is exhibited to us. Satisfied with that communication, let us not attempt anything else of our own. Other ways and methods, such as idol