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Lecture One hundred and Eighth
We began yesterday to explain the words of the Prophet, by which he encouraged himself and the faithful, and obtained support under circumstances bordering on despair; for he turned to God, when he saw the wicked, not only elated with prosperity, but also pouring forth blasphemies against the living God. The Prophet then says, that those who are under God’s protection shall not perish. Of this he felt assured within himself. The declaration, as I have said, is much more striking, as the Prophet turns all his thoughts towards God, than if he had publicly and loudly declared what he testified, as it were, in a private conference.
But it was not without reason that he said, "Thou, my God, my holy one;” as though he had said, “I trust in thee, inasmuch as I am one of thy chosen people.” He does not indeed speak here in his own private name, but includes with himself the whole Church; for this privilege belonged to all the children of Abraham, as they had been set apart by the gratuitous adoption of God, and were a royal priesthood. This is the reason why the Prophet says, Thou, my God, my holy one. For the Jews were wont thus to call God, because they had been chosen from the rest of the world. And their holiness was, that God had deigned to take them as his people, having rejected others, while yet there was by nature no difference between them. 1818 It seems that Calvin regarded “my holy one,” as equivalent to “my sanctifier;” he who had separated the people from others to be his own. The primary meaning of [קדש] is no doubt to separate a thing from a common use to a sacred one; but whether in this connection it has this meaning is not quite certain. “The holy one of Israel” is a phrase several times used by Isaiah, see chapter 30:11; 43:3, etc. The sentence here may be rendered, “God of my holiness,” or “My God, my holiness.”—Ed.
There is, moreover, much weight in the words which follow, Jehovah! for judgement has thou set him. This temptation ever occurs to us, whenever we strive to put our trust in God—What does this mean? for God now forsakes us, and exposes us to the caprice of the wicked they are allowed to do what they please, and God interferes not. How, then, can we cherish hope under these perplexities?” The Prophet now sets up a shield against this temptations—“Thou,” he says, “hast appointed him for judgement.” For he ascribes it to God’s providence, that the Assyrians had with so much wantonness wasted the land, or would waste it when they came; for he speaks of things yet future—“Thou,” he says, “hast appointed him for judgement.”
This is a truth much needed: for Satan darkens, as with clouds, the favor of God, when any adversity happens to us, and when God himself thus proves our faith. But adversities are as it were clouds, excluding us from seeing God’s fervor, as the light of the sun appears not to us when the sky is darkened. If, indeed, the mass of evils be so great and so thick, that our minds are overwhelmed, they are not clouds, but the thick darkness of night. In that case our faith cannot stand firm, except the providence of God comes to our view, so that we may know, in the midst of such confusion, why he permits so much liberty to the wicked, and also how their attempts may turn out, and what may be the issue. Except then we be fully persuaded, that God by his secret providence regulates all these confusions, Satan will a hundred times a day, yea every moment, shake that confidence which ought to repose in God. We now see how opportunely the Prophet adds this clause. He had said, “Art not thou our God? we shall not die.” He now subjoins this by way of anticipation, “The Assyrians indeed do lay waste thy land as with an unbridled wantonness, they plunder thy people, and with impunity slay the innocent; but, O Lord, this is not done but by thy permission: Thou overrules all these confused proceedings, nor is all this done by thee without a cause. Thou, Jehovah, hast for judgement appointed him.—Judgement is to be taken for chastisement.
But the Prophet repeats the same thing, and, being strong, thou hast for correction established him. Some render צור, tsur strong, in the accusative case, and give a twofold explanation. One party apply the term
to the Jews, who were to be subdued by hard means, since they were so refractory; and hence they think that the Jews are
called strong, because they were like stones. Others give this meaning, Thou hast made him strong to correct; that is, Thou hast given him strength, by which he will chastise us. But as this is one of God’s titles, I doubt not but
that the two clauses correspond. He now, then, gives this name to God. Having given him his name
as an eternal God, Thou, Jehovah, etc.; he now calls him strong. He puts צור, tsur to correspond with Jehovah; and then to correct, to correspond with judgement. We hence see how well the whole context agrees, and how the words answer, the one to the other. Then it is, Thou, strong one, hast established him to correct. But why does the Prophet call him strong? though this title, as I have said, is commonly ascribed to God, yet the Prophet, I have no doubt, had regard to the circumstances
at the time. It is
indeed difficult to retain this truth,—that the world is ruled by the secret counsel of God, when things are turned upside
down: for the profane then glamour against God, and charge him with listlessness; and others cry out, that all things are
thus changed fortuitously and at random; and hence they call fortune blind. It is then difficult, as I have said, to retain
a fast hold on this truth. The Prophet, therefore, in order to support his own weakness, sets before himself this title of
Thou, the strong God, or the rock, etc.; for צור, tsur means properly a rock, but it is to be taken here for God of strength. Why? “Behold, we indeed see revolutions, which not
only make our faith to totter, but also dissipate as it were
all our thoughts: but how much soever the world revolve in confusion, yet God is a rock; His purpose fails not, nor wavers;
but remains ever firm.” We now then see why the Prophet calls God strong.
Many agree in this view, Drusius, Piscator, Marckius, Henderson, etc. The Septuagint affords no help. The rendering of Symmachus is κραταιον, strong, and of Aquila, στερεον,
firm; then it would be, “and strong (or firm) for correction hast thou established him.” Grotius, and also Newcome, adopt this meaning.
And thou hast founded them on a rock to chasten us
This is, no doubt, the easiest and most natural construction. See Ezekiel 3:9. God rendered the Chaldean nation firm, and strong, and resolute, to punish the Jews.—Ed.
Thou the strong one, he says, hast established him. He expresses more by the word established, than in the first clause: for he prepared himself with firmness against continued evils, in case God (as it might be easily conjectured) would not give immediate relief to his people, but add calamities to calamities. Should God then join evils to evils, the Prophet prepares himself for perseverance; “Thou,” he says, “the strong one hast established him;” that is, “Though the Assyrian should not only like a whirlwind or a violent tempest rush upon us, but also continue to oppress us, as though he were a pestilence attached to the land, or some fixed mountain, yet thou, Lord, hast established him.” For what purpose? to correct. But the Prophet could not have said this, had he not known that God justly chastised his people. Not only for his own sake did he say this; but he intended also, by his own example, to lead the faithful to make the same holy and pious confession.
The two clauses of this sentence then are these, that though the Assyrian would rage with unbridled wantonness, like a cruel wild beast, he would yet be restrained by the hidden power of God, to whom it peculiarly belongs to overrule by his secret providence the confusions of this world. This is one thing. The Prophet also ascribes justice to God’s power, and thus confesses his own guilt and that of the people; for the Lord would justly use so severe a scourge, because the people needed such a correction. Let us now go on—
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