Commentary on the Old Testament Volume 2-4

THE PREFACE.

WHo Isaiah was, and at what time he wrote, appears Chap. 1. He was the son of Amos, the brother of Azariah King of Judah, as it is commonly held, saith Calvin; wherefore he was of the blood royal. The time of his prophesying was in the reign of the same Azariah or Uzziah, Jotham, Ahaz and Hezekiah, which Calvin reckoning to Jotham 16, to Achaz 16, and to Hezekiah 29, sums up 61. But he labored in prophesying longer, viz. in the days of Uzziah also, but how many years is uncertain, only Chap 6. because he had a vision in the year that Uzziah died, it is certain that he prophesied in his time also that in Chap. 5. haply, as some conjecture ten years. That he continued after Hezekiah also it is generally agreed, because he was slain by Manasseh his son, that wicked Idolater by being sawn asunder, being so hated by him, because he was a true Prophet of God, that he was not spared from a most cruel death, although of his kindred, and that very near.

The Scope of his writing, as of all the Prophets, is to set forth true Doctrine according to the Law, whereupon their Prophecies be, as it were, Commentaries, and to inveigh against sin, whereby the Law is transgressed, and to comfort the penitent and reformed; and lastly to fore-tell the coming of Christ, and things pertaining to his Kingdom, and the consolations of the Gospel more plainly, whereas the Law figured out these things in Sacrifices and Ceremonies more obscurely. And in this point Isaiah excels all the rest of the Prophets, being therefore worthy to be called the Evangelical Prophet, as being herein more plain and full. He also prophesies against divers particular Countries round about Judea, for the better understanding whereof, it is necessary, saith Luther, to know the scite of those Countries, the knowledge whereof he briefly gives thus. Sodom, where was the dead sea, lay Eastward from Judea, beyond it Moab and Ammon, further East Babylon or Caldaea, and beyond it Persia: Northward was Mount Libanus, and beyond it Syria and Damascus, the chief City thereof, beyond Syria, Assyria, and is more towards the East. Westward Philistia and Tyrus and Zidon, yet more West. Southward lay Egypt, the Red Sea, Ethiopia, Edom and Midian, of which Egypt declined more West. And for the understanding of the Prophecy the better, he greatly commends the knowledge and remembrance of the Histories set forth, 2 King. and 2 Chron. because it is adaptated to them. For excellency of this Prophecy, it is generally preferred before any other, as containing in it all Rhetoric, Ethics and Theology, as Jerome saith. And whereas some make a question, whether the Prophets understood their own Prophecies, he derides them, because the holy Prophets were most wise men, being called Seers, and therefore were not used as instruments only to utter the secrets of God, but also to understand them, and to apply them to others. And to prove this further, he alledgeth that 1 Cor. 14. The spirit of the Prophets is subject to the Prophets.

Now although Isaiah be placed first of all the Prophets, yet it is to be understood, that Hosea was contemporary with him, because he uttered also his Prophecy in the time of Uzziah, Jotham, Ahaz, and Hezekiah: yet because, Hos. 1. 2. it is said, The Lord spake first to Hosea; some gather, that he began before all the rest. Under the same King Uzziah also was Amos, and as Expositors agree, Joel, although his time be not noted, because as Junius saith, he is placed between Hosea and Amos, and there is nothing to intimate a different time, but the same, the matter agreeing so well to the time of Uzziah. The next three Obadiah, Jonah and Micah, are by some also made contemporanean with the former, but Junius proves Jonah to have been more ancient then any of them, because he prophesied in the time of Amaziah, father of Uzziah, or before, seeing he is said to have fore-told, what victories Jeroboam should obtain, who began to reign over Israel, an. 15. of Amaziah, as is commemorated, 2 King. 14. 24. But whereas he placeth Obadiah long after as contemporary with Jeremy and Ezekiel; it is more probable, that he prophesied also in the time of Amaziah, before Jonah, because of the destruction of Edom, which was by Amaziah, before his overthrow received at the hands of Jehoahaz King of Israel. Micah prophesied in the time of Jotham, Ahaz and Hezekiah. Nahum, as Junius thinks most probable, by the arguments somewhat before the Captivity of Israel by Tiglath Pileser King of Assyria, because he fore-tells the destruction of Nineveh, the chief City of Assyria for the comfort of the faithful in Israel against their miseries suffered at the Assyrians hands, but in Tiglath Pileser there is a mistaking, for it was by Shalmaneser in the 12 ^th of Ahaz. Habakkuk prophesies about the same time, threatening, as Jeremiah, the coming of the Chaldees, and lamenting it, or at the least at the end of Josiah his reign. Zephaniah in the days of Josiah. Haggai and Zechariah after the return of the Jews from their Captivity in the time of Darius; And Malachi after the Temple built last of all others, reproving the abuses committed about the Temple and service of God. Ezekiel was of the same time with Jeremiah. And Daniel in the time of the Captivity unto the end of those seventy years. To take the Prophets therefore according to their times, 1. was Obadiah. 2. Jonah. 3. Hosea. 4. Isaiah. 5. Joel. 6. Amos. 7. Micah. 8. Nahum. 9. Habakkuk. 10. Jeremy. 11. Ezekiel. 12. Zephaniah. 13. Daniel. 14. Haggai. 15. Zechariah. 16. Malachi. And the consideration of each ones time availeth not a little to the understanding of their Prophecies.

But to say somewhat more of Isaiah in particular. He was the son of Amos, brother to Amaziah, the father of Azariah, according to the Hebrews tradition, and Manasseh, as they say, was his daughters son, so that he was his grand-father, being at the time of his Martyrdom by Manasseh an hundred twenty six years old. And his Martyrdom as is generally held by all Expositors was by sawing asunder, whereunto that Heb. 11. 37. Some were cut asunder, is applied. Some have held Isaiah to be the son of Amos the Prophet, as Epiphanius and Clemens Alexandrinus, but that Amos is written with 〈 in non-Latin alphabet 〉 for the first letter, and 〈 in non-Latin alphabet 〉 for the last, this with 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Amoz. And his manner of writing showeth, that he came not of a Cowherd, as Amos was, but of a royal Stock, being brought up at the Court, which commonly is eloquent and quaint in phrases. He is worthily placed first of the Prophets for his high birth, his excellency this way, and because in abundance of visions he exceeds all the rest, and had things more plainly revealed unto him. The cause why his grandchild Manasseh put him to this cruel death, was his reproving his Idolatry, and calling him and his Princes, Princes of Sodom, and because he said, he saw the Lord, who is invisible, and threatened the rejection of the Jews, and vocation of the Gentiles, &c. as Jerome saith out of the Jews tradition. Of this Prophecy are two principal parts: 1. Comminatory and sad, to Chap. 40. 2. Joyful and comfortable, from thence to the end of the Prophecy. In the first principal are five particulars. 1. Threatenings against the Jews for their great wickednesses against which he exclaims and prophesieth of their destruction by the Assyrians, by the Babylonians, and by the Romans, when rejecting Christ Jesus, they should be given over to blindness, to Chap. 7. 2. Prophecies touching Christ to come of a Virgin, and his Kingdom, to Chap. 13. 3. Burthens of Babylon, Philistia, Moab, Damascus, Ethiopia, Egypt, Idumea, Arabia, Judea and Tyre, to Chap. 24. 4. A Prophecy of the destruction of the world, of hell fire, and the glory of the faithful, and the destruction of the Kingdom of Leviathan, to Chap. 28. 5. A repetition of the judgments threatened against Israel and other particular Countries, and the whole world mixedly, to Chap. 36. After which to the 40 ^th is nothing but the History of Hezekiah and Sennacherib. The second principal part being a Prophecy of Christ and his Kingdom is full of Promises, Comforts and Exhortations; yet some objurgations and threatenings are mixed.

CHAP. I.

THe Vision of Isaiah the son of Amos which he saw upon Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah. Of what Amos he was the son, hath been already shown: but the Hebrews have a rule, that when to any Prophets name, his fathers is added, it is to be understood, that his father was a Prophet also, and so they say, was the father of Isaiah, although not Amos the third of the small Prophets, but one of royal birth. From the names being expounded Isaiah, the salvation of God, Amos, fortitude, Judah, praise, Jerusalem, the vision of God, Uzziah, the strength of God, Jotham, perfection, Ahaz, holding, Hezekiah, the Empire of the Lord: some raise here a mystical sense. But to let that pass, by Vision we are not to understand only what Isaiah saw with his bodily eyes, but as is common in the holy Scriptures, what he saw with the eyes of his understanding, or perceived by hearing with the ear; so the people are said to have seen the voice of the Lord. For whereas Vision sometime signifieth the act of the Seer, sometime the object represented to the sight, sometime anything, to the knowledge whereof a man comes by revelation any way: here it is put in the last sense, and it is the Title of the whole Prophecy, for it is said, Which he saw in the days of Uzziah, Jotham, &c. and not of one part of the Prophecy only, Vision being put for Visions: and yet he meant not by giving his Prophecy this Title, to intimate a confused setting forth of things here, as if the Reader should not distinctly know, at what time he had each Vision, or in what Kings reign.

For from Chap. 1. to Chap. 6. the Visions in the time of Uzziah are set forth: from thence to Chap. 7. in the time of Jotham; from thence to Chap. 14. 28. in the time of Ahaz, and from thence to the end of the Prophecy, in the time of Hezekiah, as Cornel. a Lapide observes out of Jerome, and is confirmed, because there it is said, The year that Ahaz died. The word 〈 in non-Latin alphabet 〉 rendered [upon] is by the Septuagint rendered [against] and indeed it signifieth either, but here it is best rendered [upon] because not only sad things against, but joyful things also are contained in this Vision. Judah set forth not only the Tribe of Judah, but that Kingdom containing Benjamin. Which he saw] although Isaiah had these Visions, and more properly he might have said, Which I saw] yet he rather speaks in the third person, for modesties sake. Whereas no other places are named, whereupon he saw these Visions, but Judah and Jerusalem, yet he prophesied against Edom, Ammon, Moab, &c. Also, it is, because Judah and Jerusalem were the Countries, to which he chiefly prophesied.

The Lord being about to lay open and tax the wickedness of his people, calls Heaven and Earth here to witness, how justly he doth it, and herein Isaiah followeth Moses, Deut. 32. 1. By Heavens, saith Jerome, we may understand either the Angels in Heaven, and by the Earth men dwelling upon the Earth, or these very creatures without sense, being yet more ready to obey their Creator then the Jews, to their greater shame. And this last is to be preferred as most aggravating their wickedness; so Ambrose, God calls the elements to witness, to reprove them that would not obey his voice. And Chrysostom, as the Prophet sent to Jeroboam, passing him over, speaks to the Altar, and Jeremiah to the Earth, O Earth, Earth, &c. So Isaiah to the Heavens so far remote, and the Earth so crass and senseless, as if they would yet sooner hear, then men. Moses called Heaven and Earth to hear the charge given, Isaiah, to testify the great and intolerable neglect hereof, intimating, that they shall always continue witnesses against the rebellious. And they are the rather called to witness, because from them men enjoy all sorts of blessings, and yet by idolatry most grossly abuse them in worshipping the Sun, Moon and Stars, and four-footed Beasts, and Fowls, and creeping things upon the Earth, and therefore, and for other abominations they are often punished, before they come to receive their last doom, the Heaven becoming as brass, and the Earth as iron, and the Heavens at the passion of the Lord shown themselves to be, as it were, affected with shame, the Sun hiding the face in darkness, and the Earth with trembling and fear, when it quaked at the acting of so monstrous a wickedness. And indeed, saith Calvin, the Heavens and Earth can hear God's voice or command, as appears by their constant keeping of their course, as he willeth. That of Haimo [Hear, O Heavens] that is, ye which are spiritual and heavenly, and take the spiritual sense of this Prophecy, and Earth, that is, men of weaker understanding; the literal sense, I pass over as a conceit. I have nourished sons▪ and exalted them.] Symmachus and Theodot. Filios genui, but the word is 〈 in non-Latin alphabet 〉 I made them grow great. Those that I took for sons, yea for my first-born son, and by nourishing increased and promoted more then any other people, giving them such Laws as no other Nation had, and doing miraculously for them in Egypt, in the wilderness and Canaan, whereby they came to be in high estimation in all Countries, over whom I set famous Kings, and amongst whom is my house, the Glory and Joy of all the Earth, even they have rebelled against me, or fallen from me 〈 in non-Latin alphabet 〉 , that is, by falling from my worship to that of Idols. Lycurgus, saith Musculus, amongst all his Laws, made none against the ungrateful, because that was thought to be a thing so prodigious, as not to be committed by man. Jerome and Rupert. take this as spoken against the Jews for despising Christ, rendering it, They have despised me, but it is better understood by others of the Jews then, though applicable to such as tumultuated against Christ, and all wicked ones all the world over, who enjoying means and worldly blessings, requite God the giver with defection from his ways, and rebellion.

The Ox knoweth his owner, and the Ass his masters crib, &c.] To aggravate the rebellion of Israel the more, he makes a comparison, not from a Dog, that is more witty, who for a little food defends his masters house, but from an Ox that ploweth, and an Ass that carrieth burdens, being the most stupid and dullest of all others, yet they are called jumenta, a juvando, because they help man that feeds them. The Ox was a clean beast, figuring out the Jew, the Ass unclean figuring out the Gentile, wherefore it was forbidden to plow with an Ox and Ass together, but whether a comparison be made betwixt them, and their own type, or the type of the Gentile, they must needs be every way condemned so, as that they might be ashamed. He might, saith Calvin, have argued from the Gentiles, but doth it rather from brute beasts, the more to aggravate their sin, especially they being in nature nearer to Angels, and made after God's own Image. And not only the Ox and Ass, but other earthly creatures condemn wicked men in that they serve those that keep them, are most loving to their young, and eat and drink not to surfeiting, but to satiety, whereas these cast off the yoke of God, mothers oft times make away their own young, and they commonly drink to drunkenness, and eat to surfeiting. For owner, Hebr. is Possessour, but every possessor of the Ox is not meant, for some buy and possess them only for slaughter, but the possessor that works and feeds, and brings them up, although for his own benefit, not theirs, he feeds them, and counts them but as beasts, and presseth them with burdens, but God makes men of servants children, works them for their own good and brings them to high dignity. But the Ox knows not his owner anymore then another man, and what praise is it for the Ass to know the crib, where he is continually fed? Sol. The comparison stands in this, the Ass knows what is good for him, but they did not, and the Ox would be ruled, and labor for his master, but they not. Yet Israel hath not known, my people hath not understood. He saith not, Hath not known me, but not known, what is good for himself, as if more brutish, and void of understanding, and yet Israel, one prevailing with God, and the people by me chosen from amongst all others, which showeth the greater ingratitude. Popish writers, as Leo Castrius writing upon this, tell a tale of the Ox and the Ass fed at the manger where Christ being an Infant was laid, doing reverence on either side unto him. But forsomuch as if it had been so, it had been worth the recording by an Evangelist; Calvin well calls it an Asinine invention. Yet of other beasts gratitude strange things are written, as by Aul. Gellius of a Lion, unto which one Androdus a Dacian was cast, but the Lion came fawning to him to the admiration of all the beholders. Then he being asked the reason, said, That when he fled from his Master, he went into a Cave, into which this Lion entering lame of one foot, he plucked out a thorn and healed it, for which the Lion fed him there with the best flesh he could get for three years. At length he being weary of that kind of life, came away and was taken and cast to the same Lion. Whereupon he was pardoned, and having the said Lion given him, led it about, and so lived a long time. And of a Dragon by Democritus, which being brought up by one, was, when it waxed great, put out into the wilderness, and when the man travelling that way fell into the hands of thieves, the Dragon hearing his voice came and rescued him. And of a Panther, whose young ones were fallen into a pit, and could not be gotten out, till a man travelling by the Panther, gently pulled him to the pits side, and he holp out the young, then the Panther went with him, till he was past all danger of other wild beasts to defend him. And of an Asp nourished up by one till she had young, and one of the young by biting one of the man's children one day killed it, but the old one in revenge fell upon that and killed it.

Woe to the sinful Nation, the people laden with iniquity, to the seed of evil ones, wicked children. Before he said, I have brought up sons, but now he calls them wicked sons, and seed of the wicked, who had thus corrupted themselves, but not so made of God. For wicked sons, some render it degenerating, some corrupting, implying such, as endeavored to do all the wickedness that they could, and to draw others to it also. Divers words are used here, saith one, setting forth the same thing to stir up the greater indignation: 〈 in non-Latin alphabet 〉 , translated Woe, may also be rendered, Oh, intimating grief in the Lord, who makes this complaint, They have forsaken the Lord, and lightly regarded, &c. This they did, when they turned from God to Idols. For lightly regarded, the Septuagint have, made angry, as the word 〈 in non-Latin alphabet 〉 here used in Piel signifieth. Here are five degrees of sinning set forth. 1. Simple sinning, Woe to the sinful Nation. 2. Sinning so much as to be herewith pressed down to the ground. 3. Generation after Generation, to the seed of evil ones. 4. Endeavouring to corrupt others 〈 in non-Latin alphabet 〉 , Banim mashchithim, Children cutting off, or corrupting. 5. Doing direct injury to the divine Majesty by Idolatry, and blasphemy against Christ Jesus.

Why should ye be smitten anymore, be made to add transgression? A double sense is here given, 1. In what part should ye be smitten? because there is no part now unsmitten, not because no one person amongst them was free, but the whole state being considered as a body, the Princes as the head, the Priests as the heart, the common people as the feet, were smitten. 2. To what end should I smite? as speaking to a people incorrigible, and therefore to be given over, as desperate, to a reprobate sense. For this is the end of God's smiting, to reform from sin. And both these senses the words 〈 in non-Latin alphabet 〉 will bear. The whole heart is faint, and the whole heart heavy. Following the former Metaphor, by the head heavy, the Princes wickedness is set forth, and by the heart, the wickedness of the Priests and wise men of the Land, who are set to be guides unto others.

From the sole of the foot to the head, there is no soundness, but wound, blueness, and swelling sore. Some by wound understand sin in the heart, by bluness, it breaking out in word, by swelling sore, it breaking out in act. Others more probably, because wounds appear, manifest wickedness thereby, and because livor or rancor is inward, envy lurking in the heart, and pride to defend sin by the swelling sore. They are not pressed out, nor bound up, nor mollified with oil. These words, saith Jerome, are used to set forth a most desperate condition, such as was not the state of the Jews by the Babylonish Captivity, for from this they were restored again, and had Princes of their own to rule over them, but when the City was destroyed by Titus, and so lay waste forever afterwards. Calvin understands all of outward miseries. But if from outward miseries we pass on to the most miserable estate of the soul, the exposition will be more full. These swelling sores were not pressed for the mattery stuff to run out, nor wounds bound up, that they might heal, nor the parts black and blue anointed with oil. They would not by any means suffer themselves to be healed of their sins, and therefore their outward evil and miserable estate continueth always.

Your Land is wasted, your Cities burnt with fire, strangers devour your Land before your face, and it is wasted after, or according to the destruction of strangers. Here in other words the same misery is further expressed, which was fulfilled when the Chaldeans burnt the City, and wasted all things, and it is compared to a destruction made by strangers, that is, far dwellers, who spare nothing for future use, but utterly ruin all things, and it is spoken in the Preter tense, when it was yet to come, because it should most certainly be thus.

The Daughter of Zion is left as a tent in a vineyard, as a cottage in a cucumber ground. By the daughter of Zion understand Jerusalem, which stood at the foot of the hill of Zion, as a daughter comes out from between the feet, being also cherished and tendered by God, as his daughter. But now desolation is threatened to her, as if he had said, as after the vintage gathered, and the cucumbers, the Husbandmen pull down their tents set up before to shelter and shadow them, whilst they tended upon their fruits growing there, and going away leave nothing, but a mention of some tents standing; so shall it be with Jerusalem, and this the next words plainly express, As a City destroyed] it shall be made as base and contemptible as such a ruined cottage, or both, in the one of which the Husbandman lodged in the night, from whence the word 〈 in non-Latin alphabet 〉 is taken, as a lodging place; and in the other sheltered himself in the day from the Sun and rain during the time of his working about his vineyard, being now as a thing of no use anymore; so likewise Jerome.

If the Lord had not left us a remnant, as it were a very little, we had been as Sodom. Still he goeth on to speak of the miseries to come both by the Chaldeans, and afterwards by the Romans, whereby from infinite multitudes, if by God's singular providence some had not been saved out of that burning, they had been all utterly consumed, as the Sodomites. Lyra expounds these few left, of those who with Zerubbabel and Jesus the son of Iosedech, yet remaining returned out of Captivity from Babylon, but Sasbont holding that the Prophet here suddenly passeth to Evangelical things, as his manner also elsewhere is, for so S ^t Paul citeth this place, expounds this remnant of believers, whereof if there had not been some amongst the Jews, the whole Nation had utterly perished, never to be repaired again. And this he borrows from Jerome, who will not have it understood of the destruction by the Chaldeans, but by the Romans. For the Lord of Sabaoth, the Septuagint render, Dominus virtutum, or Dominus omnipotence, to be understood of the Son as well as of the Father, because he hath all power.

Hear the word of the Lord (ye Princes of Sodom, &c.) This, saith Jerome, is to the Scribes and Pharisees, who rejected Christ, and set light by him, as the Sodomites did by Lot, professing to have no King but Caesar: and Sasbont, Therefore he set them forth by this name, because they were most like to the Sodomites in sinning, being most open and impudent in it.

For what is the multitude of your Sacrifices to me, &c. There is a passage like this, Psal. 50. 8, 9. whereby God showeth a light account of their Sacrifices: 1. Because they were never ordained, but to keep them from sacrificing to Idols, as Jerome saith: 2. Coming from them so wicked, they were abominable: 3. Because they thought hereby to please God, how wickedly so ever they lived: 4. Because they were appointed only for signification, as being types of the only expiating Sacrifice, Christ Jesus, and of praise and thanksgiving proceeding from a pure heart: 5. To intimate that there should be an end put to such sacrificing under the Gospel, nothing but praise, and prayer, and obedience being now the Sacrifices of God's people.

When ye come to appear before my face, who required this at your hands? &c. All this Jerome, and some other Ancients understand as spoken of the Evangelical times, when an end was put to all carnal sacrificing by the death of Christ. For even after the Captivity ended, the Temple was again re-edified and Sacrifices offered, but after the destruction of the Temple in the time of the Gospel, not: men trod no more then in the Courts of God's house, neither shall to the end of the world. But the sense will be good, if it be taken as spoken of those times, for God never required sacrificing as the principal part of his service, neither it, or alms, or judgment coming from the wicked, who go on still impenitently in their sins, from whom neither ceremonial nor moral duty coming is acceptable, since the person from whom, is displeasing to God.

Bring no more Sacrifices in vain, Incense is abomination, &c. And if Sacrifices in the wicked were vain or lying Sacrifices, as the Vulgar Latin renders it, how blind are they that will not acknowledge their worship by man's invention to be vain much more? So Calvin. The word rendered Sacrifices, is 〈 in non-Latin alphabet 〉 a meat Offering, ver. 11. it is 〈 in non-Latin alphabet 〉 , Sacrifices, wherein the fat only was burnt, and 〈 in non-Latin alphabet 〉 Holocausts, or whole burnt Sacrifices, and these were the three kinds of Sacrifices prescribed in the Law, but all now for wickedness loathed. And with incense a sweet perfume was daily made in the Temple, but now it smelt abominably. Their Festivals and Sabbaths also were insufferable, whether new Moons, Passover, Pentecost, or feast of Tabernacles, or weekly Sabbaths, which were commanded not only in the ceremonial, but also in the moral Law, because although the seventh day from the Creation be ceremonial, yet keeping a seventh day, as a Sabbath, is moral and perpetual, viz. to praise God for a greater work, viz. the Redemption of man, from which Christ rested, when he had finished it upon the Cross by dying for us, and so bearing all the wrath due to us for our sins, a burden importable.

My soul hateth your new Moons and solemn Assemblies, &c. Because they were wicked that kept them, God hated them, and made account of them, as an intolerable burden. Therefore much more is he grieved at the holy-days of Christians, which he never prescribed, but did spring out of a superstitious observance towards the Apostles, especially being turned into days of more licentiousness then any other days of the week, as if the devil had set them up for his own ends, so much advantage makes he of them to prey upon men.

When ye shall stretch out your hands I will hide my eyes from you, &c. Not only Sacrifices and Solemnities, but most earnest and frequent prayers are rejected, when they come from the wicked, because stretching out or lifting up of hands set forth prayers, this being the gesture in prayer appointed, Because your hands are full of blood] That is, ye are grossly wicked. For blood sets forth not only murder, cruelty, rapine and oppression more properly, but also in a more large sense, all gross sins, as Hos. 4. 2. Blood toucheth blood, according to divers Ancients, one gross sin is heaped up upon another. And that not unaptly, 1. Because blood of murder is abominable. 2. The eating of blood amongst all the Ancients. 3. The blood of the menstruous woman. The servants of God used to stretch out their hands in prayer, saith Calvin; hereby as by an outward sign, showing from whence they sought for help, viz. from God in Heaven, thus stretching out themselves as much towards Heaven as they can. And it is a thing taught by nature in misery, to stretch out the hands to him that can help. Wherefore hereby we are to show our faith in God in Heaven, when we pray to him. Cyprian and Jerome, &c. expound this, Your hands are full of blood, of the blood of the Prophets, and of Christ, whom he foresaw by the Spirit, that they should crucify. For this indeed was the blood that cried most against them, and all blood shed crieth, whether it be by actual murder, or by taking away through oppression or injustice, that which should support life, wherefore this is intimated, verse. 17. to be the blood here cried out upon, as making prayer frustrate.

Wash you, make you clean, &c. Having censured as naught-worth all their pains and cost about God's worship in outward things, now he teacheth, how he may be served acceptably, viz. by ceasing from those foul sins, for so they should wash off the blood upon their hands, and become clean and fit to worship God by sacrificing and praying to him.

Learn to do well, seek judgment, &c. Here some good works are mentioned for examples sake, intimating all others. Jerome by washing understands Baptism under the Gospel commanded, as pleasing God better then all Sacrifices: but withal evil must be put away, and good done, as also John Baptist there presecribeth.

Come and let us reason together: Jerome, Come and reprove me; that is, if ye do thus, speak openly against me, if I forgive not your sins, if of a scarlet color I make them not white, that is, of most foul clean, as when a bloody cloth is thoroughly washed, reprove me of falsehood, levity and inconstancy. And the word 〈 in non-Latin alphabet 〉 of which the word here used cometh, doth signify to argue or reprove. But by the Septuagint, Vatablus, Tremellius, and others, the word 〈 in non-Latin alphabet 〉 is rendered, Let us dispute or reason together, as men that be at controversy; and if ye do thus, and I clear you not, reprove me: otherwise acknowledge that ye are by me both charged and punished justly, and indeed the word is of that Tense, which amongst the Hebrews hath the force of the Imperative, viz. of the second future, the first person plural. God condescends herein unto his people, that they should argue with him as one man with another, being willing to have it judged against him if he did not justly.

If ye be willing and hear, ye shall eat the good things of the Land. Because he had before threatened verse. 7. that strangers should devour their Land for their disobedience; now he promiseth the contrary, if they would incline their minds to hear and obey: whereby, saith Calvin, is not intimated, that man hath free-will to good, for this is God's singular grace, but that when he doth evil, he is not hereto impelled, but doth it of his own will. Hieronym. contrariwise, God hereby confirms unto man the liberty of his will, that he may as he is willing, or will not, attain the reward: or be destroyed, for so it followeth, If ye will not, the sword shall devour you. Yet in his Epistles he writes against the liberty of man's will maintained by Pelagius, so that this liberty of will must needs be understood of man's will holpen by grace, and not by any natural strength thereof, and this help of grace is offered in the Word to all hearers, in some few, who do what they can, taking effect, in others not, and so they are hardened. Now although that which man can do of himself, is nothing, yet if it be wanting, and he cooperates not, when grace is offered, the course of all grace is in him dammed up. A man indeed in corruption is dead, yet he is not in all things like the dead; but in that he cannot of himself do ought to his own reviving, anymore then one naturally dead: for there is in such some light of nature, and a conscience of good and evil, which is not in the dead, wherefore he in his quickening is not a mere patient, as the naturally dead, but when grace is offered, acts his part together with it, yet no thanks to his will, but all to grace, because without it his act is nothing, as a childes is not in lifting a weight far beyond his strength at the Fathers command, and by his help.

But if ye will not, the sword shall devour you. That is, saith Jerome, who will have it a Prophecy of the Evangelical times; the Army of the Romans shall destroy you, but the Chaldeans sword first did it.

How is the faithful City become an harlot, judgment filled her, righteousness lodged in her, but now murderers. This is also by Jerome understood of the time when Christ was by the Jews murdered; and for righteousness, he saith, and that rightly, is 〈 in non-Latin alphabet 〉 , the Righteous, the Lord being meant, who lodged many nights there. But it was also fulfilled in the time of Ahaz, when Idolatry was set up: for spiritual fornication by going from one God unto more, makes an harlot as well as corporeal. It was the faithful City, because the true Faith was there taught, and the only true God was there served aright, and there were many godly persons dwelling in it. For justice lodged there; the Septuagint have it, In her justice slept or rested, to show, that it was constantly executed, judges uprightly doing their office to the encouraging of the good, and the terrifying of the evil, as Jehoshaphat is said to have appointed Judges in every City, and both in his time, of Asa and David, Jerusalem was famous for her fidelity towards God. The faithful City she is called, because faithful, as to an husband a wife, abhorring from all other ways of divine worship besides those which he hath prescribed in his Word as adulterine, for the Church is the Spouse of God. And if Jerusalem so famous for the faith fell thus foully, why not the Church of Rome? against that, which they commonly object, the faith of the Church of Rome was famous throughout the world. The word translated Harlot, signifieth an Hostice, who receiveth into her Inn all comers, for so in Jerusalem the evil and corrupt manners of all wicked Nations about were received, idolatry, fraud, oppression, hatred, injustice and bloodshed. When Piety and true Religion prevailed, she was full of judgment, that is, of good Judges, who judged justly; so always Religion is accompanied with just and [Note.] righteous dealing, but if that be away, this cannot be looked for in any place. Then Justice lodged in her, because the righteous might lie down, and sleep securely, but now murderers, that is, the most wicked might be without fear for want of good Judges.

Thy silver is turned into dross, thy wine is mixed with water. By silver, saith Jerome, understand pure teaching, for this is the word, which is more pure then silver, tried in the fire seven times; the word translated dross is the rust of silver, or the sordes arising upon the trying thereof, then which nothing is baser. Wine is mixed with water when the Word is not taught to reprove sin, but handled so, as that the hearers may be pleased. The Word was likewise mixed with water by the Pharisees, when the Law was corrupted by men's traditions through mingling therewith; and likewise by heretics, who under pretence of the Word, teach their own, corrupting of it, they turn wine into water, contrary to Christ, who turned water into wine▪ The Law was pure and unmixed, when delivered and taught by Moses, but since thus grossly corrupted. Of the Word set forth by wine, see Prov. 9. 5. Some by silver understand faithfulness to God; by wine, fervency to do Justice, according to the two things before complained of, The faithful City becoming an harlot, and for Justice lodging there, murderers: silver then is turned into dross when it is degenerated to Idolatry, and wine mixed with water, when this fervor to justice into all manner of injustice, and wrong and dissoluteness in all wickedness. Others by silver understand men, that are pure Teachers, as Plato sometimes taught, That the wise had gold in their hearts, men of good common understanding, silver; others brass or iron. Musculus mentioneth a little understanding, that their silver and wine were deceitful, but concludeth the metaphorical. Calvin, because silver dross looks like silver, and wine mixed with water like wine, takes it for a taxing of hypocrites, who seem to be godly: let the Reader take it either this, or any of the three ways before mentioned, for they come all to one.

Thy Princes are perverse and companions of thieves, &c. Jerome according to his manner applying this to Christ's time, saith, That the Scribes and Pharisees were these Princes; and upon Chap. 2. 7. the Judge hears the thief, and condemns him; the Judge is a thief giving sentence against himself in another. They love gifts, he saith not, they take gifts, for this they may do for their need, but they count him not a friend who giveth not to them, looking not to the mouth, but to the hand, neither count they them Saints, by whom something comes not in to the filling of their pouches. They follow retributions, Symmachus renders it vicissitudes; whereupon Jerome expounds it, rendering evil for evil; the word is 〈 in non-Latin alphabet 〉 in Cal. signifying to be perfect, in Piel, to retribute. Hereby therefore is meant, that they would do nothing for any man by judging for him, but as he bribed them, for good done, gave them of his goods, and for such retribution they would judge an evil cause to be good. For this cause the orphan and widow, who were poor, from whom no such retributions could be expected, went without Justice, they cared not for judging their cause, but they were put off from time to time. The first words, Thy Princes are perverse, Hebr. There is a paranomasie in them, Saric, Sorrerim, signifying, Recedentes or perversi, so saith Calvin, Episcopy may be called Episcoti, vel aposcopi. Cardinales carnales, vel carpinales, and we may call Canonicos cenonicos, Praepositos praeposteros, because they are nothing less then that which they pretend to be, they are overseers, but in darkness, or erring from the mark, carnal or carpet-men, &c. For hating gifts, see Exod. 18. 21. Chap. 23. 8. Isa. 33. 15. Bribes, saith P. Damianus, though they do not quite blind the eyes, yet they take away the liberty of speech, when the conscience tells the Judge, that he received gifts of such a man, wherefore let us not strive, saith he, in the servitude of money, but let us serve in the liberty of Justice. Which is not pictured by the Throne of Jupiter, as a certain flatterer once told Alexander, when he was so full of sorrow for killing Clitus his friend, viz. to show, That whatsoever the King or Jupiter wills is Justice, but that the King should be subject to Justice, as Bias sometime said, that he was truly a Prince, that made himself first subject to the Laws, and Justinian, Principis dignavox, se subditum legibus profiteri, because the Law is the rule of Justice, and where this is not kept, all things are full of tumult, which threatens destruction to the Prince himself.

Therefore saith the Lord, &c. I will comfort me of mine enemies, &c. He beginneth with this word 〈 in non-Latin alphabet 〉 which some will have to be an interjection of rejoicing, because he speaks of being comforted, when he took revenge, as Ezek. 5. 13. and Deut. 28. he saith, As I rejoiced over them to do them good, so will I rejoice to bring evil upon them: But it is properly of one grieving, and hereby is shown, That the Lord punisheth unwillingly: he grieved when he must destroy Jerusalem, and wept over it, as a Physician grieves for his Patient, when he must cut or use other violence to him to his greater danger. Mans destruction then is not a thing that God delights in, but grieveth for. In saying therefore, I will comfort me, he speaks after the manner of men, who when they can be revenged upon such as do them wrong, take some comfort in it, yet as a father correcting his child doth it grievingly, which grief notwithstanding it is a comfort to think of the good, which may redound to his child hereby; so the Lord out of his compassion grieveth when he is forced to judge, but for his Justice hereby glorified he rejoiceth: 〈 in non-Latin alphabet 〉 therefore signifieth either heu dolentis, or ah exultantis. Calvin hence rightly notes, That unjust Judges, and such as wrong the helpless are God's enemies, and he will proceed against them accordingly. He grieves, that by no other means the City will be reformed, and yet it is a comfort to him to think of the reformation thereof by any means, even by severe judgments, and therefore of this it is prophesied to the end of the Chapter, for which this is made the second part.

I will turn my hand upon thee, and will purge thy dross as water. Vatablus renders it, as sope, the word is 〈 in non-Latin alphabet 〉 signifying a cistern, wherein is water to purge and wash withal, and sope doth not properly serve to purge the rust of silver, and I will take away all thy pewter, a Metaphor taken from those that try metals in the fire purging from precious silver all dross and pewter. The meaning is, they were of silver turned into dross, but he by his judgments would make them of drossy and pewter, silver men and women again, that is, of vicious, virtuous. But as Jerome saith, hereby great sufferings, as by fire, are first intimated, so Malachi saith, He will sit down as a refiner to purge them, but in the Gospel another similitude is used, He will thoroughly purge his floor. That we may not be grieved at God's judgments upon his Church out of measure, but with comfort expect the issue, the Church more [Note.] purified and purged, and in the wars and miseries hereby suffered tending to this, look at God's hand, of which the Prophet, I will turn my hand upon thee, for otherwise men could do nothing.

And I will restore thy Judges as in the beginning, &c. That is, saith Jerome, such as thou hadst at the first; Moses and Joshua, and after them David, and other godly Kings, which according to the Hebrews was fulfilled, when after the Captivity Zerubbabel, Jehoshuah, Ezra and Nehemiah were set over them, but he rather refers it to the time of the Gospel, when of Christians godly Rulers were set over the Church, at what time thou shalt be called, Civitas justitiae, the just and faithful City, for the Church now consisting of Jews and Gentiles is set forth by a City set upon an hill. It may well be referred to both, and the clause answers to verse. 21. where it was complained, that the faithful City was become an harlot, but now it should come to have the name of the faithful City again, and the City of the just one, as the word Tzelak properly signifies, that is, of Christ who taught there, and kept many feasts there. Or Faithfulness setteth forth piety prescribed in the first Table, Righteousness, just dealing with men prescribed in the second. Luther notes from hence, when God will bless a Commonwealth he sets up good Magistrates, but when he will punish, evil ones and corrupt, for in them is the beginning of blessedness or misery, the people being most commonly as they are. Musculus commemorating that Exposition, whereby it is said, that the meaning here is, they should not have Kings anymore, but such Judges and Counselors, which are all one, as Moses, Joshua, Barak, Gideon, &c. viz. Zerubbabel, Ezra, Nehemiah and the Maccabees, holdeth rather, that such Judges as David, Solomon and Jehoshaphat are meant, because in the time of the former Judges Jerusalem was not the faithful City, but then first began to be famous, when David was King, and brought the Ark thither, and set up the holy worship and service of God there. This, I confess, is a seeming exception to those that take this as a Prophecy of the alteration of Kings into Judges again. But because that for Kings they had then Judges, and good Judges or Princes, I cannot but approve well of that Exposition, and then these words, As in the beginning, have reference not so much to the City consisting of houses and buildings, as to the people inhabiting there, that is, the Jewish Nation, who should be governed as at the very first, before that ever they inhabited that City, by righteous Judges.

Zion shall be redeemed in judgment, and they that shall be brought back to it in Justice, Heb. and her converts in Justice. These words are spoken, that if it should be doubted, how so great a work shall be wrought, as was before spoken of, it might be understood by the power of him that judgeth righteously. For although in man's reason it appeared not, how this blessed change could be made, yet God, to whom nothing is impossible, could do it, and his justice could not but do it in regard of his gracious Promises made to his people. He speaks thus, saith Calvin, to draw men's minds from anything in themselves to God, in whom alone all their righteousness lieth. Musculus either so, or they that shall be brought out of Captivity shall be such, viz. faithful and righteous, according to Jerome, not all, but a remnant, which shall be righteous, shall be brought back, the rest being destroyed, as the next words do declare. And then, Shall be redeemed in judgment, is as one saith, not rashly, but these being chosen out, and brought back, which be righteous. Some think judgment to have reference to the great judgment of the seventy years Captivity, as if it had been said, being first judged temporally. Lastly some refer this to the redemption made by Christ of a Church, consisting both of Jews and Gentiles, in saving whom it was judicially proceeded, Christ satisfying for their sins, and because the devil, who had before power over them, had abused it to the murdering of the Lord of life, all power over them was now taken from him. The next words do plainly show, because he saith, The rest shall be destroyed, that it is literally to be taken, as Jerome expounds it, and mystically to be referred to the redeemed by Christ. And all this must be done out of Justice for his promise sake, which the just God cannot but make good.

But a destruction shall be made of transgressors and sinners together, &c. This is added, lest the wicked should lay hold of the Promise before-going, because such are always mixed with the godly, although they cloke their wickedness by hypocrisy: for the righteous being delivered, they shall be destroyed, and utterly perish; God will single them out in his due time, and they shall not escape. Here are two sorts of sinners threatened, the more notorious and the less, Scelesti & peccatores, as in the vulgar Latin; so that whether they be noted sinners, or go on in sin more closely, they shall not escape perdition. They that fall from God shall be consumed. They fall from God, saith Musculus, who go from his profession or communion of his Church, and their punishment shall be to be consumed by poverty, and misery, and want, as many of the Jews were.

For they shall be ashamed of the Oaks which ye have desired, &c. By Trees and Groves here spoken of, their false ways of worship are to be understood, their Idolatries in such places committed, whereby they hoped to have been holpen, but when they should see that instead of help, destruction was hereby brought unto them, they should be much confounded. And he calls them the Oaks that they had desired with all earnestness, to intimate how eagerly Idolaters and superstitious persons are bent to their own way. Because men delight in green Trees and pleasant Gardens, they thought that God was likewise affected, and being by this conceit blinded, none could stay them from running to such places; The vulgar Latin for Trees have it Idols, but the word signifieth either Oaks or God's, coming from strength, and Oaks are robora. And he calls them [The Gardens which they had chosen] to show, that these were no places by God appointed, but of their own devising, whereas indeed all our worshipping of God should be regulated by his will revealed in his Word, all other devices are as the Gardens, which the Jews chose, even an abomination. For God appointed them sacrificing upon one Altar, only to exercise their obedience, and to teach, That Obedience is better then Sacrifice, and that all human inventions introduced into his worship are base and vile.

And ye shall be as an Oak, whose leaves are fallen, and as a Garden without water. This is spoken in allusion to that which was said, verse. 29. it being meant that they should be deprived of all their wealth, which is as leaves, for so much as they bear no fruit, and leaves are upon Trees to comfort the fruit and to shelter it in some part, and to adorn the Tree. And as a Garden without water withereth, and bears no herbs nor flowers, so should their estate be, withering and consuming, as was before said. And he passeth from the third person to the second, to show, that this judgment was not far, as being to come upon them, not by the Romans, but by the Babylonians, because now they were so much tainted with Idolatry, but not afterwards, when the Romans destroyed them, for they were then clear from this sin.

And all your strength shall be as tow, and the work thereof as a spark. As tow saith Jerome following Symmachus, as the refuse of tow, which a little fire soon consumes, he meaneth, that the strength of Idolaters shall be brought to nothing, in the day when God shall judge them; for it shall easily be destroyed with all their pride, as an imbecil and weak thing, and that by the work thereof, that is, the Idols, which they made, and thought they did mightily in making them, for this very thing should prove by God's just judgment to them, as a spark to the base frothy gear going out of tow when it is dressed, utterly to consume them, none being able to help against it. Some by their strength understand their Idols, which they thought most mighty to protect them; as God is called, The strength of Israel, but from all their supposed strength, when they work to any wicked thing, shall come no help, but a spark to consume both themselves, and their servitours. But if we render the word 〈 in non-Latin alphabet 〉 the maker thereof, as may be and is by many rendered as well as the work, then the setter up of Idols to himself is meant, from this his wicked act shall come a fire to consume both himself and them. And in saying, None shall be able to quench it, he showeth, That the wrath of God shall burn everlastingly against the wicked, as is further expressed Chap. 30. and Chap. 66.

CHAP. II.

THe word which Isaiah the son of Amoz saw upon Judah and Jerusalem. He began the former Chapter thus, The Vision of Isaiah, which he saw, here, The word which he saw, because there he threatened the Jews, but here being to speak comfort both to Gentiles and Jews, he begins with the Author hereof, the Word or Son of God, saith Jerome, which was in the beginning; and this comfort cohereth with that spoken of, Ch. 1. 26; 27. being added for further confirmation and explanation. But yet comforts are here so uttered, as that threatenings also follow, as in Chap. 1. comforts followed after threatenings: the word is also put for the thing in many places, and so Musculus takes it here, the first is more acute.

And it shall be in the last days, that the mountain of the house of the Lord shall be set upon the top of the mountains, &c. This is not literally to be understood, as some Rabbins would have it, inferring hence, That the Messiah is not yet come; since no such miracle hath been hitherto wrought of elevating Mount Zion. But forsomuch as Daniel speaks of a stone falling from a Mountain without hands, which grew to a great Mountain, and filled the Earth, which Mountain did set forth Christ to come; rejecting the literal sense, as absurd, it is to be held that this mountain is set up above all Mountains, when Christ coming into the world was magnified above Moses, Noah, Abraham, Isaac, Jacob, and above all hills, when above other Prophets and Saints, and famous Martyrs. For upon him as upon a Rock or Mountain is the Church of the Lord built, it is as a City set upon an hill . And all Nations shall flow to it, v. 3. And much people shall come to it. By Nations the Gentiles being understood, and by people the Jews, it is here shown, that the Gentiles should more readily embrace the Gospel, and the Jews more slowly. The time when, should be in the last days; of which Jacob dying said to his sons, I will tell you what shall come in the last days; and then speaking of Judah, prophesied of Christ, The Scepter shall not depart, &c. And 1 John 2. 18. These are the last times. Vatablus saith, That Zion was made thus famous, when they returning out of Captivity built the Temple there again, but as Musculus well noteth, this was not so, because that Temple was not comparable to the Temple formerly built by Solomon; but the elevation of this Mountain lay in the glorious Gospel of Christ, which went out from thence. Whereas all Nations, it is said, shall flow to it, this is contrary to the nature of waters, and this Metaphor intimates a Miracle, men's hearts set upon the world lifted up to this high Mountain, as if waters should be made run up an hill: and the word flowing is used to show their swift coming, and their voluntary coming, without any compulsion.

And they shall say, Let us ascend up to the Mountain of the Lord, &c. Believers shall not only come willingly, but also stir up others to ascend to this Mountain, Christ and his Church by embracing the same faith, and turning by repentance from all their sins, and the word is varied, To the house of the God of Jacob: alluding to the name Bethel, where Jacob lay and had his vision. The Jews object, That this is not fulfilled in us Christians, because we go not to Jerusalem, but when we come to Christ, and to any Oratory dedicated to his worship, we go to Bethel, that is, God's house. And the same Church is also in the New Testament often called, The Kingdom of Heaven, because of the extent of it, saith Bernard, being extended as heaven from East to West in the universality thereof, the Sun thereof being Charity, the Moon Faith, the morning Star Hope, and all the rest of the Stars other Virtues, or the Saints in the Church shining in Virtue. So that the house to which Christ and his Apostles would bring us, is none other but that which was figured out by Bethel, the house of the Lord, being the same now, and then, and always, that is, The Congregation of the faithful: And he will teach us his ways, and we shall walk in his paths. The truly faithful are not content to walk in the right way themselves only, but invite others to do the like, and to join themselves to the Church of Christ by believing, which is to go up to the house of the God of Jacob . As if they had said, We have been hitherto taught in the ways either of Moses, or of Plato, or other Philosophers, who have taught the way of virtue and endeavored thus to bring to happiness, but they have only endeavored it, now let us go to the Lord Jesus, who will both teach us and strengthen us to walk in the paths tending to happiness, and finally bring us unto it; for this is meant, when he saith, He will teach us his ways, and we shall walk in his paths : for the Law shall go out of Zion, that is, the Law, not concerning one Nation of the Jews, but the new Evangelical saving Law given to all Nations, whereby they may live, is first taught at the Temple in Zion, and from thence is carried abroad into all Countries by Christ's Apostles and Ministers, according to that Commission, Go, teach all Nations baptizing them in the Name, &c. The Law came once out of Sinai, now out of Zion, to intimate a new kind of Law, and therefore the abrogation of the old, which stood in figures and rights, it being yet for substance the same, but coming forth in another habit, that being put off. And least any man should think, that a continuation of the same Law is meant, because the word [Law] is used, it is to be understood, that the word 〈 in non-Latin alphabet 〉 signifieth as well Doctrine as Law, and so setteth forth all the Doctrine of God in general. Now the preeminence above all Mountains being for this given to Mount Zion, how is it that the hills of Rome, whereof no such thing is spoken, should vaunt themselves as the chief and above all, whereas if any Church in the world be the chief, it must rather for this reason be the Church of Jerusalem?

And he shall judge among the Gentiles, and reprove many people's, and they shall break their swords into Mattocks, &c. By Gentiles amongst whom he shall judge, Jerome understands the conversion of them prophesied of, and by the many people's whom he shall reprove the hardening of the Jews, for which they shall suffer sharp reproof, because they believed not in him, whom God sent. And the description of peace here made, and ceasing from war, that they might follow their Husbandry, to the time when Christ was born. For the Nations burning always in a desire of war one against another before, as appears by the Histories of all times, were in peace under Augustus Caesar, anno 41. of his Reign, and twelve years before. A place like to this for the first words, is Chap. 42. 1. He shall bring forth judgment for the Gentiles, that is, Justification for such as believe, as they should generally do. When judging is joined with an Accusative case, it is against the party spoken of, but when with an ablative, for him, although this rule doth not always hold. Whereas it is concluded, Neither shall they learn war anymore] it is not meant time without end, but not a long time after, as indeed it fell out, seeing there was no war during all the time, that Christ lived upon earth, nor till almost forty years after, when Jerusalem was destroyed . Thus Adam Sasbont, who also applieth that of his arguing many people, to Christ's reproving of the Jewish Pharisees and Scribes, and the Spirits reproving of the world afterwards by the Apostles his instruments, according to that, I will send the Spirit, and he shall reprove the world of sin. Others, By judging amongst the Nations, understand Christ ruling and reigning amongst them, and not amongst Jews only, and so in a far more ample manner, then David had done, and by reproving, reforming the Doctrine of the Church corrupted, and the manners of men in all parts thereby. And this is more simple then the former, and agreeth best with the words following touching such an universal peace, which our modern Writers also expound of the peace which comes by Christ amongst all the truly faithful; so that agreeing in him, Nation warreth no more against Nation, nor Neighbor quarrels, or is at strife with Neighbor, but because the Gospel is not unanimously embraced by all men, but even they amongst whom it is received, receive it not solidly either in their hearts or opinions, there be quarrels and dissensions either in their hearts or opinions, there be quarrels and dissensions, and wars still even in all places, where the Lord judgeth and argueth or reproveth, neither must we look for the perfect fulfilling of this, saith Calvin, till we come to Heaven. But in all those that are truly sanctified it is fulfilled here, and they have little profited by the Gospel, that are not so cicurated as to lay away all envy and contentiousness, and injustice, and to seek to do good offices towards one another, as he that turns his sword into a plowshear instead of fighting and killing, and slaying, now endeavors by his Husbandry to get wherewithal to feed himself and others. But that this Prophecy is against all use of the sword under the Gospel, as some teach, as if now no battles upon any occasion ought to be fought; or Magistrates to use the Sword against malefactors, is to be denied, as absurd, seeing still it is said, The Magistrate bears not the Sword in vain; and the Law of Nature teacheth, vim vi repellere: yet it is true, if all were so converted by the Gospel as they should, there would be no more use of one Sword, or of the other.

O house of Jacob come, and let us walk in the light of the Lord. After a Prophecy of the conversion of the Gentiles, here followeth an Exhortation to the Israelites to turn also, for to walk in the light of the Lord is nothing else but by the light of the Gospel to go to Christ. But foreseeing by the Spirit the hardness of their hearts, to which God would give them over for their sins, that they should not turn, he immediately by an Apostrophe turns to God, and saith,

Certainly thou hast forsaken thy people, because they are filled with the East, &c. He takes up this Exhortation, saith Calvin, to aggravate the hardness of their hearts the more; as if he had said, Since the Gentiles exhort one another, ye shall not want Exhortation to walk in the light; and ye are the [House of Jacob] a people peculiarly chosen of God, they but Gentiles, for which it will be the more to your confusion, if ye do not, as I know ye will not. But the cause why they do not is noted, verse 6. to be God's leaving of them, his giving them over to hardness of heart, and that for their gross sins, as it is said of the idolatrous Gentiles, Rom. 1. The coherence of this verse with the former, is, as if he had said, but what should I do speaking to them to come, seeing God hath in his just judgment forsaken them, and being left of God all Exhortations are vain unto them . They are full of the East] The word 〈 in non-Latin alphabet 〉 rendered the East, signifieth also the beginning; so that it may be understood of the abominations of the Canaanites, which they found there, when they began to enter the Land. The vulgar Latin, Septuagint and Chaldee, Repleti sunt, ut olim, they are filled as of old, or at the first, and so the word may denote their being addicted to Idolatry, for that was the old sin of Israel, and in it they continued, till they were by Nebuchadnezzar destroyed. If it be taken for [From the East] then it is to be understood as spoken of their Divinations, for which the Eastern parts, where Balaam lived, and from whence the Magi came, were notorious; and the next words show, how they were full of the East, viz. they had Soothsayers, Augures, ab Avibus, so called because by Birds they divined, and there were Aruspices, divining by the entrails of Beasts, &c. One kind is named, and the rest also meant; and this was a sin straightly forbidden Deut. 18. But what was this to the Jews in the time of the Gospel? Calvin saith, The Scribes and Pharisees were their Soothsayers, because they took as great heed to their sayings as of old to Augurs, not to be moved herefrom by any means.

And it is said, They had Soothsayers, as the Philistines; To aggravate this sin the more in them, when God had distinguished them as his peculiar people from the uncircumcised Philistines, to affect to be like them in this devilish vanity.

And they have mingled with strange children; That is, either living by the same impious laws that they did, as desirous to be all one with them, to come into the more favor: or taking their daughters for wives without all regard to God's Laws forbidding it, whereby their children were part Jews, and part Heathens: or buying fair boys of the Heathens, with whom they mingled themselves as Sodomites. And thus Jerome takes it, saying, That this sin so far prevailed amongst the Greeks and Romans, that their most famous Philosophers kept such publicly; and Adrianus the Emperor having been brought up amongst the Philosophers, kept one Antinous, and for the love which he bare to him, built a Temple, and appointed Sacrifices to his honor, and built a City, calling it after his name Antinopolis; and this filthiness continued till the time of Constantine, who did quite put it down. And this seemeth specially to be meant, because Chap. 1. 10. they are called, Princes of Sodom, &c. and Ezek. 16. they are compared to the Sodomites for their sins; and Isa. 3. 9. They have sinned with Sodom. Yet Calvin rather prefers the first, having first mentioned all three.

The Land is full of silver and gold, neither is there any end of the treasures, it is also full of horses. Amongst other vices covetousness is here taxed in them, whereby they were in the midst of their abundance in their minds insatiable, which is meant, when he saith, There is no end of their treasures, because they knew not when they had enough, according to the Poet, Semper avarus eget, the Covetous always hath need. But to lay up treasures upon earth is forbidden; and the King of Israel must not multiply horses, much less private persons. Therefore this also is reproved, as arguing pride and diffidence in God, for which cause they so greatly increased the number of their horses, that they might be stately carried, and by means of their horses the more able against their enemies in battle. Oecolampadius subscribing to this, as also Calvin, yet addeth another of using their silver and gold, to make thereof glorious Idols, as is complained Hos. 2. Against horses, and trusting in horses, see Psal. 10. 9. Psal. 147. 10. Pro. 11. 31.

And her Land was filled with Idols, &c.

A man bowed himself, and a man humbled himself, therefore spare them not. This is by Jerome referred to the time when Adrian’s Image was set up in the Temple, but unaptly, because the Jews in those times abhorred all Idols. It is therefore meant of their present and past Idolatry added to their other sins. Whereas man is twice named, Hebr. the first is 〈 in non-Latin alphabet 〉 setting forth one of the common sort; the other 〈 in non-Latin alphabet 〉 a Prince or Noble man, for all sorts were Idolaters; in Latin it is Homo and Vir. For Idols, Hebr. is 〈 in non-Latin alphabet 〉 Vanities, to show how vain and naught-worth they were. And saying, The Land was full of them, he intimateth the insatiability of Idolaters, in these vanities, A man bowed himself to the work of his own hands, Hebr. They bowed themselves to the work of his hands, that is, saith Vatablus, of the Image-maker. Which is added to aggravate their sin: For man is the work of God's hands, and for the work of God to bow before the work of man, is most unreasonable, and an indignity to God. If it be said, The matter is the work of God, that is not bowed to, but the form which is the work of man, and therefore to this is the humiliation. Whereas verse. 9. may be taken as a further aggravating of the same sin. Vatablus renders the word, And a man is bowed, and a man is humbled; as if hereby were set forth his punishment, he is bowed and brought down by heavy judgem • nts falling upon him, whether he be small or great, for thus the same words are used, Chap. 5. 15. So Calvin and Oecolampadius. And if it be thus taken, the last words will agree well, And he will not pardon them, as the Septuagint read them, and they may best be read. And thus the Question is avoided, how Isaiah could approve his love to them, when he prayed against them contrary to the manner of Moses and Paul? But reading it as an imprecation, it is to be held, That the Prophets imprecations were but predictions of judgments, seeing they spake by the spirit of Prophecy; yet it is to be understood, that whereas it is commonly read, Therefore spare, or forgive them not, Hebr. it is 〈 in non-Latin alphabet 〉 and not.

Go into a Rock, hide thee in the dust from the sight of the fear of the Lord, &c. This is by Jerome expounded, 1. Literally, seeing so great judgments shall come, flee into some Cave in a Rock, or hide thee in the dust from them, when they shall be executed by the Chaldeans and Romans, and so that place, They shall call upon the Rocks to cover them, is agreeable to this. 2. Anagogically, flee to God, as to a Rock and a Refuge, for so it is said, The stony Rock is a refuge for the Conies: and Moses was hid in a Rock, whilst God passed by, and so he saw his back-parts. This Anagoge is not followed by any other Expositor, but the literal by most. In bidding them flee, saith Calvin, he showeth what they would do, viz. through terror, wish rather to die and to be in the grave a thousand times then to live so affrighted. From the sight of the fear of the Lord, that is, the terrifying judgments, which God shall send for sin; and herein his power shall be glorified, for which it is added, And from the glory of his magnificence. Junius, Go into a Rock, that is, to save thyself there, if thou canst, by a Sarcasmus, for there will be no place wherein the wicked may save themselves, when judgments come, horses and arms, and silver, and men will be of none avail then, for these are vain to save in time of judgment.

The loftiness of man's eyes shall be humbled, &c. As before he spake of Adam and Ish, the common sort, and the Princes being humbled; so he here further confirms the same, the highest looked, and the proudest shall perish alike as the common sort; so there shall no man be eminent anymore or glorious, but God only, who shall have all the praise of power and greatness, Hebr. as Vatablus, The lofty eyes of man; for pride and humility appear most in the eyes, but when judgments come, no pride, but humility appears in them. God only is exalted, when by his works of judgment it appears, that neither Idols nor men are anything to him, but he alone is of all power, and this is acknowledged, as is not now by the wicked, but then shall be.

For the day of the Lord upon everyone proud and haughty, &c. That is, a certain time is set by him, in which he will send his judgments to humble and bring down everyone that is most high amongst men, or proud and stout, as even meaner persons oft times are, when they are reproved or threatened. Some saith Jerome understand this of the day of Judgment, and by the proud the devil, who is brought in vaunting himself most proudly, Isa. 14. 12. But the day here spoken of, is the time of judging those against whom Isaiah prophesied by the Chaldees. And who so are tainted with the same sins are also herein threatened, of what Country or Nation soever.

Here be three Degrees of the elate, that shall be brought down, which Sasbont expounds thus, The proud, those that conceive highly of themselves, the haughty, that carry themselves aloft, as if they were somewhat above the condition of man by reason of their wealth and honor. The lofty or arrogant that vain-gloriously boast of their own doings and parts, and extol them. He also saith, The day of the Lord is sometime put for the day of Judgment, sometime for a strict examining of every man's work, sometime the day wherein he showeth his Almighty power in notably punishing the wicked, or saving his people; and sometime for vengeance or judgment of the Lord, as in this place.

Upon all the Cedars of Libanus, and the Oaks of Bashan. Mount Libanus lay between the Arabians and Phoenicians, where the highest Cedars grew, and Bashan a region on the other side of Jordan, being sometime the Kingdom of Og, but since the possession of the two Tribes and half, where the greatest Oaks grew; and by Cedars and Oaks growing here, metaphorically Princes and great men in this world are understood, upon whom the Prophet threatens God's judgments. And this Allegory doth most aptly set forth such men and their condition to be such, that they have no cause to think themselves safe, how high soever they be. For though great man or high, as high as a Cedar, great as an Oak, yet by a tempest God rends them down with as little ado as any poor shrub, so he can and will in the day of his wrath the proud, how great so ever, as Calvin. Lyra will have the fortifications and instruments of war made by the Jews of Cedar and Oak understood here, as if it were meant that the Chaldees should destroy them. But the first is better, and thus Cedars are taken Ezek. 17. 3. and in other places. And well might the Princes in Jerusalem be set forth by the name of Cedars, because they had houses of Cedar, and dwelt in a City seated upon a Mount, as the Cedars grew upon Mount Lebanon; and lastly by reason of the white stone wherewith the walls of this City were built, it appeared white to those that approached, as Libanus through the snow thereon. Bashan was famous for fruitfulness, therefore the fat Bulls of Bashan are often spoken of, and the Oaks of Bashan were the best fed Oaks, figuring out the rich and pampered with all delicacies and pleasures.

And upon all high Mountains, &c. The same are hereby also meant, men proud and stout, yet Musculus understands also the inhabitants of the mountains and hills, because of the high-places so infamous for Idolatry that were there. Some are likened unto Mountains, saith Jerome, for the greatness of their virtues, and some for the greatness of their vices, especially of pride for the Nobility of their Birth, they shall be torn by God's judgments.

And upon every high Tower and fenced wall. In these the Jews trusted, hoping by means of them to be defended: but these were broken down at the coming of the Chaldees, and afterwards of the Romans, no Fort being able to save them.

And upon all the ships of Tarsus, and the exquisite pictures. The Septuagint for the ships of Tarsus have, The ships of the sea, affirming that in the Hebrew tongue, Tarsis signifieth the sea, the reason is by Sasbont yielded, because the precious stone called Tarsus, in the breast-plate of Aaron, which is rendered a Chrysolite, was of a sky color, therefore any sea being of this color, is called Tarsus. But Tarsus was also a City in Silicia lying North from Jerusalem, and stood near the Sea, from whence many ships were sent out from time to time, to fetch gold and other precious things, whereby they were enriched, and so corrupted by pride and other vices; so Solomon sent ships from Tarsus, which returned once in three years. In threatening these ships then he meaneth the stripping them of their wealth. The vulgar Latin for exquisite pictures, hath, Super omne quod visu pulchrum est: The Septuagint, Super omnem aspectum pulchritudinis navium. But the Hebrew words signify Pictures of delight, or pleasant Pictures. And these are by Calvin expounded of Tapistry-works, and Turkey-works, and carved-vessels of gold or silver, wherein they much delighted; and these are mentioned together with the ships, because in them brought from beyond Sea; but specially, as I take it, such Pictures are meant as were abused to Idolatry, for ver. 18. the abolition of all Idols is threatened, as a further explanation of this clause.

The loftiness of man shall be brought down. This is nothing else, but a repetition of that which was said verse. 11. to show that the Cedars and Oaks, Mountains, &c. hitherto threatened, were great, and proud, and high-minded men, metaphorically so called.

And he will abolish Idols. That the Land was full of them, was complained verse. 8. as the main cause of God's wrath; now their abolition is commemorated, as the end of his judgments upon men. When God is forced to purge a Land of Idols by his judgments, great destructions come together, and so it is by Christians to be expected, if they of themselves put them not away.

And they shall enter into the holes of the Rocks, &c. A repetition of that verse. 10. only there he bids them enter in, here he saith, they shall, through the fear coming upon them.

In that day a man shall cast away his Idols of silver and of gold, &c. The things which Idolaters have trusted in, shall in the time of God's judging them be so far from being had in estimation by them anymore, that they shall cast their precious and most esteemed Idols away as unprofitable and vain, and that into most secret places, where they may never more come to light, as being utterly ashamed of trusting in things so vain; wherefore he saith, They shall cast them to the mouls and the bats, that is, according to Zwingli, some into the cliffs of the earth, and some into dark corners of houses. The vulgar Latin, He shall cast away the Idols, which he made to adore: the mouls and the bats, that is, saith Jerome, blind as the mouls, and in darkness as the bats, for unto these he compareth their Idols, which have eyes and see not, and as the bats vanish as soon as the light of the Sun cometh; so they, for the light of truth shining, no Idols are seen, but that being gone they appear. Pagnin. Ut incurvaret se ad imagines talparum & vespertilionum, that he might bow himself to the Images of the mouls and bats, as if the Jews worshipped not only other Images, but these also, which is incredible. Neither can this sense be drawn out of the words without adding the word Images, and the Preposition 〈 in non-Latin alphabet 〉 before the word 〈 in non-Latin alphabet 〉 signifying a moul, plainly showeth, that by these last words such obscure creatures are meant, as unto which they should cast their Idols, according to the former Exposition, because 〈 in non-Latin alphabet 〉 is, to. The Septuagint for mouls, hath vain things. Symmachus, Infructuosa. Vespertilio the bat hath the name from