Commentary on the Old Testament Volume 2-4

CHAP. XXIX.

WOe to Ariel, the City where David dwelt, add ye year to year, &c. The Prophet having Chap. 28. spoken against both Kingdoms together, now he speaketh against the Kingdom of Judah and Jerusalem a part. And this Prophecy is continued throughout this and▪ Chap. 30, 31. Here is the judgment first threatened, to v. 13. then the cause is shown in respect of hypocrites, from v. 13. to the end of this Chapter. 2. In respect of open contemners, Chap. 30. 3. A conclusion of all this made with exhortation to repentance, Chap. 31. Ariel signifieth the lion of God, whereby the great brazen Altar is meant, the fire made whereupon, devoured beasts offered, as a lion; see Chap. 31. 9. and therefore in naming the Altar, which was a part, he means the Temples destruction by Nebuchadnezzar; but to it he addeth The City where David dwelt also in his threatening, to show, that it should escape no better then the Temple. Add year to year. Hereby is not obscurely foretold that they should hold out long before the City should be taken, and seek by sacrifices to procure God's favor to defend them, but all in vain. Vers. 2. I will straighten Ariel, &c. And it shall be to me as Ariel. That is, I shall destroy both Temple and City; thus Junius. For the City where David dwelt, is the City of David's tent; that is, mount Zion, where he made a tent or tabernacle for the Ark. Let them kill sacrifices. Junius, Sacrificiis festorum capita exsecent, by a needless circumlocution, since 〈 in non-Latin alphabet 〉 Caggim signifieth sacrifices as well as feasts, and 〈 in non-Latin alphabet 〉 kill, as well as cut off heads; neither do I find it in Pagnine so rendered, but to cut off lambs. Jerome, by Ariel understands both Temple and City, and mentioneth another Exposition of David's pitching his tent against it when he expelled the Jebusites; and the numbering of years he will have to be those past, since the City and Temple built, and how many festivals had been kept, as trusting to this, that since they had been at cost to serve God there so long, he would not leave it as a prey to the enemy. For v. 2. although he agreeth about the distress to which this Ariel should be brought by the Chaldees, yet in these words [Shall be to me as Ariel] he much differeth; saying, this is meant of the time when they returned out of Captivity with Zerubbabel and Jeshuah the High-priest, when the Temple and Altar were built again; and so it was as Ariel, that is, the Altar in former times. But herein he goeth certainly from the Prophets meaning, which is here only to denounce judgments, and not to Prophecy of reparations to come. Calvin therefore best saith, the Temple and City was made as Ariel, when all were full of slain bodies, because then there was everywhere a resemblance of the Altar for which so many sacrifices were slain and lay bloody about, till they could be offered. Musculus hath a conceit, that Ariel is opposed to Ariel, signifying the City of God, it being meant, that it should not now be as his City, but as a lion, whom he would chase and destroy. But some, to me as to Ariel, that is, as to a strong lion, it being meant it should now be a prey to the forces that he would bring against it. Calvin also saith, that some think the Temple called Ariel, from the form wherein it stood, but because Ezek 43. it is plain, that the Altar is so called, we may rest in this Where David [Note.] dwelt, this and the Altar are mentioned, because the Jews trusted in the Temple and Altar, and were the more confident for the promise made to David, that God would build him a sure house. It is not any outward privilege either of the place where the most famous of God's servants have dwelt, or his most magnificent house hath been, or service most frequent, or is, that can privilege the wicked inhabitants from destruction, that we may trust to none of these, and take notice how ridiculous the Romanists are, who trust that Rome shall stand forever, because S. Peters seat was there.

I will camp against thee round about, &c. Here is set forth the manner how Jerusalem should be destroyed, viz. by war, and how low the proud and scornful there should be brought, ver. 4. to speak out of the ground, as one that hath a familiar spirit, who was wont to mutter out of a den within the earth, with a most low voice, his words so, as that they could scarce be understood. An argument of the proud and fierce and high-spoken brought low enough, and so filled with shame and confusion as to be without all spirit to speak audibly. Thus God can and will stop the proud and insolent mouths of the wicked, [Note.] who in prosperity will speak in spite of God and men.

The multitude of thy strangers shall be as small dust, &c. This is by Jerome applied to the same proud-spoken men, who, he had said, should speak out of the dust: now he calleth them strangers, because the wicked are such to God, and compares them to the dust blown away by a tempest, and to chaff instantly gone. And then their brags of making a covenant with death and hell shall be but as a vain dream, which profits not him that seemeth to eat and drink, when he is once awake again. The Chaldee applieth all to verse. 9. to the enemies destroying the City of Jerusalem, as if it were meant, that their joy hereof should soon be at an end. Junius, That innumerable enemies as the dust should come against them: whose power should be as irresistible, as if God fought against them, and to show how suddenly and impetuously they should fall upon them, it is added, it shall be at an instant suddenly, by thunder and earthquake, &c. And then further to express their inexpleble desire to destroy the Jews, he addeth v. 7, 8. that their enemies shall be as they that dream, that is, hun • ry still of their destruction. Calvin by these strangers understands forces hired by the Jews to help them against the Chaldees, for which it is said, Thy strangers. These, he saith, should be but as the dust or chaff soon blown away, when the Babylonish army should come, and to express this, it is added, at an instant, suddenly. For the next words Ver 6. he saith, that thunder and earthquakes, &c. are threatened to come from the Lord upon them, to express by many metaphors how terrible these enemies brought by the Lord to punish them for their sins should be unto them. And whereas ver. 7. it is said, The multitude of all the Nations that fight against Ariel, shall be as a dream, it is meant, when they shall come, it will appear, that the vain confidence which the Jews had, that they should never be distressed or brought to so great want by their besieging them, should prove but as a dream, because having no fear of scarcity, but being confident of continual plenty, they should then be pinched with famine and hunger. Lyra take, all this as a Prophecy against the Babylonians, their enemies, for the comfort of the faithful, it being meant, that within a short time they should be as the dust before the Medes and Persians, coming as a tempest upon them, and a flame of fire, as they did indeed, when breaking into Bobylon they burnt it. Then all the riches and glory that they had gotten in fighting against Ariel, should vanish, as food which one thinks that he abounds with in his dream, but awaking he hath nothing, but is hungry and thir •• y. And this I must needs approve as most genuine, there being none which falls in so fully with the Text. Not the first, applying it to the scoffing wicked Jews, because they could not be called Ariels strangers, but of th • m the City threatened was mostly compounded, and because they were enemies to Ariel, who are threatened here, and such as fought against it, and for the same reason Calvin's cannot stand, because the wicked Jews are not compared to them that dream, but they that distressed them. And for that of Junius, it were strange that the Prophet meaning according to his sense, to set forth their enemies as irresistible, should compare them to small dust, which every puff of wind bloweth away, and as ill doth that agree of their being made the more hungry of the Jews as of a prey, when they had gotten them, and their wealth, like a dreaming man, who awaking hath nothing, whereas they had all which they came for. This last of Lyra 's agreeth in all things, unless it shall seem strange, that it should thus be applied to the Babylonians future destruction, to which it was 70. years: but a thousand years are with the Lord but as a day, as a moment, and therefore it might well be spoken of, as a thing to come instantly. If it seems not to agree to the argument in hand to expound it thus, because after a siege, and being brought low threatened, what can in reason follow, but a description of numerous forces, whereby this should be done? I answer, It is not unusual with Isaiah when he is in the midst of his threatening suddenly sometimes to interlace comforts, lest the faithful should be overwhelmed with despair. Understanding it therefore thus, all things will best agree both to the Text, and the event, as it is recorded in history, and Dan. 5. For the Persians brake suddenly and unexpectedly into Babylon, which they within thought impregnable by men, and therefore were securely feasting that very night, and sleeping according to the words of the Text, when they awoke again, finding how greatly they were deceived, the enemies being then Masters of the City.

Stay yourselves and wonder, and cry ye out, they are drunken but not with wine. After prophesying of their destruction by the Chaldeans, saith Jerome, he prophesieth against the Scribes and Pharisees, and the whole Nation of the Jews, that they should be destroyed by the Romans, beginning first with the cause, viz. their gross errors, and that above all, that they could not see Jesus sent unto them to be the Messiah, through the judgment of God being as it were asleep, and their eyes covered, so as that they could not read to understand the books of the Prophets, which they had, plainly prophesying of him. For none of them could open the book, because it was sealed, that is, the book of God, as all the Scriptures are called his one book, till the Lamb Christ came who opened the Seals, Rev. 5. and 6. Lyra also more fully saith, they are said to stagger but not with strong drink, because as Josephus hath it, they were full of fear at the coming of the Romans, causing them to fluctuate, some persuading to yield up the city, and some not, as a drunken man reels sometime to one side, sometime to another.

He hath closed your eyes, sent you the spirit of sleep, &c. that is, not to be able to see the destruction coming to repent, by the fearful signs appearing beforeit. For even then they that made themselves Prophets expounded them to be signs of good. And the vision is become unto you as a sealed book, &c. that is, prophecies of your destruction, which the learned amongst you cannot read, because it is sealed, nor the unlearned, although it were open, for they depend wholly upon their Rabbins, when they are opposed with this, that the time of the Messiah his coming is long ago past, yea, times set by themselves. And according to the word of shutting here used, Rabbi Solomon confesseth upon Dan. that their modern Rabbies say, that the reason why they have been deceived in the time is, because the sayings of the Prophets about this are shut. And Ad. Sasbont likewise, who, in explaining this, he will shut your eyes, saith, this is done only by permitting and ministering such things about them, as whereby they should take occasion to shut their eyes against the light, Of which see more in mine upon Rom. 9.

Cunctantur, quin admiramini? delicias agunt, quin vociferamini? &c. Applying it to the judgments before spoken of, at the hearing of which, the wicked Jews without all fear delaying their repentance, and staying still in sin, yea, going on in feasting and drinking, all men are stirred up to wonder and to cry out against them. Then he showeth, that this is come so to pass by a just judgment spiritual, for their wicked licentiousness, shutting up their eyes, &c. Stay and wonder, they are blinded and do blind, &c. Heb. 〈 in non-Latin alphabet 〉 a strepitu, and may be with the next word of the same radix, be expounded, Cause a noise to be heard as wondering, and make a noise, and then the same is said again in two other words, of like signification, Cause a cry to be heard, and cry out. And this is thus spoken, the more to condemn the wicked and blind and hard-hearted Jews, whom no teaching, or signs, or wonders wrought amongst them, would move to believe and repent anymore, then if they had been shown before men in a deep sleep, as the word 〈 in non-Latin alphabet 〉 signifieth. Therefore although Calvin also understands it as spoken altogether of the Jews stupidity then, not being moved by any threatenings of the Prophets, of judgments to come by the Chaldees, to turn by repentance; yet I must needs rather embrace the old exposition, taking it as a prediction of a greater kindness yet to come upon the Jews in the time of our Savior Christ, when the means were far more powerful, and yet they like a company of men dead asleep through a spiritual judgment upon them for the pride and presumption in them, to urge traditions of men even above God's precepts, and the malice and envy against Christ, when he reproved this in them, saw nothing to move them, but even unto the end hardened themselves against him, being bold (when Pilate fearing, would acquit himself from guiltiness in respect of his blood) to cry out, His blood be upon us and our children, and continuing in the same malicious mind unawakened out of that dead sleep to this day. For verse. 13. Teaching for doctrines the precepts of men, with which they are charged, is plainly applied Mat. 15. against the Pharisees, a generation of men unborn long after the days of this Prophet, or the accomplishment of the judgment upon the Jews by the Chaldeans. And the spirit of slumber or dead sleep pouring out, is applied to them of the same time, Rom. 11. 8. together with that of having eyes to see but not to perceive, Isa. 6. 9. And this is shown verse. 10. to be the case of their very Prophets and Rulers, that is, which took upon them, as men more enlightened, as the Pharisees did, by whom others were guided, their eyes were covered, and so they were as Christ saith they were, Joh. 9. And Calvin himself coming to speak upon verse. 11. and 12. applieth it likewise, citing for proof, 2 Cor. 3. And because this is threatened as a judgment that the Book of God should be as a sealed book, both he and Musculus note, that the Papists are under the same judgment, because reading the Scriptures is interdicted to them, or having them in their mother tongue for fear, as is pretended, lest they should otherwise be an occasion of error unto them, but in truth, lest the gross errors of Popery being hereby easy to be seen by any one, should appear, and make men turn from it.

Because this people draweth near to me with their mouth, &c. Here the reason is yielded, why they were under the judgment of spiritual blindness, viz. because they worshipped God but in hypocrisy, and his fear was taught by the precepts of men, for which he threateneth to take away understanding from the wise and prudent, verse. 14. as it is also applied to the Pharisees under the Gospel, 1 Cor. 1. 19. Their being far off in heart, is by Jerome expounded of their infidelity in respect of Jesus, whereby they were far from the Son, and therefore from the Father, to whom no outward approaching is a drawing near, but that of a believing heart. Lyra expounds it of hypocrisy, and Calvin, as before, and this is best, because the closing up of their eyes, not to be able to see Jesus to be the Messiah, was the judgment which came upon them from God for their hypocrisy and preferring of Pharisaical traditions before God's Commandments. The wise from whom he threatens for this to take away understanding, were the Scribes and Pharisees, so called for their learning wherein they had been brought up, and were amongst the Jews had in special account therefore, as most wise men. But forsomuch as they understood not Jesus to be the Messiah, but this, though set forth in their Law and Prophets, was hidden from them, but not from the Apostles and others called to preach the Gospel, who yet were illiterate men, it is said, that he chose the foolish things of the world to confound the wise: and I thank thee, (O Father) that thou hast hidden these things from the wise, and revealed them to babes. And thus was it with many learned amongst the Papists, when the poor men of Lions in France were enlightened to see into the superstitions and idolatries of Popery, and to detest them; but they, who were learned and in greatest eminency for wisdom, saw not, but eagerly maintained them, as matters wherein greatest devotion consisted. And what a number of hypocrites [Note.] are discovered in England at this day by the like spiritual judgment upon them, hindering them from seeing into the truth, whereby it comes to pass, that they dote everyone upon his own error, thus causing many schisms and divisions in our Church, to the hindering of us from a desired Reformation! And that they are under this judgment appears, because their tenets be merely new, and were never anciently held in the Church of God, whereas any truth, although because disused, may be called new, yet if it be inquired into, it will appear to have been old, as 1 John 2. 7. he saith, I write a new commandment unto you, yet the same, which ye had from the beginning. And this is neither Independency, Anabaptism, Antinomianism, or any the like.

Woe to them that seek deep to hide their counsel from the Lord, &c. Here the Prophet goeth on to aggravate the wickedness of hypocrites, who would seem godly indeed in outward appearance, but were nothing less in heart and in their lives, yet such was their simplicity, that they thought by their feigned godliness to deceive the Lord and good men also, by carrying the matter so closely, that neither they nor he should see it. For whilst they did thus dig deep as it were to hide the wicked imaginations of their hearts, the Lord beheld well enough, what consultations each one had within himself, purposing therefore to judge them, as hath been already said, by making them to appear to be without the sight of understanding, and instead of wise men, and men of deep counsel, very fools and blind men, when for all their sins, wherein they thought to pass on without check by reason of the good show made outwardly, he should severely, and without all pity destroy them, as was prophesied verse. 2, 3, 4. and again verse. 17. And this shall be the end of all that are [Note.] cunning to do evil, they may please themselves for a time in a conceit that they are wiser then the notoriously profane, but this their wisdom making them to go on securely in their sins, shall one day appear to be extreme folly, when a greater judgment shall be laid upon them then upon any other sort of sinners. And hereby it appears, that although they be brought in Chap. 28. 14, 15. saying, We have made a covenant with death, &c. yet they spake not thus with their tongues, but in their hearts, none but good and godly speeches coming from their mouths, as is the manner of most men, to conceal the wickedness of their hearts and lives what they can, because otherwise they should make themselves too palpably evil, and be in greatest discredit almost with all men, at the least of all that carry the faces of honest men, as most do where there is frequent prophesying, as was then in Judea. See the like Job 22. 14. Ezek. 9. 9, 10.

Your turning of thing upside down shall be esteemed as the Potters clay, &c. Calvin, Shall it be esteemed as the Potters clay? And this is best, because otherwise the particle 〈 in non-Latin alphabet 〉 here used goes untranslated, and Im, signifying if, is commonly used by way of interrogation; and thus the sense will be good, Shall ye be able to work out of your revolution of thoughts within, the thing that ye imagine, as the Potter doth by turning his wheel, a piece of clay into what form he will? No surely, for ye may wind and turn, but no such effect as ye expect shall follow after all this deep counsel taken in so great secrecy. To think otherwise, is, As if the pot should say of the Potter, he made me not, and he understood not] for it is all one for a man to say of God he made me not, and he knows not my heart to deal with me according to the wickedness lying hid therein, for as the Potter knows the pot both within and without, so God his creature, man, and to deny unto him this knowledge, is to deny him to be thy maker.

Lebanon shall be turned into a fruitful field, &c. This, and verse. 18, 16, 20, 21. is by Jerome expounded of the Jews and Gentiles, they being in times past as a fruitful field, after their rejecting and crucifying of Christ, became as Lebanon, a barren place, who were before as Carmel, which is the word here used, signifying fruitful, because since that time, as ground barren of all good fruits, they have been cast off, and as without a dresser and fencer they lie open to the treading under by the feet of all Nations: But these being formerly barren, as a forest, for such was Lebanon, are by the coming of the Gospel amongst them made fruitful as Carmel, by reason of the multitudes of true believers amongst them, abounding with the fruits of good works. For Lebanon is a mountain in Phoenicia, barren of grass and corn, but Carmel in the Land of Canaan abounded with both. And, saith he, let the Jews, who cleave to the letter answer if they can, how this being literally understood can be verified, and if not, acknowledge the metaphor here. And he saith, this shall be within a very little while, because six or seven hundred years are no more with God then a piece of a day.

Then the blind shall see out of darkness, and the deaf shall hear the word of the Lord] That is, the Gentiles, who were before in darkness shall have a great light rise up unto them, whereby to see into the mysteries of God; and whereas the Jews are complained of before, that it was vain to show the hearing to them Chap. 28. 9. it shall not be so to these, although deaf in times past, now they shall hear and obey the Gospel. And these same are in the next words, called, Meek and poor, that shall increase their joy, because poor in respect of true riches, as all are, till they come to the knowledge of God and are converted, and to this none attain, but the meek, since the word is then only received to the saving of the soul, when in meekness, because the proud who are of another spirit, refuse to submit thereunto, and cavil against it, and then comes exceeding great joy, as Acts 8. Isai. 9. 1. Then he showeth the evil case of the Jews, saying, The terrible one is consumed, and the scorner brought to naught, &c.

That make a man a sinner for a word, and lay a snare for him that reproveth in the gate, &c. That is, By making men to blaspheme Christ, who is the Word; thus, saith he, Nazrai expound it, but we of the devil seeking to ensnare Christ by his temptations.

Junius by Lebanon understands the proud and contemptuous, as if they were here threatened to be brought down; and whereas before their eyes were covered, they should now be made to see and hear whether they would or no, verse. 20, 21. being spent in describing further their wickedness. Vatablus follows Junius, Calvin, that the present state of the Jews is compared with the future after that God shall have once done punishing them by the Chaldees, they being now as Lebanon, unfruitful, shall be made fruitful. But if this be admitted, what shall the Carmel be that is turned into Lebanon? Or if that of Junius, whereunto add, That it is a phrase never used in way of threatening, That the deaf shall hear, and they in darkness see, but of promising and comforting. And therefore it must needs be so taken here also, especially because Ver. 19. they are called the meek and poor, to whom this is spoken, and the scornful and proud Jews are otherwise spoken to verse. 20, 21. Wherefore leaving these I subscribe to Jerome, and the rather because these words, as the former, were spoken of the time of the Jews rejection, and the Gentiles vocation, when the wisdom of their most prudent ones failed. For what can then be expected to follow, but that God's vineyard, which they were, Isai. 15. growing in a most fruitful soil should be turned into Lebanon, a place of Trees and Briars, but without fruit, and then because God will not be without a vineyard, Christian people of all Nations must be it, and thereof •• e hear and see that which the Jews would not, viz. that Jesus is the Messiah, although formerly altogether in darkness; yet whereas Jerome by making a man a sinner for a word, understands Christ, I rather understand Christ by the man to entrap whom in his words they laid wait, because he was ever reproving their gross errors and sins, as here followeth, because of this we read in some places, but not that they sought to make any to blaspheme him, although they themselves did often, neither is Christ anywhere set forth by this name Word, till Joh. 1. Lastly, He could not speak more plainly to intimate whom he meant by his threatening verse. 20. then by calling them scorners, as Chap. 28. 14. for what were the Jews towards Christ, but a company of scornful mockers, calling him, The Carpenter, Drunkard, Belzebub, and He calleth to Elias, Let us see if he will come and help him, &c. and the terrible one, seeing they were so terrible to his followers to excommunicate them, and afterwards to put them to death, as they could lay hold upon any of them, and to him, to cry all out against him, as one man, Crucify him. Although Adam Sasbont, By the terrible one, and the mocker, being of the singular number, understands the devil, and by those That make a man a sinner in a word, or by a word, the Jews, who by their enticing words drew men from Christ. And first making a question, How by one reproving in the gate, Christ could be understood, because this is a description of one to whom power of judgment is committed? He answers, That because he that sits to judge, sits to reprove also, a reprover in public, though no Judge amongst men, may also be meant.

Lyra agreeing with that, which I said before, about making a man a sinner for a word, differs yet in that, by the fruitful field, as it is commonly translated, Hebr. Carmel, he understands barren mount Carmel, where Elijah kept, and by Lebanon a far higher mountain, adorned with tall Cedars, and therefore by the turning of Lebanon into Carmel, the pulling down of the proud Priests and Pharisees, &c. Cornelius à Lapide, By making a man a sinner in a word, understands the word before spoken of verse. 13. viz. the doctrine derived from men's precepts. To conclude, with Jerome consenteth Cyril, Procopius, Theod. taking Carmel for a most fruitful place, as Jer. 2. 7. and herein do I rest, yet preferring that of making a man a sinner for a word, or in a word, as it is Hebr. whereby it is understood of their seeking to entrap Christ in his speeches, and consequently any of his Ministers, whom to trap, or at whose sayings to carp at likewise to bring them into danger, is the chief end of some wicked instruments of the devil in coming to hear them, for this they learn of their father the devil, whose trade it is to be the accuser of the brethren. And this is the rather to be preferred for the words immediately following in way of explication, They lay a snare for him that reproveth.

Jacob shall not be confounded, neither shall his face now wax pale. Vulgar Latin, Shall not be ashamed, nor his face ashamed] But the next word rendered here ashamed, is Hebr. wax pale, that is, for fear; the meaning being, that for this threatening of the Prophet they shall not now in his days be affected either with shame or fear to turn, but the time should afterwards come, when they should see the Apostles, and other Preachers of the Gospel, their children, sanctifying God's name, &c. as verse. 23. That is, By preaching and miracles confirming the Gospel, and Jesus, the holy One of Israel to be the Messiah.

Then the erring in spirit shall understand, and the murmurers learn doctrine. That is, The Gentiles, who wandered after vanities, as they were lead, the light of the Gospel coming amongst them, shall attain right understanding to serve the true God; and their Poets, who were their teachers, that derided the people of God formerly in their rhythms made against them for their Sabbaths, and their God of heaven, shall learn by this teaching also. For so Juvenal Satyr. 14.

To this effect Adam Sasbont and Lyra, taking their hint from Jerome. And it doth excellently agree after the Prophecy of the conversion of the Gentiles before spoken of, to show it, lest any supposing the Prophet to speak of a time nearer at hand, and that he meant the Jews blinded then by God's judgment, and so think, that his Prophecy was not true, because he had said, Yet a very little while, verse. 17. he saith here, not now, for they shall see their children sanctifying God's name first, and then they should be confounded for their own malicious opposing of the Gospel: and he most aptly calleth the Apostles, The work of my hands, because being illiterate God did so suddenly make them learned above all others by the coming down of the holy Ghost, Act. 2. to the admiration of all Nations present, then the Gentiles set forth by them that erred, came to understanding, and their murmurers to know their derisions of God's service amongst his ancient people to be vain. Calvin and some others understand the Prophet, as speaking only of the Jews by way of comforting the faithful amongst them, lest they seeing themselves overwhelmed with so much misery, as was before threatened, should utterly despair. Wherefore he saith, That Jacob shall not now be quite confounded, nor his face wax pale, whereby, saith Vatablus, on and the same thing is meant, because though they that be ashamed look red at the first, yet this redness ends in paleness. No such thing then was to be feared now when God's judgments had wrought their work upon that people, as that they should be finally confounded hereby, and therefore he makes mention of his redeeming Abraham, of whom they were descended, that is, out of Ur of the Chaldees, and the dangers that he was in in Egypt, and the Philistines Country by reason of his wife Sarah, here commemorated, to intimate, that they his posterity might be comforted in hope by the power of the same Lord God of hosts on one day to be delivered also out of all their miseries. And in calling them by the name of Jacob, he gives them an hint also of comfort, by recounting, how he was in his time delivered from Esau, and Laban, and the Shechemites. And whereas he saith, Jacob shall not now be confounded; he implieth, that their wickedness made even him to blush, as it were in his grave, to see it, by a Prosopopeia, as Rachel is said to weep for her children the Benjamites, who were killed up many years after her death and burial. Then verse. 23. he showeth the ground of this happy end to be expected, When they shall see their children, the work of my hands, they shall sanctify my name; That is, by mine almighty power made free of bond-men, and brought from misery to a flourishing estate again; for this, as the creation of all things of nothing, was the admirable work of God's hands, therefore seeing this, they should praise and fear God. And then the erring should learn knowledge, and the murmurers doctrine, Vers. 24. And these are the same, who before were called mockers, who also are said to have erred by the spirit of slumber sent unto them. Hitherto Calvin, Vatablus, Musculus and others, neither doth Junius differ. Cyril and Thomas Aquinas, Shall not now be ashamed] to repent, that is, at the coming and preaching of Christ, but afterwards towards the end of the world they shall, For they shall see their children, the work of my hands, &c. That is, many of the Nations converted by the Ministry of the Apostles and other Preachers of the Gospel stirred up from amongst themselves, and then at the last they shall sanctify God's name, and the holy One Christ, whom they before despised, and the erring through blindness of mind shall see, and the murmurers or mutterers, who were always before muttering, and secretly detracting from Jesus, because such of them as lived amongst Christians, durst not for fear of them speak openly against him, Shall learn doctrine, Hebr. 〈 in non-Latin alphabet 〉 Doctrine elegantly set forth. And hitherto what I find in Expositors for the clearing of the sense here. Now to give mine opinion. The word [therefore] with which this clause is begun, showeth it to be a conclusion of that which was said before, and what was it? but that the Jews should fall and be consumed for their wickedness, Ver. 20, 21. Therefore it is not now to be expected, that they should be ashamed and fear to repentance, by this denunciation of judgments, but suffer as hath been threatened in all extremity, and then a time should come of some of Jacob's children, being new molded by the almighty working of God, at what time the Jews should be moved to fear God, and to glorify him and Christ that holy One coming of them, and this by their understanding returning unto them, with the taking away of which for the time determined for their punishment they were threatened verse. 14. thus for those of them that erred for want of understanding through a spiritual judgment upon them; and whereas through the same defect they muttered amongst themselves secretly against all threatenings, saying, that they should be safe, whatsoever Isaiah prophesied against them, hereupon storming and contemning all that was said to move them to repentance, for which he bids them, Chap. 28, 14. Hear ye scornful men] and cries out verse. 9. To whom shall he show the hearing? Now he saith, That the mutterers shall learn doctrine. And to make this favor promised finally the more probable, he mentioneth God's delivering of Abraham in so rare and wonderful a manner, making a Covenant with him to be both his God, and the God of his seed, they therefore being his seed having his favor entailed to them so, as to be never cut off. And against this, I take it, can be no exception, as there may be against that which expounds it of confounding by judgments always continuing to utter destruction, because the confounding here spoken of is limited to the time present, by his saying [Now] and against that expounding it of the Gentiles, who erred, because he had fully done speaking of them and their conversion verse. 18, 19, 20. and against another of Forerius not hitherto mentioned, expounding it thus, Jacob shall not be ashamed, although his children degenerated so, for by the taking in of the Gentiles to the faith, who thus become Israelites, he by this great increase of his posterity, becomes more glorious, because thus he should conclude, besides the premisses verse. 20, 21. wherein not the Gentiles, but the wicked and malicious Jews were spoken of. And this of mine is almost the same with Cyrils and Thomas his before-going, and this began to be fulfilled when many thousand Jews believed at the Apostles preaching, upon which it is touched, Act. 21. Act. 2. and we further expect to be fulfilled, when the covering of which they said, Isai. 28. 14. We have made lies our covering, shall by the light of the Gospel breaking out unto them be taken away, according to S. Paul's prophecy, 2 Cor. 3.

CHAP. XXX.

WOe to the rebellious children, that take counsel, but not of me, &c. This is another Prophecy against the Jews for a sin to come, saith Jerome, an hundred and fifty years after, when they rebelled against Nebuchadnezzar in the time of Zedekiah his reign, Ier. 37. and being brought under, yet they would of their own heads go down into Egypt, having more confidence, that by so doing they should be safe, then by staying still in Judea, and trusting in the Lord, as they were directed Ier. 42. and 43. For herein they took counsel, but not of God, and sought to be covered from danger, but not by any means directed to by God's Spirit, and therefore as adding this sin to their former they were instead of being in more safety, in more danger, and because they plainly rebelled against the word of the Lord in Jeremiah's mouth, stoutly saying that they would not obey it, they are called rebellious children. Whereas verse. 2. he saith, That they took counsel, or asked it, but not from his mouth, and went into Egypt, trusting to Pharaoh, yet Jeremiah saith, That they prayed him to ask the Lord, here is no contradiction, for when he had asked they would not obey it, which was all one with not asking. Thus almost also Junius. So likewise Sasbont, saying, That some think this spoken of the ten Tribes, which sought help from the Egyptians against the Assyrians, whose tributaries they were, 2 King. 17. 2, 3. And some, that the Kingdom of Judah is meant, which even in the days of Isaiah sought help from Egypt, as appears Chap. 20. And this doth Lyra make yet more probable, alleging R. Solomon for it, and arguing from verse. 4. where it is said, That his Princes came to Zoan, and his Ambassadors to Taanes; whereas in that going down to Egypt, Jer. 43. they fled and went not by way of Embassy. Yet he concludeth with Jerome, and saith, that so Expositors generally take it. But Calvin, Musculus, &c. passing over the showing to what time in particular it belonged, speak only in way of aggravating their sin for seeking to Egypt, and going thither, contrary to Deut. 17. 16. It is to be held yet, that it is to be referred to a certain time, and whereas if to the time spoken of Ier. 43. v. 4. makes against it, if it be referred to the Kingdom of the ten Tribes, 2 Kin. 17. v. 16. and 17. make against it, because it is said, In resting and sitting still ye shall be safe] But they fled upon swift horses] which cannot be applied but to that time spoken of Ier. 43. because Hoshea and his ten Tribes had no such promise. Yet again, how can verse. 31. agree to the Kingdom of Judah, which was not destroyed by the Assyrian there threatened, but by the Babylonians? All which considered hath made me to think that this Prophecy is neither against the Kingdom of Judah alone, nor of Israel alone, but against them jointly, speaking therefore most aptly sometime to them of both Kingdoms altogether, as ver. 1, 2, 3. sometime to Israel alone, as verse. 4, 5, &c. and ver. 30, 31, &c. and sometime to Judah alone, as verse. 15, 16. as also he did Chap. 28. beginning with Israel, verse. 1, 2, 3, 4. and then proceeding to Judah, verse. 5, 6, 7, 8. from thence upbraiding them both, and threatening them. But looking into Ier. 37. 5, 7. and Ezek. 17. and finding in both that Zedekiah had help out of Egypt, I must needs assent to Junius, saying, that he here prophesieth of that which was to come long after, viz. in Zedekiahs time, since all will so well agree, as will soon appear.

His Princes were at Zoan, and his Ambassadors came to Hanes, &c. Zoan and Hanes were not both in Egypt, as Oecolampadius saith, but Hanes beyond Egypt; Zoan, otherwise called Tanes or Tanis by the Greeks and Chaldees, saith Vatablus, was a very great City in Egypt. Of the antiquity of Zoan see Num. 13. 22. called also by Junius, Tanis, giving the name to the second door of the River Nile; and Hanes he saith, was Taphanes, a City in Egypt also Ier. 43. 7. so that Oecolampadius was then deceived herein. This is a Prophecy of things done by Zedekiah a wicked King of Judah then, and the last King that reigned over Judah, as appears more plainly Ezek. 17. he, saith Junius, sought help from Egypt, but in vain.

The burden of the beasts of the South into the Land of oppression, &c. Here by beasts of the South Junius also understands beasts properly, Camels and Asses, and other beasts used to carry burdens, these King Zedekiah laded down into Egypt with treasure, to hire him with his Army against the Babylonians, and Egypt is called the Land of oppression from the signification of 〈 in non-Latin alphabet 〉 being derived 〈 in non-Latin alphabet 〉 Egypt and Judea, saith Jerome, is here called the South in reference to the other parts of Canaan, for it lay South; but by beasts he understands the men of Judah, who for want of understanding, when they set themselves headily against Jeremiah to go into Egypt to their own confusion, for man being without understanding is like unto the beast that perisheth, Psalm. 49. And by the burden of the beasts of the South, according to his former using of this word against Babylon, Egypt, Moab, &c. understand the miseries to come to these brutish men, after that they should come into Egypt, as Jeremiah threatened afterwards. Some by the South will have Egypt understood, but it is plainly spoken of the Jews called beasts for the reason beforegoing, and the beasts upon whose backs they carried their goods, are said in the later end of the verse to be Camels and Asses. Moreover if beasts properly were meant, it must be granted that Isaiah prophesied against beasts, which is absurd. Neither is by the Land of affliction Egypt meant, but Judea, in which these beasts were before that they carried away their goods. And all this will appear more plainly, if it be rendered word for word according to the Hebrew thus, The burden of the beasts of the South in the Land of affliction, &c. The Jews dwelling South from the other part of Canaan, even in a Land afflicted, because subdued by Nebuchadnezzar, let them hear what a burden of miseries, is to come upon them for their doing like beasts uncapable of the good counsel, which Jeremy shall give them, and going headily, as their own obstinate minds should carry them into Egypt contrary to it. Wherefore Vatablus, Pagnin, and Sasbont are mistaken, who by the Land of tribulation understand the wilderness, through which they travelled to Egypt, whereunto indeed the next words seem most aptly to agree, The lion, and young lion of them, &c. because wildernesses are full of Lions and Serpents ready to devour passengers. But forsomuch as it is the South in the land of tribulation, the later being added to the former word, that it might more plainly appear, what he meant by the South, and it is not said by, or into the land; the way by which they passed cannot be meant, but the Land or Country of which they were. As for these words, The Lion and young Lion of them, for so it is Hebr. and Vulgar Lat. and not as the New Transla. from whence come the Lion, &c. They show a reason why he calleth them beasts, they were like wild beasts that could not be tamed and governed, and as full of malice and pride, as Serpents of poison, as Jerome hath it, and Haimo, and Cyril. And Lyra saith, That by the Land of affliction is meant Judea, for that it was to suffer by Nebuchadnezzar, and by the Lion and Lioness, as he reads it, were the King Zedekiah and his Queen set forth, and by Serpents coming of them, their children, who were all wicked and a great cause of this judgment. I rest in the first.

Their strength is to sit still. This further confirms Jerome’s exposition of the Jews in Jeremiah's time, because he promised, that in keeping in their own Land they should be safe, but removing destroyed.

Now go write it before them in a table, &c. Because this judgment was not to come till a long time after, viz. 110 years at the least, a charge is given to write it, that it might never be forgotten. And what must he write, but that they were lying and rebellious children, verse. 9. and slighted true prophesying, but affected false and flattering. ver. 10, 11. wherefore he saith, That they did bid the Prophets to make the holy One to cease from before them, that is, because his sendings to them were in way of menacing them for their sins, that they would not come in his name anymore in such a way. Lastly, His threatening that they should be broken all to small pieces like an earthen pot, v. 12, 13, 14. and his direction, by following which they should be safest after Jerusalem destroyed, viz. by keeping still in their own Land so many as remained, and fleeing to Egypt, which direction if they refused to follow, their miseries, should yet be far greater, verse. 15. 16, 17. whereas verse. 13. he compareth the judgment to come to the breach of an high wall falling, because by such a fall sometime many thousands have perished at once, 2 King. 20. 30.

And therefore will the Lord wait, that he may be gracious unto you, &c. Expositors, saith Lyra, do commonly hereby understand comfort promised after the Babylonish Captivity of being restored again to their own Land. But against this he makes divers objections. 1. From verse. 19. Ye shall see no more, for after their return from Babylon they suffered many things, as is shown in Nehemiah. 2. From ver. 20. Thy teachers shall not be removed into a corner anymore; for Ezra their greatest Doctor came not amongst them till a long time after their return, and when he died and Haggai and Zechariah, they had no Prophets more. 3. From verse. 26. The light of the Sun shall be sevenfold, &c. now by light comfort being understood, this was not verified when they were brought back, because they never had so comfortable a being, as in times past, especially under David and Solomon; wherefore he concludeth, that the exposition of the Hebrews is here rather to be preferred, who say, that it is spoken of the times of the Messiah, only their error in expecting a Messiah to come, is to be abhorred. For to the time of the Gospel do all things excellently agree, partly to Christ's first coming, ver. 18, 19. &c. to ver. 26. partly to his second ver. 26. Therefore will the Lord wait that he may be gracious unto you, &c. is as much as if he had said, Because ye go on so obstinately in rebelling against him, he will stay long before he comes with his greatest grace amongst you in Christ Jesus, for he is a God of judgment, that will first judge and be avenged upon the wicked, and then he will afterwards show this great favor, and blessed are all they that wait for him, that is, who believe that he will do thus, notwithstanding the miseries, wherein he will leave his people for their sins a long time. Thus Lyra, but whereas he saith all our Expositors generally understand this of the Jews return out of Babylon, he was mistaken, for Jerome also applies it to Christ's time, confuting the contrary, so likewise Procopius, Cyrillus, Theodoret. But they generally hold, that the Prophecy concerning Evangelical comfort, begins ver. 19. this being added to the former threatenings, as if he had said, Therefore the Lord will not suddenly indeed bring those judgments upon you, but forbear a time expecting your repentance, that he may be gracious unto you, and not thus severe. For he will be exalted by showing you this favor of deferring, as he must needs be everywhere, when after so long forbearance and no amendment following, he shall execute his feircest judgments upon you. But I rest in the former, because the particle for wherewith ver. 29. begins, showeth it to be a reason of that which is here said, and that his waiting hath reference, not to the time of delaying to judge them as he threatened, for when they thought thus, it is objected as an aggravation of their sin, Chap. 28. 15, 18, 19. but to the time of showing them grace, so also Junius: but for the favors hereafter following, he restrains them to the Church after their return out of Babylon, and in causing them to return: Wherein they do better, who apply so much of the promises here made to those times, as was performed, to them, but the things wherein they exceed all that was then performed to the times of the Messiah his coming.

For the people shall dwell in Zion at Jerusalem. &c. that is, saith Jerome, in spelunca & vision pacis, as the words signify; that is, in the Church, and none dwell here, but he that is holy, and hears him who hath said, Be ye holy as I am holy. They that by faith wait, as was before said, so as none do but the just, of whom it is said, Hab. 3. The just shall live by his faith: Of their coming to dwell in Mount Zion, and the Heavenly Jerusalem, see Heb. 12. 22. And he saith, they shall not then weep, that is, for their hope of Christ's coming any longer deferred, and that they shall cry to the Lord, because being men we are st • ll subject to sin, and for sin to judgment; we must not expect to be altogether free, but this is our comfort, we shall in our sufferings have grace to repent and to call upon God, and then he will not delay to hear and answer us in mercy.

Though the Lord give thee bread of adversity and water, yet thy teachers shall not be removed into a corner anymore, but thine eyes shall see them. Vulg. Lat. and the Lord shall give you panem arctum, & aquam brevem. Which Jerome understands of doctrine contracted or epitomized into a few words, Thou shalt love the Lord with all thy heart, &c. and thy neighbor as thyself: referring for proof hereof to these words, The Lord will make a brief and short word upon the earth. Lyra and Sasbont, the one a slender diet for many Christians lived in great abstinence, the other affliction which the Church should suffer by pessecution under the Gospel, as the phrase is used touching Michaiah, Let him be fed with bread of affliction, &c. and Junius saith it is spoken by way of preventing an objection, when the faithful were in adversity again, he granteth, that they should be so indeed, but they should have comfort sufficient to bear them out. And this is best, for both after their return from Babylon, they suffered many things, and so did and do the faithful under the Gospel. For the reading, Heb. it is, and the Lord giveth you, &c. But for the next words, the Septuagint hath, they shall not draw near thee that shall deceive thee, for thy eyes shall see them that have deceived thee, and thy ears shall hear the words of thy teachers behind • thee, saying This is the way, &c. But leaving this as too much differing from the Hebrew, which speaks not of deceivers but true teachers, whom to have always is so comfortable to the people of God, the word is 〈 in non-Latin alphabet 〉 rendered best by Jerome, He will not make to flee away from thee anymore. Only whereas Heb. it is teachers, he hath it teacher, by whom Lyra understands Christ, who saith of himself, One is your Master, Mat. 23. And loe I am with you to the end of the world, Mat. 28. alleging the Chad. Paraphrast. who renders it, Non recedet ultra divinitas ejus, of Ezra, Haggai, Zechariah, &c. it cannot be understood, as Corn. a Lapide hath it, because they soon departed: but of Christ and his Spirit, and learned Doctors teaching the truth, who should never be wanting in the Church under the Gospel, as Ad. Sasbont hath it. This is opposed to the threatening, Amos 8. 11. for as there a famine of hearing the Word is threatened, and not of bread and water, so here contrariwise against suffering at any time by scarcity of bodily food, which followed upon the going out of the Gospel, as is shown Rev. 6. 6. they are comforted by this, that they shall never be destitute of spiritual food anymore. For Christ hath sent his Spirit into the hearts of the faithful, to teach them continually, Joh. 14. 1 Joh. 2. 20. and he by his Ministers is with them to teach them to the worlds end. Under the Law they were sometime without King, Priest, and Sacrifice, as in the time of the Babylonish captivity, but since the coming of the Messiah never. [Note.] Whence note what a comfort it is to enjoy true and faithful teachers, it is even so great that corporeal wants are not to be passed for, if we have this comfort, yet neither shall the faithful want necessaries at any time for this life, some bread and water, though but a little, Psal. 37. assuredly thou shalt be fed.

And thine ears shall hear a word behind thee, saying, This is the way, walk in it, when ye turn to the right hand and to the left, Vulg. Decline not to the right hand, respecting the sense rather then the rendering it verbatim: Calvin incongruonsly either to the right hand, &c. neither the word 〈 in non-Latin alphabet 〉 affording it, nor sense according to other Scriptures, wherein declining to the right hand or left, is generally forbidden. But for hearing the word to be guided in the right way, when thou turnest to the right hand of being overwise, or to the left of being overfoolish, as Jerome expounds it, and Eccl. 7. 16, 17. good reason that we should be called upon by the voice of the Gospel. But why is it a word heard behinded thee? Jerome refers this to the back of the Lord, who goeth away, as it were, for sin, but yet out of his great love sometimes looks back, and speaks again to sinners, but this agrees not, because it is not said behind him, but behind thee, and being thus understood it would not answer so well to v. 20. Haimo therefore better, when men enticed by worldly things turn their backs upon God to go after them, he calls to them by his word to reduce them to the right way again. And Gregory, We turn our backs as it were to our Teachers face, when we despise his words, and tread his precepts underfoot, when he notwithstanding ceaseth not to call us. As a loving father seeing his child going towards a dangerous pit, or green place, where serpents lie hid to sting him, calls with all earnestness after him, to make him turn back, and keep out of that danger of destruction, although by the child not yet perceived.

Thou shalt defile the coverings, or places of thy silver graven images, &c. Here are shown the notable effects that shall follow the preaching of the Gospel amongst the Gentiles now turned to be God's people. They shall break down their Idols both of silver and gold, which they before worshipped, as filthy and abominable things, as the event shown, when Emperors and Kings began to embrace the faith. And it was also in part fulfilled in the Jews, after their return out of Babylon, as was also before prophesied, Chap. 1. 30. 2. 20. for they always hated Idols after, being willing in the Romans time rather to die, then to suffer the Eagle, the imperial arms to be set up in their Temple.

And he shall give rain to the seed that thou shalt sow in the Land, &c. After reformation from sin, the blessing of plenty of the fruits of the earth, shall follow everywhere, which apply answers to verse. 20. where scanty bread and water is spoken of, as coming by way of correction upon God's people for sin, but now the contrary shall be upon the leaving of sin through the word working in the hearts of the hearers.

Thy Oxen and Asses shall eat clean provender, &c. a further amplification of their plenty, in that the beasts which labored in tilling the ground, should be allowed corn well-dressed, the off all being cast away. The Vulg. Lat. hath commistum migma, whereby is understood diversity of grains mingled together as of Oats, Fitches, Pease and Barly, to make the provender the more pleasant to the taste.

On the day of the great slaughter when the Towers fall. Here the Prophet promiseth further, that when the great slaughter of the enemies of God's people shall be made, and the great ones of the earth set forth by Towers, which formerly overtopped them, shall fall, Rivers shall run upon high mountains, which Jerome understands of many wicked ones first perishing by God's judgments, such waters shall flow, as Christ speaks of, Joh. 4. He that drinks of this water, it shall be a river of water flowing out of his belly; Junius likewise touching wicked hypocrites, whereof some be as Towers for their greatness, Ch. 2. 15. but for the Rivers of water nothing else but a further amplification of most plentiful times. The Hebrews by the Towers understand the Roman Potentates, holding that this blessed time of so great plenty shall be to them, when they shall perish and their armies. Sasbont by the high places, the high in virtue, in them shall run rivers of grace, when the wicked, yea, the greatest in this world shall be destroyed at Christ's second coming. For my part I see no cause if all the good promised before upon the destroying of Idols, verse. 23. 24. be temporal, standing in the blessing of greatest plenty, but that this should likewise be understood. For having said, ver. 23. that rain should be given in every place, and here, that rivers shall run upon high places, how can any exposition be so fitly brought of this, but by expounding these rivers, as of waters in abundance coming of that rain? since in that dry country where Isaiah lived, when he spake this, and the parts about, water could never too much abound. And for the time of the great slaughter, to what can it more aptly be referred then to that spoken of verse. 17. where it is so many shall be slain, as that they shall be left but as a beacon upon a mountain, and for towers fallen? see Junius before.

And the light of the Moon shall be as of the Sun, and the light of the Sun sevenfold. This is by some referred to the Jews deliverance out of Babylon, by some to Christ glorified more abundantly, who is the Sun of righteousness, and the Apostles after the coming down of the holy Ghost having their light increased, and waxing more famous, and some to the day of judgment when they think that the Sun and Moon shall shine more gloriously, applying to this Rom. 8. 21. of the creatures deliverance into glorious liberty, and some to the thousand years spoken of Rev. 20. But forsomuch as the Argument in hand from ver. 23. is about temporal blessings that should be upon the beating down of idolatry, and these blessings come by the kindly influence of the heavenly Lights, the Sun, Moon, and Stars, the meaning can be nothing else, but that these shall be far more comfortable then ordinary, working upon the earth, so as to cause far more fruitfulness, and upon the air to cause more healthfulnesse, when once the Gospel so prevaileth, as that the Jews be converted, at what time as heathen Idols were destroyed Christianity first prevailing in Emperous and Kings, so Popish Idols shall be destroyed throughout the world, and all Nations shall bow their knees to one true God only. For what is the increase of the light of heavenly bodies to us, but more comfort by their means through greater fertility and abundance? To the day of judgment this cannot be referred, because then the Sun and Moon shall lose their light; nor to the Jews deliverance out of the Babylonish captivity, because the times then were not so happy in outward respects, as sometimes past before; nor to the glory of Christ exalted, when the Gospel first prevailed, because so we should confound the cause and effect together, forsomuch as this blessing is an effect following upon Idols beating down, which was by Christ becoming glorious amongst the Nations. Lastly, Neither to the thousand years yet to come, for these are past long ago, as I have shown upon Rev. 20. Now the time set for this great blessing is, when he shall make up the breach of his people, and heal the stroke of their wound; that is, whenas having been reduced to so few, as is said v. 17. they should again grow far more numerous by the accession of many Churches of the Gentiles.

Behold the Name of the Lord comes from a far, his face burning, &c. The Prophet having threatened the people of God for their sins, and promised all comfort to the faithful in the words before going; now enters upon threatenings by way of Prophecy against their most infest enemies, the Assyrians by whom as Calvin saith, he meaneth also the Babylonians, because their kingdom was translated to them. And he saith, his Name comes from far, that is, his power doing miraculously in confounding the great Monarch of the world, to the purchasing of fame to himself in all Nations, for so he gat him a name sometime in Egypt, by destroying Pharaoh. And from far, is as much as after a long time, that he had suffered that Tyrant to rage, his face or nostrils burning, that is, fire issuing from him, as breath out of man's nostrils to destroy, or his anger burning.

His breath as an overflowing stream that shall reach to the midst of the neck, &c. Having compared the wrath of God to fire extremely hot and burning, now he compares it to three other things. 1. To a flood reaching to the neck, of which see Chap. 8. 8. 2. To a fan that tosseth and casteth up the corn commonly to purge the chaff from amongst it; but this is a fan of vanity, bringin • these wicked enemies to nothing. 3. To a Bridle, which we use to turn horses with, and to guide them in the right way: but this bridle should be put into the Assyrians or Chaldeans jaws to cause them to err, that is, to run such a race as should be to their destruction, the like phrase, see Chap. 39. 29.

Ye shall have a song, as in the night, when an holy solemnity is kept, &c. When the Assyrians should be thus destroyed, as they were, Chap. 39. of which also see before Ch. 10. 16, 18. then the people of God should have joy, making them to sing and to play upon pipes, and other instruments of music in way of praising him, as sometime did Miriam, Exod. 15. and the godly are exhorted to do, Psa. 92. neither is it unlawful for the faithful now to do thus. But it is, as in the night of a holy solemnity, in a godly way, as they did of old the evening before their solemnity or festival day, for their Sabbaths began in the [Note.] Evening. So that here is nothing to countenance vain songs and pipings; but to stir us to solemn praising of God, and keeping a day in so doing, when in fighting against our enemies he takes our part. And to show where this should be done he saith, As one going with a pipe to the mountain of the Lord, that is, the Temple which stood upon a mountain, now in every house of God.

And the Lord shall cause his glorious voice to be heard, &c. Here again the Prophet further prosecutes the argument in hand, verse. 27, 28. touching the enemies destruction, whom he nameth, verse. 31. and he amplifieth it divers ways, as first, by the glorious or powerful voice of God, commanding it to be done. 2. By the descent of his arm, or strength doing it. 3. By the fury of his countenance appearing most terrible in these his judgments. 4. By the flame of a devouring fire. 5. By dissipation as by a tempest. 6. By inundation, of which before. 7. By a tempest of hall, for thus sometime he destroyed the Canaanites, Josh. 10. Not that the Assyrians should be destroyed all these ways, but most certainly and terribly, seeing it cannot be otherwise with them that are beset with so many sorts of judgments, whenas God is able with any one of them to confound all his enemies, but he useth such variety to terrify the enemy the more, and to comfort his people against their most violent and proud attempts.

By the voice of the Lord shall Ashur be broken in pieces, who smote with a rod. In saying thus he alludes to Chap. 10. 24. The rod of Ashur shall smite thee. They that in times past smote the people of God, and many other Nations by their unresistible forces, shall be now smitten without warlike instrument, or human forces, as it were, by the mere voice and command of God, of so great power is he, if any doubt should be made how so great and mighty a Monarch could be smitten. And by thus saying is further declared why he spake so magnifically of the voice of the Lord, v. 30. The last words may indifferently be rendered, He shall be smitten with a rod, or he smote with a rod: Therefore some, saith Vatablus, understand it as spoken of God; but that wherewith God smiteth, is before said to be his voice; there Ashur smiting in times past is rather meant, he being now paid with his own coin, which is more express, Chap. 33. 1.

And in every place where the grounded staff shall pass, which the Lord shall lay upon him. Calv. And there shall be in every place a grounded staff, which the Lord shall inflict upon him. Jun. So every place whereby he shall pass shall be a most grounded rod, upon whom the Lord hath put it. To multiply no more, according to the Hebrew, it may thus be best rendered verbatim, And every passage is a staff fastened, which the Lord shall make to rest upon him. For he speaks of a thing to come, as already past, as most commonly for the certainty thereof he doth. And the meaning is, Let him go whither he will in fleeing from the stroke of the Lord, the very place whither shall prove as a staff to smite and break him in pieces, neither shall he with all his power be able to keep it away, that it may not smite, or when it smiteth, to make it cease smiting, till he be utterly destroyed: for which he saith it is grounded and rests upon him, as a staff stuck into his very bowels not to be plucked out again, as Ehud his dagger stuck in Eglons belly. For so Sennacherib passed from place to place to take Jerusalem, but before he came there, a fixed strong staff of judgment was set, as it were, so fast in his way, that he could come no further, but in his passage lost his Army, and then fleeing home with confusion; his life, see Chap. 10. & 38. With tabarets and harps, and battles of shakings he shall fight with it; or with battles of agitation it shall be fought with them. For although in the Text it is 〈 in non-Latin alphabet 〉 yet in the margin it is 〈 in non-Latin alphabet 〉 put by way of correction, meaning the Assyrians and Babylonians also, for both were by this divine power confounded miraculously. For tabarets and harps they are mentioned to show, that to the Assyrians overthrow should not be used any weapons of war, but as in Jehoshaphat’s time, the Amonites and Moabites were overcome and fell by singing and praising of God on the Jews part, 2 Chron. 20. and playing with instruments of music, so they by Hezekiah's praying, there being nothing left to do for the Jews, but to praise God likewise.

For Tophet is ordained of old, yea for the King it is prepared, &c. Calvin, Thophtheth was ordained since yesterday, even for the King it is prepared. And this is verbatim according to the Hebrew: But by yesterday is meant from the beginning of the world; and by Thophtheth, hell; for it was otherwise called the valley of Benhinnom. Hebr. 〈 in non-Latin alphabet 〉 Geben hennom, contracte, Gehenna, 2 King. 23. 10. Jer. 7. 31. 19. 6. Here they making a great fire burnt their sons and daughters in sacrifice to Moloch; of which cruel superstition, and where this valley was, see upon Levite. 18. 21. 2 Chron. 33. 6. It was near to Jerusalem, being a great and deep valley, had in such detestation by the Lord, for the most odious idolatry there committed: That here in threatening everlasting torments in hell, he doth it by this name, applying all circumstances accordingly both of the largeness and depth, the great pile of wood and the fire, hereby allegorically expressing, both hells capacity, and the extreme pangs of the damned there, and that they are so deep in, that they can never get out. For having hitherto threatened the wicked enemy with temporal destruction, here he addeth eternal, which shall be to all the wicked; and the proud King is specially spoken of, because he thinks himself too great for God to bring under, and by such pride are most Kings apt to be lifted up, as Sennacherib and Nebuchadnezzar, and Pharaoh: To this effect Calvin, who also saith, that no certain place is here to be conceived to be conceived to be set forth, or fire wherewith the damned are tormented, but by things known, the unspeakable condition of such is declared, to deter us all from sinning. Lyra following the Vulgar, it is prepared of the King, that is, by God; but he confesses the Hebrew to be, [for the King] that is, the devil, who is said, Job 41. to be King of all the sons of pride; so likewise Matth. 25. Go ye cursed into hell fire, prepared for the devil and his Angels. And he saith, it is deep, that is, in the center of the earth. But whereas many expound yesterday of the second day of the Creation, holding all the time of the world after, to be but as today, he rejecteth that, because the second day was spent in dividing the waters; and saith rather the beginning of time is meant, when he made heaven and earth; because yesterday being so understood, answereth better to all the time following. Junius differing from all others hitherto cited, saith, That this is but an exegesis or further declaration of that which was said, v. 30, 31, 32. against the King of Babylon. By Tophet, of which see, 2 Chron. 28. 3. nothing else being meant, but as that was a noted place for putting to a tormenting death, they that there died having none other burial, so should not the King of Babylon, as was before threatened, Chap. 14. Of the word yesterday, put for a long time ago, see Chap. 30. 1. and Gen. 32. 1. Some others not much disagreeing herefrom, refer it to Sennacherib, saying that hereby his falling in his Army in Topheth, when the Angel smote it, was threatened, and that by burning, as children were burnt there to Moloch. Pagninus holds with Junius, that it was meant of Belshazzar slain in Babylon, and cast upon a dunghill. To me, seriously considering the three verses before, and this together, and finding the argument to be so alike, it seemeth that one only and the same thing is here and there set forth in more words, for the horribleness and miraculousness of the destruction. For v. 32. the word 〈 in non-Latin alphabet 〉 is used, coming of Toph a tabret, and here 〈 in non-Latin alphabet 〉 is prepared, coming of the same radix; it being hereby alluded to the tabret there spoken of, because Tophet the valley of the son of Hinnom without Jerusalem, had the name from tabarets or pipes wherewith they played there, when children were tormented by fire to death, by way of sacrificing to the idol Moloch, as the Jews had trumpets sometimes blown in the offering of their sacrifices. And if we ascend to v. 28. we find the breath of the Lord as an overflowing flood, and what doth that differ from the words here, The breath of the Lord as a flood of brimstone; for the same word 〈 in non-Latin alphabet 〉 is both here and there. Wherefore Cyril in my poor judgment, applies it best to the destruction of Sannecherib the King of Ashur before Jerusalem, and haply in that valley, for both Ashur is mentioned, v. 31. and the smiting wherewith his Army, of which he was so proud, was smitten, most probably, was by a stupendous fire, called God's Angel, for he makes his Angels a flame of fire, Chap. 10. 17, 18. for though the King perished not herein, yet his Army, his glory did; and therefore it might well be said to be prepared for the King, and his fatal stroke began so then, that he never joyed after, but fled and perished in the very act of idolatry, as many at divers times before had done in Tophet; yet I think it not fit to exclude the Babylonish King, but to take him in also as meant in this threatening, though not so properly, yea and the forces of them both, for the last word of v. 32. 〈 in non-Latin alphabet 〉 against them, it being no unusual thing per enallagen numeri, to put the singular for the plural, King for Kings. As for hell to be meant here, there is more against it then for it; 1. Because the Gebenhinnom is not once named. 2. Although it be meant under the word Tophet, yet for the place of torment, into which the infinite number of the damned shall be cast, there is no verisimilitude, that it should be set forth by that valley, being neither for the depth nor greatness a fit type thereof. 3. Here the King only is mentioned, whereas hell is prepared for an innumerable crew. 4. Although an hideous burning be here threatened, yet it is not added forever and ever, as is commonly when hell fire is spoken of, as Chap. 66. 5. If by the King the devil were meant according to Lyra, here were no coherence with the former verse, but a strange chopping from one thing to another, not yet thought of in this Prophecy, the matter against the enemies then not being first concluded. Yet I deny not but this may be taken as some allusion to destruction in hell, which was not then, but under the Gospel more manifested, all the threatenings before being of temporal judgments and miseries.

CHAP. XXXI.

WOe to them that go down to Egypt for help, and stay on horses, &c. Here the Prophet goes on to speak to the same effect against the wicked Jews, who relied on Egypt against the Assyrians and Babylonians, adding some other reasons to move them not to do so, but to repent and to seek help of the Lord. As first, that the Lord is wise to know, and resolute to punish them severely for thus doing, v. 2. Secondly, That the Egyptians are not wise as God, but foolish as men, and their horses flesh, that is, weak and vain to save such as trust in them; and not spirit, that is, mighty, v. 3. Thirdly, That the Lord's coming in judgment shall be as the coming of alion, whom a company of shepherds cannot fray away, v. 4. Fourthly, That his people are under his protection, and therefore need not to be afraid, v. 5. Upon these reasons he exhorts them to repentance, promising if they shall cast away their Idols, that the Assyrians, whom they so greatly feared, should fall by the sword, not of man, but of God, v. 6, 7, 8. To this effect almost Junius. Lyra distinguishing betwixt this and Chap. 30. saith, that the Prophet having there inveighed against the Jews, in Zedekiah his time, here threateneth the Kingdom of Israel in Hoshea his time, which I touched upon before, in speaking upon Chap. 30. And he saith that the Lord threatened Israel and Egypt by Sennacherib's coming, but if Judah would repent, and put down idolatry, or because they did in Hezekiah's time, he comforts them with a promise of destroying the Assyrians their enemies, without their striking of a stroke with their swords, as indeed he did Chap. 38. wherein I do not much dissent from him, but that I hold that both Kingdoms were threatened, Chap. 30. here Israel only is threatened, and Judah living now under a godly King, for the present comforted, and under the name Jerusalem the Church of God wheresoever for the future. Nothing more needs explication here, but all things are plain till Vers. 8. where it is said that the Assyrians shall be made tributaries. Junius expounds this of the enemies of the Church in general, because we never read that it was fulfilled touching them in particular; but hereby is shown, that the time should come when the faithful should reign, and then all the enemies of the faith should be under. But the word 〈 in non-Latin alphabet 〉 here used, doth not only signify to tribute, but to liquefaction or melting, and so it is rendered by Calvin; and the meaning is, they being dissolved by death in part, and the surviving without all courage and strength as water, and so the event proved, for their choice young men, as Captains of the Assyrian Army, were destroyed by God's Angel, as by fire, and such as escaped with their King, for fear fled, all courage melting away.

He shall pass over to his strong hold for fear, or Hebr. His rock shall pass for fear, or pass away, or vanish, as Junius: A Periphrasis of the Assyrians strength failing him, whereupon he relied and did formerly bear himself as invincible, for where was it now, when his great Army was so confounded: and his Princes fearing, fled from the Ensign, that is, the standard set up by the Lord against them, viz. the Divine power whereby they were smitten. And in describing the Lord who did it, he saith, Whose fire was in Zion, and furnace at Jerusaelem; to denote from whence this destruction came unto them, even from the Temple, where the true God was worshipped, by fire continually burning, being ready when he pleased to flame out into a consuming fire to the enemies of his Church and people. A great comfort to the faithful, and no less terror to their [Note.] wicked enemies at all times, when they shall dare to attempt anything against them, they do but expose themselves to the danger of a devouring fire, for such is God to them; according to that, Our God is a consuming fire.

CHAP. XXXII.

BEhold a King shall reign in righteousness, and Princes, &c. The word rendered Princes, hath the letter 〈 in non-Latin alphabet 〉 prefixed, signifying [to.] Although all Translatours pass it over as nothing, yet to me it seemeth to intimate, that to this King shall be Princes suitable, because then the Common-wealth is in best case, when it hath both a good King, and adjoined to him, as eyes and ears and hands to see to do justice, good Princes and under-Rulers. For under Nerva a good Emperor, by reason of wicked under-Rulers, the Roman Commonwealth was in a worse case, then under Nero, as many observe. Jerome refers this Prophecy to Christ, and so doth Junius. Lyra and Calvin to Hezekiah; yet so as that he is not the only man aimed at, but he as the type, Christ as the antitype, and this seemeth best. Lyra understanding Hezekiah after wicked Ahaz, thinketh, that after him wicked Manasseh is here next prophesied of, v. 6, 7. it being shown how bad he was, and v. 8. how good his grandchild Josiah should be. Then he showeth the destruction that should be in the time of Zedekiah, calling upon the women to lament it, v. 9, 10, &c. Lastly the felicity to come after this, through Christ, ver. 15. And this distribution of the chapter I shall follow, for it is not improbable by the text, that all these things are thus set down in order, as will appear to him that shall peruse the whole chapter; and it tends greatly to the magnifying of the Spirit of God enlightening Isaiah to speak so long before so punctually of these particulars. If it be objected, he saith, A King shall reign, this may well be understood of Hezekiah, although he reigned at the time of this prophesying, for he had as it were, two lives, forsomuch as after the sentence of death given against him, it was miraculously reversed, and then he lived and reigned again after this fifteen years. He was then the King here spoken of, and who knoweth whether this Prophecy be not misplaced, belonging to Ahaz his time, although, order not being so much regarded, transferred hither, the people being comforted against his abominable wicked reign with a promise of a better King shortly to come. For which this is begun with this word of attention, Behold, as being thing most remarkable, especially he being the son of so wicked a father.

And a man shall be an hiding place. Hieron. shall be hidden. Sept. a man hiding his speeches. But for so much as 〈 in non-Latin alphabet 〉 is to hide, and the word is 〈 in non-Latin alphabet 〉 coming of it in Hithpael, signifies to hide himself, it may be indifferently taken both ways; if for a nown latibulum, he means that this King shall be such, when any tempest ariseth to the poor that might otherwise be wronged by the mighty; if as a participle absconditus, he means that every man being a subject of this King shall be hidden, that is, kept out of danger by his righteous proceedings, and the Princes set up by him to execute justice, which is all one with the former; or as Lyra, the tempest from which, may be understood of the Assyrians coming to take Jerusalem, safe from which by his means the Jews should be within the City; the other similitudes added, as a covert from a tempest, rivers of water in a dry land, and the shadow of a rock, serve only to declare the benefit of this good King further, and in him to show what every King should be, viz. a defense and comfort to his subjects, not a tyrant, being grievous to them by cruelties exactions, seeking the increase of his own treasure, but their welfare. So Aristotle, A Tyrant seeks his own profit, a King the profit of his subjects. Seneca, Know (O Prince) that not the servitude, but tutership of the City is committed to thee: And again, The Kings greatness is stable and well founded, when all men know that he is as well for them as above them. And Claudian to Honorius,

But most of all is Christ thus to all his, as was shown before, Chap. 4. 6.

And the eyes of the seeing shall not be dim. That is, saith Lyra, in Hezekiah his time, they shall not be so dim, but they shall see into this Prophecy of comfort, and with delight hearken to it, when they see it to be thus, as is here promised, Vers. 4. And the heart of the rash shall understand knowledge. That is, which rashly followed wicked Ahaz in idolatry, they shall now know the difference betwixt serving God and idols, and they that for fear spake, as it were, stammeringly then, shall now plainly praise the Lord. Hebr. Shall speak elegantly, thus he: But Musculus and Calvin, who are also for things done in Hezekiah's time, extend this to Christ's, as being words to the same effect with those, Chap. 29. 18. ch. 30. 21. Jerome, Sasbont and others, restrain them altogether to Christ's Kingdom. I, as before, think that they are to be referred to both.

It shall not be said anymore to the fool liberal, nor to the churl bountiful. For liberal, Hebr. is 〈 in non-Latin alphabet 〉 , signifying either Prince or liberal; and for bountiful 〈 in non-Latin alphabet 〉 signifying also wealthy, as being for his wisdom made such by God's blessing, and so mighty. And this is by Lyra applied to Ahaz, who dealt like a fool, for so the word signifieth, being Nabal, and is so expounded, 1 Sam. 25. for what greater folly then to be an idolater, therefore he shall lose the name of a wise Prince, and for his wealth, he was so rifled of it by the King of Ashur, that he was left poor and contemptible.

And v. 6. The Nabal or focl will speak folly, &c. N. Tr. The vile person vilany. He applieth to wicked Manasseh, who reigned after Hezekiah, who spake foolishly, when he spake for the worshipping of more God's, pretending that thus they should have the more God's to help them in their need. And his heart works wickedness.] That is, this wickedness of manifold idolatry, comes from his wicked heart, in working hypocrisy and speaking error to the Lord. That is, drawing the Princes on by dissembling good, that would redound to the Common-wealth hereby: As Leo saith, that the Romans did of old take into the number of the gods, the gods of those Nations whom they had subdued, that thus they might make them to work for their good. And he spake error touching the Lord; when he worshipped him still, thinking thus to please those Princes, who would not be moved to revolt from the Lord altogether: But this was a gross error to hold, that any worshiping of God could be acceptable to him, when it was joined with the worship of false gods. And he shall make empty the soul of the hungry, &c. That is, requiring so great means to maintain sacrifices for so many gods, that which should be for the sustenance of the common people, being to maintain idolatry, exacted of them, and they left even without necessary food.

And v. 7. The instruments, even his instruments or vessels are evil: For thus it is Hebr. verbatim. Vulg. Fraudulentia instrumenta pessima sunt. N. Tr. The instruments of the churl are evil. Jun. Tenacis instrumenta. Calv. Avari instrumenta. But the words are 〈 in non-Latin alphabet 〉 , which words are never used to signify, churl, tenacious, fraudulent or covetous, but vessels only or stuff. And this by him is applied to the evil officers whom Manasseh used as his instruments to set up idolatry, and to destroy those that would not consent unto it. He consulteth devices to destroy the poor with lying words, and in the poor's speaking judgment or right. That is, Manasseh accusing Isaiah and other godly men (for they are in the Scripture phrase called poor) but falsely as enemies to the public good for speaking against the worshipping of many gods, which he pretended, might make so much for the benefit of all, thus wrought their destruction; for he both sawed Isaiah in sunder, and killed many more unjustly, for which he is said to have filled Jerusalem with innocent blood. And touching v. 8. The liberal man deviseth liberal things; or more agreeably to the Hebrew, The Prince shall think things worthy of a Prince; so also the Vulgar Latin: And by things worthy a Prince shall be established. He applies it to Josiah the grandchild of Manasseh a most godly King, who in his youth set himself to purge the Temple from pollution, and all parts from all monuments of idolatry throughout his dominion. But for these words, By things worthy a Prince he shall be established, he hath, super duces stabit, that is he shall rule over other of his Princes so as to bring and settle them in the same good way. But forsomuch as the word by him rendered duces, is the same with that before going, signifying things or thoughts worthy a Prince, or Princelike thoughts, and is of the feminine gender, I see no reason why he should render it by Princes.

Rise up ye women that are at ease, ye careless daughters. Hebr. & Vulg. Ye confident daughters. This he applieth to the time of Zedekiah, wherein Jerusalem was destroyed by Nebuchadnezzar, saying that the men are here spoken to by the name of women for their faintheartedness, and their confidence whereby they are upbraided, was the trust which they had in their strong walls.

Daies and years ye shall be troubled, &c. Hebr. Daies above a year, so Calvin also, but why the Vulgar hath it, post dies & annos, I see not: Yet Lyra following this, and R. Solomon saith, that the meaning is, they should be a long time multiplying their sins, and then their destruction should come by the Chaldees, but rather the time of their being in Captivity is here pointed at, which was many years, wherein their vintage ceased, as here followeth, because the ground lay unhusbanded: Or the time that was spent in besieging Jerusalem, for that was a hundred seventy nine days above a year, as will appear to him that will look into 2 King. 25. and this agreeth best with the words here used, days above a year. From hence to Vers. 15. all things are plain, being applied as Vers. 10. Lastly Vers. 15, &c. to the end of the chapter, he understands of the time of the Gospel, when the Spirit came down in the likeness of cloven tongues of fire, Act. 2. in the virtue whereof the Apostles went out amongst the Gentiles and converted them, who thereupon became fruitful as Carmel, being before a wilderness. But verse. 14. a joy of wild asses and pastures of flocks. He saith the land of Judea was even after their return from Captivity as well as before; for there were some good of the Jews living there, in respect of whom he saith, that it should be pastures for flocks: But because they were always subjects to strange Kings after this, first to the Babylonians, then to the Persians, and after to the Grecians, &c. He calls it a joy of wild asses. Ver. 19. But hail shall be in the descent of the forest, and the City shall be made low. That is, saith he, the Roman armies shall destroy the houses built with Cedars out of the forest of Libanus, both the Temple and Kings houses, so that Jerusalem, which before was lifted up aloft with stately buildings, shall now lie low.

Blessed are ye that sow upon all waters, sending forth the feet of the ox and the asse. That is, ye Apostles and other Preachers of the Gospel, who whilst Jerusalem was thus in destroying, sow the seed of the word amongst all people's and Nations of the world: For both the Preacher is said to be a sower, Matth. 13. and the people of many Countries are set forth by waters, Revel. 17. 15. and by the ox and asse are meant the strong and learned, and the unlearned and weak. Thus Lyra, whom I have thought good thus to trace throughout the chapter, because for the most part he is singular in his Exposition hereupon. For Jerome applieth all things here to Christ and to the time of the Gospel, saying he is this King, and the Apostles these Princes governing the faithful in all Countries, and that Christ is both an hiding place and all manner of comfort to the faithful soul; and now so many of them that were blind before, as were ordained to life, attain sight, and the deaf hearing, answerable to the promise made, Chap. 29. 18. And for the fool, v. 5, 6. he applieth that to the Pharisees, who in times past were counted the wisest, and ruled like Princes, but Christ coming showeth them to be fools and hypocrites; and they spake against the Lord Christ, and devised the destruction of this meek one, when he spake nothing but right, but they most deceitfully to him, Master we know that thou art just, &c. Shall we pay tribute to Caesar or not? to entrap him, and to keep the souls of the hungry empty of the divine instructions, wherewith he was ready to feed them; they bad them search and see whether the Prophet should rise out of Galilee. But Jesus spake things worthy of a Prince, v. 8. when he said, Come to me all ye that are heavy laden, and I will refresh you: And again, If any man thirsteth, let him come to me and I will give him of the water of life freely. Vers. 9. The calling upon women, he takes to be Christ's preaching, either to some women properly, and their daughters, who had formerly been careless, or some Cities of whom there was still some hope in respect of conversion; his words also agreeing, Luk. 4. This is the day of salvation, the acceptable year of the Lord; to these v. 10. Daies and a year ye shall be troubled; and these words, The vintage is ended, he applies to the Romans having done their last, when they had destroyed their City, so that now they should suffer no more, but after this have comfort. And by the houses of joy he understands. the Temple, which should be abused by buying and selling therein. And by the pouring out of the Spirit, v. 15. The Spirit of grace given to the Gentiles, who thereupon should have peace with God, and be as a fruitful field, and the Jews as a wilderness through their unbelief. For the hail, v. 19. he differs not from Lyra, nor in saying, Blessed are ye] for he applies it to the preachers of the Gospel sowing the seed of life in all Countries, there being now no more difference put between the Jew, set forth by the ox, a clean beast, and Gentile by the asse, which was unclean, but all alike preached unto, and promised life upon turning to Christ by faith and repentance. Calvin and Musculus, as was said before, understanding this of Hezekiah coming to the Kingdom after wicked Ahaz, apply v. 5. to the great change that was then to the better; foolish and wicked men being before preferred, and made Judges and Rulers, for such pleased Ahaz best, now contrariwise no such were in place of authority anymore, but were put down, the worthy only being advanced. And mystically to Christ's Kingdom, under which by the light of the Gospel, things did so appear as they were; as that such as had been formerly in great account for wise and learned men, as the Scribes and Pharisees, were then counted so no more, but fools and covetous, as the Lord calls them, Matth. 23. And v. 6. to all wicked persons and heretics, who speak error against the Lord, and despise and mock at the truth taught; for that which is done against the truth of the Lord, is done against him. Vers. 7. By instruments they understand all crafty ways of the covetous to bring in gain, and their circumventing of the poor with deceitful words in judgment, the turning of the seat of judgment, which should be a sanctuary to the poor, into a place of robbing and spoiling them. Vers. 8. The liberal thinketh of liberal things; that is, how he may do good to others, being never weary, as Gal. 6. 9. Vers. 9. Ye women that are at ease, arise. Some, saith Calvin, think this to be the beginning of a new sermon or Prophecy touching judgments to come afterwards, but it is the manner of the Prophet when he hath spoken comfort, as he hath done in this chapter hitherto, suddenly to turn to threatening of judgments, that all might not think the foresaid comforts to belong to them, but hearing of judgments, which are the portion of the wicked, be moved to repent and fear. But when this judgment should come he saith not: but women are spoken to, because that sex is often spared in time of war, but now in speaking to rouse them up, he showeth what a bloody time is to come, wherein no sex or age shall be spared; wherefore he names women and daughters; though some by women understand, as the Hebrews, greater Cities, and by daughters little villages, grounding upon Joshua, where a City and her daughters are oft spoken of. And for the spirit pouring out, the time whereof is set, as the limit of these calamities, v. 15. He applies that to sanctifying grace under Hezekiah, but most of all under the Gospel, which when it shall take place, worldly blessings shall as much abound, as miseries did before. For the forest now shall be as Carmel, that is, through the grace of the spirit, they that were before barren shall be most fruitful, and they that seemed to themselves as Carmel for some beginnings of grace in them, shall now think, that they were before but as a forest barren of fruit in regard of that which they are made now, verse. 17. And the work of justice shall be peace, &c. that is, the people of God being endued with so great grace to make them live righteously, as ver. 16. instead of war to waste them, they shall now have peace perpetual, and instead of briars and thorns before threatened, verse. 13. admirable blessings upon the Land, so that in all places, where they should sow, yea though squalidous with water overabounding, yet their seed should so plentifully come up, that they should not need to keep their oxen or asses out of their corn-fields for fear of doing them hurt by treading and feeding upon their corn, but they should rather sometime put them in to keep it from being too rank, verse. 20. and whereas before they were threatened with destruction of their palaces by the enemy, verse. 14. now they should abide in tabernacles of peace, verse. 18. and when the hail should fall it should be upon the descent of the forest, the City being in a low place in safety, verse. 19. and so the storm not coming at it, but falling only in other places, where it might do them no hurt, for they shall suffer no violence anymore. And concluding he saith, That the Church hath had no such time yet under the Gospel, by reason that sin still remains even in the best Churches, and therefore the full accomplishment of this is not to be expected till the time of God's creating a new heaven and a new earth in the world to come. I am not of Lyra his mind, that Manasseh and Josiah are here pointed at, verse. 6, 8. after Hezekiah, because all things cohere so together, as that all may best be referred to the time of Hezekiah his reigh, and after that to Christ's. But for verse. 9, 10, &c. to verse. 15. I think it best to apply that which is therein said to the destruction of Jerusalem by the Romans, and women are particularly called upon to lament the miseries of those times, because they would be to them most grievous, as who had never been used to any hardship, but lived daintily and tenderly. For in naming not only days, but years also, a very long time is certainly meant; and because it is said 〈 in non-Latin alphabet 〉 forever, whereby a very long time amongst them is commonly meant, the determination of which is not known verse. 14. we may well gather, That the long desolation of Jerusalem under the Gospel is prophesied of, whilst the Jews continue in unbelief, but being converted an end is put hereunto, as verse. 15. And so it notably agreeth with Matth. 23. 23. Your habitation shall be left desolate, till ye say, &c. And the words verse. 12. Lament over the duggs, with Matth. 24. where woe is to the women that give suck in those days. And then verse. 15. must needs be understood of the conversion of the Jewish Nation, when they shall enjoy more peace and plenty, and security from enemies, then ever before, as the next words show, The desert shall be as Carmel, that is, a fruitful field, for since the destruction of Jerusalem, all the fields about are as a wilderness most barren, and therefore this may well be understood as a promise of their becoming most fruitful again, as in times past it had been a Land flowing with milk and honey, according to Psal. 107. A fruitful Land turneth he into barrenness, and a barren Land into fruitful, or standing waters; But what sense shall we give of the contrary, and Carmel as a forest or wood? A very good one thus, Corn shall grow therein as thick as a wood, as our common Proverb is, when we speak of an excellent field of corn. Expositors, I confess, generally give another sense of the Jews barren before in goodness becoming fruitful, and yet in the midst of their fruitfulness humbling themselves, as thinking their former fruitfulness barrenness, in comparison of that which they now were, yea even the best of them, and confirming it from the like, Chap. 29. 17. But here are not the very same words, but for 〈 in non-Latin alphabet 〉 a wood or forest, 〈 in non-Latin alphabet 〉 a wilderness is here, implying the ground to be spoken of, and not the persons, neither can the last words without forcing be expounded of any men's thinking themselves so, but as the former words imply a real change, so do the latter, and to intimate the sense that I have given, he saith not, Carmel shall be a wilderness, but shall be counted a weed, and therefore even Calvin followeth this sense first, and interposing a more mystical sense a little seconds this through the other verses to the end, and what he hath said upon them, I take to be most genuine. Only whereas he seems to think, that this time of such extraordinary blessings of peace, and so abundant plenty, is not to be expected here, but hereafter. I conceive by comparing this with some places in this Prophecy like to it, that he, who made Sodom and Gomorrah a desert most barren, which before was most fruitful as the garden of God, and likewise the tract about Jerusalem far and wide, can and will upon the Jews conversion make it again most admirably fruitful. And whereas he verse. 20. by waters understandeth places most unlikely to bear corn for their waterishness, I cannot find, that there were ever in that hot and dry Country any such places, but when watery places are spoken of fruitfullest soils are meant everywhere, and Ps. 104 & 107. Isa. 30. 25. and so I doubt not but sowing by or upon all waters, here is meant upon most fruitful ground.

CHAP. XXXIII.

WOe to thee that spoilest, and thou wert not spoiled. that dealest treacherously, &c. Some refer these words to the devil, who stirred up persecution against the Apostles, but shall at length be destroyed together with all his instruments. Some to no particular, but generally to all wicked enemies of the Church. Some to Sennacherib the King of Ashur, who was smitten in his host by the Angel, as is said here touching this spoiler, verse. 3. But the Vulgar rendering it, From the voice of the angel, erreth, because it is, Heb. From the voice of the tumult] When I look back therefore to c. 21. 2. where the same words are used in prophesying against Babylon, as I have there shown, I cannot but conclude, that this is against Babylon also, which although it were prophesied against largely, c. 13. 14. and briefly pointed at c. 22. and c. 29. 7, 8. Yet because the punishment of that City was most remarkable of all others, as being by far the greatest, and the City whereby the people of God, and his City and Temple suffered most, it is not to be thought strange that Isaiah should so often threaten it. But of Babylon he saith no more, but the few words of this one verse, for the exposition whereof see before Chap. 21. 2. For he immediately falleth to prayer, O Lord, be gracious to us, we have waited for thee, &c. much like to Chap. 26 8. Because mercy to the people of God in destroying the enemy prophesied of verse. 1. is to be sought notwithstanding by prayer. And he prayeth God to be their strength to mornings, for so the word properly signifieth, that is, to morning after morning continually, which he having briefly done turns again to his Prophecy against the Assyrian, whom he had also often threatened before, as another most infest and potent enemy of the Jews, of whose coming against them he speaks at large soon after this in Hezekiah his time, Chap. 36.

At the voice of the tumult the people fled, at thy exaltation the Gentiles were dispersed. It is not unlikely, that the Angel who smote the Assyrians, did it with a great noise, haply as of a Trumpet, whereby they being affrighted, as sometime the Midianites at Gideon's sounding with Rams-horns began to flee, but in vain most of them, because he that terrified them smote them, so that few escaped, and now the Lord, whom Sennacherib had so boldly blasphemed, was exalted, by showing to all the world his infinite power to his glory, that all might tremble before him as the most high. He seemed before, saith Calvin, to be low and little in power, whilst he suffered the enemies to go unpunisht, but now he made them know, that he had power above the proudest and greatest, and he speaks of Nations dispersed, although he meant the Assyrians, because their Army consisted of divers Nations. But touching the tumult, at the noise whereof they are said to slee, he applies that to the Chaldees at the coming of the Medes and Persians, which I also would willingly have done, but that I see not how the words following verse. 5. can be made to agree to those times, He hath filled Zion with justice and righteousness: For this must needs be understood of something in judgment done there, at the least in grounds to Zion appertaining, and not so far off as Babylon; and verse. 7. The ambassadors of peace shall weep] that is, Hezekiah's Ambassadors sent to Sennacherib, seeing that they could not prevail. And verse. 8. He hath broken the covenant] which is plainly meant of the Assyrian promising peace upon Hezekiah's compounding with him, of which see 2 Kin. 18. 13. Thus also Calvin himself upon these verses.

And your spoil shall be gathered as the gathering of the locusts. Pagnine rendereth it Bruchus, a kind of locust, having the name from 〈 in non-Latin alphabet 〉 to eat, because in the East they often come in great numbers, and devour the fruits of the earth, so that Husbandmen gather abundance of them together, and making an hole in the ground put them in there and earth after them, so killing them; they have no wings as other locusts, and therefore they may easily be gathered; Nicander calls it 〈 in non-Latin alphabet 〉 , a corn devourer, and to the gathering of these, which may easily be done, the Prophet here alludes in speaking of the spoils of the Assyrians when they were slain or fled.

Wisdom and knowledge shall be the stability of thy times, &c. That is, this being done in favor to Hezekiah for his wisdom and fear of God, during the whole time of his reign after, it is here promised, that by the same means he should have settled peace and prosperity, all Nations about hearing how mightily God fought for him, not daring to come against Judea, where he reigned anymore. And this is mystically by Cyril, Theodot. and Procopius applied to the Church under the Gospel, and to Christ guiding her by the spirit of wisdom, and the fear of the Lord; see Isa. 11. 2. and happy days God's holy mount enjoyeth being thus governed. And if our happiness and stable peace be founded upon such knowledge and wisdom, as causeth in us the fear of God, it is our part to esteem more hereof then of the greatest treasures in the world: for that which Hezekiah's treasure could not procure to him, viz. peace with Sennacherib, although by sending to him he sought it, is for this treasure promised him, both in respect of Ashur, and all other enemies round about. And specially now being in such danger of our peace breaking out into war again, for which moneys be gathered, and forces maintained, let us seek stability by improving our knowledge to the fearing of God, and eschewing evil. O fools that employ your wits to invent errors, or to get treasures upon earth, but neglect the getting of this greatest treasure, that hath length of days in peace on her right hand, and on her left riches and honor, see a like promise to this Chap. 32. 17.

The Ambassadors of peace shall weep bitterly. Here the Prophet returns to show how it should be proceeded before the destruction of the Assyrians threatened Ver. 3. he saith, That their mighty and strong ones shall cry without, for so 〈 in non-Latin alphabet 〉 signifieth, and the word rendered [cry] signifieth to utter a loud voice, and so may well be applied to Rabshakeh, and his fellows crying out against Hezekiah, and to declare the power of his master to make the Jews afraid. Which when they did, Eliakim and Shebnah called here the Ambassadors of peace, coming to speak to them upon the wall, wept and rent their clothes to hear their blasphemies. Calvin understands Ambassadors sent to Sennacherib, but when they could not prevail for peace, returning, and weeping, and crying for sorrow, so that they might be heard before they entered the City. Lyra, such as were placed without upon watch-towers, who espied the enemies coming, and crying out to them within to keep out of their danger. But neither rightly, for, 1. Their strong ones crying without, and the Ambassadors weeping, cannot be such as belonged both to one King, for then it would have been said, Their Ambassadors as well as their strong ones, and the order of the words is inverted, by saying, They returned weeping and crying so loud; for first their crying out is spoken of, and then weeping, and they are called by two names, who did these two things, as being two sorts of men, and not one. 2. The word here used is never put for watchmen, but for mighty ones or Angels. But for the exposition given, who so shall read the story must needs confess it to agree excellently.

The high ways lie waste, &c. That is, before Ashurs overthrow, he with his Armies was so formidable, that men durst not travel; and the Cities are said to be despised, because other Cities of Judea besides Jerusalem were taken by him, 2 King. 18. 13. and then doubtless the people were spitefully used. And he is said to have broken the Covenant, because being compounded with by Hezekiah for three hundred Talents of silver and thirty of gold to depart, [Note.] he notwithstanding bent his course against Jerusalem, 2 Kin. 18. 14, 15. such is the condition of wicked tyrants, who have no fear of God in them, that they will break Covenants, though never so solemnly confirmed by oath, when they please. For it is not probable, that Hezekiah would send him so great a sum of money but upon such a Covenant; and therefore the Papists are most wicked, like Sennacherib, and void of all fear of God, because they hold it for a maxim, That no faith is to be kept towards heretics; upon which ground Uladislaus the Emperor having made peace with Amurath the great Turk for ten years, by the Popes persuasion brake it, and received a mighty great overthrow at his hands; and Henry the third of England brake his Covenant with the Barons, often confirmed, being all of one religion also, by the Popes dispensation, which cost him dear.

The earth languisheth, &c. An amplification of the miseries of the Land of Judea in those times, and of the principal parts, Lebanon, where the Cedars were cut down by the Assyrians prevailing, Carmel, Bashan and Sharon, all fruitful places; and Lebanon is said to be ashamed by a Prosopopeia; Sharon, made as a desert, because the inhabitants were destroyed or gone, and their cattle by means of the Assyrians.

Now will I rise, saith the Lord, and be exalted. That is, when all things in Judea shall seem most desperate by this enemies coming, the course shall suddenly by God's power be turned, the enemies so greatly prevailing being destroyed and fugated, and the distressed Jews filled with joy: and the Word exalted is used to show, that the same is meant here, that is prophesied of, v. 3.

Ye shall conceive chaff and bring forth stubble, &c. Here it is shown how the Lord should be exalted, according to verse. 10. viz. by making all the high thoughts of the Assyrians against Jerusalem vain and nothing worth, as chaff and stubble, and making their own breath to kindle a fire, as it were, upon themselves to burn and destroy them, as in the next words, Your spirit as a fire shall devour you, or The fire of your spirit] so called, because as a man by blowing kindles a fire; so they in meditating mischief against God's people, blew up a great fire to burn themselves, when God by his Angel destroyed them with fire, as was before touched upon Chap. 10. and is more confirmed verse. 12.

The people shall be, as the burnings of chalk, as thorns cut up, &c. For here is both shown, that their destruction should be by fire, and to what weakness they should then be brought; though before as hard chalk stones and pricking thorns, yet now they should crumble away, and be suddenly consumed. Whereby we may see, how vain the wicked enemies of the Church are [Note.] in attempting anything against her, when God riseth up to take her part, as he will assuredly do when her case may seem most desperate.

Hear ye that are far off what I have done, &c. After destruction thus denounced against the Assyrians, the Lord now calleth all men to hear and observe this, that the godly might be comforted: and Chap. 34. the wicked enemies, that they might be terrified; for there he shows the horrible judgments that should befall them, as Cha. 35. again, the blessed and happy estate of God's Church, and the peace thereof.

The sinners in Zion are afraid, fearfulness hath surprised the hypocrites, who among us shall dwell with the devouring fire? &c. Here it is shown, that when deliverance from the Assyrians was graciously promised, there were some wicked hypocrites amongst the Jews, who sought contrariwise to fill all men with fear like themselves, speaking yet through hypocrisy reverently of the Lord, as Ahaz had sometime before done Chap. 7. As if they had been brought in saying, But how can we that are so wicked hope for so great a good from the Lord, since he is a consuming fire to the wicked, and such as by Idolatry pollute themselves and their habitation? shall such as we are then find him still dwelling amongst us with his favor to protect us? no, it cannot be hoped, that he will do so any longer, but we must now perish by the hands of the Assyrians. So Junius. But Calvin contrariwise understands it, as setting forth the horrible fear that wicked persons and hypocrites shall be in, when God comes with his judgments, which before they feared not being only denounced. Lyra, by the wicked hypocrites here spoken of, understands the wicked Priests, who were wont to stand and minister at the Altar, where fire burnt continually, and therefore is here called, The everlasting burning. Jerome understands it of the Scribes and Pharisees, as if it had been said, Who shall dwell with God to declare the everlasting burnings of hell fire? Sasbont understands it, as a description of God, called devouring fire, &c. for his destroying Sennacherib's Army by fire; as if he had said, What man being of a guilty conscience, although seemingly holy, can abide by God so terrible in his judgments! Thomas Aquinas & Hugo, by the Hypocrites here spoken of, understand the Assyrians, whose coming against Jerusalem made a great show of power unresistible, but their power was proved to be of no force, when they approached near Jerusalem, where God dwelt, who is a consuming fire to the wicked, as they soon found it. And whereas these words, sinners in Zion, may seem to make against this exposition, they say, the Assyrians are said to be in Zion, because in the land of Zion. But it is plainly meant of the wicked and hypocritical dwelling in Zion, who when they saw God to have so terribly destroyed the Assyrians, feared lest they should be next destroyed also, whereupon the Prophet cries out, Which of us shall dwell, the fire devouring, &c. for so it is, if we render it verbatim, as if he had said, The condition of the wicked and of all hypocrites within shall be fearful and trembling, when God shall so severely execute his judgments against the enemies without; but if any faithful person shall ask, What shall become of the truly godly, shall they stand, when God comes to make a general judging of the world by fire and brimstone, after which shall follow everlasting burnings & tormentings in hell? this is in the next words v. 15, 16. resolved, they shall not by all this be moved, but continue with God in his greatest favor forever in all joy and glory. Being any otherwise understood there will be no coherence of the next words, v. 15. with these, He that walketh righteously, and speaketh uprightly, &c. A description of a right godly man, like unto that Ps. 15. & to show that this is an answer to the Question, v. 14. he addeth, v. 16. He shall dwell on high his place of defense shall be the munition of rocks, &c. That is, in heaven, where no evil can come at him, by most strong & safe places upon earth, the ever safe estate of the inhabitants of heaven, being set forth, & likewise by the bread and water here spoken of, their continual never failing supply of all comforts, for to speak properly, there is no need there of anything to eat & drink. And in setting forth the place where, and with whom the righteous shall dwell, he useth another Periphrasis here, that it might the better be understood what was meant by the everlasting burnings, v. 14. even the Lord that is so to the wicked to destroy them both here and hereafter, but to the righteous as a most strong defensed place to save and provide for them, that they shall never want in this world, or in that w ^ch is to come. Whereas in describing the righteous, v. 15. he saith, That stoppeth his ears from hearing of blood. Gregory saith hereupon, What is this, but not to consent to the sins to which flesh and blood persuades him? But it is better with Cal. and others to understand it of consultations tending to the shedding of the blood of the innocent, or to conspiracies against them for any mischief. And the shutting of his eyes against seeing evil, is meant either of any object whereby lust may be kindled in his heart or evil done by others, as abominating the very beholding of it. Thine eyes shall see the King glory, they shall see a Land far removed. Jerome by this King understands Christ reigning gloriously in heaven, of whom he spake before Isa. 32. 1. and the Saints looking from thence should see the earth afar off, as little and contemptible. Lyra takes him for Hezekiah, who for the overthrow given to the Assyrians was glorious in all Lands round about, as we may see 2 Chron. 32. and in particular he applies it to Eliakim, of whom the Prophet spake before Isa. 22. 20. because he was such a righteous man that his eyes should see the Land afar off, that is, the Land of Judea before covered with the Assyrian Army, but now cleared of them, for from Zion by reason of the height thereof he might see into the country of Judea very far. Musculus consents with Lyra touching Hezekiah here meant, whom to see sitting fast in his Throne, the Assyrians Army being confounded, could not but be an exceeding great comfort to every faithful heart, and not to Eliakim only, as he expounds it. But we must not rest in this as all aimed at here, but from Hezekiah look to Christ his antitype, who should long after this be seen gloriously reigning far and wide, his Gospel being propogated into all Countries and Nations, and they subjected unto it, for which it is added, They shall see the Land afar off] That is, Countries far remote from Judea, where Christ was born King, living under his obedience, so greatly in him shall the Jewish Kingdom be enlarged. Being referred to the faithful in Hezekiah his time, it is meant, that they should after the Assyrians destroyed, who pent them up within the walls of Jerusalem, be at liberty to travel again afar off, as they might formerly do, as occasion served, and that their Kingdom should be enlarged, in which as the true sense I rest.

Thine heart shall meditate terror; where is the Scribe? where the receiver, &c? That is, saith Junius, Think with delight upon the danger past, according to that saying, Olim haec meminisse juvabit; and so these words, Where is the Scribe, &c? are taken up exultingly 1 Cor. 1. 20. Here is an enumeration of Officers necessary in the setting forth of an Army, 1. Counselors, for so he hath it for Scribes. 2. Payers of money, for receivers. 3. Numberers of the Towers, that is, to appoint how many, and where they should be made to prevail in the siege. Such indeed were in the Assyrian Army, but now they have all perished, and so shall all the wicked before God, Psal. 68. 3. Musculus not much differing, yet more fully gives this for the sense; Although I have spoken of thy seeing King Hezekiah in his glory, yet know, that first much terror shall be to thee, although soon over, and then thou shalt thus insult over the Assyrians, amongst whom some were appointed to write down the men of Jerusalem particularly who should be tributaries, some to gather and receive this tribute, and some to set down all the Towers or principal houses to be disposed of according to the will of the conqueror. Ad. Sasbont speaking much upon the word meditate, showing that it signifies a serious and often thinking upon anything, adjoins the first words here to ver. 17. as spoken of often recalling to mind their great dangers to stir up themselves the more to fear God, who had so miraculously delivered them. For this ought not to go out of our hearts, but be often thought upon, when dangers are past, this good use being [Note.] made by us all thereof, to love and fear almighty God, who did it, and not as is the manner of most, forgetting our deliverances past, and looking only at our present safety to be secure, and to go on still in our sins. For the next words, Where is the Scribe, &c?] Jerome for Scribe hath literatus, at which Sasbont wonders, because 1 Cor. 1. 20. it is rendered Scribe, seeing literatus is a word more general, the word Scribe peculiarly used to set forth one learned in divinity in all places of the New Testament, except Act. 19. Amongst other Greek Authors it is sometime put for one that only writes res gestas, as Demosthenes upbraids Eschines by this, that he called him 〈 in non-Latin alphabet 〉 a writer only of the public actions. The Septuagint render it Grammatici, sometime applying it to civil things, and sometime to divine; to the first, 2 King. 12. 2 Chron. 24. Esth. 3. to the other in this place, and all others. And concluding, he saith, the meaning is, in the time of the danger by the Assyrians, what did the Learned Doctors of the Law, who before spake highly of themselves, towards the saving of the city from destruction? Verily nothing, God alone did all. Lyra applies it particularly to Shebnah, threatened before, Ch. 22. and to Eliakim, saying, he should meditate of the fear of the Lord, but Shebnah to whom these three Epithets are given, should, as he well deserved, be deposed from his dignity, to show which this question is put, Where is the Scribe now? as if he had said, His place is no more to be found. Some apply this only to the terror at the apprehension of the everlasting burnings before spoken of, in consideration whereof, and the faithful escaping them, who were but babes in knowledge in comparison of the Scribes and other great Scholars, it is thus cried out; it being meant, that all they dying without the knowledge and faith of Christ, perished in those burnings forever, and this is most confonant to the Apostles applying of it, 1 Cor. 1. 20. and therefore though it first concerned those times, as hath been said, yet it is certain that the Prophet had herein a further reach, even to tax and terrify the learned amongst the Jews and Gentiles, who under the Gospel wanted Evangelical learning.

Thou shalt not see a fierce people, &c. Vulg. Lat. Populum impudentem, by whom he means the Assyrians, for they should not get the dominion over them, nor become a judgment to them by their strange tongue, as was threatened that the Chaldeans in time to come should be, Isa. 28. 11. And this is opposed to Vers. 17. he shall see the King in his glory. And whereas there was danger of seeing the enemy rather getting the kingdom from him, he assures them that it should not so be, neither should the faithful afterwards see the Scribes and Pharisees accounted of for learning and power anymore, but declared foolish and blind, and so accounted amongst Christian people, and proved, when by their folly they had brought destruction upon themselves and all the Jews by the Romans.

Look upon Zion the city of our solemnities, that is, saith Jerome, upon the Christian Church, wherein days shall be solemnly kept to the praise and glory of God. And this he saith shall be quiet in alluding to the old Tabernacle which was removed from place to place, but the Tabernacle of this Church shall be immovable forever, and that Tabernacle ceased, but this never; that was taken away, when the Jews were broken off from being a people, but this of the Gentiles continues firmly established as built upon a rock to the worlds end. Whereas it is added

The Lord shall be a place of broad rivers, wherein no gally or ship shall go, hereby is meant, that God as a broad river shall compass his Church about, and no enemies shall be able to arrive at her, or the devil set forth by ship or tower. Some yet applying it to the New Jerusalem, described also by a river, Rev. 21. as the Garden of Eden, a Type hereof, had formerly been by four Rivers compassing it, will have the meaning of no ships coming there to be to bring in any provision, for it shall not need, God that is this River being all in all to this City, and his bidding the faithful to look to Zion the place of our solemnities to be, in any of their sufferings to look up to this most blessed place, where solemnities and festivals shall be continually kept in all joy forever to be herein comforted.

Lyra applieth all still to the time of Hezekiah, saying, that it is here prophesied of the great peace wherein solemnities should be kept in Zion after this, the people being free to come from all places to the Temple there at festival times, whereas before in the time of the siege by Sennacherib they could not. And he saith, the Tabernacle shall not be removed, in alluding to that in the wilderness, which was often taken down, and carried from place to place, and set up again by Tenons and pins joining the parts together, yet so as that it might again be taken down, but the Temple here meant was not so, but stood firmly always, and could not be taken down and removed, neither should Sennacherib ever be able to do it by all his forces. And by the place of broad Rivers he understands the waters made by Hezekiah, by digging into a great pond becoming thus a defense to the city, and that so as to supply them within with water, but not the enemies without, that which was superfluous being made to run another way, and the waters as broad as they were being unuseful for them to approach against the City with Ships or Galleys. Calvin doth so expound it of the time of Hezekiah, as that he takes it most to concern the time of the Gospel, and that outward peace is not so much meant as peace of conscience, and inward security through faith against all that our spiritual enemies can do unto us, Christ's Church being not like a city approachable by ships upon the water to be taken or disquieted, but being abundantly supplied with waters of comfort by God; he that is such a supply unto her, takes continual care to keep off all enemies that might annoy her. And forsomuch as to understand this more ways, doth both agree with reason, and being so understood, is most comfortable, I shall not exclude any of these ways, but taking them all three in, understand it first with Lyra of Jerusalem's safety under Hezekiah; 2. With Jerome of the safety of the Church in this world, being impregnable by all her enemies through God who is her strength, and where true joy such as in holy solemnities only is to be found through peace of conscience. 3. With Cyril of the future most happy estate of the Church in heaven, because the word rendered forever is not, 〈 in non-Latin alphabet 〉 but 〈 in non-Latin alphabet 〉 forever world without end.

Thy tacklings are loosed, they could not well strengthen their mast, &c. This is by Jerome applied to the earthly Jerusalem, and the Jews, that for their unbelief were destroyed, when the Church before spoken of was so established under the Gospel, and they that of themselves had no strength like lame men, took the spoils, being yet forgiven, because they did nothing but the will of God herein. Lyra proceeds in applying it to the case which then was, as if they that could not fasten their Tents, were the Assyrians: for when they attempred so to do, the Angel smote them with death, and then none in Jerusalem were so lame, but being allured by the richness of the prey they went all out to take it, neither for joy did they feel their infirmity, and if it be inquired how this should come so to pass, they in Jerusalem having formerly sinned by idolatry, the last words may serve for answer, God shall take away their sin, his favor to Hezekiah was so great, because he served him with a perfect heart, that the sins of the people past in Ahaz his time should not come up in remembrance against them. And this is followed by Oecolampadius, Luther, and Vatablus, the former by Sasbont, who by the spoils of the Jews ruined when the Church of the Gentiles was set up and established, will have the spiritual privileges meant, which the old Church of the Jews had, but now the Evangelical. Calvin and Junius understand it of the wicked enemies of the Church in general, who sometime are like a mighty ship overtopping the lesser vessels of the faithful, [Note.] but in the end the cords being broken, and the Sails falling, it stands immovable either for offense or defense, till it be rifled, and all the goods therein taken away, which is good if it be taken as a moral, but certainly the literal meaning is that of Lyra, and Jerome’s the mystical.

And from the conclusion verse. 24. Calvin rightly gathers, both that sin is the cause of all our sufferings, and that we are in a most happy and joyful condition, when our sins are pardoned, we need not now to fear any most potent enemies for their riches wherein their power lies, for they shall become as a prey to us, though but of poor and weak condition.

CHAP. XXXIIII.

THe indignation of the Lord is upon all Nations, and upon all their hosts, &c. After particular threatenings against divers Nations, here is thought by Jerome and many others to be a general against all the world at the last day, much like unto the course taken Chap. 14. after particular Nations threatened, Chap. 13, 14. &c. thitherto, so Chap. 28. 29. 30. 31. 32. 33. having further prophesied against divers particulars, he here prophesieth against all Nations of the world, and as Chap. 25. and 26. after judgments against the wicked, comfort is spoken to the faithful, so after this Chap. 35. Calvin and Musculus, and many more of ours understand this, as Chap. 24. before-going, viz. of the wicked enemies of the Jews, who envied them and banded against them for their religion. But now being first called to attend to that which God determined to bring upon them, verse. 1. he declareth verse. 2. what that should be, they should be slain terribly, and verse. 3. proceeds to amplify it by the casting out of their dead carcasses, and the melting of the mountains with their blood, which is hyperbolical, and verse. 4, 5. by the heavens being rolled together as a scroul, and his sword being bathed in heaven, for all this is spoken only to show the greatness of the judgment, as if the very Heavens were made to fear, and to shrink up upon an heap at the sight of God's anger, and to be as thrust thorough with his sword, when he addressed himself to do this strange and terrible execution, see the like Apoc. 6. 12. and at the day of judgment, to show the dreadfullnesse of that time much more, the same is said, 1 Pet. 3. 19.

And Idumea is named in particular, verse. 5. 6. because the Edomites being the posterity of Esau, and so nearer to the Jews in the flesh then other Nations, yet they were most malicious against them, and ready at all times to join with foreign enemies to destroy them, as 2 Chron. 20. &c. And they holp the Babylonians in the destruction of Jerusalem, as we may see, Psa. 137. and therefore they specially are threatened also, Chap. 21. 11. Ier. 49. Ezek. 25. The sword of the Lord is said to be bathed in heaven against Idumea, because God in heaven decreed to bring upon them this destruction, and he speaks of a sacrifice in Bozra, because that was the chief city of the Edomites, being so called for the great strength thereof; yet the inhabitants with slaughter, as Lambs and Goats are slain for sacrifices in great abundance.

And the Unicorns shall come down with them, &c. that is, not only the common sort and weaker set forth by Goats and Lambs, but also the most valiant and mighty shall be slaughtered together with them, neither shall their valor, strength, or riches save them.

And the streams thereof shall be turned into pitch, and the dust into brimstone, &c. which is so spoken to aggravate the judgment, for so the Lord did to Sodom turning the waters into a pitchy substance, there being therein and in the ashes covering the land a continual monument of that hideous burning. And by saying, that so it should be done to Idumea, he means horrible desolation, that should come upon it, and that forever, as he further showeth. Vers. 10. &c. to verse. 16. see the like before threatened against Babylon, Chap. 13. 19, 20. &c. Cha. 32, 13. But it is not, saith Calvin, to be taken otherwise then hyperbolically, to strike the greater terror into enemies of God's people, who are nearest to them, yet bear the greatest malice against them. And the Prophet is the larger now in threatening the Edomites, because he but briefly touched them before, Chap. 21. 11. And that his prophesying of such a desolation to come to their enemies, might by the Jews be credited,

Vers. 16. he saith, Search in the Book of the Lord, and read, &c. Which, as Calvin saith, is best expounded of the Book of the Law, and the divers sorts of threatenings against the wicked, therein contained, especially Lev. 26. Deut. 28. and 32. For whatsoever God threateneth against his own people sinning, their their enemies must expect should come upon them much more. Then proceeding to speak of the Owls and Vulturs that should dwell there, males and females, as he had said, verse. 15. he saith, none shall want his mate, Heb. his female, implying that the Land should be full of them, and that not for a long time only, but forever and ever, ver. 17. wherein yet an hyperbole must needs be acknowledged.

Jerome and others that follow him, taking the first part of this prophecy to be against the whole world in general, set forth by Idumea which signifieth the earth, the wicked inhabitants whereof shall lie in everlasting burnin • s, and the inhabitants of heaven which fell, shall then have God's sword against them and fall, even the whole host of them, as is meant, ver. 4, 5. by saying,

All the host of Heaven shall be dissolved, and fall down, and my word shall be bathed in Heaven. Having I say expounded it so to verse. 8. he saith, that there the Prophet turns again to the Jews, and threatens them after their overthrow by the Romans for their great infidelity, with perpetual desolation. But because it is added as a reason of dealing so severely with Idumea, For it is the day of the Lord's vengeance, and the year of recompense for the controversy of Zion, it is a wresting of the words to understand them otherwise then of the same Idumea, and other like countries of wicked enemies to God's people, So also Lyra, who saith, that in some part of Idumea there is still ascending a smoke of fire and brimstone, as out of Mount Etna in Sicily, and that this perpetual desolation of that country is to be understood of the wasting of all the old inhabitants, so as that none of them should remain to multiply again and repeople it.

Hitherto Lyra having set forth the literal sense, because it doth not so well agree either to the Idumeans, for that it was not left in desolation forever, nor yet to the Romans, whom some understand by Idumea, for their enmity against the Jews, as here threatened with utter ruin, or rather because Rome is the seat of the beast, Rev. 17. drunken with the blood of the Saints, and there be many most notable prophecies of the utter ruin thereof forever. He bringeth out of Burgensis another Exposition mystical hereupon, that Idumea sets forth the Jews after the Gospel preached unto them, most like unto Isaiah. despising this their birth right, and therefore well worthy to be set forth under this name, and for their hatred against Christians, as in Esau, of whom the Idumeans or Edomites came against Jacob. For their country indeed hath been ever since their city destroyed by Titus, in desolation, no Jews being permitted to come and dwell there by the Romans the conquerors, howsoever the Turks having it since in their power, have permitted some for money.

But in them is this Prophecy fulfilled, The Cormorant and Bittern, the Owl and the Raven shall be there, &c. that is, men black and foul by abominable errors, to which the Jews are given over, as God of old, in forbidding such to be meat because unclean, would have vicious men, and men black by error, as blasted by an evil spirit understood by them. For it is strange to recount the stuff, that is to be found in their Talmud, as That God was never merry, nor would have any mirth made before him, since he suffered Jerusalem to be destroyed, and That he weeps therefore three days in a week, That by the Law-giver and Scepter that should not depart from Jacob, was meant, that the Jews should never want Rabbins to rule them by their teaching, as by a Scepter, till the Messiah comes, &c. He also saith, that they might be set forth by Idumeans, because they had one Rabbi Mayr that was a Proselyte of the Edomites who bare great sway amongst them in his teaching, that when God gave his Laws unto Israel, he meant not so as he said, &c. For this and the like absurd and blasphemous commentings upon the word, were a turning of their Rivers into pitch and brimstone. And Vers. 11. in Vulg. Her Nobles shall not be there, they shall there call their King, he saith is meant, that the Scribes and Pharisees, whom they since counted their Nobles, should cease, as they have done long ago, and they called Caesar their King, when they said, We have no King but Caesar. But Heb. it is No Princes shall be there, and they shall call it a Kingdom, that is, when all shall be destroyed, yet the Idumeans shall be so proud, that they shall call their shattered and miserable state a kingdom still, but this shall be a vain brag. Hitherto he, and because the Prophet is mystical, and hath a further reach then according to the letter, and that even to the worlds end we may apply this to the last burning, when the earth being on fire shall burn everlastingly, to the tormenting of the wicked world, being turned to an hell unto them who have formerly taken such pleasure in earthly things.

CHAP. XXXV.

THe wilderness and the solitary place shall be glad for them, &c. After all Nations and Idumea in particular judged most severely Chap. 34. which were enemies to God's people, now he returneth to comfort the faithful again under the name of a wilderness, meaning hereby the Jews surviving after the Baby lonish captivity, who were brought back to their own country again, whereof they had great joy, when the Persians having taken Babylon destroyed that Monarchy with the appendices thereof, of whom Idumea spoken of Chap. 34. was one. Then Jerusalem that had lien so long desolate, was glad to see, that God had thus judged their enemies, and began to flourish again. But the Exposition is not to be limited to that time, for more magnificall things are spoken then agreed thereunto. Wherefore the Church under the Gospel consisting both of Jews and Gentiles, is principally meant here; see the like before Chap. 32. 15 and Chap. 35. 20. and to this do our Expositors generally agree: Lyra refers it wholly to the Church under the Gospel, expounding the wilderness by the Gentiles, who before the faith preached among them, were barren of all goodness, as is a wilderness of good fruits.

The glory of Lebanon shall be given to it, and the excellency of Carmel, &c. that is, whatsoever pertains to decency, or fruitfulness, or piety, shall be in Christ's Church, though imperfectly here, yet perfectly in heaven.

Strengthen the weak hands, confirm the feeble knees, &c. that is, the Lord bids the Apostles and other preachers of the Gospel thus to comfort and confirm believers who before had no courage to endure anything for Christ, till that by their preaching and examples, who suffered persecutions with joy, they also were encouraged to the like. Or it may be taken as necessary for the Prophets of those times to do, that the timorous in hearing of the calamities to come, might be comforted against them in expecting timely deliverance and revenge to be taken upon their enemies, for which it is said, Vers. 4. The Lord will come with revenge, and save you; how the Apostle applies this, see Heb. 12. 12. [Note.] And hence note, that the weak and timorous are not to be rejected by God's Ministers, but to be comforted and confirmed with God's gracious promises, Rom. 14. 1.

Then shall the eyes of the blind be opened, &c. that is, when the Gospel is preached with efficacy and power, contrary to that which was threatened, Chap. 29. 9, 10. For all the time that men are unconverted and in the state of sin and infidelity, they are blind, and deaf, and lame, as is here intimated, but turning to Christ, their eyes and ears are opened to see and hear, and understand the mysteries of the kingdom of heaven to their comfort and salvation. For herein doth our Lord comfort his Disciples, Mat. 13. 12. saying, To you it is given to know the mysteries of the Kingdom of heaven, but to them not, &c. see the same, Isa. 6. 9.

And the lame shall leap like an heart, &c. that is, the lame that could not go in the ways of God, shall now go with all nimbleness, and the dumb that could not speak to the praise of God shall now sing clearly: Lo here, saith Luther miracles to confirm the Gospel to be of God, against those that deride his Ministers, saying, They cannot make so much as a lame horse sound. For all they in whose hearts it taketh effect, of blind are made to see, of deaf to hear, of lame to go, and dumb to speak. Then another great blessing is added of barrenness turned into fruitfulness, for rivers shall be in the wilderness, and verse. 7. where Dragons lay, grass shall spring, and reeds and rushes, which are a sign of watery places, whereas Dragons lying there was a sign of barrenness and dryness; but this fruitfulness is more spiritual then earthly, as the rivers causing it are, according to John. 4. 10. If thou hadst asked of me, I would have given thee water of life. And who so drinks of the water that I shall give, it shall be a river of water flowing out of his belly to everlasting life.

And there shall be a path, and a way in which no unclean person shall go. As in the time of barrenness there were no comers or goers to the Church of God, which he intended should be, insomuch as there was no way to be seen to walk in to true blessedness, for this was the condition of all Nations before Jesus Christ revealed unto them: So after this, according to the manner of fruitful places, which are able to yield food to all comers, there is great coming and going of many people, to the beating out of a plain path, that any man, though never so simple, may see to walk without wandering from it another way. And this way is called holy, because holy persons only, and none unclean go in it, they ceasing now to be unclean, because they are washed and sanctified in the name of our Lord Jesus, and by the Spirit of God, as is said, 1 Cor. 6. 11. by believing, and the Spirit of holiness and righteousness now guiding them in all things. Before indeed they were unclean through idolatry, fornication, theft, &c. as verse. 10. and so the place was polluted; but now they being sanctified, it is holy, as Tit. 1. 15. To the pure all things are pure, but to the defiled all things are unclean, yea their very conscience. It is not hereby meant, saith Calvin, That in the Church of Christ there should be none but holy persons, unless it be understood of that in heaven, for here the Church is, and will always be mixed, being called holy from the better part. But because there is no way or beaten path in heaven, for then travelling is at an end, it cannot be so well understood of that Church, but of this upon earth, wherein no unclean person walketh, when no idolaters are amongst the worshippers of the true God, and of Jesus Christ anymore, or which deny Jesus to be the Son of God, or his Ordinances of preaching or baptizing, but come and submit hereunto and confess his faith. For as of old no man was counted unclean, that was circumcised, and by outward washing cleansed from legal pollution, and so might not be kept out of the Camp; so now it may be said, that no unclean person walketh with the clean in the path or way of divine worship, when none but such as outwardly profess the faith of Christ, and submit to his Ordinances are in our Congregations, as members thereof, especially if upon uncleanness of life appearing in any, they be kept out of the way of communicating with the clean in the Lord's Supper, because an unclean person, whose uncleanness appears not, as in hypocrites, cannot, so far as men can judge, be called unclean, although before God they be such, and therefore all their service is abomination unto him. For the words added, It shall be for them, and the wayfaring men though fools shall not err, Hebr. 〈 in non-Latin alphabet 〉 and he therein, that is, God in this way to go before them, as sometime he was by his fiery pillar in the way that they went in the wilderness, that they might come to Canaan; and where God is thus guiding his people, the traveler, though all in the company were fools, yet not one of them can go out of the way, as is said in the next words. And to this Calvin, after other expositions first brought, agreeth. Only he thinks that travellers in this way are thus spoken of, though fools, because they are so in the opinion of the world, that are godly, 1 Cor. 1. 20. and think themselves so, being considered in themselves, 1 Cor. 3. 18. and were such indeed before their conversion, Tit. 3. 3. But to render the words altogether to the end, according to the Hebrew they go thus; And he therein walking the way, and fools shall not err] for 〈 in non-Latin alphabet 〉 walking, is a singular, and 〈 in non-Latin alphabet 〉 Fools a plural, and therefore cannot be put together, as setting forth the same walkers, but walking hath reference to him, that is God in the way to guide men, and so very fools are kept from wandering out of it, touching whom I mislike not, that it should be taken, fools in the worlds account, yet I think somewhat more to be herein implied, viz. that the least worldly wise, who have not great wits, are here meant, according to 1 Cor. 1. 19. Not many wise are called, if they be not so acute as some other Christians, yet he that walks with them guides them, that they go not out of the right way of holiness and truth. Therefore Psal. 25. it is said, That the word of God giveth light unto the simple, and of the spirits going before them, after whom they walk, Rom. 8. 1. which walk not after the flesh, but after the flesh, but after the spirit.

There shall not be a Lion or savage beast, &c. Because he had spoken of a wilderness, wherein the holy way should be, and wildernesses are not without savage beasts ready to devour passengers, he secures the redeemed from fear of them in their travel towards heaven. Now the devil is said indeed to be a roaring Lion here, 1 Pet. 5. 8. and Paul saith, That God delivered him out of the Lions mouth, meaning Nero a persecuting Emperor, so that both devils, and their instruments, wicked persecutors are in their way to devour them. But [Note.] God here promiseth, That his shall be as safe, as if there were no savage beasts there. For as it is with the Church in general, The gates of hell shall not prevail against it; so in particular with every true faithful person, there shall be no Lion or Bear to hurt his soul in the way, or to hinder him from salvation, Mat. 10. 28. They can only kill the body, not the soul, that is carried away unhurt by persecutors into Abraham's bosom, as it is said of poor Lazarus. And when God sees that it will make for his glory, he cicurates and tames the fiercest Lions towards his Church, so that instead of persecutors they turn Fathers and Preachers, as Saul, Act. 9. and nursing Fathers and nursing Mothers, as Kings and Queens converted, or at the least their rage is made to cease, as Trajans against Christians; and thus also the Lamb and the Lion sometime dwell together, as Ch. 11. God making a Covenant, as it were, for his people, with beasts, not to hurt them, Hos. 2. 18. and it may be applied to beasts properly understood also; for God hath sometime so restrained them, that they have contrary to their natures forborne to hurt his servants being exposed to them, as Daniel and many Martyrs, as is intimated in an Epistle of Ignatius, saying, when he was condemned to be cast to the wild beasts, if they would not tear him with their teeth, he would provoke them, that he might be made fine meal for God. Contrariwise the wicked are threatened with devouring by wild beasts, Deut. 28. and Bears did execution upon them, 2 King. 2. and 2 King. 17. Lions.

Therefore the redeemed of the Lord shall return and come to Zion, &c. As he began the Chapter with joy, so he concludeth, That God's people, as they had begun to spring in the Decree made by Cyrus of liberty to return, so they should joyfully return to Zion after a long Captivity under the Babylonians, for their way, though long and dangerous thither, should be safe by his providence that redeemed them, even till they came to the end thereof, and therefore sorrow and heaviness, of which they were full before for their being detained in a strange Land, now ceaseth. But mystically it is further to be extended to such as in all Nations turn to the faith, for they thus come to Zion with joy, that is, the Church, as Acts 2. and 8. And although they have many times outward cause of sorrow, yet spiritual joy doth so abound in their hearts, that it is as nothing,