Commentary on the Old Testament Volume 2-4

For Cha. 36, 37, 38, 39. they are the same verbatim with 2 King. 18, 19, 20. and therefore the Reader may have recourse to my Commentaries upon them for the understanding of these.

CHAP. XL.

Comfort ye, comfort ye my people, saith your God, &c. In this Chapter, and the next, saith Junius, is one Sermon Prophetical touching the benefits by Christ, and the consolation which the faithful have in him. Lyra, The Prophet having hitherto spoken of Christ to come, mingling with the Prophecies touching him, judgments against the wicked, here he prophesieth comfort to the faithful. And this his prophesying consists of two parts, 1. An inducing of them to expect the promises touching Christ to come in general, to Chap. 45. 2. A more particular declaration of them, Chap. 45, 46, 47, 48. For the first he induceth to expect, 1. From God's power, Chap. 41. 2. From his charity, Chap. 42, 43. 3. From his verity, Chap. 44. Jerome likewise applieth this Prophecy to Christ, expounding the double, which Jerusalem received at the Lord's hands, verse. 2. of her sufferings by the Babylonians first, and secondly by the Romans; Lyra, of double comfort of soul and body coming by Christ, for though it be spoken of in the Preterperfect tense, as if something past were meant: yet it needs not to be so understood, but he speaks thus for the certainty of the consolation, as if it had been already come. Oecolampadius and Calvin say, That this is a Prophecy of their deliverance from the Babylonish Captivity, and comfort that they should have therein, and Calvin addeth, That this doth most aptly follow Chap. 39. where the servitude of the Kings in Babylon was spoken of, yet in this consolation, he saith, he also comforteth all the faithful by the benefits coming to them by Christ Jesus, wheresoever dispersed throughout the whole world, and that this must needs be so extended appears v. 3. The voice of a crier in the wilderness, &c. which is applied to John the Baptist by all the Evangelists.

Speak comfortably to Jerusalem, &c. Hebr. Speak to the heart of Jerusalem, and say, Her warfare is accomplished; that is, she shall suffer no further the miseries coming by wars, as she hath done hitherto by the Chaldeans, but as a soldier at fifty years of age was allowed to rest, as being now emeritus miles, so Jerusalem, that is, the Jews, being tossed with many miseries in Babylon, in seventy years of their Captivity, had thenceforth rest in their own Land. But because this was not so fully then performed, for they had enemies which hindered them in their building, it was most perfectly accomplished in Christ to all believers, who against the terrors of all assaults and fightings against them of their spiritual enemies, by justification through faith in Christ have peace with God, and peace and joy not to be broken off by the rage of the wicked world against them. For then only can we have true peace, when our sins being not imputed, but all pardoned, neither the devil nor our conscience accusing can disquiet us anymore. Because she hath received double from the hand of the Lord in all her sins. N. Translat. For all her sins. That the Lord may not be thought here to give occasion to think, that it is meant he punished the Jews twice as much as they deserved, according to the sound of the words, some expound this of comfort, as Lyra before; and Vatablus saith, that some understand abundance of benefits by Christ, some by the double one of grace, and the other of glory. But forsomuch as the comfort was to come, and here it is spoken of that which was past before the coming on of this comfort, Calvin understands it better of sufferings, saying, That they had suffered abundance of punishment, so that the Lord was now moved with compassion, as having done more against them, then he by the goodness of his nature was willing; as if he had said, They have suffered too much already, I will not therefore proceed against them any further, but forgive them, and put an end to these miseries by destroying the Babylonians their enemies, by whom I have chastised them, and setting them again at liberty with joy, to go home and possess their City and good Land, as in former times of their prosperity. Whence it cannot be gathered, that God punisheth anymore then they deserve by their sins: for then it could not be said, Her sins are forgiven, after all this (seeing this argueth, that more punishments were still due, if God should in justice have proceeded against them) but only that the Lord's anger was now over, and that he was moved in the bowels of his mercy in a manner to repent him of the miseries wherewith he caused his own people to suffer. That no man may dare to think, That God in his greatest anger exceeds the measure of men's sins in his punishments, as the truth is that he doth not, forsomuch as sin deserves death, Rom. 6. 23. and therefore what punishments soever we sinners suffer, that come short of this, which is everlasting destruction both of soul and body in hell fire, we have no cause of complaining that we are punished beyond justice. Whereas Jerome applieth this double punishment to that by the Babylonians first, and after by the Romans, I cannot herein subscribe to him, because then this comfort should in no part have place at the end of the Babylonish Captivity, which the Lord was so careful to comfort the faithful amongst the Jews by. It is rather then meant of a double grievous punishment upon the Jews, 1. In the destruction of their City and Temple. 2. In their Captivity and miseries therein of so long a continuance. And being applied to all God's faithful people under the Gospel, they may be said to have received double, because Jesus Christ hath suffered death for them, to justify them from their sins, and yet they suffer by persecutions also, as all that will live godly must do to the worlds end. Although herein God hath another end besides judging for sin, viz. the bringing of his faithful servants to the greater glory in heaven forever, when they have patiently and cheerfully suffered for his sake upon earth for a short time.

The voice of one crying in the wilderness. Who was meant here John the Baptist declares Joh. 1. 23. and in naming the wilderness, he alludes to that Chap. 35. 1. where the wilderness is said to rejoice, and to spring, meaning the Church hitherto, as a wilderness; but now valleys are filled, when Gentiles low in confession are raised to confess Christ, the high by pride are humbled, for their sins past, wherein they had gone blindly on, and the rough made plain, when they of rough manners were made meek and gentle, and then all flesh saw the salvation of God, when being by John baptized, the heavens opened, and a voice was heard saying, This is my beloved Son, &c Thus Jerome. The Hebrews understand this of their return out of the Babylonish Captivity, which cannot be, but as hath been already said, and even some of them consent, that it is spoken of the time of the Messiah, only they would hereby prove, that he is not yet come, because the earth is not yet made plain, as is here prophesied, for they understand the words literally. But they are indeed allegorical, as are many things more spoken by Isaiah of Christ and his Kingdom. And R. Moses one of their own men is clearly against them, who saith, That in the world there shall then be no alteration in respect of the earth, but it shall continue, as at the first Creation; so Lyra, who agrees with Jerome about high things and rough things; and for valleys he understands thereby the humble, who were exalted by gifts and graces bestowed upon them; and by crooked, walkers in the ways of wickedness, who are now brought into the way of righteousness. Thomas Aquinas, Calvin and some others expound this of Cyrus making Proclamation of liberty to the Jews to return home, and removing all impediments of their passage: wherein they say somewhat, which might have been probable, but that John, who overpoiseth all Expositors, hath made it plain, that it was meant of him. And for further explication of the words, enough hath been already said in my Exposition upon Mat. 3. and therefore I spare it here.

The voice said, Cry, and he said, What shall cry, &c? Jerome applying this to the Prophet, saith, because Chap. 6. he bad him say [Hearing ye shall hear, and not understand, &c.] now he remembering that, desires what he should say further, as fearing an hard message, about which he should be employed again. But now he bids him say nothing, but what daily experience teacheth to be true, viz. That all flesh is grass, for so do the fairest women soon wither, that erewhile drew flocks of vain men after them by their beauty, and are as much despised as before they were loved: but the word of the Lord, and they that are sociated to it, endure ever. So that by flesh here is meant the outward man, of whom it is said before, All flesh shall see the glory of the Lord: For multitudes were present at Jordan, when he being baptized, who is the glory of the Father, was so graced. But this notwithstanding the carnal were but flesh still and withering, but Christ and his body, the Church of the faithful meant by the Word, as Lyra further explains it, shall endure forever. Calvin, Musculus and Luther being larger upon these words, say, That some understand this, as spoken of the Jews enemies, whom they should not need to fear, for they were but as grass soon to be cut down and withered: But against all fear of them be comforted in the word of God coming to them by his Prophets, because that should stand and ever take effect, saving all that into believing hearts receive it, as is hereby promised, and that both temporally and eternally. Which although it be true, yet much more is here intimated, viz. the vanity of man in himself, and his eternity by receiving worthily into his heart the word of God. A voice saying, Cry. This is not to be restrained to the voice before-spoken of, but to be understood generally of the charge given by God to Isaiah, and all other Prophets, how to proceed in their ministerial office at all times. The thing to be taught by them is the vanity of all men in themselves, not only in respect of the body, or anything that graceth it, but also in respect of the endowments of the mind, wisdom, memory, courage, eloquence, and pious and charitable performances, and whatsoever else makes him seem glorious in the eyes of others, as riches, goodly apparel, honor and worldly power. For a man in the midst of all these is but as grass or flowers of the field, upon which fierce winds blowing they wither and soon fade away: So the Spirit of God's wrath blowing upon men even of greatest eminency, they with all their pomp and pride, and seeming glory, fade, and come to nothing. But the word of the Lord endures, &c. That is, entering into the heart to regenerate and sanctify, makes such as were before so vain and withering, flourishing green by grace, and everlastingly glorious in heaven, 1 Pet. 1. 23. And this is constantly by every Preacher to be taught with all freedom [Note.] and boldness everywhere, not with a voice suppressed, but lifted up aloud, whereby the dullness of men to hearken and to be moved by this is intimated, and yet no true happiness to be by any man attained, till he comes to this, everyone being otherwise as grass, yea vanity and misery for evermore. The word 〈 in non-Latin alphabet 〉 rendered glory in this place signifieth properly mercy, but as Vatablus hath it, is diversely translated, clemency, or piety, or beneficence, but it may best be rendered decor, anything about man being hereby meant, that makes him best esteemed of amongst men. And that which is here said is taught by every Philosopher, saith Sasbont, why then are the Prophets bidden to cry this? Verily because it is never taught effectually, till by the Prophet of God and his Spirit, for which it is not uttered without a preparative to stir up to attention A voice saying, Cry. And he said, What shall I cry? A Dialogue betwixt God and his Prophet as if he had said, A voice came from heaven saying to the Prophet, that will show himself most obsequious to God, Proclaim with a loud voice that it may pierce into all men's ears and hearts, which is most necessary for all, the thing that I shall now say. Whereunto the Prophet replying, What worthy and remarkable thing is that? who can but give all diligent attention?

O Zion that bringest good tidings, get thee up into the high mountain, &c. Now returns again to Jerusalem, to whom he had spoken comfort, verse. 1. by Zion and Jerusalem meaning the Preachers of the Gospel sent out from hence with the glad tidings of salvation by Christ. And he bids them get up into an high mountain, and yet Zion was an high mountain; meaning that they should go further forth, that they might be heard everywhere throughout the whole world; for being thus ascended they are in the next words bidden lift up their voice, Lift up thy voice with strength, lift it up: Because a man standing on high and speaking with a strong voice, is heard afar off. So that here is prophesied the going out of the Gospel from Zion into all Nations, as it was fulfilled in the time of the Apostles. And whereas it is added, Fear not, the dangers wherewith they should be compassed about, against which they are encouraged, both which were accordingly fulfilled; for both their sound went into all lands, and they were hotly persecuted by the Jews first, and then by the Gentiles, that they had great need of this comfort not to fear, as they had, Matth. 10. 28. And Jerome noteth here, that the word bringing good tidings, is Hebr. of the feminine gender, and that it may be referred either to the law or precept which is a feminine, and then it is to be rendered, Ascend thee up on to an high hill bringing glad tidings to Zion; or to Zion itself, being read as before; because Cities are commonly set forth as daughters, that be feminines, and this reading is to be preferred The meaning is, that the Apostles going out of Zion to preach should ascend higher in opening the mysteries of salvation to all people's far and near, then any Prophets or Preachers that went before them, and be without fear of Persecution that should be stirred up against them in so doing. But to show where they should begin first to preach, it is added, Say to the Cities of Judah, Behold your God. For they were bidden first to preach to none, but to the lost sheep of the house of Israel. And first his Incarnation is preached, Behold your God,] for then God was visible to the eyes of mortal men; according to that, We beheld his glory, as the glory of the only begotten of the Father.] And [That which we have heard and seen.] This is the same with that v. 5. All flesh shall see the salvation of the Lord; and what is this, but Jesus a Savior? Then is preached his second coming in power at the last day, v. 10. Behold the Lord cometh with a strong arm, &c. But he shall first in time of his humiliation do as a shepherd, v. 11. He shall feed his flock like a shepherd, he shall gather the Lambs with his arms, &c. As he also sets forth himself unto us, John 10. and Luk. 15. in the parable of the lost sheep. And he shall gently lead those with young. That is, saith Jerome, the Apostles and other Teachers, who travel in birth with the people under their teaching. Lyra, by his coming with a strong arm, understands his divine power to work miracles whilst he lived here, and by his ruling by his arm, his arms stretching out upon the cross; after which he said, All power is given to me in heaven and in earth. Lastly his reward with him being as certainly to be bestowed at his second coming, according to his promise, as if he had then brought it with him. But I rest in the former, because it is said, he comes in power, and his arm, that is, his strength, rules. For when his arms were stretched out upon the cross, he was in his lowest humiliation. Musculus proceedeth to apply all this to the deliverance out of the Babylonish Captivity, which filled Zion and Jerusalem with so much joy: And Calvin by Zion and Jerusalem understands the true Church, which is hereby shown to be that, wherein the word of God, and nothing else, is continually sounded out aloud, as by the voice of a crier, for which she is called The ground and pillar of truth: But if any Church ceaseth so to do, it is but a vain brag for her to pretend herself to be such, as the Church of Rome doth. I hold it not amiss to take this as spoken first and literally of that deliverance of the Jews, but the thing chiefly intended here is Christ's coming, both first and second, as hath been already said: Although Cyril and Procopius, as Lyra, apply all to his first coming, when by his Almighty power he cast out the very devils.

Who hath measured out the waters with the hollow of his hand, &c. To purchase credit to that which was said before, he here declares the greatness and Almighty power of God, whereby he is able to do whatsoever he pleaseth, and therefore to show himself visibly by taking flesh upon him, and to come in power at the last, and to rule over all, and to give rewards to them diversely, and in the mean season to tender and do for his people, as a shepherd for his lambs, so Jerome, Lyra, &c. And there is need that the faithful should be hereby confirmed touching the great works of redeeming and saving them, having so many and potent enemies to hinder it, as the devils of hell and their cursed instruments endeavoring nothing more then the destruction of their souls, and the overthrow of the Gospel by continued Persecutions; so that unless God be apprehended as infinite, we cannot conceive how these things can be. And comprehended with three fingers the dust of the earth So Calvin reads it: and Jerome, Who hath weighed with three fingers the heap of the earth. N. Tr. Comprehended the dust of the earth in a measure. Hebr. And all the dust of the earth in three; there being no verb either comprehended or weighed; so that this is by Translatours supplied out of the words beforegoing; but why the N. Tr. should leave the old rendering by three, to turn it measure, I see not. But why it should be rendreed three fingers, good reason; because, as Lyra hath it, this argueth the facility of his taking up the whole mass of the earth; for when a man takes up any great weight, he doth it with his whole hand, yea with both; but when a little, with two or three fingers; and fingers may well be added to three, because he spake before of the hand of God and the hollow and span thereof. And he saith [the dust] meaning the whole earth, to show how light a thing it is to him; so Calvin: for the dust is so light, that the wind blows it away. And from hence to v. 18. he amplifieth further the theme begun touching God's power and greatness, and wisdom. All men and things are nothing to this infinite and incomprehensible Essence, and he only is wise and of counsel to bring to pass whatsoever he pleaseth: And the drop of a bucket is spoken of, because that is a thing of naught, which a man regards not, but lets it fall.

To whom then will ye liken God, &c. Now he fitly comes to show the vanity and foolishness of idolaters, that presume to represent God by an Image, for what Image or similitude can be made of him that comprehends all things, and is himself incomprehensible? And he proceeds to this next that he might move men's minds when Christ should be preached, to turn from dumb Idols unto him, they being but the works of men's hands; who if they be all put together, are to himward but as the drop of a bucket and the small dust of a balance, and therefore extreme folly and madness it would be in any to adore them. Thus Jerome, who also draws it to an allegory against Heretics, that set up Idols in their hearts, made, as they think, of firm and incorruptible matter, shining by the gold and silver of human eloquence, and fastened by Logic so strongly, as not to be moved.

Have ye not known and heard, hath it not been told you from the beginning, &c. Having spoken before of God's greatness, and the vanity of Idols, how costly and artificially soever made, now he comes to challenge Idolaters for this their wickedness, as not being able to plead ignorance, since from the beginning of the world they were better taught by God's works of Creation; so that they might easily have gathered, what his infinite wisdom and greatness was, as is shown, Rom. 1. 19.

He sits upon the circle of the earth, and the inhabitants thereof are as grasshoppers, &c. That is, saith Lyra, as King, and because men being compared to him are so little, they are said to be as grasshoppers. Jerome, in comparison of the vast earth, if they be looked upon, from one end thereof to the other. He spreadeth the heavens as a curtain, and as a tent to dwell in. That is, for men and other earthly creatures, who are under the canopy of heaven as the covering of a tent; and so it seemeth indeed in the horison to compass us round, even to the earth, which hangs in the midst as a ball, supported by nothing, but by God's Almighty power, the basis being only a thin and empty air round about.

That bringeth Princes to nothing, and makes the Judges of the earth as vanity. That is, If their power, glory and wisdom be compared with his, as experience daily showeth: For they come but up a little while to act a part, and then all their glory vanisheth again and is gone; so Xerxes, and Alexander, Nebuchadnezzar, and Solomon; and other Assyrian, Babylonian, Persian and Roman Monarchs.

He bringeth out their hosts by number, &c. So the Psalmist saith, he calleth them all by their names; but Abraham could not number them, and the stars are his hosts, whereby he ruleth earthly things, and fighteth against his enemies, and for his people when he pleaseth, Judge. 5. And such hosts be his Angels, of whom he hath Legions, ye twenty thousand thousands, and ten times more.

Why sayest thou (O Jacob) and speakest (O Israel) My way is hid from the Lord. That is, considering how powerful and wise the Lord is, why doest thou Jacob, or the two Tribes, and Israel or the ten Tribes lead into Captivity, speak despairingly, as if he did not regard or take any care of you, but left you to the will of your enemies?

Host thou not heard, that the everlasting God, &c. fainteth not? He speaks in the same manner to his own people, that he did before to Idolaters, v. 21. laying a great taxation upon them, that they being so well taught should doubt of God's care over them and human affairs, and whether he moderated in that which they now suffered, or not, or would even put an end to their calamities, as he had promised. Thus intimating, that no error is so gross, but even God's [Note.] own people are ready to fall into it, notwithstanding the good instructions that they live continually under, if temptation cometh. And that this is a gross one, that God either sees not or cares not what becomes of his servants, if they have once by their sins provoked him; it is a very heathenish error, neither did they fault more that made and worshipped Idols, then such. For God will as soon cease to be God, as to regard the transaction of things amongst men here upon earth: a sparrow falls not to the ground without his will.

He gives to the weary strength, &c. Here he comforts the faithful by teaching that the Lord will not fail to supply all those that put their trust in him, with anything that they shall stand in need of, although others, who be young and lusty shall become faint and feeble, these in their feeblest estate shall be strengthened and have spirit put into them, as more largely appears by putting to this, v 30, 31. And this is not spoken for Israel only then in distress, but for all God's faithful servants that fear him in all Countries and Nations to the worlds end.

CHAP. XLI.

O Islands, be silent before me, and (O people) gather strength. The Lord being now about to declare his dealings of old with his people, first gives a charge to the Islands, beaten upon by the sea on every side with a great noise, to be silent; as when a Judge is to speak in the face of the Country met together, the Crier first enjoineth all men silence, that he may be the better heard. And then he wills his people that were faint-hearted and weak through many sufferings and of long continuance, to gather strength to hear him; because when God utters his voice, there is need of extraordinary strength to bear it, the infirmity of man not being able, unless supported by God and his word encouraging him, as we may see in Daniel. To this effect almost Jerome: But for these words, Gather strength, he hath these, mutent fortitudinem; but in the sense giving he agreeth, Change it into greater, that they may be able to bear the voice of God speaking. Lyra, Let them change their strength to do evil, into strength to do good. But forsomuch as the next words, Let them speak, let us come together into judgment; it is manifestly a challenging of them, if they had anything justly to except against the Lord's dealings towards them, to speak; and that they might be able to speak most to the purpose, to strengthen themselves with arguments, as Calvin and Musculus have it. Whereby is intimated, that if men would but diligently hearken to the word of God, the [Note.] noise of worldly things not sounding in their ears, when they are in hearing, by wandering thoughts, but they being attentive to the sound reasons by him brought, they could not but be wrought upon by being brought home to him by true repentance.

Who stirred up the righteous from the east, and called him to his foot, &c. Hebr. Righteousness; and so Calvin renders it: But Jerome, justum; and N. Tr. The righteous man, which is according to meaning, since Abraham's righteousness by faith is thus set forth; and it was by virtue of his faith, that when God called him, he went from Ur of the Chaldees, which was Eastward from Canaan. And that by righteousness the man, in whom it was, is meant, appears by the next words, And called him to his foot. And he calls him righteousness • , saith Calvin, because he was the father of the faithful, and what he did to him he being the same God is ready always to do to all his faithful people. Wherefore he mentioneth his calling out of Chaldea, a very remote place, to intimate that he could as easily bring them out of Babylon home again. This stirring of him up, was Gen. 12. 1. and was of great force to be remembered, because he was a lone man, having only two or three more with him, when he went out from Ur; and therefore if God preserved him in all places where he came, much more could he bring home his posterity, being a great number, coming together in safety. And he is called righteous, not because he was so before God called him, for Josh. 24 shows the contrary. God's effectual calling him, working in him faith and obedience, made him righteous, and not because he was righteous God stirred him up, for he is the author of all good unto us, And in me, saith Paul, there is no good. But when God pleaseth he can stir up righteousness in the midst of the most notoriously unrighteous, such as the people of Ur of Chaldea were. And it is said, He called him to his foot] meaning, to go to a Country which he would show him, not naming it unto him, but making him to follow him as his guide, step after step. And subdued Kings to him, &c. That is, the four Kings whom he overcame, Gen. 14. He subdued them and their Armies, making a great slaughter of them; which he sets forth, by saying, He gave the Nations before him, he gave them as dust to his sword, &c. Jerome recites this, as an Exposition of the Hebrews, and another applying it to Cyrus, who subdued the Babylonians. But he reading it, He will give the Nations before him, and Kings, &c. applieth all to Christ our righteousness, who is said to be raised up out of the East, as the sun, because he is the Son of righteousness. And to him Nations and Kings are subdued, when converted to his faith. But Lyra saith the same with Calvin and Musculus: And whereas he following Jerome’s Translation, reads it, He will give the Nations before him. &c. in the future Tense, he saith this is frequent amongst the Prophets, by the future to set forth things past: But all our Translations are in the preter Tense, and so take away all occasion of questioning how it can be applied to Abraham, whose time was past long before: yet Hebr. it is in the future, yea and the word call him to his foot also. And he saith, that both Catholic and Hebrew Expositors understand it of Abraham. But I marvel how he could say so, seeing Jerome did not, nor Cyril, nor Procopius, but of Christ. And although before in speaking hereupon, I have represented others applying it to Abraham, yet considering the word righteousness here used, whereby no man was ever called, but Christ only, and his speaking in the future Tense, as of a thing to come and not already past, and lastly of Nations and Kings to be subdued by him, being to him but as dust and stubble; I cannot but hold with Jerome, that a greater then Abraham is here meant, even Jesus Christ both God and man. For although the preter Tense be sometime put for the future in Prophecies, to show the certainty, yet the future is never used for the preter: and therefore neither Lyra nor Cornelius, who seek thus to salve it, produce any like passage; and whereas Cornelius saith, that the conjunction [and] coupleth these futures to the preter Perfect, to show, that all is to be understood alike; for [he stirred up] is the preterperfect, it is gratis dictum, for the conjunction [and] doth not couple tenses but persons, and it is as good Grammar to say, he hath stirred up, and will call to his foot, as he hath stirred and called, for he is stirred up when in the decree of God, as he was slain from the beginning of the world, and when the time set in this decree shall come, he will call him to his foot, &c. that is, he shall having humbled himself to come in the form of a servant, be obedient in all things, and then he shall give the Nations before him, and kings, that is, all Nations to be subdued by the Gospel, a thing often spoken of, and promised to Christ, whereas if it be applied to Abraham, that conquest once made by him over a few Kings only, will not bear these magnificall words and those following: much less can it be applied to Cyrus, who was but an heathen King, and therefore most unaptly should have been set forth by the word righteousness, although Hugo, Sasbont and Pagnin be for it. And being applied to Christ it will best answer to the promise of his coming before-going, Chap. 40. 9, 10, 11. with so great power and such a mighty arm. And whilst the Lord speaks of this, no marvel though he requires the Isles to be silent and attentive (as to a thing of the greatest moment in the world, and most concerning all Nations) and all people to come with their strongest arguments, if they had anything to say, why they should not, leaving dumb idols serve this mighty conqueror, being otherwise in danger to be consumed, and utterly to perish.

He shall pursue them, he shall pass in peace, by the way he hath not gone with his feet. Vulg. Lat. Semita in pedibus ejus non apparebit, The meaning being, as both Jerome and Lyra have it, he shall pass on conquering with so great celerity, that no prints of his feet shall appear upon the ground, his expeditions being rather like a flying with wings, then a going with feet. But the words are verbatim, the way with his feet he shall not go, that is, any beaten way wherein others have gone in their conquests, but by a way before unknown, by death destroying him that had the power of death, that is, the devil, and by spiritual arms of miracles and preaching, the Spirit cooperating, subduing Kings and Nations, and not with force of arms, Psal. 45. it is said, Ride prosperously, verse. 4. not go on thy feet, and Rev. 6. 2. a white Horse, and the Word of God upon him goes out to conquer. And because he should thus proceed, it is said, that he should pass in peace, that is, in a peaceable and quiet way, not striving by force, but coming with these words, Peace be to this City, or peace to this House, he shall sweeten souls, and make them subject to him everywhere. They that expound of Abraham, say, that when he had done pursuing the Kings, he returned in safety with his whole company, not one of them being slain or wounded, which was miraculous, he having never been used to war before, for which it is said, The way with his feet he hath not gone formerly.

Who hath wrought and done it, calling the generations from the beginning, &c. that is, first making man, then choosing an Abel, a Sheth, an Enoch, a Noah, Shem, Abraham, &c. generation after generation, until Christ, and after him 1 Apostles, 2 Prophets, 3 Pastors, time after time, thus the Cald. Paraphra. in part, and more fully Cyril and Procopius; and because none can answer but God, saith Jerome, who moveth the Questions, he answereth, I the Lord, the first and the last am he, where as Calvin hath it, he doth not so much mean in respect of his essence, as of his being in continual action, bringing into the world generation after generation, and ordering and disposing of all things, see the like Rev. 1. 8.

The Islands saw and feared. By the Islands and all the ends of the earth, here Jerome understands the Gentiles, whom he had called upon, v. 1. to keep silence, seeing the miracles done in the name of Jesus by the Apostles, they were stricken with fear to see such powerful acts, and so came and drew near to Christ by embracing the faith, after this recounting with indignation, what fools they had been in animating one another in idolatry, as followeth, Chap. 6. and 7. Lyra according to Eusebius in Chronico, saith, Ninus the builder of Nineveh, the 7. year of Abraham set up an Image of his Father Belus, granting to guilty persons that fled to it pardon, whereupon they obtaining so great a benefit adored it as the Savior of their lives. After which example other Kings set up to their friends departed Images likewise, calling them after Belus his name, Belzebub, Belpeor, or Baalim. And of these Isaiah speaks, saying, they saw and were afraid, drew near, and came to worship them, being in time moved with reverence towards them, as thinking them God's and of great power. Therefore they encouraged one another to the making of these Idols, and by speaking of the Smith, the smiter with the hammer, and the former, the one working the matter in the fire to a state fit for hammering, the other forming the parts with an hammer, the third joining them fitly together, three are intimated who were employed in this work. Calvin, that they saw the mighty acts done for Israel, Abraham's posterity, in the judgments upon the Egyptians, and dividing the Red Sea, and the River Jordan, that is, they heard hereof, and therefore were taken with great fear at the approach of the Hebrews to their Land, as Rahab confessed. But being in this fear what did they? turn from their idolatry? No, but encouraged one another more in it, they drew near, and came, that is, gathered together, and by their mutual exhortations to one another, were more hardened to go on in their wicked superstition, hoping, the more intent they were and constant in that, which they counted piety to the gods, the better they should be defended from their enemies. That of Jerome seems not so probable: for both the words are forced about the speeches mutually had amongst Idolaters, being expounded as spoken after conversion to the faith, and a plain difference is put betwixt these here spoken of, and Israel verse. 9, 10, 11. These saw and feared, they are bidden not to fear, and by them doubtless the seed of Abraham by faith is to be understood. And how by the Islands and the uttermost parts of the earth the Canaanites should be meant, who dwelt upon the firm Land, and that in the midst of the earth, I cannot see: wherefore I prefer that of Lyra, expounding this as nothing pertaining to that which went before, but an intimation of the beginning of idolatry in all the world, for the reason by him rendered, they were moved with reverence towards Idols, out of an opinion growing upon them, as hath been said, that they could do them good, and so combined together to set them up. Or it may be taken as cohering with the former words thus, I the Lord will set up one that is of all power to subdue Kings and Kingdoms, that is, the Messiah. Therefore though all countries have been so foolish as to adore and reverence the work of their own hands, being upon false grounds drawn hereunto, yet be not thou (my servant Israel) such a fool as to fear their fear, but adore and reverence him only, that is to come, and in respect of his deity now is, who is able indeed to save all them that believe in him, and yield him due reverence.

But thou Israel, my servant Jacob, whom I have chosen, the seed of Abraham my friend. Israel, saith Jerome, is twofold, either according to the flesh or the spirit, but here he speaks to Israel according to the spirit, whether Jews or Gentiles, that is, such as into believing hearts receive the Gospel, for they are God's chosen and seed of his friend, yea, his friends whom he most dearly loveth, Joh. 15 15.

I have taken thee from the uttermost parts of the earth, &c. Here is further confirmed, that by Israel believers of all countries and Nations are meant, because they are taken out of all parts of the world to constitute one servant, one Israel or Church.

Fear not, for I am with thee, &c. I will sustain thee with the right hand of my righteousness. Here is the end of God's speaking so comfortably to the faithful, abhorring now from Idols, and by teaching Christ, beating them down everywhere, he fore-seeing how the world both of unbelieving Jews and Gentiles would persecute believers, for this confirms them by setting his singular love before their eyes, and his being with them in all times and ages to the worlds end, as he said Mat. 28. 20. and his sustaining them with his right hand, that is, his most powerful arm, then which what can the greatest friend in the world say more? But it is to be noted, that he saith, The right hand of my righteousness, as alluding to verse. 2. I have stirred up righteousness out of the East, and further proving, that the righteousness there spoken of was not Abraham, because by him the faithful are not sustained in time of trouble, but Christ, to whom strength or a right hand to sustain doth well agree.

They shall be made ashamed and confounded that provoke thee, &c. that is, both Jews and Gentiles, their machinations and conspiracies to stop the course of the Gospel coming to nothing, Psa. 2.

Fear not worm Jacob, ye dead of Israel I will help thee, &c. he calls the faithful thus, because so much contemned by the wicked world, as David speaking in the person of Christ, saith, I am a worm and no man, and therefore his body the Church may well be so called, and for humility and lowly walking. And dead they are called because in daily danger of death for Christ's sake, according to that Rom. 8. We are counted daily as sheep to the slaughter.

I have made thee as a threshing instrument having teeth. What the threshing instrument then was, see before Chap. 28. 27. and to this are the Preachers of the Gospel compared, and spiritual powers strong and high, as mountains opposing them and stopping up their way, to mountains and hills, which shall before the word be brought to very dust, which the wind bloweth away, 2 Cor. 10. 4. they are called strong holds. The proud and hard hearts of wicked men may also be understood, which are broken by the preaching of the Word. Hitherto according to Jerome, Lyra expounds it as spoken of the Hebrews in Egypt and brought out by a mighty hand, as if he had said, Ye are not Pharaohs servants but mine, therefore fear him not, and the right hand of his just one sets forth Moses who brought them out of Egypt. And by their enemies fighting against them who were confounded, whom they should seek and not find, are meant the Egyptians drowned in the red sea. By the worm and dead of Israel, they are meant, who were but as dead men whilst they were under Pharaohs tyranny, who killed their male children so soon as they were born. By their being as a threshing instrument tearing the mountains in pieces, is meant, their destroying of the Canaanitish Kings and their people. And he proceeds ver. 16. The poor and needy sought water, &c. that is, in the wilderness, when the Lord soon made waters to flow abundantly out of an hard rock. Vers. 19. I will plant in the wilderness the Cedar, &c. that is, I will give variety of graces to my people, and the thorn which was first sent as a curse for Adams sin, but now is a glory to the believing Gentiles, their Preachers being hereby set forth, who feel not gently, but prick their hearts, as Act. 2. Then he goes on, Vers. 22. Let them show us what shall happen, &c. which they cannot anymore at Christ's coming do, for all Oracles then ceased and were mute. But this and that verse. 19. is Glos. Ordin. Lyra by the Cedar and other Trees understands the comfort of the shadow by the cloud in the wilderness, and his provoking of Idols to foretell what shall come to the Idols of Babylon, which being afterwards to be destroyed by the Medes and Persians, they could foretell them nothing of it: applying therefore Vers. 25. I have called one out of the North, to Cyrus, and from the rising of the Sun, to the Medes. Sasbont follows Jerome, and saith, that the six Chapters following, do all further set forth Evangelical comforts by Christ to poor sinners of any country or Nation, that by faith and repentance turn to him. Likewise Augustine lib. de Unitate Ecclesiae, c. 7, 8. Cyril, Theodoret, Eusebius, Papa, Epist. 1. decret. But Junius follows Lyra concerning Egypt. Calvin, Musculus, and others understanding the Jews according to the flesh, coming of Abraham, say, that the Lord having hitherto inveighed against the idolatrous Gentiles, here speaks to the Jews, as out of his singular grace separated from them to be his peculiar people, and therefore bound more then they to serve, not Idols, but the true God, seeking to move them hereunto by many expressions of his great love towards them. And he saith, that he brought them out of the ends of the earth, either respecting their Father Abraham, in whose loins they were, brought from afar to Canaan, even from Ur of the Chaldees, or himself that brought them, who ruleth over all the ends of the earth; but their bringing out of Egypc cannot be hereby meant, so Calvin, neither indeed can his Exposition stand, referring this bringing from the ends of the earth to one Abraham, for though he came from one end, yet he came not from the other also, and therefore if it had been meant of him, the plural number [ends] should not have been used, but the singular, and to put it out of doubt that he means not him, he saith expressly, the seed of Abraham was brought from the ends of the earth. And for the other way of expounding, that agrees worse, because the ends of the earth are plainly applied to them that were brought, and not to him that brought them. But to the faithful who are Abraham's true seed, all things do very well agree, and therefore we should do ill forsaking that of Jerome and other Ancients, to prefer another new Exposition, although it seems plausible enough, but only in respect of the place from whence gathered, of which I have spoken enough already, whereunto may be added, that from Vers. 10. &c. he speaks in the future tense, as of a thing not past, as was Abraham's bringing out of Ur, and the Hebrews out of Egypt, but afterwards to be done. Wherefore I rest in the Exposition upon these words first made.

When the poor and needy seek water and there is none, &c. Vers. 18. I will open rivers in high places and fountains, &c. That is, the Gentiles, like unto people in a dry wilderness, shall seek comfort by Philosophers and Wizards, but in vain: for what true comfort can there be in superstition? Idols and their Priests can afford none, but all must be, notwithstanding these, as men whose tongues cleave to the roof of their mouth through thirst. Then the Lord will abundantly supply them with water, yea, rivers of living water, as Joh. 4. 10. Chap. 7. 37. by giving them the holy Ghost to their exceeding great and everlasting comfort, as is John. 7. further expressed, and was fulfilled Act. 2. Chap. 8. 10. 19. when ordinarily upon the laying on of the hands of the Apostles, the Spirit was given, and sometime in praying, sometime in baptizing, and sometime preaching, great refreshing and joy thus coming to weary souls.

I will plant in the wilderness the Cedar, and Shittah Tree, the Myrtle, and Oil tree, &c. Hereby variety of graces being meant, which should be conferred upon the faithful, being before as a barren and dry wilderness, wherein no Trees grew, but now being well watered fit for planting trees of all sorts. The Cedar, Cypres, and Myrtle Trees are well known to be of a sweet smelling savor: touching the Shittah, Theodotion renders it a thorn, and it is like a white thorn, but singular for durability, without corruption, lenity, strength, and shining, wherein it exceeds all other, and therefore was used about the Ark, and the Elm and Poplar are good to join Vines together to them, as it were in marriage, and are fit for works to be made upon them. Lastly, The Oil-Tree affords light, and is the Emblem of peace. And it is promised that all these shall grow here, to show, that no good grace shall be wanting in the Church of God, but it shall be as a musical instrument, not wanting one string to make sweet melody in his ears. Hitherto Jerome and the Prophet saith, rivers in high places, because this is contrary to the course of nature, but spoken of also before, Cha. 30. 25. For it shall be as miraculous a thing for the Gentiles who were void of all drops of grace to abound herewith, as they did since their receiving of the Gospel, as for rivers to flow upon the tops of mountains. And I doubt not, but the Prophet in all this Prophecy from ver. 8. alludeth to things miraculously done of old for God's people, the seed of Abraham according to the flesh, and so good use may be made of Lyra his Exposition before-going, for the applying of all things here to those Histories. But not to rest therein, as the full meaning of the Prophet, for this were to wrong the Prophecy, since those temporal and worldly blessings served to set forth the spiritual in Christ Jesus; Then he called the Jews out of Egypt by miracle, now the Gentiles out of all parts to the faith, whereby they might be saved, being before in continual danger of death by the bondage, wherein they were held by the devil. Then their enemies the Egyptians, that came to fight against them were drowned in the Red Sea, and they saw them no more. Now the Jews that persecuted the Christian Religion were destroyed together with their City, and the Gentiles persecutors were likewise drowned by the breaking of a Bridge, together with Licinius their Emperor, being forced by Constantine to flee, after a cruel battle fought betwixt them. Then they had no more strength then a worm, neither were they better accounted of, yea, they were as dead men, when Pharaoh with all his host in so great fury pursued them. Now the Christians l • fe was but as a death all the three hundred years of persecution, but then their enemies were torn as it were to dust, there being not many left after Constantine's peaceable enjoying of the impetiall Diadem. Then they being in distress for want of water, were miraculously supplied out of the rock, now the seed of Abraham amongst both Jews and Gentiles, wanting spiritual water of true doctrine, whereby they might be comforted and live, (because the Pharisees amongst the Jews troubled the fountain with men's traditions, and the Philosophers amongst the Gentiles with natural reasons) were refreshed by Christ and his Spirit, as by Rivers of water in dry places, when the mysteries of the Kingdom of Heaven were opened to them, and the Spirit of comfort bestowed upon them. Then also they had shade in the wilderness by the cloud, that went before them day after day: now by Trees of all sorts of the best, made to grow in great abundance, where it could not have been expected, viz. graces of the spirit in the hearts of believing Gentiles, who were before barren and bare nothing that was good. And here is 1. the Cedar setting forth the grace of solidity, keeping from corruption by worldly things. 2. The Thorn or Shittah Tree setting forth pricking in the heart for sin. 3. The Myrtle setting forth compassion to the tempering of their pain, who are in tribulation. 4. The Olive-Tree, Mercy and Charity. 5. The Fir-Tree growing up on high, Heavenly-mindedness. 6. The Elm, which sustaineth the Vine, the support of God's Ministers by secular men ministering of their goods unto them. 7. The Box, which is always green, the Faith in young ones not able yet in works to show itself, yet keeping green by holding what they have received from their faithful parents: thus Gregory. Luther putting all these Trees together, saith, they are almost all barren, but good for shade, and therefore serve to set forth peace and comfort to the soul after temptation. Calvin applies it to the Jews return out of Babylon to their own Land, to which end they must go through a vast barren wilderness in the heat of the Sun, but by this enumeration of Trees that should grow there, to be a shadow unto them, he means whatsoever comfort should be necessary for them upon the way. But chiefly the spiritual comforts by Christ, which should abound to miserable men when the conversion of the whole world should be to Christ. And this last, and applying these trees to divers graces, wherein Gregory is most punctual, is best.

That they may see and know, and consider together, &c. That is, I have spoken and will do all things that have been said before, and hereby all men shall know how great and mighty a God I am. But how impotent Idols and gods of the Heathen are, it shall now also appear to all that will understand, because they have power to do nothing, neither do they know anything that is to come, Vers. 21, 22, 23. yea, he challengeth them to tell things past, viz. touching Christ and his power, so Jerome, who will have this to be said to those of the Gentiles, that when others embraced the Gospel, refused it, What cause or reason can ye yield? yea, I challenge you Idols. If ye be God's, show it by speaking of things past or to come, for when Christ was born all Oracles grew speechless, both that at Delphi, Delos, Loxe, and Clari. If it be objected, they have foretold many things in times past. Sol. If anything true, something false withal, as in that to Pyrrhus,

Ob. But the devil can do evil. Sol. He cannot without God's permission, as we may see in Job and the Gadarenes swine. Or it may be said, that the dead and senseless images of men's bodies, such as the Heathen God's were, can do nothing, for they have eyes and see not, &c. with Jerome all Expositors here agree, only about telling things past. Origen saith, he meaneth, Tell what God did from eternity before, the worlds creation, Cyril and Theodoret, Tell what hath been done touching yourselves, when and by whom ye were made, some Tell ye Images, anything past or to come, for they can say nothing, having mouths but speak not. Calvin, tell, that is, Tell things past before they come, for ye never yet could do it. Let the Reader follow which of these ways he pleaseth, that of Origen seemeth best to me, or if not devils but Images be meant, that which assigns this for the cause, they are dumb, and so can tell nothing.

I have stirred up from the North, and he shall come from the rising of the Sun. He proceeds here to speak to the Gentiles under the time of the Gospel, that would not believe when others did, but served dumb idols still, meaning by him whom he raised out of the North, some Northern Nation, by whom God would judge them, and they should suffer great miseries, that so they might turn to him that came out of the East, that is, the Sun of Righteousness, Christ Jesus, elsewhere called oriens. He shall tread Princes as clay, no power shall be so great but he will tread them under his feet, as the potter clay, making of some vessels to honor, some to dishonor, and this he saith after his challenge made to Idols, who can tell nothing, that contrariwise it appearing that he knew and could do all, even such great things, all men might be drawn to serve and worship him alone. And he speaks of it as already done for the certainty, as is common amongst the Prophets; thus Jerome. But Lyra will have by him out of the North and East Cyrus meant, who together with Darius should destroy the Babylonish Monarchy: because the Persians were Eastward, and the Medes Northward, and Cyrus is said to call God's Name, because he in his Proclamation made for the Jews return, acknowledgeth, that God had given him all Countries and Nations, and he is said to tread upon Princes as clay, because he subdued all the babylonish Princes, and disposed of them at his pleasure, as the Potter of his clay: Calvin, by him out of the North, understands the King of Babylon, who should destroy Jerusalem, and carry the Jews away captive, and Cyrus by him out of the East, so that two things are here prophesied of, which none could now imagine should come to pass, but by God's revealing them. For the Jews were now in amity with the King of Babylon, and there was no such Eastern Potentate till long after. Junius saith, that Christ's Church is meant, which under the Gospel should be raised from all parts of the world, North and South, East and West, two being named, and their contraries left to be understood, which should join together to destroy the kingdom of darkness. Corn. a Lapide cites Zanchi and Ferrerius, expounding this of Abraham, and approves it most, as if it were a repetition of that verse. 2. but passing this over as most improbable, because there the East only is named; here North and East, and it is spoken in the future tense, as of a thing to come, I approve above all other Expositions that of Calvin, that two men are here meant, the words being as if he had said, I will raise one out of the North, and another shall come from the rising of the Sun, and each one of them shall subdue Princes, and do with them as he pleaseth, even as a Potter with his clay, and shall call on my Name: for so did Cyrus, when he took order to build God's house at Jerusalem for prayer, and Nebuchadnezzar after that he had been driven from amongst men seven years, knew, as it is said, that the God of heaven ruleth, and therefore it is to be presumed, that thenceforth he called upon him, and before neither of them could any King or Potentate stand, but were subjected by either in his time, and by the North the judgment coming upon the Jews from Chaldea, is commonly set forth by the Prophets. At for Jerome's applying it to Christ, I think it may well be taken in as the allegorical sense, for of him it is said, thou shalt break them in pieces as a potters vessel, and he called men to him in God's Name, as being sent of him. But Junius his Exposition saith more then the text gives warrant for; wherein, if West and South had been meant also, they might as easily have been expressed; and if a multitude had been meant, the word [shall come] should not have gone in the singular, but plural number. Lastly, For Lyra 's, it is not so full as that which I follow; and it is more for the glory of God's prescience and power, to expound it of two distinct things by so long an interval of time disjoined, then two conjoined at one time, especially the scope of the place being by fore-knowing and power to do, to prove God the only true God, and Idols vain things; and because pretended to be gods, when they are but stocks and stones, abominations. And that this is the scope is further manifest by v. 26. Who hath declared from the beginning, &c. that we may say He is righteous, &c. This is God alone speaking by his Prophets, as shall appear when these predictions are fulfilled, and so he shall be justified to be the only true God, but others not, who can foreshow nothing.

The first shall say to Zion, Behold, behold them, &c. Sept. The beginning I will give to Zion, and will comfort Jerusalem in the way. Calvin, more according to the Hebrew, First Zion behold, behold they themselves and I will give a joyful message to Jerusalem. That is, Do thou Zion first behold and consider these things to be confirmed that thy God is the only true God, and then let Heathens themselves behold, that comparing God's power, with their Idols impotency they may be ashamed of these vanities. And for Jerusalem, that is, my Church, consisting of both believing, I will give my Gospel, of which they shall all have joy.

For I beheld, and there was no man, &c. That is, amongst Idolatrous prophets, that could foretell anything, so that it is folly and madness not to give them over as vanity, v. 29.

CHAP. XLII.

BEhold my servant, I will rest upon him, &c. The Sept. Jacob, my servant, Israel, my chosen. But Hebr. there is neither Jacob nor Israel; and Matth. 12. 18. it is applied to Jesus: And the Cald. Paraphrast. hath it, My servant Messiah. The Hebrews expound it also of Cyrus, but absurdly; for to Jesus it excellently agreeth, and to none else. He, saith Jerome, hath this title, My servant, because he humbled himself, and came in the form of a servant, Phil. 2. And upon him was the Spirit sent down in the likeness of a Dove, Matth. 3. and a voice came from heaven, saying, This is my beloved Son, in whom I am well pleased. He shall not cry, nor lift up his voice, because he shall be meek and gentle. He shall make judgment to go out to the Gentiles, and yet his voice shall not be heard abroad; that is, He shall contain himself within the limits of Judea, preaching, whilst he lived upon earth, to the lost sheep of the house of Israel only, but after sending his Disciples out to teach all Nations, who knew nothing before of things pertaining to salvation. The bruised reed he shall not break, for he shall be placable to all, forgiving their sins; and the smoking flax he shall not quench; that is, they that were near quenching out for their sins, shall by him be saved, and their dark blackness shall be turned into light. He shall bring forth judgment in truth. Not respecting the persons of any, but boldly inveighing against the hypocrisy of the Scribes and Pharisees. He shall not be of a sad or troubled countenance till he sets judgment upon earth, the Islands shall expect his Law. That is, by his terrible look, making any afraid to come unto him, till the last day, when he will execute judgment upon all the world: And by the Islands expecting his Law, he means the Nations embracing his faith, who were by Persecution beaten upon, as Islands by the waves of the sea; and his Law expected by them, is that Law of which Jeremiah saith, I will make with them a new Covenant, that is, of grace and free pardon of sin. Thus Jerome; from whom Lyra little differing, saith, By his not crying, is meant, with the voice of contention, not of preaching or praying, for so he cried, John. 7. and upon the Cross he cried out, Eli, Eli, &c. The bruised reed he shall not break. That is, the Gentiles void of true grace, and shaken with divers errors, as with winds, he shall be so far from breaking, that he will confirm them to stand unmovably in the truth. The smoking flax sets forth the Jews weak as flax against the Romans; the fire kindled by the Romans amongst them, he will not quench anymore, till all their edifices be consumed: And by Islands, he saith, Sicily, Britain, and other Islands embracing the Christian faith are meant; and his judgment bringing forth in truth, of his difference putting betwixt some, imparting his grace unto them and letting others go. He shall not be of a sad countenance. That is, not understanding it of a natural passion, arising out of the sense of sorrow, for so he said, My soul is heavy to the death; but of heaviness darkening the understanding: Wherefore Hebr. it is, He shall not be darkened. Calvin, Musculus and Junius apply this also to Christ's meekness of spirit, in dealing with broken-hearted sinners, He will not by a loud and terrible voice affright them, as is the manner of choleric Judges; no man abroad shall ever hear of passionate speeches coming from him, for he will cherish and comfort the bruised in mind for their sins, and not break their hearts by despair; and as a man deals with a light, the week whereof is linen, of linum, if it smokes and burns not clearly, he puts it not out, but useth means to clear it up; so he will give to such as are clouded with discomforts for their sins, a clear sight of his grace. He shall bring forth judgment according to truth. That is, against hypocrites, such as the Scribes and Pharisees, he shall not spare to inveigh, being nothing mild towards them. He shall not fail nor be broken, until, &c. The same word 〈 in non-Latin alphabet 〉 is here used, that v. 3. being there rendered smoking, and it signifieth to darken: The meaning is, although he shall be so mild to the bruised and darkened through discomfort of spirit, yet this shall not be in him out of pusillanimity, for his courage for the light of truth shall not be broken, by suffering anything at the hands of wicked men that hate him; neither shall his light shine more dimly, but continually in the like brightness, Till he settle judgment upon earth, that is, by his Apostles and other Ministers, spreading the light of truth all over the world to continue, none being ever able to extinguish it. And the Islands shall expect his Law. That is, the most remote people of the world shall be converted to his faith. And this seems to be the very meaning here; yet for so much as Matth. 12. 18. applies it after contumelious speeches used against Christ by the Pharisees, whose sick seeking to him he still went on to heal, but enjoined them silence, It is not amiss applied, as I have there shown, to the wicked Jews, who were weak as a bruised reed to withstand Christ's power, and were but like the week of a candle made of linen cloth, being almost out and smoking, yet such was his mildness, that he did neither break nor extinguish them by his immediate judgments, but was patient towards them, and would have nothing reported that he did, to enrage them more to the increase of their sins, till that they being full they suffered by the Romans, for then judgment was brought in righteousness. So also Gregor. Moral. 33. c. 3. The shaken reed was the Kingly stock, which failed when Herod was made King: The flax smoking, was the Priesthood, set forth thus for the linen worn by Priests, and because they had lost then the heat of a true faith, they were not burning any longer, but smoking; that Christ brake not, this he quenched not, because he smote neither of them with the power of his judgment, but tolerated both, by the longanimity of his patience. Basil by the bruised reed understands him that doth good, but not with that sincerity which is required: By the smoking flax, him that doth no duties with that ardency of zeal; the one is not to be rejected, but better taught; the other to be quickened by putting. him in mind of God's judgments against the lukewarm, and his promises to the zealous. And if he be the Lord's delight that is mild towards weak Christians or malicious enemies, helping the infirmities of the one, and having patience towards the other, Then it is a grace that we [Note.] should endeavor after. Justinian of this saith, Nihil tam peculiare est imperiali majestati, quem clementia, per quam Deus imitatur. Alex. Severus, when it was objected, that by his mildeness he had made his power weaker and more contemptible, answered, But more secure and longer lasting. M. Antoninus to his wife, willing him for his better security to cut off the complices of Avid. Cassius, that had been a Traitor to him, answered, I will spare his wife and children, for nothing commends an Emperor so much as clemency; This made Caesar a god; This consecrated Augustus, and this adorned thy father: Be then secure, the gods will defend me, my clemency is cordial to the gods.

Thus saith the Lord that created the heavens, &c.

I the Lord have called thee in righteousness. &c. Having prophesied of Christ that was to come, by whom all the faithful from one end of the earth to the other should be saved; he now brings in the Lord speaking to him, first setting him forth by his Almighty power, in opposition to heathen gods (that the great and miraculous work that he was about to do in bringing such a man into the world, might be the rather credited,) Then the speech concerning him, I the Lord have called thee in righteousness, &c. Jerome, because v. 1. begins with Ecce, behold my servant, but it is not said who spake these words; here it is shown to be the Lord, who spake so to Christ. I have called thee; that is, to declare me to the world, to be God both of Jews and Gentiles, who are yet ignorant of me. And will hold thy hand: That is, Working wonders by thee and with thee; according to that, My Father hitherto worketh and I work. I have given thee for a Covenant of the people: That is, in performing my Covenant or Promise that thou shouldst come, made long ago. To open the eyes of the blind: That is, both corporal and spiritual, which had before no sight of God or of his truth. And to bring the bound out of prison, for sins are as bands. My glory I will not give to another: He saith not, I will give it to none, but, not to another; So cautelously spoken, that it is to be admired. For it is not meant that he would not give it to his Son, for he glorified him with the same, John. 12. but not to another God, as is in the words following expressed. Lyra, I will give thee for a Covenant: That is, by suffering death, and the bound in prison he expounds of the fathers of old held in Limbo from the sight of God, who is light. Calvin also and others generally understand it of Christ, whom he is said to have called in righteousness, meaning justly, and therefore he should be established forever, and for this cause he saith he held him by his hand. Touching the blind whose eyes he opens, all consent with Jerome, and for the bound in prison, they are the same spiritually blind, and bound and held by Satan as in a prison, till converted. For Lyra his Limbus, it must first by some plainer place be proved before we receive it; see chap. 61. 1. where the same is again prophesied, and applied to Christ, Luk 4. so that they who expound in of Cyrus are far wide.

Behold the former things are come to pass, and I declare new. These words are used to persuade men to believe Prophecies of things to come by their experience of things before spoken of from time to time by the Lord, falling out accordingly. To Abraham he foretold the multiplication of his posterity, their servitude, and deliverance, and possessing the land of Canaan. To Moses the judgments to come upon Egypt, the dismiss of the Hebrews from thence, and when they had sinned by murmuring, their perishing and long stay in the wilderness. To Joshua, that none should be able to stand against him all his days, and that he should conquer the Land and divide it, &c. all which was fulfilled. Now nothing having failed hitherto, great reason there is to believe the new Prophecies coming from the same God, before mentioned of the Babylonish Captivity, Babylon's destruction, and their deliverance, and of Christ Jesus. And that there should be for him such rejoicing and singing, as followeth, Vers. 10. Sing to the Lord a new song, ye that descend to sea, &c. After mercy promised, as is usual in other places, so here the Prophet showeth what praise and glory God should have in all parts of the world for sending his Christ; of the like see before, chap. 26. and 30, 29. and hereby was intimated, that his Gospel should be preached in all Lands, as was prophesied, Psal. 19. and it is applied Rom. 10. 18. wherefore all the earth is mentioned and the sea and Islands, the wilderness, Cities and Villages of Kedar, that is, Arabians dwelling in tents, and those in rocks and mountains.

The Lord shall go forth as a giant, &c. This is spoken, because when the faithful consider their many and potent enemies, they might fear that the promised joyful time of their deliverance should never come. To support them then against this fear, causing great sorrow instead of joy, he declares the irresistible power of God by a Giant, known amongst men to be so mighty, that none can stand against him. And he saith, he shall stir up zeal, to show his wrath against his enemies, which seems to be nothing, whilst they are in prosperity or asleep, but when he executeth his judgments upon them, then he stirs it up to their cost.

I will cry as a woman in travel. This may seem not so well to agree to the Lord of all power, when he cries out, and comes upon his enemies with force that cannot be resisted, as v. 13. But he puts the person of such a woman upon him, to show how dear and near his people were to him, even as the child to the mother in travel with it, who makes but little noise for a time, but keeps within the compass of soft and low groaning, but her pangs becoming more extreme, she can hold no longer from crying out aloud. In like manner the Lord would hereby show, that he was pained extremely, as it were, and longed to be delivered by bringing his people out of the danger of their enemies, by destroying them. Wherefore it is to be taken only as an expression of his affection, not of his weakness, as in such a woman, to work for their deliverance, though he had hitherto only silently groaned a little, as it were, through compassion towards them, and done nothing for their deliverance, yet now the time of their deliverance should come, and an end be put to his pain for their miseries, as of a woman in travel, when she crieth out loudest. A notable place of comfort for all the faithful in their miseries, God is pained, as it were, [Note.] with them, and therefore will not certainly suffer the wicked always to oppress them, but longs for their deliverance, and it shall not be long delaid.

I will bring mountains and hills into a desert, &c. That is, By the fierceness of mine anger burning them up that be mine enemies, although like mighty mountains; and drying them, although as rivers, and then they shall become as Islands, firm earth, where water before abounded.

And I will lead the blind by the way which they knew not, &c. That is, saith Calvin, such as could see no way of escaping out of dangers, to them will I lay open a way; which should support us against despair, when our case seems at any time to be most desperate, and we can see no more how we should come out then a blind man the way that he should go. Jerome expounds the blind of the same, which were spoken of v. 7. and the way, of Christ, who is the way, the truth and the life; and then the eyes of the blind are opened, when Christ is seen prefigured in the Law, in regard of the seeing of whom therein, they were as blind men, which was foreshowed in the vale put upon Moses his face, according to 2 Cor. 3. And this I embrace, but reject not the other, because it may well be deduced from hence, if in regard of the way to escape death eternal, God opens the eyes of his, that they may see it when they were blind of themselves and knew it not, he will also show them a way in his good time to come out of all other dangers, who depend upon him, and wait for his direction, trusting nothing to their own wits.

They shall be turned backward, and be counfounded, who trust in graven Images, &c. This is otherwise and not according to the plain meaning of Isaiah, rendered by Jerome, They are turned backward, and they shall be confounded that trust in graven Images. As if the meaning were, that the Lord said that he would do to the Jews as he spake before, but they through unbelief turned from him, thus making themselves uncapable of this great good. For to them doing so and trusting to Idols, he threateneth confusion: Or having shown their obstinacy at the first, he brings them in as crying out upon such as trust in Images after this, intimating hereby their future conversion. But the meaning is, As the faithful formerly blind should be so graciously dealt withal, as hath been said; so contrariwise persisters in idolatry still shall be made to fall backward to destruction, and confounded forever.

Hear (O ye deaf) and ye blind, look.

Who is blind, but my servant? &c. Having prophesied of the opening of the eyes of the blind by Christ, in the former part of the Chapter, now he comes to speak to the Jews, who should be blind and not able to see Jesus to be the Christ, when the Gentiles should see; for who is his servant but Israel? and who his Messengers, but the Learned amongst them? and of the closing of their eyes he spake before, chap. 29. 9, 10. and of their blindness Christ speaks, Joh. 9. Jerome renders the last clause, Who is deaf, but he to whom I sent my messengers? but it is plainly Hebr. as the messengers I have sent. The wicked Priests being hereby meant, as Musculus noteth, whose lips should preserve knowledge, and who is called the messenger of the Lord, Mal. 2. 7. Calvin saith, that all men are here taxed as blind, v. 28 but specially the Jews and Priests amongst them, for whom it was the greatest shame, because they had all means of knowledge: Yet he saith, that some expound these words, as if they were the words of the wicked retorting upon the Prophet that which he had said to them, Hear (ye deaf, and ye blind) see: As if they had said, Who is so blind as thyself? but he rejects it, as it is well worthy, if we consider the words following, v. 24. and in the very 20 ^th verse, Seeing, but not observing, hearing, that he may not hear, as was before threatened to Israel, Isa. 6. 9.

The Lord willing for his righteousness, &c. That is, He is willing to have it otherwise with his people, whom he hath peculiarly chosen, viz. that they should see and embrace the things pertaining to their peace, that no evil imputation might be laid upon him, when it shall fall out ill unto them, as if he were not just to perform to them his promises, when they should suffer such grievous things at the hands of their enemies. That he might magnify his Law. By drawing men's hearts unto it through benefits conferred upon them, to whom it was committed, whereby it might be gathered that all others, who should live under it and keep it, should also be happy. This was truly God's good will unto them, but they through their own default were destroyed, ensnared, &c. This is by Jerome applied to the destruction of the Jews by the Romans after their blindness and malice shown against Christ; for then their destruction was the most grievous by far, and they were imprisoned and captived, as is here further expressed, yea although hidden in the holes of the rocks, they were drawn from thence, and spoiled, and made slaves of, thirty being sold for one piece of silver. But Calvin expounds it of their destruction by the Babylonians, against which maketh that it is after the coming of Christ prophesied of, and therefore it cannot be so understood. Moreover, verse. 23. he foretelleth, that when this destruction of them should be made, they should not know or attain to the sight of the cause, or for what sin especially they were brought to such misery, as verse. 24. But when they suffered by the Babylonish Captivity, they soon came to a sight of their sins, especially their idolatries; only since their crucifying of Christ in this most long space of time they are not come to the perceivance of this to be the cause, but only that they have committed a greater sin then ever before, which hath caused the Lord to leave them longer then ever before without any glimpse of his favor.

CHAP. XLIII.

ANd now thus saith the Lord, thy maker (O Jacob) and thy former (O Israel) Fear not. This Jerome denieth to be spoken of the whole Nation of the Jews, as if their conversion to come were respected, at the second coming of the Messiah, because they are Chap. 42. spoken of as a people spoiled and destroyed, and even then without hearts to consider the cause. Wherefore to expound these words as spoken to the same, is altogether discrepant. But if we distinguish Israel into two, according to the flesh and according to the spirit, they agree very well to the last, that is, the Apostles and other Preachers of the Gospel sent out by Christ at the first amongst the Jews, and those that were of that Nation converted to the faith by them, of whom it is said, Act. 21. That there were many thousands that believed, or any afterwards converted, or that shall be converted to the worlds end. These he bids not to fear water or fire, intimating great and hot persecutions, that should be raised against them. But the Hebrews by four things here named, water, floods, fire, and flame, understand the Assyrians, Babylonians, Macedonians and Romans, from all which Israel shall be preserved. Lyra understands the faithful of the Gentiles, who upon their believing become God's people, and are styled accordingly Jacob and Israel, as is more plainly shown Ch. 44. 5. And therefore he saith, Whom I have created and formed, by the spirit working in the preaching of the Apostles to form the new man in them, which is in righteousness and holiness. For going thorough water and fire without hurt, hereby is meant, that they should suffer persecutions of divers sorts, yet the Church should again come out of them, and not perish hereby, but rather flourish more, as it did indeed, when Sanguis Martyrum was semen Ecclesiae, according to the old Proverb. Calvin applieth it particularly to the faithful amongst the Jews, who, he saith, are comforted against the destruction before threatened. I subscribe to Lyra, because these Prophecies begun Chap. 42. are plainly of the times of the Gospel, wherein Israel properly so called, or Israel according to the flesh is not so much respected, but the Israel by faith; and whoso shall consider the miseries in the Primitive times, suffered by the faithful at the hands of Persecutors, cannot but acknowledge, that they had great need to be thus comforted. Yet I would not have the Gentiles so understood as to exclude the faithful of the Jews, but taking them in also, as appears by verse. 3. and 14. I have called thee by thy name; herein he alludes to his giving Jacob the name of Israel, when he had wrestled with God and prevailed.

When thou walkest thorough the waters, they shall not drown thee. As they were not drowned when they went thorough the red Sea, and afterwards the three children were in the fire of Nebuchadnezzar's furnace without burning, and in some of the faithful, saith Lyra, it hath since been fulfilled according to the letter, they have walked miraculously upon the waters, as Christ did, and the flames of fire have had no power to kindle upon them, but have been extinguished, or made to burn up their Persecutors.

I gave Egypt for thy ransom, and Ethiopia, &c. That is, saith Jerome, the salvation of the people's which shall be called by the Ministry of the Apostles, shall be reputed the salvation of their souls. Lyra, They are said to be given for Israel, when by embracing the faith they are joined to Israel; or rather, I conceive, they are made the Israel of God. And Egypt and Ethiopia are spoken of in special, because the Gospel was so soon received there; in Egypt by the Ministry of Mark in Alexandria, and by Matthew his Ministry in Ethiopia. Calvin, Egypt and Ethiopia were given for a ransom for Israel, when Sennacherib the King of Assyria being about to besiege Jerusalem, was by a singular providence called away to go against the Egyptians and Ethiopians, to fight against and overcome them, and returning again was shamefully put to flight from Judea, Jerusalem being preserved in safety. And this is the true literal meaning most commonly followed. But of the Ethiopians and Egyptians see more in relation to the Jews, Isa. 45. 14. But mystically here is further foreshowed, that the enemies of spiritual Israel should impugn it, and by persecution seek his destruction, but they themselves should be destroyed and this Israel preserved, and Egypt and Ethiopia and Seba only are named, because they were the most potent, that were continually at enmity with Israel, all idolatrous persecutors being by them figured out: so likewise Cyril. To apply it to the conversion of idolatrous people's, at what time they are made Sacrifices to God, according to Rom. 12. 1. c. 15, 16. as some do, were to confound the persons ransomed and made the ransom. And it is improper to say, I will give the Egyptians a ransom for thee, as meaning to be redeemed with thee, for to this sense it should rather have been said, I will redeem them together with thee.

Since thou wast precious in my sight, thou hast been honorable, therefore I will give, &c. Here a reason is rendered, why the Lord would do for his Israel, as [Note.] he said before, viz. he was precious and honorable upon his turning Israel, by embracing the faith, a great encouragement to us to turn, such are honorable, the wicked base.

I will bring thy seed from the East, and gather thee from the West, &c. The like speech is used by Christ Luk. 13. 28, 29. declaring plainly, that by these children the faithful of all Countries and Nations are meant, and not the generality of the Jews, for of them he saith, And yourselves thrust out. Calvin and Musculus apply it to the Jews captived into divers parts of the world, whom the Prophet here comforts against the fear that might surprise them in their enemies Country afar off lest that being there they should be forgotten, though not at home in their own Country; against this fear he promiseth to bring them out of all parts. This I grant may be somewhat here aimed at, but the principal is that which hath been said, whereupon Jerome also goeth, and Calvin.

All that are called by my name, for my glory I have created them, &c. This showeth, That the Israel hitherto spoken of is the Church of Christ consisting of men and women called Christians by Christ's name, and to show that he speaks of the same Israel, he repeats the words of verse. 1. I have created and formed thee for my glory; these words, For my glory] being added to show what glory should redound to God by the conversion of the Gentiles.

I will bring out the blind that have eyes, &c. Here is shown, how the Lord creates him a people to his glory, viz. by giving sight to them before blind, and hearing to them before deaf, yet having eyes and ears, which doth most properly belong to the Israelites, that were now converted, because of them it is said, Isa. 6. 9. that they had eyes to see, but not to perceive, and the generality of them remain so to this day, but many amongst them who had the light of the Law and Prophets, which were as eyes to them, saw not the things which in the time of Christ's coming in the flesh, they saw to their comfort and believed.

Let all the Nations be gathered together, and let the people be assembled, &c. Having hitherto foretold wonderful things to come, whereby it might appear to all the world that he is God, now he challengeth the servants of other gods to do the like, if they will justify them to be God's, and not vanities and dumb Idols. Whereas in bidding them declare former things to justify that they are gods, but this may seem to be a point of small knowledge for gods; see the like before Chap. 42. 22. and the explanation thereof. Or Let them hear and say, it is truth, Hebr. And they shall hear and say truth, Calvin, But let them hear, and they will say, it is true, giving hereupon this good exposition, If they that are most rude and ignorant, would but hear and consider, that the Lord reveals things to come, but none else can do it, they would say, It is true, he alone is God, and none other. Jerome, Let them hear and say, truly ye are my witnesses, adjoining the words of verse. 10. that is, saith Lyra, Let them hearken and learn, if they can, from their gods, what shall come, and speak of it before to others for the justification of their Deity, but if they cannot truly speak anything this way, it is plain that those gods are but vanities. Then follows, Truly ye are my witnesses; the word 〈 in non-Latin alphabet 〉 in our Hebrew Bibles, as we now have them distinguished by pricks and verses, being pulled without respect of pricks from verse. 9. and joined to verse. 10. Cornel. a Lapide notwithstanding this dispointing and displacing in their authentical vulgar Latin, restores the word truly to verse. 9. giving this sense, which I cannot but acknowledge to be best; Let Idols servants foretell things before they come, and they shall be justified truly to be gods by others that shall hear them, saying Truly they are. But of this Cyril is the first Author. According to my rendering of the Hebrew before, They, that is, some shall hear their Prophets from them declaring them long before, and as witnesses on their side shall be able to say, it is truth, and not a feigned thing, they are gods.

Thus he challengeth all people's of the world that were lead away by false gods, and puts them to a non plus, to prove them true. But for himself, he hath many witnesses, as it follows Vers. 10. Ye are my witnesses, and my servant whom I have chosen, &c. That is, Ye Jews amongst whom I have sent my Prophets and declared many things formerly, which ye have seen fulfilled, and Jesus my servant shall be my witness above all others, both by having my predictions fulfilled in him, by his averring me to be the only true God, and by the miracles which he shall work in my name.

For your sake I have sent to Babylon, and I have brought down all of them bound, or as the Vul. Lat. hath it, All their bands, meaning, those whereby they held the Israelites in slavery, which were pulled off and thrown down, when they were out of that Captivity by Cyrus delivered, and Babylon with the great strength thereof before broken. And he speaks of it, as a thing done, though not done till above an hundred and forty years after, for the certainty thereof, and he instanceth in this of so great note, which was to come long before his beloved sons coming in the flesh, who should bring the greatest happiness to all true Israelites, that seeing this fulfilled they might be in assured expectation of that in God's appointed time. Why our new Transl. for Bars hath Nobles, I know not, Calvin renders it more agreeably to the words, They are all fugitives] for so the Hebrew word also signifieth, and then the sense must be, he hath brought Babylon down, the inhabitants thereof are become fu • itives before the Persians, who in times past made all men fear and flee, being most mighty both by Land and Sea, for which he adds, The Chaldees crying in ships, that is, shouting in an exulting manner, when they went to any Sea-fight in assured hope of victory, for the Chaldees were the inhabitants of the City Babylon.

That maketh a path in the Sea, and a way in mighty waters, &c. To make it the more credible which he had spoken ver. 14. he stiles himself their King, recounting the miraculous acts formerly done by him in dividing the red Sea Exod. 14. And the river Jordan Josh. 3. and the drowning of Pharaohs chariots and horsemen there. Thus he seeks to move them to believe their deliverance from the Babylonish Captivity, by showing that God had done greater things for them already. But from hence Vers. 18, 19. he proceeds to foretell of a far greater mercy yet to come after that, viz. a spiritual by Christ Jesus, of whom he had spoken Chap. 42. 1. And therefore he extenuates both their deliverance out of Egypt and out of Babylon, as not worthy to be remembered in comparison of this, saying, Remember not former things. Behold I do a new thing, I make a way in the wilderness and rivers in the desert, &c. Which is by Lyra expounded of Christ's incarnation, and of all Nations as barren in respect of good, as a wilderness, being therefore hereby likewise set forth Cha. 35. 1. and of the spirit said to be as a river always flowing, Joh. 4. 14. See also Chap. 35. 7, 8. where the spirit given by Christ is likewise set forth by springs of water, and a way is also spoken of there. And for the new thing, he saith, it is also spoken of, Jer. 31. 22. A woman shall compass a man. Thus also Jerome, who seeks to draw that verse. 14. to Christ's times also, as if by Babylon were meant the wicked world, and by the bound ones the bound in sin, and by Chaldees devils, who were destroyed by Christ's coming, and their captives loosed from their bands. But herein I rather prefer Lyra and others understanding that properly, because he speaks not of the new and most admirable thing above all others, that is, Christ and his Kingdom, till now, and in such words, as plainly exclude the thing related verse. 14. as not pertaining to this Prophecy, verse. 19, 20. So Procopius, Ad. Sasbont, &c. But Calvin, Junius, &c. will have it meant of the same deliverance out of the Babylonish Captivity, taking in all the time following, till the coming of Christ, in which time he recounts many admirable mercies shown to the Jews, for which the doings of the Lord towards them might well be thus magnified, but especially his comforting of them by Haggai in respect of the Lord's house built after their return, by this, that he would fill it with more glory, then that formerly built by Solomon, which was fulfilled when Christ came into it. I see no reason, why this should be mingled with other things done before, although all exceeding great mercies, because the Prophet plainly distinguisheth betwixt those outward mercies, and these here promised, by calling these new and preferring them so far beyond them, as to call off from remembering them anymore in comparison of these. For if the comparison had been betwixt the old acts of the Lord done for them, and those in bringing them out of Babylon, and such others as followed after, what reason can be rendered why these should be so much extolled above them, being indeed not equal to them, as will easily appear to him that shall consider the many miracles wrought then, and but few now, and the servile condition, that the Jews were almost always in after their return from Captivity, and their free, before, living under some most glorious Kings of their own. And the word New, doth plainly intimate not the like, but another kind of mercy far more excellent. Yet in speaking of it the spirit alludes to corporeal mercies before shown them in their coming through the wilderness towards Canaan at the first, that they might be the more sensible of it.

The beasts of the field shall honor me, the Dragon and the Owl, &c. Having compared the graces of the spirit overflowing under the N. T. whereby a way is made for the faithful to heaven, with the way sometime thorough the red sea, and the waters flowing out of a rock in the wilderness, whereby the Israelites passing were refreshed: now because not only men, but beasts then had comfort by those waters, that the many rivers of grace flowing in the most vast wilderness of Heathen Countries instead of one then in one wilderness might not seem to come short of that in anything, he showeth here, that beasts should have comfort of these waters also, that is, the most bestial sort of men, and the unclean fowls setting forth the uncleanest of men, because grace coming into their hearts, they are again of beasts made men dear unto God, and chosen by him, as is intimated in the last words of this verse, To give water to my chosen people; To this effect Jerome, who also saith, that Theodotion for Owl hath Thannim, others Sirens, denoting men drawn away by pleasure to become a prey to the devil, because the Sirens allured passengers by sea by their sweet singing to be devoured by the Scillean Dogs. But he prefers the former reading of wilderness-birds, putting yet Ostriches for Owls. Gregory hereupon saith, Dragons are earthly-minded men, creeping, as it were, upon the ground; and Ostriches hypocrites, because they have wings, and yet flee not: but these being converted, or having drunk of this water, do isincerely or seriously worship and serve God. Plato saith, That in man, as in the Trojan- horse, are all sorts of beasts; the Fox, in the subtle and deceitful; in the cruel, the Lion; in the lustful, the Sow loving the mire; in the slothful, the Ass; in the greedy-gutted, the Wolf; in the curious and fine, the Peacock, &c.

But thou hast not called upon me (O Jacob) Having prophesied of the vocation of the Gentiles, now he prevents an Objection, which the Jews might make thus, Wilt thou indeed thus be indulgent to the Gentiles, when they shall be converted unto thee? What can they do more then we have done and do daily? For we pray often unto thee, offer many Sacrifices and incense daily. [Note.] Contrariwise he saith, That they had not prayed nor offered him Sacrifices, meaning, that their prayers and sacrifices were as nothing, forsomuch as their sins made them all abominable, as Chap. 1. 14. So that they serve not God who do duties unto him, but they make him to serve with their sins, as verse. 24. that is, by laying on a load thereof upon him, as Amos 2. 13. which they looked he should bear by suffering them to go unpunisht, and notwithstanding blessing them every way; and he saith, That they wearied him with their iniquities both in this regard, and because that all the time of his forbearing to punish them, he strove with his justice putting him on to punish even till he was weary. Some refer his being made to serve with their sins, to Christ, that for sin came in the form of a servant to redeem them from servitude. Of the Exposition before-going Jerome lays the ground in brief, taking it also as prophetical of their obduration by unbelief when Christ came, for then they turned not in his name to call upon him; and what they did before in sacrificing was nothing, seeing they were not obedient, and obedience is the best sacrifice, 1 Sam. 15. Some will have this spoken, as alluding to that which was said before of the beasts praising God, but Israel called not upon him, that is, to be accepted. Some take all that which is spoken from hence to the end of the Chapter, as a rendering of a reason, that the good before promised to his people was not of their merit, but of God's mercy, therefore he here first chargeth them with not serving him so as to be worthy of anything, but of judgment, because if they prayed or sacrificed, it was done but unwillingly, they not knowing by reason of the Law requiring it how to do otherwise, which is intimated, by saying, Thou hast been weary of me, or wearied in me, as the word 〈 in non-Latin alphabet 〉 signifieth, that is by counting it a weariness which thou dost in my service, and their sacrifices were accompanied with many sins. Some, saith Calvin, understand this as spoken of the time of their Captivity in Babylon, but he rejects this.

I, I am, that doth away thine iniquities for myself, &c. Upon the ground before laid down of their unworthiness, and the Gentiles being before their conversion as beasts, he now inferreth, that all the favor done to his spiritual Israel was merely out of grace, that hereunto only and not to merit of man remission of sins and salvation might be ascribed, as even the Jesuit Cornelius a Lapide yieldeth: see the like Ezek. 36. 22. And Sasbont a Papist is forced by the evidence of truth to determine thus. When it is said, I do thy iniquities away for my own sake] It is not thus spoken to teach, that nothing is required on our part, that we may be forgiven, for we must believe in Christ, as Abraham believed and it was imputed to him for righteousness. But when we do, it is still for his own sake that he forgives us, because he both draweth us to faith in his Son, and when being drawn we believe, it is not for the merit of our faith, that we are forgiven, but because to the believer God imputeth not sin. Again, we must be baptized and repent, but when we do thus, it is not therefore that we are forgiven and set clear from sin, but for God's own sake, and his grace, who in mere mercy is thus pleased to justify and save us: If it be said, he forgives us for Christ's sake, and because he by his death hath satisfied the divine Justice, and paid our ransom; it is true, but when he forgives for his sake, he forgives for his own, since he sent his Son, and the Father and Son are one. Thus he, most orthodoxly confirming our tenet of Justification only by grace, and not in any part by works, closing with Paul, Ephes. 1. 6, 7. In whom we have redemption through his blood, the forgiveness of our sins, to the praise of the glory of his grace.

Thy first father hath sinned, and thy teachers have transgressed against me. To make good what he had said, that he did away their sins for his own sake, he ascends here to the consideration of their and their fathers condition from the very first that he took Israel to be his people; the words rendered, Thy first father] may better be rendered, Thy fathers, the first of them. For it is 〈 in non-Latin alphabet 〉 not a singular, but a plural, Thy fathers, then 〈 in non-Latin alphabet 〉 that first] whereby he plainly means Abraham, not Adam, as some would, for Abraham was first chosen to be the father of the faithful, and he sinned before his calling, by Idolatry, as is intimated Josh. 24. 2. See my Exposition upon it. As for their other fathers, from whom the Tribes of Israel had their names, they were notorious for some sins, Reuben for incest, Simeon and Levi for deceit and murder, and all the rest for being helpers herein, and for meditating the death of Joseph, and man-stealing, Judah for incest also with Tamar his daughter in law, yea their very teachers, or Legates sent from God to them to deliver them out of Egypt sinned, for so the word 〈 in non-Latin alphabet 〉 signifieth, or interpreters, and these were Moses and Aaron, who sinned at the waters of Meribah, for which God was angry with them, and took them away, before they came into the Land of Canaan.

Therefore I have profaned the Princes of the Sanctuary, &c. That is, the same men, who were over the Sanctuary of God, dealing with them as with the common sort of the Jews, cutting them off for that sin in the wilderness, as the whole multitude of murmurers, who were all destroyed from twenty years old and upward, and two only saved that opposed them in their murmuring, Caleb and Joshua; so Jerome. For to be profaned is to be made like the common sort in their bodily death, and I gave Jacob to the curse, and Israel to reproaches, that is, when they were by the curse of God held in the wilderness forty years, till all the murmurers were consumed by divers judgments, and were fain to hear of their wickednesses to their great shame and reproach, when they were by Moses and Aaron upbraided hereby. And if their fathers and teachers, even the best of them, were not without their sins, yea a whole generation of which they came grossly tainted, and accordingly punished, then it must needs follow, that the great mercies promised before in this Chapter must spring from God's mere grace pardoning their sins, which deserved the contrary, much more then their fathers had done, as being greater sinners, which is the main scope and end of this commemoration. Musculus expounds this of their fathers in common considered as one body, and their Priests and Prophets leading them on in sin, till they were destroyed and shamefully enthralled by their enemies, Chaldeans, Assyrians and others, who scorned and disgraced them. But because it seems to be an argument à majore ad minus, it will hold better from Abraham and Moses and Aaron, &c. to them, because they were of eminent holiness, these base Idolaters and deboisht sinners. And whereas he for the sin of Abraham refers us to a query made by him, How he should know that he should inherit the Land of Canaan? I see not how it can be counted a sin anymore then Hezekiah's asking a sign, or Gideon's afterwards, seeing as to them and to the Virgin Mary a sign was given in mercy without a reproof, so to Abraham. Yea he is set forth above all all others, as a pattern of believing without doubting through unbelief, Rom. 4.

CHAP. XLIV.

YEt now hear (O Jacob my servant) Heb. for Yet is And. He proceedeth to comfort his spiritual Israel, as Chap. 43. 1, 19, 25. there being nothing almost said here more then there, till ver. 9. for verse. 1, 2. run parallel with Cha. 43. 1, 2. the 3. and 4. with verse. 19, 20. the 5. with verse. 7. the 6. and 7. with verse. 11, 12. taking in Chap. 41. 4. and ver. 8. with verse. 10. So that for the exposition little more is to be said upon these verses. Only after convincing them of the pardon of their sins coming from God's mere grace, and telling how he had dealt with Jacob and Israel in judgment, and that not without cause, for they had sinned, as Chap. 43. 27, 28. it seemed good unto him to speak to his spiritual Israel here again, as he had done before, that the difference betwixt Israel according to the flesh, and Israel according to the spirit might be perceived. For there he saith only Jacob and Israel, here Jacob my servant, and Israel whom I have chosen, as Jerome noteth, and the word is varied verse. 2. into Jeshurun signifying righteous, Deut. 32. 15. And whereas ver. 3. after watering promised by way of explaining what he meant, he saith, I will pour my spirit upon thy seed, and my blessing upon thine offspring, by two comparisons setting this seed forth after the water of Baptism poured thereupon, 1. Taken from the grass. 2. From willows growing by the waters-side, whereby, he saith, are two sorts of people set forth, making one Israel of God, the believing Jews, by the grass, and the Gentiles by the willows, amongst whom these waters shall chiefly flow, being in times past as dry as a wilderness, so that without a miracle no trees could grow there. Vers. 5. showeth as was noted before, Chap. 43. 7. that the Israel here spoken of, sets forth the faithful of all Nations, because they shall now begin to be called from the name Jacob, and Israel, and God, as they were not before, according to Hos. 1. 10. But upon verse. 4. note, that there are not two comparisons, but one only to willows; for it is, As the willows grow amongst or between the grass; the meaning being, that the faithful now should be to others, that were God's people before for knowledge and grace, much over-topping them, as the willows do the low grass. Gregory saith, the faithful are compared to willows by the rivers side, because they are always green, and being cut down they grow more, so they in affliction. Whereas verse. 5. it is said, This man shall write himself with his hand the Lord's. Some Popish Expositors apply it to the sign of the Cross, which he making with his hand, or putting with his hand a Crucifix about his neck, declares himself to be the Lord's. But to set to the hand to the Lord, is nothing else but to subscribe to him, which is done, when Paul writes himself the servant of Jesus Christ, and a follower of him, making it good in taking up his Cross, and learning humility and meekness of him. And he that is called Israel hath also his name from the Lord; a sincere Christian is a true Israelite, Joh. 1. 43. And he that lives in all things according to the Law, a Jew within, precious before God, Rom. 2. 29. So that men's calling themselves after Israel's or Jacob's name here, doth not countenance the superstitious, now calling themselves by the name of Francis or Dominick; or any in Corinth by the name of Paul or Apollo, &c. as they are taxed, 1 Cor. 3.

They that make graven Images are all of them vanity. See before, chap. 40. 19. & 41. 7. and he enlargeth himself more here in showing the vanity of Idols, as turning to that Israel again, whom he had said, that he had given to the curse, chap. 43. 28. the cause whereof was this, their most gross sin of idolatry; yet their idols being but blocks of wood, could foretell nothing, as he both showeth, that he had done, v. 7, 8. and after this debasing of the idolater, v. 20. showeth more: For thitherto extendeth his declamation against idolaters. Jerome saith, that Flaccus a Satirist derides Idols in like manner, as Isaiah doth here.

He feeds upon ashes. That is, The Idolater, against whom he hath declaimed hitherto feeds his with delight in a piece of wood, being fully satisfied, when he hath made, and formed, and worshipped his Idol, which indeed shall one day be burnt into ashes, as the other part of the tree was, of which it was made, v. 19. Calvin turns it another way, viz. to feeding upon the wind, as it were, for which he citeth, Hos. 12. 2. and by this wind he understands the deceitfulness of his own heart, making the next words, a seduced heart inclineth him, an amplification of these. The Vulg. to put it out of doubt, that the matter to which the Idol shall be reduced, viz. ashes, is meant; rendereth it, Part of it is ashes. And Hebr. a word is used signifying either feeding, or a friend or fellow, and in this sense 〈 in non-Latin alphabet 〉 is sometime used; and so it may be rendered, The piece brought to ashes, spoken v. 19. was his fellow, for it was part of the same tree; or retaining our Translation the sense is plain, as before; and the next words, A seduced heart, &c. is a rendering of a reason, why or by what means he is brought to defy such a contemptible thing, viz. because his seduced heart permits him not to see Idols to be lies, that upon this consideration he might repent, and so have his soul delivered from death, of which he is by his idolatry in continual danger, Hab. 2. 18. An Idol is also called a lie, as in this place, A lie in his right hand, that is, working and forming it with his best skill, and thinking that herein he doth most lie, if it be well formed.

I have blotted out as a cloud thy sins, &c. Returning to spiritual Israel again, v. 21. he speaks as at v. 1, 2. stirring him up to attend to this comfort of comforts, the doing away of his sins, as chap. 43. 25. only he here sets this his great favor to the faithful forth, by a comparison taken from a cloud vanishing before the sun, or dispersed by the wind.

Sing (O ye heavens) for the Lord hath done it. Jerome joining the two former verses and this together, saith, that he would have Israel remember the vanities of idolaters before spoken of, to flee from this gross sin, prophesying here of the fall and vanishing away of Idols at the coming of the light of the Gospel; as the clouds in the morning having covered the face of the heaven before, yet when the sun is got up to some height, vanish all away before it, and disperse and scatter by the power of the Spirit accompanying this light, as by the force of a mighty wind: For even so did Idols vanish by means of the Gospel enlightening all parts of the world, and the spirit working with it, which being done, joy followeth both amongst Angels in heaven, and men upon earth, as is exemplified, Luc. 2. in the heavenly hosts singing, Glory to God on high, in earth peace, and good will towards men. And for men upon earth he saith, Ye lower parts of the earth, because the earth is lower in comparison of heaven, and he means the inhabitants of all Nations in general; and by the forest, which he biddeth to break out into singing, and the trees thereof, the same Nations being formerly as a desert, dry and barren, but now planted with high growing and prospering trees, as a forest, that is, men eminent for divers virtues and excellent gifts and graces of the Spirit, according to the allegories whereby he spake before, v. 3. and chap. 41. 18, 19. and chap. 35. 1, 2. The same also is meant by mountains here, which should sing also, some men being magnified or made great and conspicuous for the power to work wonders given unto them, as the Apostles and seventy sent out by Christ. Cornelius a Lapide, by the lower parts of the earth, understands Limbus patrum, wherein the Papists fein that the holy men of God were detained, till the time of Christ's ascension, but then carried up to heaven with him, and therefore they are bidden for this to rejoice. But he goeth herein from Jerome’s Translation; wherein for the lower parts of the earth, it is extrema terrae: And from the sense given by all Ancient Expositors that I have seen, who generally understand thereby the common sort, as by the trees and mountains, the most eminent for gifts and graces; although the Hebrew words indeed do signify the low parts of the earth, for they are 〈 in non-Latin alphabet 〉 , whereby nothing else is meant, but as hath been already said. Calvin will have all these spoken to, though inanimate, as bidden to rejoice; to show the exceeding greatness of the benefit of our redemption, it being such, as, if it were possible, might affect heaven and earth, and all things both high and low.

Thus saith the Lord that maketh all things, &c. Here the Lord not being content to prove himself the only true God by all which he had said hitherto, capitulateth many things together further to confirm it, because he knew that the wicked Jews were so prone to Idolatry, that he could never speak too much against it, or to keep them to the worship and service of him the true God only. Wherefore he saith that he made heaven and earth, and formed man in the womb. And if for all this they would not be moved, he addeth, v. 25. his frustrating the tokens of liars; and to show whom he meant by liars, saying further, that he made diviners mad, and the wise foolish, that is, Wizards and Soothsayers, either because they could not see what should come to pass to the destruction of their own Nation, the Chaldees, to forewarnt them hereof, or if they foretold any good unto them, and gave signs for confirmation, they were frustrated; no good, but grievous evils befalling them: at which these Wizards were mad to see themselves so much disgraced by this means, as ignorant sots and false prophets, whom all men formerly admired as the only wise men of the world for their sagacity, and extraordinary insight into secrets. Jerome applieth God's speaking of his creating the heaven and the earth, and forming Jacob from the womb, as an argument to prove, that he could do in destroying Babylon, and rebuilding Jerusalem, as he had promised. For how shall this seem difficult for him to do, that hath done far greater things? And as for the signs of liars frustrating, &c. he speaks thus, as foreshowing the overthrow of Idols and all false gods, whom most cunning Wizards sought by all subtle means to uphold as true God's, but when they should be put down, as they were, at the coming on of the Gospel, what should all their signs formerly shown, and their seeming wisdom making them to be so highly reputed, then be thought of but as mere vanities and gross foolishness? Thus also others generally. But because he spake before against the deity of Idols, about whom he is in a controversy in this Chapter, whether they were gods or he only; and having proved them none, but himself God, now for a conclusion of all this, he fetcheth proof from the beginning of the world for it, and goes on to other proofs of things since daily done, and alledgeth the Persians prowess and success for one against the Babylonians, which should as certainly come to pass, as if it were already done, and their King that should do it were now born, although he should not be born till a hundred years after, he nameth, viz. Cyrus. Whereas if the scope of this place were to make it credible, which he promised in favor of the Jews and against the Babylonians their enemies, he would not doubtless have alleged the thing in question to prove it by, as it must needs be yielded that he doth, if the first words, v. 24, 25. be brought as a proof of it, because he continueth in the same strain to the end of the Chapter. Lastly, That the main propositum of the place is to prove him only to be the Lord, appears by his saying, I am the Lord: As if he had said, Those of whom I have hitherto spoken, showing that they are senseless stocks, are no gods; but attend to that which I shall say, and it will easily appear that I am the Lord, both by my deeds of creating the world, crossing Wizards, the priests of Idols in their presages, and raising up Cyrus to be the ruin of them and of their country, and declaring this so long before, since these were the two things whereby Idols were put to it before to prove themselves gods; foreshowing things to come, and doing mighty things surpassing the strength of all creatures. For tokens or signs of liars; Vulg. Lat. and Calvin have, tokens of diviners. But the word 〈 in non-Latin alphabet 〉 signifieth liars; unless because Astrologers, that take upon them skill by the signs of heaven to foretell things to come, yea the great mutations in Kingdoms, are commonly found liars, their predictions not taking effect, as the Lord's by his Prophets do; they be set forth by their proper name Diviners, the sense being more respected then the signification of the word. But forsomuch as the Lord puts the term of liars upon them to their disgrace, we have no reason in our Translations, banking this name, to set them forth by any other. And although Calvin in rendering the words, forbeareth to put lying upon them, yet he utterly condemns the art of judiciary Astrology, as being not only vain, but tending to the robbing of God of his honor of invocation and dependence upon him, and to the establishing of the Stoicall opinion of the Fatall necessity of things. For he saith, that the Lord simply condemned this art, when he forbad the permission of such amongst his people, Levite. 19. 31. Deut. 18. 10, 11. And therefore no certainty is in this Art, but mere imposture, for which it is to be abhorred by all the godly. Ob. The stars are given for signs. Sol. It is true, that by observing how they keep their course, we may glorify God, who directs them so to do, and they are sometimes signs of judgments to come, that we may be moved to repent. But that hereby the ends of principalities and Kingdoms, or notable events in Kingdoms, or to particular persons may be foreseen, is not to be held, neither ought any man hereby to dare to pry into such things to come, it being a wickedness to search into them, or to find them out. For let it be granted that all things in the world are subject to the empire of the stars, then God's tribunal is overthrown, and he is no more Judge to inflict punishments upon sinners, or to show mercy to men in a desperate condition: Neither is anything left to him, but all attributed to fate: Thus the judgments of God being buried, all piety is extinguished, and all invocation upon him abolished.

That confirmeth the word of his servant, and performeth the counsel of his messengers. Here, by his servant, Jerome understands Christ, and by his messengers, the Apostles, because chap. 42. 1. he is thus called. But Lyra by his servant, will have Moses meant, whose word about bringing the Hebrews out of Egypt he made good; and by his messengers, the Prophets, and the things by them revealed he calls their counsels, because God at the first declared them in secret unto them, thus making them, as it were, of his privy Council, and in his appointed time fulfilled them all. Calvin thinks, that by his servant, Isaiah is meant, and by his messengers, other Prophets, speaking of our redemption and deliverance by Christ; and by counsel he meaneth the word of God taught by them, for so the word is sometime called, Act. 21. 27. Luc. 7. 30. It is indeed God's council, but called theirs, because by them declared at his appointment. The word 〈 in non-Latin alphabet 〉 here rendered confirming, is, raising up; whereupon Musculus noteth, that it is well so said, as implying Christ's death and burial, in the time whereof there seemed to be no hope of its taking effect, but the word of promise seemed to lie, as it were, dead and buried. I subscribe to Calvin, that by his servant here is meant Isaiah, and by his messengers other Prophets, disclosing what God in his secret counsel purposed to do, whether in respect of the Jews affairs after the Babylonish Captivity, or the good of his faithful people of all Countries under the Gospel. All this he saith, that he confirms and performs, and so can no false god do to his servants. For reason requires that having spoken of his frustrating of the signs of the Chaldees, those great Diviners, and showing their wisdom to be foolishness, who promised haply to the King of Babylon, that his Kingdom should be perpetual, and that the Jews hearkening to Isaiah and other Prophets did but hope for a good day in vain: he should now ex opposito speak of his certain performing of the predictions of his Prophets touching the Jews deliverance, that they might by all men be believed, and not the other.

That saith to the deep, Be dry, &c. Here another sign is added, the dreaning of the rivers of Babylon by Cyrus King of Persia, by making many dreans, into which they were all let out in one night, and so they entered and took Babylon, which they could not do before, because the waters compassing it about, suffered them not to approach; as I have shown in my continuation of the history, from Nehemiah, &c. Calvin will have it spoken allegorically of fetching up the Jews, as it were, out of the bottom of the deep, as sometime through the red sea. Musculus, of the Princes subject to the King of Babylon, who were to him as rivers to the deep sea, but now the greatness of them all shall cease.

That saith of Cyrus, Be is my shepherd. Vulg Lat. Saith to Cyrus, He wise. But it is Hebr. 〈 in non-Latin alphabet 〉 my shepherd: And therefore Jerome, although he sets down that as the Translation of the Septuagint, yet he follows this. Here Cyrus is named long before he was born, that things present and to come might appear to be alike present to the Lord; and his shepherd he calls him, because he should tender the good of his people, as a shepherd of his sheep, leading them out of Babylon to their own Country, as a shepherd his sheep into large and fresh pasture, being before shut up, as it were, in a pin, for so had the Jews been in Babylon. The accomplishment of this, see in Ezra and Nehemiah, and how the foundation of the Temple was laid, and Jerusalem rebuilt, as is here further prophesied.

CHAP. XLV.

HEre for five verses together the same Cyrus is further prophesied of, and how the loins of Kings should be loosed, and the gates of brass broken before him; for the understanding whereof see my Exposition on Ezra 1. Thus saith the Lord to mine anointed Cyrus. Hebr. it is Cores, and so some read it: And some, saith Jerome, To mine anointed Lord. But if the word be turned into Latin, it is commonly rendered Cyrus, both here and Ezr. 1. where is the same word in speaking of Cyrus. His anointed he is called, because a King by him set up, it being usual amongst the Hebrews to style the King, the anointed, that is Hebr. Messiah, Greece Christus.

I have given thee the treasures of darkness, and for my servant Jacob's sake I have called thee by thy name, though thou hast not known me. The Lord here tells Cyrus, that whereas he subdued Babylon and enjoyed all the treasures thereof, much being hidden in secret for fear of the enemy: it was by God's gift that he came to them, that he might acknowledge him to be the only true God. And he was thus with him and gave him power to prevail for Jacob's sake, that he might deliver the Jews from the Captivity wherein they had now been held seventy years. And he saith that he named him, as one specially chosen, as he had before named Jacob Israel, though he knew him not, by saying which, he intimated that he was an Idolater, and not the Christ to come to save believers; which makes Jerome admire their folly, that expound the Christ or anointed here, of Christ the Lord, adding also this title instead of [Mine anointed Cyrus,] especially because, verse. 5. he saith, I girded thee, though thou knewest me not; which can by no means agree to Christ, but to Cyrus only. As it is here spoken to Cyrus, so God in his providence took order, that in due time he saw and read it, being by the Jews shown unto him, and he hereby stirred up to do by the Jews, as he did, Ezra 1. See my Exposition there. Calvin notes, that the parts from whence Cyrus came, were far remote from Babylon and the Country a poor place; wherefore it was most improbable that a King should ever come from thence, able to carry forces so far as Babylon, and subdue it, and be infinitely enriched with the treasures of others; but what is impossible with men, is possible, yea easy with God.

Therefore he adds, verse. 6. That they may know from the rising of the sun, and from the West, that I am the Lord. That is, In all parts of the world, the East and West being named, and the other two understood: That is, When the fame hereof, and that this was done by the God of Israel, should be blazed abroad in all Countries and Nations, which could not be known, but to near dwellers only presently, to all others by their means in process of time. And coming to know this, how can they but know that God is the Lord, since none but the Almighty can before appoint, and so long after do such mighty things as these?

Forming light and creating darkness, &c. Here he alludes to the beginning of God's works of creation, Gen. 1. by light understanding comfort and joy, whereby it is commonly set forth, meaning the joy which the Jews should then have for their deliverance out of Captivity; and by darkness, misery, meaning their Captivity, whereby they had extremely suffered, yet not without the Divine providence bringing this upon them for their sins. And to these two the two next words answer, I create peace and make evil; that is, prosperity, comfort, and all kind of felicity in this world and that which is to come, all is my doing, coming from nothing of merit in man preceding, as creating is to make something out of nothing. And by evil is meant the evil of punishment by the sword, plague or famine sent for sins, and all other miseries which men suffer here or hereafter; not the evil of sin, for of this he is not the Author to any man, Jam. 1. 14. Hos. 13. 9. And therefore having said, Creating peace] he varies the word, saying, Making evil; that is, when men are unworthy of peace, by reason of their sins, turning it into misery. Gregory explains it thus, He makes evil, when he forms things well made into a scourge to us for our sins; as poison, meat to serpents, is death to men.

Drop down (ye heavens) from above, and let the clouds rain righteousness. Some (saith Calvin) take this for a form of prayer to be used by the people, till they should attain the salvation before promised; some for the Prophets prayer; some for God's command of all blessings both heavenly and earthly, to come upon his people, which should be when Cyrus before spoken of should attain to that greatness. But Jerome best, it is separate from the words before-going, as a Prophecy touching Christ; a like place unto which is Psal. 8▪ 12. where Christ is manifestly spoken of, as also Calvin saith. By righteousness dropping from heaven, the coming down of the Son of God is meant, who came from heaven, Joh. 3. And by the earths opening, spoken of in the next words, Let the earth be opened and health and salvation come forth, the Son of man his bringing forth by the Virgin Mary; for what is man but Adam earth? as Gen. 1. and the woman is the same, for both male and female have one name [Adam] Gen. 5. 2. And that Christ is salvation, see Matth. 1. Luk. 2. Matth. 21. 11. and that he is righteousness, Isa. 41. 2. and The Lord our righteousness, 1 Cor. 1. 30. If it be applied to Cyrus in respect of bodily salvation, and justifying the Jews to be the people of God, and he be said to have come from heaven, because appointed miraculously by God in heaven to this; and out of the earth, because from baseness raised to so great dignity; the words following seem to make for it, verse. 13. but that this is not the Prophets ultima meta, but further in Cyrus, some figure of him, to set forth Christ, appears, verse. 22, 23, 24. where it is said, In the Lord I have righteousness, and all the seed of Israel shall be justified in him: And as intimating the times of the Gospel when this shall be fulfilled, he saith, every knee shall bow to me.

Woe to him that striveth with his maker, the potsherd with the potsherds, &c. In this and verse. 10, 11. the Prophet returns to the condition of the people before their deliverance by Cyrus, and afterwards by Christ, knowing how impatient they would be of their sufferings in Captivity, and afterwards murmuring and complaining against God for making them so miserable, and not believing therefore that he would ever bring to pass so much good for them as he had promised. Against this he opposeth, Woe to him that striveth, &c. meaning, that as it were an insolent part in a son to challenge his father for his deformities or infirmities which accompanied his generation; and the pot howsoever misshapen, and to what base use soever it be made, doth not challenge the Potter therefore, for this were monstrous: So no man ought to dare to challenge God or murmur against him, although he creates him darkness and evil, as verse. 7. how long soever he be in misery, but in silence quietly bear all things, till light and peace come. Then verse. 11. he showeth about what they should rather busy themselves. Ask of things to come concerning my sons, and concerning the work of my hands command me. This last clause to make the sense good is to be read interrogatively, Concerning the work of my hands do ye command me? For he had reproved their insolency against him in murmuring, by two similitudes, of children and pots; now to that of children he saith, Enquire of me future things, concerning my sons] what miseries I will make them suffer and why, and how I will again deliver them; this I allow you to do, and it will be profitable to repentance, and for the strengthening of your faith to do so, and this ye may do by the mouth of my Prophets. But concerning the work of my hands, which ye are also, as the Potters is the pot; Will ye take upon you to command me what I should do, or when? Oh do not so absurdly, neither be so petulant, if the Potter be left to himself to do what he pleaseth in his own profession, let me alone much more, to do as I please with all people. Calvin hath this, but thinks it somewhat enforced, and therefore he prefers another, viz. as if all were spoken by way of increpation; When a son will not be so bold with the father to ask an account of him of his actions, ye ask me forsooth, and command me as it were. But I rest in the former, as nothing coact; unless keeping to the imperative in the word command, as well as ask; we take it thus, Bid my Prophet Isaiah and other Prophets tell you what I mean to do, and they shall tell you; and thus far will not every father go in making his son acquainted what he means to do. Jerome takes all as ironicall thus, Shall not a son be so bold with his father as to ask, as afore is said; ye then are very dutiful to usurp thus over me, to ask and as it were to command me, as if you could teach me what I shall do with my children under the Gospel? ask on therefore and command on, for surely it becomes you well so to do. But neither by this or any other Exposition, can there be any ground for God's submitting himself to be commanded by men praying, to which some draw it to extol the force of prayer.

I made the earth and man, and extended the heavens, &c. Still he continues in the same argument of taxing such as are so bold to expostulate with him, as ver. 10. For he is not only as an earthly father, but the Creator both of heaven and earth, and all men, therefore intolerable petulancy for any man to reprove his doings towards men, whether in judgment or mercy, for this were for man a worm, to lift up himself above heaven.

I have raised him in righteousness and will direct all his ways. Some, saith Jerome, expound this of Cyrus, to speak of whom the Prophet now returns again; and some of Zerubbabel; but he of Christ; because the things here spoken of agree to neither; not to Cyrus, for he was not directed by God in all his ways, for he knew not God, verse. 4. neither did he build the City, but Nehemiah: Nor to Zerubbabel, for he set not the Captives at liberty, neither built the City; but Christ both built the City of God, which is his Church; according to that, Upon this rock I will build my Church; and this is a City set upon an hill that cannot be hid: and set the captivated in sin at liberty, Isa. 61. 1. and went aright in all his ways, and set the people at liberty without any price paid by them; for he gave himself a ransom for them, Matth. 20. 28. And to this agree Procopius, Eusebius, Origen, Haimo: But Calvin is for Cyrus. The best, as was said before, to expound it of Cyrus as the type, and more fully accomplished in Christ his antitype. And he saith, I have raised him in righteousness, to stop the mouths of any that should say, Why not some Hebrew, but Cyrus an Heathen? and why not before this time? God's will was to do it now, and this is the most exact rule of righteousness, wherefore all must rest therein. Although Cyrus built not the City, yet he laid a foundation by sending home those that did it afterwards, and he began the race of those Kings that furthered the building of it: And of his free dismissing of the Captivated Jews, see Ezra 1.

The labor of Egypt and merchandize of Ethiopia shall come over unto thee, &c. Here also he rejects the Exposition of this applied to Cyrus, because it is said, They shall make supplication unto thee, and say, God is in thee: And verse. 15. Thou art a God that hidest thyself; which by no means can agree to Cyrus, but to Christ only, as any rational man must needs yield. For is Cyrus a God, besides whom there is none? and was God in him; or how was he hidden? But to Christ all these agree excellently. For in the man Christ, God dwelt bodily, but was hidden under the vale of man's nature, and no God is there besides him; whereby as when it is spoken of the Father, the Son is not excluded; so when it is spoken of the Son, the Father is not. The Jews to elude this testimony touching Christ, say, that Jerusalem being before spoken of, which is the City said to be built; that this is spoken of it, God is in thee, and there is none other: And then by a sudden apostrophe he turns to God, verse. 15. saying, Thou only art the true God, who hast hidden thyself; because not seeming to be of such power to save thy people all this time, but now appearing to be a God of all power indeed. But this is to divide things conjoined, making verse. 14. to speak of one, and verse. 15. of another, whereas they both speak plainly of one and the same God, Christ Jesus. And by the Egyptians, Ethiopians and Sabaeans, he meaneth all Nations, some most notorious for Idolatry, as Egypt and Ethiopia for strength, stature and stoutness unsubduable by any being put for all. Their riches served Christ, when embracing the Gospel they built Temples to his honor, and gave maintenance to his Ministers and poor members most liberally, see more of Egypt and Ethiopia, Chap. 43. 3, 4. and with Jerome agree Procopius, Eusebius, Cyril, Hilary, &c. Yet it is not to be denied, but that it doth in some part belong to Cyrus, of whom he spake before in this Chapter. For Egypt and Ethiopia, and Sabaea the chief Province thereof were brought under Cyrus, Xenophon li. 7. & 8. Cyripaediae, and then their adoring of him is to be understood of outward honor, and because he did not these great things of himself, but a divine power going along with him, which Heathen men took no notice of, God is said to have been in him, and hidden in him. Vatablus applieth this to the Jews, with whom the Egyptians and Ehiopians seeing God to be, joined themselves turning to their Religion: so also Hugo. Calvin and Oecolampadius will have Jerusalem understood in these words, Shall come to thee, because it is the feminine gender, and therefore cannot be applied to Cyrus, yet Cyrus should be the means, when having subdued them, and thus gotten riches in abundance, he gave so liberally to the Temple at Jerusalem. But this Calv. saith, was chiefly fulfilled in Christ, when these Nations and all others were subdued to his Gospel, for then their wealth went to serve his Church. And they were lead after his Ministers in chains, when by the spirit coming upon them in hearing they were bound in their minds and affections, as his Captives, to follow the Jews, amongst whom the evangelical Church first was, that is, those chosen ones, the Twelve and Seventy sent out to preach, who together with other faithful persons were now the only true Jerusalem there. For the next words touching God, and God is hid in thee, both he and Musculus understand them, as spoken properly of God. Only in thee is God, and there is none without there] That is, they shall have the Christian Church in such honor, as conceiving now, as the truth is, that God is in her, although he seemed all this time to be hidden in respect of his power, because he suffered his own people to lie so long subject to many oppressions of Heathens and grievous miseries. For when he helps not, he is said to hide his face, Psalm. 13. 1. and then the wicked enemies of the Church are bold to say, where is now their God? Psa. 79. 9. Lyra applieth all to Cyrus, till we come to these words [in thee only is God] wherein he saith, the Prophet turns to God in way of magnifying him, who did so wonderfully by Cyrus for the comfort of his people, meaning, that God who by Cyrus did all, as being in him by the spirit of fortitude, must needs be for this acknowledged the only true God, although in his Divinity hidden from the eyes of men, or rather he should have said, as he was in Cyrus, hidden and not perceived by carnal men, who attributed all to Cyrus his own valor.

They shall be ashamed and blush, &c. The power and providence of God being hitherto asserted against all Idolaters and their wise men, who stood for other gods, now he returns again to inveigh against them that they might all be ashamed, who had trusted in such gods, as neither knew nor could do ought. Against whom he opposeth Israel, verse. 17. saying, That he should not be ashamed, because saved by his God by an eternal salvation] That is, the faithful of Israel according to the flesh, as the faithful of the Gentiles shall also be verse. 20. And this the Prophet addeth, saith Calvin, that they might not look only at their deliverance from the Babylonish Captivity, and saving out of the hands of those enemies; but from thence take occasion to look to a far greater salvation to come by Christ in heaven forever and ever, being delivered from all spiritual enemies, sin, death and the devil.

Then repeating again his making of all things Vers. 18. he saith, That although he had been hidden, yet his Word, whereby he stirred up Jacob to seek him in assured expectation of being saved, was not hidden, but plainly set forth by his Prophets, that they might all know it. Jerome having spoken upon these words, He formed the earth to be inhabited; that the meaning is, the inhabitants thereof should hereby come to know and worship him, saith, that the word which he spake to the seed of Israel, not in an hidden place of the earth, was the Law of the ten Commandments, which he spake from the top of mount Sinai before them all, forbidding false gods and images, and commanding to acknowledge, and love, and serve him, or rather the Gospel, though first spoken to the lost sheep of the house of Israel in their Temple and Synagogues, yet afterwards the sound thereof went into all Lands, and they rejecting it, the Apostles turned to the Gentiles. Oecolampadius is for the Law given by Moses here meant, Calvin for the Gospel, but Musculus better for Law and Prophets, and the Gospel also. For as the Law was given openly, so Christ taught publicly, and in secret he said nothing, Joh. 18. 20. and he bad his Disciples Preach upon the house top, Mat. 10. 27. And the Prophet Isaiah is bidden, Cry aloud, lift up thy voice like a trumpet. And Habakkuk must write the Prophecy so plainly That he who runs might read it; whereas 2 Pet. 1. 19. the word of the Prophets is said to be as a light shining in a dark place, the meaning is nothing else, but that herein was a light directing unto Christ, in a time of types and shadows, whereby the knowledge of him was kept in darkness, Judea itself was then but a dark place in comparison of the Church under the Gospel, but because there were Prophets they were not without a light. And what was this word that was not in a dark place? Seek ye me, and this was not in vain, none ever sought the Lord in their distresses, but he delivered them, and to seek by Jesus Christ under the Gospel is a sure way to speed, Joh. 14. which condemns seekers to Saints departed. Lastly, he saith, [Note.] his word was not in an hidden place of the earth, alluding to them that had spirits of divination, who spake out of a Cave, or low dark place of the earth with a muttering voice. The true God doth not so, and therefore they that teach in secret places, or seek to make the word of God obscure by keeping it [Note.] in an unknown tongue, as Sectaries and Papists, are no true Ministers of God, but rather of Satan, who as he is the Prince of darkness, loves to have all done in darkness. Let no man here object and say, The Word is hard to be understood, and the Word rightly understood is the word of God, but till then it is in darkness; and therefore though translated into a tongue commonly understood, it is still in a dark place. Sol. There is enough in the Word plain and easy to be understood, as that by knowing and believing it a man may be saved, if he deceiveth not himself for want of doing accordingly; neither can the dark places be dangerously mistaken by him that holds him close to the truth set forth in the plain. If it be said, Wherefore then serve obscure places? Answ. To draw the mind from other studies to exercise itself in the study of God's holy Word, and to show the necessity of Interpreters, whom otherwise the people would be ready to think superfluous, and their lucubrations hereupon superfluous also; and because the knowledge of divine things most hardly attained is most delightful, as the kernel is the sweetest of the nut, and treasure within the earth being found, the most precious part thereof, and in digging for this treasure to find as much of it as he can; to labor, is a wise part, but a foolish to be content without it, since he is Blessed that meditates in the Word, and exerciseth himself herein day and night; And of the obscurest book thereof it is said, Blessed is he that readeth and heareth the words of this book; that is, with understanding, for he is elevated more high towards heaven, whilst he lives upon earth, that understands most of the mysteries of God, since the perfection of heavenly bliss is to know perfectly what we know here but in part, 1 Cor. 13.

They understand nothing that extol the wood of a graven image, and pray to a God that saves not. But in the words before in this verse, he invites the Gentiles also to seek to God, as he had done the Jews before verse. 19. saying, Come ye, draw near ye that are saved of the Gentiles, as Jerome, The escaped of the Gentiles, as the New Translation to the same effect, because the word 〈 in non-Latin alphabet 〉 signifieth escaped or delivered; and here he intimateth, that all the Gentiles shall not be converted together, but when some turned and were saved, others should worship idols still, to whom he speaks in the next words, They understand nothing, &c. Calvin renders it, Abjects of the Gentiles, because the word also signifieth so; and thus without distinction takes all here said to be spoken to the idolatrous Gentiles, whom he calls abjects, not meaning the poorest amongst them, but even the greatest; for by Idolatry even the best are made abjects and slaves, putting their shoulders under the Idol to carry it, and then bowing unto it; and therefore he makes nothing else of this, but a repetition of that which was said Chap. 41. 21. Chap. 43. 9. Others, saith Vatablus, by the escaped here understand the Jews escaping home from amongst the Gentiles, and some actively, Ye deliverers of the Gentiles, as if their Idols were meant, whom they counted their Savior's, although they could do nothing less. The word I grant may without wresting be taken this last way; but if it be understood as spoken to the Idols, the next words will not agree, to the Jews it cannot be applied, because the words are, Ye escaped Gentiles, not Ye escaped of the Gentiles. For the word Abjects of the Gentiles, if we consider what followeth verse. 22. That all the ends of the earth shall be saved, it can have no place here. For who are the ends of the earth that shall be saved, but the Gentiles, who though they come of such, as through their Idolatry perished, yet embracing the faith of Christ they escape damnation, and attain God's Kingdom? and therefore I doubt not but the same are here spoken of and bidden draw near to hearken, as to the vanity of their fellows stubbornly adhering to false gods still, so the grace that they shall one day partake of, viz. salvation, ver. 22. And in speaking in the later part of this verse of Images, which they pray to, that cannot save, he makes an opposition to that spoken of the true God, verse. 19. My word was not to Jacob, Seek ye me in vain; here they that pray or seek to Idols shall do it in vain, for they cannot save their petitioners.

Having censured Idolaters as void of understanding verse. 20. here he challengeth them in the name of the true God, if they had anything to say in defense of their Idols, to bring it forth. Who gave intelligence of this from the beginning, and of old, &c. Here is the Lord's justification, that he is the true God, his foretelling of many things from the beginning of the world, which have been accomplished, and of salvation to come to the Gentiles, and of the overthrow of the Babylonish Monarchy of old, that is, long before it comes: for he that knoweth must appoint all these things, and by his power effect them, and he that doth so is the true God, and there is none other. Then he comes to that greatest salvation of all, verse. 22. Look to me and be saved all ye ends of the earth] That is, turn from Idols, look not after them, nor seek to them in your distresses, but to me who alone can save you. Yea and that ye shall do so, I do here certainly foretell, I have sworn by myself, To me every knee shall bow, &c. And this is applied to prove the subjection of all to Christ at the day of Judgment to be judged by him, Rom. 4. 10, 11. But as Calvin well noteth, One, that is, the last part of all men's subjection to him, is only named here, all being meant, viz. both the subjection of obeying his Gospel, by believing and making profession thereof, and by humbly submitting to his sentence at the day of Judgment, none daring to mutter against it. And therefore Phil. 2. 6. the same words of bowing the knee in his name are used, to show, that all should turn to his Gospel from dumb Idols, seeking to the Father in his name and mediation only, and if any shall not voluntarily here, at the day of Judgment they shall bow to him, and crave admission into his Kingdom in vain, whether on earth, as the now living, or under the earth, as the dead and buried, or evil spirits in heavenly places. For as they Matth. 7. 21. beg. Lord, open to us, so most probably shall all both wicked men and devils, being stricken with the horror of hell, in most humble wise. Now the Lord confirms this, as being most hard to be believed, by oath, that no Jews might harden their hearts against it as impossible, to the magnifying of themselves, as God's only people always, and the despising of the Gentiles, which they were most apt to do. And he swears by himself, because none is greater, [Note.] and hereby he teacheth all swearing by any other thing to be unlawful, for all swearing must be by the greatest in all the world only, otherwise the glory of the greatest is taken and given to inferiors to his high dishonor. For he by whom men swear, hath this honor done to him, That he is acknowledged the hearer of prayer, for or against a man's self, and one that hath power to be revenged upon the perjured. And therefore swearing by my name, in the next words, after bowing to me, is added for further expression, how all should bow to him, viz. in praying to him; one case, wherein there is need to pray to him in swearing, being put for all. And here again Calvin notes well, that it is [Note.] not enough in heart to bow to God, but externally also in prayer, and because this is spoken in opposition to Idols, they sin that bow to an Idol, and deceive themselves, if they think, that forsomuch as their heart is to the true God, they do not ill, though with the knee in some place and company they bow to an Idol. The knees that bowed to Baal in the time of the general overspreading of Idolatry were none of theirs, whom God had reserved to himself.

Only in the Lord, saith he to me, righteousnesses and strength, to him he shall come, and all that rage against him shall be confounded. That is, everyone turning to me, as is before said, confesseth me only to be righteous and omnipotent, and none other to be God, that is, mighty, as the word 〈 in non-Latin alphabet 〉 God, signifieth, but worshippers of false gods, who have and shall still impugn God and his truth, shall be brought to naught.

Contrariwise they shall glory in the Lord that be the seed of Israel, and he saith, the whole seed, because his spiritual seed, of which he here speaketh, was the elect company both of Jews and Gentiles, now they having abandoned Idolatry and embraced the truth of God, shall be the most glorious Church in the world, as having the Son of God for their Head.

CHAP. XLVI.

BEl boweth down, Nebo stoopeth, &c. The Gospel with the light thereof shining, Bel called also Jupiter Belus, the chief god of the Heathen, and Nebo signifying Prophecy; and therefore most aptly setting forth Apollo his Oracle, being in most high esteem before now, fall to be of no reckoning, because Oracles ceased, and the worship of Bel was had in abomination, and the true God in all countries only worshipped and served. Their graven images were in the cattle and the beast, that is, they had other gods also, the images of cattle less and greater, for so idolatrous were the Egyptians, that they worshipped such Images for gods, Dogs and Cats and Lions, and therefore from them gave divers of their Cities names, as Cuno, from a Dog, Leonto from a Lion, yea by the Delusian religion an Onion and a fart were terrible gods, saith Jerome, Your carriages are heavy laden.

They could not deliver the burden, but themselves are gone into captivity. Vul. Your burdens were heavy in weight, even to weariness: and this agrees best with the Hebrew, the meaning being, that the burden of Idols were heavy to them that for honors sake unto them carried them, by reason of their massinesse of gold and silver of which they were made, so that their Priests were by bearing so great a burden much wearied and fainted. Then Vulgar Latin, proceeds verse. 2. They could not save the bearer, but 〈 in non-Latin alphabet 〉 signifieth the burden most properly, and therefore the Idol, which was the burden, is meant, it could not save itself, but went into Captivity, that is, the riches and treasure thereon, being taken and carried away as spoils by the enemy. Hebr. it is, Their soul went into Captivity] and this Jerome retains, expounding it of the souls of them that carried Idols formerly as their gods, they could not save them; but notwithstanding this great obsequiousnesse they were led away Captive. But taking it as spoken of Idols, he saith, That souls are improperly ascribed to them, as in the Proverbs, an hand to the tongue, where it is said, Life and death are in the hand of the tongue; and then concludeth, That Idolatry is an heavy burden, and makes men's souls go into the captivity of the devil. Junius saith, by Bel some understand Jupiter, some Saturn, and some the Sun; to which last he rather agreeth, because Assyrians, and Babylonians, and Persians worshipped the Sun and the Fire, as a God, because a parcel, as it were of the Sun. The word Bel signifieth Lord, as coming of Baal, Dominus. Nebo he renders a prophesying God, understanding hereby all the rabble of the Heathen gods, giving answers by their Priests standing behind them, which way of their Oracles answering, he saith, is intimated in these words, The prophesying God is bent back, for so he renders it. For the carriages so heavy here spoken of, all agree that they were Idols of silver and gold, which the Persians having taken laded many beasts with, and so carried them away; and expressing who went into Captivity, he names the Babylonians. But however the fall of the Babylonians Idols be literally meant here, and their impotency to save themselves out of the hands of their enemies, yet the Prophecy extends further, as hath been said, to the foretelling of the ruin of Idolatry in all countries, when Jesus came into the world, and his faith was preached and embraced. And to this agreeth Musculus. But whereas the words, They were a burden to the beasts and the cattle, have been by Jerome expounded of Images of beasts made gods, it hath no place here; but it is meant that the beasts of burden were heavy laden by them, when they were carried away in Carrs by them. Calvin by Nebo understands some god of the Babylonians, second to Bel, and by these two all others.

Having thus prophesied of the ruin of false gods so certainly, as if they had been then fallen, for he spake in the Preter tense; he now commemorates what he had done for Israel, and what he would do in carrying them in safety from the very beginning of that Nation out of Egypt, and now again out of Babylon, that they might be ashamed to have forsaken him, and to have gone after false gods.

Then laying open the vanity of Idolatry, as he did Chap. 40. 25. & 44. 9. he exhorts them to recount both that and this, and to do as men that have wisdom and understanding ought to do; and not as foolish Heathens, and so they must needs all acknowledge him the true God and none other; and to be the God alone that foretelleth, and doth whatsoever he pleaseth, and so hath done of old, even from the beginning; of God's care of Israel from the womb, see before Chap. 44. 25. Of his declaring things of old Ch. 45. 21. Then coming to that wonderful thing in particular touching Cyrus, named Chap. 44. 28. he now calleth him a ravening bird out of the East, as Chap. 41. 25. He had spoken of one to come out of the North, and from the rising of the Sun. For that by this bird he meant a man, the next words show, The man of my council. But to set him forth, Hebr. there is one word only 〈 in non-Latin alphabet 〉 a bird used, and so Jerome renders it, applying it to Christ, but it it plainly meant of Cyrus, whom in his divine Council he had appointed to make a prey of the Babylonians and their Idols.

But in the next words he cometh again to the times of the Gospel, verse. 12, 13. Hearken to me ye hard hearted, &c. meaning the house of Jacob before-spoken to ver. 3. But now he calls them hard-hearted, and far from righteousness, because they hardened their hearts against Christ, rejecting his faith, and consequently righteousness. But he saith, That he would bring it near, and place it in Zion for or to Israel his glory, that is, Christ, who is salvation and glory, for he was near them, because he was in the City of Zion and in the Land of Israel, although their own hard-heartedness they neither attained Justification nor Salvation hereby. Thus Jerome who also applieth it to Cyrus his revenging the Jews wrongs upon the Chaldeans, and saving and delivering them out of Captivity. Whereby they came to be most glorious and renowned amongst the Nations. Yet he calls them hard-hearted, and such as were far from righteousness, although he made his righteousness to come near, that is, because through unbelief they counted not God righteous in promising this deliverance, and so they that then lived when this was prophesied, perished in their sins, but to another generation his righteousness came near, and his salvation when that was performed, which he promised, and they were delivered and made glorious. In the Hebrew Bible these two verses are made the beginning of Cha. 47. as if the Babylonians were here begun to be spoken to, against whom he prophesieth Chap. 47. and I see no reason why they should be taken from that Chapter, and added to this. But rather as the Prophets beginning to speak to the Chaldees in the name of the Lord, who did greatly harden their hearts against the Jews to exercise all cruelty upon them; Junius for [Ye hard-hearted] hath it, robusticorde, Stout-hearted, that relent nothing at the judgments threatened against you for your cruelty against my people, to use any whit the more lenity towards them, as is expressed Cha. 47. 6. And that which further makes it probable that it is probable that it is spoken to the Babylonians, is his speaking, not of them, but to them in the next words Chap. 47. 1. where he foretells their utter ruin, and therefore in reason these words must be premised to stir them up to attention to hear their doom, although not to profit them, yet to comfort the faithful Israelites, when it should come to their hands. Moreover at other times when Israel is spoken to, he is named, but here not; only he saith, Hear ye hard-hearted] and then as being opposed to Israel, he saith, I will make my righteousness come near, and salvation to Israel, And if it be thus understood, in saying, they were far from righteousness, he meant They were most wicked, but to Israel, whom they so much contemned righteousness should be near, when by their afflictions God had thoroughly purged away their sins, and consequently salvation out of the hands of them their cruel enemies.

CHAP. XLVII.

COme down, and sit in the dust, O virgin, daughter of Babylon, &c. In these and the next words it is shown, that Babylon the head-City of the world, and now as a beautiful virgin in her chiefest glory, should become as a poor Captive debased with the lowest debasement, and grinding at a mill, which Jerome saith, some apply to spiritual Babylon, Rome, for by this name Peter in his Epistle calleth Rome. Whereas it is added, Thy nakedness shall be seen, it is meant, that she should be prostituted to the will of others, as an whore; in which sense the uncovering of a woman's shame is often used Levite. 18. and this is taken by Jerome as added to grinding at a mill for explanation; so Samson is said to be made to grind by the Philistines, when they had put out his eyes, by lying with their women to get stout and strong men. But this is only a vain fancy both there and here, if none other words had been added but those of grinding; but here the Prophet intending to set forth the slavish condition of Babylon, not only being put to so hard and base a work as grinding at a mill, but also in continuing his Allegory of a virgin her being forced and ravished as it were by her enemies, and so spoiled of her virginity, and turned into the base condition of a common whore; he doth to show this use a further expression, Uncover thy lock, make bare thy thigh, uncover thy hip, thy nakedness shall be uncovered, &c. Here is a description, saith Calvin, of a people in all manner of misery, being before curiously decked as a fair and rich Virgin of Noble descent, her locks curled, and her body clothed with most gorgeous apparel from top to toe; but now her hair hanging neglected and she being stripped naked, no not the privy parts, which nature tells should be kept secret and covered, being spared, and thus forced to go through the waters all filthy and squalidous into Captivity. And in speaking of the waters he alludeth to the situation of Babylon, compassed about with great rivers. Thy nakedness shall then be uncovered, and thy shame seen; that is, as whilst the body is curiously decked the blemishes thereof are not seen, but strip it naked and then the deformity appeareth; so a state being in honor the blemishes thereof are hidden by the outward cover of worldly prosperity and glory, cruelty is but justice, oppressing of others, valor; pride glory, and covetousness worthiness to the greater strengthening of the state: But strip it of wealth and power, and bring it under, and then these shameful vices are seen and talked of by everyone, as they are to their shame that are thus blemished. I will take revenge and will not meet man. Some, as a man, whose force may be resisted. Vulg. Man shall not resist me: But Hebr. it is in the first person, I will not meet, or occur, or come against man. Some, I will not be met by man, although any should come out to intercede when I am about to take revenge, but will proceed. The first is best and least coact: I will not as a man oppose her, but as God Almighty, so that she shall not be able to withstand these my terrible judgments, when the time of execution is come. I that now bid Babylon come down, will make my word powerful to bring her down: As at the first I said, Let there be light, and Let the waters gather together, &c. and it was so: and as from time to time I speak of any Nation, Be plucked up rooted out, and destroyed: And I am in none of these as a man, whose words are but wind.

As for our redeemer the Lord of hosts is his name. Having hitherto spoken of the miseries of Babylon, of which also he goes on to speak, verse. 5. he answers a question that might be made here by reason of the last words of verse. 3. I will not come against her as a man. Why, what art thou then? Ans. Our redeemer, who will redeem us out of Captivity when this is done, is the Lord of hosts, with whom no armies or hosts in the world are able to deal; therefore it shall certainly be so. And because it shall be so, Sit in darkness, O daughter of the Chaldees; Babylon being so called, because built by the Chaldees: That is, abide in misery, expecting no more dominion over Nations.

I was wroth with my people, and have polluted mine inheritance. If any man shall say in Babylon's behalf, Why is she thus threatened, seeing she hath done nothing against Judah but what God appointed her to do? Ans. She exceeded the measure, as not understanding by what means and for what cause she prevailed. God gave his people into her hands, and made her Lady over their Land, thus polluting or making it common to other Nations, which was the Lord's inheritance peculiarly, and his people's; and this he did but for a time in his wrath, because they had greatly sinned. But the Chaldees taking no notice of this that the Lord did it, and that for their correction, not their destruction, proudly tyrannized over them as their vassals, brought thus under by their own strength, not sparing from cruel and contemptuous usage, the very ancient, who by the law of nature are venerable in all Nations. A warning to Victorers at any time subduing the faithful, to take heed of pride by [Note.] ascribing victory to themselves (for God gives it to whomsoever it happens) and exceeding measure in the cruel and spiteful usage of the vanquished, especially of the ancient.

Thou sayest, I shall be a lady forever, &c. Here the security of Babylon is set forth, notwithstanding her ill deserts threatening terrible judgments to come upon her, she yet feared nothing, either widdowhood or loss of children; but he threateneth her with both in one day, for her sorceries and enchantments so greatly abounding. And this was fulfilled when Babylon being taken by Cyrus, her people were slain, none being suffered anymore to inhabit there; and her King at the same time, viz. Belshazzar, Dan. 5. for he was, as it were, her husband, and the people her children: Thus also Jerome. And full of sorceries and enchantments she was, because full of Wizards and Astrologers, deeming themselves to be the wisest men in the world, as being able to see into, not only things present, but to come long after, by the constellations, whereupon I have touched before, chap 44. 25.

Thou hast trusted in thy wickedness, &c. Here he calls that which the Chaldee Astrologers counted wisdom, wickedness: They could see no evil coming upon them by the stars, and therefore feared none; for which he saith, Thy wisdom hath deceived thee. And verse. 11. Evil shall come upon thee and thou shalt not know. If not, let them prove it otherwise by saving thee and themselves, verse. 12, 13. which he showeth that they should not be able to do, because, as fire burneth the stubble, so should God's judgments consume them, verse. 14. and then it is added, There shall be no coal to warm at, whereby he meaneth that they should be consumed as straw to ashes, not as wood that must be longer in burning to coals; whereby both the suddenness of their destruction is set forth, and their utter destruction, nothing combustible remaining to Babylon after this anymore, as there did not to Sodom or Gomorrah, which were turned to ashes. Jerome saith, that the Hebrews by a coal not remaining to the Astrologers, understood a coal or spark to give the least light; but it is not said, coal to give light, but to warm them, fire to sit before, Hebr.

Thus shall they be to thee with whom thou hast labored, even thy merchants, &c. Vulg. Thus they are made to thee in whom thou hast labored, thy merchants. That is, Thy Astrologers are become, as then shall appear, evil negotiatours for thee, changing thee from better to worse, and so leaving thee finally to destruction. And he speaks of their laboring about Astrologers, because they had that art in esteem, and labored therefore to promote it, and to increase their number; and he compareth them to Merchants, because as they, so Astrologers had all crafty ways to beguile those that had to do with them.

CHAP. XLVIII.

HAving chap. 47. threatened Babylon with destruction, whereby deliverance should come to the Jews; now lest they should for this think highly of themselves, and the better of their Idols, as if by their help this great work had been done; he chargeth them with gross hypocrisy, that they made a show of piety in calling upon the Lord, and calling themselves Jews from the waters of Judah, that is, his seed of which they came; and holy, from Jerusalem the holy City; but he saith they did it not in truth nor righteousness. Then he inculcateth his declaring before that these things should thus come to pass, that they might have no color, as he knew they otherwise would, of ascribing them, when they should come to pass, to the Idols, whom they treacherously served, and he knew would seek to honor above the true God, who alone doth all. And he doth not only show that it is he, and not Idols, that declares thus long before the destruction of Babylon, but that he had used from the beginning of the world to declare things to come, as Noah's flood, Sodom's burning, the Canaanites spewing out of the Land, and the Israelites enemies prevailing against them round about in case of their transgressing, v. 3, 4, 5, 6. but also this new thing hitherto concealed but now revealed, touching Babylon, and themselves delivered thence; that if their hardness of heart, and perverseness hindered not, might be good for them to know to make them turn to the worshipping of God in sincerity, verse. 6, 7, 8, 9. Jerome takes all this to be spoken, as if the Lord had called upon them to hear, not what he did of old in Egypt, in the wilderness and in the Land of Canaan, casting the Canaanites out and planting them in: But a new thing which he was now about to do, whereby it might yet further appear that he was the true God, and none other. But that which he biddeth them hear is not single, but double, for he saith, I have declared the former things. Vers. 3. And I have shown thee new things from this time, verse. 6. and thus it is also understood by Lyra and others, and chap. 42. 9. he spake before to the same effect and in other places

For my Names sake I will defer mine anger, &c. The condition of the Jews being so bad, as hath been said, if any shall marvel why they were spared so long, and that judgments cut them not quite off before this time, he showeth here, that he hitherto deferred for his own sake, as chap. 43. 25. as being tender over his own name and glory; not because they deserved not utter destruction from their very beginning to be a Nation. And now that he did put them into the furnace of adversity by the Chaldees prevailing against them, He saith, that he tried them not as silver, that is, till all dross was purged out, none but pure metal remaining; for that he could not do without utterly ruining them, leaving none alive, because there is nothing pure in any man, but what God giveth him, and that by afflictions, for which he saith, I have chosen thee in the furnace of affliction: Thus also Calvin. But why did he thus favourably by them, being so vile and sinful, for his own sake? Sol. verse. 11. How shall my name be profaned, &c. As if he had said, I cannot do otherwise, unless I suffer my Name to be vilified, whilst that giving my people over to utter destruction by the hands of idolatrous enemies, they shall say That their God's are most mighty, and the God of Israel of no power; for this were giving his glory to another, as is here said, and chap. 42. 8.

Hear me (O Israel) my called, &c. Having hitherto called upon Israel to hear of his sins and unworthiness, that he might acknowledge whatsoever should be done for him in deferring his punishment or delivering him again from it, to come from God's mere mercy; now he calleth upon him to hear again, and to believe what he heareth touching his deliverance, which might seem impossible: And he beginneth 1. With his special calling to be his peculiar people, for which they might believe that they should never be utterly cast off. 2. With his power shown in making the whole world; and his eternity, being the first and last.

Then he saith, All ye assemble yourselves and hear, and hear. Whereby Israel must needs be meant, being before called upon twice by name to hear, verse. 1. and verse. 12. Which of them hath declared these things, the Lord hath loved him, &c. That is, Which of the Chaldee Astrologers could foretell of the things concerning Cyrus, to whom the Lord shown so much love as to bring the Babylonian Empire into his power, and so to enable and stir him to the building of his Temple? Vers. 16. He stirs them up again to hear it; for he saith that he spake it not to be kept secret, but by his people to be divulged to their comfort and his glory. From the time that it was, I was there.] About these words, saith Calvin, much doubt is made who is meant by this word [I] but the thinks,