Commentary on the Old Testament Volume 2-4

CHAP. VIII.

ANd the Lord said unto me, Take to thee a great roll, and write therein with the style of a man, Make haste to the prey, hasten to the spoil, &c. This chapter tends by the consent of all Expositors to the same with the former, viz. to show that destruction was at hand to the kings of Syria and Samaria, and after that to Judah by the king of Ashur, and yet here is comfort propounded in Christ to all the faithful. But because here a son is said to be brought forth by the prophetess, in whose tender age it is said, that Damascus and Samaria shall be spoiled, as Chap. 7, a promise was made that a virgin should conceived and bring forth a Son, a Question ariseth, Whether this be not the son before prophesied of? and if so, that before-going touching the land of Syria and Israel forsaken in the infancy of that child, and the like spoken here, will excellently agree to the judgment threatened, without any new invention to make out the sense of those words, Chap. 7. 15, 16. Only Matthew may be to this interpretation opposed, because he applieth the prophecy Chap. 7. 14. to Jesus the Son of the Virgin Mary, as being then only fulfilled. But his words do not imply so much, but that it was then fulfilled, which no Christian will deny, but consent unto, as most firmly believing it. Now that his words imply not the fulfilling of it solely at that time, appears by other the like applications made by him in other cases, as Mat. 2. 15, 27. Ob. It is said, a Virgin shall conceive, &c. here the Prophet went in to the Prophetess, and she conceived, who was no Virgin, but a Wife, for so Junius renders it, me congresso cum prophetissa, i. Uxore mea, neither doth Calvin deny but that it may so be taken. Sol. This being granted (although not the word 〈 in non-Latin alphabet 〉 Chereb to draw nigh, but the word 〈 in non-Latin alphabet 〉 to go in, is used Ge. 26. 3, 4. to set forth the carnal knowledge which a man hath of his wife, it makes not against this Exposition, because not only single persons are set forth in the language of the h. G. by the name of virgins, but also all that are carnally undefiled: therefore although it were no wonder for Isaiah's wife to bring forth a son, and so may seemimpertinent to the prophecy afore-going, yet it is not, for so much as this was a sign of Israel's destruction shortly to come, that she not being at that time haply with child, yet now conceived and brought forth as soon as might be, and before that child so brought forth, and grown up to be able to speak, the kings of Syria and Israel were both slain. And then this puerpery was but a figure of that to come principally aimed at, as wherein our greatest comfort lies about the destruction of the devils kingdom figured out in the kingdom of Ephraim, which kingdom that the Virgins son by his incarnation destroyed, see Heb. 2. 15. It was then fulfilled in a figure here, which was sufficient to confirm the faithful for the present, touching a temporal deliverance, and it was the second time, and chiefly fulfilled in the Virgin Mary. And if it be thus taken, ver. 18. the children that thou hast given me are set for signs: that is, Shear-jashub, and Mahar-shalal-hash-baz will well answer to the relations preceding, chap. 7. 3. and here ver. 4. whereas I have before followed Junius applying this word the child to Shear-jashub, I have not so done, but being ready upon new light discovered to be guided by it: whereas the word Alma never signifies but a young woman hidden from man, this is controverted by the Hebrews, and therefore here by more rendered, adolescentula then virgo: but for the principal thing in this prophecy intended, the Septuagint rendering of it virgo is to be preferred, admitting the double sense before-going, and this may be without prejudice to our cause, seeing Jesus born of the Virgin Mary, who knew no man, was the wonderful accomplishing of the prophecy so as it never was before, but only in some sort precursory: and the prophecy of the seed of the woman, Gen. 3. and of a woman's compassing a man, Jer. 31. 22. make it plain that such a puerpery was to be expected. Ob. But he is not called Emmanuel, but Mahar-shalal-hash-baz, neither can any son be called so, but the son of the Virgin Mary only. Sol. The son of the blessed Virgin was not expressly called by this name neither, when he was born, yet this argueth not, but that he was meant, as hath been shown before: again although it cannot be said of any but Jesus being born Emmanuel in that sense, God and man in one person, yet now it might also be said so in this sense, God is with us in performing of his promise of delivering us from these two kings so earnestly without his help bent to destroy us especially which be of the house of David, Jerome who saith that the child here spoken of is the same with that Cha. 7 14. only he hath another name, Make haste to the spoil, &c. to show that he should take away the spoils before taken by the devil, according to that saying of his, When a strong man armed keeps the house, all is quiet, but when a stronger then he cometh, he disarms him and divides the spoils. But he will not have a thing really done set forth here, but only in imagination and vision: for in vision only the prophetess brings forth a son, a sign of the hasty destruction of Syria and Samaria, and this was really after fulfilled, when the blessed Virgin conceived and brought forth her son Jesus, And he saith, he must write in a roll, and take witnesses to it, because it not suddenly be done according to this vision, but many hundred years after, for which it had need to be written in a great roll that might last long: and whereas before Chap. 7. he spake the same to the honse of David, now he must speak no more to the people in general, but write it in a roll, to intimate that it should be as a mystery or thing hidden, the Virgins conception, for a long time from the generality of the people. And indeed, because the circumstances of taking a roll to write in, and witnesses to it, imply a matter of great moment, not only touching the present or things near at hand, but also things of greatest concernment to come long after, or else what need was there of providing thus for the durability of it throughout many ages, it must needs be yielded, that as Chap. 7. the birth of Jesus was prophesied of, so it was here further represented and figured out together with the sudden destruction of the devils kingdom ensuing hereupon, of his spoiling whereof, see also Heb. 2. 15. Col. 2. 14. And if this be taken as done in a vision, then the meaning must be this, Isaiah having a roll presented unto him, wherein it seemed to him that he wrote these words, Mahar-shalal-hash-baz, he went in the spirit to the Virgin Mary, in vision presented unto him, and saw her bringing forth this son, and then spake as if he had been born indeed at that time, that before he should have knowledge to cry My father or mother, the riches of Damascus, &c. should be carried away. And to this agree Cyril, Basil, Caldaeus, Procopius, Rupert. August. de civitat. 17. c. ult. Epiphan. haeres. 78. Euseb. lib. 7. cap. 2. Demonstr. Evang. Ambrose. &c. wherefore to show that this son is the same, ver. 8. he is also called Emmanuel. And for the other are many grave authors also, as the Rabbins, Chrysost. Richardus Victor, Tho. Aquinas, Vatablus, Calvin, Junius, &c. But it is excepted against this, that if a son about this time really born had been meant, that which followeth cannot be approved for truth, verse. 4. because the spoils of Samaria were not carried away by the King of Ashur, till the 9. of Hoshea, and this was but the 4. or 5. of Ahaz, in whose 12. year he began to reign, so that a child then born might be at that time 16. years old. Answ. The riches of Damascus were carried away within 2. or 3. years, and then the thing spoken of began to be fulfilled, the other following soon after in part, when in the beginning of the reign of Hoshea some 7. years after this, he became Shalmaneser 's servant, and he gave him gifts: Moreover, the same exception may be made, if it be understood the other way also. Only I grant taking it that way, we shall be forced to flee to the understanding of a Virgin in conditions, and therefore both being weighed well together, that of understanding it done in a vision will prove the most solid. But whereas Jerome by the prophetess another while understands the holy Ghost, because the holy Ghost in Hebrew Ruah is of the feminine gender: I cannot see how it should stand, because not the holy Ghost but the Virgin Mary by the overshadowing of the holy Ghost, brought forth her son. And she may well according to Jerome be understood by the prophetess, because she prophesied when she said, all generations shall call me blessed, for she is called so to this day. For the name Mahar-shalal-hash-baz, it is not meant that he should be called by this as a proper name, no more then by the name Emmanuel, but that he should be such an one that he might well be thus called for spoiling principalities and powers, as was partly touched before. The main thing here being thus cleared, I come to the particulars. To write in the style of of a man is by the consent of all, so as any may read it, and that in great letters, as Hab. 2. 2. because God would have all the people know it, and that he would accomplish that which he promised touching Damascus and Samaria very speedily, to be confirmed against their present fears, and the rather, for that it was so improbable, that so great forces now joined together should not prevail agianst Jerusalem, whenas either of them severally was unresistible before. And that this being written in a roll might be obvious to every ones sight, it is not improbably thought by some, that it was fastened upon the door of the Temple, as that of Habbakkuk, that a man running might read it. The words are but few, Lemahar to hasten, Shalal the spoil, Chash chaff or husk, Baz the prey: thus the words signify, but I cannot find them so expounded by any expositour, but either passed over as a name, as Junius pro Mahar-shalal-hash-bazo, or as he also in his notes explains it, accelera ad spolia, festina praedam, whereas of Chash there is none other signification, but as hath been said, and so no second word to signify hasten. Wherefore this name may rather be resolved thus, he hath hastened the spoil, the huskie or chaffie prey; so lightly flying from Damascus and Samaria, as the chaff before the wind, when the Assyrian comes, and his coming will not be long deferred, for he hastens to this, as the end whereat he aimeth.

And I took to me faithful witnesses, Uriah the Priest, and Zechariah. This was done for more confirmation of the Prophecy, because by the testimony of two witnesses all things are confirmed: and witnesses of great note especially as these two men were; Uriah the high-Priest at that time, for to him it is said, that Ahaz sent a pattern of the Altar at Damascus, to have one made like it at Jerusalem, which was a thing indeed, that made against his credit, but that was after this, and his credit held good hitherto. Zechariah was a man of great eminency, as being father to the mother of King Hezekiah. These two were taken for witnesses of these words written by the Prophet in a roll, as importing the spoiling of Damascus and Samaria with all speed.

And I went to the Prophetess, who conceived and bare a son, &c. This was done in the spirit, wherein the incarnation of Christ to come long after, was now represented to the Prophet, as things to come were represented to John in the Revelation. But whether these two men were also present in the spirit with Isaiah to see this son, is uncertain: it seems that they were to be witnesses of the thing, that the more credit and heed might be given unto it by all men. And this is by some brought for a ground of witnesses used of old, when names were given at the time of Circumcision; but I must needs confess, that although I have sometime followed this, yet it is no good ground for it. For witnesses or rather sureties are used in Baptism for more assurance to the Church, these only to testify this wonderful Vision and prophetical writing and name, that all might be assured of the thing here prophesied of.

Before the child shall know to cry, my father and my mother, the riches of Damascus and spoils of Samaria shall be taken away before the King of Ashur. That is, counting from this time, before an Infant new born now shall be able to speak, the pride of the two enemies of the house of David, Damascus and Samaria shall be taken down, they that have spoiled Judah, and had thought to have spoiled her more, being spoiled by the Assyrian King. The phrase is, Shall be taken away before the King of Ashur, haply because, as amongst the Romans, so amongst the Assyrians the spoils taken from the enemy were carried before the Conqueror in triumph.

Because this people despiseth the waters of Siloam, which run softly, and there is joy to Rezin, and the son of Remaliah. Vers. 7. Therefore the Lord brings upon them the waters of the river, &c. Vers. 8. And passing into Judah, he shall over flow, &c. The Lord having hitherto comforted the faithful by exhibiting after a sort his Son unto them, and promising speedy deliverance from their two great enemies, now threateneth the common sort, or multitude of unbelievers in Judea for their slighting and contempt of his help thus offered, and amongst them Ahaz, as the chief; for he, as it is likely with their consent, not relying upon God's Promises, but sending for help to Ashur, against these two Kings, thus shown, that he despised the waters of Siloam, that ran softly, the promise of deliverance being called so in opposition to the Assyrian Army expected, which came with the sound of Drum and Trumpet, neighing of horses, clattering of Armor, shouting and a great noise: but the Promise of God made by the Prophet was without all external show of vigor or force to help, a very poor thing to trust to, even as the little creeping river of Siloam, so called Nehem. 2. 13. Fons serpentis. It is also mentioned Joh. 9. for it ran slowly, and so was without force to gull and wash down the soil where it ran, or to carry any burden thereof before it. And this is that which God had against the unbelieving in Judah: now against the two Kings, Rezin and Remaliahs son, not vouchsafing to call them Kings, he lays to their charge, that they had joy, that is, in the spoils by them already taken, and which they made account to take at their pleasure in Ierusulem, and to domineer there. And upon this expedition they put themselves, merely out of a delight which they took in wasting and taking spoils, and destroying the Jews, they giving them no just cause so to do.

Therefore the Lord will make the mightiest and most abounding waters of a sloud to come up against them, even the King of Ashur and all his glory. Here after the sin of the Syrian and Israelitish King laid open verse. 7. followeth their panishment, the King of Ashur, as an overflowing and irresistible flood with his Army, that is, his glory shall come and destroy their lands, as by a deluge.

And he shall ascend above all his strong waters, and above all his banks, and shall pass through Judah, and overflow till he passeth to the neck, and the stretching out of his wings shall be the breadth of thy Land, O Emmanuel. Here the judgment to come after the other upon the Kingdom of Judah by the same King of Ashur is set forth; as their sin was also shown before, yet their punishment is put in order after Rezins and Pekahs, as indeed it followed. And because he had begun with an Allegory of a river, he continues by the like to set forth these judgments. He shall pass over all his strong waters and banks, that is, the strong ties of his oaths and covenant with Ahaz for his great gifts, and notwithstanding these shall come against Judah even to the head City, as he did in Hezekiah's time, for which he saith, Till he comes to the neck, which is next the head, for he was not permitted to come close up to Jerusalem, but near it, and he stretched his wings over all the Land, when in the time of Manasseh, and afterwards of Zedekiah he destroyed and wasted all; and he saith, Of thy Land, O Emmanuel, alluding to the name Emmanuel, Chap. 7. 14. setting forth Christ Jesus to come, as at whom he looked by the eye of faith, expecting that he should take vengeance for this upon the proud King of Ashur, when he had made him first an instrument to execute his judgments upon his own Land or Church, which Mount Zion was allegorically. For so indeed the Lord did to the King of Babylon and Ashur finally, when he gave him and his Land into the hands of Cyrus and Darius.

Thus for the most part Junius and Tremellius. Jerome, who saw the brook of Siloam, for he lived sometime there, saith, That it begins at a fountain at the foot of Mount Zion, and runneth not continually, but at certain times through most hard passages of rocks with a great noise. And by their despising the waters of Siloam, is allegorically shown the ten Tribes rejecting of the posterity of David, which God had set up, and their preferring to be under other Kings: but for this he showeth, that they shall be subdued and brought under the King they would not, even the Assyrian. But because this is nowhere laid to the charge of Israel, yea contrariwise it is said to have come of God for a punishment upon Solomon, That they revolted from Rehoboam, I cannot subscribe to this. And as far wide is Musculus, who will have the Kingdoms of Judah compared to these waters, because it was now in a poor condition; as if he had said, because Judah sets light by her own condition, and preferreth that of Israel and Syria, being now far more potent and opulent; for neither had it been so heinous a fault to be thus dejected in the sense of their own misery; and the last clause is, joy to Rezin and Remaliahs son, not in them. Calvin comes nearest to that which hath been already said, despising their own weak estate, they desired greater forces for their defense; but neither doth this agree to joy in any relation to Rezin or Remaliahs son, because the forces desired by them were not theirs, but the King of Ashurs, neither was it so great a sin, or a sin at all to be cast down for their own tenuity, unless with a conceit, that being so weak, God could not, or would not help them, whatsoever he promised by his Prophet. Cyril and Procopius, because they being so low, believed not that God could help them, and thought of revolting from Ahaz to Rezin and Pekah, and submitting themselves to the King, whom they would set over them, even the son of Tabeal, they are thus threatened. But this is a conjecture without ground, because we read nothing of any intention in them to revolt; but it is certain, that in diffidence of aid from God they sought for aid to the King of Ashur. Now whereas Jerome saith, That the waters of Siloam run with a noise thorough hollow places of the Rocks, whereby this Allegory may seem not to agree; it is to be understood, that although they run with a noise at the first, yet passing further they run without all noise in silence, and easily, till they come into the Kings Gardens. Siloam for this might well set forth the King of David's line, and the Lord Jesus, who was to come of David, and was missus or sent, according to the interpretation of the word Siloc, because these were the waters, which watered his Gardens, and he was mild and cried not, nor lifted up his voice. For when his help promised was despised, he was despised, and afterwards when he came, being of the Jews rejected, saying, We will have no King but Caesar. For the spreading of his wings over the whole Land, this is spoken by another Allegory comparing the Assyrian King to an Eagle, spreading his immense forces as wings.

Associate yourselves together (O people's) and ye shall be broken, give ear ye that dwell in the farthest parts of the earth, Gird yourselves, and ye shall be broken, &c.

Take counsel together, it shall be in vain, &c. After the judgment hitherto threatened, the Prophet now derideth their confederating together to strengthen them the more against all enemies. That this which the Lord hath threatened might not come upon them. For notwithstanding the Associations made betwixt Syrians, and Israelites, and Jews and Assyrians on the contrary side, who are all meant by people's; destruction shall come both upon Syria and Israel, and afterwards upon Judah also, being for the present rather weakened, then holpen by the King of Ashur, as the sacred History showeth. And in calling upon most remote dwellers to hearken, threatening them also with contrition or tearing in pieces, though they courageously girded themselves to the battle, he means the Assyrians who should after this be destoyed also, as they were indeed by a mighty destruction in one night under their proud King Sennacherib, and after that being subdued by the King of Babylon, who joined the Kingdom of Assyria to his own, making both one. Then verse. 10. he derides their consultations as vain, because, saith he, God is with us: Junius, The word of Emmanuel shall stand; rather respecting the sense then the exposition of the word Emmanuel. But the sense will be good also thus, For God is with us his Prophets, to confirm what we threaten in his name and by his direction; neither can all the strength in the world frustrate or prevent it. Jerome extends this no further then to the Syrians and Israel, to whose consulting to take Jerusalem, Chap. 7. he alludeth, and then he applieth this to Persecutours and Heretics, the one sort may band together to root out Christian people, but they shall themselves be destroyed in the end, and Christ's Church shall continue, and the other may beat their brains, and use all means to suppress the truth, but they shall be in vain, for God is the author and protector of the truth to make it stand, when all errors shall vanish. Calvin and Musculus expound it only of the Assyrians, who were now coming against Israel, and were afterwards to come against Judah. But forsomuch as the purpose of the Lord was to comfort and confirm the Kingdom of Judah against the fear of Syria and Israel then joining together against it, reason requires that it should be taken as a threatening against them, and that the Assyrians more remote dwellers are next spoken, as who should finally perish also, to abate their pride coming upon them for their great and continual victories, for which they thought so highly of themselves, that none should ever be able to bring them down. But to show certainly, that thus it should be, he doubles the threatening, and to confirm the faithful, although the enemy being put back once should make the like attempt again, that he shall arm but to his own destruction. And all this shall be brought to pass by the power of Emmanuel, the reciting of which name brought this life and courage into the Prophet, as in the midst of greatest danger to conclude with an irony against the enemies of the Church.

For thus hath the Lord said unto me, when he laid hold on my hand, and put me back from walking in the way of this people. This is word for word according to the Hebrew, and herein is shown the cause why Isaiah was so bold to deride all enemies so contrary to others in these dangerous times, the Lord took him by his Spirit, as it were, by the hand, and suffered him not to walk in the way of distrust, wherein others walked, so that he contrariwise was full of confidence through God's help, that it should be so as he had prophesied. There was cause indeed, as Calvin saith, to fear; both outward, their enemies so strongly combining; and inward, the wicked and unbelieving hearts of the people: yet God made the Prophet, as by strength of hand to go this way so contrary to them; and hereby it is intimated, that it is by the hand of God guiding them, that some few go not in the common way of the multitude, but in another way [Note.] of doing their diligence to make their election sure and certain.

Say not A conspiracy wherein soever this people saith a conspiracy, or in all wherein this people saith it, &c. That is, as thou hast by God's especial grace been kept from doing wickedly, as they have done, as was said verse. 11. so speak not, and bid other faithful persons not to speak dispairingly, saying Rezin and Pekah have conspired together to subdue our City Jerusalem, and we shall never be able to withstand so great a power, whatsoever fair promises the Lord makes us by his Prophet, Fear not their fear.

But sanctify the Lord of hosts, and let him be your fear. That is, acknowledge him to be holy, and true, and almighty, which redounds greatly to his glory, by nothing doubting of his help against your enemies. Sanctifying is here put for glorifying, as also in the Lord's-Prayer, Hallowed be thy Name. For fearing him and nothing else, see also Matth. 10. 28. Let this be all that ye are afraid of, to offend him, and then ye shall have his love, and care not what wrath men have against you.

And he shall be for a sanctuary, a stumbling stone and a rock of falling to both the houses of Israel, &c. The word signifieth either Sanctuary or Sanctification, the meaning is, to you that glorify him by believing he shall be as a place of safety, your enemies being never able to hurt you, as those that fled of old to a City of refuge, or he shall make you glorious through his miraculous working for your safety and preservation in greatest straights. The words following are again used, Chap. 28. 16. yet not all, but the first only, a stone, and there it goeth thus, I lay in Zion a stone of probation, a corner stone and precious, a stone of foundation. But Rom. 9. 33. both these places are put together and applied to our Lord Jesus, 1 Pet. 2. 4. That only of Chap. 28. comparing the preciousness of this stone before God, with the vile account in which it was had amongst men, according to Psal. 118. 22. and Matth. 21. 42. Having in the former words comforted the faithful, by saying, That God would be to them a Sanctuary; here he turns to the unbelieving of both houses or Kingdoms, threatening that he should be a stumbling stone, because when they should see themselves brought into misery and servitude by their common enemies the Assyrians, they should fall more and more into insidelity, to say, that the Lord was not so mighty as they thought formerly he had been. And allegorically our Lord Jesus is here also pointed at, because he is sanctification and safety to all the faithful, but to the children of Israel especially a stumbling block or stone, for his poverty and cursed death, making them to fall into the highest degree of contempt and enmity against him, and so to ruin by the Romans, but all through their own corruption. And to the inhabitants of Jerusalem: This is added, because Jerusalem was the chief place of the principal Kingdom, that it might not be thought, that they of that place should be better then the rest, but be involved in the same spiritual judgment, and consequently in the same misery, although they had this advantage above other parts, that they had the Priests and many other learned ones amongst them. But in speaking of Jerusalem he varieth the phrase, saying, For a snare and a net to the inhabitant of Jerusalem, denoting their ensnaring or being unawares taken by that erroneous opinion of Justification by works, and not by faith only in Christ Jesus, as Paul argueth Rom. 9. 30, 31, 32. applying the words of this place; whereby it appears, that although it were fulfilled long before, yet it was chiefly fulfilled in the time of the Gospel, as Oecolampadius well noteth. But it is to be observed verse. 15. that he saith,

Many shall fall amongst them. Intimating, that in all times there is a remnant of the faithful, even when the times are most corrupt, as in the days of Elijah, and this is the true Church of God, to which this stone is precious to build their faith upon as a most sure foundation. But the multitude shall fall, be broken in pieces, be entangled, and taken; fall by not believing, be broken by accustoming themselves to sin, be entangled by ones drawing of another, and taken by suffering the just punishments of their sins; thus also Oecolampadius. Or if we take falling or entangling for two Metaphors, expressing one and the same thing, viz. by unbelief and breaking in pieces and taking, likewise for the punishment, the sense will be less forced, then if by breaking in pieces be understood a being addicted or accustomed to divers sins. Contrariwise four Epithets are given to the Lord tending all to comfort and confirmation in respect of the faithful, 1. A stone of probation. 2. A corner stone. 3. Precious. 4. A sure foundation, Chap. 28. 16.

Bind the Testimony, seal the Law amongst my Disciples. Here because the Jews stumbled at Christ through unbelief, and so fell into great miseries, the Lord bids the Prophet bind up the Testimony to them, that when they read it, they may not see into the end thereof, Christ Jesus, through a spiritual judgment upon them for their malice and gross unbelief in the midst of so many signs, and to seal it over to the Gentiles, who should now become his Disciples, and know that, touching the Mosaical Laws, which the Jews should not, even the Doctrine of the true faith to their salvation, because both the moral Law was a Schoolmaster to bring us to Christ, by showing the curse of God to be our due for our sins thereagainst, and the carnal rites of the ceremonial served to figure out Christ and his Kingdom, to whom we must flee, that we may be delivered from the curse. To this effect almost Jerome, and touching the Jews Tremellius, who will have the Roll spoken of verse. 1. meant by the Testimony, and that the Lord would have him fold it up, that it might not be in the sight of this wicked people, as most unworthy: but then this judgment must be understood as taking place in the time of the Gospel, for now it was written for their reading, and according to some set up upon the doors of the Temple. Calvin understands no more hereby, but doing by the written Law, as a man useth to do by a letter, binding a thread about it, and then sealing it, that everyone may not read it, but they to whom it is sent: Others may have it in their hands, but have no knowledge of that which is in it, but only they to whom it belongeth. For the word is in all men's hands, but it is as a sealed letter to most, only they that are taught of God, to whom it is specially written, see into it and have benefit and comfort thereby. Thus also Musculus, who draweth matter of encouragement from hence to the Prophets of God. When they preach to many, but few are wrought upon by their preaching; the word is as a sealed letter to most. Adam Sasbont differing from all these, saith, that no concealing or hiding of the counsel of God from any is here meant, but as a man that would remember a thing, binds somewhat about his finger to put him in mind of it, so would the Lord have Isaiah do to his Disciples, not really taking and binding this roll to their hands or arms, but requiring them to have it always in such remembrance, as if it were bound there; a like phrase see Deut. 6. 8. and Prov. 7. 3. And this is the most plain sense of all others, and agreeth best, because one part of the speech doth not touch one, and the other another sort of men, as Jerome saith, But Bind the testimony and seal the Law are both spoken to the same Disciples, and binding and sealing are Metaphors to set forth one and the same thing, for as we make fast by binding, so more by sealing. Yet if any shall like better of sealing, that the Disciples only might know and not others, I confess, that the word sealing seems to imply so much, and not remembering only as doth binding alone. To conclude, the meaning is, Charge the Disciples, so as if it were bound to their hands for a remembrance to think upon it, and yet by a spiritual judgment let it come thorough the eye; and hands of others as a letter sealed to my Disciples view and reading, that they may know it, and have comfort hereby; and by the Testimony may be understood both this roll for the tests or witnesses used to it, and the Law or Testimony at large.

And I have waited for the Lord, who hath hid his face from the house of Jacob, and have expected him. Septuagint, And I will trust in him. Thus to the Lord's Disciples, I was bidden to do, as verse. 16. and I for my part believe without all doubting, that the Lord will now show the mercy promised to his people in delivering them from their enemies, as I have before said, and by a far greater deliverance through that Emmanuel to come, although his face be so turned away for the intervening time from Judah and Israel both, as that no show be a long time made of any such favor to come. It is the voice, saith Sasbont of the faithful, when all things seem to go contrary, I will yet believe, and will not cast away my hope. True faith never ceaseth waiting upon God, although he deferreth long his coming to help, and no sign hereof be seen. Calvin and Vatablus for, And I have waited, render it, Therefore I have waited, as if he had said, because the Lord said unto me, that I should not go in the way of this people, verse. 11. Therefore though they despair of help, I have faith to believe, and hope certainly to expect it in God's good time.

Behold I and the children which the Lord hath given me, are for signs and wonders, &c. Some, saith Jerome, understand the natural children of Isaiah, Sheuriashub and Emmanuel, and these, they say, were set for signs, because the one did set forth the abjection of the Jews, the other the receiving of the Gentiles, but, saith he, they may as well hold, that Hosea married an harlot indeed, and begat children of her, as this. Therefore he by his children understands rather Prophets, who after him were sent to prophesy of the like things, who at first were by him begotten to God, as Paul saith, My little children, of whom I travel again till Christ be formed in you. Or take a more apt place, Though ye have ten thousand instructors, ye have but one father, for I have begotten you to Christ. So God tells Ezekiel, That he should be a sign unto them. And allegorically he understands it, as spoken in the person of Christ, to whom it is applied Heb. 2. 13. for he and his Disciples, whom he tells, that they must be as little children, and sometime calls little ones, were as signs and wonders to the unbelieving Jews, when they shown many signs amongst them, which they slockt to see with admiration, 1 Cor. 4. 9. God hath set us forth as spectacles to the world.

Calvin and Musculus, and the rest of our new Writers understand not only Prophets, but any converted by Isaiah his teaching, and afterwards by Christ's. The meaning is, that such as in whose hearts the Lord doth work by the Ministry of his servants the Prophets, to live by faith in the most dangerous times, when nothing appears but ruin and misery, are by the wicked world abhorred as monsters and abominable creatures for their singular walking in a way by themselves, that is, of Faith, Obedience, Love, Patience and Humility, and not in the ways of sin and wickedness, that others walk in. But they come not to be thus contemned, and abhorred through the will of their enemies, but of God, who had fore-determined that it should be so, yea even of that God, who dwells in Mount Zion, in whom, and whose house there, these wicked despisers much gloried, as if because he dwelt amongst them, they were in great grace and favor with him, whatsoever abominations they committed, for which he saith, Set for signs and wonders from the Lord who dwelleth in Mount Zion. This showeth, 1. That it is by God, that children are given to [Note.] Prophets; it is not by any virtue in them, that they are converted, neither come they to be such of themselves when they have means. 2. The common condition of the godly both Prophets and people is to be contemned and wondered at by the wicked world. 3. This is not without the Divine Providence. 4. Even such as glory in the Lord and in his Religion are sometimes thus spiteful against his servants, for which he is highly displeased with them, but they flatter themselves with a conceit, that they only are his true Church, as the Papists who are so malicious to poor Protestants that be most godly at this day. 5. Teachers ought to go before their children in Faith, Patience, and all other virtues; for he saith, He hath set me and the children. 6. Because this is applied to Christ and all his; we must not make account, that he alone was exposed to contempt and sufferings for us (as he was indeed, that by the merit of his sufferings we might be saved) but as we would have true comfort, that we are children by God given unto him, we must frame ourselves likewise to suffer with him, that we may be glorified with him, for he and his are set for signs, &c. and not he alone. One showing how the Prophets were made signs and wonders, applieth it to Isaiah going in sackcloth, and then naked for a sign three years together, Chap. 20. and to Ezekiel and Jeremy, and since to Paulus the first Eremite, who shut up himself from the sight of men sixty years together; and Anthonius the next, who lived an Eremitical life also in abstinence and rigidity, till he was above an hundred years old. And Paula a noble woman of Rome, who went to Bethlehem and spent all her substance in building Monasteries there, living in continual fastings and prayers, and so poor at her death, that she was not worth a winding-sheet, but her daughter Eustochium begged for one to bury her in. And Alexius a young most noble man of Rome, when his marriage was solemnized in the presence of many great persons, at night stole from his Spouse, and went far and wide a begging, and so continued seventeen years in misery, and died. And Simeon who went about the streets as a fool or a mad man, making himself a laughing stock and derision to Boys and Girls, because it is said, God hath chosen the foolish things of the world to confound the wise. And Francis the first of the order of the Franciscans, who put on a Cap and an Hood like a fool, and blessed such as called him fool and clown, and all that naught was, and preferred to be poor as much as others to be rich. And Simeon Stylites, who being a shepherd, came into a Church and heard, Blessed are ye that weep and mourn; and woe to you that laugh, &c. prayed to God that he might be such, and then began to fast an whole week together, and girded his body with an harsh rope till it blistered again and mattered, fasted forty days together in Lent and are nothing, went up unto a beam, and hanged himself thereupon by a cord by the foot, till his foot rotted as far as the ancle, stood always in the day in the greatest heat and cold, and watched to prayer all night, continuing thus eighty years and then dying when he was above an hundred. And of these the Jesuit makes great boasts, as of the rarest men in the world, applying that unto them, They went about in Goats skins, and Sheeps skins, and kept in caves of the earth being destitute and naked. But he must understand, that those Worthies were enforced by the violence of enemies to such shifts, and did not voluntarily forsake all human society, and expose themselves to such miseries. And the Prophets by doing and going so, as hath been said, wherein they were set for signs and wonders, had express command from God therefore. But what command had these, That for their gross superstitions they should be likened unto them? verily none, but an affectation of singularity and showing humility, which is plainly condemned, Col. 2. 16. and of singular righteousness condemned Eccles. 7. 16. And such wonders do all Anchorites, Eremites, Cappuchins and whippers of their own bodies (going at sometimes through streets in Italy all naked to the middle, and whipping their bodies till streams of blood run out, so that some have died the night following of their wounds) show themselves, but they are not set for signs by God, as Isaiah and his children. The godly, and temperate, and humble, and meek, are truly set by God for signs and wonders to the wicked world, abiding if they may, each one in his calling, as is commanded 1 Cor. 7. 20. And such signs are they that have all Idolatry in abomination, so as that they will rather die, then yield to pollute themselves hereby, as Shadrach, Meshach and Abednego.

And because they will say unto you, seek to wizards and soothsayers, &c. should a people go from their God? or should not a people inquire of their God? For the living to the dead? Here the Prophet gives the faithful to understand, that many amongst them rejecting the predictions of Isaiah in this time of danger would say, Come let us go and consult with other Divines, such as other Nations use to consult with, who have familiar spirits, or in whom these spirits speak, and he enformeth them how to make answer, The Lord is our God, and each people should seek to its God, therefore we to the Lord, who answers by his Prophets, Shall not any be ashamed to go for the living, that is, such as live only where true life is, that is, the true Religion, to dumb and dead Idols, or to Necromancers, who seek answers from dead men, or other creatures, for thus the Heathens do. Calvin prefers this reading of the last clause, From the living to the dead; as if it had been said, Look amongst the living and the dead in all places, and ye shall find, that God alone is all-sufficient to be sought unto. Wizards are called Pythons, that is, such as speak, as it were, out of their inward parts, as it were by a spirit speaking within them in a most submiss and low manner; Diviners are such as foretell by Chiromancy, or by looking into the entrails of birds or beasts, &c. This is straightly forbidden Deut. 18. 10. and therefore warning is given here against it to all that fear God. To conclude with Jerome, it is as if he had said, when ye shall be moved to inquire of Wizards, &c. answer thus, Doth not any people commonly inquire of their God, though in truth they be no God's, and for the living seek to Idols, which are nothing else but images of dead men? Do ye grant all this to be so, and would ye take us the people of the only true God off from enquiring of him at the mouth of his Prophets, to go after such wicked instruments of the devil, and foul impostours, as Wizards and Heathen Diviners be? rather let us, as they seek to their God's, go to ours: and because his will is made known in his Word,

To the Law and the Testimony, &c. And there ye shall find that God's people must not consult with Wizards, but with the Prophet whom he should raise up unto them from time to time, If they shall not speak, according to this word, because there is no morning light in him; for so 〈 in non-Latin alphabet 〉 signify, or Who, that is, Who so doth thus there is no light in him. That people then is hereby condemned to be in darkness, and such as to whom no morning light hath yet appeared, which acknowledge not the word of God to be our only direction in all difficult cases, but contrary to it, will seek or move others to seek in any extremity to Wizards; now the Wizards or Pythons of these times are said by Musculus to be the Mass-Priests, because they in consecrating mutter with a low voice, & they stir up to other means of being resolved and holpen in time of danger, even by going to the relics of the dead, of the miracles wrought by whom they much boast. But by the determination of the Prophet they are for this, and their own written traditions, in darkness, and without all light; and so be all that seek to cunning men, and utter darkness must be their portion forever, as they have loved darkness more then the light. Calvin saith, That some taking this for an oath, render it. By the Law and the Testimony, but he rather consents to the exposition before-going, saying, That the Law is called the Testimony, because therein is testified unto us what the will of God is, so sufficiently, that we need not, yea we ought not to seek to any other means, the decrees of Councils and Roman Bishops, to know it.

And he shall pass in it. So verbatim according to the Hebrew 〈 in non-Latin alphabet 〉 in it, being the Feminine gender, and setting forth the Land that they lived in. He said before, There is no morning light in him; therefore he is in darkness of the night; and because he hath brought himself to this evil condition of wandering from the light of God's Word in the way of error, this shall be his punishment, that he shall pass or wander as one destitute of all worldly comforts through the Land, Hardly used and hungry, for all the words are of the singular number; and he meaneth that this should be the case of everyone of the wicked, that regarded not, neither would believe God's Word, And it shall be, because he shall be hungry that he shall be provoked, and curse his King and his God, and shall look upward.

And he shall look down to earth, and behold straights and darkness, &c. A description of men overwhelmed with misery, and now having indignation therefore at such as seduced them, whereby they come to be thus miserable, they should curse their King, that is, wicked King Ahaz, by whom they had been formerly too much mislead, and their God, that is, their Melcom, to whom they had sacrificed, and in whom they see now that they vainly trusted. Touching their Idol, see somewhat like before, Chap. 2. 21. of their sinning by Idolatry through the means of Ahaz, 2 Kin. 16. 2 Chron. 28. and what displeasure they took at their King, for this verse. 27. They buried him not in the Kings sepulchers. Jerome for him passing, that is, wicked and unbelieving, understands the light passing out of that Congregation, especially in the time of the Gospel, and they should then be as in the time of a famine, because in a famine of the word, which should be accompanied with other extreme miseries. But because passing is in it, for so the word signifies, not out of it: I with other Expositors rather understand the passer or wanderer in the land. For his looking upward and downward, yet seeing nothing but oppression and misery, they are words tending to aggravate their calamity, as of one that looks every way for help, but none cometh till he perish. And to this effect almost Junius in annotationibus.

CHAP. IX.

YEt the darkness shall not be according to the streightning to it in the first time, he lightly afflicted the land of Zebulon and land of Naphtali, and afterwards burdened the way of the sea beyond Jordan, Galilee of the Gentiles. Thus the Hebrew word for word, and it is annexed to chap. 8. but all Translatours make it the first verse of chap. 9. Here after darkness and straits threatened, ver. 22. the Prophet begins to add something more comfortable, by comparing the darkness and straits wherein they should see themselves to be, with the miseries suffered by Tiglath Pilesar, when he took so many places in the land of Naphtali, 2 King. 15. 29. and more grievous miseries by Shalmaneser, who subdued all the ten Tribes, 2 King. 17. Now for the comfort of the faithful, lest they should be overwhelmed with despair, when they heard of nothing but miseries and straits, he saith, that it should not be, as at any of these two times, when they should suffer by the Romans, in the time of the Gospel, which is threatened chap. 8. 14. because a great light should rise unto them, as followeth here, v. 2. viz. the light of Jesus his preaching, which to the faithful should be such a comfort, as that they should be able better to bear the destruction of their City and Temple then, a ••• ough it were the greatest blow that ever they had, then either of both those sufferings by the Assyrians, because then they wanted the comfort of this light, so full of joy to the believing soul. And the miseries suffered in Zebulon and Naphtali, and Galilee, are rather brought in by way of comparison then any other, to make way to the Prophecy of this comfortable light shining first in those parts, because Jesus began to preach here first, and to do his miracles, and called the twelve. It was the way of the sea, because near the sea, and through these parts lading was carried to be, by sea, transported to other places: so Adricomius, who saith, there was a way from Syria to the Lake of Genesareth, here called, the Sea; which went under this general name, of the way to the sea, from the beginning to the end. Galilee of the Gentiles was so called, because ever since Solomon gave twenty Towns therein to Hiram King of Tyrus, the Gentiles inhabited there. That this is a Prophecy of comfort through the light by Jesus brought first to these parts, see Matth. 4. 15. and also the exposition and the apt application of it made by the Evangelist. As those parts tasted first of misery, so they were first made partakers of the light of Evangelical comfort; as they first came into the hands of their cruel enemies, so they were first by this Mahar-shalal-hashbaz, hastily taken out of the hands of the spoiler, especially some of them, whom he particularly called here to follow him. Some, saith Calvin, expound this, as if the Prophet meant, that the misery to come after those afflictions in Tiglath Pilesars and Salmanasars times, should be greater then those, that the wicked might have no comfort by hoping that it would be but as a storm, which although it be violent for the time, yet after a while it is blown over again; thus Luther: But he contrariwise, as hath been already said, takes it as spoken for consolation to the faithful, that they might with the better courage bear the greatest miseries that should befall them, in regard of the light of the Gospel then shining, which should make all outward sufferings to seem nothing: As a man suffering shipwreck at sea, if he hath a piece of the ship to swim upon, and keep him from sinking, till he comes at the shore, is in a better condition then one in a pond, who seeth no help but he must needs be drowned, though the waters be far less and less raging.

Thou hast multiplied the Nation, not made greater the joy, they rejoice before thee, &c. Because here seemeth to be a contradiction, saith Calvin: The Hebrews say, that 〈 in non-Latin alphabet 〉 not, is put here for 〈 in non-Latin alphabet 〉 ei to it. But this word is never anywhere thus used. Some therefore expound it by Sennecheribs Army, thus, Thou hast increased the Nation, which came against Jerusalem in Hezekiah's time, for by God's providence was that numerous Army brought together, not the joy, for he had no joy of his great multitudes brought into the field, for they perished to the number of one hundred eighty five thousand in one night, and then the Jews rejoiced as in harvest, or when soldiers are dividing the spoils of the enemies. Some either of the Church increased under the Gospel, but by reason of their calamities and miseries, not their joy, or of the Church increased by the conversion of the Gentiles, but not the Jews joy, who envied it. But the true sense is, that the Prophet here comparing the state of the Church, whilst the Kingdom of Judah flourished and was most prosperous under some noble Kings, with that it was after their return from Captivity, meaneth, that even in those days, when the people were so many and lived in greater outward glory by far, their joy was not so great, as in the times after their return; although now they were but few and miserable in comparison of them in outward respects, for they were tributaries to the Persians, and at their dispose, and after, under the Romans. For the coming of Christ now brought more joy and glory to the state, then when in times past they had flourished most; for which it is said, Hag. 2. 2. that the glory of the second house should be greater then that of the house built by Solomon. But I cannot herein subscribe to Calvin, but rather to the exposition by him rejected, viz. the Nation of the faithful, or God's Church increasing in the time of the Gospel, by the accession of believers of all Countries and Nations to the believing amongst the Jews. There was yet no joy to the generality of that people, being hardened in unbelief to their destruction. So God increased his Church wonderfully, but not the Jews joy, who suffered by many miseries, and finally were rooted out by the Romans. Yet the faithful, both Jews and Gentiles had exceeding great joy, as men have in harvest of a plentiful crop seasonably reaped and gathered in. For so our Lord compares the time of the Gospel, Joh. 4. saying, Behold the fields are already white unto the harvest, and he that soweth, and he that reapeth rejoice together: or, as they that divide the spoils; another comparison being added, as if one were not sufficient to set it forth; and Jesus who brought this joyful light, saith of himself, that he was the stronger man coming upon the strong man armed, and dividing the spoils. For why we should go from this so excellently agreeing to the Prophecy in all things, I see not; nor why so learned an Interpreter, leaving this, should expound it in part by things past, when as it is usual with the Prophets to speak of things to come in the Perfect tense: and although there be a comparison with things formerly done, v. 1. yet here is none, neither note of any. And that which I follow agreeth with Jerome’s, who speaks to the same effect, applying the joy not increased, to S ^t Paul's sorrowing for his kinsmen according to the flesh: And to Christ's, when he prayed, Father if it be possible let this cup pass from me; that is, If the Gentiles may be saved without the Jews destruction; but if not, Thy will be done: Let me drink it and suffer extremity of sorrow for my Jews ruin, so that a greater increase by all Nations may come in to thy Kingdom. So likewise Haimo, but they expound the not joying, but sorrowing, so as if Christ and his Apostles should be grieved for their infidelity and destruction following, not as if the wicked Jews lamentable case were here set forth; but we may well understand it of both.

For the yoke of his burden, the rod of his shoulder, and scepter of his oppressor thou hast broken, as in the day of Midian. This is again applied by some to Sennacherib's overthrow, expounding his yoke, of the servitude whereinto he brought all Nations; the rod of his shoulder, of his sword, so terribly striking where he came; and the scepter of the oppressor of tributes, imposts by him. But Jerome better, by the oppressor, understands the devil, who laid a tribute of sins upon all the world, and swayed the scepter of government over them, and laid upon them the yoke of spiritual servitude, when he ruled in them; but by Christ, his power and strength is all broken to the faithful, and they are delivered and brought into the liberty of serving God, which is the best freedom; and all this without material arms, as Gideon sometime sounding with trumpets, with his three hundred men, and breaking pitchers, overthrew the Midianites, who had before mightily oppressed Israel. Calvin and Musculus expound it of the Jews deliverance out of their Babylonish Captivity, so many words being used to set forth the greatness of the benefit whereby they were freed from all these evils of Oppressors and Tyrants, being again set at liberty, that they might never forget it. But chiefly was this fulfilled in Christ, by whose death, the devil, who had the power of death, was destroyed; and the spiritual oppression is the greatest of all others, and therefore deliverance here-from, not unworthily by such variety set forth.

For every war of the warrior is with noise, and garment rolled in blood, but this in burning, food for the fire. Here the manner of Christ's delivering us from our spiritual enemies is shown, viz. not as by battles fought amongst men, wherein there is great noise of trumpets, drums, and men's shouting and clattering of arms, and much bloodshed, staining the garments of those that fall by the sword: but to Christ, corruptions, which are as the devils strong holds in men, shall be but as fuel to the fire, being burnt and consumed by his Word and Spirit, as any combustible matter by fire, in all that are converted, there being no visible violence offered, as in every war there is. And accordingly the Apostle comparing the preaching of the word to weapons of war, saith, The weapons of our warfare are mighty through God, &c. And it is said of Christ, He shall baptize you with the holy Ghost and with fire; and so it was fulfilled, when the Spirit came down like cloven tongues of fire; and S ^t Paul having this fire in him, burnt in the Spirit; and faith which comes by this Spirit, purifieth the heart, Act. 15. 9. even as gold is purified from dross by the fire. Jerome upon this saith little to the purpose, for he speaks only of garments rolled in blood, food for the fire, because the stein of blood cannot be washed out, but the garments so steined must be burnt; applying this to the devil, who shall burn in hell. But he reads not this as a comparison, but as one continued sentence, Every battle is with noise, and garments rolled in blood and burning, &c. but the particle 〈 in non-Latin alphabet 〉 although most commonly it signifieth and, yet here it is adversative, saith Calvin, signifying but; or take the particle 〈 in non-Latin alphabet 〉 here rendered for, for although, as some do; and then the sense will be the same: Although every battle be with noise, and garments rolled in blood, this shall be with fire, &c. But thus 〈 in non-Latin alphabet 〉 will be redundant before 〈 in non-Latin alphabet 〉 : but rendering it but, and 〈 in non-Latin alphabet 〉 for, the sense is best: For to what end should Isaiah, after a victory promised like that in the day of Midian, which was not by any secular power, use such an expression, as if Christ's over coming, and men's overcoming in battle were alike; but that the one sort should be with noise and outward violence, and the other as a fire burning within, without all noise; it stands with good reason that he should show, according to the exposition before going.

For to us a Child is born, to us a Son is given, and the principality shall be upon his shoulders, and his Name shall be called Wonderful. Having spoken hitherto in general of the joyful time to come to the faithful; now he more particularly describes the Author of all this our happiness, viz. The Son of God born of a woman, as other children be. For by a Son, as Calvin well notes, the Son of God is to be understood; because when any man's son is meant, the word son goeth not without an addition of the fathers name, as Ezr. 1. and Luc. 3. And if it be the issue of any other creature, as it is usual with the Hebrews, by the word 〈 in non-Latin alphabet 〉 son, to set forth the young of any creature, beast or fowl, this word hath always some other added to it, to show whereof it is the issue. By Child born, Oecolampadius understands not amiss the human nature of Jesus; by Son given, the Divine. And this giving intimates the free grace of God, and singular love herein shown, not any merit of man, as is more fully expressed, Joh. 3. 16. And this is the same Son prophesied of, chap. 7. A Virgin shall bear a Son. And because this birth was in imagination represented soon after, as if the Prophecy had been fulfilled chap. 8. in the birth of Mahar-shalal-hashbaz. He speaks here in the Present tense, To us a Child is born &c. And because it should so certainly be done, as if it had been at that present. The principality shall be upon his shoulder. A phrase usual amongst the Hebrews to set forth sovereign power, chap. 22. 22. The key upon his shoulders. chap. 9. 4. The rod of his shoulder] Because a rod was of old born in some Kingdoms in token of Sovereignty: Amongst the Romans, fasces or faggots, since the sword, as Rom. 13. And this phrase is here in opposition to that, v. 4. where the rod of his shoulder, that is the devils power is said to be broken, it being here shown who shall break it, even this Child of the blessed Virgin, the Son of God, by the Sovereign power that he should have so soon as he was born, whereby he is declared to be born a King, subduing and bringing under all Kings and Potentates, and principalities in high places: And therefore the Magi, who came out of the East, inquired where he was that was born King of the Jews. And he shall call his Name Wonderful. The word used is an impersonall, It shall call, for it is in Cal and therefore according to our manner of speaking best rendered, His Name shall be called. He had two Names before, Immanuel, and Mahar-shalal-hashbaz, but here six more, that by this variety of Names we may know him. It makes not then against the blessed Virgins sons, being the Son promised, because his Name is said to be Immanuel, the Name of her Son, Jesus, for he hath many Names for the manifold virtues and excellencies in him: As his Father is sometime called El, Adonai, Jehovah, Gnelion, Jah, &c. Wonderful he is called for his two natures in one person, and for the wonders which he wrought God, this is another Name by itself, and not The mighty God, as it is commonly rendered, the next word 〈 in non-Latin alphabet 〉 . Mighty or strong, being another of his Names, as the two pricks upon the top for a note of distinction show. The word 〈 in non-Latin alphabet 〉 signifying God, doth also signify strong; but because it is most commonly used when God is spoken of, it is everywhere rendered God: He is so strong, that he is Almighty, one to whom nothing is impossible. Christ's Name is God, for he is the same Essence with God the Father. Kings and Judges have also the name of God's, for their Sovereign power; therefore much more he, the natural Son of God, as he sometime reasoned. Yet from this we cannot firmly prove him to be God no more then other men, who have this name: Moses was Aaron's god, and there is so much proof besides even in this place, that we need not to argue from hence, for he that is the Everlasting Father, and of whose government there is no end, is God indeed, without beginning or end . Counselor he is called for his incomparable wisdom, happy are they to whom he is Counselor, they shall be sure always to do for the best . The everlasting Father. Hebr. 〈 in non-Latin alphabet 〉 The Father forth on, that is, without end, therefore well rendered Everlasting: He is a Father providing for and governing his forever ^d. The Prince of peace: That is, Making peace betwixt God and man; our sins, which cause enmity, being expiated by the sacrifice of his death: So Rom. 5. 1. We have peace with God. He was also the true antitype of Solomon for external peace or cessation from wars, in that at his birth there was peace all over the world; Augustus Caesar reigning over all in peace. The Jews, as Calvin noteth, labor two ways to obscure this Prophecy: 1. By expounding it of Hezekiah, but, as hath been before shown, Hezekiah was born eleven or twelve years before this, for he was twenty five when he began to reign, 2 King. 18. 2. therefore nine when Ahaz began reign; two or three years after which, this Prophecy was uttered; and this hath plainly reference to the son of the Prophetess, said to be born, chap. 8. Neither do these Names agree to him, or to any mere man, nor the everduring Kingdom spoken of, v. 7. 2. By applying these Names to God; but this is without all sense or reason, because the Prophet is speaking here of the child born, and no reason can be yielded, why he should immediately from his Prophecy touching him, go to enumerating of the Names of God.

Vers. 7. Of the increase of his Kingdom and peace there shall be no end, &c. The word signifying of the increase, is 〈 in non-Latin alphabet 〉 with the letter Mem shut, which is never so written in the beginning or midst, but only at the end of a word, and therefore not without a mystery: But what the mystery is, divers conjecture diversely. Galatinus, that hereby is intimated the 600 year after this Prophecy, when it should be fulfilled, this child being then born: But because this was about Anno mundi 3210, his birth Anno 3960, that cannot stand. Some that the perpertual Virginity of Mary his mother was set forth: Some that his Kingdom should be spread into four quarters of the earth, according to the figure of a final Mem: And Calvin, the close and secret way, whereby he should come to reign and set up his Kingdom, viz. by his Spirit in men's hearts, in the midst of many pressures, that none might expect of it a Kingdom outwardly glorious, but obscure. He also mentioneth the conjectures of others, either Jews being in servitude till this birth, or their exclusion out of this Kingdom for their infidelity. I see nothing against any of these, and therefore leave them all in medio to be considered by the judicious Reader. Of this Kingdom there shall be no limits, and therefore it is said, Of the increase thereof no end; for it shall be from sea to sea, and to the worlds end, as also Ps. Dan. 7. 17. And as it shall extend into all parts, so it shall endure forever, and not like other Kingdoms of this world in time come to ruin; which shows that this Kingdom should be spiritual; and likewise the peace here spoken of, peace of conscience, by reason of the forgiveness of sins and reconciliation with God, to whom sin makes us as enemies. Upon the Throne of David, &c. Here is shown, where and over what Kingdom this Son of God should reign, viz. the Kingdom of David, that is, the Kingdom whereof David's was a figure, and wherein this was begun, but much more enlarged and perfected in his Son Christ Jesus, who adds to that of the Jews all other Kingdoms and Nations, wehrein the Gospel is propagated. Now it is called the Kingdom of David, because it was promised to him, that his Throne should endure forever, and that his Kingdom should be everlasting, 1 Sam. 7. Psal. 89. And this is not fulfilled but in Jesus; for the Lord spake of this everlasting Kingdom, as his Kingdom; and by the name of David, sets forth the eternal King, who should sway this Scepter; see also Ezek. 37. 24. The zeal of the Lord will do this. He saith not, his power or wisdom, but that which includes both, a most earnest affection of the Almighty towards his chosen: So that although it may seem to us impossible, yet he to whom all things are possible, hath most earnestly set his mind to do it, and therefore it shall be done against all the world, relucting and endeavoring the contrary. Chrysostom saith, that this peace is four-fold; 1. With God, 2. In ourselves, the flesh being subdued to the spirit: 3. Betwixt Jews and Gentiles at the last: 4. That peace, which is everlasting in heaven, no war at all being anymore; whereas in this world there be always wars and troubles. The zeal, saith Cyril, is his indignation against his enemies, and exceeding great love to his Church will make him do as hath been said, against the one and for the other.

The Lord sent a word unto Jacob, and it fell upon Israel. Vers. 9. And all the people of Ephraim shall know, &c. The Prophet having from chap. 7. 7. hitherto, spoken much of the birth of Immanuel, whereunto he was carried by a Prophetical rapture, when he was speaking, as the present occasion required, of the deliverance of Judah from the conspiracy of Israel and Syria, and the judgments to come upon them both: Now he returneth to threaten Syria and Israel again, by a new Prophecy. The Septuagint, for A word fell upon Israel,] have, death or plague, as the word 〈 in non-Latin alphabet 〉 with other Pricks signifieth, so saith Jerome: But with better reason he renders it word, seeing it is a Prophecy or Prophetical word, as Prophecies be often called. It was now sent to Jacob, and fell soon after upon Israel, that is, the Kingdom of the ten Tribes, when it was done accordingly, for Jacob and Israel here are two words to express one and the something. But whereas he expounds it thus, The word or command to make a King of the Tribe of Judah, came to the twelve Tribes, set forth by the word Jacob; according to the Prophecy of Jacob, The Scepter shall not depart from Judah, till Shiloh comes, fell upon Israel; that is, the wicked of the ten Tribes, when they made themselves a King; of whom the Lord saith, They have made them a King, but not by me: This agreeth not here, because he doth not here set himself to repeat what had been done, as if that were the cause of the judgments, which he now proceeds to threaten. For there was a more propinque cause mentioned, chap. 7. 1, 2. viz. Israel's joining with the heathen Syrians, to overthrow the Counsel of God touching David's house, by putting down the King which came of him, and setting up another: For this and not for casting off Rehoboam to follow Jeroboam, came this judgment, because that was by the Lord's own appointment for a punishment of Solomon's Idolatry. Greg. Mor. 3 ^o By Jacob understands the Jewish Nation, by Israel the Church of the Gentiles; for the Word, that is, the Gospel came to them, but fell to the Gentiles lot, when they embraced it, being by the Jews rejected.

And all the people shall know Ephraim and the inhabitant of Samaria, &c. Those whom he called Jacob and Israel before, he now calleth Ephraim, because that was the most populous Tribe of the ten, and therefore that Kingdom went often under the name of Ephraim; and Samaria, because it was the chief City of that Kingdom. Now they are first set forth as deriding and setting light by God's judgments through their pride, when as they said, The buildings made with Bricks which were fallen they would turn into square Stones, and the Sycomores a soft corruptible wood, into Cedars, which were most durable, and their pride was always great in respect of Judah, because they were the far greater Kingdom.

And the Lord shall lift up the enemies of Rezin against him, and shall mingle his enemies. Vers. 12. Syria before, and the Philistines behind, and they shall devour Israel, &c. The judgment first began at Rezin the King of Syria, for him the Lord first cut off by the King of Ashur; and this was a great blow to Israel. when their confederate, in whose forces, united with their own, they so much trusted, was taken away; and this was fulfilled, 2 King. 16. 9. Then many enemies, and some amongst them, who before had been their friends, viz. the Syrians, joining together, overthrew the Kingdom of Israel. For Rezin being dead, and Syria coming to be under the King of Ashur, he employed them in his wars against Israel, together with the Philistines and other people's under his dominion, till he had destroyed that Kingdom and depopulated it, 2 King. 17. 6. Therefore in saying, He shall mingle his enemies, he meaneth not Rezins, whose judgment went before, but Israel's to his destruction. For Syria before] The Hebrew is, Syria from the East, and the Philistines West, or behind; and so Jerome renders it, and they shall eat up Israel with every month; a Metaphor to set forth Israel's destruction by them together, all helping it forward. For all this his anger is not turned away, &c. After the judgment threatened in general, from hence to the end of the Chapter it is aggravated, these words being thrice repeated, and their intolerable miseries variously deciphered, the cause being first shown, verse. 13. that is, This people turns not to him that smiteth them, neither have sought the Lord of hosts. For God smiteth to make us by repentance to turn to him from our sins, and of profane contemners of duties of piety, to become devout seekers to him by prayer, but when men's hearts are hardened so in sin, as that neither threatenings nor judgments will make will them cease from sinning, but they still go on herein even in the midst of many grievous miseries, there is no expectation that there should be a cessation from judgment but a fearful aggravation thereof.

For the Lord will cut off the head and the tail, the bough and the rush in one day. Here they are distinguished into certain sorts, who shall suffer. The first distinction is explained, verse. 15. The ancient and the honorable is the head, the false prophet the tail: So called, because as a dog fauneth with his tail, so the false prophet upon the people, speaking nothing but pleasing things. 2. Because, as the tail hides the filthiest part of the body, so the false prophet, both his own and the filthiness of the people sins. 3. As the tail is the basest part, placed behind all others; so many false prophets do arise from amongst the most infim sort of men, Weavers, Tailors, Cobblers, &c. teaching falsely because they know not how to teach truly through their ignorance; and feigning many things to purchase to themselves credit, as some Anabaptist teachers have done; as John Leydon and Cock, &c. Touching the rush, some render it the reed, but this is the principal signification of the word; neither doth the Prophet so expressly show who the bough and rush are: But verse. 17. he saith, that The Lord will take no pleasure in their young men, nor pity the fatherless and widows. Whereby he showeth, that by the bough is meant lusty youth, by rush these feebler persons. Jerome for bough and rush, hath it incurvantem & depravantem, which Sasbont expounds, making crooked right things, and perverting true, as if these two belonged to Princes and false prophets also. But Calvin better, and more near to that which hath been said, the strong and the weak: And Cornel. a Lapide herein going from the Vulgar Latin, saith the same: They are two phrases to express the same things, Head and tail, borrowed from beasts, Bough and rush, from plants. The Septuagint have it, Great and small: But because others were to be cut off besides the Ancient, Honorable and false prophets, no age or sex being spared, I take the Prophets own expression, verse. 17. to be the best exposition of the last Metaphor. The word rendered bough indeed cometh of 〈 in non-Latin alphabet 〉 Chaphaph to bow or bend, but it is commonly put for a bough, which because it is stronger then a rush by far, may well signify young men; the rush a weak thing, fatherless, widows, little children, and such as be of weak and poor estate.

For the Governors of this people are seducers, &c. Here is a reason why the Princes and false prophets should be cut off: But for Governors, Hebr. is Blessers, and so the Vulgar Latin hath it, and for the governed, the blessed ones of it, because they spake good words to the people, tending to security, and to put away all fear of danger, and to make them hope for victory over Judah, whereby they should be more enriched: They are thus called, therefore in rendering it Governors, the sense is more respected then the meaning of the Hebrew words: The word also rendered seducers, signifieth makers of them to err, that is, whilst by promising them all good they animated them to go on in their idolatry and other abominable sins, but he saith, that they of that people thus led into a fools paradise, are destroyed.

Whereas ver. 17. in setting forth the destruction of their voung men, he saith, the Lord will not rejoice in them, it is so spoken by way of opposition to his rejoicing in his people elsewhere spoken of, when their prosperous condition is here spoken of, when their prosperous condition is set forth, contrariwise he will now do as one grieved with them, as Psa. 95. Fourty years long was I grieved with this generation, viz. execute his judgments upon them, because all are hypocrites and wicked, &c. here is the cause why bough and rush shall be cut off also by the same judgment, though some made a show of religion, yet there was no true fear of God in them, and in speaking otherwise, forsomuch as they did it not from the heart, this was a wickedness in them, for which he saith, every mouth speaks wickedness. Calvin indeed understands their boasting in speech of their wickedness, as the height of sinning, but because all are said before to be hypocrites, the sense given doth better agree. Now the cause of so great judgments is set down that none might exclaim against God as tyrannical for being so severe.

Because iniquity is kindled as fire, it shall devour the briars and thorns, &c. That is, the wicked by their sins kindle the fire of God's wrath, and being kindled as a fire with straw or some other light matter at the first, the briars and thorns growing in the fields are afterwards taken by it, and then the thick places of the wood, the trees which are great and tall not escaping the fury hereof, and this not without a great smoke overspreading the air on high, to the darkening of all the earth about, as ver. 19 speaketh, and showeth who shall be the fuel of this fire, even the people, helping to destroy one another, Manasseh Ephraim, and Ephraim Manasseh, and they both Judah, as followeth, ver. 20, 21. Thus by other metaphors the prophet both setteth forth the cause of these grievous judgments in general, viz. their sins, as being of the nature of fire, which at the first kindling is little, but soon after it rageth and rangeth far and wide, that the thickest and greatest woods are burnt down hereby, that is, the most populous places of the kingdom, and such as are of greatest wealth and power, whereas this fire at the first took but the briars and thorns, that is, some of the meaner sort of people, and dwelling in villages scattered here and there. Then more particularly showing by what means this judgment was first brought upon them, he saith, that brother should be against brother, they should by intestine wars one bite at and devour another, and one tribe another, as the hungry wild beasts catching on every side at his prey being never satisfied, but still going on to devour, as if he had yet eaten nothing. And he doth instance in Manasseh and Ephraim, because they came of two brothers, sons to one father Joseph, and should therefore have been most loving together, as if all one tribe, and when they had by civil stirs and tumults wasted one another, they should join against Judah, but in the end the common enemy should come upon them by this means weakened, and be their utter ruin. When this was fulfilled we find not plainly set forth, but because in the kingdom of Israel, the servant rose against his Master, Hoshea against Pekah and show him and reigned in his stead, and Pekah before that against Pekahiah (which certainly could not be without part-takings, some tribes being for one and some for the other, and so not without bloodshed, although it be only briefly commemorated, that these things were thus done) it may well be gathered that these dissensions are here by the Prophet pointed at, and Pekah his arming of Ephraim, and all the rest of the tribes under him against Judah. in these words, and they both against Judah, whence [Note.] note, that it is a dreadful forerunner of the destruction of a kingdom at hand, when the mutual hatred of the members thereof is so great against one another, that they fall to bloody wars amongst themselves, and will not be pacified, but brother fights against brother, son against father, and one of the same religion against another. Some take this as implying that when God will destroy a people, if there be no other enemies he can in his just judgment set them one against another to work mutually for their own countries destruction, which yet God for his mercies sake avert from this our kingdom of England, at this day embroiled in such bloody wars, by turning the Kings heart to the Parliament, and their to him, and so this unhappy dissention into a blessed union never more to be broken.

CHAP. X.

WO to them that decree unjust decrees, and write a wicked writing. Here saith Jerome, the Prophet passeth from Israel to Judah, threatening that kingdom as he had done the other of the ten Tribes. But because there is nothing to express so much as is usual with him when he passeth from one kingdom to another, all our expositors take it for a continuation of his invective against Israel, and the like conclusion verse, 4. showeth no less. Having therefore threatened judgments to all sorts in general before, he now taxeth Rulers and Judges in particular, as the chief cause of God's judgments by their mis-government. Their sin was oppressing the poor, as ver. 2. is shown, and that they might not seem to proceed unjustly, they made decrees and laws that were not just or equal, for the meaner sort of people, and then proceeded to the execution of them, whereby they were oppressed most grievously, and could have no remedy in law hereagainst, for which he saith, They drive away the poor from judgment &c. verse 2. that is, if by pleading before any judge, they would seek remedy, it was objected to them that they could have none, the decrees and laws which were made being plainly against them. As now in these times of distractions we have Committees, who make orders, laying heavy burdens of charges upon whom they please, and then it is vain for them that are charged to plead for ease although it be never so unjust.

What will ye do in the day of visitation, when your desolation shall come from afar, &c. Because the great ones had thus oppressed the poor and mean, a visitation by God's judgments is here threatened, when they shall not know what to do nor whether to turn them: and it is called a visitation, because in visitations the visiter comes amongst the visited apparently, being seen by all men, and all delinquents feel his coming to their smart; so when God visiteth in wrath to punish, when in mercy the miserable feel it to their joy and comfort from afar, he saith, their desolation shall come, because they should be destroyed and carried captive by the Assyrirns, a people dwelling far North from them. They thought themselves safe, because they were in amity with the neighbor nations, especially with Syria their confederate, but hereby God showeth, that he can bring enemies against a wicked people most remote, that they think least of, and of whom they have no fear. To whom will ye flee for help? he speaks of their case as most desperate, but justly were they brought to this, because they should have been a refuge for the poor, but contrariwise they were their ruining by their unjust proceedings, so now they should study to whom to flee for succor when they were oppressed by the Assyrians, but none to flee unto, and where will ye betrust your glory? ye have joyed in honors and worldly pomp, lifting yourselves up as demigods above the people, not being spoken to but with such words, your Excellency, Majesty, Holiness, Lordship, and other-like bubbles of vanity; but who shall then give such titles or have any regard unto you? the enemies sword will put no difference betwixt you and the meanest in that day.

Not to bow with the bound, or fall with the slain. Here he showeth why he had spoken of their glory as being at an end, for who will preserve to you, that ye who have been proud of your Worships and Honors, should not come down and be made to stoop to the enemies bands, many of you when ye shall be led away captive, and many to fall by the sword as well as the poorest of all, yea, when the poor people of the Land were left to be vine-dressers and husband men, they were carried away, as the history showeth, and to this effect Jerome. Vatablus saith, some understanding here none shall escape, make this the sense, none shall escape but he that croucheth amongst the bound or slain, feigning himself to be one of them, but there needs no understanding of more words, the sense being better, as hath been said. Calvin saith that some expound 〈 in non-Latin alphabet 〉 which I have rendered not, and so it commonly signifieth tanium, only, or sine me without me, making this the sense, He that hath not put his trust in me, but fallen from me, shall be bound or slain, or only they shall fall amongst the bound or slain, for this all of them shall come to: or lastly, he takes it for an oath, as if the Lord in indignation did swear, that all should either be slain, or carried away bound. But I still prefer the first as most genuine. To whom will ye commit your glory, that ye should not be bound or be slain? surely there will be none to save you herefrom. To this pride and oppression brings even the greatest in the day of God's wrath, when he executeth judgment.

Woe to Ashur the rod of my fury, he is the staff, in their hand is my indignation. After the threatenings against Israel, here followed somewhat against Ashur, whereby both Israel and Judah by God's just judgment should be destroyed. Calvin and other new writers for woe to Ashur, have O Ashur, as if the Lord did here only call to Ashur to go against Israel with some expression of grief, that he was constrained to this: But because ver. 7. he begins to tax, and proceeds to threaten him, I rather follow Jerome rendering 〈 in non-Latin alphabet 〉 as indeed it signifieth, woe, and because he began ver. 1. in like manner, yet he first commemorates what he had set the Assyrians awork to do. And he calleth Ashur his rod for the comfort of the faithful, intimating that he could do nothing of himself against Israel, as a rod cannot but by the hand of him that useth it to correct withal, and it is to the terror of the wicked, against whom savage enemies come not to fight of themselves, for then they might have some hope that they should not prevail, but by God in his wrath secretly stirring them up, although they themselves think nothing less. Yet as Calvin saith, we must wisely distinguish between God's actions and men's. 1. God doth give power to everyone to move or do, neither can we do anything of ourselves, according to Act. 17. 2. He specially moveth the elect unto good by his spirit, and works all their works by them. 3. He moveth the wicked in his judgment by a secret instinct to destroy one another, or to execute his wrath against his own peculiar people for their sins, and when they are thus carried on to staughter and bloodshed, it is malice in them who unwittingly do God's will, but justice in him, and so it was in the case of Ashur. The staff he is also called, to beat the greater ones as before, the rod to beat the little, so Oecolampadius: and both these are God's indignation in their hand, that is, the Assyrians, because in indignation brought by him.

To an hypocritical Nation I will send him, and command him to take the prey. This is spoken by way of meeting with an objection: Israel is thy people, wilt thou then send him against them? Answ. They do but feign themselves to be the people of the Lord, all their religion is but hypocrisy, then which God hates nothing more, see chap. 9. 17. for this he threatens that they shall be made a prey of, and trodden under as the dirt in the streets, that is, as most base and vile, every Assyrian insulting over the proudest of them, when they should be carried away captive, and made slaves in a strange Land. If it be said, he sinned not then in exercising such cruelty against Israel, if God sent and commanded him to do so, and why then is this complained of, Psa. 137. and Babylon therefore threatened. It is to be understood, that it is not meant, he gave him any express command to do thus, but he out of pride and malice tyrannizing so, did it not, but according to God's secret counsel, being herein though unwittingly the scourge of God, as Attila king of the Goths called himself afterwards, because God useth the evil affections and bloody proceedings of such men to chastise the sinful and rebellious against him.

Therefore ver. 7. it is added, But he will not think so, neither will his heart think so, because it will be in his heart to root out many nations. He will do that which God in his secret counsel hath determined that he shall do for a punishment to Israel, but not with any reference to God in his thoughts, but to make himself great, and to get him dominion far and wide.

For he shall say, are not my Princes together Kings? verse. 9. Is not Calno as Carchemis, Armad as Arphad? &c. These are Cities subdued by him and his progenitors upon the river Enphrates, and the scope of his speech is to show, that it is vain for the people of any place to resist him, since these cities so potent could not, but some of them more lately, some longer ago had been subdued by the Assyrian Empire.

As my hand hath found the Kingdoms of Idols, and yet their graven Images were beyond those of Jerusalem. verse. 11. Shall I not do to Jerusalem and the Idols there of as to Samaria, &c. Here the Assyrian king is shown to be insolent not only towards men, but also towards God. His hand, he saith, had found the means to subdue kingdoms, where gods more worthy were worshipped then at Jerusalem, yea Samaria with the gods thereof had already fallen before him, therefore he doubted not but Jerusalem should do likewise: thus the heathen man bewrayed his gross ignorance of him by whom he obtained all his victories, blasphemously insulting over him, as if he were of no more strength then dumb idols, yea, not so potent as some of them. For this was the sottishness of Heathens that they thought there were many gods, and that of these some had more power then others, not acknowledging at all one God almighty, who made and governs over all things both in heaven and earth, yea, and the gods whom they worshipped and thought to be God's, but chiefly such as took this or that country into their patronage, but not their own, they slighted and insulted over, as not being of so great power as themselves when they were able to come forth in great multitudes to battle. This was after verified in Sennacherib, who did thus vaunt himself against the true God, Chap. 38. and is here brought in prophetically speaking thus, as if he had already said so.

But it shall come to pass when the Lord hath fulfilled all his work in mount Zion and Jerusalem, I will visit upon the fruit of the great or haughty heart of the King of Ashur, &c. After the pride and blasphemy of the Assyrian King set forth, now followeth his punishment and the time when it shall come, viz. when he hath fulfilled all his work, whereby is intimated both that the cruelty exercised by him against Israel and Judah was God's work, although wrought by his hand, because without God he could not have so prevailed; and that when God is about the work of chastisement, he will not cease till he hath done it to the full, but then he will, that the faithful may have patience although they think the time of their suffering too long, when this work is fulfilled: as a father having corrected his child, casteth the rod wherewith, into the fire, so the Lord visits the instrument the wicked King of Ashur, that is, with judgment to his destinction, and specially for his intolerable pride of heart, and he calls it the fruit of his haughty heart, because herefrom as from a most corrupt tree, came the fruit of blasphemous and most insolent speeches against God and his people.

Because he hath said; in the fortitude of my hand I have done it, &c, Here the Prophet returns again further to set forth the King of Ashurs proud thoughts, for whereas he was able to do nothing, but God did all by him, he ascribes all his victories to himself in a most vain-glorious boasting manner in this and verse. 14.

Shall an hatchet, &c. a saw boast itself against him that cutteth therewith? Hieronym. Shall these tools vauntingly say, when anything hath been cut or sawn down by them, or any work wrought by smoothing and carving, we have done it, as if the rod should lift up itself against him that lifts it up, as the chaff lifting up as if it were not wood, to be understood in the same manner, as if they should boastingly say when any have been smitten by them, We have done it, which is absurd. For so the Assyrian kings who were but God's rod or staff, his hatchet or saw, in themselves all dead things and without motion, yet vaunted themselves of the mighty works which God wrought by them, and which they could not without him by any means have done. For as Musculus hath it, If one Hatchet should boast itself against another, because it is better mettald and sharper, it were absurd; so for one man to insult over another, because the workman hath made it so, much more for man to lift up himself against God; and thus doth everyone who ascribes his prevailings and deeds to himself. Yet however man be here compared to a dead tool, that hath no motion in itself, saith Calvin, he is not to be thought in every respect like it. For he by reason of that life and spirit which God hath put into him, can stir and attempt this or that, but he can effect nothing without God.

Therefore the Lord, the Lord of hosts will send to his fat ones leanness, and a fire, &c. Jerome, He will send his Angel, who in one night shall slay of his host a thousand eighty five thousand, and that by fire burning their bodies, their garments being untouched, as the Hebrews say it was done in Sennacherib's host, for which he here speaketh of a fire burning under his glory, and because then his Captains and principal men were consumed, he speaks of this judgment as coming upon the fat ones, to the wasting at once of all the fat of their strength and military valor. To this also doth Musculus agree. Calvin by his fat ones understandeth prosperity, wealth, and all manner of strength for war, which is attenuated when this strength is taken away. Deut. 32. 15. Thus Jeshurun is said to have waxed fat. The Metaphor of burning is taken from the burning of a stately building, whereby all the glory and grace of it ceaseth, and it is brought to nothing being thenceforth but a ruinous heap.

And the light of Israel shall be in fire, and the holy One thereof in a flame, and shall consume and devour his thorn and his briar in one day. Jerome, That is, the Angel of God as a fire and flame shall in one day or moment consume all the malice of the Assyrian, which was done in the fore-said judgment.

And the glory of his forest, and of his Carmel from the soul to the flesh shall be consumed, and he shall be as one fleeing a flight. That is, hastily for fear. Some for Carmel have his fruitful field, and for fleeing, as the dissolution of an Ensignbearer; and so the words according to the Hebrew signify, The glory of his forest, and of his Carmel, that is, even as fire being put to a thick wood, and a place full of trees as Carmel in Galilee, till it groweth into a great flame in all parts, soon consumeth and burneth down to the ground all such goodly trees, wherein the glory of it stood: so shall it be with the Assyrian host, wherein he so much gloried through his invisible fire of God's wrath burning in his Camp.

And the rest of the trees of this forest shall be numbered, a child shall write them. That is, of his Army a very few shall escape this burning; the Hebrews say, not above ten. Thus Jerome, who also allegorically will have Heretics set forth hereby, who shall sometimes abound, but afterwards through the power of the holy one of Israel, that is, God, shall be reduced to very few through the truth, as a fiery Law coming out of his mouth. Calvin and the rest of our new Writers by the light and holy One of Israel understand God, who sanctifieth and enlighteneth his people with the comfort of his help in extremity, and the same, who is light to them, is fire, and a devouring flame to their adversaries, who have no more power to withstand his judgments, when they come to cut them off, then thorns and briars the force of the fire, as it was proved in Hezekiah his time. And to thorns and briars are the wicked enemies of the Church compared for their barbarous cruelty. By Carmel, Vatablus will not have the proper place so called meant, for Ashur was not owner thereof, so that it could not be called his, therefore he renders it, His fruitful field, as the word signifieth, nothing, that God's wrath as fire should pierce into his very Land, and not destroy the trees only and briars. But if we take his Carmel here allegorically, there will be no absurdity in following Jerome, his Carmel being put for that wherein he gloried, as the Jews did in their Carmel for the great fruitfulness thereof. From the soul to the flesh. Here, saith Calvin, is another comparison taken from a man, whose destruction is then most lamentable, when his body is destroyed, and his soul lies under the wrath of God also. Musculus saith, it is not vainly said, From the soul to the flesh, but to show, That this fire should not be like ours, which first burneth the flesh outwardly, and then takes life away by piercing more inwardly; this contrariwise destroys the life or soul first, then the body lies upon the ground and consumeth. For the last words, wherein he compares their overthrow to the dissolution of an Ensignbearer, this is to show the utter ruin of the whole Army, whereof this is a sign, that their Banners be all taken, for when it comes to this, there is no hope for that Army more.

And in that day the remainders of the people of Israel shall no more lean upon their smiter, but upon the Lord, &c. That is, After the Assyrian subdued, they shall see into their wickedness of seeking aid from Ashur, as Ahaz did, and do so no more, but seek it at God's hand only, as indeed they did when they returned out of their Babylonish Captivity.

For a remnant shall return. As was prophetically set forth in the name Shear-jashub. Chap. 7.

For if the people Israel were as the sands of the sea, a remnant should return. If thy people (O Israel) Hebr. He turns as it were to speak to Israel, who was dead long ago, because a promise was in those times made, That his seed should be as the sands of the seashore; but now for their sins they should be brought to a small number, The consumption decreed overflowing righteousness, or justice; that is, the reducing of the people of Israel to such a paucity, infinite numbers of them being destroyed, is nothing else but overflowing justice, and not to be censured as cruelty in God, for he could not in justice but thus rigorously deal with them, and then for his promise sake to Abraham, Isaac and Jacob, reserving a remnant, show favor to them again. This was partly fulfilled in the Babylonish Captivity, and their return from it, and more fully in the time of the Gospel, when such multitudes were destroyed by the Romans, especially at the siege of Jerusalem; yet a few who embraced the faith were saved, being called out into Pella. Therefore Paul, saith Jerome, the best Interpreter, expounds and applies it thus, Rom. 9. 28. alleging also the words of Vers. 23. For the Lord makes a consumption and determination in the midst of the whole earth, That is, of the Land of Israel, for so the Hebrew phrase, The whole earth or land, commonly sets forth all that land of which it is spoken, and by the midst is meant in the land, or in any part thereof. Calvin by the consumption determined overflowing in righteousness, for so he thinks it may be read, understands the few Apostles, and other Preachers of the Gospel called out of the Jewish Nation, going forth and overflowing with the flood of truth, that is, the righteousness of faith, all Countries and Nations. This is good, but a sense, which the word consumption will not so well bear as the proper sense, according to which I have expounded it.

Fear not (O my people) because of Ashur, he shall smite thee with a rod, and lift up his staff against thee in the Way of Egypt.

But yet a little while, and his fury shall be consumed, or come to an end, and my indignation in taking them quite away, Hebr. Yet a little modicum, and wrath shall be ended. Having spoken of so general a destruction of the whole Land of Israel, in the former verse, least the faithful should be quite discouraged hereby, he now comforteth them, both by bidding them not to fear, and calling them his people, and saying, that he shall but smite in the way of Egypt, that is, as Oecolampadius hath it, as the Egyptians sometime smote them by oppression, but were not able utterly to destroy them. Jerome, when he shall be in the way of Egypt to fight against Tirhachah the King of Ethiopia, he shall write menacing letters to thee, but be able to do no more, and this shall be his smiting thee, as is shown that he did 2 King. 19. 9. Pagnin follows the first, and so doth Junius, rendering it ration Aegypti; and that this is the meaning is further made plain, saith he verse. 26. where the same words, In the way of Egypt, are used again, to show the manner of the Egyptians destruction, viz. in the night, for so perished the host of Sennacherib the Assyrian The Septuagint render it, That he may see the way of Egypt; but herein they go from the Hebrew. Thus shall it be to Zion, but the time shall not be long before God's wrath ends in the utter destruction of the Assyrian, his cruel enemy, and the consummation or full end of Ashurs fury shall come, he being not able to do anymore. For thus it was indeed at that time, when Sennacherib with his huge host came against Jerusalem, and greatly straightened it, and terribly threatened it, this storm was soon blown over, his whole Army being by God's Angel destroyed.

And the Lord shall stin up a scourge against him like the smiting of Midian in the rock of Oreb. That is, as the Midianites were smitten before Gideon and his nine hundred men, when Oreb their Prince perished on a rock, called since by his name, The rock of Oreb, and as his rod upon the sea, and he lifted it up, in the way of Egypt; that is, when he lifted it up by the hand of Moses, and made the red sea come together after it had been divided, upon Pharaoh and all his host to their sudden destruction; so Sennacherib's host shall perish by his rod in the way of Egypt, though not in the same place.

And in that day his burden shall be taken from thy shoulder, and the yoke shall vanish before the unction, or oil. The burden was the Tribute which the Jews paid to the King of Ashur, three hundred talents of silver, and thirty of gold, 2 King. 18. Before the oil, a Metaphor taken from leather thongs, wherewith yokes are tied not to be loosened again, but being made soft and slippery with oil they are easily dissolved, and so should be the Assyrians yoke upon their neck. Jerome, By the Spirit of God, and the oil of his mercy. Calvin, Through the power of the anointed one Christ Jesus. The best exposition I take it, is, Before the King who was God's anointed, and dear unto him, that then should reign, which was Hezekiah, because he did but spread Sennacherib's blasphemous letters before the Lord, and the night following that deadly blow was given. Junius brings Jonathan; the Chaldee Paraphrast for that exposition understanding it of Christ, and renders it propter oleum, but Hebrew it is 〈 in non-Latin alphabet 〉 Before the face of the oil; yet this, I grant, may signify, By the power of the Spirit signified by oil, and consequently of Christ who had the Spirit without measure, and this he saith, is here spoken to make way to the Prophecy touching Christ Chap. 11. which is too improbable, because having spoken of the Assyrians under the similitude of the Trees of Libanus, verse. 34. which should be cut down; he begins Chap. 11. with this, as a reason, For a branch shall spring out of the root of Jesse, &c. let the Reader follow which he pleaseth. In the next words he prophesieth of the several places to which the King of Ashur should come, and what trouble and perplexity the people in those parts should then be in. Jerome saith, it was at his return from Egypt, where he had been to fight against the Ethiopian. He came in great haste to Ai, and not staying there he passed to Migron, and when he came there, so great was his desire with speed to take the City, that he went immediately to Michmash, and there leaving his carriages, because he thought the City being taken soon to return to them again; he went to Gibeah, and stayed there a while to refresh his Army. Then Ramah being near is terrified, and out of Gibeah of Saul, which was the Gibeah before spoken of, the people fled at his coming; then the daughter of Gallim lifts up her voice also in lamentation, causing Laish to hear it, and poor Anathoth Medmena was moved, to which he came next; then the inhabitants of Gebim, that is, of mountainous places, at whom he could not so easily come, are bidden to be comforted for this. And yet whilst the day lasted, he came to Nob, whence he seeing Jerusalem, stretched out his hand in way of threatening it, or wagged it in way of disdain, that when all other parts in the East were subdued by him, so little a City should stand out and not yield; so Jerome. And this is generally followed, although, as Musculus saith, some have expounded it of his journey, when he fled, his Army being destroyed: But both the terror stricken into places, whereby he passed, and his coming last near Jerusalem, evince the contrary. For if it had been meant of the way that he fled by, Jerusalem and the place nearest to it would have been spoken of first; and when he fled he was rather contemptible then terrible in all places, to which he came. His coming therefore, and the places, whereby are set forth, that when it should come to pass, the faithful might be comforted in looking up to God, who had before by his Prophet traced out all the way whereby he should come, as without whom he could do nothing, and be confirmed touching his destruction soon after to follow, whereof it is also prophesied in this place. And again verse. 33, 34. touching the places here mentioned, we shall not need to inquire curiously into them, some of them being to us unknown, but of Ai see Josh. 8. of Migron, 1 Sam. 14. 3. of Michmash, 1 Sam. 13. 1. Gibeah was right over against Michmash, 1 Sam. 14. 1, 6. Rama was the Town where Samuel dwelt, 1 Sam. 7. 16. and Laish in the farthest parts of Benjamin, Judge. 18. 17. Nob was the City of Ahimelech, 1 Sam. 21. Anathoth was the place of which Jeremy was, but of this Madmen and Gebim no more is said by Junius, but that they were all in the Tribe of Benjamin, which was joined so near to Judah, that they were always inseparable, and within the compass of this Tribe was part of Jerusalem, to come to which Sennacherib passed all these places.

Behold the Lord shall cut off the bough with terror. The word 〈 in non-Latin alphabet 〉 here rendered a Bough, is by Jerome rendered Lagunculum, a pitcher; By Pagnin, either Glory or a Bough; so by R. Ezra, Chimhi, and all new writers a Bough; By Theodotion and Symmachus, Torcular. Jerome applieth it to Christ, saying, That here is the Prophecy touching him begun, which is continued Chap. 11. as if before the Prophecy of his springing up, his death and cutting off thereby were spoken of; to a pitcher also he saith he is compared, because of his flesh being frail, in which his Divinity so precious was contained. Then that which followeth of those of high stature that should be cut down, he expoundeth of the greatest and mightiest of the Jewish Nation for all their wickednesses, and that especially of being instruments of so bloody a fact of crucifying him. Calvin expounds it also of the Jews, but not as Jerome, as if part belonged to Christ and part to them, but all to the wicked Jews, upon whom God threatens here to bring his terrible judgments before Christ's coming, first setting them forth under the Allegory of a Bough, and then of trees of high stature, and the forest of Lebanon, holding, that it cannot agree to the Assyrians, because it were not so proper by Lebanon to set them forth, being not of their Country, but of the Country of the Jews, and he urgeth the word Behold, as beginning a new Prophecy, and not continuing the old. And he saith, that being thus understood of the Jews great sufferings by the Assyrians, Cha. 11. 1. comes in aptly to comfort the faithful in the midst of these judgments. Junius expounds it of the Assyrian, as a conclusion of the Prophecy touching him, when he should with such earnestness bend his course towards Jerusalem, the Lord would suddenly cut him down, as a Bough growing erect a great height before, but now hanging down and withering: And his trees of high stature, that is, his Princes and mighty men should fall, and the wood of his Army by the magnifical one, that is, the Angel which should smite his host. Vulgar Latin Lebanus with his high ones shall fall. Marlorat, Libanus shall fall violently. The word rendered by Junius by the magnifical, is 〈 in non-Latin alphabet 〉 and doth so signify, or by the mighty or strong one; wherefore the other translations are not so apt, as not agreeing to the word here used. I subscribe to that of Junius, as also Adam Sasbont, and many more: For the objections of Calvin, they are easily answered; Libanus is here put for any wood full of high trees synecdochically, as Carmel before for any fruitful field; and metaphorically for the Assyrian Army full of high and mighty men. And for the word [Behold] it might well be used, although no new Prophecy be begun, but the former concluded. For having before shown the hasty march of Sennacherib with his Army▪ against Jerusalem, it was a thing worthy to be attended that immediately followed, viz. his sudden routing, and therefore not amiss is the word Ecce, Behold, prefixed. As for Jerome's conjecture, That the destruction of the Jews should be here meant, it cannot well be thus understood, because the declaration of this pertained to the former part of the Chapter, ver. 5, 6, &c. and then the brags and destruction of the Assyrians, after which the Jews should no more trust in them, in whom God's fury should end. Therefore it is improbable, that having described his coming by divers places towards Jerusalem, he should so abruptly break off and say no more of them, but conclude in threatening the Jews again; but rather we are to hold, that here in brief after his coming spoken of, as implying a certain persuasion of prevailing in a short time; his downfall is set down, together with his numerous Army, upon a sudden, to the admiration of all men.

CHAP. XI.

ANd a surcle shall come out of the trunk of Jesse, and a branch shall fructify out of his roots. The Chaldee Paraphrast, A King shall come of the sons of Jesse, and the Messiah of his sons sons. Jerome saith, That the Jewish Expositors understand this of Christ, but he rendering the first word, Branch, expoundeth it of the Virgin Mary, and the next a flower, and saith, That Christ was the flower of this Branch: and then for fructifying he hath ascending, and a flower shall ascend out of his roots. Yet the Jews, he saith, understand Christ by both, the Rod setting forth his power, the Flower his glory. Others generally with them also understand Christ, as springing out of the stub of Jesse, which stood like the stub of a Tree cut down in the ground, so that none would have thought after so long a discontinuance of Kings coming therefrom, that one so glorious should have sprung to rule and reign. Sasbont saith, the meaning is, One shall spring out of his root with a regal Scepter. Calvin, who expounds the cutting down spoken of at the latter end of the former Chapter, of the Jews, saith, that this is a comfort added immediately after it, that the faithful might not be discouraged at the hearing of such sad things. But Junius better, who expounds that of the Assyrians destruction, takes it for a third common place of comfort in Christ against the fear of those things, which the Church of God should suffer by their enemies. For once he comforts them by the Virgins conceiving and bearing a Son, Chap. 7. Secondly, By saying, To us a child is born, Chap. 9. Then verse. 27. of Chap. 10. having made a preparative to speak of the anointed one or Christ, he here sets him forth at large after a little more interlaced about the Assyrians and their ruin. And Jerome who first renders 〈 in non-Latin alphabet 〉 a Flower instead of a Branch, afterwards saith, That hereupon Matthew notes, that a Prophecy was fulfilled when he dwelt in Nazareth, He shall be called a Nazarite, because he is by Isaiah here spoken of by the name of Netser, whence Netzeraeus cometh. Now although this followeth next after the cutting down of the Assyrian, yet it was not fulfilled till a long time after: But the Prophet being to speak chiefly of things pertaining to Christ's Kingdom, for the comfort of the faithful, makes these from hence forward the chief matter of his discourse, to the end of his book; although many other things of note happened in the interim.

And the Spirit of the Lord rests upon him, the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and of the fear of the Lord. This further confirmeth, that by the Branch spoken of, v. 1. Christ was meant. For touching him it is said, Upon whom thou shalt see the Spirit descend and rest upon him, that is he who shall baptize with the holy Ghost. For though the Spirit came upon the Prophets, yet it was but at times; he rested not upon any of them, as he did upon Christ; so that from the Spirit in him, as a Fountain, we all receive grace, according to that Joh. 1. 16. Of his fullness we all receive. There is an Hebrew Gospel, saith Jerome, which the Nazarens read, wherein it is thus written, The whole Fountain of the holy Ghost shall come down upon him: For when he came up out of the water, the voice from heaven said, My Son in all the Prophets I expected thee, that I might rest upon thee, for thou art my Rest, and my first begotten Son, who reignest forever. And this Spirit is said to be the spirit of wisdom and understanding, because by it all things were made, and made in wisdom. The word Spirit is not often repeated here, as if this Spirit were more then one, but to show, that all these gifts come from one and the same Spirit of Christ; without this no man is wise, no man a Counselor, or valiant, or knoweth, or feareth the Lord: This sevenfold number is the Stone with seven eyes in Zechariah. But it is to be understood that the fear of the Lord is here spoken of, for them that need this fear, who are little ones; for perfect love expelleth fear: And of believers it is said, We have not received the spirit of bondage to fear again, but the Spirit of Adoption, thus Jerome. But whereas he speaks thus of the fear of the Lord, it is not this filial, but a servile fear; of which it is said, We have not received the spirit of bondage to fear again. By this filial fear, Whosoever loveth the Lord feareth him; and herein are all other graces perfected. For 1. It is wisdom and understanding to know how a man should carry himself in all things; then counsel in difficult cases to direct a man's self and others, for thus can he do that is wise and understanding. 4. Fortitude, for if he be a man of counsel and not courageous to do accordingly, it is vain, and valor without counsel is temerity. 5. The spirit of the knowledge of the Lord, for all wisdom and counsel without this, and courage profits not; but when a wise and understanding man, a man of counsel and courage knoweth the only true God aright, he is wise and courageous indeed to his comfort. 6. Of the fear of the Lord, for this must needs follow the knowledge of him; and then is all counsel and courage right, when it is directed by this fear; or make the fear of God the beginning of these graces, as Prov. 1. 7. it is said to be the beginning of wisdom, and then wisdom and understanding and counsel, &c. follow this. Whereas he saith, The Spirit of the Lord rests upon Christ, he comes to speak more plainly of him, as v. 1. he spake of him by a metaphor. The Spirit of the Lord is here put for the substantial spirit united unto Christ, as he was man, through his Divinity, for the whole Godhead dwelt in him bodily: Yet if we consider the three Persons distinctly, not the Father or the holy Ghost, but the Son, and the holy Ghost as one Essence together with God the Son. The spirit of wisdom, &c. Here the most eminent gifts of the spirit, but not all are reckoned up; for he is also the spirit of love, peace, joy, meekness, faith, &c. and yet here be not seven, but only six gifts of the spirit recounted, which showeth their annotation to be groundless that speak of seven; but their ground is the Vulgar Latin, where piety is put for one, between knowledge and the fear of God, which is not in the Hebrew. The Lord had before. chap. 9. by his Prophet set forth Christ as the Prince of peace, and one that had an endless Kingdom; now he declareth the gifts required in a King chiefly, and showeth them to be in him constantly, fully and always, in comparison of whom the present Kings were fools and cowards, and without the knowledge and fear of the Lord; and therefore he only to be esteemed, desired and longed for. And these spiritual gifts, called the spirit of wisdom and understanding, &c. because they come from the spirit, rested not upon Christ for himself only, but for us that be his members; for of his fullness we all receive them in some measure, some man one in more eminency, and some another, but he all without measure; to him therefore must we go, as to the Fountain, for such gifts as these.

And shall make him smell in the fear of the Lord. Thus the Hebrew word 〈 in non-Latin alphabet 〉 signifieth: The Vulgar Latin, The spirit of the fear of the Lord shall fill him; having rendered the same word which is here rendered fear, piety, v. 2. thus making up the number of seven gifts of the Spirit, whereas indeed they are but six, as hath been touched before. Some render it, shall make him sagacious, or of a sharp judgment, able to discern the right without outward helps of seeing or hearing, as none else but the Spirit of God can do. And this indeed is the meaning, but it is expressed by a metaphor taken from smelling, as if by this sense, without that of seeing or hearing, he should be able to discern who feared God, to accept of them and to be a patron to them, and who not, to reject them: According to this sense, it is said of many that believed in him, Joh. 2. He knew what was in man; neither needed he that any should testify of him. And Matth. 9. He knew their thoughts. And when the Pharisees came, making a fair show to him, asking a sign, he knowing the wickedness of their hearts, replied, An evil and adulterous generation seeketh a sign, &c. The Jesuit here tells of S ^t Hilarion, and Mary Oigniacensis, that by the very smell they could discern a godly person and an hypocrite asunder, when an hypocrite came near, they smelling a stinking savor. But whether this were so or not, Christ hath such a smell, all the wicked to him being as stinking Goats, and therefore by him accursed to hell, Matth. 25. Some understand it, as if it had been said, Shall make him have a sweet savor, because all his speeches and actions shall savor of the fear of the Lord; which is also true, but not so genuine here, where he is spoken of as a King or Judge, as the words following show: He shall not judge by the sight of the eyes, &c. Here a difference is put betwixt men's judging and Christ's; they can go no otherwise but by that which they see and hear from the testimony of other men, and so may be, and often are deceived; because if they see a man's works to be good, they judge him a good man, and by misinformation they judge him evil that is good; or upon whom they see a judgment, as Jobs friends seeing his sufferings, and the people of Melita seeing a little poisonous serpent hang upon Paul's hand, which was called a Viper, they judged him most wicked. Whereas he that doth good works externally, for want of doing them with a good heart is condemned by this Judge, as the Pharisees; and he that suffers, being one that truly fears God, is approved by him and magnified, as both Job and Paul aforesaid were; which is a comfort to those that are unjustly judged by men, and may strike fear into such as are justified and honored amongst men; and into unjust Judges, that endeavor not by the helps of seeing and hearing which they have, to find out the truth, or have not acuteness enough to do it, or are not moved so much hereby, as by hatred of the accused, or favor to the accuser or accused, for some worldly end of their own. The first sort shall be censured by this Judge, for doing the work of the Lord negligently: The second, for insufficiency for this calling, into which they have intruded themselves; the third, for being companions of thieves, aiming more at filthy lucre then justice, and acting partakers with the evil, rather then Judges, to the great infamy and disgrace of their high order. See Psal. 58. and 82. and 1 Sam. 8. 3.

He shall judge the poor in righteousness, and reprove for the meek of the earth. This, saith Jerome, is by the Jews applied unto Christ, as which shall be performed at his second coming, but by us unto his first. For the Apostles, whom he called poor, he censured, saying [O faithless and perverse generation, and to Peter, Get thee behind me Satan.] And he reproved for the sake of the meek, and smote the earth with the rod of his mouth; as here followeth: When having threatened a famine by Agabus, he sent it, and both famine, pestilence and war by John the Divine, Revel. 6. 4, 5, &c. for the persecutions raised up against his servants: And it is said, that he shall slay Antichrist by the breath of his mouth, 2 Thes. 2. 8. according to the last words of this verse, He shall slay the wicked by the spirit of his mouth. Adam Sasbont, by his judging the poor, understands his delivering poor souls oppressed with sins; so Psal. 72. it is said, Thou shalt give thy judgment to the King, and he shall deliver the poor. The meek of the earth are such sinners as meekly yield themselves to be governed by his Word, repenting them of their former sins; and they are said to be of the earth, because they who received the Gospel, were for the greatest part poor and abject amongst men. And he shall smite the earth, &c. That is, his Word shall so strike the hearts of men, that were before earthly, as if it were with a rod, to make them smart therefore to repentance: As it is said that he taught with authority, and not as the scribes: no Orator ever striking so deep an impression in the mind with all his eloquence, as he by his teaching. The Hebrews say it is meant, that he should smite and destroy them by his Word, bringing down fire from heaven, as Elijah did: but this is sufficiently confuted, where his Disciples asking if they should call for fire from heaven, as Elijah did, he answered, Ye know not of what spirit ye are. And shall slay the wicked, &c. That is, either Antichrist, or the devil and all the wicked, who by the power of his breath shall be commanded into hell fire, there to die eternally. Touching the poor, Calvin saith the same with Sasbont. Touching the meek he also addeth, that none come to this, except they be spiritually poor, and in their own sense destitute of all goodness, and then meekly yielding themselves to be governed by his word, he will take their part and protect them against Satan and all other their enemies. For the next words, He shall smite the earth with the rod of his mouth, and slay the wicked with the spirit of his lips. Both he and Musculus sometime say, that one and the same thing is meant, only the last words are an auxesis of the former, because it is more to slay then to smite, and yet by and by again they make a question, whether the same sort of men be meant by both, that is, the wicked, and Calvin in conclusion saith, as Jerome, that by the wicked the Antichrist is meant, yet not excluding any other wicked men or heretics, who are slain by the breath of his lips, when they are convinced of their sins and errors, and condemned in the preaching of his Word, by any of his faithful servants. Yet they will have two kinds of slaying intimated in both these sentences, 1. Of sin, in such as are set forth by the Earth, because before hearing they were earthly minded, but now, as if the earthly man were killed in them, they are heavenly and spiritual. 2. Of persons who are incorrigibly wicked; the preaching of the word to them, is the denouncing of the sentence of death, for which it is called the savor of death to them that perish, 2 Cor. 2. 14. And accordingly when a Judge gives sentence against a malefactor to be hanged, we commonly say, he hanged him; as also of Joseph but foretelling the hanging of Pharaohs chief Baker, it is said by the chief Butler, he hanged him and restored me to my Office.

And righteousness shall be the girdle of his loins, and truth or faith the girdle of his reins. The girdle is put for a Kingly ensign, Job 12. 18. Esa. 14. 5. saith Calvin. Now whereas other Kings have girdles of golden and glittering matter, Christ's girdle is justice and truth; as if he had said, true justice, or justice, because he shall be glorious for his righteous proceeding before spoken of, both for the poor and meek, and against the wicked of what state or degree soever. And truth or faithfulness, as the word 〈 in non-Latin alphabet 〉 Emunah signifies, for his faithful performing of all which he promiseth. Jerome by faith understandeth also the faith in us his members, who believe in him, who are as near to him as a girdle about ones loins. But this is not so proper to this place, as having reference to the things predicated of Christ, v. 4.

And the wolf shall dwell with the lamb, and the leopard with the kid, &c. These things, saith Jerome, are literally understood by the Jews, and such as Judaize; for they say, that when the Messiah shall come, which shall be towards the end of the world, the enmity, which was not by the first creation, in wild beasts against others, to prey upon and to devour them, shall cease again, the wolf being as the lamb, the lion as the ox, &c. there being no more any malignity in any of them towards one another, or towards the least of mankind, but all obedience and obsequiousness, as to Adam in the state of innocence. But, saith he, I would ask them, whether other things here spoken by the Prophet be also to be understood literally, as the branch or flower out of the roots of Jesse, or his smiting the earth with the rod of his mouth, &c. and if not, but if these speeches must needs be granted to be metaphorical, why not this of the wolf, leopard and lion? Is the ceasing of the beasts enmity more to the glory of God, and well-pleasing to him, then of the malignity of men towards one another? if not, then most probably this is not properly to be understood; but by a wolf a man like to a wolf for killing and making havoc of God's people, who are like poor lambs; by the leopard, which is all spotted, the spotted with foul sins; the lion which devours the plain ox, the man of might unjustly destroying men that are not hurtful, but profitable to the State. As it was prophesied of Benjamin, that he should be a ravening wolf, Saul persecuting the Church of Christ being meant, but being converted he dwelt with the lamb Ananias, to whom he was sent, and with Peter and other faithful persons. And Paul saith of Nero, that when he escaped his tyranny, he was delivered out of the lions mouth. And in the sheet let down to Peter, Act. 10. all manner of beasts being represented, men in all parts of the world, of divers qualities and conditions were set forth, being quietly together to set forth this same thing. And to this do all our Expositors generally agree. Such as be true followers of Christ, although many of them have been hurtful, as being of a wolvish or lion-like nature, yet now are turned to be like the lamb and the ox, that is, innocent, and by laboring in that which is good, getting their own living, and not by rapine. They that are not so, saith Calvin, are not worthy to be counted of the flock of Christ, and if they will not be ruled by his Ministers, who are contemptible to the wicked world, as children for their little strength or power; because it is further added, And a little child shall lead them: yet he makes this but the anagoge, and for the literal, following that of the Hebrews, saying, that as before Adam sinned there was no enmity amongst the creatures, so Christ coming and taking away all enmity shall cease again, and the golden age, which was at the first, shall be restored, beasts being reconciled to beasts and returning to their first obedience to man, and no way obnoxious or hurtful to him. Thus also Lactantius, who held that Christians should reign here with Christ a thousand years, the most savage creatures being then tame and gentle; which opinion many called Chiliasts then followed, taking it from Papias the Disciple of John: but both Galatinus confuteth this sense out of Rabbins more ancient. And as Jerome, so Chrysost. August. Gregory, &c. understand it metaphorically, either of fierce and savage Countries and Nations of the Heathens, who were as wolves and lions, before the coming of the Gospel amongst them, but now agreeing well with Christians, as being turned to the same faith, or of particular persons in any place thus miraculously changed. Some think this was fulfilled according to the letter, when the Apostles and other faithful persons had power over lions and scorpions to tread them underfoot, and some Martyrs being cast to wild beasts, they were quietly with them and hurt them not. But they are deceived, because then one word must be understood metaphorically and another properly; and because this is of a thing universally to be done in all the holy mountain of the Lord, that was but by some persons in some places only. And a little child shall lead amongst them. So it is word for word, the meaning being, that the child Jesus shall rule amongst them and over them leading them to this by his Spirit, or as was before said, any Minister of his, though but as a child in power, shall prevail so in their hearts, that they shall yield themselves to be lead by him in any virtuous and good way, even as a tame beast by a child that is far less and weaker then he, and thus shall not wolves only do, that is, the baser sort, but also Kings and Lord's set forth by lions, for with God there is no difference of persons: And thus, Hos. 2. 18. the Lord saith, he will make a covenant for them with the beasts of the field and the fowls of the air, &c. Lastly note here that he saith not, the lambs shall dwell with the wolf, but the wolf with the lamb; because by lambs and sheep Christians are set forth, to show, that cruel idolaters of the Gentiles, that first destroyed Christians, shall be turned to them, and live quietly, and feed with them upon the spiritual food of the Word and Sacraments, and not Christians turned into such. Whereas Calvin here makes a question, whether any be lambs by nature, according to the sense of the word lambs in this place, I think it needless, because by lambs are not meant any that were such from their birth, but some of the Jews first converted and brought into Christ's fold, and some of the Gentiles turned first to the faith also, nothing else here being prophesied, but that others, who were even persecutors at the first, should also be turned and then become as they were; and if their fiercest and cruelest enemies, much more it is intimated, that others more moderate should by the Gospel be wrought upon, and attain this grace of coming into the same fold. These seven, the Wolf, Leopard, young Lion, called 〈 in non-Latin alphabet 〉 Chephir, the Bear, Lion, Asp and Cockatrice, the fiercest and most hurtful of all others, being named for the magnifying of his power the more, who should cicurate and tame all these by the working of his Spirit.

The cow and bear shall feed together, and the lion eat chaff as the ox. This also is by the Hebrews and Calvin following them, understood literally: but by Jerome, of rude and ignorant persons converted to the faith, who read the Scriptures, but see not into the meaning of many things therein contained, wherein the wheat lieth; yet by this reading they feed upon the chaff of this wheat, and are nourished. But forsomuch as he is said to eat chaff as the ox, and by the ox, the honest laborious Christian is understood; the meaning rather is, the most noble and mighty being converted, resort to the word and Sacrament, together with the meaner sort, for the feeding of their souls herewith, although to the carnal it seems but as chaff, and to have no more heart in it. Whereas he saith, Their young ones shall lie down together, The meaning is, that children after parents shall do thus, and their children after them from age to age, the faith being once embraced by the Nations, continuing, and no revolt being made to barbarism anymore.

And the suckling looks upon the hole of the asp, and the weaned puts his hand upon the den of the cockatrice. The asp is a serpent full of poison, but it is more latent; the cockatrice more manifestly dangerous for killing all that come near it. But whoso hath been formerly as the one or the other, shall now no more be hurtful to any, no not to little children, that cannot defend themselves; for their poisonous qualities shall cease: Thus Musculus, who also will have hereby intimated the courage, even of Christians but newly entered into the first principles, but much more of those that have made further proficiency in divine learning; they fear neither subtle heretics nor devils. And to unclean spirits and devils, cast out by the Apostles, doth Jerome apply it, according to the promise, They that believe shall take up serpents, and they shall not hurt them. But because all other savage and hurtful creatures hitherto spoken of, have set forth men of like qualities, but now changed, I see no cause why the asp and basilisk should not be likewise understood, and no fortitude against danger by them here intimated: So that it is out of place that is brought here by Cornelius a Lapide, of Joshaphat a young man, converting his father the King and the whole Kingdom to Christianity: And out of Procopius, touching a child, who seeing his mother by a Tyrant cast into the fire, bit the thigh of the tyrant, and then run into the fire and burnt with her, I like rather that of Musculus, applying it to simple well-meaning men like children, and suspecting nothing, companying with men before full of the poison of malice, but now this ceasing in them, they converse together without being cheated or harmed, wherefore it is immediately added.

None shall hurt in all the holy mountain of the Lord, that is, in his Church consisting of men of all sorts, because upon Zion the temple stood, for the earth shall be filled with the knowledge of the Lord as the waters cover the sea: There is shown how it shall come to pass that none shall hurt, viz. because the knowledge and faith of Christ shall fill all parts of the world, and so savageness and hurtfullnesse of man towards man shall cease, and this knowledge shall cover the earth as the waters the sea, or as it is heb. the waters in the sea covering, that is, the waters now kept within the bounds of the sea, sometime in the days of Noab covered the earth, a similitude to set forth the greatest abundance of knowledge, for before it was cooped up within the narrow bounds of Canaan, for the heathen had not the knowledge of his laws, but under the Gospel both the light in that land was greater, as Chap. 9. and thence as the Sun it went out into all parts.

And in that day the root of Jesse shall stand for a sign of people's, &c. Here he that was called the Branch before, is called the root, even Christ springing out of that stub, which seemed now even dead, and he was an high Ensign or Standard, not for one, but for all people of the world to flow unto. This he himself also foretold, when he said, As Moses lifted up the serpent in the wilderness, so shall the Son of man be lifted up, and When I am lifted up I will draw all men to me, He shall be required by the Gentiles, that is, be believed in, Heb. they shall seek him: the Septuagint respecting the sense more then the proper meaning, they shall believe in him, and his rest shall be glory, that is, saith Calvin, his sepulcher, or because by rest death is set forth, his cross where his dead body first rested shall be glorious, but he finally understands the Church thus gathered from all parts shall be glorious, because of the Church it is said, here shall be my rest forever, Psal. 132. 14. this last is most consonant to Chap. 4: 4. where his Church is set forth by this word glory.

And in that day the Lord shall again lift up his hand to possess the remainder of his people, which were left from Ashur, from Egypt, &c. God had once delivered all Israel out of Egypt by a mighty hand and stretched out arm, when he sent so many plagues upon Pharaoh and his people: now he promiseth another deliverance under the Gospel, when Christ the root of Jesse should be set up for an Ensign, but this is not of all but of remnants returning from all parts, where before they had been in captivity. He had long before brought them back to their own Land in the days of King Cyrus the Persian, but now he saith, that he would possess them by turning them to the faith, that they might be God's peculiar possession, this was fulfilled when Jews and proselytes out of all countries seeing the miracle of fiery tongues, and the Apostles preaching in all languages, believed and were baptized, three thousand being thus added to the Church at that time, so Jerome, who also relates an opinion of some who would have this to be understood of the conversion of the Jews, after the fullness of the Gentiles come in, about the time of Christ's second coming. But because this seems to countenance the error of the Jews, who look for the Messiah about the end of the world, he rejecteth this, and saith, that this prophecy was fulfilled, as hath been already shown. And for the enmity ceasing spoken of, ver. 13. betwixt Judah and Ephraim, he understands it of such of both these kingdoms as at the coming on of the Gospel were converted to the faith, after which all enmity betwixt them ceased. For that they were no small number, and so not unworthy to bear the name of Judah and Ephraim, appears Act. 21. 26. where it is said, that there were in Judea many myriads or ten thousands which believed. For their flying upon the Philistines, &c. verse. 14. this he understands not as to be done in an hostile manner, but to beat down their idolatries and superstitions, and to bring them to the knowledge of one only true God and of his son Jesus Christ for their eternal salvation. For from Judea the word was carried out by them into these neighbouring countries first, which had been most infest enemies to the Jews, and the faith being by them embraced, they were spiritually subdued, and all enmity from thenceforth ceased. For his destroying of the tongue of the Egyptian sea, spoken of ver. 15. this he also saith was by converting the Egyptians, whereupon they should not with their tongues blaspheme the true God, or magnify false and base gods anymore, as oxen, and birds, and crocodiles, and cats, as they had done, and it is called the Egyptian sea, the land of Egypt being meant, because at some time of the year the land of Egypt was all covered with water as a sea. For his smiting of it in the seven rivers thereof, that the remnant of his people might go over dry-shod, he saith, was meant of Egypt's being subjected to the Romans in the days of Queen Cleopatra, whom Julius Caesar overcame a little before Christ's incarnation, which before was a mighty kingdom, and so inaccessible by the poor Jews, as the great River Nile impassible: but now as if that river had been divided into seven, each one running very shallow, so that a man might go over; so that Kingdom ruled in times past by one mighty Monarch, should now be divided into divers parts, one being under one governor, another under another, as the conqueror appointed; and opportunity being thus given for those of the Jews who went about preaching the faith, to come thither also, as being now fellow-subjects under one common Lord, and all having none other Kings or Rulers set immediately over them, but such he appointed: To this effect Jerome, who also saith, that in speaking of their going over the River Nile dry-shod, he alludeth to the Israelites going sometime through the red Sea, not that a like miracle should now be wrought again, but spiritually the like was to be done, that which might hinder the progress of the Gospel being taken away, viz. the potency of the Egyptian kingdom, it being now in the hands of those that were not so infest but more friendly to the Jews. Of this second deliverance some of the Rabbins understood somewhat, when writing upon the deliverance out of Egypt, the 15. day of the first month they say, a greater deliverance at the same time shall come by the Messiah, only they err in this, that whereas it was performed by Jesus, the son of the Virgin Mary at that very time, for then he by suffering death wrought the work of our redemption, they expect fondly the Messiah still to come to do this great thing, Lyranus, Dionysius, and Haimo say, that God's second stretching out of his hands to possess them, was by the Apostles preaching and converting many of the Jews, as the first was by Christ's own preaching and converting some. Again, others will have this second meant of them that returned from the Babylonish captivity, which was a stretching out of God's hand the second time, forsomuch as once before he stretched it out for their deliverance, in the time of Hezekiah by smiting the host of Sennacherib, but because the deliverance by the root of less is here spoken of, and the whole prophecy goeth upon things to be done under Christ, this last falls: and the former seems not to be the meaning, because God's stretching out his hand to convert, when the Lord himself preached, was not so eminent, seeing so few were then brought unto the faith. For the places from whence he promiseth that they shall return, the 1. is of Ashur, whither they were carried by Shalmaneser, 2. Egypt, whither they were carried by Pharaoh-Necho. 2 King. 23. 33. 3. Pathros, by some thought to be Parthia, by some Phetros, the chief city in Arabia petraea, and by some Phatura in Egypt, to which the Jews fled, Ier. 44. 2. 4. Elam, that is, the country of the Persians, Medes, and Sogdians, it was the chief city giving the name to all those parts. 5. Shennaar, that is, Babylon, Gen. 11. 6. Amath, which belonged to Libanus, not far distant from Damascus. 7. The Islands of the Sea, Spain, Italy, Greece, and all the Western parts divided from the East by the sea, according to the Jews account, who were wont to call them so. Here Cush hitherto omitted is Ethiopia, beyond Egypt.

And he will lift up a sign, and gather together the outcasts of Israel, &c. Here is nothing else but a further explication how he would come to possess this remnant again, viz. by setting up a sign, which is, Christ crucified: as Moses lifted up the Serpent in the wilderness, by which all that were stung with fiery flying serpents were gathered together to be healed, and then he adds more generally, from whence these remnants should come, if he had hitherto omitted any other particular place, by saying, from all the four corners of the earth.

And the envy of Ephraim shall depart, and the enemies of Judah shall be cut off &c. Heb. 〈 in non-Latin alphabet 〉 the fierce wrath of Ephraim, that is, of those of the kingdom of Israel, or ten tribes, of which Ephraim was the chief, who always after the division of the Israelites into two under Jeroboam, were at deadly feud with the kingdom of Judah under David's line, seeking to bring it under, and at this time they were confederate with Syria to this end. But in the time of the Gospel this their enmity ceased, and thus the enemies of Judah were destroyed, because they of the ten Tribes, who formerly exercised this hostility against Judah, being taken away, no more of them now rose up in this old quarrel, but all agreed together as one kingdom, which was in part fulfilled in the Apostles, who, as Eusebius saith, were some of Judah, and some of the ten Tribes, and shall be more fully at the time of the Jews conversion to the faith. Then he saith, one shall not envy another, as they always formerly did, one kingdom seeking ambitiously to get all the glory from the other, and this effect, saith Musculus, the Gospel worketh, when it is entertained into the heart, men of divers kingdoms are as one living together in peace and unity, through the power of the same religion binding their hearts together. But how this is fulfilled we see not in other kingdoms, neither did we ever read: wherefore it is to be understood, not of all, but only of those in whose hearts the word worketh effectually. Such in both the kingdoms were together with one accord, Act. 2. although others who believed not, and false brethren, made the times most tumultuous and full of dissention.

They shall fly on the shoulders of the Philistines of the West, and upon the children of the East, The Jews think that this is to be fulfilled in a carnal manner, all their enemies round about being at length subdued to them by force of arms, as in time of King David. But because Christ's kingdom is not of this world, they are certainly deceived, the meaning of this being nothing else but spiritual: they shall fly upon the Philistines, &c. by preaching and working miracles for their conversion, and hereby they shall be subdued unto Christ, and brought under the obedience of the Gospel, who dwelt on every side of them, which he intimates by saying the children of Ammon shall be their obedience, that is, obey their teaching, so Jerome. But Oecolampadius saith, that this was in part fulfilled, when the Jews returning from Babylon prevailed against their old enemies, the Philistines flying upon their shoulders being a phrase to express their subjection to them, and partly when we subdue by the spirit our spiritual enemies, the flesh and the world, by getting the mastery over our corruptions. I prefer the former, and according to it the Jews preaching the Gospel, are said to send out their hand, to intimate their ready obedience to it, so that if the preachers thereof did but by pointing with their hand show what they would have them to do, they yielded presently without any delay, and became obedient in all things. And accordingly in the time of the Apostles, Philip is said to have gone to Azotus Act. 8. and Peter to have been at Joppe, which were both in the country of Idumaea, as Strabo saith. And in the time of Athanasius and Chrysostom, saith Adricomius, there were very flourishing Churches in Gaza and Askelon, and other cities of the Philistines. Whereas Jerome refers the putting forth of the hand to the subdued, as if a putting forth after the manner of supplicants towards victors were meant, it cannot stand, because it is added to set forth the like case of the Ammonites, that Ammon shall be obedient them, that is, to them, of the extension of whose hands it was before spoken, therefore not the subdued but the subduers. The word rendered on the West heb. is the sea, but because the sea was Westward to the Philistines, it is all one. Their going to convert the Philistines is set forth by fleeing, for their great haste in doing this, and fleeing upon their shoulders for Christ's yoke, which they put upon them, according to Mat. 11. 28.

And the Lord shall make to vanish the tongue of the Egyptian sea, and lifting up his hand shall smite her river in the seven streams thereof, so that men in their shoes may pass over. Jerome by the tongue of the Egyptian sea, understands their blasphemous speeches against God, whilst they were idolaters, so that here it is prophesied of their coversion, after which time they should be heard to speak so no more as they had done, but to the praise of God, as if they had new tongues. And whereas they were formerly ruled by one potent King or Queen, so that by the greatness of their power strangers were kept out from coming to rule over them, now this their power so united, should be divided amongst many, which was accomplished, when Caesar overcoming Anthony and Cleopatra their Queen, set up divers Princes, one at Alexandria, another at Ptolomais, &c. to rule over Egypt under him, at what time of this rule thus divided, the Ministers of Christ came and converted them to the faith. For as when a great river runneth all in one channel, it is by footmen unpassable, yet being derived into many, a man may pass over each one on foot well enough; so although the power of Egypt being united in one king, they that were sent to preach the Gospel, could not have had such a free passage, yet this Monarchy being overthrown, and so that power which might have resisted being taken away, now they had no hindrance; this being one end that God had in reducing all people under one mighty Monarch, that the Jews going out with the glad tidings of salvation might have free intercourse with all other nations to propagate the same everywhere. Junius for the tongue hath the bosom, because it is a piece of earth reaching out into the sea, like a bosom hindering the mariners passage, and making him go sometimes a great way about to come to the place which he intends. It being meant by the striking hereof, that all impediments of the Gospels passage should be taken away, that it might freely go on to all countries and nations, one river Nile being spoken of, and the like being understood of all other broad and deep waters, whereby men cannot pass without ships with great labor and cost prepared. And thus Oecolampadius understands it, and Sasbont, but that he erreth about the river, saying, it is Euphrates: yet it may here be alluded unto that river also, the waters whereof ran about Babylon, making it impregnable, as the Babylonians thought; but by Cyrus the King of Persia many large and deep dreins were made, into which the river being let out soon became dry, and his soldiers went on foot into the city through the river, and took it. But because Egypt is here spoken of, and Nile is well known to be the river of Egypt running into the sea in seven Channels, as great doors, called seven Ostia Nili, and the present prophesying is not of a way making for Israel to come again into their own land from their Babylonish captivity, but of that which should be done in the time of the Gospel, which was long after, I assent to that which hath been said, wherein also Cyril, Procopius, and Theodoret agree, rather then to Calvin, understanding it as a prophecy of their returning from Babylon, wherein nothing should hinder them, a way whereunto was made, when Cyrus their deliverer had done that exploit about Euphrates, because the subduing of Babylon was the translating of the Monarchy to him, who so greatly favored them. The meaning then is nothing else, but that as Israel going out of Egypt towards Canaan, went through the red sea miraculously divided, which would otherwise have been an insuperable impediment unto them, and when they came nearer to the promised land, the greatest rivers could be no hindrance to them, but Jordan was likewise divided, that they might pass through: so in the days of the Gospel God would by his almighty power make a way for his servants, to go by ways that might seem most impassable, to preach it in Egypt and other parts of the world, that being named instead of more, because it might seem hardest, as the state of it then stood, to be entered by any of God's people, to work so famous a work there, both by reason of their most notorious superstition and great power. But their power was broken even a little before by Augustus Caesar, who entered by Pelusium in the midst of mory and fen grounds, seeming therefore inaccessible, but at that time, as if it had been done purposely, dried extrordinarily. Whereas the Jews ground upon this place their expectation of the Messiah yet to come, when seas and rivers shall again be dried up according to the letter, that they may again pass home to their own country under his conduct, as before they went through the red sea under the conduct of Moses, it is ridiculous, and it will not hold for their being brought thus to their own land, when they shall be converted to the faith, as some coming too near the Jews have lately taught. That which is added here is but further to declare the same thing which was before said Thus there shall be a path as it were paved with stone, for so the word signifieth, for the residue of Israel out of Ashur, that is, a plain way all impediments being removed, as when they came long before out of Egypt. And whereas ver. 11. both the residue in Ashur were spoken of, and in other countries; here they only in Ashur are mentioned, saith Musculus, who were carried away by Shalmaneser, and that furthest of all other, and to remain longer then those, that were carried to Babylon, lest they should despair of any return, for even of the ten tribes many as well as of Judab returned to the Lord at the preaching of the Gospel, and more shall return before the end of the world.

CHAP. XII.

AFter deliverance from sin and death by Christ Jesus here it is shown, how joyful the Church should be for this, and break out into singing to the praise of God, as Moses and the Israelites did, Exod. 15. when they were brought out of Egypt, and through the red sea. I will confess that thou hast been angry with me, thy wrath hath been turned away, &c. Such as God is angry with and judgeth for a time, shall have the more cause afterwards to praise God in remembrance of [Note.] that which they have justly suffered; if they be his people: for his anger is but for a time, and then comes the comfort of his mercy forever. And the confession is in the singular number, to show that all the people of God are as one in their sufferings, and being delivered, God proceeds with them alike, first putting them to grievous sufferings, and then comforting them, and they are as one in being like affected to one another, and towards God in praising him.

Behold God is my salvation, I will trust and not be afraid, that is, saith Jerome, my Jesus, and made my salvation, that is, by becoming man, against those heretics, who will have nothing said to be made, but what was not before, hereupon inferring that Jesus was not God and man, but man only: for the Church here first extols him as God, and then saith, he was made. And Calvin refers this also especially to Jesus, and Marlorat, bringing in that of old Simeon, Mine eyes have seen thy salvation.

Ye shall draw waters with joy out of the fountains of our Savior. By waters here the comfortable doctrine of Christ and the spirit of grace are to be understood, which refresh more then any other waters, and as living waters of the best springs, never fail. Hereof therefore he saith, I would have given thee water of life, and whoso drinks of it shall never thirst, &c. And again, If any man thirsteth, let him come and drink of the water of life freely. Calvin hereby understands doctrines, and consolations, to partake of which a man comes with joy, when cheerfully and with an earnest desire, as the thirsty heart to the rivers of water. Musculus the comforts of the holy Ghost, which are to the troubled soul as waters to the most dry and thirsty, exceeding refreshing.

And in that day ye shall say, Sing unto the Lord, &c. Hereby he showeth that the praise of God shall be extraordinarily sounded forth not only in Judea, but also in all parts of the world, implying the conversion of all nations, and the same is further set forth, ver. 5. and ver. 6. the inhabitant of Zion is stirred up to praise God, because great in the midst of thee is the holy One of Israel, that is, being known before only in the straight bounds of Judea, now the whole earth is filled with the knowledge of him, he being thus made as it were most great by so enlarging his dominion by the propagation of the Gospel.

CHAP. XIII.

AFter the prophecy touching Christ began, Cha. 7. and ending, Cha. 12. Here follows ten particular visions of judgments to come upon divers countries, which were then most infest enemies to the people of God, as Jerome distinguisheth them, 1. Babylon, chap. 13, 14. 2. Palestine, chap. 14. 28. 3. Moab, cha. 15. 4. Damascus, chap. 17, 18. 5. Egypt, chap. 19, 20. 6. The Desert of the Sea, chap. 21. 7. Idumea, verse. 11, 12. 8. Arabia, verse. 13. 9. The valley of vision, chap. 22. 10. Tyrus, chap. 23. Junius makes chap. 13, 14. to cohere with the 5. and 6. thus: there judgment is threatened by people of a far country, which could not but be understood of the Chaldees or Babylonians. Now prophecies touching Christ and his kingdom coming between, chap. 7, 8, 9, 11, 12. here for the comfort of God's people by these enemies oppressed, the destruction of Babylon is threatened, Chap. 13. and joy and a song of praise and thanksgiving for it promised, chap. 14. But it is to be noted that both chap 7. 8. 9. and 10. contain as manifest prophecies of judgments against